Verses 57–64
57. Thou art my portion, 0 Lord; I have said that I would keep thy words.
MAN, as a dependent being, must be possessed of some portion. He cannot live upon himself. He must also have a large portion, because the powers and capacities to be filled are large. If he has not a satisfying portion, he is a wretched empty creature. But where and how shall he find this portion? “There be many that say, Who will show us any good? Lord, lift thou up the light of thy countenance upon us!” J Oh! the goodness of the Lord, in having offered himself as the portion of an unworthy sinner, and having engaged to employ his perfections for his happiness! Oh! the folly, and madness, and guilt, of the sinner, in choosing his “portion in this life;” 2 as if there were no God on the earth, no way of access to him, or no happiness to be found in him! That such madness should be found in the heart of man, is a most affecting illustration of his departure from God; but that God’s own people should commit these two evils — forsaking the fountain of living waters, and hewing out broken cisterns for themselves — is the fearful astonishment of heaven itself.3
But we cannot know and enjoy God as our portion, except as he has manifested himself in his dear Son.
1 Psalm iv. 6. * Ib. xvii. 14. 3 Jer. ii. 12, 13.
And in the knowledge and enjoyment of him, can we envy those, who “in their lifetime receive their good things,” l and therefore have nothing more to expect? Never indeed does the poverty of the worldling’s portion appear more striking, than when contrasted with the enjoyment of a child of God 2 — “Soul,” said the rich fool, “thou hast much goods laid up for many years.” But God said, “This night thy soul shall be required of thee.” 3 Augustine’s prayer was, ‘Lord, give me thy self! ’ 4 And thus the believer exults, “Whom have I in heaven but thee? and there is none upon earth that I desire but thee. Return unto thy rest, O my soul. The Lord himself is the portion of mine inheritance and of my cup. Thou maintainest my lot. The lines are fallen unto me in pleasant places, yea I have a goodly heritage. I will bless the Lord, who hath given me counsel.” 5
Elsewhere the believer makes this confession to him self — “The Lord is my portion — saith my soul.” 6 Here, as if to prove his sincerity, he “lifts up his face unto God.” 7 — ‘” Thou art my portion, O Lord.” And surely the whole world cannot weigh against the comfort of this Christian confidence. For it is as impossible, that his own people should ever be impoverished, as that his own perfections should moulder away. But a portion implies not a source of ordinary pleasure, but of rest and satisfaction, such as leaves nothing else to be desired. Thus the Lord can never be enjoyed, even by his own children — except as a portion — not only above all, but in the place of all. Other objects indeed may be subordinately loved; but of none but himself must
1 Luke xvi. 25; vi. 24. 2 Comp. Psalm xvii. 14, 15.
* Luke xii. 19, 20. 4 Da mihi te Domine.
3 Psalm lxxiii. 25; cxvi. 7; xvi. 5 — 7.
5 Lam. iii. 24. 7 John xxi. 17. Job xxii. 26.
we say — “He is altogether lovely.” l “In all things he must have the pre-eminence” 2 — one with the Father in our affections, as in his own subsistence.3 The moment that any rival is allowed to usurp the throne of the heart, we open the door to disappointment and unsatisfied desires.
But if we take the Lord as our “portion,” we must take him as our king. “/ have said — this is my deliberate resolution, — that I would keep thy words.” Here is the Christian complete — taking the Lord as his “portion,” and his word as his rule. And what energy for holy devotedness flows from the enjoyment of this our heavenly portion! Thus “delighting ourselves in the Lord, he gives us our heart’s desire;” 4 and every desire identifies itself with his service. All that we are and all that we have, are his; cheerfully surrendered as his right, and willingly employed in his work. Thus do we evidence our interest in his salvation; for “Christ became the author of eternal salvation unto all them that obey him” 5
Reader! inquire — was my choice of this Divine portion considerate, free, unreserved? Am I resolved that it shall be stedfast and abiding? that death itself shall not separate me from the enjoyment of it? Am I ready to receive a Sovereign as well as a Saviour? 6 Oh! let me have a whole Christ for my portion! Oh! let him have a whole heart for his possession. Oh! let me call nothing mine but Him.
1 Canticles v. 16. 2 Colossians i. 18.
3 John x. 30. 4 Psalm xxxvii. 4.
* Heb. v. 9. 6 See Acts v. 31.
58. / intreated thy favour with my whole heart; be merciful unto me according to thy word.
DELIGHT in the Lord as our “portion,” naturally leads us to “intreat his favour” as “life,“1 and” better than life,” 2 to our souls. And if we have “said, that we would keep his words,” we shall still “intreat his favour” to strengthen and encourage us in his way. We shall “intreat it with our whole hearts,” as though we felt our infinite need of it, and were determined to wrestle for it in Jacob’s spirit — “I will not let thee go, except thou bless me.” 3 If we have known what unspeakable happiness it is to be brought into the favour of God, “by the blood of Christ; “4 and if “by him also we have access unto that grace wherein we stand,” 5 how shall we prize the sense of Divine favour, the light of our Father’s countenance! We shall never be weary of this source of daily enjoyment. It is to us as the light of the sun, which shine th every day with renewed and unabated pleasure. We “joy in God through our Lord Jesus Christ, by whom we have now received the atonement.” 6 Mercy, however, is the source of that “favour which we intreat;” and the word is the warrant of our expectation — “Be merciful unto us according to thy word.” As sinners, we need this “favour.” As believers, we “intreat” it in the assurance that praying breath, as the breath of faith, will not be spent in vain. Any indulged indolence, or neglect, or unfaithfulness — relaxing our diligence, and keeping back the “whole heart” from God
1 Psalm xxx. 5. 2 Ib. Ixiiii. 3.
8 Gen. xxxii. 26. 4 Ephes. ii. 13.
5 Rom. v.l, 2. 6 Ib. v. 11.
—will indeed never fail to remove the sunshine from the soul. But the blood of Christ still opens the way of return to the backslider, even though he may have wandered, as it were, to the ends of the earth. For “if from thence thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thine heart and all thy soul.” l “A whole heart,” in seeking the Lord, is the seal of the Lord’s heart in returning to us — “I will rejoice over them,” saith he, “to do them good; and I will plant them in this land assuredly, with my whole heart and with my whole soul.” 2
Reader! if you are a child of God, the favour of God will be to you the “one thing needful.” In other things, you will not venture to choose for yourself; “for who knoweth what is good for man in this life?” 3 But in this choice you will be decided. This grand, incomparable desire will fill your heart. This will be to you as the portion of ten thousand worlds. Nothing will satisfy besides.
59. / thought on my ways, and turned my feet unto thy testimonies.
THE Psalmist’s determination, lately mentioned, to keep God’s word, was not a hasty impulse, but a considerate resolve, the result of much thinking on his former ways of sin and folly. How many on the other hand, seem to pass through the world into eternity without a serious “thought on their ways! “Multitudes live for the world — forget God and die! This is their history. What their state is, is written as with a sun-beam in the word of truth —” the wicked shall be turned into
1 Deut. iv. 29. 2 Jer. xxxii. 41. 8 Eccles. vi. 12.
hell, and all the nations that forget God.” 1 When “no man repenteth him of his wickedness, saying, What have I done? “2 — this banishing of reflection is the character and ruin of an unthinking world. Perhaps one serious thought might be the new birth of the soul to God — the first step of the way to heaven. For when a man is arrested by the power of grace, he is as one awaking out of sleep, lost in solemn and serious thought, — ‘What am I? 3 where am I? what have I been? what have I been doing? I have a soul, which is my everlasting all — yet a soul without a Saviour — lost — undone. What is my prospect for its happiness? Behind me is a world of vanity, an empty void. Before me a fearful unknown eternity. Within me an awakened conscience, to remind me of an angry God, and a devouring hell. If I stay here, I perish; if I go forward, I perish; if I return home to my offended Father, I can but perish.’ 4 The resolution is formed, ‘” I will arise,” 5 and fight my way through all difficulties and discouragements to my Father’s house.’ Thus does every prodigal child of God, “come to himself; “and this his first step of return to his God 6 involves the whole work of repentance. The wanderer thinks on his own ways, and turns his feet unto the testimonies of his God; witnessing, to his joyful surprise, every hinderance removed, the way marked with the blood of his Saviour, and his Father’s smiles in this way welcoming his return homeward. ‘This turn is the practical exercise of a genuine faith; and “because he considereth, and turneth away from all his transgressions
1 Psalm ix. 17. 2 Jer. viii. 6.
3 How utterly unmeaning was the celebrated aphorism of antiquity — ‘Know thyself — until explained and illustrated by the light of Ilevelation!
* Compare 2 Kings vii. 4.
5 Luke xv. 18. 6 Ib. 17.
that he hath committed, he shall surely live — he shall not die.” l
But this considerate exercise is needed not only upon the first instance into the ways of God, but in every successive step of our path. It will form the habit of daily “communion with our own heart;” 2 without which, disorder and confusion will bewilder our steps. Probably David did not know how far his feet had backsliden from the ways of his God, until this serious consideration of his state brought conviction to his soul — so imperceptible is the declining of the heart from God! Nor is it a few transient thoughts or resolutions, that will effect this turn of the heart to God. A man may maintain a fruitless struggle to return to God for many years in sincerity and earnestness; while the simple act of faith in the power and love of Jesus will at once bring him back. Thus while “thinking on his ways,” let him walk in Christ as the way of return — and he will walk in the way of God’s testimonies with acceptance and delight. In this spirit of simplicity, he will be ready to listen to the first whisper of the convincing voice of the Spirit, which marks the early steps of secret declension from God. 3 He will also thankfully accept the chastening rod, as the Lord’s appointed instrument of restoring his wandering children to himself. For so prone are they to turn their feet away from the Lord — -so continually are they “turning aside like a deceitful bow,” 4 — and so deaf are they from the constitution of their sinful nature, to the ordinary calls of God, that in love and tender faithfulness to their souls, is he often constrained by the stroke of his heavy hand to arrest them in their career of thoughtlessness, and turn them back to himself. Most suitable then for such
1 Ezekiel xviii. 28. 2 Psalm iv. 4.
3 See Isaiah xxx. 21. 4 Psalm lxxviii. 57.
H 5 a state is the prayer of Basil — ‘Give me any cross, that may bring me into subjection to thy cross; and save me in spite of myself! ’
60. / made haste, and delayed not to keep thy
commandments.
A SUPERFICIAL conviction brings with it a sense of duty without constraining to it. Men stand reasoning and doubting, instead of making haste. But a sound con viction sweeps away all excuses and delays. No time will be lost between making and performing resolutions. Indeed, in a matter of life and death — of eternal life and eternal death l — the call is too clear for debate, and there is no room for delay. Many a precious soul has been lost by waiting for “a more convenient season” 2 — a period, which probably may never arrive, and which the wilful neglect of present opportunity provokes God to put far away. To-day is God’s time. To-morrow ruins thousands. To-morrow is another world. “To day — while it is called to-day; if ye will hear his voice” 3 — “make haste and delay not” Resolutions, however sincere, and convictions, however serious, “will pass away, as the morning cloud and as the early dew,” 4 unless they are carefully cherished, and instantly improved. The bonds of iniquity will soon prove too strong for the bonds of your own resolutions; and in the first hour of temptation, convictions, left to chance to grow, will prove as powerless as the “seven green withs” to bind the giant Samson. 5 If ever delays are dangerous, much more are they in this concern of eternity.
1 See Deut. xxx. 18. 2 Acts xxiv. 25.
Hcb. IT. 7. 4 Hosea vi. 4.
Judges xvi.!).
If, therefore, convictions begin to work, instantly yield to their influence. If any worldly or sinful desire is touched, let this be the moment for its crucifixion. If any aifection is kindled towards the Saviour, give im mediate expression to its voice. If any grace is reviving, let it be called forth into instant duty. This is the best — the only — expedient to fix and detain the motion of the Spirit now striving in the heart: and who knoweth but the improvement of the present advantage may be the moment of victory over difficulties hitherto found insuperable, and may open the path to heaven with less interruption, and more steady progress?
It is from the neglect of this “haste” that convictions often alternately ebb and flow so long, before they settle in a sound conversion. Indeed the instant movement — “making haste and delaying not” — marks the principle of the spiritual life. Thus was the prodigal’s resolution no sooner formed than in action. He said, “I will arise, and go to my father — and he arose, and came to his father.” l When Matthew heard the voice — “Fol low me — he left all, rose up and followed him.” 2 When Zaccheus was called from the top of the sycamore-tree, “Make haste, and come down, for to-day I must abide at thy house — he made haste, and came down, and re ceived him joyfully.” 3
Ah! as you prize a hope for eternity; as you wish to “flee from the wrath to come,” and to “flee for refuge to the hope set before you” — beware of smothering early convictions. They may prove the first dawn of eternal day upon the soul — the first visit of the quickening spirit of the heart. Guard them with unceasing watchfulness. Nourish them with believing prayer.
1 Luke xv. 18 — 20.
2 Ib. v. 27, 28. Comp. Matt. iv. 18 — 22.
3 Luke xix. 5, 6. Compare also the example of Paul, Gal. i. 15, 16.
“Exercise” them “unto” practical “godliness.”1 “Quench not the Spirit.” 2 Let not the spark be extinguished by opposition of the world. Let it not expire for want of the fuel of grace. Let it not lie dormant or inactive. “Stir up the gift of God which is in thee.” 8 Every exercise, every motion, adds grace to grace, and increases its vigor, health, and fruitfulness. The more we do, the more we find we can do. The withered hand, whenever stretched forth in obedience to the Saviour’s word, and in dependence on his grace, will never fail of a supply of spiritual strength. 4 Every successive act strengthens the disposition, until a continued succession has formed a ready and active habit of godliness. Thus the Lord works in setting us to work. Therefore think — determine- — turn — “make haste, and delay not; and we wish you God speed;” “we bless you in the name of the Lord.” 5
Professor! did you realize eternity, would you hover as you do between heaven and hell? If you were truly alive and awake, no motion would be swift enough for your desire to “flee from the wrath” — to “flee for refuge to lay hold on the hope set before you.” 6 If ever God should touch your heart, to feel the heavenly sweetness of communion with him, will there be no regret that the privilege was not sooner sought and enjoyed? Had I betaken myself earlier to a hearty interest in the ways of God, how much more know ledge, experience and comfort should I have attained! how much more honour should I have brought to God! how much more profit to my fellow-sinners! Remember — every day of carnal pleasure or lukewarm
1 1 Timothy iv. 7. 2 1 Thess. v. 19.
8 2 Timothy i. 6. 4 Mark iii. 5.
5 Psalm cxxix. 8. 6 Matt. iii. 7. Heb. vi.
formality is a day lost to God — to your own happiness — to eternity.
A word to the believer — Have you any doubts to clear up, any peace to regain in the ways of the Lord? “Make haste” to set your heart to the work. Make haste to the blood of atonement. Be on the watch to “hear the Shepherd’s voice,” l even if it be the voice of reproof. Promptness is a most important exercise of the habit of faith. Delay brings guilt to the conscience. The blessing of conviction — the comfortable sense of acceptance — the freedom of the Lord’s service — is sacrificed to sloth and procrastination. The work that is hard to-day will be harder still to-morrow, by the resistance of this day’s convictions. A greater cost of self-denial, a heavier burden of sorrow and increasing unfitness for the service of God, will be the issue of delay. Be continually, therefore, looking for some beam of light to descend, and some influence of grace to flow in upon you from your exalted Head. A simple and vigorous faith will quickly enliven you with that love, delight, rejoicing in the Lord, readiness to work, and cheerfulness to suffer, which will once again make the ways of God “pleasantness and peace” to your soul.
61. The bands of the wicked have robbed me; but I have not forgotten thy law.
ARE we not too apt to cull out the easy work of the Gospel, and to call this love to God? Whereas true love is supreme, and ready to be at some loss, and to part with near and dear objects, knowing that he” is
1 John x. 27.
able to give us much more than” our love for himr Our resolution to keep his commandments will soon be put to the test. Some trial to the flesh will prove whether we flinch from the cross, or study to prepare ourselves for it. Few of us, perhaps, have literally known this trial of David.2 But the lesson to be learnt from his frame of mind under it, is of great importance to all who profess to have their “treasure in heaven.” It teaches us, that only exercised faith will sustain us in the time of trouble. This faith will enable us instantly to recollect our heavenly portion, and to assure our interest in it, in a remembrance of the law of our God. Had David “forgotten God’s law,” no other resource of comfort opened before him. But it was ready — substantiating to his mind “the things that were not seen and eternal.”3 Look again at the Apostle’s deliberate estimate of this very trial — not only bearing his loss, but absolutely forgetting it in the enjoyment of his better portion. “Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things; and do count them but dung, that I may win Christ.”4
The temper of mind under such trials as this serves indeed most clearly to discover the real bent of the heart. If we are in possession of a spiritual and heavenly portion, we shall bear to be “robbed by the bands of the wicked,” and yet, “hold fast our profession.” David, under this calamity, “encouraged himself in the Lord his God.”5 Job under the same visitation, “fell down upon the ground, and worshipped.”6 The
1 2 Chron. xxv. 9. Compare Job xlii. 10 — 12.
2 See 1 Sam. xxx. 1 — 3. 3 2 Cor. iv. 18. Heb. xi. 1. 4 Phil. iii. 8. 5 1 Sam. xxx. 6.
B Job i. 13 — 17, 20.
blessings indeed we lose, are but as a feather compared with the blessings which we retain. The Providence of God is abundant support for his children. Their prospects (not to speak of their present privileges) effectually secure them from ultimate loss, even in the spoiling of their worldly all. Thus the early Christians suffered “the bands of the wicked to rob them” — nay — they took joyfully the spoiling of their goods; knowing in themselves, that they had in heaven a better and an enduring substance.”12 We have indeed little reason to be frightened from religion by the anticipation of its trials. The exchange of the world for God, and of the service of sin for the ways of heaven, leaves no room for regret in life, in death, or in eternity. The Christian’s darkest hour is ten thousand times brighter than the brighest day of the ungodly. The hope of the crown will enable us to bear the cross, and to realise its sanctifying support as a matter for unbounded praise.
But how desolate are the poor votaries of the world in the hour of trouble! Ignorant of the all-sufficiency of the refuge of the gospel; instead of being driven to it by the gracious visitations of God, they would rather retreat into any hiding-place of their own, than direct their steps backward to him. Their circumstances of distress are most intensely aggravated by the sullen rebellion of the heart, which refuses to listen to those breathings of the Saviour’s love, that would guide them to himself, as their sure, and peaceful, and eternal rest!3 Would that we could persuade them to cast their souls in penitence and faith before his blessed cross! 4 The burden of sin, as Bunyan’s pilgrim found, would then drop from their backs. And this
1 See Mark x. 29, 30. 2 Hebrews x. 34.
3 See Matthew xi. 28. * 1 Peter v. 7.
burden once removed — other burdens before intolerable would be found comparatively light; nay — all burdens would be removed in the enjoyment of the Christian privilege of casting all — sin — care — and trouble — upon Jesus. Contrast the state of destitution without him, with the abundant resources of the people of God. We have a double heaven — a heaven on earth, and a heaven above — one in present sunshine — the other in “the city, which hath no need of the sun”1 — where our joys will be immediate — unclouded — eternal. Thus our portion embraces both worlds. Our present “joy no man taketh from us;”2 and we have “laid up treasure in heaven,” where the bands of the wicked can “never break through, nor steal.” 3
Christian! Does not your faith realize a subsistence of things not seen? The only realities in the apprehension of the world are “the things that are seen, and are temporal.” Your realities are “the things that are not seen, and are eternal.” Then remember — if you be robbed of your earthly all, your treasure is beyond the reach of harm. You can still say — “I have all and abound.” 4 You can live splendidly upon your God, though all is beggary around you. You confess the remembrance of the law of your God to be your unfailing stay — “Unless thy law had been my delight, I should then have perished in my affliction”5
62. At midnight I will rise to give thanks unto thee: because of thy righteous judgments.
ANOTHER exercise of sacred pleasure is the ways of the Lord! His portion was always satisfying to this
1 Rev. xxi. 23. - John xvi. 22. 3 Matt. vi. 20.
4 Phil. iv. 18; also 2 Cor. vi. 10. 5 Verse 92.
holy man, and he was daily feeding upon it with fresh delight. There was no occasion for the painful restrictions and mortifications of a monastery to oblige him to self-denying observances. Much less was there any desire, by these extraordinary services, to work out a righteousness of his own, to recommend him to the favour of God. His diligence in this heavenly work was the spontaneous effusion of a heart “filled with the Spirit.” l Presenting the morning and evening service “seven times a day,” 2 was not enough for him; but he must “rise at midnight” to continue his song of praise. These hours sometimes had been spent in overwhelming sorrow. 3 Now they were given to the privileged employment of praise. 4 Indeed it seems to have been his frequent custom to stir up his gratitude by a midnight review of the Lord’s daily manifestations of mercy. 5 A most exciting example — especially for the child of sorrow, when “wearisome nights are appointed to him,” and he “is full of tossings to and fro unto the dawning of the day!” 6 Thus “let the saints be joyful in glory; let them sing aloud upon their beds.” 7 We observe this Christian enjoyment under circumstances of outward trial. When “at midnight — their feet made fast in the stocks — Paul and Silas prayed, and sang praises to God;” 8 they gave thanks, because of his righteous judgments.
We often complain of our want of spirituality in the Divine life — how much our body hinders the ascent of the soul heavenwards — how often drowsiness overcomes our evening communion with our God; the” weak-
1 Ephesians v. 18. 2 See verses 147, 148, 164.
3 See Psalm lxxvii. 3, 4.
4 Ib. xlii. 8. Compare Job xxxv. 10.
5 Tb. cxxxix. 17, 18. °’ Job vii. 3, 4.
7 Psalm cxlix. 5. 8 Acts xvi. 24, 25.
ness of the flesh” overpowering the “willingness of the Spirit.” l But, after making all due allowances for constitutional infirmity, how far are we “instant in season and out of season” in the “mortification of the flesh?” 2 Do we earnestly seek for a heart delighting in heavenly things 1 The more the flesh is denied for the service of God, the more we shall be elevated for the enjoyment, and realize the privilege of the work; and instead of having so often to mourn that our “souls cleave unto the dust,” 3 we shall “mount upwards with eagles’ wings,” 4 and even now by anticipation, take our place before “the throne of God and the Lamb.” Such is the active influence of self-denial in exercising our graces, and promoting our comfort! Oh! how much more fervent would be our prayers — how much more fruitful in blessings — were they enlivened with more abundant delight in the ’ angelical work of praise.’ 5 The theme is always before us. The subject of the heavenly song should constantly engage our songs on earth — Jesus and his love — the worthiness of the Lamb that was slain — his “power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” 6 Midnight wakefulness would be far sweeter than slumber; yea, night itself would be turned into day, did “the judgments of God,” as manifested in the glory of the Saviour, thus occupy our hearts. 7 Lord, tune my heart to thy praise, and then no time will be unseasonable for this blessed employment. Time thus redeemed from sleep will be an antepast of the unwearied service of heaven. 8
J Matt, xx vi. 41. 2 1 Cor. ix. 27.
8 Verse 25. 4 Isaiah xl. 31.
5 Baxter. 6 Rev. v. 12.
“See Ib. xv. 3, 4. 8 Ib. iv. 8.
63. I am a companion of all them that fear thee, and of them that keep thy precepts.
THOSE that love the Lord’s service naturally associate with kindred spirits — with those that fear him, and keep his precepts.! These two features identify the same character; as cheerful obedience is always the fruit of filial fear. These then are the Lord’s people; and union with him is in fact union with them. Sometimes the society of the refined and intelligent of this world may be more congenial to our natural taste. But ought there not to be a restraint here? Ought not the Christian to say, “Surely the fear of God is not in this place;” 2 and “should I love them that hate the Lord?” 3 Let those of us, who live in close, and to a certain degree necessary, contact with the world, subject their hearts to an evening scrutiny on this subject. ‘Has the society of this day refreshed my soul, or raised my heart to spiritual things? Has it promoted a watchful temper? Or has it not rather “quenched the spirit” of prayer and restrained my intercourse with God? ‘To meet the Christian in ordinary courtesy, not in unity of heart, is a sign of an unspiritual walk with God. Fellowship with God is “walking in the light.” “Fellowship one with another” is the natural flow. “The communion of saints” is the fruit and eifect of communion with God.4
The calls of duty, or the leadings of providence, may indeed unavoidably connect us with those, who “have no fear of God before their eyes.” Nor should we repel them from religiously affecting a sullen or un-
1 Compare Psalm ciii. 17, 18. 2 Gen. xx. 11.
3 2 Chron. xix. 2. 4 See 1 John i. 3 — 7 courteous l habit. But such men, whatever be their attractions, will not be the companions of our choice. Fellowship with them, is to “remove the ancient land mark;” 2 to forget the broad line of separation between us and them; and to venture into the most hazardous atmosphere. If indeed our hearts were ascending, like a flame of fire, with a natural motion heavenwards, and carrying with them all in their way, the choice of the companions of our pilgrimage would be a matter of little importance. But so deadening to our spirit is the conversation of the men of this world, (however commanding their talents, or interesting their topics,) that even if we have been just before enlivened by the high privilege of communion with God, the free and self-indulgent interchange of their society will benumb our spiritual powers, and quickly freeze them again. To underrate therefore the privileged association with “them that fear God,” is to incur — not only a most awful responsibility in the sight of God; but also a most serious hazard to our own souls.
If then we are not ashamed to confess ourselves Christians, let us not shrink from walking in fellowship with Christians. Even if they should exhibit some repulsive features of character, they bear the image of him, whom we profess to love inexpressibly and incom parably above all. They will be our companions in an eternal home: they ought therefore to be our brothers now. How sweet, and holy, and heavenly is this near relation to them in our common Lord! Shall we not readily consent to his judgment, who pronounced “the righteous to be more excellent than his neighbour? “3” Iron sharpeneth iron.” 4 If then “the iron be blunt,” this will be one of the best means of” whetting the
1 See 1 Peter iii. 8. 2 Prov. xxii. 28.
3 Ib. xii. 2(3.” Ib. xxvii. 17.
edge.“1 The most established servants of God gladly acknowledge the sensible refreshment of this union of heart.2 It is marked in the word of God, as the channel of the communication of heavenly wisdom 3 — as a feature in the character of the citizens of Zion4 — and as that disposition, which is distinguished with manifest tokens of the Saviour’s presence; 5 and which the great day will crown with the special seal of his remembrance. “They that feared the Lord spake often one to another; and the Lord hearkened and heard” it; “and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of Hosts, in that day, when I make up my jewels.” 6
64. The earth, 0 Lord, is full of thy mercy; teach me thy statutes.
WHAT full provision is made for man’s happiness! The first creation was full of mercy. God knew that he had created a being full of want. Every faculty wanted some suitable object, as the source of enjoyment in the gratification — of suffering in the denial; and now has he charged himself with making provision for them all — so perfect, that no want is left unprovided for.
But what a picture does the earth now present on every side — a world of rebels! yet a world “full of the mercy of the Lord! “” O Lord, how manifold are thy works! in wisdom hast thou made them all. The earth
1 See Eccles. x. 10.
2 Comp. 1 Sam. xxiii. 16. Psalm xvL 3. Actsxxviii. 15. Rom. i. 11, 12. 2 Cor. vii. 6, 7. 3 Prov. xiii. 20.
4 Psalm xv. 1,4. Comp. Psalm xvi. 3, and especially 1 Johniii. 14.
5 Luke xxiv. 15, 32. 6 Malachi iii. 16, 17.
is full of thy riches. The eyes of all wait upon thee, and thou givest them their meat in due season. Thou openest thine hand, and satisfiest the desire of every living thing.” l And how does the contemplation of the Lord’s “mercy” in providence encourage our faith, in the expectancy of spiritual privileges! “O Lord! thou preservest man and beast. How excellent is thy loving-kindness, O God! therefore the children of men put their trust under the shadow of thy wing. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.” 2 ‘As thou dost largely bestow thy blessings upon all creatures according to their nature and condition, so I do desire the spiritual blessings of the lively light of thy law and word, which are fitting and convenient for the being and happiness of my soul.’ 3 As an ignorant sinner, “what I see not, teach thou me.” 4 “Teach me thy statutes,” that which thou hast appointed, as the way of duty, and the path to glory — that path which I am utterly unable to discover, or when discovered, to walk in, without the help of thy grace. And indeed the hearts of his people are the vessels, into which the Lord is continually pouring more and more of himself, until they shall “be filled with all the fulness of God.” 5 Every good, according to its character and degree, is diffusive. And thus the goodness or mercy of God pervades his whole universe — natural — plentiful — free — communicative. 6
1 Psalm civ. 24.; cxlv. 15, 16. 2 Ib. xxxvi. 6 — 8.
3 Diodati. ‘It is worthy of special notice, how often, and in what varied connections, David in this Psalm prays to be taught the statutes of God, though he seems to have been more intimately acquainted with the sacred oracles, as then extant, than almost any other man; but he knew that Divine teaching alone could enable him rightly to understand the Scriptures, and to apply general rules to all the variety of particular cases, which occurred in the course of his life.’- — Scott.
* Job xxxiv. 32. 5 Eph. iii. 19. 6 Verse 68.
Yet none but a believer will understand how to use the plea which is here employed. The mercy that he sees on every side, is to him a pledge and earnest of that mercy, which his soul needs within. The world indeed in its present falling state, when seen through the medium of pride and discontent, exhibits a picture of misery, not of mercy; and only ministers occasion for complaint against the Creator. But the believer — feeling the infinite and eternal desert of sin — cannot but know that the lowest exercise of goodness in God is an act of free undeserved mercy. No wonder then that he sees mercy in every thing — in every part of the universe of God — a world “full of mercy.” The very food we eat, our raiment, our habitations, the contrivances for our comfort, are not mere displays of goodness, but manifestations of mercy. Having forfeited all claim upon the smallest consideration of God, there could have been no just ground of complaint, had all these blessings been made occasions of suffering, instead of comfort and indulgence.
Indeed is it not a marvel, that when man — -full of mercy — is lifting up his hand against his God — employing against him all the faculties which his mercy gave and has preserved — that God should be so seldom provoked to strike by their aggravated provocations? What multitude — what weight — what variety of mercy doth he still shower upon us! Even our hair — though seemingly so unimportant — the seat ofloathsome, defiling, and even mortal disease, is the object of his special care. All the limbs of the body — all the faculties of the mind — all the affections of the heart — all the powers of the will: keeping us in health — capable of acting for our own happiness — how does he restrain them from
1 Matt. x. 30.
those exercises or movements which might be fatal to our happiness!
And then the question naturally recurs — and to a spiritual mind will never weary by its recurrence — Whence flows all this mercy? Oh! it is delightful indeed to answer such an inquiry — delightful to contemplate him, “in whom” we are not only “blessed with all spiritual blessings;” 1 but who is also the medium, through which our temporal comforts are conveyed to us. How sweet to eye these mercies, as bought with the most precious blood that ever was known in the world, and to mark the print of the nails of our crucified friend stamped upon the least of them! We allow it to add a relish to our enjoyments, that we can consider them as provided by some beloved friend; and should not our mercies be doubly sweet in the remembrance of that munificent Friend, who purchased them for us so dearly; who bestows them upon us so richly; yea, who gives himself with them all?
Have we heard of this mercy of God? And do we feel the need of it for ourselves — for every moment? Then let us apply to the throne of grace in the free and open way of acceptance and access. Let us go to the King (as Benhadad’s servants to the king of Israel2) in the spirit of self-condemnation and faith. Our acceptance does not depend (as in the case referred to) upon a “peradventure;” but it rests upon the sure word of promise, “Him that cometh to me, / will in no wise cast out”s
1 Eph. i. 3. - Comp. 1 Kings xx. 31. 3 John vi. 37.