Verses 25–32

25. My soul cleaveth unto the dust; quicken thou me according to thy word.

SIN is no trifle to a child of God. It is his heaviest sorrow. Thus David — thus the Great Apostle — found it. And where is the believer, who has not full sym pathy with their complaints? To have a soul cleaving to the dust, and not to feel the trouble, is the black mark of a sinner, dead in sins — dead to God. To “know the plague of our own heart,” 2 to feel our misery, to believe and to apply the remedy,3 is the satisfactory evidence of a child of God. Dust is the portion of the world: and they wish for no better. But that the soul of the man of God should continually cleave to the dust, is most strange and humbling. And yet such is the influence of his evil nature — such the power of self-will and self-indulgence — such the regard to human praise, and cherishing of self-admiration, that were it not that he “abhors himself” for the very dust that cleaves to him, he would question the existence of a renewing change. He knows what he ought to be. He has tasted the blessedness of “mounting upward on eagles’ wings.” 4 But every attempt to rise is hindered by the clogging weight that keeps him down. It is however the cleaving of his soul that is so painful — not occasional, but constant — not like the bird of the morning that descends for a moment, and then soars his upward

1 Psalm xxxviii. 4. Rom. vii. 24. 2 1 Kings viii. 38.

3 Rom. vii. 24, 25. * Isaiah xl. 31.

flight; but it seems as if, like the “serpent — dust was to be his meat;” l as if the spiritual heaven-born soul was to sink and grovel below. And then, as the dust of the summer-road blinds the eye, and obscures the prospect; how does this earthliness of soul darken the view of the Saviour, dim the eye of faith, and hide the glorious prospects, which, when beheld in the clear horizon, enliven the weary pilgrim on his way!

But this complaint is the language of conflict and humiliation — not of despondency. Mark the believer carrying it to the Lord — ‘Here 1 lie in the dust, without life or power. Oh! thou Saviour, who “earnest that I might have life, and that I might have it more abundantly” 2 — Quicken me. Breathe upon me thine own life, that I may rise from the dust, and cleave to thee.’ This cry for quickening grace is the exercise of faith. We have a covenant to plead. Faith is the hand, that takes hold of the promise — “according to thy word.” Can this word fail? “Sooner shall heaven and earth pass away, than one jot or one tittle pass” from the engagements of a covenant-keeping God. “He is faithful that hath promised.” 3 The man who takes hold of this plea, is “a Prince who has power with God, and prevails.” 4

But how different is the character of the mere professor! ready probably to make the same confession, yet without humiliation, without prayer, without faith. Nothing is more common than to hear the complaint — ’ “My soul cleavethunto the dust.” The world has such power over us — we are so cold — so dead to spiritual things; ’ while perhaps the complaint is never once brought with wrestling supplication, but rather urged in indolent self-complacency, as an evidence of the good

1 Isaiah lxv. 25. 2 John x. 10.

s Heb. x. 23, with Luke xxi. 33. 4 Gen. xxxii. 28.

state of the heart before God. Yet it is not the complaint of sickness, but an application to the physician, that advances the recovery of the patient. We do not usually expect to better our condition, by mourning over its badness, or merely wishing for its improvement. Nor is it the confession of sin, but the application to the Great Physician that marks genuine contrition before God. That confession, which evaporates in heartless complaints, belongs not to the tenderness of a renewed heart. But the utterance of genuine prayer is the voice of God’s own “Spirit making intercession for us;” and then indeed how cheering the encouragement, that he “that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God!” l Some are ready to give up or delay their duty, when they have been unable to bring their heart to it. Thus does ‘Satan get advantage of us ’ by our c ignorance of his devices.’ Quickening grace is not the ground or warrant for duty. Indisposition to duty is not our weakness, but our sin — not therefore to be indulged, but resisted. We must mourn over the dulness that hinders us, and diligently wait for the ‘help we every moment need.’ God keeps the grace in his own hands, and gives it at his pleasure, to exercise our daily dependence upon him.2 The acting of grace strengthens the habit. Praying helps to pray. If the door is closed, “Knock, and it shall be opened.” 3 Assuredly it will not long be shut to him, who has faith and patience to wait until it be opened.

Now let me sift the character of my profession. Is it an habitual, persevering, overcoming conflict with sin? Do I not sometimes indulge in fruitless bemoan-

‘Rom. viii. 26, 27. 2 Phil. ii. 12, 13. 3 Matt. vii. 7, 8.

ings of my state, when I had far better be exercising myself in vigorous actings of grace? If I find “my soul cleaving to the dust” am I not sometimes “lying on my face,” 1 when I ought to be “taking heaven by violence,” 2 by importunate petitions for quickening grace? Are my prayers invigorated by confidence in the word of God? Oh! let me remember that “they that wait upon the Lord,” shall shake off the dust to which they have cleaved so long, and “shall mount with wings like eagles,” 3 to take possession of their heavenly home.

0 Lord! make me more deeply ashamed, that “my soul should cleave to the dust” Breathe upon me fresh influence from thy quickening Spirit. Help me to plead thy word of promise; and oh! may every fresh view of my sinfulness, while it prostrates me in self-abasement before thee, be overruled to make the Saviour daily and hourly more precious to my soul. For, defiled as I am in myself, in every service of my heart, what but the unceasing application of his blood, and the uninterrupted prevalence of his intercession, gives me a moment’s confidence before thee, or prevents the very sins that mingle with my prayers from sealing my condemnation? Blessed Saviour! it is nothing but thy everlasting merit, covering my per’son, and honouring my sacrifice, that satisfies the justice of an offended God, and restrains it from breaking forth as a devouring fire, to consume me upon my very knees!

1 Josh. vii. 10. 2 Matt. xi. 12. 3 Isaiah xl. 31.

26. I have declared my ways, and thou heardest me; teach me thy statutes.

A BEAUTIFUL description of the “simplicity and godly sincerity “of the believer’s” walk with God! “He spreads his whole case before his God,” declaring his ways” of sinfulness,1 of difficulty,2 and of conduct.3 And indeed it is our privilege to acquaint our Father with all our care and need; that we may be pitied by his love, and guided by his counsel, and confirmed by his strength. Who would not find relief by unbosoming himself to his Father? This showing of ourselves to God — declaring our ways of sin before him without guile — is the short and sure way of rest. “Thou heardest me.” “When I kept silence, my bones waxed old through my roaring all the day long.” 4 While the voice of ingenuous confession was suppressed, cries and lamentations were disregarded. It was not the voice of the penitent child! and therefore “where was the sounding of his father’s bowels, and of his mercies towards him? “5 But now, on the first utterance of confession from his lips, or rather on the first purpose of contrition formed in his heart;” while he is yet speaking,” 6 the full and free pardon, which had been signed in heaven, comes down with royal parental love to his soul — “I said, I will confess my transgression unto the Lord; arid thou forgavest the iniquity of my sin.” 7 Oh! what cannot he testify of the more than parental tenderness, with which” his transgression is forgiven, and his sin

1 Psalm li. 3. 2 Ib. v. 8; xxvii. 11.

* Ib. cxliii. 8, 10; lxix. 5. 4 Ib. xxxii. 3.

s Isaiah lxiii. 15. Daniel ix. 20.

7 Psalm xxxii. 5. 2 Sam. xii. 13. Comp. Jer. iii. 12, 13.

covered!“1 And yet how necessary to the free declaration of our ways is an acquaintance with the way of forgiveness! Had not our great “High Priest passed into the heavens,” how awful would have been the thought, that “all things were naked and opened unto the eyes of him, with whom we have to do!” We could only then have “covered our transgressions as Adam, by hiding our iniquity in our bosom.” 2 But now, even though “our ways” are so denied, so crooked, that we cannot but “abhor ourselves,” on account of them, we are yet encouraged “boldly” to “declare” them all before God, with the assurance of finding present acceptance, and seasonable grace.3

And now, having found the happy fruit of this sincere and child-like spirit, then follows the obligation of walking worthy of this mercy. 4 Hence our need of the prayer for continual teaching. The same heavenly guidance, that brought us into the way of return, we need for every successive step to the end — “Teach me thy way, 0 Lord: I will walk in thy truth.” 5 “/ have declared my” ignorance, my sinfulness, and my whole experience before thee, looking for thy pardoning mercy, thy teaching Spirit, and assisting grace — “And thou hast heard me.” O continue to me what thou hast been, and teach me more of thyself!

The hypocrite may pray after his manner. But he never thus opens his heart, and declares his ways before his God. And are we sincere in our dealings with him? How often do we treat our Almighty friend as if we were weary of dealing with him! And even when we do “declare our ways” before him, are we not often content to leave the result as a matter of uncertainty?

1 Compare Psalm xxxii. 1. Luke xv. 18 — 22. Prov. xxviii. 13.

2 Job xxxi. 33. 3 Heb. iv. 13 — 16.
4 Psiilm lxxxv. 8. 5 Ib. lxxxvi. 11.

We do not watch for the answer to our prayer. It will come in the diligent exercise of faith, but not perhaps in our way. We may have asked for temporal blessings, and we receive spiritual. We may have “besought” deliverance from trial, and we receive “grace sufficient” to bear it.2 But this is the Lord’s wise and gracious answer — Thou heardest me. And how sweet are those mercies, which come to us manifestly marked with this inscription — “Received by prayer!” They are such encouragement to pray again.3 It is not our inevitable weakness,4 nor our lamented dulness,5 nor our abhorred wanderings,6 nor our opposed distractions,7 nor our mistaken unbelief; 8 it is not any — no — nor all these — that can shut out our prayer. If “iniquity” is not “regarded in our heart,” we may always hear our Saviour’s voice — “Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name. Ask, and ye shall receive, that your joy may be full.” 9

27. Make me to understand the way of thy precepts: so shall I talk of thy wondrous works.

MARK the reiterated cries of the man of God for heavenly light — Teach me thy statutes — make me to under-

1 Matt. ix. 2. 2 2 Cor. xii. 8, 9. 3 Psalm cxvi. 1, 2.

Rom. vii. 21. 5 Mark xiv. 38,40. 6 Verse 113. Psalm lxxxvi. 11, last clause. 8 Mark ix. 22, 24.

9 John xvi. 23, 24. Every way worthy of that great man, and a most instructive illustration of Christian sincerity, was the resolution of President Edwards: ‘Resolved to exercise myself in this all my life long, viz. with the greatest openness to declare my ways to God, and lay open my soul to him — all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and every thing, and every circumstance, according to Dr. Manton’s twenty-seventh sermon on the cxix. Psalm. Resol. Go. Extracted from his Diary. Works, vol. i. 16.

stand the way of thy precepts. The need and the encouragement for these cries is equally manifest. Who has ever been known to understand the way of himself? And to whom — walking in a well-ordered conversation — has the Lord ever failed to show it 1 l A man, untaught by the Spirit of God, may be able to criticize and even clearly to expound much of the word of God. But such a prayer as this has never ascended from his heart; the necessity of it has never been felt. And doubtless from this neglect of prayer have arisen those floating fancies and false and unscriptural doctrines, which crude, unexercised minds havetoo hastily embraced. Instead of humbly and simply asking — “Make me to understand” — men too often “lean to their understanding,” and are “vainly puffed up” by their fleshly mind, “not holding the Head.” 2 Such men may obtain loose fragments of spiritual knowledge. But they will not be in the faith “grounded and settled.” 3 They never know when they are upon safe ground; and being “unlearned and unstable, they wrest the Scriptures” — except the sovereign grace of God interpose — “unto their own destruction.” 4

Never must we forget, that teaching from above is indispensable to a right knowledge of the most simple truths. Ignorance and prejudice pervert the under standing. “Spiritual things can only be spiritually discerned.” 5 Divine doctrines can only be apprehended by Divine light.6 But under heavenly teaching, the deeper and more mysterious truths (so far as they are needful to be understood) are manifested with the same clearness, as the more elementary doctrines —” Eye hath not seen nor ear heard, nor have entered into the heart

1 See Psalm 1. 23. 2 Col. ii. 18, 19

3 Ib. i. 23. .2 Peter iii.16.

5 1 Cor. ii. 14. 6 Psalm xxxvi. 9.

of man, the things which God hath prepared for them that love him. But God hath revealed them to us by his Spirit. Now we have received — not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God.” J Wondrous indeed is the spiritual revelation in the knowledge of himself; including “the hope of his calling — the riches of the glory of his inheritance in his saints — the exceeding greatness of his power” manifested to, and wrought in, his people — no other or less than that “which he wrought in Christ, when he raised him from the dead.” 2 In the understanding of the way, we would be progressing, until the new man “grows up unto the measure of the stature of the fulness of Christ.” 3 The smallest attainment in this knowledge is (as the great day will fully declare) of infinitely greater value than the highest intelligence in the field of earthly science.

But how important is it to grow in this knowledge!4 Theoretical attainment is at a stand. Spiritual and practical knowledge is always advancing. Little, indeed, comparatively, is necessary for salvation. But much for comfort and stedfastness — much also for the clear discernment of that narrow way of the precepts so difficult to trace, and when traced so difficult to maintain. Not less important is it to keep the object in constant view. Why do I desire to understand that way? That I may commend it to others — that I may talk of thy wondrous works. Abhorred be the thought of indulging in a self-complacent view of my attainments! But oh! let my God be more admired by me, and glorified in me.5 And may I advance both myself and others in his obedience and praise!

1 1 Cor. ii. 9, 10, 12. 2 Eph. i. 17 — 20. Ib. iv. 13.

4 2 Peter iii. 18. 6 Gal. i. 24. Matt. v. 16.

Often do we complain of restraint in religious conversation. But the prayer — Make me to understand while I talk — will bring “a live coal to our lips” from the altar of God — “Our mouths will then speak out of the abundance of the heart,”! and “minister grace to the hearers.” 2 Humility, teachableness, simplicity, will bring light into the understanding, influence the heart, “open the lips,” and unite our every member that we have in the service and praise of God.

28. My soul melteth for heaviness; strengthen thou me according unto thy word.

Is this David “whose heart is as the heart of a lion, utterly melting?” 3 But the sorrows, as the joys of the spiritual hope — dealing immediately with the In finite and Eternal God — are beyond conception.4 Ordinary courage may support under the trials of this life; but when “the arrows of the Almighty are within us, the poison thereof drinketh up our spirit.” 5 How then can the Christian’s lot be so enviable — when their souls thus melt for heaviness? But this — be it remembered — is only “for a season.” There is a “needs be” for it, while it remains: and in the end it will “be found unto praise, and honour, and glory.” 6 Never perhaps are their graces more lively, or the ground of their assurance more clear, than in these seasons of sorrow. They complain, indeed, of the diversified power of indwelling sin. But their very complaints are the evidence of the mighty working of indwelling grace. For what is it

1 Matt. xii. 34. 2 Eph.iv. 29.

3 2 Sam. xvii. 10. Comp. Joshua vii. 5. Psalm cvii. 26.

4 See Job xxxiv. 29. 5 Job vi. 4. Comp. Prov. xviii. 14- 6 1 Peter i. 6, 7. Comp. Psalm xxx. 5.

but the principle of faith, that makes unbelief their burden? What but hope, that struggles with their tears? What but love, that makes their coldness a grief? What but humility, that causes them to loathe their pride? What but the secret spring of thankfulness, that shows them their unthankfulness, and shames them for it? And therefore the very depth of “that heaviness which melts their souls” away, is the exhibition of the strength of God’s work within, upholding them in perseverance of conflict to the end. Would not the believer then, when eyeing in his heaviest moments the most prosperous condition of the ungodly, say — “Let me not eat of their dainties?”1 Far better, and, we may add, far happier, is godly sorrow than worldly joy. In the midst of his misery, the Christian would not exchange his hope in the gospel — though often obscured by unbelief, and clouded by fear — for “all the kingdoms of the world, and the glory of them.” “If the heart knoweth his own bitterness, a stranger doth not intermeddle with his joy.” 2 Yet the bitterness is keenly felt. Sin displeases a tender and gracious Father.3 It has “pierced” the heart that loves him, 4 and shed the blood that saves him. It “grieves” 5 the indwelling Comforter of his soul. God expects to see him a mourner; and he feels he has reason enough to mourn — “My soul meltethfor heaviness.”

But this cry of distress is sometimes the child under his Father’s needful chastisement. The world is dethroned, but not extirpated in the heart. Much dross

1 Psalm cxli. 4.

2 Prov. xiv. 10. ‘A good man lying on his bed of sickness, and being asked — which were the most comfortable days that he ever knew? cried out — 0 give me my mourning days; give me my mourning days again, for they were the joyfullest days that ever I had.’ — UrooJies”1 Works.

3 Psalm li. 4. 4 Zech. xii. 10. 5 Eph. iv. 30.

is yet to be removed. The sources of the too attractive earthly joy must be embittered: and now it is that the discipline of the cross forces the cry —” My soul meltethfor heaviness’’’ Yet in the midst of heaviness, the child of God cannot forget that he is loved — that he is saved; and the recollection of this sovereign mercy makes his tears of godly sorrow, tears of joy.

But this melting heaviness has not wrought its work, until it has bowed us before the throne of grace with the pleading cry of faith — strengthen thou me. For do we stand by the strength of our own resolutions or habits of grace? Unless the Lord renew his supply from moment to moment, all is frail and withering. But what burden or difficulty is too great for Almighty strength? “Fear not, thou worm Jacob? thou shalt thresh the mountains, and beat them small.” ‘And especially in our success, when the plea is drawn, as it is repeatedly in this Psalm2 — according to thy word” For what does that word assure us? — “As thy days, so shall thy strength be.” 3 “Will he plead against me” — said Job — “with his great power? No; but he will put strength in me.” 4 Thus David found it in his own case: “In the day when I cried, thou answeredst me, and strengthenedst me with strength in my soul.” •’ Thus also to the Apostle was the promise given and fulfilled: “My grace is sufficient for thee; for my strength is made perfect in weakness.” 6 And is not “the God of Israel” still “he that giveth strength and power unto his people;” 7 still the same “faithful God, who will not suffer them to be tempted above that they are able, but will with the temptation also make a way to escape, that they may be able to bear it?” 8

1 Isaiah xli. U, 15. 3 Verses 25, 41, ,58. &c.

3 Deut. xxxiii. 25. 4 Job xxiii. 6. 5 Psalm cxxxviii. 3.

6 2 Cor. xii. 9. ‘Psa. lxviii. 35. 8 1 Cor. x. 13.

When we are most sensible of our utter helplessness, and most simple in our reliance upon divine strength, then it is, that the “soul, melting for heaviness” is most especially upheld and established. “Heaviness in the heart of man maketh it stoop; but a good word maketh it glad.”! And how reviving is that “good word” of the Gospel, which proclaims the Saviour, anointed to “give the garment of praise for the spirit of heaviness” 2and gifted with “the tongue of the learned, that he might know how to speak a word in season unto him that is weary!” 3 And no less encouraging is it to view Him “melting for heaviness” 4 — “sore amazed and very heavy” — under the accumulated weight of imputed guilt; learning by this bitter discipline, “in that he himself suifered being tempted, to succour them that are tempted.” 5 Yet was he, like his faithful servant, strengthened according to his Father’s word, in the moment of his bitterest agony, by the agency of his own creation. 6 And this faithful support, vouchsafed to the Head, is the seal and pledge of what every member in every trouble will most assuredly enjoy. “As the sufferings of Christ abound in his people, so their consolation also aboundeth by Christ.” 7 The blessed word will supply all their need — life for their quickening, light for their direction, comfort for their enjoyment, strength for their support — “Strengthen thou me according unto thy word”

Lord, may I ever be kept from despondency — regarding it as sinful in itself, dishonourable to thy name, and weakening to my soul; and though I must “needs be sometime in heaviness through manifold temptations,” yet let the power of faith be in constant exercise, that

1 Prov. xii. 25. * Isaiah lxi. 3. 3 Ib. 1. 4.

4 Psalm xxii. 14. 5 Mark xiv. 33, with Heb. ii. 18.

8 Luke xxii. 43, with 2 Cor. xii. 8, 9. 7 2 Cor. i. 5.

I may be able to expostulate with my soul — “Why art thou cast down, 0 my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health’ of my countenance, and my God.” J

29. Remove from me the way of lying; and grant me thy law graciously.

EVERY deviation in principle and conduct from the strait and narrow path, is a way of lying. Every traveller in the way, “feedeth on the ashes” of his own delusion. Does it seem a marvel that the man of God should deprecate so earnestly the influence of gross sin? ‘-’ “The brand plucked out of the fire” retains a susceptibility of the fire. The oldest Christian in the family of God might at any moment of unwatchfulness be captivated by the chain of his former sins. Might not the recollection of past compliances with this shameful sin 3 naturally have suggested the prayer — Remove from me the way of lying. But even in the profession of the Gospel, should we “be removed from him that called us into the grace of Christ unto another gospel;” 4 should erroneous doctrines find a place in our system; and — as the natural consequence of doctrinal errors — should any inconsistency be marked in our practice; should there be any allowed principles of sinful indulgence, self-righteousness, conformity to the world, or shrinking from the daily cross, — then, indeed, will the prayer naturally flow from our hearts — Remove from me the way of lying.

Most justly are ways such as these called “ways of lying.” They promise what it is impossible, in the

1 Psalm xlii. 11. * Isaiah xliv. 20.

3 1 Sam. xxi. 13; xxvii. 10. 4 Gal. i 6.

E 2 nature of things, that they can ever perform: and prove to their deluded followers that “they that observe lying vanities, forsake their own mercy.” l We can be at no loss to trace these “ways” to their proper source; — to him, who, “when he speaketh a lie, speaketh of his own: for he is a liar and the father of it.” 2 A lie was his first, alas! too successful instrument of temptation, by which he “beguiled Eve through his subtilty,” 3 and still does he lament, moreover, that he should still pursue the same deadly work throughout the world lying under his sway, beguiling the blinded “children of disobedience” 4 into the awful deception of mistaking their God, and into the blind choice of prefering “broken cisterns” to “the fountain of living water.” 5

The gracious knowledge of the law is the only means of the removal of this evil way. David — as a king — had it written by him.6 He wished it written on him. Not the book always before him — but on the heart. The external knowledge is the common benefit of all. The gracious knowledge is the covenant blessing of the Lord’s people 7 — the only eifective principle of holiness. The law is still what it was — an enemy to the ungodly — forcing a hateful light upon their conscience — a delight to the servant of God — framing his will, and directing his conduct. Thus truth extirpates lying. Christ reigns instead of Belial.

Thus also we are enabled to “keep our hearts “- those leading w-anderers, that mislead the rest.8 For wherever we see wandering eyes, wandering feet, and a wandering tongue, all flow from a heart, that has taken its own liberty in wandering from God. But with the

1 Jonah ii. 8. - John viii. 44.

3 Gen. iii 1 — 6. with 2 Cor. xi. 3.

4 Rev. xii. 9, with 2 Cor. iv. 4. Eph. ii. 2. 5 Jer. ii. 13.

6 Deut. xvii. 18, 19. 7 Heb. viii. 10. Prov. iv. 23.

law as our rule, and the Spirit as our guide, we shall be directed and kept in a safe and happy path.

Grant me thy law graciously. Grant me a clearer perception of its holy character — a more sensitive sprinkling from transgressing it — a more cordial approval of its spirit — a more entire conformity to its directions.

30. / have chosen the way of truth: thy judgments have I laid before me.

ONLY two ways lie before us for our choice — “the way of lying” and “the way of truth.” God by the light of his word guides us into one — Satan by his temptations allures us into the other. The way of lying is the natural choice of man. The choice of the way of truth is the Lord’s work in the hearts of his people — the seal of his special, eternal love. His teaching shows us the way; ] and his grace enables us to “choose” it.- And who in his subsequent course has ever found reason to alter his first determination 1 Does Mary regret her choice of the “good part?” 3 One, whose solid and reflecting judgment was not likely to make a rash or hasty choice, tells us, of the outset of his course — “What things were gain to me, those I counted loss for Christ.” The experience of twenty years — instead of bringing matter for repentance — only confirmed him in his choice; and he repeats his determination with increasing energy of expression; “Yea doutless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.” 4 In the same spirit one of the ancient fathers expresses himself: ‘If I have any possessions,

1 Psalm xxv. 4; xxxii. 8. Isaiah xlviii. 17.

3 Psalm ex. 3. Isaiah xliv. 3 — 5.

3 Luke x. 42. 4 Phil. iii. 7, 8.

health, credit, learning — this is all the contentment I have of them — that I may have something to despise for Christ, who comprises in his own person all and every thing that is most desirable.’ l

The connection of this verse with the preceding, well illustrates the bias of the believer’s heart. His experience of the deceitfulness of sin, Satan, and his own heart, stirs up the prayer — “Remove from me the way of lying.” But his choice is expressed in this verse — “I have chosen the way of truth.” The sincere desire to have “the way of lying removed from us,” is a clear evidence, that we have already “chosen the way of truth;” that “the spirit of truth hath guided us to him,”2 who is indeed “the way of truth” — the true and only way to God! 3 And of all ways that could be set before the Christian, this is the way he would “choose” — as bringing most glory to his God, exalting the Saviour, honouring the spirit of God, and securing the salvation of his own soul. Whatever becomes of me — the Christian would feel — ‘I would have no other way than this. Yea, though I should perish I would abide in it. So transcendent is the discovery of the glory of God — scarcely less clear than the glory of heaven itself!

The practical pathway, however, is often rugged — always narrow. We may have to encounter not only the reviling of an ungodly world, but even the suspicions of our brethren, who may not always understand our motives. Yet if our heart is upright with God, “none of these things will move us.” Our choice is made, and we are prepared to abide the cost.4

But that our choice may be daily established, let us

1 ‘Totus desirabilis et totum desirabile.’ — Greg. Naz, Orat. i. - John xvi. 13, 14. 3 Ibp xiv. 6.

4 Luke xiv. 28. Acts xx. 24.

not forget the treasury of our life, light, and grace. Let us lay the “judgments of God before us.” For we have always some new lesson to learn — some new duty to perform — some new snare to avoid. We must there fore walk by rule y — as under the eye of a jealous God, who enlightens and cheers our path — under the eye of the ungodly, who “watch for our halting” — under the eye of weak Christians, who might be stumbled by our unsteady walk — under the eye of established Christians, who will be yet further established by the testimony of our consistent profession. The Gospel affords all the material for this strict and accurate walk. All is given that is needed. The obedience that is enjoined is secured. “God working in us,” 2 enables us to work for him; and while we are humbly looking for further supplies, and diligently improving what has been already bestowed, he is pledged by promise to assist,3 as we are bound by duty to obey.

What then — let me inquire — is the choice which I have made? I would remember that it is for eternity. And if, through the grace that has first chosen me, “I have chosen the way of truth,” — is the effect of this choice daily visible in a life and conversation well-ordered according to the word of God? If it is good to “hide that word in my heart,” 4 as a safe-guard against sin; it is good also “to lay it before” my eyes, as the chart to guide my course — the model to direct my work — the support to uphold my weakness.5

1 See Gal. vi. 16. Phil. iii. Iff.

3 Phil. ii. 12, 13. Isaiah xxvi. 12.
8 Isaiah xli. 10. Zech. x. 12.

4 Verse 11 5 Joshua i. 8.

31, I have stuck unto thy testimonies: 0 Lord, put me not to shame.

WE have just seen the choice of the man of God, and the rule by which he acted upon it. Now we see his perseverance — -first choosing the way — then sticking to it. While he complained of his soul cleaving to the dust, l he would yet say — / have stuck unto thy testimonies — illustrating the Apostle’s delineation of the Christian’s two hearts (as a converted African expressed it) “I delight in the law of God after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. So then with the mind I myself serve the law of God; but with the flesh the law of sin.” - In the midst, however, of the most painful conflicts, the child of God holds fast his confidence. He feels that he hates the sin that he commits, and loves the Saviour, whom, in spite of himself, he dishonours; so that, with all his sins and unworthiness, he fears not to put in his claim among the family of God.

But, reader, seriously ask yourself — How did you become a Christian? Was it by birth and education, 2 Rom. vii. 22, 23, 25. Thus does Augustine graphically describe this conflict in his own mind — ‘The new will which began to be in me, whereby I would love thee, O my God! the only certain sweetness, was not yet able to overcome my former will, confirmed by long continuance. So my two wills, the one old, the other new: the one carnal, the other spiritual, conflicted between themselves, and rent my soul by their disagreement. Then did I understand by my own experience what I had read, how the “flesh lusteth against the spirit, and the spirit lusteth against the flesh.” I was myself on both sides, but more in that which I approved, than in that which I condemned, in myself, because for the most part I suffered reluctantly what I did willingly.’ — Confess. Book viii. ch. 5. Compare Rom. vii. 15 — 20.

or by choice? If indeed by grace you have been enabled to “choose the way of truth,” then be sure you firmly stick to it, or better, far better, that you had not made it at all. “No man having put his hand to the plough, and looking back, is fit for the kingdom of God. If ye continue in my word, then are ye my disciples indeed. It had been better for you not to have known the way of righteousness, than, after you have known it, to turn from the holy commandment delivered unto you.” l Yet praised be God for the security of perseverance! He that enabled you to “put your hand to the plough” will keep it there in the habit of faith, firm and stedfast. “The Lord will perfect that which concerneth you.” 2

Yet this cleaving to the Lord3 can only be maintained by unceasing conflict. The length and weariness of the way,4 and the slowness of your progress, are sources of constant and harassing trial. Revert then to the ground of your original choice. Was it made under the Lord’s light and direction? This reason may well bind you to “stick to” it: are not the ways of God as pleasant — Is not Christ as lovely — heaven as desirable — as at the beginning? Nay — have you not even more reason to adhere to your choice than you had to make it.’ It was formed before at least you could fully know for yourself. Now “you have tasted” 5 — you have the seal of experience. Is not the crown more joyous in the nearer prospect?

Backslider! “Has God been unto you a wilderness, and a land of darkness,” 6 that you virtually give your testimony after trial, — ‘Satan is the better master, and I return to him? ‘The world is the happiest path: and

1 Luke ix. 62. John viii. 31. 2 Peter ii. 21. 2 Ps. cxxviii. 8.

2 Acts xi. 23. 4 Numb. xxi. 4.
5 1 Peter ii. 3. 6 Jer. ii. 3J.

E 5

I will walk in it. This is indeed choosing a murderer in the stead of a Father — “forsaking the fountain” for the “broken cistern.” l Oh! must there not be repentance in this path? May it be before it be too late! Ponder who it was that befriended you in the moment of awful extremity and snatched you as a brand from the burning. Ponder the endearing proofs of his love — condescending to become a man — “a man of sorrows,”’2 and to die in the agony of the cross, bearing for you the eternal curse of God.3 And does not gratitude remind you, what returns of faithful service are due from a creature so infinitely indebted to him 1 Surely the stedfast perseverance with which his heart clave to his costly work, 4 may serve to put to shame your unsteadiness in “sticking to his testimonies.”

Believer! you are determined to abide by your choice — but not in your own strength. Remember him, who one hour declared, that he would sooner die with Christ than deny him; and the next hour denied him with oaths and curses.5 Learn then to follow up your resolution with instant prayer — “0 Lord, put me not to shame.” Leave me not to myself, lest I become a shame to myself, and an offence to thy church. “I will keep thy statutes; O forsake me not utterly.” c Dependence upon the Lord, in a deep sense of our weakness, is the principle of perseverance* Never will he shut out the prayer of his faithful servant. He hath promised — “My people shall never be ashamed; “” and therefore, taking firm hold of his promise, you may “go on your way rejoicing.”

1 .Ter. ii. 13. * Isaiah liii. 3. 3 Gal. iii. 13.

4 Compare Matt. xvi. 23. Luke xii. 50. Heb. xii. 2, 3.

6 Matt. xxvi. 55, 74. e Verse 8. 7 Joel ii. 27.

32. / will run the way of thy commandments, when thou shalt enlarge my heart.

A GLOWING picture of the Christian’s delight in the ways of God! If we “have chosen the way of God’s commandments,” and have been able to “stick unto “this way, surely we shall wish to “run in it” with constancy and cheerfulness. We shall want to mend our pace. If we walk, we shall long to “run.” There is always the same reason for progress, that there was for setting out. Necessity, advantage, enjoyment, spur us on to the end. Whatever progress we have made, we shall desire to make more; we shall go on praying and walking, and praying that we may walk with a swifter motion: we shall be dissatisfied, yet not discouraged — “faint, yet pursuing.” 1 Now this is as it should be. This is after the pattern of the holy Apostle — “Brethren, I count not myself to have apprehended; but this one thing I do; forgetting those things which are behind, and reaching forth unto those which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” 2 But the secret as well as the pattern of Christian progress is — looking beyond the Apostle, and the “so great cloud of witnesses with which we are encompassed” — and “looking unto Jesus.” 3 Faith is the principle of life, and supplies the daily motion of life; directing our eye to him as “the Author,” until he “becomes the Tinisher,” of our faith.” This is at once our duty, our privilege, our happiness, and our strength. This is the point, at which we begin to run. Hitherto, the shackles

1 Judges viii. 4. 2 Phil. iii. 13, 14. 3 Heb. xii. 1, 2.

of sin, self-righteousness, and unbelief, had hindered us; now we “so run, that we may obtain.” l

But in “the way of God’s commandments” how are we “sore let arid hindered” by a straitened heart! And how often do we feel the heart, as it were, “shut up, and it cannot get forth:” 2 faith so low — desires so faint — hopes so narrow, that it seems impossible to make progress! Perhaps we “did run well,” and have been “hindered.” 3 Perhaps the soul has been asleep in carelessness or self-indulgence; or unbelief in some of its varied forms has prevailed; and thus, while we “are not straitened” in God, we “are straitened in our own bowels.” 4 If then the rich fool thought of enlarging his barns, when his stores had increased upon him, 5 much more should we be sending up the petition — “O that thou wouldst bless me indeed, and enlarge my coast!” 6 Whatever cause we have to cry out — “My leanness, my leanness,” 7 — still let us, in the exercise of faith and prayer, be waiting for a more cheerful ability to love, serve, and praise. Let us be restless, till the prison-doors are again opened, and the command is issued to the prisoners — “Go forth; and to them that are in darkness — Show yourselves* They shall feed in the ways, and their pastures shall be in all high places.” 8 Who knoweth but the Lord will once more shine upon us, once more unloose our fetters, and renew our strength?

Yet must every motion begin with God.9 / will run, — but how? not in mine own strength, but by “the good hand of my God upon me,” 10 delivering and enlarging

1 1 Cor. ix. 24. 2 Psalm lxxxviii. 8.

3 Gal. v. 7. 4 2 Cor. vi. 12.

6 Luke xii. 16 — 19. e 1 Chron. iv. 10.

7 Isaiah xxiv. 16. 8 Ib. xlix. ,9.
* Prov. xvi. 1. ‘° Ezra vii. 9.

my heart. He does not say — I will make no efforts, unless thou work for me; but if thou wilt enlarge — / will run. Weakness is not the plea for indolence, but for quickening grace. “Draw me” — saith the Church — “we will run after thee.” “Where the Spirit of the Lord is, there is liberty.” J The secret of Christian energy and success is a heart enlarged in the love of God.

Letmethen begin betimes — make haste — keep straight on — fix my eye on the mark — “endure unto the end.” I may yet expect in the joy of blessed surprise to exclaim — “Or ever I was aware, my soul made me like the chariots of Amminadib.” 2 Godly sorrow had made me serious. Now let holy joy make me active. “The joy of the Lord is my strength;” 3 and I am ready, under the power of constraining love,4 to work and to toil — to run without weariness, to “march onward” without fainting; 5 not measuring my pace by my own strength, but looking to him, who “strengthened with all might by his Spirit in the inner man.” 6

Happy fruit of wrestling prayer and diligent waiting on God! Joy in God, and strength to walk with him, with increasing knowledge of him, increasing communion with him, and increasing confidence in him.

1 Cant. i. 4. 2 Cor. iii. 17. 2 Cant. vi. 12.

3 Neh. viii. 10.” 2 Cor. v. 14.

5 Isaiah xl. 31, “march onward.” — Bishop Lowth’s Version.

u Eph. iii. 16.