Verses 49–56
49. Remember the word unto thy servant, upon which thou hast caused me to hope.
WHAT is faith? It is hope upon God’s word. The warrant of faith is therefore the word. The spring of faith is he that causeth us to hope. He has not forgotten — he cannot forget his word. But he permits — nay, commands his servants to remind him of it,1 in order to exercise their faith, diligence, and patience. Often indeed “hope deferred maketh the heart sick.” 2 But it is not needless delay 3 — not ignorance of the fittest time 4 — not forgetfulness 5 — not changeableness 6 — not weakness.7 Meanwhile, however, constantly plead the promise — Remember the word unto thy servant. This is the proper use of the promises, as “arguments, wherewith to fill our mouths, when we order our cause before God.” 8 When thus pleaded with the earnestness and humility of faith, they will be found to he the blessed realities of unchanging love.
Now — have not circumstances of Providence, or the distinct application of the Spirit, made some words of God especially precious to your soul? Such words are thus made your own, to be laid up against some future time of trial, when you may” put your God in remem-
1 Isaiah lxii. 6. M.R. 2 Prov. xiii. 12.
3 Hab. ii. 3. * Isaiah xxx. 18.
5 Psalm cxii. 5. 6 Mai. iii. 6.
7 1 Sara. xv. 29. 8 Job xxiii. 4.
brance” l of them. Apply this exercise of faith to such a word as this, “Him that cometh unto me, I will in no wise cast out.” 2 Then plead your interest in it as a coming sinner, “Lord, / hope in this thy word.” “Thou hast caused me to hope” in it. “Remember this word unto thy servant.” Thus is prayer grounded upon the promise, which it forms into a prevailing argument, and sends back to heaven; nothing doubting, but that it will be verified in God’s best time and way. 3
Take another case. God has engaged himself to be the God of the seed of believers. His sacramental ordinance is the seal of this promise.4 The believer brings his child to this ordinance, as the exercise of his faith upon the faithfulness of God. Let him daily put his finger upon this promise, Remember the word unto thy servant, upon which thou hast caused me hope. This is, as Augustine said of his mother, ‘bringing before God his own hand-writing.’ Will he not remember his word? Faith may be tried, perhaps long tried. “But he abideth faithful. He cannot deny himself.” 5 Faith trusts — not what the eye sees, but what the word promises.
Again — Have we ever found God’s word hoped on, a covering and strength against besetting sin? This will surely be an encouragement to cry under the same temptation, Remember thy word, “He who hath delivered, doth deliver, and will even to the end deliver.” (; He “hath done great things for us.” And is not this
1 Isaiah xliii. 26. 2 John vi. 37.
3 We may observe Jacob making precisely this use of the word of promise to great advantage, at a time of personal extremity. Gen. xxxii. 9, 10, 12, with xxxi. 3, 13, xxviii. 13 — 15. Was not this in fact pleading — “Remember the word unto thy servant, upon which thou hast caused me to k’/pe?” Compare also verse 38 of this Psalm.
4 Geu. xvii. 7, 10, with Acts ii. 38, 39. 5 2 Tim. ii. 13.
e 2 Cor. i. 10. G 5 an earnest of continued mercy? “Because thou hast been, my help, therefore under the shadow of thy wings will I rejoice.”! Thus may we confidently receive a promise as the distinct message to our soul, where we are conscious of a readiness to receive the whole word as the rule of our life. And does it not set an edge upon prayer to eye a promising God, and to consider his promises. — not as hanging in the air, without any definite direction or meaning, hut as individually spoken and belonging to myself as a child and servant of God? This is the experience and comfort of the life of faith. This unfolds the true secret of living to God; ending at last with the honourable death-bed testimony, “Behold, this day I am going the way of all the earth: and ye know in all your hearts and in all your souls, that not one thinp- hath failed of all the good things, which the Lord your God spake concerning you; all are come to pass unto you; and not one thing hath failed thereof.” a
50. This is my comfort in my affliction; for thy word hath quickened me.
DAVID was encouraged to plead the word of promise in prayer, from the recollection of its “comfort in his affliction,” Never, indeed, are we left unsupported in such a time, or called to drink a cup of unmingled tribulation. In the moments of our bitterest sorrow, how are we compelled to stand amazed at the tenderness, which is daily and hourly exercised towards us! We have always some word exactly suited to our affliction, and which we could not have understood without it; and “a word” thus” spoken in due season,
1 Psalm lxiii. 7. 2 Joshua xxiii. 14.
how good is it! “l One word of God, sealed to the heart, infuses more sensible relief, than ten thousand words of man. When therefore the word assures us of the presence of God in affliction; 2 of his continued pity and sympathy in his most severe dispensations; 3 and of their certain issue to our everlasting good; 4 must not we say of it, “This is our comfort in our affliction?” How does the Saviour’s love stream forth from this channel on every side; imparting life, refreshment, and strength to those, who but for this comfort would have “fainted,” 5 and “perished in their affliction!” 6 This indeed was the end, for which the scriptures were written; 7 and such power of consolation have they sometimes administered to the afflicted saint, that tribulation has almost ceased to be a trial, and the retrospect has been the source of thankful recollection.
But those only, who have felt the quickening power of the word, can realize its consolations. Be thankful, then, Reader, if, when dead in sins, it “quickened you:” 8 and, when sunk in trouble, once and again it has revived you.9 Yet think not, that it is any innate power of its
1 Prov. xv. 23. ‘I will show you a privilege that others want, and you have in this case. Such as are in prosperity, and are filled with earthly joys, and increased with children and friends; though the word of God is indeed written for their instruction, yet to you who are in trouble, and from whom the Lord hath taken many children, and whom he hath otherwise exercised, there are some chapters, some particular promises in the word of God, made in an especial manner, which would never have been yours, so as they now are, if you had had your portion in this world like others. It is no small comfort that God hath written some scriptures to you, which he hath not to others. Read these, and think God is like a friend, who sendeth a letter to a whole house and family, but who speaketh in his letter to some by name, that are dearest to him in the house.’ — Rutherford’s Letters.
2 Isaiah xliii. 1, 2. 3 Exod. iii. 7.
4 Rom. viii. 28. 5 Psalm xxvii. 13.
8 Verse 92. 7 R,om. xv. 4.
8 James i. 18. 1 Peter i. 23. Verses 81, 82.
own, that works so graciously for you. No. The exhibition of the Saviour is the spring of life and consolation. It is because it “testifies of him,” 1 “the consolation of Israel,”2 — “afflicted in all our afflictions,”3 — and never failing to uphold with “grace sufficient for us.”4 It is not, however, the word without the Spirit, nor the Spirit generally without the word; but the Spirit by the word — first putting life into the word,5 and then by the word quickening the soul. The word then is only the instrument. The Spirit is the Almighty agent. Thus the work is the Lord’s; and nothing is left for us, but self-renunciation and praise.
5 1. The proud have had me greatly in derison: yet have I not declined from thy law.
THE scorn of an ungodly world is one of the afflictions, which realise to us the comfort of the word. And this is a trial, from which no exemption is to be expected — “All that will live godly in Christ Jesus shall suffer persecution.“6 Not even David — though a king — a man of wisdom and prudence, and therefore not likely to provoke unnecessary offence, and whose character and rank might be expected to command respect — not even was he shielded from” the derision of the proud “on account of the profession and service of his God.” Thus it ever was, and ever will be. Faith in the doctrine of Christ, and conformity to the strict commandments of the gospel, must expose us to the taunts of the unbeliever and the worlding. Yet, where
1 John v. 39. 2 Luke ii. 25.
3 Isaiah lxiii. 9. 4 2 Cor. xii. 9.
5 John vi. 63. 8 2 Tim. iii. 12. Comp. 1 Cor. iv. 13.
7 Psalm xxxv. 15, 16; cxxiii. 3, 4.
the heart is right with God, the “derision of the proud,” instead of forcing us to “decline from the law of God,” will strengthen our adherence to it. David answered the bitter “derision of Michal” with a stronger resolution to abide by his God — “I will yet be more vile than thus.” 1 He counted it his glory, his duty, his joy. None, however, but a believer knows what it is to bear this cross; and none but a real believer can bear it. It is one of the touchstones of sincerity, the application of which has often been the means of “separating the precious from the vile,” and has unmasked the self-confident professor to his own confusion. Oh! how many make a fair profession, and appear “good soldiers of Jesus Christ,” until the hour of danger proves them deserters, and they reap only the fruits of their self-confidence in their own confusion!
It is, therefore, of great importance to those who are just setting out in the warfare, to be well armed with the word of God. It kept David steadfast amidst “the derision of the proud;” and it will keep young Christians from being frightened or overcome by the sneer of an ungodly world. But that it may “dwell in us richly in all wisdom,” 2 and be suited to our own case, it will be well, under circumstances of reproach, to acquaint ourselves with the supporting promises and encouragements to suffer for righteousness’ sake.3 Above all, the contemplation of the great sufferer himself — meeting this poignant trial in meekness,4 compassion, and prayers
1 2 Sam. vi. 20 — 22. 2 Col. iii. 16.
3 Such is the benediction of the Saviour, Luke vi. 22, 23, confirmed by the recorded experience of the Lord’s most favoured servants, the Apostles — Acts v. 41. Paul especially, 2 Cor. xii. 10; Col. i. 24, — the disciples of Thessalonica, 1 Thess. i. 6, — the Hebrew Christians, Heb. x. 34.
4 Psalm xxii. 6 — 8. Luke xxiii. 35. 1 Peter ii. 23.
5 Luke xxiii. 34.
—will exhibit “a refuge from the storm, and a shadow from the heat, when the blast of the terrible ones is as the storm against the wall.” 1 The mere professor knows not this refuge; he possesses not this armour; so that “when affliction or persecution ariseth for the word’s sake, immediately he is offended.” 2 Blessed be God! the weapons of our warfare are drawn from the Divine armoury; and therefore, depending on the grace, and following the example, of Jesus, we suffer, as the way to victory — the road to an everlasting crown.
52. / remember thy judgments of old, 0 Lord; and have comforted myself.
THE Lord’s dealings with his people were a frequent subject of meditation to the Psalmist,3 and now were his present support under “the scourge of the tongue.” 4 Evidently they are put upon record for the encouragement of future generations.5 We are ready to imagine something peculiar in our own case, and to think it strange concerning the fiery trial which is to try us, “as though some strange thing happened unto” us; but when we “remember the Lord’s judgments of old,” with his people, we “comfort ourselves” in the assurance, that “the same afflictions are accomplished in our brethren, that have been in the world;” 6 and that “as the sufferings of Christ have abounded in them, so their consolation also abounded by Christ.” 7 They also encountered the same “derision of the proud” and always experienced the same support from the faithfulness of their God. We
1 Isaiah xxv. 4. 2 Mark iv. 17.
3 Psalm lxxvii. 5, 11, 12; cxliii. 5. * Job v. 21.
5 Psalm xliv. 1 — 3; lxxviii. 3 — 8; cv. 5, 6; cxlv. 4. Joel i. 3. 1 Peter iv. 12; v. 9.? 2 Cor. i. 5.
do not sufficiently consider the mercy and gracious wis dom of God, in occupying so much of his written word with the records of his “judgments of old.” One class will pay a prominent attention to the preceptive, another to the doctrinal, parts of revelation — each forgetting that the historical records comprise a full and striking illustration of both, and have always proved most supporting grounds of consolation to the Lord’s people. The important design in casting so large a portion of the small volume of Revelation into a historical form, is every way worthy of its author. “Whatsoever things were written aforetime were written for our learning; that we through patience and comfort of the Scriptures might have hope;” 1 and how admirably adapted the means are to the end, the diligent student in the Scripture-field will bear ample witness. Wilfully there fore to neglect the historical portion of the sacred volume, from the idea of confining our attention to what we deem the more spiritual parts of scripture — would show a sad deficiency of spiritual apprehension, and deprive ourselves of the most valuable instruction, and most abundant comfort. This neglect would exclude us from one eminent means of increasing “patience,” in the example of those, “who through faith and patience inherit the promises;” of receiving “comfort,” in the experience of the faithfulness of God manifested in every age to his people; and of enlivening our “hope,” in marking the happy issue of the “patience of the saints,” and the heavenly support administered unto them.2 So far, therefore, are we from being little interested in the scriptural records of past ages, that it is evident,
‘Rorrans xv. 4.
2 In this view, the recollection of the Lord’s judgments of old “puts a new song into the mouth” of the Church, of lp thanksgiving unto her God.” Isaiah xxv. 1 — 4.
that the sacred historians, as well as the prophets,” ministered not unto themselves, but unto us, the things which are now reported.” ’
Let us select one or two instances as illustrative of this subject. Why were the records of the deluge, and of the overthrow of the cities of the plain, preserved, but as exhibitions to the church, that “the Lord” — the Saviour of Noah, the eight persons, and the deliverer of just Lot — “knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished?” 2 What a source of comfort then to the tempted people of God are the “remembrance of these judgments of old!” And thus the church remembers the wonderful overthrow of the Egyptians, and the consequent deliverance of ancient Israel, as a ground of assurance and expectation of the same grand display of Divine faithfulness and love under similar trials. And if we instance the wonderful history of the overthrow of the Egyptians, and the consequent deliverance of God’s ancient people, we may continually observe the church recollecting this interposition as a ground of assurance, that under similar circumstances of trial, the same illustrious displays of Divine faithfulness and love may be confidently expected. She looks back upon what the “arm of the Lord hath done in ancient days, and in the generation of old,” as the pattern of what he ever would be, and ever would do, for his purchased people.3 Thus also God himself recals to our mind this overthrow and deliverance as a ground of present encouragement and support, “According to the days of thy coming out of the land of Egypt will I show unto him marvellous things “•* — and the Church echoes back this remembrance in the expression of her
1 1 Peter i. 12. 2 2 Peter ii. o — 9.
3 Isaiah li. 9 — 11. 4 Micah vii. 15.
faith, gratitude, and expectation for spiritual blessings: “He will subdue our iniquities! and thou wilt cast all their sins into the depths of the sea.” l Such is the interesting use that may be made of the historical parts of Scripture. Such is the “comfort” to be derived from the “remembrance of the Lord’ s judgments of old!” And is not the recollection of his “judgments of old” with our selves, productive of the same support? Does not the retrospect of his dealings with our own souls serve to convince us, that, “all his paths are mercy and truth?” 2 And that the assurance is therefore warranted alike by experience and by Scripture, “We know that all things work together for good to them that love God, to them who are the called according to his purpose.” 3
53. Horror hath taken hold upon me, because of the wicked that forsake thy law.
THE remembrance of the Lord’s judgments of old, while it brings comfort to his people as regards them selves, stirs up a poignancy of compassionate feeling for the ungodly. And indeed to a feeling and reflecting mind, the condition of the world must excite commiseration and concern! A “whole world lying in wickedness!” 4 lying therefore in ruins! the image of God effaced! the presence of God departed! “Horror hath taken hold of me f” to see the law of Him, who gave being to the world, so utterly forsaken! so much light and love shining from heaven in vain! The earthly heart cannot endure that any restraint should be imposed; much less that any constraint, even of love, should be employed to change its bias, and turn it back
1 Micah vii. 19. * Psalm xxv. 10.
3 Romans viii. 28. 4 1 John v. 19.
to its God. Are you then a believer? then you will be most tender of the honour of the law of God. Every stroke at his law you will feel as a stroke at your own heart. Are you a believer? then will you consider every man as your brother; and weep to see so many of them around you, crowding the broad road to destruction, and perishing as the miserable victims of their own deceivings. The prospect on every side is, as if God were cast down from his throne, and the creatures of his hand were murdering their own souls.
But how invariably does a languor respecting our own eternal interest affect the tenderness of our regard for the honour of our God; so that we can look at “the wicked that forsake God’s law” with comparative indifference! Awful indeed is the thought, that it ever can be with us a small matter, that multitudes are sinking! going down into perdition! with the name of Christ — under the seal of baptism — partakers of the means of gospel grace — yet perishing! Not indeed that we are to yield to such a feeling of “horror” as would paralyze all exertion on their behalf. For do we owe them no duty — no prayer — no labour? * Shall we look upon souls hurrying on with such dreadful haste to unutterable, everlasting torments; and permit them to rush on blinded, unawakeued, unalarmed! If there is a “horror” to see a brand apparently fitting for the fire, will there not be a wrestling endeavour to pluck that brand out of the fire? Have we quite forgotten in our own case the fearful terrors of an unconverted state — the Almighty power of wrath and justice armed against us — the thunder of that voice — “Vengeance belongeth unto me, I will recompense, saith the Lord?” 2 Oh! if the love of the Saviour and the love of souls were
1 Acts xvii. 16 — 18. 2 Heb. x. 30, with Deut. xxxii. 35.
reigning with more mighty influence in our hearts, how much more devoted should we be in our little spheres of labour! how much more enlarged in our supplications, until all the kingdom of Satan were subject to the obedience of the Son of God, and conquered by the force of his omnipotent love!
But if the spirit of David, renewed but in part, was thus rilled with horror in the contemplation of the wicked, what must have been the affliction — what the intensity of His suiferings, “who was holy, harmless, undefiled, separate from sinners” l — yea, “of purer eyes than to behold iniquity” 2 — during thirty-three years of continued contact with a world of sin? What shall we say of the condescension of his love, in wearing “the likeness of sinful flesh” 3 — dwelling among sinners — yea, “receiving sinners, and eating with them!” 4
Blessed Spirit! impart to us more of “the mind that was in Christ Jesus!” that the law of God may be increasingly precious in our eyes, and that we may be “exceedingly jealous for the Lord God of Hosts!” Help us by thy gracious influence, to plead with sinners for God, and to plead for sinners with God!
54. Thy statutes have been my songs in the house of my pilgrimage.
COME, Christian pilgrim, and beguile your wearisome journey heavenward by “singing the Lord’s song in this strange land.” 5 With “the statutes of God” in your hand and in your heart, you are furnished with a song for every step of your way —
1 Heb. vii. 2fi. 2 Hab. i. 13. Compare Psalm v. 5.
8 Rom. viii. 3. 4 Luke xv. 2. 5 Psalm cxxxvii. 4.
“The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures; he leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; thy rod and thy staff, they comfort me. Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord for ever.” l How delightfully does this song bring before you Him, who having laid down his life for you, engages himself as your Provider, your Keeper, your Guide, your faithful and unchangeable friend! Such a song therefore will smooth your path, and reconcile you to the many inconveniences of the way; while the recollection, that this is only “the house of your pilgrimage” and not you home; and that “there remaineth a rest for the people of God,” 2 will support the exercise of faith and patience to the end. How striking the contrast between the wicked that forsake the law, and the Christian pilgrim, who makes it the subject of his daily song, and the source of his daily comfort! Yes, these same statutes, which are the yoke and burden of the ungodly, lead the true servant of the Lord from pleasure to pleasure; and, cherished by their vigorous influence, his way is made easy and prosperous. Evidently, therefore, our knowledge and delight in the Lord’s statutes will furnish a decisive test of our real state before him.
But what reason have we every moment to guard
1 Psalm xxiii. 2 Hebrews iv. 9.
against the debasing, stupifying influence of the world, which makes us forget the proper character of a pilgrim! And what an habitual conflict must be maintained with the sloth and aversion of a reluctant heart to maintain our progress in the journey towards Zion! Reader! have you entered upon a pilgrim’s life? Then what is your solace and refreshment on the road? It is dull, heavy, wearisome, to be a pilgrim without a “sony.’” And yet it is only the blessed experience of the Lord’s statutes that will tune our “song.” “If therefore you have tasted that the Lord is gracious,” 1 if “he has thus put a new song into your mouth,” 2 oh! do not suffer any carelessness or neglect to rob you of this heavenly anticipation. And, that your lips be not found mute, seek to keep your heart in tune. Seek to maintain a lively contemplation of the place whither you are going — of Him, who as your “forerunner is for you entered” 3 thither — and of the prospect, that, having “prepared a place for you, he will come again, and take you to himself; that where he is, there you may be also.” 4 In this spirit, and with these hopes before you, you may take up your song — “O God, my heart is fixed: I will sing, and give praise. I will bless the Lord at all times — his praise shall continually be in my mouth.”6 Thus may you go on your pilgrimage, “singing in the ways of the Lord,”6 and commencing a song below, which in the world of praise above, shall never, never cease.7
1 1 Peter ii. 3. 2 Psalm xl. 3.
3 Hebrews vi. 20. 4 John xiv. 2, 3.
5 Psalm cviii. 1; xxxiv. 1. 6 Ib. cxxxviii. 5.
55. / have remembered thy name, 0 Lord, in the night, and have kept thy law.
How did this man of God live in the statutes of God! In the day they were his pilgrim song — in the night his happy meditation. And truly if we can ever spend the waking moments of the night with God, “the darkness is no darkness with us, but the night shineth as the day.” Many a tried believer has found this cordial for the restlessness of a wakeful night more restorative to the quiet and health of his earthly frame, than the most sovereign specifics of the medical world. “So he giveth his beloved sleep.” 2 And if in any “night” of affliction we feel the hand of the Lord grievous to us, do we not find in “the remembrance of the Lord” a never-failing support? What does our darkness arise from, but from our forgetfulness of God, blotting out for awhile the lively impressions of his tender care, his unchanging faithfulness, and his mysterious methods of working his gracious will? And to bring up as it were from the grave, the remembrance of God’s name, as manifested in his promises, and in the dispensation of his love; this is indeed the “light that is sown for the righteous,” 3 and which “springe th up out of darkness.” 4 It is to eye the character of the Lord as All-wise to appoint, Almighty to secure, Allcompassionate to sympathize and support. It is to recollect him as a “father pitying his children;”5 as a “friend that loveth at all times,”6 and that “sticketh closer than a brother.” 7 And even in those seasons of
1 Psalm lxiii. 5, 6. 2 Ib. cxxvii. 2. 3 Ib. xcvii. 11.
4 Ib. cxii. 4. s Ib. ciii. 13.
6 Prov. xyii. 17. 7 Ib. xviii. 24.
depression, when unwatchfulness or indulgence of sin have brought the darkness of night upon the soul, though “the remembrance of the name of the Lord” may be grievous, yet it opens the way to consolation. It tells us, that there is a way made for our return; that “the Lord waiteth, that he may be gracious;” l and that in the first step of our return to our father, we shall find him full of mercy to his backsliding children.2 Thus, though “weeping may endure for a night, joy cometh in the morning.”3
Study the Lord’s revelation of his own name, and what more full perception can we conceive of its support in the darkest midnight of tribulations? “And the Lord descended in the cloud, and stood with him (Moses;) and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed — The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin, and that will by no means clear the guilty.” 4 Can we wonder that such a name as this should be exhibited as a ground of trust? “The name of the Lord is a strong tower; the righteous runneth into it and is safe.” “They that know thy name will put their trust in thee.”5 Even our suffering Lord appears to have derived support from “the remembrance of the name of the Lord in the night” of desertion — “O my God, I cry in the day-time, and thou hearest not; and in the night-season, and am not silent. But thou art holy, O thou that inhabitest the praises of Isaael.” 6 And from the experience of this source of consolation, we find the tempted Saviour directing his tempted people to the
1 Isaiah xxx. 18. 2 See Luke xv. 20 — 24.
3 Psalm xxx. 5. * Exodus xxxiv. 5 — 7.
5 Prov. xviii. 10. Psalm ix. 10. 6 Psalm xxii. 2, 3.
same support — “Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God.” 1
The main principles of the Gospel are involved in this remembrance of the Lord’s name. Memory is the storehouse, in which the substance of our knowledge is treasured up. Recollections without faith are shadowy notions. But we have confidence that our God in himself — and as engaged to us — is all that the Bible declares him to be. How vast then are our obligations to his dear Son — the only medium by which his name could be known or remembered — “who hath” so “declared him!”2 And there is the spring of practical religion. We shall “keep his law” when we “remember his name.” A sense of our obligations will impel us forward in diligence, heavenly-mindedness, and self-devotedness in our appointed sphere. Obedience will partake far more of the character of privilege than of duty, when an enlightened knowledge of God is the principle of action.
56. This I had, because I kept thy precepts.
How is it, believer, that you are enabled to “sing of the Lord’s statutes” — and to “remember his name?” This you have, because you keep his precepts. Thus you are able to tell the world, that “in keeping his com mandments there is great reward” 3 — that the “work of righteousness is peace; and the effect of righteousness, quietness, and assurance for ever.” 4 Christian! let your testimony be clear and decided — that ten thousand
1 Isaiah 1. 10. 3 John i. 18; also xiv. 6. Matt. xi. 27.
3 Psalm six. 11. 4 Isaiah xxxii. 17.
worlds cannot bestow the happiness of one day’s devotedness to the service of your Lord. For is it not in this path that you realize fulness of joy in “fellow ship with the Father and with his Son Jesus Christ?” “He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall he loved of my Father; and I will love him, and will manifest myself to him — my Father will love him; and we will come unto him, and make our abode with him.” ‘If you were walking more closely with God in “the obedience of faith,” the world would never dare to accuse religion as the source of melancholy and despondency. No man has any right to the hope of happiness in a world of tribulation, but he that seeks it in the favour of his God. Nor can any enjoy this favour, except as connected, in the exercise of faith, with conformity to the will, and delight in the law, of his God. Thus not only are “the statutes of the Lord right,” but they “rejoice the heart.”2 There is a sweetness arid satisfaction in the work, as well as a good flowing out of it — a current as well as a consequent privilege — cheering the soul in the act of exercise, just as the senses are regaled at the very instant with the object of their gratification.
But let us remark how continually David was enriching his treasury of spiritual experience with some fresh view of the dealings of God with his soul; some answer to prayer, or some increase of consolation, which he records for his own encouragement, and for the use of the church of God. Let us seek to imitate him in this respect; and we shall often be enabled to say as he does, “This I had” — this comfort I enjoyed — this support in trouble — this remarkable manifestation of his
1 John xiv. 21, 23, with 1 John i. 3, 4; iii. 24. 2 Psalm xix. 8. H love — this confidence I was enabled to maintain — not this I hoped for — but “this I had” — it was made my own, “because I kept thy precepts.1” And how important, in the absence of spiritual enjoyment, to exa~ mine, “is there not a cause?” and what is the cause? Have not “strangers devoured my strength; and I knew it not?” J Is the Lord “with me as in months past? 2 — with me in my closet? — with me in my family? — with me at my table? — with me in my daily employments and intercourse with the world? When I hear the faithful people of God telling of his love, and saying,” This I had,” must I not, if unable to join their cheerful acknowledgment, trace it to my unfaithful walk, and say, This I had” not, because I have failed in obedience to thy precepts; because I have been care less and self-indulgent; because I have slighted thy love; because I have “grieved thy Holy Spirit,” and forgotten to ask for the “old paths, that I might walk therein, and find rest to my soul?” 3 Oh let this scrutiny and recollection of our ways realize the constant need of the finished work of Jesus, as our ground of acceptance, and source of strength. This will bring healing, restoration, increasing devotedness, tenderness of conscience, circumspection of walk, and a determination not to rest, until we can make this grateful acknowledgment our own. At the same time, instead of boasting that our own arm, our own diligence, or holiness, “have gotten us” into this favour, we shall cast all our attainments at the feet of Jesus, and crown him Lord of all for ever.
1 Hosea vii. 9. 2 Job xxix. 2. 3 Jer. vi. 16.