Verses 17–24

17. Deal bountifully with thy servant, that I may live, and keep thy word.

THIS prayer appears to have been much upon David’s heart, and in the substance and object of it is again repeated. Nor does he fail to acknowledge the answer to it. 2 The believer, like David, is a man of large expectations. As regards himself — his own daily provocations and backslidings — he cannot stand upon his own ground. But when he brings with him the name, the blood, the intercession of Jesus, as soon could God deny his own beloved Son, as resist the supplication of those who present this all-prevailing plea.3 Nay — is not this his own gift to his children, as the pledge of every other gift? 4 And what other pledge can they need, to encourage them to draw nigh with the largest desire, and the most heavenly expectation? We may indeed be too bold in our manner of approach to God; 5 but we cannot be too bold in our expectations from him. Standing as we do upon such high and sure ground, it is equally dishonourable to him, and impoverishing to ourselves, to ask only a little of him. Rather let us, according to his own command, “open our mouths wide; and he will fill them.” 6 Rather let us

1 Verse 77. 2 Verse 65. Comp. Psalm xiii. 6; cxvi. 7, 8.

3 John xvi. 23, 24. 4 Rom. viii. 32.

5 A beautiful example of reverential approach, and of the acceptance manifested, is given in Abram’s history (Gen. xvii. 3), and is in some decree illustrated by the private records of Luther. — Note on verses 147, 148. B Psalm lxxxi. 10.

expect that he will deal — not only favourably — but bountifully with his servants — that, as “our God, he will supply all our need according to his riches in glory by Christ Jesus.” l

And, indeed, the most experienced believer cannot forget, that he is in himself still the same poor, weak, empty, helpless creature as at first. Nothing therefore short of a bountiful supply can answer his emergency. Such a supply is always at hand. The act of prayer increases the power to pray. The throne of grace is a well, which no power or malice of the Philistines can stop up.2 We need not say, — “We have nothing to draw with, and the well is deep.” 3 Faith will enable us “with joy to draw water out of this well of salvation.” 4 Let us bring our empty vessels, until “there is not a vessel more.” 5 Yes — believer — there is indeed a bountiful supply of grace — of every kind — suited to every want — grace to pardon — grace to quicken — grace to bless. Oh! see, then, that you come not empty away. Remember — who it is that pleads before the throne. Remember — that the grace you need is in his hand. From eternity he foreknew your case. He laid your portion by. He has kept it for the time of need; and now he only waits for an empty vessel into which to pour his supply. He is ready to show you, how infinitely his grace exceeds all thoughts — all prayers — all desires — all praises.

And say — what has been the fruit of your pleading, waiting expectancy at “the throne of grace?” Have you not returned thence with a fresh spring of devotedness in this service, with every selfish thought forgotten in the desire, that you “may live and keep his word.” Nothing touched or moved your reluctant heart, but

1 Phil. iv. 19. - Comp. Gen. xxvi. 15. 3 John iv. 11.

4 Isaiah xii. 3. 5 Compare 2 Kings iv. 3 — G.

the apprehension of bountiful redeeming love. This makes obedience easy — delightful — natural — in a man ner unavoidable. It “constrains “! to it. The man now lives — not the animal life of appetite — not the sensual life of vanity and pleasure — but the only life that deserves the name. He lives singly, supremely “to him that died for him, and rose again.” 2 He “lives, and keeps his word.” His motto and character now is — “To me to live is Christ.” 3 He values life only by its opportunities of serving his God. 4 The first archangel knows not a higher object of existence. And how encouraging the reflection, that in this glorious object the meanest servant in the household of God is an equal participant with the most blessed inhabitant of heaven!

18. Open thou mine eyes, that I may behold wondrous things out of thy law.

IN order to keep God’s word, must we not pray to understand it? What then is the prayer? Not — give me a plainer Bible — but open mine eyes to know my Bible. Not — show me some new revelations beside the law — but make me behold the wonders of the law. David had acquired in the Divine school “more understanding than all his teachers;” 5 yet he ever comes to his God under a deep sense of his blindness. Indeed, those who have been best and longest taught are always the most ready to “sit at the feet of Jesus,” 6 as if they had every thing to learn. It is an unspeakable mercy to know a little, and at the same time to feel that it is only a little. We shall then be longing to know more,

1 2 Cor. v. 14. 2 Ib. 15.

5 Phil. i. 21. Compare Acts xiii. 36. 4 Ib. 20.

‘Verses 90, 100. e Luke x. 39.

and yet anxious to know nothing, except as we are taught of God. There are indeed in God’s law things so wondrous, that “the angels desire to look into them.” * The exhibition of the scheme of redemption is in itself a world of wonders. The display of justice exercised in the way of mercy, and of mercy glorified in the exercise of justice, is a wonder, that must fill the intelligent universe of God with everlasting astonishment. And yet these “wondrous things” are hid from multitudes, who are most deeply interested in the knowledge of them. They are “hid,” not only from the ignorant and unconcerned, but “from the wise and prudent; and revealed” only “to babes;”2 — to those who practically acknowledge that important truth, that a man “can receive nothing, except it be given him from heaven.” 3 External knowledge is like the child spelling the letters without any apprehension of the meaning. It is like reading a large and clear print with a thick veil before our eyes. Oh! how needful then is the prayer — ‘Unveil 4 — “Open thou mine eyes:” let the veil be takep away from the law, that I may understand it; and from my heart, that I may receive it! ’

But do not even Christians often find the word of God to be as a sealed book? They go through their accustomed portion, without gaining any increasing acquaintance with light, life and power, and without any distinct application of its contents to their hearts. And thus it must be, whenever reading has been unaccompanied with prayer for Divine influence. For we not only need to have our “eyes open to behold” fresh wonders, but also to give a more spiritual and trans-

’ 1 Peter i. 12. 2 Matt. xi. 25. 3 John iii. 27.

* ‘Revela oculos meos. Velamen detraha oculis meis.’ Poll Synopsis. — Margin, Reveal. Compare 2 Cor. iii. 14 — 16.

forming l perception of those wonders, which we have already beheld.

But are we conscious of our blindness? Then let us hear the counsel of our Lord, that we “anoint our eyes with eye-salve, that we may see.” 2 The recollection of the promises of Divine teaching are fraught with encouragement. The Spirit is freely and abundantly promised in this very character, as “the Spirit of wis dom and revelation in the knowledge of God.” 3 If therefore we desire a clearer insight into these “wondrous things” of revelation — if we would behold the glorious beauty of our Immanuel — if we would comprehend something more of the immeasurable extent of that love, with which “God so loved the world, as to give his only-begotten Son” 4 — and of that equally incom prehensible love, which moved that Son so cheerfully to undertake our cause, 5 we must make daily, hourly use of this important petition — “Open thou mine eyes.”

19. I am a stranger in the earth; hide not thy commandments from met

SUCH is the condition of the child of God — a stranger in the earth! This confession, however, from a solitary wanderer would have had little comparative meaning. But in the mouth of one, who was probably surrounded with every source of worldly enjoyment, it shows at once the vanity of “earth’s best joys,” and the heavenly tendency of the religion of the Bible. This has been ever the character, confession, and glory of the Lord’s people.6 We “would not live always,” 7 and gladly

1 1 Cor. iii. 18. 2 Rev. iii. 18. 3 Eph. i. 17.

4 John iii. 16. 5 Heb. x. 5 — 7.

6 Abraham, Gen. xxiii. 4. Jacob, Gen. xlvii. 9. David, Psalm xxxix. 12. All, Heb. xi. 13. 7 Job vii. 16.

do we hear the warning voice that reminds us to “arise and depart, for this is not our rest.” l And was not this especially the character not of David only, but of David’s Lord? Born at an inn2 — not “having where to lay his head” 3 — suffering hunger 4 — subsisting upon alms 5 — neglected by his own 6 — “looking for some to take pity, but there was none, and for his comforters, but he found none” 7 — might he not justly take up the confession — “/ am a stranger in the earth?”

This verse exhibits the Christian in many most interesting points of view; distant from his proper home 8 — without a fixed residence 9 — with no particular interest in the world 10 — and submitting to all the inconveniences of a stranger on his journey homewards. n Such is his state! And the word of God includes all that he wants — a guide, a guard, a companion — to direct, secure, and cheer his way. “When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee.” 12 Most suitable then is the stranger’s prayer — “Hide not thy commandments from me.” Acquaintance with the word of God supplies the place of friends and counsellors. It furnishes light, joy, strength, food, armour, and whatever else he may need on his way homewards.

The pilgrim-spirit is the pulse of the soul. All of us are travelling to eternity. The worldling is at home in the earth — a pilgrim only by constraint. His heart would say — ‘It is good for me to be here. Let God dispose of heaven at his pleasure. I am content to

1 Micah ii. 10. 2 Luke ii. 7. 3 Matt. viii. 20,

4 Ib. xxi. 18. 5 Luke viii. 3. 6 John i. 11.

7 Psalm lxix. 20. 8 Heb. xi. 9. 9 1 Chron. xxix. 15.

10 Phil. iii. 20.” Acts xiv. 22. Heb. x. 34.

12 Prov. vi. 20 — 22.

have my portion in this life.” ’ 1 The child of God is a stranger in the earth. Heaven is the country of his birth. 2 His kindred 3 — his inheritance 4 — his Saviour 5 — his hope 6 — his home” — is there. He is “a citizen of no mean city,” of the heavenly Jerusalem.8 There he is a pilgrim in affection no less than in character. How, cheering is the thought, that here we have no continuing city, if in heart and soul we are “seeking one to come!” 9

We know indeed, that we cannot — we would not — call this world our home, and that it is far better to be without it, than to have our portion in it. But do we never feel at home in the earth, thus forgetting our proper character and our eternal prospects? Do we always live, speak, and act, as “strangers in the earth” — in the midst of earthly enjoyments sitting loose to them, as if our treasure was in heaven? Does our conversation in the society of the world savour of the home whither we profess to be going? Is the world gaining ascendancy in our affections? Let the cross of Calvary be the object of our daily contemplation — the ground of our constant “glorying;” and the world will then be to us a “crucified” object. 10 And lastly, let us not forget, that we are looking forward, and making progress towards a world, where none are strangers — where all are children of one family, dwelling in one eternal home. “In my father’s house” — said our gracious Head — “are many mansions: I go to prepare a place for you.” n

1 Psalm xvii. 14. Compare Luke vi. 24; xii. 19, 20; xvi. 2.5.

* Gal. iv. 26. 3 Eph y 15

4 Ib. i. 3, 11, G. Matt. xxv. 34. 5 John xiv. 3. Col. iii. 1.

6 Phil. iii. 20.” 2 Cor. v. 1 — 6.

8 Heb. xii. 22. 9 Ib. xiii. 14.

10 Gal. vi. 14.” John xiv. 2.

20. My soul breakethfor the longing that it hath unto thy judgments at all times.

THIS intense desire and affection is the Christian’s answer to his prayers — Open thou mine eyes — Hide not thy commandments from me. For who that is conversant with this blessed revelation but longs to be filled with it 1 In contrasting this glow with the church of Laodicea, under a brighter dispensation “neither cold nor hot:” * — which state, we may ask, most nearly resembles our own? Observe also, not only the fervour, but the steady uniformity, of this religion. It was not a rapture, but a habit; constant and uniform; “at all times” With us, such enjoyments are too often favoured seasons, happy moments; alas! only moments — why not days, and months, and years? The object of our desires is an inexhaustible spring. The longing of the soul, can never overreach its object. The cherished desire therefore will become the established habit — the element, in which the child of God lives and thrives.

This uniformity is the most satisfactory test of our profession. Often are the judgments prized in affliction, when all other resources fail: or under a pang of conscience, when the terror of the Lord “is frowning upon the sinner.” 2 But the affection wears off the trouble, and the heart returns to its hardness. Often also the impulse of novelty gives a strong but temporary impression. 3 This is very different from the Christian, whose study is stretching out its desires at all times; finding the judgments a, cordial or a discipline — a support or a preservation — as his need may require.

Not less important is this habit as the test of the

1 Rev. iii. 15. 2 Isaiah xxvi. 16. 3 John v. 35.

soul’s prosperity. We are not satisfied with occasional intercourse with a beloved friend. His society is the life of our life. We seek him in his own ways, where he is used to resort. We feel the blank of his absence. We look out for his return with joyous anticipation. Now is this the picture of our soul’s longing for communion with Jesus? We may feel his loss, should the stated seasons of prayer fail in bringing him near to us. But do we long for him at all times? Do we “wait for him in the way of his judgments,” where he is wont to be found? * And when spiritual exercises are exchanged for worldly occupations, do we seize the leisure moment to catch a word — a glimpse — a look? Is not the heart dumb with shame in the recollection of the cold habit of external or occasional duty?

But whence this low ebbing of spiritual desire? Do we live near to the throne of grace? Have we not neglected prayer for the influence of the Spirit? Have we not indulged a light, vain, and worldly spirit, than which nothing more tends to wither the growth of vital religion 1 Or have not the workings of unbelief been too faintly resisted? This of itself will account for much of our dulness; since the rule of the kingdom of grace is — “According to your faith be it unto you.” 2 Grace is indeed an insatiable principle. Enjoyment, instead of surfeiting, only serves to sharpen the appetite. Yet if we are content to live at a low rate, there will be no sensible interest in the consolation of the gospel. We know, desire, and are satisfied with little; and therefore we enjoy but little. We live as borderers on the land, instead of bearing our testimony — “Surely it floweth with milk and honey; and this is the fruit of it.” 3 This is not the thriving, the cheerfulness, the

1 Isaiah xxvi. 8; lxiv. 5. 2 Matt. ix. 29. 3 Num. xiii. 27.

adorning of the Gospel. It is rather the obscuring of the glory of our Christian profession, and of the happiness of its attendant privileges.

Let not the fervour of desire here expressed be conceived to be out of reach; nor let it be expected in the way of some sudden manifestation or excitement. Rather let us look for it in a patient, humble, and persevering waiting upon the Lord. We may have still to complain of coldness and wanderings. Yet strength to wait will be imperceptibly given: faith will be sustained for the conflict: and thus our souls will “make their boast in the Lord,” even though an excited flow of enjoyment should be withheld. One desire will, however, tread upon another, increasing in fulness, as the grand object is nearer our grasp.

At all events, let us beware of resting satisfied with the confession of our lukewarmness to our fellow-creatures, without “pouring out our heart before the Lord.” There is a fulness of grace in our glorious Head to “strengthen the things that remain, that are ready to die,” as well as at the beginning to “quicken” us when “dead in trespasses and sins.” Abundant, also, are the promises and encouragements to poor, dry, barren souls — “I will heal their backslidings; I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.” l For what purpose are promises such as these given, but that they may be “arguments,” wherewith to “fill our mouth,” when in the contrition of faith we again venture to “order our cause before God?” And “will he plead against us with his great power?” No — but “he will put his istrength in us;” 2 and we shall yet again “run the way of his commandments” 3 with an enlarged heart.

1 Hosea xiv. 4 — 6. s Job xxiii. 4 — 6. 3 Verse 32.

•1. Thou hast rebuked the proud that are cursed, which do err from thy commandments.

LET the histories of Cain,1 Pharaoh,2 Haman,3 Nebuchadnezzar,4 and Herod,5 exhibit the proud under the rebuke and curse of God. He abhors their persons t; and their offerings; 7 he “knows them afar off:” 8 “he resisteth them:” 9 “he scattereth them in the imaginations of their hearts.” 10 Especially hateful are they in his sight, when, cloaking themselves under a spiritual garb — “they say, Stand by thyself, come not near to me; for I am holier than thou: these are a smoke in my nose, a fire that burneth all the day. n Most of all is this sin an abomination in his own beloved people. David 12 and Hezekiah 13 are instructive beacons in the church, that they, least of all, must expect to escape his rebuke —” Thou wast a God that forgavest them; though thou tookest vengeance on their inventions.” 14 “Now they call the proud happy.” 15 But will they be counted so, when they shall be manifestly under the curse of God; when “the day of the Lord shall be upon them to bring them low,” yea to “burn them in the oven “of his heavenly wrath?” 16

Pride probably influences all, that “do err from the Lord’s commandments;” yet doubtless “the Righteous. udge” will make an infinite difference between errors of infirmity and of obstinate wilfulness.1’ The con-

1 Gen. iv. 5, 13-16. 2 Exod. xiv. 15 — 31.

;t Esther vii. 7 — 10. * Dan. iv. 29 — 33.

h Acts xii. 21 — 23. 6 Prov. vi. 16, 17.

7 Luke xviii. 11, 12, 14. 8 Psalm cxxxviii. 6.

9 1 Peter v. 5, with Prov. iii. 34. 10 Luke i. 51.

11 Isaiah lxv. 5, with Luke xviii. 11. 12 2 Sam. xxiv. 1 — 15.

13 2 Kings xx. 12 — 18; 2 Chron. xxxii. 31. 14 Psalm xcix. 8. 15 Mai. iii. 15. 16 Isaiah ii. 12 — 17; Mai. iv. 1. 17 Psalm xix. 12, with xcv. 10.

fession of the man of God — “I have gone astray like a lost sheep “! — is widely different in character from the subjects of this awful rebuke and curse. “Thou hast trodden down all them that err from thy statutes; for their deceit is falsehood.” 2

We wonder not at this expression of the mind of God concerning pride. There is no sin more abhorrent to his character. It is as if we were taking the crown from his head, and placing it upon our own. It is man making a god of himself — acting from himself, and for himself. Nor is this principle less destructive to our own happiness. And yet it is not only rooted, but it often rears its head and blossoms, and bears fruit, even in hearts which “hate and abhor” its influence. It is most like its father, the Devil, in serpentine deceitfulness. It is always active — always ready imperceptibly to mix itself up with every thing. When it is mortified in one shape, it rises in another. When we have thought that it was gone, in some unexpected moment we find it here still. It can convert every thing into nourishment, even God’s choicest gifts — yea, the graces of his Spirit. Let no saint therefore, however near he may be living to God, however favoured with the shinings of his countenance — consider himself beyond the reach of this temptation. Paul was most in danger, when he seemed to be most out of it; and nothing but an instant miracle of grace and power saved him from the “snare of the Devil.” 3 Indeed the whole plan of salvation is intended to humble the pride of man, by exhibiting his restoration to the Divine favour, as a free gift through the atoning blood of the cross. How hateful therefore is proud man’s resistance to this humbling doctrine of the cross, and the humbling

1 Verse 176. * Verse 118. 3 See 2 Cor. xii. 7.

D 2 requisitions of the life of faith flowing from it! This makes the sure “foundation” of the believer’s hope “a stone of stumbling” to the unbeliever’s ruin. As regards also the means of salvation — how can pride lift up its head in the view of the Son of God, “taking upon him the form of a servant,” that he might bear the curse of man? 2 “Behold, the soul that is lifted up is not upright in him.” 3

But can a sinner — can a saint — be proud? — one that owes every thing to free and sovereign grace — one that has wasted so much time — abused so much mercy — so grieved the Spirit of God — that has a heart so full of atheism — unbelief — selfishness? Nay, the very pride itself should be the matter of the deepest daily humiliation. Thus the remembrance of it may, under Divine grace, prove an effectual means of subduing it in our hearts. We shall overcome corruption by its own workings, and meet our adversary with his own weapons. And if this cursed principle be not wholly destroyed; yet the very sight of its corruption, deepening our contrition, will be overruled for our spiritual advancement.

0 blessed end intended by the Lord’s dealings with us! to “humble and to prove us” — “to know,” and to make us know “what was in our heart, that he might do us good at the latter end!” 4 Let us not frustrate his gracious intentions, or build again the things, which he would have destroyed. May we love to lie low — lower than ever — infinitely low before him! ‘Lord! teach us to remember, that “that which is highly esteemed among men, is abomination in thy sight.” 5 Teach us to bless thee for even thy sharp

1 Rom. ix. 32, 33. 1 Peter ii. 7, 8. 8 Phil. ii. 5 — 8.

3 Hab. ii. 4. * Deut. viii. 2. 16.

8 Luke xvi. 15.

and painful discipline, which tends to subjugate this hateful pride of our hearts before our Saviour’s cross!

22. Remove from me reproach and contempt; for I have kept thy testimonies.

THE proud under the rebuke of God are usually distinguished by their enmity to his people. They delight to pour upon them “reproach and contempt,” with no other provocation given, than that their keeping the testimonies of God condemns their own neglect. This must, however, be counted as the cost of a decided and separate, and consistent profession. Yet it is such a portion, as Moses valued above all the treasures of the world :2 it is that reproach, which our Master himself “despised,” as “reckoning it not worthy to be compared with “” the joy that was set before him.” 3 For did he bear his cross only on the way to Calvary? It was laid for every step in his path: it met him in every form of suffering, of “reproach and contempt.” Look then at him, as taking up his daily cross in breathing the atmosphere of a world of sin, and “enduring the contradiction of sinners against himself.” 4 Mark him consummating his course of “reproach and contempt” by suffering without the gate “— and can we hesitate to “go forth unto him without the camp, bearing his reproach?” 5

The trial however, especially if cast upon us by those whom we have loved and valued, or by those whom we wish to love and value us — proves most severe: and the spreading our case, after David’s example, before the Lord, is the only preservation from faintness — “Remove from me reproach and contempt.”

1 Heb. xi. 7. - Ib. 24 — 26. 3 Ib. xii. 2.

4 Ib. 3. 5 Ib. xiii. 12, 13.

54 KKFOSmO* OF PSALM CXIX.

Perhaps “amtempf is more hard to bear than “r?- pnuek.” Even our enemies think of us so much better than we deserve, that it strikes with peculiar poignancy. let when the submissive prayer of deprecation l is sent up; doaMenii some answer, and Mo? the right answer, will be given; and whether the “reproach” be removed, Of “grace” vouchsafed “sufficient” to endure it, 2 the woe wffl prove alike for the glory of God, and the pBBtpenty of oar ova awd*.

Bat let us beware of that “way of escape” in ffflwffi“g to the world, which the insincere are ever ready to pursue. They dare not act to the full conviction of their consciences: they dare not confront their friends with the avowal of their fall determination to form their conduct by the principles of the word ot God. This is hard — this is impossible. They know not the “victory that overcometh the world:” 3 and therefore cannot bear this mark upon their foreheads — “These are they, which follow the Lamb whithersoever he goeth.” 4 Far better, however, will be the heaviest weight of “reproach and contempt” than any such endeavoor to remove it from ourselves. The desire to escape the cross, convicts the heart of unfaithfulness, and makes way for tenfold difficulties in our path. Every worldly compliance against the voice of God is a step into the by-path, which deviates wider and wider from the straight anrj narrow way, brings discredit upon oar profession, proves a stumbling-block in the way of the weak, and will cause us, if not actually to comtabort, at least to “»eem to come short of the promised re«t.” *

But is the weight of the cross really” above that we

See 1 John v. 4, .5. Rer. xiv. 4.

* Hftb. Jr. 1.

are able to bear.’” He that bore it for us will surely enable us to endure it for him: and upheld by him, we cannot sink. It is a sweet exchange, by which the burden of sin is removed, and bound to his cross; and what remains to us is the lighter cross of reproac* mnd contempt.” — the badge of our discipleship. If them we have the testimony of our consciences, that in the midst of a persecuting world, we “tar* kept Us testimonies.” — here is our evidence of adoption, of our Father’s special love, of the indwelling, comforting, supporting Spirit, Here then is our warrant of hope, that the overwhelming weight will be remot-ed from ms; and that we shall be able to testify to our Master’s praise in the churches of God, that “his yoke is easy, and his burden is light.” 4

23. Princfs also did sit out sptaJt against mt; ami tty fen-ant did meditate in tny statutes.

DAVID might well give his testimony to “the words of the Lord,” that they were ‘* tried words:“* for perhaps no one had ever tried them more than himself; and certainly no one had more experience of their faithfulness, sweetness, and support. Saul and his” /Mnutcry migkt indeed tit and sptmk ayminst kim; “but he bad a resource, of which they could never deprive him — “Not as the world giveth, give 1 unto you.” ‘As our blesstxl Master was employed in communion with his Father. and delighting in his work at the time, when the “princes did fit and ?pea& •yainsf kim;” * so under

* John IIT. 15 — 18, 21 — 25. M«t iL 30.

* Psalm xii. 7, Piay*ib<xpk Translation.

* John xir. 27. ‘IK xi. 47.

similar circumstances of trial, this faithful servant of God, by meditation in the Lord’s statutes, extracted spiritual food for his support: 1 and in this strength of his God he was enabled to “suffer according to his will, and to commit the keeping of his soul to him in well-doing, as unto a faithful Creator.” 2

The children of Israel in Egypt; 3 Daniel in Babylon; 4 and the disciples of Christ in the early ages of the church,5 have severely found “this same affliction to be accomplished in themselves.” God is pleased to permit it, to show that “his kingdom is not of this world, “6 to wean his people from earthly dependencies — and to bring out before the world a more full testimony of his name.7 One other reason is suggested by this verse — to make his word more precious by the experience of its sustaining consolation in the conflict with the power of the world. Often indeed from a want of a present application of the word, young Christians especially, are in danger of being put to rebuke by the scorner’s sneer. The habit of Scriptural meditation -will realize to them a present God, speaking” words of spirit and life “to their souls. The importance there fore of an accurate and well-digested acquaintance with this precious book cannot be too highly estimated. In the Christian’s conflict it is “the sword of the Spirit,” fc which, if it be kept bright by constant use, will never be wielded without the victory of faith. Such powerful support does it give against fainting under persecution, that the good soldier may ever be ready to “thank God, and to take courage.” 9 Christ has left it indeed as the portion of his people —” In the world ye shall

1 Comp. Psalm xciv. 19 — 22. 2 1 Peteriv. 19.

3 Exodus i. 1 0. 4 Dan. vi. 4 — 6.

5 Matt. x. 17, 18. Acts iv. 27 — 29. 6 John xviii. 36.

7 Matt x. 18. Eph. vi. 17. 9 Acts xxviii. 15.

have tribulation; “counterbalanced however, most abundantly, by the portion which they enjoy in him — “In me ye shall have peace.” l If therefore the one half of this portion may seem hard, the legacy entire is such, as no servant of Christ can refuse to accept, or indeed will receive without thankfulness.

24. Thy testimonies also are my delight, and my counsellors.

WHAT could we want more in a time of difficulty than comfort and direction? David had both these blessings. As the fruit of his “meditation in the Lord’s statutes,” in his distress they were lis “delight;” in his perplexity they were his “counsellors.” He would not have exchanged his delight for the best joys of earth.2 And so wisely did his counsellors direct his course, that, though “princes sat and spake against him,” they “could find none occasion nor fault.”3 The testimonies of God were truly “the men of his counsel.” 4 He guided his own conduct by the rules laid before him in the book of God, as if he were having recourse to the most experienced counsellors, or rather as if the prophets of his God were giving the word from his mouth.5 Thus the subjects as well as the Sovereign, had his counsel. On one side was Saul and his counsellors 6 — on the other side, David and the testimonies of his God. Which, think we, was better furnished with that “wisdom which is profitable to direct?” Sub-

1 John xvi. 33. See the beautiful illustration of this ivltole declaration — Acts xvi. 22 — 25.

2 Verses 14, 97, 103, 127, with Psalm iv. 7.

3 1 Sam. xviii. 14. Psalm ci. 2, with Dan. vi. 4, 5. 4 Margin. 5 Comp. 2 Sam. vii. 4, 5; also xvi. 23. 6 Verse ’23.

D 5 sequently, as a king, David was constrained to make “the testimonies of his God his counsellors;”1 and probably, to his constant regard to their voice he owed much of his earthly prosperity. 2

In such a dark world as this, beset with temptation at every turn, we pre-eminently need sound and wise counsel. But all of us carry an evil counsellor within us, and it is our folly to listen to the voice.3 God has given us his word as a sure counsellor, and “he that hearkeneth to its counsel is wise.” 4

Now, do we value the privilege of this heavenly counsel? Every improvement must increase our deliyht in it; a heartless interest shuts out this blessing. But those who make the word their delight will always find it their counsellor. Yet a mere cursory reading will never realize to us its holy delight or counsel. It must be brought home to our own experience, and consulted on those trivial occasions of every day, when, unconscious of our need of divine direction, we are too often inclined to lean to our own counsel. The Christian is a man of faith every step of his way. And this habitual use and daily familiarity with the testimonies of God will show him the pillar and the cloud 5 in all the dark turns of his heavenly road. The word will be to him as the “Urim and Thummim:” 6 an infallible counsellor.

Sometimes, however, perplexity arises from the con flict, not between conscience and sinful indulgence, (in which case Christian sincerity would always determine the path,) but between duty and duty. When, how ever, acknowledged obligations seem to interfere with

1 Deut. xvii. 18 — 20.

1 2 Sam. viii. 6,14. Compare also his dying and most encouraging advice to Solomon on this subject, founded doubtless upon the recollection of his own experience, 1 Kings ii. 3.

1 Prov. xxviii. 26. * Ibid. xii. 15.

5 Numbers ix. 15 — 23. 6 Ibid, xxvii. 21.

each other, the counsel of the word will mark their relative importance, connection, and dependence: the present path in providence: the guidance, which has been vouchsafed to the Lord’s people in similar emergencies; and the light which the daily life of our Great Examplar exhibits before us. The great concern, how ever, is to cultivate the habit of mind, which falls in most naturally with the counsel of the word. “Walking in the fear of the Lord,” l in a simple spirit of dependence,2 and torn away from the idolatry of taking counsel from our own hearts, we cannot materially err; because there is here a suitableness between the disposition and the promise — a watchfulness against the impetuous bias of the flesh: a paramount regard to the glory of God, and a meek submission to his gracious appointment. If the counsel however should not prove infallible, the fault is not in the word, but in the indistinctness of our own perception. We want not a clearer rule, or a surer guide, but a more single eye. And if, after all, it may not mark every precise act of duty (for to do this, “even the world itself could not contain the books that should be written,”) yet it determines the standard, to which the most minute acting of the mind should be brought; 3 and the disposition, which will reflect the light of the will of God upon our path. 4

But let it be remembered, that any want of sincerity in the heart 5 — any allowance of self-dependence 6 — will always close the avenues of this Divine light and counsel. We are often unconsciously “walking in the light of our own fire, and in the sparks that we have kindled.” ‘Perhaps we sought, as we conceived, the guidance of

1 See Psalm xxv. 12, 14. 2 Ibid. xxv. 4, 5, 9; cxliii. 8.

3 1 Cor. x. 31. Col. iii. 17. 4 Matt. vi. 22, 23.

4 1 Sam. xxviii. 6. Ezek. xiv. 2 — 4. e Prov. iii. 5, 6. 7 Is. i. 11.

the Lord’s counsel, and suppose that we are walking in it. But, in the act of seeking, and as the preparation for seeking, did we subject our motives and inclinations to a strict, cautious, self-suspecting scrutiny? Was the heart schooled to the discipline of the cross? Was “every thought brought into captivity to the obedience of Christ?” l Or was not our heart possessed with the object, before counsel was sought at the mouth of God? 2 Oh! how careful should we be to walk warily in those uncertain marks of heavenly counsel, that fall in with the bias of our own inclination! How many false steps in the record of past experience may be traced to the counsel of our own hearts, sought and followed to the neglect of the counsel of God; 3 while no circum stance of perplexity can befal us in the spirit of humility, simplicity, and sanctity, when the counsel of the Lord will fail!

An undue dependence upon human counsel, 4 whether of the living or the dead, greatly hinders the full influence of the counsel of the word. However valuable such counsel may be, and however closely it may agree with the word, we must not forget, that it is not the word — that it is fallible — and therefore must never be resorted to in the first place, or followed with that full reliance, which we are warranted to place on the revelation of God. On the other hand, what is it to have God’s word as our “Counsellor?” Is it not to have himself — “the only wise God?” When our Bibles, in seasons of difficulty, are searched in a humble, prayerful, teachable spirit, we are as much depending upon the Lord himself for counsel, as if we were listening to an immediate revelation from heaven. We want not a new revelation, or a sensible voice from above, for every fresh

1 2 Cor. x. 5. 2 Jer. xlii.

3 Josh. Ix. 14. Isaiah xxx. !• — 3. * Isaiah ii. 22.

emergency. It is enough, that our Father has given us this blessed “word as a light to our feet, and a lamp to our path.” ’

Let me then enquire what is the counsel of God, that speaks directly to myself? If I am anunawakened sinner, it warns me to turn from sin 2 — it invites me to the Saviour 3 — it directs me to wait upon God. 4 If I am a professor, slumbering in the form of godliness, it shows me my real conditions — it instructs me in the all-sufficiency of Christ, 6 and cautions me of the danger of hypocrisy.7 If through grace I am made a child of God, still do I need my Father’s counsel to recover me from perpetual backsliding 8 — to excite me to increased watchfulness,9 and to strengthen my confidence in the fulness of his grace,10 and the faithfulness of his love.11 Ever shall I have reason for the grateful acknowledgment — “I will bless the Lord, who hath given me counsel.” 12 And every step of. my way would I advance, glorifying my God and Father by confiding in his counsel unto the end — “Thou shalt guide me with thy counsel, and afterwards receive me to glory.” 13

1 Verse 105. Comp. Prov. vi. 23.

2 Prov. i. 24 — 3L Ezek. xxxiii. 11. 3 Isa. Iv. 1. John vii. 37. 4 Hosea xii. 6. 5 Rev. iii. 17.” Ibid. 18.

‘Luke xii. 1. 8 Jer. iii. 1?, 13.

9 1 Thess. v. 6. Rev. iii. 2. 10 Isaiah xxvi. 4.

11 Heb. xii. 5, 6. 12 Psalm xvi. 7. 13 Ibid. lxxiii. 24.