m m ll JH rail! JHI: '%'■•' 111 ,<° Verse 96. " Verses 113, 163. 12 Verses 25, 28. ™ Verses 111, 176. M Rom. vii. 9, 14, 24, 25. « Verses 145—149. " Verse 164. » Verses 5, 36, 80. « Verses 44, 102, 112. » Verses 30—32, 59, 60. 2u Verses 106, 167, 168. 21 Verses 20, 40, 131, 174. 22 Verse 161. 23 Verses 11, 37, 133. 24 Verse 39. 25 Verses 53, 136, 158. 2G Verses 103, 140. 27 Verses 98—100. 104, 129, 130. 23 Verses 8, 10, 86, 116, 117. 29 Verses 104, 128. 3° Verse 165. 31 Verses 67, 71, 75. 32 Verses 1 1, 36, 72, 107. 162. 33 Verses 64, 65, 68. 34 Verses 81— 83, 107, 123. 3"> Verses 32, 15. 3" Verse 1C8. 37 Verses 50, 93. 33 Verse 101. 39 Verses 9, 24, 30, 105. <° Verses 92, 143. «' 2 Tim, iii. 16, 17. PREFACE. V touchstone of vital godliness — a touchstone which appears especially needful in this day of profession ; not — as warranting our confidence in the Saviour, or as constituting in any measure our ground of acceptance with God: but as exciting us to "give diligence to make our calling and election sure,"1 and quicken our sluggish steps in the path of self, denying obedience. The Writer is free to confess, that his main design in the study of this Psalm was to furnish a correct standard of Evangel- ical sincerity for the habitual scrutiny of his own heart ; and if, in the course of this Exposilion, any suggestion should be thrown out, to call the attention of his fellow-christians to this most important, but alas ! too much neglected, duty, he will have reason to " rejoice in the day of Christ, that he has not run in vain, neither labored in vain."2 Never let it be supposed, that a diligent, prayerful, probing examination of the "chambers of imagery/' " gendereth unto bondage." Invariably will it be found to establish the enjoy metit of Scriptural assurance. " Hereby, we know that we are of the truth, and shall assure our hearts before him."3 As therefore the preceptive part of the gospel thus becomes our guide in the happy path of filial obedience, our beloved rule of duty, and the standard of our daily progress: we shall learn in the use of it to depend more entirely upon the Saviour; fresh energy will be put into our prayers; and the promises of pardon and grace will be doubly pre- cious to our souls. These views of the Divine life cannot be found unfriendly to the best happiness of mankind. The Psalm opens with a most inviting picture of blessedness, and describes throughout the feelings of one, encompassed indeed with trials superadded to the common lot of men, but yet evidently in possession of a satisfying portion — of a "joy, with which a stranger does not intermeddle."1 Of those, therefore, who would affix the stigma of melancholy to evangelical religion, we are constrained to remark, that they " understand neither what they say, nor whereof they affirm."5 The children of Edom have never tasted the " clusters of Canaan," and cannot therefore form any just estimate of that goodly land. They that have spied the land can bring a good report of it, and tell them, "Surely it floweth with milk and honey, and this is the fruit of it."0 " The work of righteousness is peace ; and the effect of righteousness, quietness and assurance for ever."7 The structure of this Psalm is peculiar — divided into twenty-two parts — agreeing with the number of the letters of the Hebrew Alphabet — ■ each part, and its several verses, beginning with the corresponding letter » 2 Peter i. 10. 2 ' I know of no other part of the Holy Scriptures' (remarks a profound divine) ' where the nature and evidences of true and sincere godliness are so fully and largely insisted on and delineated as in the 119th Psalm. The Psal nist declares his design in the first verses of the Psalm, keeps his eye on it all along, and pursues it to the end. The excel- lence nf holiness is represented as the immediate object of a spiritual taste and delight. God's law — that grand expression and emanation of the holiness of God's nature, and prescription of holiness to the creature — is all along represented as the great object of the love, the complacence, and the rejoicing of the gracious nature, which prizes God's commandments "above gold, yea, the finest gold;" and to which they are " sweeter than the honey and the honey-comb.' " — Edwards on Religious Affections, part iii. sect, iii. ' The ordinary and serious breathing of my soul' (observes a deeply spiritual thinker,) ' is such as that of the Psalmist throughout the 119th Psalm.' — Habjburloris Life. 3 John iii. 9, with 18, 20, 21. * Proverbs xiv. 10. s i Timothy i. 7. 6 Numbers xiii. 27. 7 Isaiah xxii. 17. VI PREFACE. of the Alphabet.1 The whole Psalm is in the form of an ejaeulatory ad- dress, with the exception of the first three verses, which may almost be considered as the preface to the whole, and one other verse in the course of it, where the man of God rebukes the ungodly from his presence, as if intrud'ng into his " hiding-place," and interrupting his communion with his God.2 It is not always easy to trace the connection between the several verses; at least not beyond the several divisions of the Psalm. Probably nothing more was intended, than the record of the exercises of his own heart at different periods, and under different circumstances. If, however, they are not links on the same chain, in continuous and un- broken dependence — they may at least be considered as pearls upon one string, of equal though independent value. The prominent character- istic of the Psalm is a love for the word of God, which is brought before us under no less than ten different names,3 referring to some latent and distinguishing properties of the divine word, whose manifold excellencies and perfections are thus illustrated with much elegant variety of dic- tion.4 In many instances, however, the several terms appear to have been varied, to adapt themselves to the metre ; while, perhaps, at other times they may be promiscuously used for the whole revelation of God;6 that the view of its inexhaustible fulness might thus conciliate a more at- tentive regard to its authority; and might add fresh strength to the obli- gation to read, believe, love, and live in it. If the Writer may be permitted to suggest the method in which this Exposition may be best studied to advantage, he would beg to refer to the advice of the excellent Philip Henry to his children — that they should ' take a verse of Psalm cxix. every morning to meditate upon, and so go over the Psalm twice in a year :r ' and that ' — said he — ' will bring you to be in love with all the rest of the Scripture.'* The writer does not presume to suppose, that this superficial sketch will supply food for meditation year after year. Yet he ventures to hope, that it may have its use, in directing the attention from time to time to a most pre- cious portion of Holy Writ; which, however unfrui ful it may have proved to the undiscerning mind, will be found by the serious and intel- 1 Intelligimus ideo per literas Hcbroeorum, Psalmum hunc esse digestum, ut homo noster, tanquam parvulus, et ab infantia per literarum elementa formatus, quibus setas puerilis assuevit, usque ad maturitatem virtutis exerceat. — Ambrose. 2 Verse 115, with 113, 114. 3 Sur.h as way, law, judgments, words, statutes, commandments, precepts, testimo- nies, righteousness, truth. 4 Rev T. H. Home's Introduction to Scripture, vol. ii. 53G. 5 As a proof of the promiscuous and extended application of those terms, whose defi- nite sense is restricted to particular parts of revelation — we may mark the use of the word "law" applied by our Saviour to quotations from the book of Psalms. Compare John xv. 25, with Psalm xxxv. Hi: Ixix. 4; also John x. 34, with Psalm lxxxii. 6. ' Under this word — "law" — Calvin observes — 'there is no doubt, but that David com- prehended the sum of all the doctrine, which God gave to his church." Sermons on Psalm cxix. verse 153. Compare Psalm xix. 7, margin. 6 P. Henry's Life, William's Edition, p. 247. In conformity with this rule, we find his godly daughter writing thus in her diary: — 1687, 8. March 0, Friday morning. I have been of late taking some pains to learn by heart Psalm cxix. and have made some progress therein.' Extracted from Mrs. Savage's MSS. in P. Henry's Life— Ditto. As an illustration of the view given by this excellent man of the importance of this Psalm, an Index is added to this work of the several matters more or less touched upon ; to which, as well as to the texts referred to throughout the work, the reader's attention is invited. PREFACE. Vll ligent reader to be " profitable for doctrine, for reproof, for correction, for instruction, in righteousness."1 The composition of this work has been diversified, with as much va- riety as the nature of the subject would allow. The descriptive charac- ter ofth? book will be found to be interspersed with matter of discussion, personal address, hints for self-inquiry, and occasional supplication, with the earnest endeavor to cast the mind into a meditative, self-scrutinizing, devotional frame, in which the new creature is strengthened, and in- creases, and goes on to perfection. Such, however, as the work is, the Writer would commend it to the gracious consideration of the great Head of the Church : imploring pardon for what in it may be his own, and a blessing on what may be traced to a purer source : — and in giving both the pardon and the blessing, may his holy name be abundantly glorified.2 1 2 Tim. iii. 16. Luther professed that he prized this Psalm so highly, that he would not take the whole world in exchange for one leaf of it. Bishop Cowper sweetly calls it — 'a Holy Alphabet — so plain that children may understand it — so rich and instructive that the wisest and most experienced may every day learn something from it.' Added to this and other testimonies before given, we give the remarks of a deeply experimental and solid divine: — ' I am now,' writes the Rev. H. Venn to one of his correspondents — 'upon the point of expounding the 119th Psalm, which I never did go through; yet I know not any part of Scripture much more profitable. In that Psalm, the whole inner man is delineated, and the several changing frames of our poor hearts, and the several blessed motions and inspirations of the Holy Spirit are touched in a very affecting man- ner. This is the Psalm I have often had recourse to, when I could find no spirit of prayer in my own heart, and at length the fire was kindled, and I could pray. What has been your experience regarding this extraordinary Psalm 1 I know you do not read the Scriptures idly, and without self-application. Have you not found it pleasant and nourishing to your soul, and fastening upon your mind.' — (Life and Correspondence, p. 410.) Identical with this representation was the use and blessing which H. Martyn found in this Psalm, — ' found some devotion in learning some of 119th Psalm. — In the evening grew better by reading Psalm 119, which generally brings me into a spiritual frame of mind. My mind was beginning to sink into discontent at my unprofitable- ness; but by reading some of Psalm 119, and prayer, I recovered.' Again in a fretful frame — ' It was not till I learnt some of Psalm 1 19 that I could return to a proper spirit. Again — 'the 119th Psalm was very solemnizing.' — See his interesting Journals, just published, vol. i. pp. 75, 114, 118, 175, 193, 194. 2 Domine Deus, quaecunque dixi de tuo, agnoscant et tui. Siqua de meo, et tu ig- nosce et tui. — August. Lib. 15, de Trin. Old Newton Vicarage, July 20th, 1827. PREFACE TO THE SIXTEENTH EDITION. The Writer gratefully acknowledges the kind indulgence, with which his work has been received by the Church of Christ. Oh! may his God and Saviour have all the glory, while he is humbled in thankfulness for the high privilege of leading his fellow-sinners into the "ways of pleasantness and peace," and of ministering to the spiritual edification of the family of God ! He has once more carefully revised the work, and trusts that he has been enabled to give increased perspicuity to the style, and a deeper moulding of evangelical statement to the matter. He has desired, that every page should be lighted up with the beam of the " Sun of Righteous- ness," who is the glory of the Revelation of God — the Christian's " All in all." He has endeavored to illustrate true religion, as the work of the Divine Spirit, grounded on the knowledge of Christ, advancing in commun- ion with Him, and completed in the enjoyment of Him, and of the Father by him. He has also aimed to elevate the standard of Christian privi- lege, as flowing immediately from Him : by giving such a Scriptural statement of the doctrine of assurance, as may quicken the slothful to greater diligence in their holy profession, and at the same time encour- age the weak and fearful to a clearer apprehension of their present sal- vation. The work has been recently translated into German under the kind patronage of her Majesty the Queen Dowager. The Writer requests the prayers of his Readers, that this new channel of usefulness may be abundantly blessed for the grand object of extending the influence of vital religion throughout the churches. Old Nkwton Vicarage, October 12, 1842. AN EXPOSITION OF PSALM CXIX. PART I. 1. Blessed are the undejiled in the way. who walk in the law of the Lord. This most interesting and instructive Psalm, like the Psalter it- self, 'opens with a beatitude for our comfort and encouragement, directing us immediately to that happiness, which all mankind in different' ways are seeking and inquiring after. All would secure themselves from the incursions of misery ; but all do not consider that misery is the offspring of sin, from which therefore it is neces- sary to be delivered and preserved, in order to become happy or "blessed."'1 The undejiled character described in this verse marks, in an evangelical sense, ';an Israelite indeed, in whom is no guile]'2— not one who is without sin, but one who in the sincerity of his heart can say—" that which I do I allow not."3 As his way is, so is his "walk"— "in the law of the Lord." He is "strengthened in the Lord, and he walks up and down in his name"4 — his "ears hear- ing a word behind him, saying— this is the way, walk ye in it— when he is turning to the right hand or to the left."5 And if the pardon of sin, imputation of righteousness,0 the communion of saints, and a sense of acceptance with God ;7— if protection in prov- idence and grace,8 and, finally and for ever, the beatific vision,9 are the sealed privileges of his upright people, then there can be no doubt, that "blessed are the undejiled in the way." And if tem- poral prosperity,10 spiritual renovation and fruitfulness,11 increasing illumination,12 intercourse with the Saviour,13 peace within,14 and, throughout eternity, a right to the tree of life,15 are privileges of in- calculable value ; then surely " the walk in the law of the Lord" is " the path of pleasantness and peace." " Truly"— indeed may i Bp. Home on Psalm i. 1. 2 John i. 47. Comp. Acts xxiv. 16. 3 Rom. vii. 15. 4 Zech. x. 12. 5 Isa. xxx. 21. s Ps. xxxii. 1, 2, with Rom. iv. 6—8. ' 1 John i. 7. 8 2 Chron. xvi. 9. Job i. 8, 10. 9 Matt. v. 8. 10 Joshua i. 7, 8. 1 Tim. iv. 8. 2 Chron. xvii. 4, 5. ii Ps. i. 2. 3. 12 John vii. 17. 13 lb. xiv. 23; xv. 14, 15. " Vcr. 163. Gal. vi. 16. Isa. xxxii. 17. 15 Rev. xxii. 14. 10 EXPOSITION OF PSALM CXIX. we say — a God is good to Israel, even to such as are of a clean heart."1 But let each of us ask — What is the " way" of my heart with God? Is it always an "undefiled way?" Is "iniquity" never " regarded in the heart ?" Is all that God hates habitually lamented, abhorred, forsaken? "Search me, O God, and know my heart: try me, and know my thoughts ; and see if there be any wicked way in me, and lead me in the way everlasting."2 Again — What is my "walk?" Is it from the living principle of union with Christ? This is the direct — the only source of spiritual life. We are first quickened in him. Then we walk in him and after him. Oh ! that this my walk may be steady, con- sistent, advancing ! Oh ! that I may be ever listening to my Fa- ther's voice — " I am the Almighty God ; walk before me, and be thou perfect !"3 Is there not enough of defilement in the most " undefiled way" and enough of inconsistency in the most consistent '■'•walk" to en- dear to us the gracious declaration of the gospel — "If any man sin, we have an advocate with the Father, Jesus Christ the Right- eous ?"" 2. Blessed are they that keep his testimonies, and that seek him uith the whole heart. The "testimony" in the singular number, usually denotes the whole canon of the inspired writings — the revelation of the will of God to mankind — the standard of their faith.5 " Testimonies" appear chiefly, to mark the preceptive part of Scripture6 — that part, in which this man of God always found his spiritual delight and perfect freedom. Mark his language : " I have rejoiced in the way °f thy testimonies, as much as in all riches. Thy testimonies have I taken as an heritage for ever ; for they are the rejoicing of my heart."7 Not however that this blessedness belongs to the mere outward act of obedience ;8 but rather to that practical habit of mind, which seeks to know the will of God in order to "keep" it. This habit is under the influence of the promise of God — "I will put my Spirit within you, and cause you to walk in my stat- utes, and ye shall keep my judgments and do them."9 And in thus "keeping the testimonies of God " the believer maintains the character of one that " seeks him with the whole heart." Oh ! how many seek, and seek in vain, for no other reason, than because they do not " seek him with the v hole heart F The worldling's " heart is divided ; now shall he be found faulty."10 The professor " with his mouth shows much love; but his heart goeth after his covetousness."11 The backslider " hath not turned unto me with his whole heart, but feignedly, saith the Lord."12 1 Psalm lxxiii. 1. 2 psaIm exxxix. 23, 24. 3 Gen. xvii. 1. * 1 John ii. 1. s Comp. Isa. viii. 20. « Verse 138. 7 Verses 14, 111. 8 Treasure up his testimonies — Bp. Horsley. 8 Fzek. xxxvi. 27. 10 Hos. x. 2. i' Ezek. xxxiii. 31. '» Jer. iii. 10. VEUSE 4. 11 The faithful, upright believer alone brings his heart, his whole heart, to the Lord — "When thou saidst — Seek ye my face, my heart said unto thee — Thy face, Lord, will I seek."1 For he only has found an object that attracts and (ills his whole heart — and if he had a thousand hearts, would attract and (ill them all. He has found his way to God by faith in Jesus. In that way he continues to seek. His whole heart is engaged to know and love more and more. Here alone the blessing is enjoyed, and the promise made good — " Ye shall seek mc, and find me, when ye shall search for me with all your heart."'2 But let me not shrink from the question — Do I "keep his testi- monies'^ from constraint or from love? Surely when I consider my own natural aversion and enmity to the law of God, and the danger of self-deception in the external service of the Lord, I have much need to pray — -" Incline my heart to thy testimonies. Give me understanding — save me, and I shall keep thy tesHmonies.V3 And if they are blessed, who seek the Lord with their whole heart, how am I seeking him? Alas! with how much distraction ; with how little heart-work ! Oh! let me "seek his strength" in order to " seek his face."4 Lord ! search — teach— incline — uphold me. Help me to plead thy gracious promise — "1 will give them an heart to know me, that 1 am the Lord ; and they shall be my people, and I will be their God :for they shall return unto me with their whole heart?* 3. They also do no iniquity ; they walk in his ways. This was not their character from their birth. Once they were doing- nothing but iniquity. It was without mixture, without cessation — from the fountain-head.6 Now it is written of them — "they do no iniquity? Once they walked, even as others,7 in the way of their own hearts — " enemies to God by wicked works." Now " they walk in his ways? They are " new creatures in Christ; old things are passed away; behold! all things are be- come new."8 This is their highly-privileged state — "Sin shall not have dominion over them : for they are not under the law, but un- der grace."9 They are " born of God, and they cannot commit sin : for their seed remaineth in them, and they cannot sin, be- cause they are born of God."10 Their hatred and resistance of sin are therefore now as instinctive, as was their former enmity and opposition to God. Not indeed that the people of God are as " the saints made perfect," who "do no inquity." This is a dream of 1 Psalm xxvii. 8. a jer. xxix. 13, 3 Verses 3G, 125, 145. * Ps. cv. 4. 5 Jer. xxiv. 7. 6 li livery imagination of the thoughts of the heart is evil — only evil— continually." And this 'God saw ''—before whom "all things are nalced and open" — who searcheth the heart, and therefore cannot be mistaken. Gen. vi. 5. But lest we should conceive this to be the picture of some generation of so peculiarly aggravated a character, that the awful demonstration of his wrath could no longer be restrained, this testimony is repeated by the same Omniscient Judge, immediately subse- quent to the flood, (Gen. viii. 21,) and confirmed by him in many express declarations, Jer. xvii. 9, 10. Matt. xv. 19. i Kph. ii. 2, 3. Col. i. 21. » 2 Cor. v. 17. » Rom. vi. 14. " 1 John iii. 1. 12 EXPOSITION OF PSALM CXIX. perfection — unscriptural and self-deluding.1 The unceasing advo- cacy of their Heavenly Friend evidently supposes the indwelling power of sin, to the termination of our earthly pilgrimage. The supplication also in the prayer of our Lord teaches them to ask for daily pardon and deliverance from " temptation," as for " daily Dread."2 Yes — to our shame be it spoken — we are sinners still ; yet — praised be God ! — not " walking after the course," not " ful- filling the desires," of sin. The acting of sin is now like the mo- tion of a stone upward, violent and unnatural. If it is not cast out, it is dethroned. We are not, as before, " its willing people," but its reluctant, struggling captives. It is not " the day of its power." And here lies the holy liberty of the Gospel — not, as some have feigned, — a liberty to " continue in sin, that grace may abound ;"3 but a deliverance from the guilt and condemnation of abhorred, resisted, yet still indwelling sin. When our better will hath cast it off — when we can say in the sight of an heart-searching God, "What we hate, that do wev — the responsibility is not ours — "It is not we that do it, but sin that dwelleth in us."4 Still let us in- quire, is the promise of deliverance from sin "sweet to us?'"5 And does our successful resistance in the spiritual conflict realize the earnest of its complete fulfilment? Blessed Jesus! what do we owe to thy cross for the present redemption from its guilt and curse, and much more for the blissful prospect of the glorified state, when this hated guest shall be an inmate no more !6 O let us take the very print of thy death into our souls in the daily cruci- fixion of sin.7 Let us know the " power of thy resurrection" in ail habitual "walk in newness of life."8 4. Thou hast commanded us to keep thy precepts diligently. We have seen the character of the Man of God. Let us mark the authority of God, commanding him to a diligent obedience. The very sight of the command is enough for him. He obeys for the command 's sake, however contrary it may be to his own will. But has he any reason to complain of the yoke? Even under the dispensation which " gcndereth unto bondage" most encouraging were the obligations to obedience — " that it might be well with them, and with their children for ever."9 Much more, then, we, under a dispensation of love, can never want a motive for obe- dience ! Let the daily mercies of Providence stir up the question — "What shall I render unto the Lord?"10 Let the far richer mer- cies of grace produce " a living sacrifice" to be " presented to the Lord."" Let " the love of Christ constrain us."12 Let the recollec- tion of the "price with which we were bought," remind us of the Lord's property in us, and of our obligations to "glorify him in our » Comp. Eccl. vii. 20, with Job ix. 20. Phil. iii. 12. 2 Matt. vi. 11—13. 3 Rom. vi. 1,2. 4 Il>. vii. 15— "JO. s ib. vi. 14. « Rev. xxi. 27. 7 Rom. vi. 6. 8 Phil. iii. 10. Rom. vi. 4, 5. » Dcut. v. 29. Comp. Deut. vi. 17, 18; xxviii. 1, 2. Jer. vii. 23. 10 Psalm cxvi. 12. » Rom. xii. 1. « 2 Cor. v. 14. VERSE 5. 13 body, and in our spirit, which are his."1 Let us only "behold the Lamb of God ;" let us hear his wrestling supplications, his deserted cry, his expiring agonies— the price of our redemption ; and then let us ask ourselves, Can we want a motive ? But what is the scriptural character of Evangelical obedience? It is the work of the Spirit, enabling us to " obey the truth."2 It is the end of the purpose of God, who "hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love."3 It is the only satisfactory test of our profession.4 Then let me begin my morning with the inquiry—" Lord, what wilt thou have me to do?" " Teach me thy way, O Lord : I will walk in thy truth : unite my heart to fear thy name."3 Let me trade with all my talents for thee : ever watchful, that I may be employed in thy work ; setting a guard upon my thoughts, my lips, my tempers, my pursuits, that nothing may hinder, but rather every thing may help me, in keeping lliy precepts diligently. But why do I ever find the precepts to be "grievous" to me? Is it not that some indolence is indulged ; or some " iniquity regarded in my heart;" or some principle of unfaithfulness divides my ser- vice with two masters, when I ought, to be " following the Lord fully?" Oh! for the spirit of "simplicity and godly sincerity" in the precepts of God. Oh ! for that warm and constant love, which is the main-spring of devoted diligence in the service of God. Oh! for a larger supply of that "wisdom which is from above," and which is " without partiality and without hypocrisy !"8 5. O that my ways were directed to keep thy statutes! The Lord has indeed " commanded us to keep his precepts." But, alas ! where is our power? Satan would make the sense of our weakness an excuse for indolence. The Spirit of God con- vinces us of it, as an incitement to prayer, and an exercise of faith. If, reader, your heart is perfect with God, you " consent to the law that it is good ;" you "delight in it after the inner man ;"7 you would not have one jot or tittle altered, mitigated, or repealed, that it might be more conformed to your own will, or allow you more liberty and self-indulgence in the ways of sin. But do you not sigh to think, that when you aim at the perfect standard of holi- ness, you should, at your best moments, and in your highest at- tainments, fall so far below it; seeing indeed the way before you, but feeling yourself without ability to walk in it? Then let a sense of your helplessness for the work of the Lord lead you to the throne of grace, to pray, and watch, and wait, for the strengthen- ing and refreshing influences of the Spirit of grace. Here let your faith realize at one and the same view your utter insufficiency, and your complete All-sufficiency.8 Here behold Him, who id ever pre- i 1 Cor. vi. 19, 20. a 1 IMer i. 22. 3 Eph. i. 4. * Matt. xii. 33. John xiv. 15, 21. 5 Acts ix. G. PdaJmlxxxvi.il. e James iii. 17. 7 Rom. vii. 1G, 22. 8 2 fjor. iii. 5. 14 EXPOSITION OF PSALM CXIX. senting himself before God as our glorious Head, receiving in him- self, according to the good pleasure of the Father,1 the full supply for this and every successive moment of inexpressible need. Our work is not therefore left upon our own hands, or wrought out at our " own charges." So long as " He hath the residue of the Spirit,"2 "grace" will be found "sufficient" — Divine "strength will be made perfect in weakness."3 " Without him we can do noth- ing."4— "Through Him all things."5 Even the "worm Jacob shall thresh the mountains," when the Lord says — "Fear not, I will help thee."6 In connecting this verse with the preceding, how accurately is the middle path preserved, equally distant from the idea of self- sufficiency to "keep tJte Lord's statutes" and self-justification in neglecting them ! The first attempt to render spiritual obedience will quickly convince us of our utter helplessness. We might as soon create a world, as create in our hearts one pulse of spiritual life. And yet our inability does not cancel our obligation. Shall God lose his right, because sin has palsied our ability? Is not a drunken servant still under his master's law ? and is not the sin which prevents him from performing his duty, not his excuse, but his aggravation? Thus our weakness is that of an heart, which " cannot be subject to the law of God," only because it is " carnal, enmity against God."7 The obligation therefore remains in full force. Our inability is our sin, our guilt, and condemnation. What then remains for us, but to return the mandate to heaven, accompanied with an earnest prayer, that the Lord would write upon our hearts those statutes, to which he requires obedience in his word ? — " Thou hast commanded us to keep thy statutes dili- gently" We acknowledge, Lord, our obligation ; but we feel our impotency. Lord, help us : we look unto thee, " O that our vmys were directed to keep thy statutes /" " Give what thou com- mandest ; and then command what thou wilt."3 Now, as if to ex- hibit the fulness and suitableness of the promises of the gospel, the commands and prayers are returned back again from heaven with promises of quickening and directing grace. Thus does the Lord fully answer his end with us. He did not issue the commands, expecting that we could turn our own hearts to them ; but that the conviction of our entire helplessness might cast us upon him. who loves to be sought, and never will be thus sought in vain. And indeed this is a part of " the mystery of godliness," that in proportion as we depend upon him, who is alike "the Lord our righteousness" and our strength, our desires after holiness will in- crease, and our prayers become more fervent. He who commands 1 Col. i. 18, 19. 2 Mai. ii. 15. »2 Cor. xii. 0. 4 John xv. 5. 5 Phil. iv. 13. 6 Isa. xli. 14, 15. 7 Rom. vii. 7. Compare Genesis xxxvii. 1. John viii. 43; v. 40. 2 Peter ii. 14, — where the moral inability is clearly traced to the love of sin, or the obstinate unbelief of the heart, and therefore is inexcusable. The case of the heathen is traced to the same wilful source, Rom. i. 20 — 88. 8 " Da quod jubes, et jube quod vis." — Augusline. VERSE 6. 15 our duty, perfectly knows our weakness. And he who feels his own weakness is fully encouraged to depend upon the power of his Saviour. Faith is then the principle of evangelical obedience, and the promises of his grace enable us for duty, at the very time that we are commanded to it.1 In this view are brought together the supreme authority of the Lawgiver, the total insufficiency of the creature, the full provisions of the Saviour, and the all-suf- ficiency of ' the God of all grace/' We pray for what we want ; we are thankful for what we have ; we trust for what is promised. Thus "all is of God." Christ "is the Alpha and the Omega, the beginning and the end, the first and the last."2 Thus " grace reigns" triumphant. The foundation is laid in grace, and the head-stone will be brought forth with shoutings, crying, " Grace, grace unto it !"3 — The Saviour's work is finished, and Jesus i9 crowned Lord of all for ever. 6. Then' shall I not be ashamed, ivhen I have respect unto all thy. commandments. The Lord expects our obedience to be not only " diligent," but universal. Willingly to dispense with the least of the command- ments, proves that we have yet to learn the spirit of acceptable obedience.4 Grace is given and suited for all, no less than for one of them, " that we might walk worthy of the Lord unto all pleas- w?o\"s One lust "regarded in the heart" is sufficient to keep pos- session for the tyrant, however others may be restrained. Even Herod could "do many things;" and yet his adulterous wife cher- ished in his bosom, too plainly proved the sovereignty of sin to be undisturbed.6 Saul slew all the Amalekites but one; and that single exception to universal obedience marked his unsoundness, cost him the loss of his throne, and brought him under the awful displeasure of his God.7 And thus the corrupt unmortified mem- ber brings the whole body to hell.8 Reserves are the canker upon godly sincerity. A secret indulgence — " the rolling of the sweet morsel under the tongue" — " the part of the price kept back"9 — stamps our service as a robbery, not as an offering. We may be free, sincere, and earnest in many parts of our prescribed duty ; but this "root of bitterness" renders the whole an abomination. Sincerity therefore must be the stamp of my Christian profes- sion. Though utterly unable to render perfect obedience to the least of the commandments, yet my desire and purpose will have respect unto them all. I shall no more venture to break the least than the greatest of them ; much less shall I ever think of at- tempting to atone for the breach of one by the performance of the rest. They are indeed many commandments ; yet — like links in a chain — they form but one law ; and 1 know who has said — "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all."10 However the professor may confine his re- i " Quod lex imperat, fides impetrat." 2 Rev. xxii. 13. 3 Zech. iv. 7. * Matt. v. 19. s Col. i. 10. 6 Mark vi. 18—20. 7 1 Sam. xv. 32—21. s Mark ix. 43—48. » Acts v. 1. 2. l0 James ii. 10, 11. 16 EXPOSITION OF PSALM CXIX. gard to the second table (as if the first were ceremonial, or obso- lete, or the regulation of the outward man was the utmost extent of the requirement). I would fix my eye with equal regard to both ; yet specially marking any command in either of them, that may appear most directly opposed to my besetting corruptions. Thus "walking in the fear of the Lord," I may hope to walk "in the comfort of the Holy Ghost j"1 and " hereby shall I know that I am of the truth, and shall assure my heart before God."2 But where, in my strictest walk, is my hope of acceptance, but in Him, whose obedience has " fulfilled all righteousness''3 in my stead, and whose death " has redeemed me from the curse"4 of my unrighteousness, when repentance, prayers, and tears, would have been of no avail? Yet it is only in the path of holiness that we can realize our acceptance.5 The heart occupied with this world's pleasure, knows nothing of this heavenly joy. Its brightness is dimmed — its freshness fades— its life withers — in the very breath of an unholy world. A godly assurance of the present favor of God must be weakened by self-indulgence, unwatchfulness, allow ance of secret sins, or neglect of secret duties. "If thou return to the Almighty" — said a wise man, — " thou shalt be built up, thou shalt put away iniquity far from thy tabernacles. Then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God."5 Let us then carefully examine the character of our assurance. Does it rest simply and exclusively upon the testimony of the Gos- pel ? Will it abide the test of the word of God ? Is it productive of tenderness of conscience, watchfulness, and circumspection of conduct ? Does it exercise our diligence in adding grace to grace, that we may "make our calling and election sure," and that "an entrance may be ministered to us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ ?"7 How boldly can we plead our Christian confidence in the path of godliness. — "/ have stuck unto thy testimonies ; O Lord, put me not to shame. Let my heart be sound in thy statirfes, that I be not ashamed. r* 7. I will praise thee ivith uprightness of heart, when I shall have learned thy righteous judgments. The righteous judgments of God include the whole revelation of his word9 — so called- as the rule by which he judges our pres- ent state, and will pronounce our final sentence.10 David's attain- ments here seemed to be as nothing. So much remained un- learned and unknown, that he could only anticipate the time, when he should have learned them. " Thy commandment"1 — he exclaims — " is exceeding broad."11 When the Apostle, after twenty years' acquaintance with the gospel, expressed it as the one desire ' Acts ix. 31. 2 1 John iii. 19. 3 Matt. iii. 15. * Gal. iii. 13. « 1 John i. 7, ii. 5, iii. 21, 24. 6 Job xxii, 23, 26. '• 2 Peter i. 5—11. 8 Verses 31, 80. » John iii. 18, 19. 10 lb. xii. 48. » Verse 96. VERSE 8. 17 of his heart — " That I may know Christ"1 — evidently he enter- tained the same humbling views of his high attainments, and the same exalted apprehensions of the value of treasures yet unex- plored, and progressively opening before him. Thus the wisest saints are only students in the Divine School. Yet whatever their learning be, it casts them into the mould and spirit of their doc- trine.2 Conceit however of knowledge is the greatest enemy to knowledge, and the strongest proof of ignorance ; so that, " if any man think that he knoweth anything, he knoweth nothing yet as he ought to know." — " He deceiveth himself."3 But what is the motive, that enlivens the believer in this holy learning ? Is it that he may live upon the airy breath of human applause? No, rather that he may " praise his God with up- rightness of heart? When our mind is dark, our lips are sealed. But when "he opens our understandings" to "learn his judg- ments" he will next " open our lips, and our mouths shall show forth his praise."4 And this indeed is the end, for which " his people are formed ;"s for which they " are called out of darkness into marvellous light."6 This is the daily frame, in which our God will be glorified.7 Yet must we live as well as sing his praise. " The praise of the upright heart will be shown in the holy walk and conversation."8 But let us watch, that our praise really flows "out of the abun- dance" of what our hearts have " learned" of his " righteous judg- ments? For do we not sometimes speak of our Saviour with a secret lurking after self-exaltation? May we not really be seeking and serving ourselves in the very act of seeming to serve and honor him l Surely the very thought of the selfishness that de- files our holiest earthly praise, may well quicken our longings after that world of praise, where the flame burns active, bright, inces- sant ; where we shall offer our sacrifices without defilement, with- out intermission, without weariness, without end.9 8. I loill keep thy statutes : O forsake me not utterly . The resolution to " keep the Lord's statutes" is the natural re- sult of having " learned his righteous judgments? But how happily does David combine " simplicity" of dependence with k! godly sincerity" of obedience ! Firm in his purpose, but distrust- ful of his strength, instantly upon forming his resolution, he recol- lects that the performance is beyond his power; and therefore the next moment, and almost the same moment, he follows it up with prayer— "/ will keep t/uj statutes ; O forsake me not utterly? Oh ! beware of self-confidence in the Christian course. We stum- ble or advance, as we lean upon an arm of flesh, or upon an Al- mighty Saviour. Temporary desertion may be the seasonable i Phil. iii. 10— It. 2 R0m. vi. 17. 3 i Cor. viii. 2. Gal. vi. 3. 4 Ps. li. 15; also vcr. 27, 171. 5 Isa. xliii. 21. « ] Peter ii. 9. 7 Psalm 1. 23. For an example of the uprightness of heart in the service of praise here alluded to, see 1 Chron. xxix. 13 — 18. 8 Psalm cxvi. 12—14. 9 Rev. iv. 8. 2 18 EXPOSITION OF PSALM CXIX. chastisement of spiritual wantonness. When grace has been given in answer to prayer, it was not duly prized, or diligently improved. The "Beloved" — in answer to solicitation — "is come into his gar- den ;" he knocks at the door, but the spouse is "asleep." The answer to prayer was not expected, not waited for, and therefore not enjoyed ; and the sleeper awakes too late, and finds herself forsaken by the object of her desire.1 Again — when we have given place to temptation ;2 when " our mountain stands strong ;"3 when love for our Saviour "waxes cold," and our earnestness in seeking him is fainting ;4 we must not be surprised, if we are left for a time to the trial of a deserted state. Yet we sometimes speak of the hidings of God's countenance, as if it were a sovereign act, calling for implicit submission ; when the cause should at least be sought for, and will generally be found, in some "secret thing" of indulgence, un watch fulness, or self-de- pendence.5 It was while David " kept silence" from the language of contrition, that he felt the pressure of the heavy hand of his frowning God ;6 and may not the darkness, which has sometimes clouded our path, be the voice of our God — " Thine own wicked- ness shall correct thee, and thy backslidings shall reprove thee ; know therefore and see, that it is an evil thing and bitter, that thou hast forsaken the Lord thy God."7 But in the engagement of the Lord's everlasting covenant, how clear is the warrani of faith ! — how ample the encouragement for prayer — " Forsake me not utterly /" David knew and wrote of the Lord's unchangeable faithfulness to his people ; and, while he dreaded even a temporary separation from his God more than any worldly affliction, he could plead that gracious declaration — " Never- theless, my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail."8 We would not indeed make the promises of grace an encouragement to carelessness: yet it is indis- pensable to our spiritual establishment that we receive them in their full, free, and sovereign declaration. How many fainting souls have been refreshed by the assurances — " For a small moment have I for- saken thee ; but with great mercies will I gather thee — with everlast- ing kindness will I have mercy on thee, saith the Lord thy Redeem- er !" " My sheep shall never perish : neither shall any pluck them out of my hand."9 In a lowly, self-abased and dependent spirit we shall best, however, learn to " make our boast in the Lord," " con- fident of this very thing, that he which hath begun a good work in us, will perform it until the day of Jesus Christ."10 And even if awhile destitute of sensible consolation, still our language will be — " I will wait upon the Lord, that hideth his face from the house of Jacob; and I will look for him."11 Great indeed is the danger and evil to the soul, if we apprehend 1 Cant. iv. 16, with v. 1—6. 2 2 Chron. xxxii. 31. 3 Psalm xxx. 6, 7. * Cant. iii. 1—4. 5 Job xv. 11. 6 Psalm xxxii. 3, 4. 7 Jer. ii. 19. s psai,n lXXxix. 33. 9 Isa. liv. 7, 8. John x. 28 i° Psalm xxxiv. 2. Phil. i. 6. » Isa. viii. 17. VERSE 9. 19 the Lord to have forsaken us, because we are in darkness; or that we are out of the way, because we are in perplexity. These are the very hand-posts, that show us that we are in the way of his own promised leading— painful exercise — faithful keeping — eternal salvation ; — "I will bring the blind by a way that they knew not; I will lead them in paths that they have not known ; I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake the?n.,u Oh ! the rest, the satisfaction of placing a blind implicit confidence in a cove- nant-keeping God ! Forsaken we may be — but not utterly. David was forsaken, not like Saul2 — Peter was forsaken — not like Judas3 — utterly and for ever. What foreboding have you of such desertion ? Is your heart willing to forsake him? Have you no mournings and thirstings for his return? "If indeed you forsake him, he will forsake you."4 But can you forsake him? Let him do as seemeth him good, (is the language of your heart ;) I will wait for him, follow after him, cleave to his word, cling to his cross. Mark his dealings with you. Inquire into their reason. Submit to his dispensation. If he forsakes, beg his return: but trust your forsaking God. " Though he slay me, yet will I trust in him."3 Though my com- fort is clouded, my hope remains unchanging, unchangeable — such as I would not resign for the glory of an earthly crown. What are these earnest breathings — this abiding confidence, but his own work in us? And can the Lord "forsake the work of his own hands?"6 Sooner should heaven and earth pass, than the faithful engagements of the Gospel be thus broken.7 PART II. 9. Wherewithal shall a young man cleanse his way ? by taking heed thereto according to thy word. Why is the young man so especially called to cleanse his way? Because God justly claims the first and the best. And is it not a most affecting proof of the alienation of the heart from God, that the youth of man — the bloom and freshness of his mind — his " first 1 Isa. xlii. 16. i Psalm xxx. 7, with 1 Sam. xxviii. 6, 16. 3 Matt. xxvi. 75, with xxvii. 3—5. * 2 Chron. xv. 2. Ccmp. 1 Ohron. xxviii. 9. 5 Job xiii. 15. Isa. xlv. 15; I. 10. Heb. iii. 17, 18. 6 psalm CXxxviii. 8. 7 Augustine's Paraphrase of this verse is beautifully descriptive of the believer's con- flict in a state of temporary desertion. " O Lord, if— lest I should be proud, and should say in my prosperity, I shall never be removed— it pleaseth thee to tempt me, yet forsake me not over-long;" that is, if thou hast thus forsaken me, that I may know how weak I am without thy help, yet "forsake me not utterly," lest I perish. I know that of thy good will thou hast given me strength ; and if thou turnest away thy face from me, I shall forthwith be troubled. " O forsake me not. that I perish not." 20 EXPOSITION OF PSALM CXIX. love" — should naturally be devoted to* the service of sin? Ever since fallen man " begat a son in his own likeness," " the imagina- tion of man's heart has been evil from his youth."1 For " who can bring a clean thing out of an unclean ?"2 And never does the heart utter the cry, "My Father ! thou art the guide of my youth,"3 until the misery of wandering without a guide has been painfully felt. And even when Divine grace has awakened the desire to return homewards, the habit of wandering from God, and the long- cherished pollutions of sin, seem to form an almost invincible bar- rier to progress. The fearful power of "j^outhful lusts," and the madness with which the heart is hurried into forbidden indulgences, give solemn weight to the inquiry — " Wherewithal shall a young man cleanse his way ?" And the answer is' ready. Let him "take heed thereto according to the word? Thus did Joseph4 and Daniel with his young companions5 "cleanse their way" in the defilement of an heathen atmosphere. It was probably the recollection of this purifying efficacy of the word, that induced the venerable Beza to mention in his will, among his chief matters of thankfulness to God, the mercy of having been called to the knowledge of the truth at the age of sixteen ; thus, during a course of more than seventy years' walk with God, " escaping the pollutions of the world through lust." But the " way can only be cleansed" by the cleans- ing of the heart; for how can a corrupt fountain "send forth" other than " bitter waters ?"6 " Out of the heart are the issues of life." Hence the urgent need to cry — " Create in me a clean heart, O God, and renew a right spirit within me."7 How precious, therefore, is the word of God, as the means of this cleansing operation ! When our Saviour had been setting forth himself as "the way, the truth, and the life," and exhibiting the high privilege of union with himself — "Now," he adds, "ye are clean through the word which I have spoken, unto you."3 This is "the truth," which he pleaded with his Father as the means of our sanctification.9 This sets out our purifying hope.16 Here are the promises, by which we "cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.'"1 Thus is restored to man that golden "crown" — the stamp of his Maker's holiness — which "fell from his head when he sinned."12 But oh ! how does the recollection force itself upon us, — that our way wants daily cleansing ! so defiled are our actions, our thoughts, our motives, — nay more, our prayers and services. Let us then "take heed according to the word of God" — specially thankful for its 1 Gen. v. 3; viii. 21. 2 j0b xiv. 4. 3 Jer. Hi. 4. * Gen. xxxix. 9. 5 Dan. i. 8—20 ; iii. 12—18. <> jamPS jj,. n> 12. i prov. iv. 23. Psalm li. 10. 8 John xiv.; xv. 1—3. » lb. xvii. 17. 10 1 John iii. 3. 11 2 Cor. vii. 1. Comp. 2 Peter i. 4. Augustine's recorded account of his own con- version furnishes a striking illustration of this subject. Confessions, Books viii. ix. The substance of it may be found in Milncr's Church History, vol. ii. 353—356. Seo Dr. Owen's valuable work on the Spirit for a most instructive use made of it, as throwing light upon the doctrine of conversion. Book iii. chap. vi. >« Lam. v. 16, with Gen. i. 27. Eph. iv. 24. VERSE 10. 21 heavenly light, which guides us to the " fountain that is opened for sin and for uncleanness."1 Let us also under the same Divine light, seek for the daily sanctifying influence of the Spirit of God. " Who can understand his errors ? Cleanse thou me from secret faults."2 ' Cleanse the thoughts of my heart by the inspiration of thy Holy Spirit.13 10. With my whole heart have I sought thee; O let me not wander from thy commandments. Attention to the word, however important,4 can never be prac- tically effective without earnest prayer. Indeed this is a character of the Lord's people— "a generation of seekers,"6 and yet how much do we lose of the comfort of our religion, and obscure the glory of our profession, by neglecting to bring " our whole heart" to this work ! When sin is vigorous, and our spiritual affections are dull, and various hindrances combine in prayer ; at this crisis strong faith is needed to overcome and to persevere. But here the soul too commonly yields to the difficulty, and contents itself either with heartless complainings, or with just sufficient exertion to quiet the voice of conscience, and produce a delusive peace within. But the Lord will not be found thus. His promise is not to such seekers as these ; and if we are satisfied with this state, we must look for a very scanty measure of spiritual success, accompanied with the total absence of spiritual enjoyment. In a far different spirit David could appeal — " With my whole heart have I sought thee." And this assurance, instead of procuring self-confidence, will so far as it is genuine, invariably show itself in a prayerful acknowledgment of our weakness — " O let me not wander from thy commandments." Yet the feeblest desire and attempt to seek the Lord, is the Spirit's rising beam in the heart, a "day of small things" not to be "de- spised."6 It is distinguished from every other principle by the sim- plicity of its object — " This one thing I do." " One thing have I desired of the Lord ; that will I seek after."7 My God ! my Saviour ! " with my whole heart have I sought thee." The desire of my soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night ; yea, with my spirit within me will I seek thee early."8 When the soul is thus conscious of " following the Lord fully," there is a peculiar dread of wandering. In a careless or half- hearted state, wanderings are not watched, so long as they do not lead to any open declensions. Secret prayer will be hurried over, worldly thoughts unresisted, waste of time in frivolous pursuits indulged, without much concern. Not so, when the heart is fully in pursuit of its object. There is a carefulness, lest wandering thoughts should become habitual. There is a resistance of the first step, that might lead into a devious path. The soul remembers the " wormwood and the gall,"9 " the roaring lion," and the devour- i Zech. xiii. 1. 2 Psalm xix. 12. 3 Prayer-Book. « Verse 9. 5 Psalm xxiv. 6. 6 Zech. iv. 10. i Phil. iii. 13. Psalm xxvii. 4. 8 Isa. xxvi. 8, 9. 9 Lam. iii. 19. 22 EXPOSITION OF PSALM CXIX. ing wolf; and in the recollection of the misery of its former wander- ing, dreads any departure from the Shepherd's fold. This blessed state of mind the flock of Christ should cherish with godly jealousy. Yet let it be remembered, that daily progress in the heavenly walk is not maintained by yesterday's grace. Humble and dependent prayer must fetch in a fresh supply continually — " O let me not wander from thy commandments" ' Lord, I feel my heart so prone to wander. My affections are often scattered to the ends of the earth. " Unite my heart to fear thy name."1 Concentrate every thought, every desire, hi thyself, as the one object of attrac- tion.' 11. Thy word have I hid in mine heart, that I might not sin against thee. What an aggregate of guilt and misery is comprehended in this short word '-sin" — the greatest curse that ever entered the universe of God, and the parent of every other curse ! Its guilt is aggravated beyond the conception of thought. Injury to a Superior — a Father — a Sovereign ! Its power is misery, wherever it extends — in the heart — in the family — in the world. In eternity its power is unre- strained. Sometimes the death-bed scene casts a fearful gleam of light upon " the worm that never dieth, and the fire that never shall be quenched :"2 but experience only can develop its full-grown horrors. How supremely important therefore is the object of our preservation from sin ! and how wisely adapted are the means to the end ! That word — which the man of God had just before mentioned as the guide to the cleansing of the way,3 — he hides within his heart — not for concealment, but for security,4 that it may be ready for constant use.5 It is not therefore a mere ac- quaintance with the word, that will avail us. There must be a cordial assent — a sound digestion — a constant respect. It must be to us the rule that we would not transgress — the treasure that we are afraid to lose.6 Often indeed Satan shuts out its entrance. He " catches away that which was sown." Too often, again, it is withered or choked in the soil. But " the honest and good heart" "hides it, keeps it, and brings forth fruit with patience, unto per- fection."7 Here it " dwells richly in all wisdom,"8 the storehouse, as occasion requires ; a principle of holiness ; a covering from sin. In this view it is recommended by one, who had well acquainted himself with its valuable uses — -" My son, let them not" (the Divine precepts) "depart from thine eyes; keep sound wisdom and discre- tion. So shall they be life unto thy soul, and grace to thy neck. Then shalt thou walk in thy way safely, and thy foot shall not stumble."9 David also gives us the same experience — "By the word of thy lips I have kept me from the paths of the destroyer."10 And it was probably this recollection, combined with a sense of 1 Psalm lxxxvi. 11. 2 Mark ix. 44. 3 Verse 9. * Matt. xxv. 25. Ps. xi. 10, with Ex. xxv. 21. Job xxii. 22. s Joshua i. 8. 6 Matt. xiii. 44. 7 Luke viii. 15, with the whole parable. 8 Col. iii. 16. 9 Prov. iii. 21—24. Compare Prov. ii. 10—15. 10 Ps. xvii. 4. VERSE 11. 23 continual danger, that suggested the prayer — " Order my steps in thy word ; and let not any iniquity have dominion over me-"1 The value of the word is inestimable, as our means of walking with God in the hurry, business, and temptation of the day. The Psalms furnish precious materials for ejaculatory prayer ; the prom- ises food for comfort;2 the rules such light in perplexity;3 the instruction such solid matter for godly conference4 — all operating for one end — a preservation from sin. Being from the word — a manifestation of the Saviour's love — what a keeping of the heart ! what a quickening motive ! How seasonable in worldly temptation is the warning of the word hid in the heart — " No man having put his hand to the plough, and looking back, is fit for the king- dom of God !"6 So in the spiritual conflict, let this word — " Him that cometh unto me, I will in no wise cast out" — be hid in the heart — what a preservative is it against unbelief !6 Take the word to the unbelieving believer, (if the expression may be allowed,) alarmed by ridicule or persecution — "If the world hate you, ye know that it hated me before it hated you."7 — Fearing that he shall never hold out unto the end ; " I will never leave thee nor forsake thee."6 — Trembling, lest his sins should rise up to his condem- nation ; " The blood of Jesus Christ the Son of God cleanseth from all sin."9 And then as to duties : Let his Saviour's word re- buke his indolence and unwatchfulness, — "What! coAld ye not watch with me one hour ? Watch, and pray, that yevtenter not into temptation."10 Hide in the heart the sorrowful story of his agony in the garden, and his death on the cross, that ">sin may appear yet more exceeding sinful." \ But how is the word to gain entrance into hearts likeVurs? How shall it be " hid" in so unkindly a soil? No power of man surely can plant it there. The Holy Spirit's almighty agency must be diligently sought ; for in proportion as we are filled with his gracious influences, shall we be armed, as was our Master, for the effectual resistance of our spiritual temptations.11 Lastly, connected with this subject, mark the Christian's char- acter— " In whose heart is my law."12 — His security — " None of his steps shall slide."13 — His happiness — " O how I love thy law !"" — His victory — ■" The word of God abideth in him, and he hath overcome the wicked one."15 — All infallibly provided by the covenant-promise — " I will put my law in their inward parts, and write it in their hearts."16 0 let us not then shrink from a close contact with the word, though the cost may be the cutting off a right hand for the saving of the life. There is no better test of our security, than a willingness to come to the searching light of the word.11 i Verse 133. 2 Verses 50, 92. 3 Verse 105. Prov. iii. 5, 6. 4 Col. iii. 16. s Luke ix. 61,62. 6 John vi. 37. 1 lb. xv. 18. 8 Heb. xiii. 5. » 1 John i. 7. 10 Matt. xxvi. 40, 41. » Comp. Luke iv. 1—12. « Isaiah li. 7. 13 Psalm xxxvii. 31. » Verse 97. l5 1 John ii. 14, with Eph. vi. 17. is Jer. xxxi. 33. « Comp. John iii. 20, 21. 24 EXPOSITION OF PSALM CXIX. 12. Blessed art thou, O Lord : teach me thy statutes. " Praise is comely for the upright."1 It is at once their duty and their privilege. But what does its highest exercise amount to, when placed on the ground of its own merit ? We clothe our ideas with magnificence of language, and deck them out with all the richness of imagery ; and perhaps we are pleased with our forms of praise. But what are they in his sight beyond the offering of a contemptible worm, spreading before its Maker its own mean and low notions of Divine Majesty ? If a worm were to raise its head, and cry — ' O sun ! thou art the source of light and heat to a widely-extended universe' — it would, in fact, render a higher praise to the sun, than we can ever give to our Maker. Between it and us there is some proportion — between us and God none. Yet, un- worthy as the offering confessedly is, he will not despise it. Nay, more, — instead of spurning it from his presence, he has revealed himself as " inhabiting the praises of Israel,"2 — intimating to us, that the service of praise is "set forth in his sight as incense ;" and at the same time, that it should be the daily unceasing exercise of one at his own home. The true character of praise, however, depends entirely upon the state of the heart. In the contemplative philosopher it is only cheering barren admiration : in the believer it becomes a principle of comfort and encouragement. For, can he forget " the revela- tion" whidh his God has given of himself in the gospel of his dear Son ; how it divests every attribute of its terrors, and shines before us in all the glory of his faithfulness and love ? The ascription of praise — " Blessed art thou, O Lord" — frames itself therefore into the prophet's song- — " Who is a God like unto thee, that par- doneth iniquity, and passeth by the transgression of the remnant of his heritage ! He retaineth not his anger for ever, because he delighteth in mercy."3 Truly then he is "blessed" in himself, and delights to commu- nicate his blessedness to his people. Hence we are emboldened to ask for continual "teaching in his statutes"4 — in the truths which he has revealed, and the precepts which he has enjoined ! that we may "be followers of him, as dear children," and "walk with him in love."5 The practical influence, however, of Divine light constitutes its peculiar privilege. Man's teaching puffeth up — God's teaching humbleth. Man's teaching may lead us into error as well as into truth — God's teaching is " the unction from the Holy One, by which we know all things.'-6 Man's teaching may make us more learned — God's teaching makes us more holy. It persuades, while it enlightens. It draws the heart, inclines the will, and carries out the soul to Christ.7 The tried character of God encourages us to look for his teaching — " Good and upright is the Lord ; therefore will he teach sinners in the way."8 Our 1 Psalm xxxiii. 1,2. 2 Psalm xxii. 3. 3 Micah vii. 18. * The same acknowledgment and plea arc made in verses 64, G8. 5 Eph. v. 1,2. 6 1 John ii. 20. ? John vi. 44, 45. » Ps. xxv. 8. VERSE 13. 25 warrant is especially confirmed in approaching- him as our covenant God — "Lead me in thy truth, and teach me ; for thou art the God of my salvation. Teach me to do thy will ; for thou art my God.1 Reader! do you desire to praise your God? Then learn to fre- quent the new and living way. " by which alone you can offer your sacrifice acceptably."2 And while engaged in this holy service, in- quire, surrounded as you are with the means of instruction, what progress you are making in his statutes. Seek to have a deeper acquaintance with the character of God. Seek to be the vessels of honor and glory, into which he is pouring more and more con- tinually, " until tbey be filled with all the fulness of God."3 Value the unspeakable blessing of Divine teaching, by which you learn to live the life, and begin the blessedness of God. 13. With my lips have 1 declared all the judgments of thy mouth. We have seen the word hid in the heart ; now we see it poured forth from the lips. The Lord has taught us his statutes ; now we declare these judgments of his mouth ; but who can declare them with unction and, power, save those who are taught of God 2 Now we are introduced to the high and honorable privilege of be- coming a witness for our Saviour !4 Our opportunities of service are our talents, and we trade with a large increase ; for " to every one that hath shall be given, and he shall have abundance."5 But — - " our lips are our own,"3 — is the proud language of the world. Bless- ed be God ; " we know that we are not our own."7 Mostgladly do we acknowledge, that he, who fashioned our lips, has the best claim to their service. And when he has added tc the claim of creation the right of purchase,8 what further constraining can we need, to induce the consecration of all that we are, and all that we have, to his glory ! This is a family obligation — To declare the judgments of God's mouth. Thus did Abraham obtain a blessing for his children.9 Heavenly blessings are the gracious reward of thus honoring our God.10 This also is the material of our general intercourse — fruit- ful in spiritual results. Thus did Andrew bring Peter,11 and the woman of Samaria, her neighbors,12 to Jesus. What might we not. do for our fellow sinners, if our intercourse with them was the over- flowing of a heart filled with love ; guided by a single desire to glorify our Saviour, and to edify his church ! Fearful indeed is the guilt of sinful silence ; and those, who thus prove their unfaith- fulness to God, may well tremble at his awful denunciations. And yet it is possible to be bold in speech for God, when in the closet, the family, or the world, our consciences justly convict us of in- sincerity.— "Thou that teachest another, teachest thou not thy- 1 Ps. cxliii. 10. 2 Heb. x. 20, xiii. 15. 1 Pet. ii. 5. 3 Eph. iii. 19. 4 Phil. ii. 1G. 5 Matt. xxv. 29. 6 Psalm xii. 4. 7 I Cor. vi. 19. « lb. 20. s Gen. xviii. 19. io Deut. xi. 18—21. n John i. 40—42. » lb. iv. 29, 30. 26 EXPOSITION OP PSALM CXIX. self?"1 Let us seek therefore to have our hearts "filled with the Spirit ;"2 else our " talk of the lips tendeth only to penury."3 This subject illustrates the character of the Lord's people — "The month of the righteous speaketh wisdom, and his tongue talketh of judgment ;"4 their resolution — " My mouth shall shew forth thy righteousness and thy salvation all the day ; for I know not the numbers thereof ;'"s their prayer— uO Lord, open thou my lips, and my mouth shall shew forth thy praise ;"6 their bless- ing— " The lips of the righteous feed many. A wholesome tongue is a tree of life."7 The example of the Saviour, here as everywhere, is our perfect and encouraging pattern : " I have preached righteousness in the great congregation ; lo ! I have not refrained my lips, O Lord, thou knowest."8 In this spirit of their Master, the Apostles awed their persecutors into forbearance—-" We cannot but speak the things which we have seen and heard."9 How sinful is it to employ our lips for any but the Lord ! Yet not less sinful is our reluctance to employ them for him ! Surely the day — when perhaps we have been fluent in worldly conversa- tion, and yet have neglected our opportunities for speaking a word for him, must be considered a lost day ! Is there not much cause for watchfulness, prayer, and self-denial ; 'lest our silence should deny him, whom by every obligation we are bound to confess? If our inability to bear a testimony for our Lord is not painful to us,10 must we not suspect, if not the sincerity, at least the strength of our attachment to his precious name? and we can do no better than retire into our closets with the prayer of contrition — "Enter not into judgment with thy servant, O Lord."11 14. I have rejoiced in the way of thy testimonies, as much as in all riches. How natural is it to be speaking of that which is our delight ! The man of God was always declaring the Lord's judgments, because they were his rejoicing. There is indeed a real joy in despising earthly joys. " How sweet," said Augustine, refering to the period tff his conversion, " was it in a moment to be free from those delightful vanities, to lose which had been my dread ; to part with which was now my joy !"12 More satisfying is the believer's rejoic- ing in the way of God, than that of the miser in his untold riches.13 Here he may safely say to his soul — " Soul, thou hast much goods • Romans ii. 21. 2 Eph. v. 18, 19. 3 Prov. xiv. 23, with x. 19. 4 Ps. xxxvii. 30. s ib. lxxi. 15. e lb. Ii. 15. i Prov. x. 21, xv. 4. 8 Ps. xl. 9, 10, with Luke iv. 16—22. 9 Acts iv. 20. 10 Compare Psalm xxxix. 1, 2. Jer. xx. 9. " Psalm, cxliii. 2. 12 " Quas amittcre metus erat, jam dimittere gaudium fuit." — Aug. Confess. Book ix. Never man in his unregenerate state, by his own confession, more strongly illustrated the truth of our Lord's declaration — " Whosoever committeth sin is the servant of sin." (John viii. 34, with 2 Peter ii. 19.) He describes himself actually as "wallowing in the mire," with as much delight as if he were rolling himself in a bed of spices, or perfuming himself with the most precious ointment. (" Volutare in caeno, tanquam cinnamonis et unguentis prctiosis.") Yet when the word pierced his heart, and brought a new bias and taste into his soul, how delightfully is his language changed in the recollection of his past " excess of riot !" " Quam sauve est istis suavitatibus carere !" 13 Verses 72, 127. VERSE 15. 27 laid up for many years ; take thine ease." And these are the only riches within the reach of all. If we are poor in this world, it is the Lord's providence. If we are poor in grace it is our own fault. It is because we have despised our Lord's counsel to buy of him, "gold tried in the fire, that we may be rich."1 And what, is this enriching portion? — "Things present and things to come:"2 some- thing enjoyed, and much more expected : the mercies of eternity added to the blessings of time ; the riches of both worlds — -all as- sured to him by the covenant of grace " in the way of the Lord's testimonies." Is it not then most strange, that with such treasure in possession and in prospect, the child of God should be so careless in increasing his store, and in confirming his own interest in it? But the riches of GoaVs testimonies have this peculiar property, that they cease to rejoice the heart, when they are not uppermost there. Have there not been times, when we have actually rejoiced in the accession of some worldly good, or the accomplishment of some worldly desire, more than in this heavenly treasure? What then do we count our riches 7 To thrive in grace, or in the world? to be rich towards God, or for our own indulgence? But though we would rejoice in the testimonies, and would not, for all this world can afford, lose a verse or letter of our Bibles, yet we cannot be satisfied with a general interest. Many texts — doctri- nal, practical, or experimental — have been specially sealed by the Divine Spirit upon our hearts.3 This or that promise — yea, all the land of promise, as much as I can set my foot upon — is mine. Of these precious testimonies, shall we not increase our little stock, un- til we have apprehended the full enjoyment of the whole ; if indeed the fulness of that which is called " unsearchable"4 can ever be, in this life at least, completely enjoyed? But it is not so much in the Lord's testimonies, as " in the way of them" that David rejoiced — the way to God. of which they tes- tify3— " the way of holiness,"6 in which they lead — the narrow way of the cross — so contrary to our natural desires and inclina- tions, that none but the true sheep of Christ can ever enter, or con- tinue in it. Who that walks in these ivays will fail to find them, in duties no less than in privileges, "paths of pleasantness and peace?" Our happiness is not withered, but flourishing. "Thus saith the Lord, Stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls."7 15. I will meditate in thy precepts, and have respect unto thy ways. Our rejoicing in the testimonies of God will naturally flow in an habitual meditation in them.3 The thoughts follow the affec- tions. They are no burden to the carnal man, so far as his heart t Rev. iii. 18. 2 i Cor. iii. 22. 3 "This is my Scripture," Oricen used to say of such texts. 4 Eph. iii. 18. s John xiv. 6, with v. 39. 6 Isaiah xxxv. 8. 7 Jer. vi. 16. 8 Verse 97. Psalm i. 2. 28 EXPOSITION OF PSALM CXIX. is in them. But having no spiritual taste, he has no ability for spiritual meditation. Indeed many sincere Christians, through re- maining weakness and depravity, are too often reluctant to it. They are content with indolent reading: and, with scarcely a struggle or a trial, yield themselves up to the persuasion, that they are unable sufficiently to abstract their minds for this blessed em- ployment. But let the trial prove the work. Perseverance will accomplish the victory over mental instability, and the spiritual difficulty will give way to prayer — "Lord, help me." The fruit- fulness of this employment will soon be manifest. Does it not " stir up the gift of God that is in us,"1 and keep the energies of the heart in a wakeful posture of conflict and resistance? Besides this, it is the digestive faculty of the soul, which converts the word into real and proper nourishment: so that this revolving of a single verse in our minds is often better than the mere reading of whole chapters. "Thy words were found, and / did eat them ; and thy word was unto me the joy and the rejoicing of my heart."2 Thus the mind becomes the instrument of faith and love — of joy and strength. But this meditation not only includes the stated times of thought, but the train of holy thoughts, that passes through the mind during the busy hours of the day. This maintains an habitual flow of spiritual desires, and excites the flame of love within, till at length the Psalmist's resolution becomes the inwrought habit of our minds — " / will meditate in thy precepts? Can we want a subject for meditation, if indeed the salvation of Jesus has been made known to our souls? While musing upon this glorious theme, does not "the fire burn"3 within, as if our hearts were touched with a live coal from the altar of God ? Chide then, believer, thy dull and sluggish spirit, that suffers the precious manna to lie ungathered upon the ground, that is slow to entertain these heavenly thoughts, or rather that heavenly guest, whose peculiar office it is to " help our infirmities,"4 and especially to " take of Christ's, and show it unto us."5 The exercise, however, of this, as of every other duty, may prove a barren form, that imparts neither pleasure nor profit.6 Let each of us then ask — -What distinct experimental benefit have I received from the word ? Do I endeavor to read it with prayerful medita- tion, until I find my heart filled with it? But this communing with the word is not for contemplation, but for practice.7 By meditating on God's precepts, we learn to have i 2 Tim. i. G. 2 Jer. xv. 16. " Meditation is that exercise of mind, whereby it recalls a known truth, as some kinds of creatures do their food, to be ruminated upon, until the nutritious parts arc extracted, and fitted for the purposes of life." — Bishop Home on this verse. 3 Ps. xxxix. 3, and comp. Ps. xlv. 1. 4 Rom. viii. 26. 5 John xvi. 14, 15. 6 " If a chapter be read with the eye merely, while the mind remains inattentive, and the book be shut as soon as the chapter is finished, and thus, what has been read imme- diately escapes the memory; what is there to surprise, if, after the whole Bible has been several times read through, wc discover in ourselves no increase of piety and devotion'?" — Professor Franck. ' Joshua i. 8. VERSE 16. 29 respect unto his ways — carefully "pondering' the path of our feet," that we "turn not aside."1 Thy loving kindness is before mine eyes ; and I have walked in thy truth."'2 " My foot," saith Job, '• hath held his steps ; his way have I kept, and not declined. Neither have I gone back from the commandment of his lips ; " / have esteemed the words of his mouth more than my necessary food."3 16. I will delight myself* in thy statutes ; 1 will not forget thy word. As delight quickens to meditation5 so does the practical habit of meditation strengthen the principle of delight. In the enjoyment of this delight the Christian (however small his attainments may be) would rather live and die, than in the pursuit, and even in the possession of the most satisfying pleasures of a vain and empty world. But if it be a real " delight in the Lord's statutes" it will be universal— when they probe the secret lurking-places within,- and draw out to the full light the hidden indulgences of a heart that is yet " carnal ;"6 when they call for the entire crucifixion of every corrupt inclination, and the unreserved surrender of all to the self-denying service of our God. This spirit is very different from the delight of the hypocrite, which is rather " to know," than to do the " ways of his God :"7 and therefore which is satisfied with out- ward conformity, with little or no desire to " understand the errors of his heart," that he might be "cleansed from secret faults."8 The spring of our obedience will therefore prove its sincerity; and the reality of our love will be manifested by its fruitfulness and active cheerfulness in our appointed sphere of duty. We may also observe here an evidence of adoption, when obedi- ence is not a burden, but a delight. The servant may perform the statutes of God, but it is only the Son who " delights in them? But what— we may ask — is the spring of adoption ? It is " the Spirit of the Son sent into our hearts, whereby we cry 'Abba, Father.' "9 It is because we are at peace with God through Jesus Christ ; because the statutes are the message of reconciliation through him, that they become delightful to those who are partakers of this great salvation. The spirit of adoption, therefore, as the principle of delight, is the spring of acceptable obedience in the Lord's service. And surely those who are serving him in this happy filial walk are not likely to uforget his word." As the eye is continually turned to the object of its affection, so the eye of the soul, that has been fixed with delight on the ways of God, will be habitually resting upon them. As one of the wise heathens observed — " I never yet heard of a covetous old man, who had forgotten where he had buried his treasure."10 The reason is abundantly evident. i Prov. iv. 26, 27. 2 Psalm xxvi. 3. 3 Job xxiii. 11, 12. 4 " I will solace and recreate myself." — Ainsworth. A beautiful illustration of the refreshment of the word, when the mind is tired out with the toilsome encumbering cares of the world. 5 Verses 14, 15. 6 See Rom. vii. 14. 1 Cor. iii. 1, 3. 7 Isaiah lviii. 2. s Psalm xix. 12. "> Gal. iv. 6. 11 "Nee vero quenquam senum audhi oblitum, quo loco thesaurum obruisset." — Cicero de Senectute. Compare Matt. vi. 21 OU EXPOSITION OF PSALM CXIX. His heart is in it. And this explains the forgetfulness of the un- godly or the formalist. They have no delight in the statutes. And who is not glad to forget what is distasteful ? But if we "have tasted that the Lord is gracious" — if we have found a treasure in th^ way of his testimonies — we cannot forget the sweet- ness of the experience, or where to go to refresh ourselves with the repetition of it. Fbr 'get 'fulness of the word is, however, to the Christian, a source of continual complaint, and sometimes also of most distressing temptation. Not that there is always a real charge of guilt upon the conscience. For, as Boston somewhat quaintly observes — " Grace makes a good heart-memory, even where there is no good head-memory." But means must be used, and helps may be suggested. Watchfulness against the influence of the world is of the first importance. How much of the good seed is choked by the springing thorns I1 If our hearts are ever refreshed with spiritual delight, we should be as cautious of an uncalled-for advance into the world, as of exposing an invalid's susceptible frame to a damp or unhealthy atmosphere. Whatever warmth had been kindled in spiritual duties, may be chilled by one moment's unwary rush into an unkindly clime. We must also recommend increasing atten- tion to the word, as the means of its preservation2 — the exercise of "faith," without which it will " not profit"3 (he active habit of love, bringing with it a more habitual interest in the statutes4 — all accom- panied with unceasing prayer for the gift of the Holy Spirit, made th eexpress subject of promise for this purpose.5 Under this heav- enly teaching and recollections, what delight will be found in the statutes! what blessed remembrance of his wrord ! And what a happy spirit is their delight and remembrance of the word — the affections glowing — the memory pondering — the presence and man- ifestation of truth keeping the heart in close communion with God ! " O Lord God, keep this for ever in the imagination of the thoughts of the hearts of thy people and prepare their hearts unto thee)'8 PART III. 17. Deal bountifully with thy servant, tint I may live, and ke p thy word. This prayer appears to have been much upon David's heart, and in the substance and object of it is again repeated.7 Nor does he » Matt. xiii. 22. * Heb. i\. 1. 3 lb. iv. 2. * Verse 15. 5 John xiv. 2G. 8 1 Chron. xxix. 18. ' Verse 77. VERSE 17. 31 fail to acknowledge the answer to it.1 The believer like David, is a man of large expectations. As regards himself — his own daily provocations and backslidings — he cannot stand upon his own ground. But when he brings with him the name, the blood, the intercession of Jesus, as soon could God deny his own beloved Son, as resist the supplication of those who present this all-prevailing plea.2 Nay — is not this his own gift to his children, as the pledge of every other gift?3 And what other pledge can they need, to en- courage them to draw nigh with the largest desire, and the most heavenly expectation? We may indeed be too bold in our manner of approach to God ;4 but we cannot be too bold in our expectations from him. Standing as we do upon such high and sure ground, it is equally dishonorable to him, and impoverishing to ourselves, to ask only a little of him. Rather let us, according to his own command, " open our mouths wide ; and he will fill them."5 Rather let us expect that he will deal — not only favorably — but bountifully with his servants — that, as " our God. he will supply all our need according to his riches in glory by Christ Jesus."6 And, indeed, the most experienced believer cannot forget, that he is in himself still the same poor, weak, empty, helpless creature as at first. Nothing therefore short of a bountiful supply can an- swer his emergency. Such a supply is always at hand. The act of prayer increases the power to pray. The throne of grace is a well, which no power or malice of the Philistines can stop up.7 We need not say, — " We have nothing to draw with, and the well is deep."8 Faith will enable us " with joy to draw water out of this well of salvation."9 Let us bring our empty vessels, until " there is not a vessel more."10 Yes — believer — there is indeed a bountiful supply of grace — of every kind— suited to every want — grace to pardon— grace to quicken — grace to bless. Oh ! see, then, that you come not empty away. Remember — who it is that pleads before the throne. Remember — that the grace you need is in his hand. From eternity he foreknew your case. He laid your por- tion by. He has kept it for the time of need ; and now he only waits for an empty vessel into which to pour his supply. He is ready to show you, how infinitely his grace exceeds all thoughts — all prayers— all desires — all praises. And say — what has been the fruit of your pleading, waiting ex- pectancy at " the throne of grace ? " Have you not returned thence with a fresh spring of devotedness in this service, with every selfish thought forgotten in the desire, that you "may live and keep his word." Nothing touched or moved your reluctant heart, but the ap- prehension of bountiful redeeming love. This makes obedience easy — delightful — natural — in a manner unavoidable. It " constrains" " 1 Verse 65. Comp. Ps. xiii. G ; cxvi. 7, 8. 2 j0hn xvi. 23, 24. 3 Rom. viii. 32. * A beautiful example of reverential approach, and of the acceptance manifested, is given in Abram's history, (Gen. xvii. 3,) and is in some degree illustrated by the private records of Luther.- -Note on verses 147, 148. 5 Psalm lxxxi. 10. 6 Phil. iv. 19. -J Com. Gen. xxvi. 15. « John iv. 11. 9 Isaiah xii. 3. io Comp. 2 Kings iv. 3— G. » 2 Cor. v. 14. 32 EXPOSITION OF PSALM CXIX. to it. The man now lives — not the animal life of appetite — not the sensual life of vanity and pleasure — but the only life that de- serves the name. He lives singly, supremely "to him that died for him, and rose again."1 He " lives, and keeps his irord." His motto and character now is — " To me to live is Christ."2 He val- ues life only by its opportunities of serving his God.3 The first arch- angel knows not a higher object of existence. And how encour- aging the reflection, that in this glorious object the meanest servant in the household of God is an equal participant with the most blessed inhabitant of heaven ! 18. Open thou mine eyes, that I may behold wondrous things out of thy law. In order to keep God's tcord, must we not pray to understand it? What then is the prayer? Not — give me a plainer Bible — but open mine eyes to know my Bible. Not — show me some new revelations beside the laic — but make me behold the wonders of the law. David had acquired in the Divine school " more under- standing than all his teachers ;"4 yet he ever comes to his God un- der a deep sense of his blindness. Indeed, those who have been best and longest taught are always the most ready to " sit at the feet of Jesus,"5 as if they had everything to learn. It is an un- speakable mercy to know a little, and at the same time to feel that it is only a little. We shall then be longing to know more, and yet anxious to know nothing, except as wTe are taught of God. There are indeed in God's laiv things so wondrous, that " the an- gels desire to look into them."6 The exhibition of the scheme of redemption is in itself a world of wonders. The display of justice exercised in the way of mercy, and of mercy glorified in the exer- cise of justice, is a wonder, that must fill the intelligent universe of God with everlasting astonishment. And yet these "wondrous things" are hid from multitudes, who are most deeply interested in the knowledge of them. They are " hid," not only from the ignorant and unconcerned, but " from the wise and prudent; and revealed" only " to babes ;"7 — to those who practically acknowledge that important truth, that a man "can receive nothing, except it be given him from heaven."8 External knowledge is like the child spelling the letters without any apprehension of the meaning. It is like reading a large and clear print with a thick veil before our eyes. Oh! how needful then is the prayer — 'Unveil9 — " Open thou mine eyes ;" let the veil be taken away from the law, that 1 may understand it; and from my heart, that I may receive it !' But do not even Christians often find the word of God to be as a sealed book? They go through their accustomed portion, with- out gaining any increasing acquaintance with light, life and power, and without any distinct application of its contents to their hearts. And thus it must be, whenever reading has been unaccompanied '2 Cor. ▼. 15. 2 Phil i.'Jl. Comp. Acts xiii.36. Jft.SO. * Verses 99, 100. s Luke x. 39. « 1 Peter i. 12. » Malt. xi. 25. * John iii. 27. 9 " Kevela oculos meos. Velamen detraha oculis meis." — Poli Synopsis. Margin, Reveal. Compare 2 Cor. iii. 14 — 16. VERSE 19. 33 with prayer for Divine influence. For we not only need to have our " eyes open to behold" fresh wonders, but also to give a more spiritual and transforming1 perception of those wonders, which we have already beheld. But are we conscious of our blindness? Then let us hear the counsel of our Lord, that we "anoint our eyes with eye-salve, that we may see."2 The recollection of the promises of Divine teaching are fraught with encouragement. The Spirit is freely and abund- antly promised in this very character, as " the Spirit of wisdom and revelation in the knowledge of God."3 If therefore we desire a clearer insight into these " wondrous things" of revelation — if we would behold the glorious beauty of our Immanuel — if we would comprehend something more of the immeasurable extent of that love, with which " God so loved the world, as to give his only-begotten Son"4 — and of that equally incomprehensible love, which moved that Son so cheerfully to undertake our cause,5 we must make daily, hourly use of this important petition — " Open thou mine eyesP 19. / am a stranger in the earth; hide not thy commandments from me. Such is the condition of the child of God — a stranger in the earth ! This confession, however, from a solitary wanderer would have had little comparative meaning. But in the mouth of one, who was probably surrounded with every source of worldly enjoy- ment, it shows at once the vanity of "earth's best joys," and the heavenly tendency of the religion of the Bible. This has been ever the character, confession, and glory of the Lord's people.6 We "would not live always,"7 and gladly do we hear the warning voice that reminds us to " arise and depart, for this is not our rest."8 And was not this especially the character not of David only, but of David's Lord? Born at an inn9 — not "having where to lay his head"10— suffering hunger11 — subsisting upon alms12 — neglected by his own'3 — " looking for some to take pity, but there was none, and for his comforters but he found none"14 — might he not justly take up the confession — " / am a stranger in the earth ?" This verse exhibits the Christian in many most interesting points of view ; distant from his proper home15 — without a fixed residence16 — with no particular interest in the world17 — and submitting to all the inconveniences of a stranger on his journey homewards.18 Such is his state ! And the word of God includes all that he wants — a guide, a guard, a companion — to direct, secure, and cheer his way. When thou goest, it shall lead thee; when thou steepest, it shall keep thee ; and when thou awakest, it shall talk with thee."19 Most » 2 Cor. iii. 18. 2 Rev. iii. 18. 3 Eph. i. 17. * John iii. 16. s Heb. x. 5 — 7. s Abraham, Gen. xxiii. 4. Jacob, Gen. xlvii. 9. David, Psalm xxxix. 12. AU, Heb. xi. 13. 7 Job vii. 16. 8 Micali ii. 10. s Luke ii. 7. " Matt. viii. 20. i'Ib. xxi. 18. 12 Luke viii. 3. « John i. 11. » Psalm lxix. 20. « Heb. xi. 9. «« 1 Chron. xxix. 15. M Phil. iii. 20. is Acts xiv. 23. Heb. x. 31. " Prov. vi. 20—22. 3 34 EXPOSITION OF PSALM CXIX. suitable then is the stranger's prayer — " Hide not thy command- ments from me." Acquaintance with the word of God supplies the place of friends and counsellors. It furnishes light, joy, strength, food, armor, and whatever else he may need on his way homewards. The pilgrim-spirit is the pulse of the soul. All of us are travel- ling to eternity. The worldling is at home in the earth — a pilgrim only by constraint. His heart would say — ' It is good for me to be here. Let God dispose of heaven at his pleasure. I am content to have my portion in this life.'1 The child of God is a stranger in the earth. Heaven is the country of his birth.2 His kindred3 — his inheritance4 — his Saviour5 — his hope6 — his home7 — is there. He is £: a citizen of no mean city," of the heavenly Jerusalem.8 There he is a pilgrim in affection no less than in character. How cheering is the thought, that here we have no continuing city, if in heart and soul we are " seeking one to come !"9 We know indeed, that we cannot— we would not — call this world our home, and that it is far better to be without it, than to have our portion in it. But do we never feel at home in the earth, thus forgetting our proper character and our eternal prospects? Do we always live, speak, and act as " strangers in the earth11 — in the midst of earthly enjoyments sitting loose to them, as if our treasure was in heaven ? Does our conversation in the society of the world savor of the home whither we profess to be going? Is the world gaining ascendency in our affections? Let the cross of Calvary be the object of our daily contemplation — the ground of our con- stant " glorying ;" and the world will then be to us a " crucified" object.10 And lastly, let us not forget, that we are looking forward, and making progress towards a world, where none are strangers— where all are children of one family, dwelling in one eternal home. " In my Father 's house" — said our gracious Head — " a^e many mansions : I go to prepare a place for yon."11 20. My soul breaketh for the longing that it hath unto thy judgments at all times. This intense desire and affection is the Christian's answer to his prayers— Open thou mine eyes — Hide not thy commandments from me. For who that is conversant with this blessed revelation but longs to be filled with it? In contrasting this glow with the church of Laodicea, under a brighter dispensation " neither cold nor hot:"12 — which state, we may ask, most nearly resembles our own ? Observe also, not only the fervor, but the steady uniformity, of this religion. It was not a rapture, but a habit; constant and uni- form; "at all times.'" With us, such enjoyments are too often favored seasons, happy moments ; alas ! only moments — why not days, and months, and years? The object of our desires is an in- 1 Psalm xvii. 14. Compare Luke vi. 24; xii. 19, 20; xvi. 25. a Gal. iv. 26. » Eph. iii. 15. « lb. i.3, 11,6. Matt.xxr.3i. * John liv. 3. Col. iii. 1 « Phil. iii. 20. i 2 Cor. v. 1—6. 8 Heb. xii. 22. » lb. xiii. 14. '° Gal. tL 14. 11 John xit. 2. 'J Rer. iii. 15. VERSE 20. 35 oxhaustible spring. The longing of the soul, can never overreach SoS The "cherished de%ire therefore ; will become the estab- Lhed habit-the element in which the child o Go hves and thnves. This uniformity is the most satisfactory test of oui pro ession. Often are the judgments prized in affliction when all other re- so ces fail: or under a pang of conscience, when the terror of the Lord « is frowning upon the sinner.'" But the affection wears off the trouble, and the heart returns to its hardness. Often also the impulse of novelty gives a strong but temporary impression.* Ti is very different from the Christian, whose study is stretching out its desires at all times; finding the judgments * eordia I or a d scinline-a support or a preservation— as his need may requne. No less important is this* habit as the test, of the soul's prosperity. We are not satisfied with occasional intercourse with a beloved friend. His society is the life of our life. We seek him in his own ways, where he is used to resort We feel the blank of hu .absence We look out for his return with joyous anticipation, Now is thi, the picture of our souls longing for communion with Jesus? We may feel his loss, should the stated seasons of prayer fail in bnng- ino- him near to us. But do we long for him a all times! Do ve°< * Matt. ix. 29. 6 Num. xm. 27. 36 EXPOSITION OF PSALM CXIX. have still to complain of coldness and wanderings. Yet strength to wait will be imperceptibly given : faitli will be sustained for the conflict : and thus our souls will " make their boast in the Lord," even though an excited flow of enjoyment should be withheld. One desire will, however, tread upon another, increasing in ful- ness, as the grand object is nearer our grasp. At all events, let us beware of resting satisfied with the confes- sion of our lukewarmness to our fellow-creatures, without " pouring out our heart before the Lord." There is a fulness of grace in our glorious Head to "strengthen the things that remain, that are ready to die," as well as at the beginning to "quicken" us when "dead in trespasses and sins." Abundant, also, are the promises and encouragements to poor, dry, barren souls — " I will heal their backslidings ; I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon."1 For what purpose are promises such as these given, but that they may be "argu- ments," wherewith to " fill our mouth," when in the contrition of faith we again venture to "order our cause before God?" And "will he plead against us with his great power?" No — but "he will put his strength in us ;"a and we shall yet again " run the way of his commandments"3 with an enlarged heart. 21. Thou hast rebuked the proud that are cursed, which do err from thy com- mandments. Let the histories of Cain,4 Pharaoh,5 Hainan,6 Nebuchadnezzar,7 and Herod,8 exhibit the proud under the rebuke and curse of God. He abhors their persons9 and their offerings;10 he "knows them afar off:"11 " heresisteth them :"12 " he scattereth them in the imaginations of their hearts."13 Especially hateful are they in his sight, when, cloaking themselves under a spiritual garb — " they say, Stand by thyself, come not near to me ; for I am holier than thou : these are a smoke in my nose, a, fire that burnetii all the day."1* Most of all is this sin an abomination in his own beloved people. David15 and Hezekiah16 are instructive beacons in the Church, that they, least of all, must expect to escape his rebuke — " Thou wast a God that forgavest them ; though thou tookest ven- geance on their inventions."1'7 " Now they call the proud happy."18 But will they be counted so, when they shall be manifestly under the curse of God ; when " the day of the Lord shall be upon them to bring them low," yea to " burn them in the oven "of his heav- enly wrath ?"19 Pride probably influences all, that " do err from the Lord's com- mandments ;" yet doubtless " the Righteous Judge " will make an infinite difference between errors of infirmity and of obstinate wil- 1 Hosca xiv. 4 — 6. 2 Job xxiii. 4 — 6. 3 Verse 33. * Gen. iv. 5, 13—16. 5 Exod. xiv. 15—31. 6 Esther vii. 7—10. 7 Dan. iv. 29—33. 9 Acts xii. 21—23. » Prov. vi. 16, 17. 10 Luke xviii. 1 1, 12, 14. n Psalm cxxxviii. 6. " 1 Peter v. 5, with Prov. iii. 34. 13 Luke i. 51. I4 Isa. lxv. 5, with Luke xviii. 11. 15 2 Sam. xxiv. 1 — 15. " 2 Kings xx. 12—18 ; 2 Chron. xxxii. 31. " Psalm xcix. 8. « Mai. iu. 15. 19 Isaiah ii. 12—17; Mai. iv. 1. VERSE 21. 37 fulness.1 The confession of the man of God — " I have gone astray- like a lost sheep"2 — is widely different in character from the sub- jects of this awful rebuke and curse. " Thou hast trodden down all them that err from thy statutes ; for their deceit is false- hoods We wonder not at this expression of the mind of God concerning pride. There is no sin more abhorrent to his character. It is as if we were taking the crown from his head, and placing it upon our own. It is man making a god of himself, — acting from himself, and for himself. Nor is this principle less destructive to our own happiness. And yet it is not only rooted, but it often rears its head and blossoms, and bears fruit, even in hearts which "hate and abhor" its influence. It is most like its father, the Devil, in serpen- tine deceitfulness. It is always active — always ready impercep- tibly to mix itself up with everything. When it is mortified in one shape, it rises in another. When we have thought that it was gone, in some unexpected moment we find it here still. It can convert everything into nourishment, even God's choicest gifts — yea, the graces of his Spirit. Let no saint therefore, however near he may be living to God, however favored with the shillings of his countenance — consider himself beyond the reach of this temp- tation. Paul was most in danger, when he seemed to be most out of it ; and nothing but an instant miracle of grace and power saved him from the " snare of the Devil."4 Indeed, the wThole plan of salvation is intended to humble the pride of man, by exhibiting his restoration to the Divine favor, as a free gift through the aton- ing blood of the cross. How hateful therefore is proud man's resist- ance to this humbling doctrine of the cross, and the humbling re- quisitions of the life of faith flowing from it ! This makes the sure "foundation" of the believer's hope "a stone of stumbling" to the unbeliever's ruin.5 As regards also the means of salvation — how can pride lift up its head in the view of the Son of God, " taking upon him the form of a servant," that he might bear the curse of man ?6 " Behold, the soul that is lifted up is not upright in him."7 But can a sinner — can a saint — be proud 1 — one that owes everything to free and sovereign grace — one that has wasted so much time — abused so much mercy — so grieved the Spirit of God — that has a heart so full of atheism— unbelief — selfishness ? Nay, the very pride itself should be the matter of the deepest daily hu- miliation. Thus the remembrance of it may, under Divine grace, prove an effectual means of subduing it in our hearts. We shall overcome corruption by its own workings, and meet our adversary with his own weapons. And if this cursed principle be not wholly destroyed, yet the very sight of its corruption, deepening our con- trition, will be overruled for our spiritual advancement. O blessed end ! intended by the Lord's dealings with us, to " hum- ble and to prove us" — -" to know," and to make us know " what » Psalm xix. 12, with xcv. 10. 2 Verse 176. 3 Verse 118. 4 See 2 Cor. xii. 7 s Rom. ix. 32, 33. 1 Peter ii. 7, 8. « Phil. ii. 5—8. ? Hab. ii. 4. 38 EXPOSITION OF PSALM CXIX. was in our heart, that he might do us good at the latter end I"1 Let us not frustrate his gracious intentions, or build again the things, which he would have destroyed. May we love to lie low — lower than ever — infinitely low before him ! Lord ! teach us to remember, that "that which is highly esteemed among men, is abomination in thy sight."2 Teach us to bless thee for even thy sharp and painful discipline, which tends to subjugate this hateful pride of our hearts before our Saviour's cross ! 22. Remove from me reproach and contempt ; for I have kept thy testimonies. The proud under the rebuke of God, are usually distinguished by their enmity to his people. They delight to pour upon them " reproach and contempt" with no other provocation given, than that their keeping the testimonies of God condemns their own neglect.3 This must, however, be counted as the cost of a decided and separate, and consistent profession. Yet it is such a portion, as Moses valued above all the treasures of the world :4 it is that reproach, which our Master himself "despised," as " reckoning it not worthy to be compared with" " the joy that was set before him."5 For did he bear his cross only on the way to Calvary ? It was laid for every step in his path: it met him in every form of suffering, of " reproach and contempt" Look then at him, as taking up his daily cross in breathing the atmosphere of a world of sin, and "enduring the contradiction of sinners against himself."6 Mark him consummating his course of " reproach and contempt" by suffering without the gate — and can we hesitate to "go forth unto him without the camp, bearing his reproach ?"7 The trial, however, especially if cast upon us by those whom we have loved and valued, or by those whom we wish to love and value us, proves most severe : and the spreading our case, after David's example, before the Lord, is the only preservation from faintness — " Remove from me reproach and contempt." Perhaps "contempt" is more hard to bear than " reproach." Even our enemies think of us so much better than we deserve, that it strikes with peculiar poignancy. Yet when the submissive prayer of deprecation3 is sent up, doublless some answer, and that the right answer, will be given ; and whether the " reproach" be re- moved, or " grace" vouchsafed " sufficient" to endure it,9 the issue will prove alike for the glory of God, and the prosperity of our own souls. But let us beware of that " way of escape" in returning to the world, which the insincere are ever ready to pursue. They dare not act to the full conviction of their consciences : they dare not confront their friends with the avowal of their full determination to form their conduct by the principles of the word of God. This is hard — this is impossible. They know not the " victory that over- cometh the world :"10 and therefore cannot bear this mark upon their 1 Deut. viii. 2, 16. 2 Luke xvi. 15. 3 Heb. xi. 7. < lb. 24—26. 5 lb. xii. 2. « lb. 3. 7 lb. xiii. 12, 13. s See verse 1 34. » 2 Cor. xii. 8, 9. 10 See 1 John v. 4, 5. verse 23. 39 foreheads — " These are they, which follow the Lamb whithersoever he goeth."1 Far better, however, will be the heaviest weight of " reproach and contempt" than any such endeavor to remove it from ourselves. The desire to escape the cross, convicts the heart of unfaithfulness, and makes way for tenfold difficulties in our path. Every worldly compliance against the voice of God is a step into the by-path, which deviates wider and wider from the straight and narrow way, brings discredit upon our profession, proves a stumbling- block in the way of the weak, and will cause us, if not actually to come short, at least to " seem to come short of the promised rest."2 But is the weight of the cross really "above that we are able to bear ?'-' He that bore it for us will surely enable us to endure it for him : and upheld by him, we cannot sink. It is a sweet exchange, by which the burden of sin is removed, and bound to his cross ; and what remains to us is the lighter cross of " reproach and con- tempt"— the badge of our discipleship.3 If then we have the testi- mony of our consciences, that in the midst of a persecuting world, we "have kept his testimonies"* — here is our evidence of adop- tion, of our Father's special love, of the indwelling, comforting, supporting Spirit.5 Here then is our warrant of hope, that the overwhelming weight will be removed from us ; and that we shall be able to testify to our Master's praise in the churches of God, that "his yoke is easy, and his burden is light."5 23. Princes also did sit and speak against me ; but thy servant did meditote in thy statutes. David might well give his testimony to " the words of the Lord," that they were "tried words :"7 for perhaps no one had ever tried them more than himself; and certainly no one had more experi- ence of their faithfulness, sweetness, and support. Saul and his 11 princes might indeed sit and speak against him ;" but he had a resource, of which they could never deprive him — " Not, as the world giveth, give I unto you."8 As our blessed Master was em- ployed in communion with his Father, and delighting in his work at the time, when the " princes did sit and speak against him ;"9 so under similar circumstances of trial, this faithful servant of God, by meditation in the Lord's statutes, extracted spiritual food for his support :10 and in this strength of his God he was enabled to " suffer according to his will, and to commit the keeping of his soul to him in well-doing, as unto a faithful Creator."11 The children of Israel in Egypt ;12 Daniel in Babylon ;13 and the disciples of Christ in the early ages of the church,14 have severely found " this same affliction to be accomplished in themselves." God is pleased to permit it, to show that " his kingdom is not of this world,"15 to wean his people from earthly dependencies — and to ' Rev. xiv. 4. 2 Heb. iv. 1. 3 Matt. xvi. 24. < Verses Gl, 69, 87, 95, 110. s j0hn xiv. 15—18, 21—23. 6 Matt, xi 30. 7 Ps. xii. 7, Prayer-book Translation. 8 jonn xiv. 27. 9 lb. xi. 47, 54—57. 10 Corap. Psalm xciv. 19—22. " 1 Peter iv. 19. 12 Exodus i. 10. M Dan. vi. 4—6. M Matt. x. 17, 18. Acts iv. 27—29. « John xviii. 36. 40 EXPOSITION OF PSALM CXIX. bring out before the world a more full testimony of his name.1 One other reason is suggested by this verse — to make his word more precious by the experience of its sustaining consolation in the conflict with the power of the world. Often indeed, from a want of a present application of the word, young Christians especially, are in danger of being put to rebuke by the scorner's sneer. The habit of Scriptural meditation will realize to them a present God, speaking " words of spirit and life" to their souls. The importance therefore of an accurate and well-digested acquaintance with this precious book cannot be too highly estimated. In the Christian's conflict it is " the sword of the Spirit,"2 which, if it be kept bright by constant use, will never be wielded without the victory of faith. Such powerful support does it give against fainting under persecu- tion, that the good soldier may ever be ready to " thank God, and to take courage."3 Christ has left it indeed as the portion of his people — "In the world ye shall have tribulation ;" counterbalanced however, most abundantly, by the portion which they enjoy in him— "In me ye shall have peace."4 If therefore the one half of this portion may seem hard, the legacy entire is such, as no servant of Christ can refuse to accept, or indeed will receive without thankfulness. 24. Thy testimonies also are my delight, and my counsellors. What could we want more in a time of difficulty than comfort and direction? David had both these blessings. As the fruit of his " meditation in the Lord's statutes" in his distress they were his " delight ;" in his perplexity they were his " counsellors.'' He would not have exchanged his delight for the best joys of earth.5 And so wisely did his counsellors direct his course, that, though "princes sat and spake against him" they " could find none occa- sion nor fault."6 The testimonies of God were truly " the men of his counsel."1 He guided his own conduct by the rules laid before him in the book of God, as if he were having recourse to the most experienced counsellors, or rather as if the prophets of his God were giving the word from his mouth.8 Thus the subjects as well as the Sovereign, had his counsel. On one side was Saul and his counsellors9 — on the other side, David and the testimonies of his God. Which, think we, was better furnished with that "wisdom which is profitable to direct?" Subsequently, as a king, David was constrained to make " the testimonies of his God his counsel- lors10 ; and probably, to his constant regard to their voice he owed much of his earthly prosperity.11 In such a dark world as this, beset with temptation at every turn, 1 Matt. x. 18. 2 Eph. vi. i7. 3 Acts xxviii. 15. 4 John xvi. 33. See the heautiful illustration of this whole declaration — Acts xvi. 22—25. 5 Verses 14, 97, 103, 127, with Psalm iv. 7. s 1 Sam, xviii. 14. Psalm ci. 2, with Dan. vi. 4, 5. "• Margin. 8 Comp. 2 Sam. vii. 4, 5; also xvi. 23. » Norse 23. 10 Deut. xvii. 18—20. 11 2 Sam. viii. 6, 14. Compare also his dying and most encouraging advice to Solo- mon on this subject, founded doubtless upon the recollection of his own experience, 1 Kings ji. 3. VERSE 24. 41 we pre-eminently need sound and wise counsel. But all of us car- ry an evil counsellor within us, and it is our folly to listen to the voice.1 God has given us his word as a sure counsellor, and " he that hearkeneth to its counsel is wise."2 Now, do we value the privilege of this heavenly counsel 1 Every improvement" must increase our delight in it ; a heartless interest shuts out this blessing. But those who make the word their de- light will always find it their counsellor. Yet a mere cursory reading will never realize to us its holy delight or counsel. It must be brought home to our own experience, and consulted on those trivial occasions of every day, when, unconscious of our need of divine direction, we are too often inclined to lean to our own coun- sel. The Christian is a man of faith every step of his way. And this habitual use and daily familiarity with the testimonies of God will show him the pillar and the cloud3 in all the dark turns of his heavenly road. The word will be to him as the " Urim and Thum- mim :"4 an infallible counsellor. Sometimes, however, perplexity arises from the conflict, not be- tween conscience and sinful indulgence, (in which case Christian sincerity would always determine the path.) but between duty and duty. When, however, acknowledged obligations seem to interfere with each other, the counsel of the word will mark their relative importance, connection, and dependence : the present path in pro- vidence : the guidance, which has been vouchsafed to the Lord's people in similar emergencies ; and the light which the daily life of our Great Examplar exhibits before us. The great concern, however, is to cultivate the habit of mind, which falls in most nat- urally with the counsel of the word. " Walking in the fear of the Lord,"5 in a simple spirit of dependence,6 and torn away from the idolatry of taking counsel from our own hearts, we cannot materi- ally err ; because there is here a suitableness between the disposi- tion and the promise — a watchfulness against the impetuous bias of the flesh : a paramount regard to the glory of God, and a meek submission to his gracious appointment. If the counsel, however, should not prove infallible, the fault is not in the word, but in the indistinctness of our own perception. We want not a clearer rule, or a surer guide, but a more single eye. And if, after all, it may not mark every precise act of duty (for to do this, " even the world itself could not contain the books that should be written,") yet it determines the standard, to which the most minute acting of the mind should be brought ;7 and the disposition, which will reflect the light of the will of God upon our path.8 But let it be remembered, that any want of sincerity in the heart9— any allowance of self-dependence10 — will always close the avenues of this Divine light and counsel. We are often unconsci- 1 Prov. xxviii. 26. 2 lb. xii. 15. 3 Numbers ix. 15— 23. s lb. xxvii. 21. s See Psalm xxv. 12, 14. 6 lb. xxv. 4, 5, 9 ; cxliii. & 7 1 Cor. x. 31. Col. iii. 17. 8 Matt. vi. 22, 23. 0 1 Sam. xxviii. 6. Ezek. xiv. 2 — 4. I0 Prov. iii. 5, 6. 42 EXPOSITION OF PSALM CXIX. ously " walking in the light of our own fire, and in the sparks that we have kindled."1 Perhaps we sought, as we conceived, the guid- ance of the Lord's counsel, and suppose that we are walking in it. But, in the act of seeking, and as the preparation for seeking, did we subject our motives and inclinations to a strict, cautious, self-sus- pecting scrutiny ? Was the heart schooled to the discipline of the cross? Was "every thought brought into captivity to the obedi- ence of Christ?"2 Or was not our heart possessed with the object, before counsel was sought at the mouth of God ?3 Oh ! how care- ful should we be to walk warily in those uncertain marks of hea- venly counsel, that fall in with the bias of our own inclination ! How many false steps in the record of past experience may be traced to the counsel of our own hearts, sought and followed to the neglect of the counsel of God ;4 while no circumstance of perplexity can be- fall us in the spirit of humility, simplicity, and sanctity, when the counsel of the Lord will fail ! An undue dependence upon human counsel,5 whether of the liv- ing or the dead, greatly hinders the fidl influence of the counsel of the word. However valuable such counsel may be, and however closely it may agree with the word, we must not forget, that it is not the word— that it is fallible — and therefore must never be resorted to in the first place, or followed with that full reliance, which we are warranted to place on the revelation of God. On the other hand, what is it to have God's word as our " Counsellor ?" Is it not to have himself — -': the only wise God ?" When our Bibles, in seasons of difficulty, are searched in a humble, prayerful teach- able spirit, we are as much depending upon the Lord himself for counsel, as if we were listening to an immediate revelation from heaven. We want not a new revelation, or a sensible voice from above, for every fresh emergency. It is enough, that our Father has given us this blessed "word as a light to our feet, and a lamp to our path."6 Let me then inquire what is the counsel of God, that speaks directly to myself? If 1 am an unawakened sinner, it warns me to turn from sin7 — it invites me to the Saviour8 — it directs me to wait upon God.9 If I am a professor, slumbering in the form of godliness, it shows me my real condition10 — it instructs me in the all-sufficiency of Christ,11 and cautions me of the danger of hypoc- risy.12 If through grace I am made a child of God, still do I need my Father's counsel to recover me from perpetual backsliding13 — to excite me to increased watchfulness,14 and to strengthen my confi- dence in the fulness of his grace,15 and the faithfulness of his love.16 Fiver shall I have reason for the grateful acknowledgment — " I will bless the Lord, who hath given me counsel."17 And every step of ' Isaiah i. 11. 2 2. Cor. x. 5. 3 Jer. xlii. 4 Josh. ix. 14. Isa. xxx. 1 — 3. 5 Isa. ii. 22. 6 Verse 105. Comp. Prov. vi. 23. ' Prov. i. 24—31. Ezek. xxxiii. 11. 8 Isa. lv. 1. John vii. 37. 9 Hosea xii. 6. 10 Rev. iii. 17. u lb. 18. >* Luke xii. I. i» Jer. iii. 12, 13. » 1 Thess. v. 6. Rev. iii. 2. 15 Isaiah xxvi. 4. 16 Heb. xii. 5, 6. 17 Psalm xvi. 7. VERSE 25. my way would I advance, glorifying my God and Father by con- fiding in his counsel unto the end — "Thou shalt guide me with thy counsel, and afterwards receive me to glory."1 PART IV. 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.2 And where is the believer, who has not full sympathy 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,"3 to feel our misery, to believe and to apply the remedy,4 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 in- fluence of his evil nature — such the power of self-will and self-in- dulgence— 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 re- newing change. He knows what he ought to be. He has tasted the blessedness of "mounting upward on eagles' wings."5 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 pain- ful,—not occasional, but constant — not like the bird of the morning that descends for a moment, and then soars his upward flight ; but it seems as if, like the " serpent — dust was to be his meat ;"6 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 ob- scures 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 I lie in the dust, without life or power. Oil ! thou Saviour, who " earnest that I might have life, and that I might have it more abundantly"7 — Quicken me. Breathe upon me thine own life, that I may rise from the dust, and cleave to thee.' This cry for 1 Psalm Ixxiii. 2-1. 2 lb. xxxxviii. 4. Rom. vii. 24. 3 1 Kini" that way in which he is so hindered, and in which he daily prays — " Make me to go? It was probably the same sense of weakness and inability, " to go in the path of God's commandments? which urged David's prayer ; and if it urges yours, poor trembling penitent, — if it sends you to a throne of grace, i Matt. ix. 6, with Acts iii. 4, 5. 2 2 Cor. v. 18. Phil. ii. 13. s Rom. viii. 7. 4 Jer xxxi. 18. 5 Hab. iii. 1!». e Heb. xi. 1. 7 2 Cor. v. 7. 8 2 Cor. ix. 7. 9 Psalm xix. 5; cxii. 1. 10 lb. cxlix. 2. 60 EXPOSITION OF PSALM CXIX. you will, ere long, receive an answer of peace, and "go on your way rejoicing." This delight in the path is not only following the " man after God's own heart ;" but it is the image of David's Lord, and our forerunner in this path. He could testify to his Father — "I de- light to do thy will, O my God i"1 and to his disciples, "I have meat to eat that ye know not of. My meat is to do the will of him that sent me, and to finish his work :"2 and as a proof of the intenseness of his delight, he could to their great amazement, "go before them"3 to Jerusalem, unappalled by the " baptism" of blood which awaited him ; yea, even " straitened" with the unquenchable ardor of his love, " until it was accomplished."4 36. Incline my heart unto thy testimonies, — and not to covetousness. But what " makes us to go in the path of GooVs command- ments f The force of his Almighty love effectually inclines the will, as with a Divine touch. " The day of his power, in which he makes us willing," is a time of love. " I drew them" — saith he — " with cords of a man. and with bands of love."5 Every man, who .is conscious of the counteracting bias within, will deeply feel the need of this prayer — " Incline my heart P The native prin- ciple of man draws him to his own self — to his own indulgence — pleasure — covetousttcss— assuming a thousand forms of gratifying self, at the expense of love to God. Few but are ready to con- demn this principle in others, while perhaps it may be their own " easily besetting sin." When the mind is grasping after the world, as if it were our portion, we have the greatest reason to " take heed" to our Lord's admonition, and "beware of covetousness."6 When we invest earthly gratifications with any inherent excellency — vir- tually putting them in the place of God — then will be a season for special supplication — Incline my heart unto thy testimonies, and not to covetousness. There is probably no principle so opposed to the Lord's testimo- nies. It casts out the principle of obedience, since the love of God cannot co-exist with the love of the world ;7 and the very desire to serve Mammon is a proof of unfaithfulness to God.8 We mark the deadly influence in direct breaches of the law of God. Ba- laam, in the indulgence of this propensity, set his will in mad con- trad iction to God.9 Ahab was tempted to murder.10 David to mur- der and adultery.11 Achan to steal.12 Judas — both to steal from his fellows and to betray his master.13 Gehazi and Ananias to lying.14 And besides — what is the matter of common but painful observa- tion— how much of the good seed of the kingdom, that was spring- ing up with the promise of a plentiful harvest, has this weed of i Psalm xl. 8, with Heb. x. 7. 2 John iv. 32, 34. 3 Mark x. 32. 4 Luke xii. 50. 5 Psalm ex. 3. Ezek. xvi. 8. Hosea xi. 4. « Luke xii. 15. 7 1 John ii. 15. 8 Matt. vi. 24. s Numb. xxii. 15—21. 2 Peter ii. 14—16. in 1 Kings 21. 1—13. '» 2 Sam. xi. 2—17. 12 Joshua vii. 21. w John xii. 6. Matt, xxvi 14—16. u 2 Kings v. 20—26. Acts v. 1—8. VERSE 36. CI rank luxuriance "choked, that it has become unfruitful!"1 Oui Lord's parables therefore2— his providence3— his promises4— bis terms of discipleship5— his counsels6— his own example of poverty and renunciation of this world's comforts7— all are directed against this destructive principle. The power of the love of Christ deliv- ered Matthew9 and Zaccheus* from its influence, and 'inclined their hearts to the testimonies of God:' And has not faith st.U the same power to turn the heart from the world, from sin from self to Christ? Learn then to rest upon the promises ot Ins love, and to delight in his testimonies. Earthly cares will be cast upon him, and earthly prospects will lose their splendor." 1 his lite ot faith livino- in union with a heavenly Saviour, involves the only effective principle of resistance. Those who are risen with Christ will be temperate in earthly things, "setting their affections on things above." Such— such alone— will " mortify the members that are upon the earth— evil concupiscence, and covetousness, which is idolatry r."12 We desire to sit loose to our earthly comforts.13 Are we ena- bled to check our natural discontent with the Lord's dealings with us, and to restrain our eagerness to « seek great things fo< our- selves"14 by the recollection of his word—1' Seek them not. ? «• Let us not forget, that the inclination— even if it is not brought into active and perceptible motion, is fatally destructive of the life of relio-ion. "They that will be rich" fall into temptation and a snare,°and into many foolish and hurtful lusts, which drown men in destruction and perdition." Awful warning to professors !- • 1 he love of monev is the root of all evil ; which while some have cov- eted after, they have erred from the faith, and pierced themselves through with many sorrows."" A most important exhortation to the people of God!— "But thou, O man of God, flee these things, and follow after righteousness."13 If the Lord loves you, he will not indeed lose you ; but unless vou " take heed, and beware of covet- ousness," he will not spare you. In the midst therefore of tempta- tion without, and a world of sin within, go onwards with the pil- grim's19 prayer indelibly fixed on your heart— " Incline my heart unto thy testimonies, and not to covetousness." i Mark iv. 19.— The example of the rich young man, Matt. xix. 21, 22. Demas, 2 Til"LVuke°xii. 16-21 ; xvi. 14, 19, &c. 3 Matt vi 25-31. 4 lb. v. 33. Psalm xxxiv. 9, 10. Isa.ah xxxni. Id, lb 1 Peter v. J 5 Matt xvi. 24 ; xix. 27-29. Luke xiv. 33. " 1 Cor. «i. 29-31. Phil, n . 5. t Matt. viii. 20. 8Ib.ix.9. . s Luke x.x 1-10. io Heb xiii 5 " Compare Luke xu. Id, with parallel verses 10- -I. 12 Col. ft. 1—5. 13 Gen. Hi. 5, G. " Jer. vi. 13. is O. B-Iwsc *\nvT*n,. 1 Tim. vi. 9.-The very inclination to be rich is alienation from him, who by just right claims the supreme undisputed whole-" My son, give me thine heart." Prov. xxiii. 26. . Wl Tim. vltO. « lb. 11. «1 Peter u. 11. EXPOSITION OF PSALM CXIX. 37. Turn away mine eyes from beholding vanity ; and quicken thou me in thy way. So strongly does the man of God deprecate temptation to self- indulgence, that he prays to be kept at the greatest possible dis- tance from it. That his heart may not be inclined to if.; he desires that his eyes may be turned from beholding it. Keeping the eye is a grand means of " keeping the heart."1 Satan has infused his poison into all the objects around us, that all furnishes fuel for temp- tation, and the heart — naturally inclined to evil and hankering after vanity — is stolen away in a moment. Vanity includes "all that is in the world — the lust of the flesh, the lust of the eye, and the pride of life." All is sin, because "it is not of the Father, but is of the world."2 Of all that belongs to earth — " the preacher, the son of David"— standing on the vantage-ground, and having taken within his view the widest horizon of this world's excellency, has pronounced his judgment — "Vanity of vanities, saith the preacher, vanity of vanities ! all is vanity."3 We have just mentioned the lusts of other things choking many a ■promising profession. Our Lord's solemn caution to his own disciples implies their injury to a sincere profession — "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life; and so that day come upon you unawares."4 Some indeed seem to walk, as if they were proof against tempta- tion. They venture to the very edge of the precipice, under a vain assurance that no danger is to be apprehended. But such a con- fidence is upon the brink of a grievous fall.5 The tender-hearted child of God, trusting in the promise, that " Sin shall not have do- minion over him," knows that he can only enjoy the security of it, while he is shrinking from every occasion of sin. He " hates even the garment spotted by the flesh ;"7 and, remembering how often his outward senses have ministered to the workings of his weak and treacherous heart,8 he continues in prayer — " Turn away mine eyes from beholding vanity." Probably the recollection of the circumstance of his own sin,9 would to the end of his life remind David of his special need of this prayer. Yet who that is conscious of his own weakness and corruption, will find the prayer unsuitable to his circumstances of daily temptation? But we must watch as well as pray. For as watchfulness without prayer is presumption, so prayer without watchfulness is self-delusion. To pray that " our eyes''' maybe "turned from vanity" without "making a covenant with our eyes,"10 that they should not behold it, is like "taking fire in our bosoms," and expecting "not to be burnt,"11 because we have prayed that we might not be burnt. If we pray not to be " led into temp- J Numb. xv. 39. Job. xxxi. 1. 2 John ii. 16. 3 Ecol. i. 2; also ii. 1 — 12. 1 Luke xxi. 31. 5 Prov. xvi. 18. 6 Rom. vi. 14. 7 Juile 23. 8 Sec Prov. xxiii. 33. Josh. vii. 21. » 2 Sam. xi. 2. 10 Job xxx. I. " Prov. vi. 27, 28. verse 37. G3 tation," we must "watch, that we enter not into it."1 The sincer- ity of our prayer will be proved by the watchfully avoiding the cir- cumstances and occasions of temptation. The fear of sin will manifest itself by a fear of temptation to sin. "The knife will be put to the throat, if we be given to appetite."2 We shall be afraid of the wine sparkling in the glass.3 But where is the harm of beholding vanity, if we do not follow it? When Eve beheld the forbidden fruit, perhaps she did not think of taking- it : and when she took it, she did not think of eat- ing it: but the beginning of sin "is as (he letting out of water," whose progress once opened, beats down all before it.4 And who, after our " beguiled mother," has not found the eye an inlet to sin?5 When Bunyan's pilgrims were obliged to pass through Vanity Fair, beset on every side with temptations and allurements, they stopped their eyes and ears, and quickening their pace, cried — " Turn away mine eyes from beholding vanity." A striking reproof to us, who too often loiter and gaze, until we begin to covet those vanities, to which, as Christians, we " are dead !"6 Is it asked — What will most effectually " turn my eyes from, vanity ?" Not the seclusion of contemplative retirement— not the relinquishment of our lawful connection with the world; but the transcendent beauty of Jesus unveiled to our eyes, and fixing our hearts. This will "turn our eyes from vanity" in its most glitter- ing forms ! The sight of the "pearl of great price"7 dims the lus- tre of the "goodliest pearls" of earth; at once deadens us to the enticements of the world, and urges us forward in the pursuit of the prize. And is not this our object? It is not enough that through special mercy I am preserved from temptations. I want to be quickened to more life, energy, delight, and devotedness in the way of my God. The secret of Christian progress is simplicity and dil- igence. " This one thing I do — forgetting the things that are behind, and reaching forth to those things that are before; I press towards the mark for the prize of the high calling of God in Christ Jesus."8 The spirit leaves no wish of the heart for beholding van- ity. The world, with all its flowery paths, is a dreary wilderness: and Christ and heaven are the only objects of desire — "He that shutleth his eyes from seeing evil, he shall dwell on high ; his place of defence shall be the munitions of rocks; bread shall be given him, his water shall be sure. Thine eyes shall see the King in his beauty : they shall behold the land that is very far off"9 — Precious promises to those that llee from temptation, and desire to walk in the ways of God ! 1 Compare Matt. vi. 13, with xxvi. 41. 2 pr0v. xxiii. 2. 3 Verses 31, 32. 4 Gen. iii. 6, with Prov. xvii. 14. 5 Lots wife; Gen. xix. 26. Shechem ; xxxiv. 2. Potiphar's wife; xxxix. 7. Joshua vii. 21. Samson; Judges xvi. 1. Even the man after God's own heart; 2 Sam. xi. 2. Comp. Prov. vi. 25. Matt. v. 28. 2 Peter ii. 14. 6 See Col. iii. 2, 3. 7 Matt. xiii. 46. » Phil. iii. 13, 14. s Isaiah xxxiii. 15 — 17. 64 EXPOSITION OF PSALM CXIX. 38. Stablish thy word unto thy servant, who is devoted to thy fear. Often — instead of being quickened in the way — I am fainting under the pressure of unbelief. What then is my resource? Only the word of promise. Lord ! seal — stablish thy word unto thy ser- vant— devoted as I am — as I would be — to thy fear. If " the fear of the Lord is the beginning of wisdom"1— a ''treasure"2 — a "strong confidence"3 — "a fountain of life"4 — how wise — how rich — how safe — how happy — is he that "is devoted to" it ! " Blessed" indeed is he — with the favor of his God,5 the secret of his love,6 the teach- ing of his grace,7 and the mercy of his covenant.8 The promises of the Old Testament are generally connected with the fear of God, as in the New Testament they are linked with faith. But in truth, so identified are these two principles in their operation, that the faith, by which we apprehend the forgiveness of God, and the privileges of his kingdom, issues in a godly, reverential, filial fear P To be devoted to this fear, completes the character of a servant of God — the highest honor in the universe — the substantial joy of heaven itself.10 It is an obedience of choice, of reverence, and of love. " Joining himself to the Lord, to serve him, and to love the name of the Lord, — to be his servant."11 "Yes, gracious Lord, I had rather be bound than loosed. I only wished to be loosed from the bonds of sin, that 1 might be bound to thee for ever. My heart is treacherous; lay thine own bonds upon me. "O Lord, truly I am thy servant : thou hast loosed my bonds ;"12 lam " devoted to thy fear." Is this my desire, my mind, my determination, my charac- ter? Then let me plead my title to an interest in the promises of the word — rich and free, ''exceeding great and precious'13— all mine — "yea, and amen in Christ Jesus"14 let me plead, that every word may be " established' in my victory over sin, advancing knowledge of Christ, experience of his love, conformity to his im- age, and finally, in my preservation in him unto eternal life. But how far has the fear o*f God operated with me as a safe- guard from sin,15 and an habitual rule of conduct?16 David's con- fidence in the promises of God, far from lessening his jealousy over himself, only made him more " devoted to the fear" of God. And if my assurance be well-grounded, it will be ever accompanied with holy fear; the influence will be known by "standing more in awe of God's word;*'17 having a more steady abhorrence of sin, and a dread of "grieving the Holy Spirit of God." Thus this filial fear pro- duces a holy confidence ; while confidence serves to strengthen fear: and their mutual influence quickens devotedness to the work of the Lord. It is interesting to remark, that the Christian privilege of assu- 1 Psalm cxi. 10. - Isaiah xxxiii. 0. 3 prov. xiv. 26. 4 lb. 27. 5 Psalm xxxiii. 18. 6 lb. xxv. 14. » lb. 12. » ll>. ciii. 17. 9 lb. cxxx. 4. Compare Jer. xxxiii. 8, 9. Hosea iii. 5; also Heb. xii. 38. 10 Rev. vii. 15; xxii. 3. u Isaiah Ivi. 6. M Psalm cxvi. 1G. 13 2 Peter i. 4. " 2 Cor. i. 20. »« Gen. xxxix. ix. Neh. v. 15. Prov. xvi. G. 16 Prov. xxiii. 17. 17 Verse 161. verse 39. 65 ranee is not confined to the New Testament dispensation. David's pleading to have the "word of his God stablished unto him"1 was grounded upon the tried foundations of faith. And this direct act of faith, as it regards God in Christ, his engagements, and his promises, cannot be too confident. The promises are made to the whole Church, that we might each look for our part and interest in them. Cod loves to have his own seal and hand-writing brought before him. "Put me in remembrance" — saith he : "let us plead together." "He cannot deny himself."2 This is the exercise and the power of faith. I bring my wants. 1 bring thy word of promise. iStablish thy word unto thy servant. Thou hast bought me with a precious price: thou hast made me thine: thou hast subdued my heart to thyself, so that it is now " devoted to thy fear." Whatso- ever, therefore, thy covenant has provided for my sanctification, my humiliation, my chastisement, my present and everlasting consola- tion— " iStablish this word:" let it be fulfilled in me; for I am uthy servant, devoted to thy fear." 39. Turn away my reproach which I fear ; for thy judgments are good. There is a reproach, that we have no cause to fear, but rather to glory in. It is one of the chief privileges of the Gospel3 — the honorable badge of our profession.4 But it was the " reproach" of bringing dishonor upon the name of his God, that David feared,5 and deprecated with most anxious importunate prayer. The fear of this reproach is a practical principle of tender watchfulness and circumspection, and of habitual dependence upon an Almighty up- holding power. " Hold thou me up, and I shall be safe"6 — will be the constant supplication of one that fears the Lord, and fears him- self. We do not perhaps sufficiently consider the active malice of the enemies of the Gospel " watching for our halting ;"7 else should we be more careful to remove all occasions of " reproach" on ac- count of inconsistency of temper or conversation. None therefore that feel their own weakness, the continual apprehension of danger, the tendency of their heart to backslide from God, and to disgrace " that worthy name by which they are called,"8 will think this prayer unseasonable or unnecessary — " Turn away my reproach tvhich I fear." Perhaps also the conflicting Christian may find this a suitable prayer. Sometimes Satan has succeeded in beguiling him into some worldly compliance, or weakened his confidence, by tempting God, 2 Sam. be noticed. 1 Mark thi.i petition drawn out by David into a full pleading with his < vii. 25, 28, 29. The expression also of the same confidence will afterwards Verse 49. 2 Isaiah xliii. 2G. 2 Tim. ii. 13. 3 Matt. v. 10—12. Compare Phil. i. 29. 4 Acts v. 41 ; xxiv. 5; xxviii. 22. Heb. xiii. 13. 1 Pet. iv. 12 — 16. 5 2 Sam. xii. 14. We find Saul strongly deprecating this reproach — "I have sinned; yet honor me now, I pray thee, before the elders of my people, and before Israel." (1 Sam. xv. 30.) But how different the principle in these two instances under a similar trial ! The one tremblingly alive, that the name of God might not be reproached through his shameful fall. The other earnest only to seeure his own reputation. 6 Verse 1. 7 Jer. xx. 10. 8 James ii. 7. 66 EXPOSITION OF PSALM CXIX. him to look to himself for some warrant of acceptance, (in all which suggestions he is aided and abetted by his treacherous heart:) and then will this "accuser of the brethren" turn back upon him, and change himself into "an angel of light/' presenting before him a black catalogue of those very falls, into which he had successfully led him. Bunyan does not fail to enumerate these "reproaches" as amongst the most harassing assaults of Apollyon. In his des- perate conflict with Christian, he taunts him with his fall into the Slough of Despond, and every successive deviation from his path, as blotting out his warrant of present favor with the king, and blasting all hopes of reaching the celestial city. Christian does not attempt to conceal or palliate the charge. He knows it is all true, and much more besides; but he knows this is true also— " Where sin abounded, grace hath much more abounded." " The blood of Jesus Christ the Son of God cleanseth from all sin."1 Believers ! In the heat of your conflict remember the only effective covering. " Above all. taking the shield of faith, wherewith you shall be able to quench all the fiery darts of the wicked."2 Do you not hate the sins, with which you have been overtaken ? Are you not earnestly longing for deliverance from their power? Then even while the recollections of their guilt and defilement humble you before the Lord, take fresh hold of the Gospel, and you shall " overcome by the blood of the Lamb."3 Victory must come from the cross. And the soul that is directing its eye thither for pardon, strength, and consolation, may sigh out the prayer with acceptance — " Turn away my reproach which I fear P But how deeply is the guilt of apostasy or backsliding aggrava- ted by the acknowledgment which all are constrained to make — " Thy judgments are good!v How affecting is the Lord's ex- postulation with us! — "What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? O my people, what have I done unto thee, and wherein have I wearied thee? testify against me. I have not caused thee to serve with an offering, nor wearied thee with in- cense."4 No, surely we have nothing to complain of our Master, of his work, or of his wages; but much, very much, to complain of ourselves, of our watchfulness, neglect, backsliding, and to hum- ble ourselves on account of the consequent reproach upon our pro- fession. Never, however, let us cease to cry, that all the reproach which we fear on account of our allowed inconsistencies of profession, may for the Church's sake, be "turned away from us." Mean- while, "let us accept it as the punishment of our iniquity;"5 and in the recollection of the "goodness of the Lord's judgments" still venture to hope and look for the best things to come out of it, from our gracious Lord. •Rom. v. 20. Uohni. 7. 2 Eph. vi. 16. 3 Rev. xii. 9— 11. < Jer. ii. 5. Micah vi. 3. Isaiah xliii. 23. 5 Lev. xxvi. 41. VERSE 40. 67 40. Behold, I have longed after thy precepts : quicken me in thy righteousness. Behold ! An appeal to the heart-searching God — "Thou know- est that I love"1 thy precepts ! The heart-felt acknowledgment of their goodness naturally leads to long after them.2 The professor longs after the promises, and too often builds a delusive — because an unsanctifying hope upon them. The believer feels it to be his privilege and safety to have an equal regard to both — to obey the precepts of God in dependence on his promises, and to expect the accomplishment of the promises, in way of obedience to the pre- cepts. , The utmost extent of the professor's service is the heavy yoke of outward conformity. He knows nothing of an inward delight, and " longing after them" Of many of them his heart complains, <; This is a hard saying: who can hear it?"3 The Christian can give a good reason for his delight even in the most difficult and painful ''precepts." The moments of deepest repent- ance are his times of the sweetest "refreshing from the presence of the Lord."4 Whatever be the pleasure of indulgence in sin, far greater is the ultimate enjoyment arising out of the mortification of it.5 Most fruitful is our Saviour's precept, which inculcates on his followers self-denial and the daily cross.6 For by this wholesome discipline we lose our own perverse will ; the power of sin is re- strained, the pride of the heart humbled; and our real happiness fixed upon a solid and permanent basis. So that, whatever dispen- sation some might desire for breaking the precept without forfeit- ing the promise, the Christian blesses God for the strictness that binds him to a steady obedience to it. To him it is grievous, not to keep it, but to break it. A "longing" therefore "after the pre- cepts" marks the character of the child of God, and may be con- sidered as the pulse of the soul. It forms our meetness and ripe- ness for heaven. There are indeed times, when the violence of temptation, or the paralyzing effect of indolence, hide the movements of the " hidden man of the heart." And yet even in these gloomy hours, when the mouth is shut, and the heart dumb, before God — -"so troubled that it cannot speak,"7 — even then, acceptable incense is ascending be- fore the throne of God. We have a powerful intercessor " helping our infirmities" — interpreting our desires, and crying from within, "with groanings that cannot be uttered ;"8 yet such as being in- dited by our advocate within, and presented by our Advocate above,9 are cheering earnests of their fulfilment. " He will fulfil the desire 1 Compare John xxi. 17. ' Compare the same acknowledgment, Rom. vii. 12, connected with similar delight, 22. 3 John vi. 60. 4 Acts ili . 10. Luther says the practice of repentance was ever sweeter to him, after hearing the expression of an old divine — "That is kind repentance, which begins from the love of God." s See David's lively expression of gratitude — first to his God — then to the instrument employed by him— (Abigail) in restraining him from the gratification of most unjustifia- ble revenge. — 1 Sam. xxv. 32, 33. s Luke ix. 23. 7 Psalm Ixxvii. 4. 8 Rom. viii. 26. 9 Heb. ix. 24. Rev. viii. 3, 4. 68 EXPOSITION OF PSALM CXIX. of them that fear him : he also will hear their cry, and will save them."1 These longings might seem to betoken a vigorous exercise of grace. But shall I be satisfied, while the most fervent desires are so disproportioned to their grand object — so overborne by the cor- ruption of the flesh2 — and while a heartless state is so hateful to my Saviour?3 Idle confessions and complaints are unseemly and unfruitful. Let me rather besiege the mercy-seat with incessant importunity4 — " Qtiicken nic in thy righteortsness." " I plead thy righteousness — thy righteous promise for the reviving of my spirit- ual life. I long for more lively apprehensions of thy spotless right- eousness. Oh ! let it invigorate my delight, my obedience, my secret communion, my Christian walk and conversation." Such long- ings, poured out before the Lord for a fresh supply of quickening grace, are far different from "the desire of the slothful which kill- eth him,"5 and will not be forgotten before God. " Delight thy- self in the Lord ; and he shall give thee the desires of thine heart."6 O for a more enlarged expectation, and a more abundant vouch- safement of blessing ; that we may burst forth and break out, as from a living fountain within,7 in more ardent longings for the Lord's precepts ! But it may be asked — What weariness in, and reluctancy to du- ties, may consist with the principle and exercise of grace? "Where it is only in the members, not in the mind— where it is only par- tial, not. prevalent— where it is only occasional, not habitual — where it is lamented and resisted, and not allowed — and where, in spile of its influence, the Christian still holds on the way of duty — "grace reigns" in the midst of conflict, and will ultimately and glo- riously triumph over all hindrance and opposition. But in the midst of the humbling views of sin that present themselves on every side, let me diligently inquire — Have I an habitual " hunger- ing and thirsting after righteousness?" And since, at the best, 1 do but get my longings increased, and not satisfied, let the full satis- faction of heaven be much in my heart. ' As for me, I will behold thy face in righteousness ; I shall be satisfied, when I awake, with thy likeness."s And what an expectation is this to pretend to ! To think what the infinitely — eternally blessed God is — and what " man is at his best estate"9 — then to conceive of man the worm of the dust — the child of sin and wrath — transformed into the likeness of God — bow weighty is the sound of this hope ! What then must its substan- tiation be? If the initial privilege be glorious.10 what will the ful- ness be !u Glory revealed to us ! transfused through us! becoming our very being? To have the soul filled — not with evanescent shadows — but with massive, weighty, eternal glory !12 Worlds are 1 Psalm cxlv. 19. 2 Rom. vii. 18—24. 3 Rev. iii. 16. 4 Matt. xi. 12. 5 Prov. xxi. 25. e Psalm xxxvii. 4. 7 John iv. 14 ; vii. 38. 8 Psalm xvii. 15. » lb. xxxix. 5. 10 2 Cor. iii. 18. " 1 John iii. 2. « 2 Cor. iv. 17. VERSE 41. 60 mere empty bubbles compared with this our sure, satisfying, un- fading inheritance. PART VI. 41. Let thy mercies come also unto me, O Lord; even thy salvation, according to thy word. A prayer of deep anxiety — large desire — simple faith ! It is a sinner — feeling his need of mercy — yea mercies — abundant mercy1 — mercies for every moment — looking for them only in the Lord's salvation — to be dispensed according to his tvord. Out of Christ we know only a God of justice and holiness. In Christ we behold a just God, and yet a Saviour :2 and in " his salvation mercy and truth are met together; righteousness and peace have kissed each other."3 Therefore general notions of mercy without a distinct apprehension of "salvation" — have their origin in presumption, not in warranted faith. For can there be any communication of mercy from an unknown God? Can there be any intercourse with an angry God? "Acquaint now thyself with him, and be at peace; thereby good shall come unto thee"4—" The Lord's mercies, even his salvation.,, This prayer, however, is peculiarly suitable to the believer, longing to realize that which sometimes is clouded to his view — his person- al interest in the Lord's salvation ! It must come to me; or I shall never come to it. I want not a general apprehension — I am not satisfied with the description of it. Let it come to me — let thy mercies be applied, so that I can claim them and rejoice in them. I see thy salvation come to others. Who needs it more than I ? Let it come also unto me. Look thou upon me, and be merciful unto me, as thou used to do to those that love thy name. " Re- member me, O Lord, with the favor that thou bearest to thy peo- ple ; O visit me with thy salvation ; that I may see the felicity of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance."5 Now, are we seeking the assurance of this salvation') Are we waiting to realize its present power, saving us from sin — Satan — the world — ourselves — and "blessing us with all spiritual blessings in Christ Jesus?" Should a trial of faith and patience be ordained for us, yet in the end we shall find an enriching store of experience from His wise dispensations. That he has kept us from turning i Psalm li.l. 2 isa. xlv. 21. 3 Psalm lxxxv. 9, 10. Com p. Rom. iii. 26. * Job xxii. 21. 5 Verse 132. Psalm cvi. 4, 5. 70 EXPOSITION OF PSALM CXIX. our backs upon his ways, when we had no comfort in them ; that he has upheld us with secret supplies of strength — is not this the work of his own Spirit within, and the pledge of the completion of the work ? That he has enabled us, against all discouragements to "continue instant in prayer," is surely an answer to that prayer, which in our apprehensions of it had been cast out. That in wait- ing upon him, we have found no rest in worldly consolation, is an assurance that the Lord himself will be our soul-satisfying and eter- nal portion. And who is there now in the sensible enjoyment of his love, who does not bless that Divine wisdom, which took the same course with them that has been taken with us, to bring them to these joys ? When did a weeping seed-time fail of bringing a joyful harvest I1 But let not the ground of faith be forgotten — " According to thy word"— that it shall come full)7 — freely — eternally- — to him that waiteth for it.2 "Thou meetest him that rejoiceth and worketh righteousness ; those that remember thee in thy ways."3 Many in- deed are satisfied with far too low a standard of spiritual enjoy- ments. It is comfortless to live at a distance from our Father's house, when we might be dwelling in the secret of his presence, and rejoicing in the smiles of his love. But let us not charge this dishonorable state upon the sovereignty of the Divine dispensa- tions. Let us rather trace it to its true source — want of desire — want of faith — want of prayer — want of diligence. What infinite need have we of heavenly influence ! What gracious encourage- ment to seek it ! The way was blocked up — mercy has cleared the path, opened our access. — " The golden sceptre is always held out."4 Earnest prayer will bring a sure answer. The blessing is unspeakable. Let thy mercies — thy salvation — come unto me, O Lord, 42. So shall I have wherewith to answer him that reproacheth me ; for I trust in thy word. What is the salvation which he had just been speaking of? The whole gift of the mercy of God — redemption from sin, death, and hell — pardon, peace, and acceptance with a reconciled God — constant communication of spiritual blessings — all that God can give or we can want ; all that we are able to receive here, or heaven can perfect hereafter. Now, if this u conies to us" — comes to our hearts — surely it will furnish us at all times with " an answer to him that reproacheth us." The world casts upon us the reproach of the cross. " What profit is there to walk mournfully before the Lord of Hosts ?"s What is there to counterbalance the relinquish- ment of pleasure, esteem, and worldly comfort? The professor can give no answer. He has heard of it, but it has never come to him. The believer is ready with his answer, I have found in the Lord's salvation pardon and peace — "not as the world giveth" 1 Psalm exxvi. 5, 6. 2 lb. xxxiii. 22. Compare v. 81. 3 Isaiah lxiv. 5. 4 Esther v. 2. 5 Malachi iii. 14. VERSE 42. 71 • — and such as the world cannot take away. Here therefore do I abide, finding it my happiness not to live without the cross, and testifying in the midst of abounding tribulation, that there are no comforts like Christ's comforts. This was David's answer, when family trials were probably an occasion of reproach, " Although my house be not so with God, yet he hath made with me an ever- lasting covenant, ordered in all things, and sure : for this is all my salvation and all my desire."1 But there is a far heavier reproach than that of the world — when the grand accuser injects hard thoughts of God — when he throws our guilt and unworthiness — our helplessness and difficulties in our face. And how severe is this exercise in a season of spiritual desertion ! Except the believer can stay his soul upon " a God that hideth himself, as still the God of Israel, the Saviour,"2 he is unprepared with an answer to him that reproacheth him. Such appears to have been Job's condition,3 and Heinan's,4 not to speak of many of the Lord's most favored people, at different stages of their Christian life. Most important therefore is it for us to pray for a realizing sense of the Lord's mercies — even of his salvation — not only as necessary for our peace and comfort — but to garrison us against every assault, and to enable us to throw down the chal- lenge, li Rejoice not against me, O mine enemy; when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me."5 Free grace has saved me — an unspotted righteousness covers me — an Almighty arm sustains me — eternal glory awaits me. Who shall condemn? "Who shall separate us from the love of God which is in Christ Jesus our Lord ??'6 Now for this bold front to our enemies, nothing is wanted beyond the reach of the weakest child of God. No extraordinary holiness — no Christian establishment in experience— nothing but simple, humble faith, " For I trust in thy wordP Faith makes this sal- vation ours, in all its fulness and almighty power ; and therefore our confidence " in the word" will make us " ready always to give an answer to every one that asketh us a reason of the hope that is in us, with meekness and fear."7 " No weapon that is formed against thee shall prosper ; and every tongue that riseth against thee in judgment, thou shalt condemn. This is the heritage of the servants of the Lord : and their righteousness is of me, saith the Lord.8 But how often is our Christian boldness paralyzed by our feeble apprehensions of the salvation of God ! Clear and full evangelical views are indispensable for the effective exercise of our weighty ob- ligations. Any indistinctness here, from its necessary mixture of self-righteousness and unbelief, obscures the warrant of our per- sonal interest, and therefore hinders that firm grasp of Almighty strength. Coldness and formality also deaden the power of Chris- tian boldness. Much need therefore have we to pray for a realized • 2 Sam. xxiii. 5. - Isaiah xlv. 15. 3 Job vi. vii. ix. < Ps. lxxxviii. 5 Micah vii. S. « R0m. viii. 33—99. 7 1 Peter iii. 15. 8 Isaiah liv. 17. 72 EXPOSITION OF PSALM CXIX. perception of the freeness, fulness, holiness, and privileges of the Gospel. Much need have we to use our speedy diligence, without delay; our painful diligence, without indulgence; our continual diligence, without weariness ; that we be not satisfied with remain- ing on the skirts of the kingdom ; that it be not a matter of doubt, whether we belong to it or not ; but that, grace being added to grace, " so an entrance may be ministered to us abundantly into"1 all its rich consolations and everlasting joys. 43. And take not the word of truth utterly out of my mouth : for I have hoped in thy judgments. For the sake of the Church and the world, not less. than for our own sakes, let us give diligence to clear up our interest in the Gos- pel, that " the joy of the Lord may be our strength" in his service. The want of personal assurance not only brings a loss to our soul's own experience, but a hindrance to our own usefulness. Not only is our answer feeble to " him that reproaches us f but our attempts to "strengthen the weak hands, and confirm the feeble knees"2 of our brethren are unavailing. The dread of the charge of hypoc- risy— the absence of the only '-constraining" principle — "the love of Christ,"3 or the indulgence of worldly habits and conversation — stops the utterance of the icord of truth, and obscures our character as a " saint of God,"4 and a witness for his name.5 Justly indeed might he punish our unfaithfulness by forbidding us to speak any more in his name ; and therefore in deprecating this grievous judg- ment, the child of God, conscious of guilt, casts himself at the foot- stool of mercy — " Take not the word of truth utterly out of my mouth." Not only take it not out of my heart ; but let it be ready in my mouth for a confession of my master. This is a valuable prayer to preserve us from denying Christ in worldly intercourse. Let the whole weight of Christian obligation be deeply felt — faith in the hear,t, and confession with the mouth5 — • the active principle, and the practical exercise. Should we be con- tent with the dormant principle, where would be the Church — the ordinances — the witness for God in the world ? Shall we shrink from the bold confession of him who " despised the shame of the cross for us?"7 Would not this imply a distrust of our own testi- mony— the word of truth ? Wisdom is indeed required to know when, as wyell as what, to speak. There is indeed " a time to keep silence," " and the pru- dent shall keep silence in that time."3 But too often a judicious caution is a self-deluding cover for the real cause of restraint — the want of apprehension of the Lord's mercy to the soul. It will al- ways therefore be made to examine, whether it is our cross to be "dumb with silence" — whether, when we "hold our peace even from good, our sorrow is stirred," and our " heart hot within us, and the fire burning."9 1 2 Peter i. 5—1 1. 2 Isaiah xxxv. 3. 3 2 Cor. v. 14. * Psalm cxlv. 10—13. s Sec Isaiah xliii. 10. 6 Roin. x. 9, 10. » Heb. xii. 2. 8 Eccl. iii. 7. Amos v. 13. » Psalm xxxix. 2, 3. verse 44. 73 Sometimes the Lord may see it needful to straiten our spirits, for the discovery of our weakness, for our deeper humiliation, and more simple dependence on himself. But then will the cry — ■"■ Take not the word utterly out of my mouth" — he heard and answered. And a word spoken in weakness may be a word of Almighty power to one of the Lord's "little ones." Many opportunities also in our connections with the world will unexpectedly offer for the improve- ment of the wakeful heart. The common topics of earthly con- versation may furnish a channel for heavenly intercourse ; so that our communications even with the world may be like Jacob's lad- der, whose foot rested upon the earth, but the top reached unto the heavens.1 And oh ! what a relief is it to the burdened conscience, if but a few words can be stammered out for God, even though there are no sensible refreshings of his presence upon the soul ! But in order that the word of truth may come out of our mouth, it must be well stored in the heart. ': Let then the word of Christ dwell in us richly in all wisdom j" that it may be ready for every opportunity of usefulness.2 When the heart is full, the mouth will flow.3 When " the heart is inditing a good matter, speaking of the things touching the king," "our tongue will be the pen of a ready writer."4 This prayer is the same confidence of faith that was expressed in the preceding verse, " For I have hoped in thy judgments" an acceptable spirit of approach to God, and an earnest of the revival of life and comfort in the Lord's best, time and way. 44. So shall I keep thy law continually, for ever and ever. The heaping up of so many words in this short verse, appears to be the struggle of the soul to express the vehemency of its long- ings to glorify its Saviour. And indeed the Lord's return to us, unsealing the lips of the dumb, and putting his word again into our mouth, brings with it a fresh sense of constraining obligation. This fresh occupation in his praise and service is not only our pres- ent privilege, but an antepast of our heavenly employment, when the word will never more " be taken out of our mouth" but we shall " talk of his wondrous works"3 "-for ever and ever." The defects in the constancy and extent of our obedience (as far as our hearts are alive to the honor of God,) must ever be our grief and burden ; and the prospect of its completeness in a better world, is that which renders the anticipation of heaven so delightful. There we shall be blest with suitable feelings, and therefore be enabled to render suitable obedience — even one unbroken consecration of all our powers to his work. Then " shall we keep his law continually 1 Gen. xxviii. 12. " Why do I make any of my visits to any of my neighbors, or coun- tenance their visits unto me 1 Lord, I desire to let fall something, that may be for the good of the company; even, that more may be known of thee, and done for thee, from what passes in it. And when I propose to ingratiate myself unto any people by the civilities of conversation, it shall be, that I may gain thereby the better advantages to prosecute purposes upon them. In conversation, I would especially lay hold on all ad- vantages to introduce as much as I can of a lovely Christ into the view of all that I come near unto." — Cotton Mather, Student and Pastor, pp. 74, 75. 2 Col. iii. 1C. 3 Matt. xii. 3 1. Comp. Ps. cxvi. 10. 4 Ps. xlv. 1,2. s Verse 27. 74 EXPOSITION OF PSALM CXIX. for ever and ever." Once admitted to the throne of God, we " shall serve him day and night in his temple,"1 — without sin — without in- constancy,— without weariness, — without end ! We speak of hea- ven ; but oh ! to be there ! To be engaged throughout eternity in the service of love to a God of love ! In one day's continuance in the path of obedience even here, in the midst of the defilement which stains our holiest services, how sweetly do the minutes roll away ! But to be for ever employed for him, in that place, where ': there shall in no wise enter anything that defileth"2 — this gives an emphasis and a dignity to the heavenly joy, which may well stamp it as " unspeakable and full of glory."4 May we not then encourage the hope, that the Lord is making us meet for heaven, by the strength and constancy of our desires to "keep the laws of God ?'' And is it not evident that heaven itself can afford no real delight to one, who feels the service of God on earth to be irksome? He stands self-excluded by the constitution of his nature, by the necessity of the case. He has no heart for heaven, no taste for heaven, no capacity for the enjoyment of heaven- — •" He that is un- just, let him be unjust still ; and he that is filthy, let him be filthy still; and he that is rghteous, let him be righteous still; and he that is holy, let him be holy still."4 Heavenly, gracious Father ! who and what are we, that our hearts should be made the unworthy recipients of thy grace ? that our wills should be subdued into " the obedience of faith?" and that we should be permitted to anticipate that blessed period, when we shall " keep thy law continually for ever and ever /" May this prospect realize the happiness of our present obedience ! May he, who has "bought us with a price" for his glory, reign in our hearts, and live upon our lips ; that each of us may have his mark upon our foreheads — the seal of his property in us, and of our obligation to him — " Whose I am, and whom I serve !"5 45. And 1 will walk at liberty; for I seek thy precepts. Not only perseverance but liberty, is the fruit of the Lord's mercy to our souls — not the liberty of sin — to do what we please — but of holiness — to do what we ought ; the one, the iron bondage of our own will ;G the other, the easy yoke of a God of love. It was a fine expression of a heathen, " to serve God is to reign."7 Cer- tainly in this service David found the liberty of a king. The pre- cepts of God were not forced upon him ; for he sought them. " More to be desired than gold, yea, than much fine gold ; sweeter also than honey, and the honey-comb."8 The way of the Lord. 1 Rev. vii. 15. 2 ib. xxi. 27. 3 1 Peter i. 8. 4 Rev. xxii. 11. 5 Acts xxvii. 23. 6 " I gave my will to mine enemy," said Augustine, " and he made a chain, and bound me with it." — Confess, viii. 5. 7 " In regno vivimus. Deo servare est regnare." — Seneca. When the female martyr Agatha was upbraided, because, being descended of an illustrious parentage, she stooped to mean and humble offices—" Our nobility," she replied, " lies in this; that we are the. servants of Christ." — Bishop Sumner's Evidences, pp. 359, 3G0. 8 Psalaixix. 10, 11. verse 45. 75 which to the ungodly is beset with thorns and briers, is the King's highway of liberty. The child of God walks here in the gladness of his heart and the rejoicing of his conscience. Even in " seeking these precepts" there is " liberty" and enlargement of heart ; a natural motion, like that of the sun in his course, "going forth as a bridegroom, and rejoicing as a strong man to run a race."1 What must it be then, to walk in the full enjoyment of the precepts ! " Where the Spirit of the Lord is, there is liberty." " They shall sing in the ways of the Lord" — " for how great is his goodness ! how great is his beauty !"2 Are we then obeying the precepts as our duty, or "seeking" them as our privilege? Do we complain of the strictness of the law or the corruption of the flesh ? Are the precepts or our own hearts our burden? Is sin or holiness our bondage? The only way to make religion easy is to be always in it. The glow of spir- itual activity, and the healthfulness of Christian liberty are only to be found in a persevering and self-denying pursuit of every track of the ways of God — " If ye continue in my word, then ye arc my disciples indeed : and ye shall know the truth, and the truth shall make you free. If the Son, therefore, shall make, you free, ye shall be free indeed."3 To have the whole stream of all our thoughts, actions, motives, desires, affections, carried in one undivided current towards God, is the complete and unrestrained influence of his love upon our hearts. The corrupt and rebellious inclinations will "'last"4 to the end. But as long as indulgence is denied, conflict excited, and the con- stant endeavor maintained to "bring every thought into captivity to the obedience of Christ,"5 our liberty is established, even where it is not always enjoyed. Every fresh chain, by which we bind our- selves to the Lord, makes us feel more free.6 v While, then, they that " promise us liberty are themselves the servants of corruption,"7 let us live as the children of God — the heirs of the kingdom — grate- ful— free — blood-bought souls — -remembering the infinite cost, at which our liberty was purchased : and the moment of extreme peril, when we were saved. When the flesh was weak, and the " law weak through the flesh,"8 and no resolutions of ours could break us from the yoke of sin — then it was that " Christ both died, and rose, and revived, that he might be the Lord both of the dead and living,"9 "delivering us from the hand of our enemies, that we might serve him without fear."10 And then indeed do we " walk at liberty" when we "break the bands" of all other lords " asun- der," and consecrate ourselves entirely to his precepts. " O Lord our God, other lords beside thee have had dominion over us ; but by thee only will we make mention of thy name."n 1 Psalm xix. 5. 2 2 Cor. iii. 17. Psalm exxxviii. 5. Zech. ix. 17. 3 John vni. 31, 32, 36. * Gal. v. 17. 5 2 Cor. x. 5. 6 Ju^um Christi non deterit, sed honcstat colla. — Bernard. 1 2 Peter ii. 19. Compare John viii. 34. 8 Rom. viii. 3. 9 lb. xiv. 9. io Luke i. 74. 11 Isaiah xxvi. 13. An incident in the history of ancient Rome may furnish an illus- 76 EXPOSITION OF PSALM CXIX. 46. 1 will spealc of thy testimonies also before kings, and will not be ashamed. " Libert?/ in walking1'' in (he Lord's ways will naturally produce boldness in "speaking" of them. Compare the conduct of the three unshaken witnesses of the truth before the Babylonish mon- arch.' Mark the difference of the spirit displayed by the Apostles, and especially by Peter, before and after the day of Pentecost.2 Look at Stephen before the council,3 and Paul before Felix,4 Festus,5 and Agrippa.6 " God ha4 not given to them the spirit of fear ; but of power, and of love, and of a sound mind.'*7 Hear the great Apos- tle testifying of himself — " I am ready to preach the Gospel to you that are at Home also,"- — at the metropolis of the world, in the face of all opposition and contempt, and at the imminent hazard of my life — " For" says he, " I am not ashamed of the Gospel of Christ."8 In the same determination of soul, he exhorts his dear son in the faith — " Be not thou ashamed of the testimony of the Lord, nor of me his prisoner."9 To how many does " the fear of man bring a snare V'10 Many a good soldier has faced the cannon's mouth with undaunted front, and yet shrunk away with a coward's heart from the reproach of the cross, and been put to the blush even by the mention of the Saviour's name. Far better— the son of man "strengthening you" — to brave the fiery furnace or the den of lions in his service, than like Jonah, by flinching from the cross, incur the sting of conscience and the frown of God.11 Professing Christians ! Are we ready to bear our testimony for Jesus, against the sneer and ridicule of the ungodly ? We are not likely to "be brought before kings and rulers for the Son of Man's sake."12 Yet no less do we need Divine help and strong faith in withstanding the enmity of a prejudiced relative or scornful neigh- bor. Young people ! you are perhaps in especial danger of being ashamed of your Bible, your religion, your Saviour. You may be brought under the " snare" of the " fear of man," and be tempted to compromise your religion, and to sacrifice your everlasting all from a dread of " the reproach of Christ." But remember him, who for tration of that full liberty and entirencss of heart which forms the act of acceptable sur- render to the Lord. When the people of Collatia were negotiating an unconditional capitulation to the Romans, Egerius, on the part of the Romans, inquired of the ambas- sadors—" Are the people of Collatia in their own power V When an affirmative answer was given, it was next inquired — "Do you deliver up yourselves — the people of Collatia — your city, your fields, your waters, your boundaries, your temples, your utensils, all your property, divine and human, into my power and the power of the Roman people V " We surrender all." "And so," said he, " I accept you."— Livy, Book i. Such may my surrender be to the Lord ! Disentangled from every other yoke, under no bonds that ought to bind me, Lord, I ofler myself, and all that belongs to me, without excep- tion or reserve, at thy feet. " But who am I, that I should be able to offer so willingly after this sort 1 For all tilings come of thee, and of thine own have I given thee." 1 Chron. xxix. 14. i Dan. iii. 16—18. 2 Contrast Matt. xxvi. 56, 69, 75, with Acts ii. iii. iv. v. We can scarcely believe that the same persons are alluded to. But the explanation of the difficulty had been given by anticipation. John vii. 39. 3 Acts vi. vii. * lb. xxiv. 5 lb. xxv. 6 lb. xxvi. » 2 Tim. i. 7. 8 Rom. i. 1 5, 16. » 2 Tim. i. 8. 10 Prov. xxix. 25. 11 Dan. iii. 16—18; vi. 16—22, with Jonah i. 1—15. »2 Luke xxi. 12. Mark xiii. 9. verse 47. 77 your sake "before Pontius Pilate witnessed a good confession;"1 and shall the dread of a name restrain you from sharing his re- proach, and banish the obligations of love and gratitude from your hearts? Have you forgotten, that you once owned the service of Satan? and will you not be as bold for Christ, as you were for him? Were you once "glorying in your shame;" and will you now be ashamed of your glory ? Oh ! remember who hath said, " Whoso- ever shall be ashamed of me and of my words, in this adulterous and sinful generation, of him also shall the Son of Man be asham- ed when he cometh in the glory of his Father with the holy angels.1'2 Think much and often of this word. Think on this day. Think on the station of " the fearful and unbelieving" on the left hand on that day. Think on their eternal doom.3 What is a prison to hell? What need to pray and tremble ! If you are sincere in your determination, and simple in your dependence, then will the lt love of Christ constrain you*,"4 not to a cold, calculating, reluctant service; but to a confession of your Saviour, bold, unfet- tered, and " faithful even unto death.'5 Every deviation from the straight path bears the character of being ashamed of Christ. How much have you to speak in behalf of his testimonies, his ways, his love ! When in danger of the influence of the fear of man, look to him for strength. He will give to you — as he gave to Stephen — "a mouth and wisdom, which all your adversaries shall not be able to gainsay or resist.''5 Thus will you, like them, be strengthened 11 to profess a good profession before many witnesses.''7 47. And I will delight myself in thy commandments, which I have loved. It is but poor comfort to the believer to be able to talk well to others upon the ways of God, and even to "bear the reproach" of his people, when his own heart is cold, insensible, and dull. But why does he not rouse himself to the active exercise of faith — - " I will delight myself in thy commandments?" That which is the burden of the carnal heart is the delight of the renewed soul. The former " is enmity against God ; and therefore is not, and can- not be, subject to his law."3 The latter can delight in nothing else. If the Gospel separates the heart from sinful delights, it is only to make room for delights of a more elevated, satisfying, and endur- ing nature.9 Satan indeed generally baits his temptations with that seductive witchery, which the world calls pleasure. But has he engrossed all pleasure into his service? Are there no pleasures be- sides "the pleasures of sin?" Do the ways of the Lord promise nothing but difficulty and trial? What means then the experience of him, who could "rejoice in them, as much as in all riches," and who " loved them above gold, yea, above fine gold?"10 The " fatted il Tim. vi. 13. 2 Mark viii. 38. 3 Rev. xxi. 8. 4 2 Cor. y. 14. 5 Rev. ii. 10. 6 Luke xxi. 15, with Acts vi. 10. i 1 Tim. vi. 12. 8 Rom. viii. 7. 9 " Delcctationes non amittimus, scd mutamus," was the expression of one of the an- cients. " I live a voluptuous life," said the excellent Joseph Alleine to his wife; "but it is upon spiritual dainties, such as the world know not, nor taste not of." io Verses 14, 127. 78 EXPOSITION OF PSALM CXIX. calf of our Father's house is surely a most, gainful exchange for "the husks" of the "far country."1 The delights of holiness go deeper than sensual pleasures.2 The joy of the saint is not that false, polluted, deadly joy, which is all that the worldling knows, and all that he has to look for; but it flows spontaneously from the fountain of living waters, through the pure channel of " the word of God, which liveth and abideth for ever." Nay, so independent is it of any earthly spring, that it never flourishes more than in the desolate wilderness or the sick-bed solitude'; so that, "although the fig-tree shall not blossom, neither shall fruit be in the vines, yet we wili rejoice in the Lord, we will joy in the God of our salvation."3 The world see what religion takes away, but they see little of what it gives ;4 else they would reproach — not their own folly — but their own blindness. " Thus saith the Lord God, Behold my servants shall eat, but ye shall be hungry : behold, my servants shall drink, but ye shall be thirsty : belrold, my servants shall rejoice, but ye shall be asbamed : behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit."5 The love and complacency of the soul first fixes on the command- ments. Then how natural is the flow of delight in them! even at the very time that we are "abhorring ourselves in dust and ashes" for our neglect of them ; and God never has our hearts, un- til something of this delight is felt and enjoyed. But do we com- plain of the dulness of our hearts, that restrains this pleasure? Let us seek for a deeper impression of redeeming love. This will be the spring of grateful obedience and holy delight. Let us turn our complaints into prayers, and the Lord will quickly turn them into praises. Let us watch against everything, that would inter- cept our communion with Jesus. Distance from him must be ac- companied with poverty of spiritual enjoyment — " They shall be abundantly satisfied with the fatness of thy house ; and thou shalt make them drink of the river of thy pleasures. For with thee is the fountain of life ; and in thy light shall ice see light."6 48. My hands also will I lift up unto thy commandments, which 1 have loved : aud I will meditate in thy statutes. Scarcely any expression seems to be equal to set forth the fervency of David's love and delight in the ways and word of God. Here we find him " lifting up his hands" with the gesture of one, who is longing to embrace the object of his desire with both hands and his whole heart.7 Perhaps also in " lifting up his hands unto the commandments" he might mean to express his looking upward for assistance to keep them, and to live in them.8 But how hum- 1 Luke xv. 13— 24. 2 Psalm iv. 7. 3 Hab. iii. 17. *8- 4 Cyprian, in one of his Epistles, (ad Donat.) mentions the great difficulty he found in overcoming the false view of the gloom of religion— little suspecting that the cause of the gloom was in himself— not in the gospel. But this is explained, Matt. vi. 23. s Isa. lxv. 13, 14. 6 Ps. xxxvi. 8, 9. 7 See lb. lxiii. 4; cxhn. G. 8 See lb. xxviii. 2. verse 26. 79 bling this comparison with ourselves ! Alas ! how often, from the neglect of this influence of the Spirit of God, do our "hands hang down," instead of being " lifted up" in these holy ways ! We are too often content with a scanty measure of love : without any sen- sible " hungering and thirsting after righteousness;" neither able to pray with life and power, nor to hear with comfort and profit, nor to " do good and to communicate" with cheerfulness, nor to medi- tate with spiritual delight, nor to live for God with zeal and inter- est, nor to anticipate the endurance of the cross with unflinching resolution — the soul being equally disabled for heavenly commu- nion, and active devotedness. Shall we look for ease under the power of this deadening malady? Let us rather struggle and cry for deliverance from it. Let us subscribe ourselves before God as wretched, and helpless, and guilty. He can look upon us, and re- vive us. Let us then "take hold upon his covenant," and plead, that he will look upon us. Let us " put him in remembrance" of the glory of his name, which is much more concerned in delivering us out of this frame, by his quickening grace, than in leaving us, stupid, corrupt, and carnal, in it. Professor ! awake : or beg of the Lord to awaken you ! For if your cold sleeping heart is contented with the prospect of a heaven hereafter, without seeking for a pres- ent foretaste of its joy, it may be a very questionable matter whether heaven will ever be yours. Delight, however, will exercise itself in an habitual " medita- tion in the statutes."1 The breathing of the heart will be, " O how I love thy law ! it is my meditation all the day."2 It is in holy meditation on the word of God, that all the graces of the spirit are manifested. What is the principle of faith, but the reliance of the soul upon the promises of the word ? What is the sensation of godly fear, but the soul trembling before the threatenings of God?3 What is the object of hope, but the apprehended glory of God? What is the excitement of desire or love, but longing, endearing contemplations of the Saviour, and of his unspeakable blessings? Hence we can scarcely conceive of the influence of grace separated from spiritual meditation on the word. It is this which, under Di- vine teaching, draws out its hidden contents, and exhibits them to the soul, as the objects upon which the principles and affections of the Divine life are habitually exercised. Not that any benefit, can be expected from meditation, even upon the word of God, as an ab- stract duty. If not deeply imbued with prayer, it will degenerate into dry speculative study. Without some distinct practical appli- cation, it will be unedifying in itself, and unsatisfactory for its im- portant ends — the discerning of the mind of God, and feeding upon the rich provision of the Gospel. Let. it be a matter of daily inquiry, Does my reading of the word of God furnish food for my soul, matter for prayer, direction for con- duct, ? Scriptural study, when entered upon in a prayerful spirit, will never, like many other studies, be unproductive. The mind i See Psalm i. 2. 2 Verse 97. 3. Verse 120. 80 EXPOSITION OF PSALM CXIX. that is engaged in it, is filly set for bearing fruit; it will "bring forth fruit in due season."1 Meditation kindles love, as it is the effect of love, " While I was musing, the fire burned."2 "Whoso lookelh into the perfect law of liberty, and continueth therein, this man is blessed in his deed."3 But. let us take heed, that the root of religion in the soul is not cankered by the indulgence of secret sin. The largest supply of Christian ordinances will fail to refresh us, except the" heart be kept right with God in simplicity of faith, love, and diligence in the service of Christ. Come then, Christian, let us set our hearts to a vigorous, delight- ing devotedness to the statutes of our God. To regard some of them, would be to obey our own will, not God's. Let us lift up our hands to them all. How shadowy is the joy of speculative contemplation, if it does not draw the heart to practical exercise ! Let faith return our obligations in the full apprehension of the Lord's mercy. And then will love constrain us to nothing less than "a living sacrifice"4 to his service. If the professor sleeps in no- tional godliness, let us employ our active meditation, in searching for the mine that lies not on the surface, but which never fails to enrich diligent, patient, persevering labor.5 PART VII. 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,6 in order to exercise their faith, diligence, and patience. Often indeed "hope deferred maketh the heart sick."7 But it is not. needless de- lay8_not, ignorance of the fittest time9— not forgetfulness'0— not changeableness11— not weakness.12 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."13 W hen thus pleaded with the earnestness and humility of faith, they will be found to be the blessed realities of unchanging love. Now — have not circumstances of Providence, or the distinct ap- 1 Psalm i. 2, 3. 2 lb. xxix. 3. 3 James l. 25. 4 Rom. xi. xii. 1. ' Prov. ii. 4, 5. 6 Isa. lxii. (i, M. R. 7 Prov. xiii. 13. 8 Hal), iii. 3. 9 Isa. xxx. 18. i° Psalm cxii. 5. " Mai. iii. 6. 12 1 Sam. xv. 29. 13 Job xxiii. 4. VERSE 49. 81 plication 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 remembrance"1 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, I hope in this thy word.''' " Thou hast caused me to hope''1 in it. " Remember this word unto thy servant.'''' Thus is prayer ground- ed 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.'1 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 ser- vant, upon which thou hast caused me to hope. This is, as Augus- tine said of his mother, ' bringing before God his own handwriting.' Will he not remember his word ? Faith may be tried, perhaps long tried. " But he abidelh 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 en- couragement to cry under the same temptation, Remember thy word, "He who hath delivered, doth deliver, and will even to the end deliver."6 He "hath done great things for us." And is not this an earnest of continued mercy ? " Because thou hast been my help, therefore under the shadow of thy wings will I rejoice."7 Thus may we confidently receive a promise as the distinct mes- sage 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, but as individually spoken and belonging to myself as a child and servant of God ? This is the experience and com- fort of the life of faith. This unfolds the true secret of living to God ; ending at last with the honorable death-bed testimony, "Be- hold, 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 thing hath failed of all the good things, which the Lord your God spake con- cerning you ; all are come to pass unto you; and not one thing hath failed thereof."3 1 Isaiah xliii. 26. 2 j0hn vi. 37. 3 We may observe Jacob making precisely this use of the word of promise to great ad- vantage, at a time of personal extremity. Gen. xxxii. 9, 10, 12, with xxxi. 3, 13, xxviu. 13 — 15. Was not this in fact pleading— " Remember the -word unto thy servant, upon which thou hast caused me to hope ?" Compare also verse 38 of this Psalm. * Gen. xvii. 7, 10, with Acts ii. 38, 39. 5 2 Tim. ii. 13. e 2 Cor. i. 10. 7 Psalm lxiii. 7. 8 joshua xxiii. 14. 6 82 EXPOSITION OP PSALM CXIX. 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, in- deed, are we left unsupported in such a time, or called to drink a cup of unmingled tribulation. In the moments of our bitterest sor- row, how are we compelled to stand amazed at the tenderness, which is daily and hourly exercised toward 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 sea- son, how good is it !" 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 dispensa- tions;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 poicer 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 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,"10 " the consolation of Israel,"11 — " afflicted in all our afflictions,"12 — and never failing to uphold with " grace sufficient for us."13 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,14 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. 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 arc, 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 Isa. xliii. 1, 2. 3 Exod. iii. 7. 4 Rom. viii. 28. 5 Psalm xxvii. 13. « Verse 92. ' Rom. xv. 4. 8 James i. 18. 1 Peter i. 23. » Verses 81, 82. 10 John v. 39. " Luke ii. 25. 1* Isa. lxiii. 9. 13 2 Cor. xii. 9. " John vi. 63. VERSE 51. 83 51. The proud have had me greatly in derision : yet I have not declined from thy law. The scorn of an ungodly world is one of the afflictions, which realize 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."1 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 pro- fession and service of his God.2 Thus it ever was, and ever will be. Faith in the doctrine of Christ, and conformity to the strict com- mandments of the Gospel, must expose us to the taunts of the un- believer and the worlding. Yet, where 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 an- swered the bitter "derision of Michal" with a stronger resolution to abide by his God — <:I will yet be more vile than thus."3 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-confi- dence 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"1 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 righteous- ness' sake.5 Above all, the contemplation of the great sufferer him- self— meeting this poignant trial in meekness,6 compassion, and prayer7 — 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."8 The mere professor knows not this refuge ; he pos- sesses not this armor ; so that " when affliction or persecution ariseth for the word's sake, immediately he is offended."9 Blessed 1 2 Tim. iii. 12. Comp. 1 Cor. iv. 13. 2 psalm xxxv. 15, 16; cxxiii. 3, 4. 3 2 Sam. vi. 20—22. < Col. iii. 16. 5 Such is the benediction of the Saviour, Luke vi. 22, 23, confirmed by the recorded experience of the Lord's most favored 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. 6 Psalm xxii. 6—8. Luke xxiii. 35. 1 Peter ii. 23. 7 Luke xxiii. 34. s Isaiah xxv. 4. 9 Mark iv. 17. 84 EXPOSITION OF PSALM CXIX. be God ! the weapons of our warfare are drawn from the Divine armory ; 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. I remember thy judgments of old, O Lord ; nd have comforted myself. The Lord's dealings with his people were a frequent subject of meditation to the Psalmist,1 and now were his present support un- der " the scourge of the tongue."2 Evidently they are put upon record for the encouragement of future generations.3 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 our- selves" in the assurance, that "the same afflictions are accomplished in our brethren, that have been in the world ;"4 and that " as the sufferings of Christ have abounded in them, so their consolation also abounded by Christ."5 They also encountered the same " de- rision of the proud" and always experienced the same support from the faithfulness of their God. We do not sufficiently consider the mercy and gracious wisdom 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 com- fort of the Scriptures might have hope ;"6 and how admirably adapted the means are to the end, the diligent student in the Scrip- ture-field will bear ample witness. Wilfully therefore to neglect the historical portion of the sacred volume, from the idea of confin- ing 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 emi- nent means of increasing " patience," in the example of those " who through faith and patience inherit the promises ;" of receiv- ing " comfort," in the experience of the faithfulness of God mani- fested 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.7 So far, therefore, are we from being little interested in the scriptural records of past ages, i Psalm, lxxvii. 5, 11, 12 ; cxliii. 5. 2 Job v. 21. 3 Psalm xliv. 1—3; lxxviii. '3—8; cv. 5, 6; cxlv. 4. Joel i. 3. 4 1 Peter iv. 12 ; v. 9. 5 2 Cor. i. 5. « Rom. xv. 4. 7 In this view, the recollection of the Lord's judgments of old "puts a new song into the mouth" of the Church, of " thanksgiving unto her God." Isaiah xxv. 1 — 4. verse 53. 85 that it is evident, that the sacred historians, as well as the prophets, " ministered not unto themselves, but unto us, the things which are now reported."1 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 deli- verer of just Lot — "knoweth how to deliver the godly out of temp- tations, 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 is the " remembrance of these judgments of old /" And thus the Church remembers the wonderful overthrow of the Egyp- tians, 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 con- sequent deliverance of God's ancient people, we may continually observe the Church recollecting this interposition as a ground of as- surance, that under similar circumstances of trial, the same illustri- ous 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 pat- tern of what he ever would be, and ever would do, for his purchased people.3 Thus also God himself recalls 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"4 — and the Church echoes back this remembrance in the expression of her 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."5 Such is the interesting use that may be made of the historical parts of Scripture. Such is the " co?nfo7'tv to be derived from the " remem- brance of the Lord 's judgments of old /" And is not the recollec- tion of his li judgments of old'"' with ourselves, 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 ?"6 And that the assurance is therefore warranted alike by experience and by Scripture, " We know that all things work toge- ther for good to them that love God, to them who are the called ac- cording to his purpose."7 53. Horror hath taken hold upon me, because of the wicked that forsake thy laic. The remembrance of the Lord's judgments of old, while it brings comfort to his people as regards themselves, stirs up a poig- nancy 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 wicked- ' 1 Peter i. 12. 2 o pctcr ;; 5_g 3 Isaiah j; g_j , ^ Micah vii jg 5 lb. vii. 19. 6 Psalm xxv. 10. i Rom. viii. 28. 8G EXPOSITION OF PSALM CXIX. ness !'" lying therefore in ruins ! the image of God effaced ! the pres- ence of God departed ! " Horror hath taken hold of me /" 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 to its God. Are you then a believer'.2 then you will be most tender of the honor 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 mur- dering their own souls. But how invariably does a languor respecting our own eternal interest affect the tenderness of our regard for the honor 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 per- ishing ! Not indeed that we are to yield to such a feeling of "hor- ror" as would paralyze all exertion on their behalf. For do we owe them no duty — no prayer — no labor ?2 Shall we look upon souls hurrying on with such dreadful haste to unutterable, ever- lasting torments; and permit them to rush on blinded, unawakened, unalarmed ! If there is a "horror"' to see a brand apparently fitting for the fire, will there not be a wrestling endeavor 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 ?"3 Oh ! if the love of the Saviour and the love of souls were reigning with more mighty influence in our hearts, how much more devoted should we be in our little spheres of labor ! 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 fdlcd with horror in the contemplation of the wicked, what must have been the affliction — what the intensity of His sufferings, "who was hol}T, harmless, undefiled, separate from sinners"4 — yea, " of purer eyes than to behold iniquity"3 — during thirty-three years of con- tinued contact with a world of sin? What shall we say of the condescension of his love, in wearing "the likeness of sinful flesh"6 1 1 John v. 19. 2 Acts xvii. 16—18. 3 Hcb. x. 30, with Deut. xxxii. 35. 4 Heb. vii. 26. 5 Hab. i. 13. Compare Psalm v. 5. 6 Rom. viii. 3. verse 54. 87 — dwelling among sinners — yea, "receiving sinners, and eating with them I"1 Blessed Spirit ! impart to us more of " the mind that was in Christ Jesus !" that the law of God may be increasingly pre- cious 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."* With " the statutes of God" in your hand and in your heart, you are furnished with a song for every step of your way — " 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."3 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 irilgr image" and not your home ; and that " there remaineth a rest for the people of God","4 will sup- port 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 vigor- ous 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 against the debasing, stupefying 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, weari- some, to be a pilgrim without a "song" 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,"6 if " he 1 Luke xv. 2. 2 ps. cxxxvii. 4. 3 Ps. xxiii. 4 Heb. iv. 9. 5 1 Pet. ii. 3. 88 EXPOSITION OF PSALM CXIX. has thus put a new song into your mouth,"1 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 en- tered"2 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."3 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."4 Thus may you go on your pilgrimage, " singing in the ways of the Lord,"5 and commencing a song below, which in the world of praise above, shall never, never cease.6 55. I have remembered thy name, O 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 medita- tion.7 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."8 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 im- pressions 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,"9 and which " springeth up out of darkness."10 It is to eye the character of the Lord as All-wise to appoint, Almighty to secure, All-compas- sionate to sympathize and support. It is to recollect him as a "father pitying his children;"11 as a "friend that loveth at all times,'"12 and that " sticketh closer than a brother."13 And even in those seasons of depression, when un watchfulness or indulgence of sin have brought the darkness of night upon the soul, though "the remembrance of the name of the Lord1' 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 ;"" and that in the first step of our return to our father, we shall find him full of mercy to his backsliding children.15 Thus, though "weeping may endure for a night, joy comcth in the morning."16 i Ps. xl. 3. 2 Heb. vi. 20. 3 jnhn xiv. 2, 3. < Ps. cviii. 1 ; xxxiv. 1. 5 lb. cxxxviii. 5. 6 Rev. iv. 8. ' Ps. lxiii. 5, 6. 8 lb. cxxvii. 2. 9 lb. xcvii. 11. 10 lb. cxii. 4. ll lb. ciii. 13. M Prov. xvii. 17. 13 lb. xviii. 24. » Isa. xxx. 18. 15 See Luke xv. 20—24. »s Ps. xxx. 5. VERSE 56. °9 Study the Lord's revelation of his own name, and what more full perception can we conceive of its support in the darkest mid- nio-ht of tribulations 3 " 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— 1 he Lord the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving ini- quity, transgression, and sin, and that will by no means clear the cruiltv »> Can we wonder that such a name as this should be ex- hibited 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. ■» 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, 0 thou that inhabitest the praises of Israel."3 And from the experience of this source of con- solation, we find the tempted Saviour directing his tempted people to the 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."4 . , 1 . . . The main principles of the Gospel are involved in this remem- brance 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 re- membered-" vho hath" so "declared him!"5 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 char- acter of privilege than of duty, when an enlightened knowledge ot 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" -^A to -remember his name T This you have, be- cause you keep his precepts. Thus you are able to tell the world that "in keeping his commandments there is great reward —that the" work o Righteousness is peace; and the effect of righteous- ness, quietness, and assurance for ever."; Christian let your tes- timony be clear and decided— that ten thousand worlds cannot be- stow the happiness of one day's devotedness to the service of your i Exod. xxxiv. 5-7. * Prov. xvhi. 10. Ps. ix. 10. > ?*• xxii. 2, 3. 4 Isaiah 1. 10. 5 John i. 18; also xiv. 6. Matt. Xi. il. e Psalm xix. 11. ' Isaiah xxxii. 17. 90 EXPOSITION OF PSALM CXIX. Lord. For is it not in this path that you realize fulness of joy in " fellowship with the Father, and with his Son Jesus Christ ?" " He that hath my commandments, and keepeth them, he it is that lov- eth me ; and he that loveth me shall be loved of my Father ; and I will love him, and will manifest my self 'to him — my Father will love him; and we will come unto him, and make our abode with him."1 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 favor of his God. Nor can any enjoy this favor, 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 stat- utes of the Lord right," but they " rejoice the heart."2 There is a sweetness and 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 trea- sury 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 remark- able manifestation of his love — this confidence I was enabled to maintain — not this I hoped for- — but " this 1 had" — it was made my own, " because I kept thy precepts" And how important, in the absence of spiritual enjoyment, to examine, "is there not a cause ?" and what is the cause ? Have not " strangers devoured my strength ; and I knew it not?"3 Is the Lord "with me as in months past?4 — with me in my closet? — with me in my family? — with me at my table? — with me in my daily employments and in- tercourse with the world? When I hear the faithful people of God telling of his love, and saying, " This I had" must I not, if una- ble to join their cheerful acknowledgment, trace it to my unfaith- ful walk, and say, " This I had" not, because I have failed in obedience to thy precepts; because I have been careless 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 ?"s 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 de- voted ness, tenderness of conscience, circumspection of walk, and a determination not to rest, until we can make this grateful acknowl- edgment our own. At the same time, instead of boasting that 1 John xiv. 21, 23, with 1 John i. 3, 4 ; iii. 24. 2 Psalm xix. 8. 3 Hosea vii. 9. 4 Job xxix. 2. 5 jer. vi. 16. VERSE 57. 91 our own arm, our own diligence, or holiness, "have gotten us" into this favor, we shall cast all our attainments at the feet of Jesus, and crown him Lord of all for ever. PART VIII. 57. Thou art my portion, O Lord ; 1 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!"1 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 af- fecting illustration of his departure from God; but that God? sown 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. And in the knowledge and enjoyment of him, can we envy those, who "in their lifetime receive their good things,"4 and therefore have nothing more to ex- pect? Never indeed does the poverty of the worldling's portion ap- pear more striking than when contrasted with the enjoyment of a child of God5 — "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."6 Augustine's prayer was, " Lord, give mc thy- self!"7 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. 1 will bless the Lord who hath given me counsel."s i Psalm iv. 6. 2 ih. xvii. 14. 3 Jer. ii. 13, 13. * Luke xvi. 25; vi. 24. s Comp. Psalm xvii. 14, 15. 6 Luke xii. 19, 20. 7 Da mihi te, Domine. 8 Psalm lxxiii. 25; cxvj. 7; xvi. 5 — 7. 92 EXPOSITION OF PSALM CXIX. Elsewhere the believer makes this confession to himself — "The Lord is my portion — saith my soul?1 Here, as if to prove his sin- cerity, he " lifts up his face unto God."2 — " 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 per- fections 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 subordi- nately loved; but of none but himself must we say — "He is alto- gether lovely?4 " In all things he must have the pre-eminence"3 — one with the Father in our affections, as in his own subsistence.6 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. " I have said — this is my deliberate resolution, — that I woidd keep thy words? Here is the Christian complete— taking the Lord as his " ptortion? and his word as his rule. And what ener- gy for holy devotedness flows from the enjoyment of this our heav- enly portion ! Thus " delighting ourselves in the Lord, he gives us our heart's desire ;"6 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?7 Reader ! inquire — was my choice of this Divine portion con- siderate, free, unreserved ? Am I resolved that it shall be steadfast and abiding ? that death itself shall not separate me from the en- joyment of it? Am I ready to receive a Sovereign as well as a Saviour ?s 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. 58. I entreated thy favor with yny whole heart ; be merciful unto me according to thy word. Delight in the Lord as our "portion? naturally leads us to " entreat his favor'' as " life,"9 and " better than life,"10 to our souls. And if we have " said, that we would keep his words? we shall still "entreat his favor" to strengthen and encourage us in his way. We shall " entreat 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."11 If we have known what unspeakable happiness it is to be brought into the favor of God, "by the blood of Christ;"12 and if "by him also 1 Lam. iii. 24. 2 John xxi. 17. Job xxii. 2(>. 3 Cant, v U). * Col. i. 18. s John x. 30. 6 Psalm xxxvii. 4. 7 Heb. v. 9. 8 See Acts v. 31. s Psalm xxx. 5. 10 lb. Ixiii. 3. u Gen.xxxii.2G. >2 Eph. ii. 13. verse 59. 93 we have access unto that grace wherein we stand,"1 how shall we prize the sense of Divine favor, the light of our Father's counte- nance ! We shall never be weary of this source of daily enjoyment. It is to us as the light of the sun. which shineth every day with re- newed and unabated pleasure. We "joy in God through our Lord Jesus Christ, by whom we have now received the atonement."2 Mercy, however, is the source of that " favor which we entreat ;" and the word is the warrant of our expectation — " Be merciful unto us, according to thy word." As sinners, we need this "favor." As believers, we " entreat" 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 " xohole 'heart" from God — 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 shall seek the Lord thy God, thou shalt find him, if thou seek him with all thine heart and cdl thy soul."z " A whole heart" in seeking the Lord, is the seal of the Lord's heart in returning to us — u 1 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."4 Reader ! if you are a child of God, the favor of God will be to you the " one thing needful." In other things, you will not ven- ture to choose for yourself; "for who knoweth what is good for man in this life?"5 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. 1 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 ivays 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 sunbeam in the word of truth — '•' the wicked shall be turned into hell, and all the nations that for- get God."0 When "no man repenleth him of his wickedness, say- ing, What have I done ?"7 — this banishing of reflection is the char- acter 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?8 where am I? what have I been? i Rom. v. 1, 2. 2 lb. v. 11. 3 Deut iv. 29. < Jer. xxxii. 41. 5 Eccl. vi. 12. 6 psaim jx. 17. 7 jer. viii. 6. 8 How utterly unmeaning was the celebrated aphorism of antiquity, " Know thyself," until explained and illustrated by the light of Revelation ! 94 EXPOSITION OF PSALM CXIX. 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 prospecL for its happiness 1 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.'1 The resolution is formed, '"1 will arise,"2 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 God3 involves the whole work of repentance. The wanderer thinks on his own ways, and turns his feet unto the tes- timonies of his God; witnessing, to his joyful surprise, every hin- drance removed, the way marked with the blood of his Saviour, and his Father's smiles in this way welcoming his return home- ward. This turn is the practical exercise of a genuine faith; and " because he considereth, and turneth away from all his trans- gressions that he hath committed, he shall surely live — he shall not die !"« But this considerate exercise is needed not only upon the first in- stance 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;"5 without which, disorder and confusion will bewilder our steps. Probably David did not know how far his feet had back- slidden 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.6 He will also thankfully accept the chastening rod, as the Lord's ap- pointed 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,"7 — and so deaf are they from the constitution of their sinful nature, to the or- dinary 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 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 !" I Compare 2 Kings vii. 4. 2 Luke xv. 18. 3 lb. 17. 4 Ezek. xviii. 28. 5 Psalm iv. 4. 6 See Isa. xxx. 21. 7 Psalm lxxviii. 57. VERSE 60. 95 60. J made haste, and delayed not to keep thy commandments. A superficial conviction brings with it a sense of duty with- out constraining to it. Men stand reasoning and doubting, instead of making haste. But a sound conviction sweeps away all excuses and delays. No time will be lost between making and perform ino- resolutions. Indeed, in a matter of life and death — of eternal life and eternal death1 — 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 you will hear his voice"3 — "make haste, and de- lay 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, convic- tions, left to chance to grow, will prove as powerless as the "seven green withs" to bind the giant Samson.5 If ever delays are danger- ous, much more are they in this concern of eternity. 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 affection is kindled towards the Saviour, give immediate expression to its voice. If any grace is reviving, let it be called forth into instant duty. This is the best — the only — ex- pedient 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 in- terruption, 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."6 When Matthew heard the voice — " Follow me— he left all, rose up and followed him."7 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 received him joyfully."8 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 1 See Deut. xxx. 18. 2 Acts xxiv. 25. 3 Heb. iv. 7. 4 Hosea vi. 4. s Judges xvi. 9. 6 Luke xv. 18—20. t ib. v. 27, 28. Comp. Matt. iv. 18—22. 8 Luke xix. 5, 6. Compare also the example of Paul, Gal. i. 15, 16. 96 EXPOSITION OF PSALM CXIX. quickening spirit of the heart. Guard them with unceasing watch- fulness. Nourish them with believing prayer. " 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 in- active. " Stir up the gift of God which is in thee."3 Every exer- cise, every motion, adds grace to grace, and increases its vigor, health, and fruitf ulness. 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 strength- ens the disposition, until a continued succession has formed a ready and active habit of godliness. Thus the Lord works in set- ting 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."6 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 1 betaken myself earlier to a hearty interest in the ways of God, how much more knowl- edge, experience and comfort should I have attained ! how much more honor should I have brought to God ! how much more profit to my fellow-sinners ! Remember — every day of carnal pleasure or lukewarm formality is a day lost to God — to your own happi- ness— 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,"7 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 re- sistance 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 sutler, which will once again make the ways of God "pleasantness and peace" to your soul. 1 1 Tim. iv. 7. 2 1 Thess. v. 19. 3 2 Tim. l. 6. * Mark iii. 5. 6 Psalm exxix. 8. e Matt. iii. 7. Heb. vi. 18. ' John x. 27. VERSE 61. 97 61. The bands of the wicked have robbed me ; but I have not for gotten 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 able to give us much more than" our love for him.1 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 por- tion. "Yea, doubtless, and I count all things but loss for the ex- cellency 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 posses- sion 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 blessings indeed we lose, are but as a feather compared with the blessings which we retain. The Provi- dence of God is abundant support for his children. Their pros- pects (not to speak of their present privileges) effectually secure them from ultimate loss, even in the spoiling of their worldly all.7 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."8 We have indeed little reason to be frightened from religion by the anticipation of its trials. Tbe 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 brightest day of tbe ungodly. The hope of the crown will enable us to bear the cross, and to realize its sanctifying support as a mat- ter for unbounded praise. But how desolate are the poor votaries of the world in the hour i 2 Chron. xxv. 9. Comp. Job xlii. 10— 12. 2 See 1 Sam. xxx. 1— 3. 3 2 Cor. iv. 18. Heb. xi. 1. < Phil. iii. 8. 5 1 Sam. xxx. 6. « Job i. 13- 17, 20. ^ See Mark. x. 29, 30. 8 Heb. x. 34. 7 »0 EXPOSITION OF PSALM CXIX. of trouble ! Ignorant of the all-sufficiency of the refuge of the Gos- pel ; 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 I1 Would that we could persuade them to cast their souls in penitence and faith before his blessed cross !2 The burden of sin, as Bunyan's pilgrim found, would then drop from their backs. And this 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 with- out 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"3 — where our joys will be immediate — unclouded — eternal. Thus our portion embraces both worlds. Our present "joy no man taketh from us ;"4 and we have " laid up treasure in heaven," where the bands of the wicked can " never break through, nor steal."5 Christian ! Does not your faith realize a subsistence of things not seen? The only reality in the apprehensions 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 remem- ber— 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."5 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.''''' 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 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 favor of God. His diligence in this heavenly work was the spontaneous effusion of a heart "filled with the Spirit."8 Presenting the morning and evening service " seven times a day,"9 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.10 Now 1 See Matt. xi. 28. * I Peter v. 7. 3 Rev. xxi. 23. < John xvi. 22. 6 Matt. vi. 20. 6 Phil, iv, 18 ; also 2 Cor. vi. 10. i Verse 92. 8 Eph. v. 18. s See verses 147, 148, 164. i° See Ps. lxxvii. 3, 4. verse 63. 99 they were given to the privileged employment of praise.1 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.* A most exciting example — especially for the child of sorrow, when " wearisome nights are appointed to him," and he " is full of toss- ings to and fro unto the dawning of the day !"3 Thus " let the saints be joyful in glory ; let them sing aloud upon their beds."* We observe this Christian enjoyment under circumstances of out- ward trial. When " at midnight — their feet made fast in the stocks — Paul and Silas prayed, and sang praises to God;"5 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 " weakness of the flesh" overpowering the " willing- ness of the Spirit."6 But after making all due allowances for con- stitutional infirmity, how far are we " instant in season and out of season" in the " mortification of the flesh?"7 Do we earnestly seek for a heart delighting in heavenly things ? 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,"8 we shall " mount upwards with eagles' wings,"9 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 fer- vent would be our prayers — how much more fruitful in blessings — were they enlivened with more abundant delight in the ' angelical work of praise.'10 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 honor, and glory, and blessing."11 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.12 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 unwea- ried service of heaven.13 63. I am a companion of all them that fear thee, and of (hem 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.1* These two features identify the same character ; as cheerful obedi- ence is always the fruit of filial fear. These then are the Lord's 1 Ps. xlii. 8. Comp. Job xxxv. 10. 2 lb. exxxix. 17, 18. 3 Job. vii. 3, 4. * Ps. cxlix. 5. s Acts xvi. 24, 23. 6 Matt. xxvi. 41. 7 1 Cor. ix. 27. s Verse 25. » Isaiah xl. 31. I0 Baxter. ll Rev. v. 12. 12 See lb. xv. 3, 4. » lb. iv. 8. » Compare Psalm ciii. 17, 18. 100 EXPOSITION OF PSALM CXIX. people ; and union with him is in fact union with them. Some- times the society of the refined and intelligent of this world may be more congenial to our natural taste. But ought there not be a restraint here? Ought not the Christian to say, "Surely the fear of God is not in this place fn and " should I love them that hate the Lord ?"2 Let those of us, who live in close, and to a certain degree necessary, contact with the world, subject their hearts to an even- ing 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 V 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 effect of communion with God.3 The calls of duty, or the leadings of providence, may indeed un- avoidably connect us with those, who " have no fear of God before their eyes." Nor should we repel them from religiously affecting a sullen or uncourleous4 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;"5 to forget the broad line of separation between us and them; and to venture into the most hazardous atmosphere. If indeed our hearts were ascend- ing, 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 incomparably above all. They will be our companions in an eter- nal 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 neigh- bor ?"6 " Iron sharpeneth iron."7 If then " the iron be blunt," this will be one of the best means of " whetting the edge."8 The most i Gen. xx. 11. 22 Chron. xix. 2. 3 See 1 John i. 3—7. * See 1 Pet. iii. 6. 6 Prov. xxii. 28. 6 lb. xii. 2G. i lb. xxvii. 17. 8 See Eccl. x. 10. VERSE G4. 101 established servants of God gladly acknowledge the sensible refresh- ment of this union of heart.1 It is marked in the word of God, as the channel of the communication of heavenly wisdom2 — as a fea- ture in the character of the citizens of Zion3 — and as* that disposition, which is distinguished with manifest tokens of the Saviour's pres- ence ;4 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.'5 64. The earlh, O 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 enjoy m nt 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 ufull of the mercy of the Lord /" "O Lord, how manifold are thy works ! in wisdom has thou made them all. The earth 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."' And how does the contemplation of the Lord's " mercy''' in provi- dence 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."7 lAs thou dost largely bestow thy blessings upon all creatures according to their nature and con- dition, 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.'8 As an ignorant sinner, " what I see not, teach thou me."9 " 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 1 Comp. 1 Sam. xxiii. 16. Psalm xvi. 3. Acts xxviii. 15. Rom. i. 11, 12. 2 Cor. vii. 6, 7. 2 Prov. xiii. 20. 3 Psalm xv. I, 4. Comp. Psalm xvi. 3, and especially 1 John iii. 14. « Luke xxiv. 15, 32. 5 Mai. iii. 16, 17. 6 Psalm civ. 24; cxlv. 15, 16. i lb. xxxvi. 6 — 8. s Diodati. " It. is worthy of especial notice, how often, and in what varied connec- tions, 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, ns 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. 9 Job xxxiv. 32. 102 EXPOSITION OF PSALM CXIX. 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."1 Every good, according to its character and de- gree, is diffusive. And thus the goodness or mercy of God per- vades his whole universe — natural — plentiful — free— communica- tive.2 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 pic- ture of misery, not of mercy ; and only ministers occasion for com- plaint against the Creator. But the believer— feeling the infinite and eternal desert of sin — cannot but know that the lowest exer- cise of goodness in God is an act of free undeserved mercy. No wonder then that he sees mercy in everything — 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 provo- cations? What multitude— what weight— what variety of mercy doth he still shower upon us ! Even our hair— though seemingly so unimportant — the seat of loathsome, defiling, and even mortal disease, is the object of his special care.3 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 those exer- cises 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 ;"4 but who is also the medium, through which our temperal 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 cru- cified 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 pur- 1 Eph. iii. 19. 2 Verse 68. 3 Matt. x. 30. * Eph. i. 3. VERSE 65. 103 chased 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 Is- rael1) 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, I will in no toise cast out."2 PART IX. ■i 65. Thou hast dealt well with thy servant, O Lord, according unto thy word. There is a time for all things in the believer's experience — for confession, prayer, praise. This Psalm mostly expresses the pro- fessions and prayers of the man of God — yet mingled with thank- ful acknowledgment of mercy. He had prayed, " Deal bountifully with thy servant."* Perhaps here is the acknowledgment of the answer to his prayer, " Thou hast dealt well with thy servant, O Lord, according unto thy word? And who among us has not daily reason to make the same acknowledgment? Even in those trials, when we have indulged hard thoughts of God, a clearer view of his judgments, and a more simple dependence upon his faithfulness and love, will rebuke our impatience and unbelief, and encourage our trust.4 Subsequent experience altered Jacob's hasty view of the Lord's dealings with him. In a moment of peevish- ness, the recollection of the supposed death of a beloved son, and the threatened bereavement of another, tempted him to say, " All these things are against me."5 At a brighter period of his day, when clouds were beginning to disperse, we hear that " the spirit of Jacob revived. And Jacob said, It is enough; Joseph my son is yet alive, I will go and see him before I die."6 And when his evening sun was going down almost without a cloud, in the believ- ing act of "blessing the sons of" his beloved "Joseph,"7 how 1 Comp. 1 Kings xx. 31. 2 jonn vi. 37. 3 Verse 17. 4 " If all the sad losses, trials, sicknesses, infirmities, griefs, heaviness, and incon- stancy of the creature be expounded to be, as I am sure they are, the rods of the jealousy of a Father in heaven, contending with all your lovers on earth, though there were millions of them, for your love, to fotch it home to heaven, single, unmixed, you will forgive (if we may use that word) every rod of God, and ' let not the sun go down upon your wrath ' against any messenger of your afflicting and correcting Father." — Ruther- ford's Letters. s Gen. xlii. 36. s lb. xlv. 27, 28. * Heb. xi. 21. 104 EXPOSITION OF PSALM CXIX. clearly does he retract the language of his former sinful impatience ! — "God before whom my fathers, Abraham and Isaac, did walk — the God which fed me all my life long unto this day — the Angel which redeemed me from all evil, bless the lads."1 This surely was in the true spirit of the acknowledgment, Thou hast dealt well with thy servant, O Lord, according to thy word. And how is it that any of us have ever harbored a suspicion of xinbelief? Has God in any one instance falsified his promise? Has "the vision" failed to come at the end? Has it ever "lied?"2 Has he not "confirmed his promise by an oath," "that we might have two immutable things" as the ground of "strong consola- tion ?"3 Any degree less than the full credit that he deserves, is admitting the false principle, that God is a man that he should lie, and the son of a man that he should repent. It weakens the whole spiritual frame, shakes our grasp of the promise, destroys our pres- ent comfort, and brings foreboding apprehensions of the future. Whereas, if we have faitli and patience to wait, — "in the mount the Lord shall be seen."4 " All things" may seem to be " against us," while at the very moment under the wonder-working hand of God, they are "working together for our good."5 When therefore we " are in heaviness through manifold temptations," and w7e dis- cover a "needs be" for it all, and "the trial of faith is found unto praise and honor and glory"6 — when we are thus reaping the fruit- ful discipline of our Father's school,7 must we not put a fresh seal to our testimony, " Thou hast dealt well with thy servant, O Lord ?" But why should we delay our acknowledgment till we come out of our trial? Ought we not to give it even in the midst of our "heaviness?"8 Faith has enabled many, and would enable us, to " glorify God in the fires ;''9 to " trust" him, even when " walking in darkness, and having no light ;"10 and, even while smarting under his chastening rod, to acknowledge, that he " has dealt well with Us.n But if I doubt the reasonableness of this acknowledgment, then let me, while suffering under trial, endeavor to take up different language. 'Lord, thou hast dealt ill with thy servant; thou hast not kept thy word.' If in a moment of unbelief my impatient heart, like Jacob's, could harbor such a dishonorable suspicion, my conscience would soon smite me with conviction — 'What! shall I, who am "called out of darkness into marvellous light" — shall I, who am rescued from slavery and death, and brought into a glo- rious state of liberty and life, complain ? Shall I, who have been redeemed at so great a price, and who have a right to " all the promises of God in Christ Jesus,"11 and who am now an " heir of God, and joint heir with Christ"12— murmur at my Fathers will ? ' Gen. xlviii. 15, 16. * Hab. ii. 3. 3 Hob. vi. 17, 18. 4 Gen. xxii. 14. See Scott in loco. 5 Rom. viii. 28. 6 1 Peter i. 6, 7. 7 Heb. xii. 11. 8 Verses 71, 75. " In everything {there/ore including affliction) by prayer and suppli- cation, with thanksgiving," &c. Phil. iv. 6. Compare also 1 Thess. v. 18. • Isaiah xxiv. 15. 10 lb. 1. 10. »l 2 Cor. i. 20. ■« Rom. viii. 17. VERSE 66. 105 Alas, that ray heart should prove so foolish, so weak, so ungrateful ! Lord ! I would acknowledge with thankfulness, and yet with humil- iation, " Thou hast dealt well with thy servant, according to thy wordJ1 But how sinfully do we neglect these honorable and cheer- ing acknowledgments ! Were we habitually to mark them for fu- ture remembrance, we should be surprised to see how their num- bers would multiply. " If we should count them, they are more in number than the sand."1 And truly such recollections — enhancing every common, as well as everv special mercy — would come up as a sweet savor to God "by Christ Jesus."2 "Bless the Lord, O my soul, and all that is within me bless his holy name ; and forget not all his benefits."3 66. Teach me good judgment and knowledge ; for I have believed thy com- mandments. If the perception of the Lord's merciful dealings with my soul is obscure — Teach me good judgment and knowledge. Give me a clear and enlarged apprehension, that I may be ready with my acknowledgment — All the paths of the Lord are mercy and truth.* Or even with an enlightened assurance of his wise and faithful dispensations, still would I urge this petition before him, as needful for every step of my path. Indeed this prayer illustrates the sim- plicity and intelligence of Christian faith — always desiring, asking, and expecting the most suitable blessings. For what blessings can be more suitable to an ignorant sinner, than good judgment and knowledge: "knowledge" of ourselves, of our Saviour, of the way of obedience — -and " good judgment ," to apply this knowledge to some valuable end ? These two parts of our intellectual furniture have a most important connection and dependence upon each other. " Knowledge" is the speculative perception of general truth. "Judg- ment* is the practical application of it to the heart and conduct. No school, but the school of Christ, no teaching, but the teaching of the Spirit — can ever give this " good judgment and knowledge." Sol- omon asks it for himself6 — Paul for his people.6 Both direct us to God as the sole fountain and author.7 We cannot fail of observing a very common defect in Christians — warm affections connected with a blind or loose judgment. Hence too often a lightness in religion, equally unsteady in profession and 1 Psalm exxxix. 18. 2 Heb. xiii. 15. 3 Psalm ciii. 1, 2. * lb. xxv. 10. s i Kings iii. 9. 6 Phil. i. 9, 10. Col. i. 9. 7 Prov. ii. 6. 1 Cor. i. 5. 2 Tim. i. 7. It is recorded of one of the Reformers, that, when he had well acquitted himself in a public disputation, a friend begged to see the notes, which he had been observed to write, supposing that he had taken down the argu- ments of his opponents, and sketched the substance of his own reply. Greatly was he surprised to find that they consisted simply of these ejaculatory petitions — " More light, Lord,— more light, -more light!" How fully was the true spirit of prayer compressed in these short aspirations ! Could they fail of success 1 " If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not ; and it shall be given him." James i. 5. Greenham, being asked his judgment of some important mat- ters, answered : " Sir, neither am I able to speak, nor you to hear ; for we have not prayed. I may indeed talk, and you may answer, as natural men ; but we are not now prepared to confer as children of God." Works, p. 19. 106 EXPOSITION OF PSALM CXIX. in practice — easily satisfied with a narrow compass in the vast field of Scripture, instead of grasping a full survey of those truths, which are so intimately connected with our Christian establishment and privilege. Much perplexing doubt, discouragement, and fear ; much mistaken apprehension of important truth, much coldness and back- sliding of heart and conduct, arises from the want of an accurate and full apprehension of the scriptural system. This prayer has a special application to the tender and sensitive child of God. The disease of his constitution is too often a scrupu- lous conscience — one of the most active and successful enemies to his settled peace and quietness.1 The faculty of conscience par- takes with every other power of man of the injury of the fall ; and therefore, with all its intelligence, honesty, and power, is liable to misconception. Like a defect of vision, it often displaces objects : and, in apparently conflicting duties, that which touches the feel- ing, or accords with the temper, is preferred to one, which though more remotely viewed, really possessed a higher claim. Thus it pronounces its verdict from the predominance of feeling, rather than from the exercise of judgment — more from an indistinct perception of the subject presented to the mind, than from a simple immediate reference " to the law and testimony." Again — matters of trivial moment are often insisted upon, to the neglect of important princi- ples.2 External points of offence are more considered, than the ha- bitual mortification of the inward principle. Conformity to the world in dress and appearance is more strongly censured than the general spirit of worldliness in the temper and conduct of outward non-conformists ; while the spirit of separation from the world {which may exist in a somewhat wider range of Christian liber- ty, than the narrow perception of some professors has conceived,3) is totally disregarded. Thus are non-essentials confounded with fundamentals — things indifferent with things unlawful, from a nar- row misconception of what is directly forbidden and allowed.4 Con- science, therefore, must not be trusted without the light of the word of God ; and most important is the prayer, " Teach me good judg- ment and knowledge? The exercises of this state of feeling are both endless and cause- less. In the well-intended endeavor to guard against a devious track, the mind is constantly harassed with an over-anxious in- quiry, whether the right path is accurately discovered ; and thus at once the pleasure and the progress of the journey are materially 1 " Scruple," as Bishop Taylor justly observes, " is a little stone in the foot. If you set it on the ground, it hurts you. If you hold it up, you cannot go forward. It is a trouble, when trouble is over; a doubt, when doubts are resolved ; a little party behind the hedge, when the main army is broken and cleared ; and when conscience is in- structed in its way, and girt for action, a light trifling reason, or an absurd fear, hinders it from beginning the journey, or proceeding in the way, or resting at the journey's end." Duct. Dubitant. Book i. chap. vi. See Calvin's lively description of scrupulosity in Scott's Analysis of his Institutes. — Continuation of Milner, iii. 563. 2 Col. ii. 18. 3 See 1 Cor. viii. 4, 7. 4 " Measuring actions by atoms is the way, not to govern, but to disorder, conscience.-' — Bishop Taylor, ut supra. VERSE 66. 107 hindered. The influence, therefore, of this morbid sensibility is strenuously to be resisted. It renders the strait way more strait. It retards the work of grace in the soul. It is usually connected with self-righteousness. It savors of, and tends to produce, hard thoughts of God. It damps our cheerfulness in his service, and un- fits us for the duty of the present moment. What, however, is more than all to be deprecated, is, that it multiplies sin ; or, to speak more clearly, it superinduces another species of sin, besides the ac- tual transgression of the law of God. For opposition to the dictates of conscience in any particular is sin, even though the act itself may be allowed by the law of God. We may, therefore, sin in the act of doing good, or in obedience to the liberty and enjoyment of the Gospel,°as well as in the allowed transgression of the law. In- deed under the bondage of scrupulous conscience, we seem to be entangled in the sad necessity of sinning. The dictates of con- science, even when grounded upon misconception, are authorita- tive.1 Listening to its suggestions may be sinning against the lib- erty, wherewith Christ has made us " free," and in which we are commanded to " stand fast."2 No human authority can free from its bonds. Resistance to its voice is disobedience to God's vice- gerent, and therefore, in a qualified sense at least, disobedience to God himself. And thus it is sin, even when that which conscience condemns may be innocent.3 The evil of a scrupulous conscience may often be traced to a diseased temperament of body, to a naturally weak or perverted un- derstanding, to the unfavorable influence of early prejudice— to a want of simple exercise of faith, or perception of the matters of faith. In these cases faith may be sincere, though weak ; and the sin, such as it is, is a sin of infirmity, calling for our pity, forbear- ance, prayer, and help. In many instances, however, wilful igno- rance, false shame that will not inquire, or a pertinacious adherence to deep-rooted opinion is the source of the disease. Now such persons must be roused, even at the hazard of wounding the conscience of the more tenderly scrupulous. But as the one class decidedly sin, and the other too frequently indulge their infirmity, the excitement will probably be ultimately useful to both. Both need to have the conscience enlightened; and to obtain "a right judgment in all things"— by a more diligent " search in the Scriptures"— by "seek- ing the law at the mouth of the priest"4— and, above all, by earnest prayer with the Psalmist—" Teach me good judgment andkuoirl- edgeJ' Thus they will discern between what is imperative, and what is indifferent: what is lawful, and what is expedient. If i See Rom. xiv. 14. "To him that esteemeth anything to be unclean, (though clean by the express appointment of God, Acts x. 9-15, 1 Tim. iv. 3—5, and only ' unclean therefore by the misconception of conscience,) tohim it is unclean,"— l. e., he must not touch it upon the ground of conscience, though the Gospel allowed the use of it, and it was an infringement of Christian liberty to abstain from it. Thus did bis ignorance make to himself an occasion of sin. . nn 0„ 2 Gal. v. 1, with iv. 9, 10. 3 Compare Rom. xiv. 20-23. < Mai. ii. 7. See the example of the primitive church, Acts xv. 1, i. 108 EXPOSITION OF PSALM CXIX. "whatsoever is not of faith is sin," then the only prospect of the removal of the doubt will be increase of faith- — that is, a more full persuasion of the Divine warrant and instruction.1 " Howbeit there is not in every one this knowledge ;"2 yet the exhortation speaks alike to all — " Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ."3 Indeed the most favorable symptoms of scrupulosity (except where the disease originates in external causes) partake of the guilt of wilful ignorance ; because none can be said sincerely to ask for "good judgment and knowledge" who do not diligently improve all means of obtaining it. If, therefore, the scru- pulous shrink from honestly seeking the resolution of their difficul- ties in private conferences (where they are to be had) with ministers or experienced Christians, so far they must be considered as wil- fully ignorant. We would indeed " receive them," " bear with their infirmities,"4 and encourage them to expect relief from their hard bondage in the way of increasing diligence, humility, and prayer. While their minds are in doubt concerning the path of duty, their actions must be imperfect and unsatisfactory. Let them, there- fore, wait, inquire, and pray, until their way be made plain. This done, let them act according to their conscience, allowing nothing that it condemns, neglecting nothing which it requires. The re- sponsibility of error (should error be eventually detected) will not be — the too implicit following of the guidance of conscience — but the want of due care and diligence for its more clear illumination. Generally, however, the rule will apply — "If thine eye be single, thy whole body shall be full of light."5 But, besides the scrupulous conscience, the imperfectly enlight- ened conscience presents a case equally to be deprecated. Often does it charge to a sinful source those incessant variations of feel- ing, which originate in bodily indisposition, or accidental influence of temptation. Sins of infirmity are confounded with sins of indul- gence ; occasional with habitual transgressions of duty. Only a part of the character is brought under cognizance ; and while short comings or surprisals are justly condemned ; yet the exercise of contrition, faith, love, and watchfulness, is passed by unnoticed. Thus the Gospel becomes the very reverse of the appointment of its gracious Author.6 It brings ashes for beauty, mourning for the oil of joy, and the spirit of heaviness for the garment of praise. If this evil is " not a sin unto death," it is " a sore evil under the sun," which may often give occasion for the prayer — " Teach me good judgment and knowledge;" that, in the simplicity of faith, I may be blessed with a tender conscience, and be delivered from the bondage of a scrupulous, and from the perplexity of an unenlight- 1 Rom. xiv. 5. 2 1 Cor. viii. 7. 3 2 Peter Hi. 18. * Rom. xiv. 1 ; xv. 1. 5 Matt. vi. 22. Compare Prov. xxiv. 5. For a similar view of this case, see Baxter's Christian Directory, Book i. chap. iii. The sacrifices appointed for sins of ignorance under the law, (Lev. iv.,) mark God's sense of this case; while the frequent breaches of Christian unity and forbearance arising from it may well justify this extended consid- eration of it. 6 Compare Isaiah lxi. 3. VERSE 67. 109 ened conscience. Let my heart never condemn me where it ought not. Let it never fail to condemn me where it ought. But alas ! the perception of our need of this " good judgment and knowledge" is far too indistinct and uninfluential. We need to cry for these valuable blessings with deeper earnestness, and more diligent and patient waiting upon God. Divine wisdom is a treasury, that does not spend by giving : and we may ask to be en- riched to the utmost extent of our wants, "in full assurance of faith." But this faith embraces the whole revelation of God — the commandments as well as the promises. And thus it becomes the principle of Christian obedience. For can we believe these com- mandments to be as they are represented—" holy, just, and good," and not delight in them?1 "In those is continuance*' — saith the prophet — " and we shall be saved."2 Convinced of their perfection, acknowledging their obligations, loving them, and living in them, we shall "come to full age" in the knowledge of the Gospel, and, " by reason of use have our senses exercised to discern good and evil."3 67. Before I was afflicted I went astray ; but now have I kept thy word. The teaching of good judgment and knowledge will lead us to deprecate, instead of desiring, a prosperous state. But should the Christian, by the appointment of God, be thrown into this seductive atmosphere, he will feel the prayer that is so often put into his lips, most peculiarly expressive of his need — " In all time of our wealth — Good Lord, ! deliver us !"*■ A time of wealth is indeed a time of special need. It is hard to restrain the flesh, when so many are the baits for its indulgence. Such mighty power is here given to the enemy, while our perception of his power is fearfully weakened ! Many and affecting instances are recorded of the heart of the Lord's people, in the deadening influence of a proud and worldly spirit.5 But the unmitigated curse to the ungodly is written as with a sun- beam for our warning — " When Jeshurun waxed fat, he kicked — I spake unto thee in thy prosperity ; but thou saidst, I will not hear.''6 But how awful will be the period, when the question shall speak to the conscience with all the poignancy of self-convic- tion— " What fruit had ye then in those things whereof ye are now ashamed?" What is the end of this flowery path? "Death?"7 " Surely thou didst set them in slippery places : thou castest them down into destruction. How are they brought into desolation as in a moment ! They are utterly consumed with terrors !"'3 " the pros- perity of fools shall destroy them."9 Our Saviours allotment for his people — "In the world ye shall have tribulation"10 — marks not less his wisdom than his love. This is the gracious rod, by which he scourges back his prodigal children 1 Rom. vii. 12, with 22. 2 Tsa. Ixiv. 5. 3 Heb. v. 14. * Litany. 5 The histories of David, 1 Chron. xxi. 1 — 4; Solomon, 1 Kinjjs xi. 1 — 8; Uzziah, 2 Chron. xxvi. 1(3; and Hezekiah, 2 Chron. xxxii. 25 — 32, will readily occur to the mind. 6 Deut. xxxii. 15. Jer. xxii. 21. i Rom. vi. 21. « Psalm Ixxiii. 18, 19. 9 Prov. i. 32. io John xvi. 33. Acts xiv. 22. 1 Thess. iii. 3. 110 EXPOSITION OF PSALM CXIX. to himself. This is the wise discipline, by which he preserves them from the poisoned sweetness of carnal allurements, and keeps their hearts in a simple direction towards himself, as the well-spring of their everlasting joy. With all of them this one method has been pursued. All have been taught in one school. All have known the power of affliction in some of its varied forms of inward conflict or outward trouble. All have found a time of affliction a time of love. All have given proof, that the pains bestowed upon them have not been in vain. Thus did Manasseh in affliction beseech "the Lord, and humble himself greatly before the Lord God of his fathers."1 Thus also in afflictions the Lord " heard Ephraim be- moaning himself ;"2 and beheld Israel "seeking him early,"3 and the forlorn wandering child casting a wishful, penitent look towards his Father's house, as if the pleasures, that had enticed his heart from home, were now embittered to the soul.4 And thus the Christian can give some account of the means by which his Father is leading and preparing him for heaven. Per- haps he did not at first see the reason.5 It was matter of faith, not of consciousness. But in looking back, how clear the path, how valuable the benefit — Before I was afflicted, I went astray : but nov) have I kept thy word. I never prized it before. I could, in- deed, scarcely be said to know it. I never understood its comfort until affliction expounded it to me. I never till now saw its suita- bleness to my case. But what an heightened aggravation of guilt, when these especial mercies fail of their gracious end — when van- ity, wTorldliness, and sin still reign with uncontrolled sway ! Ah ! when sinners are unhumbled "under the mighty hand of God"— when they are afflicted, and not purged by affliction — when it is said of them — " They received not correction"6 — it seems the fore- runner of that tremendous judgment — "Why should ye be stricken any more."7 Heavenly Father ! keep thy poor weak erring child from this fearful doom. Let not that measure of prosperity, which thou mayest be pleased to vouchsafe, prove my curse. But especially let every cross, every affliction, which thou art pleased to mingle in my cup, conform me more to my Saviour's image, restrain my heart from its daily wanderings, and give thy holy ways and word to my soul, and give me sweeter anticipations of that blessed home, where I shall never wander more, but find my eternal happiness in " keep- ing thy word" G8. Thou art good, and docst good ; teach me thy statutes. The blessed effects of chastisement, as a special instance of the Lord's goodness, might naturally lead to a general acknowledg- ment of the goodness of his character and dispensation. Judging in unbelieving haste, of his providential and gracious dealings, fee- 1 2 Chron. xxxiii. 12. Compare Dan. iv. 3G, 37. 2 Jer. xxxi. 18, 19. 3 Hosca v. 15; vi. 1. 2. 4 Luke xv. Ifi, 17. 5 See Heb. xii. 11. 6 Zeph. iii. 2. 7 Isaiah i. 5. VERSE 68. Ill ble sense imagines a frown, when the eye of faith discerns a smile, upon his face ; and therefore in proportion as faith is exercised in the review of the past, and the experience of the present, we shall be prepared with the ascription of praise — i: Thou art good" This is indeed the expression1 — -the confidence2 — the pleading3 — of faith. It is the sweet taste of experience — checking the legality of the conscience, the many hard and dishonorable thoughts of God, and invigorating a lively enjoyment of him. Indeed ' this is the true and genuine character of God. He is good4 — He is goodness. Good in himself — good in his essence — good in the highest degree. All the names of God are comprehended in this one of " Good."s All the acts of God are nothing else but the effluxes of his good- ness, distinguished by several names according to the object it is exercised about. When he confers happiness without merit, it is grace. When he bestows happiness against merit, it is mercy. When he bears with provoking rebels, it is long-suffering. When he performs his promise, it is truth. When he commiserates a dis- tressed person, it is pity. When he supplies an indigent person, it is bounty. When he succors an innocent person, it is righteous- ness. And when he pardons a penitent person, it. is mercy. All summed up in this one name — Goodness. None so communica- tively good as God. As the notion of God includes goodness, so the notion of goodness includes diffusiveness. Without goodness he would cease to be a Deity ; and without diffusiveness he would cease to be good. The being good is necessary to the being God. For goodness is nothing else in the notion of it but a strong incli- nation to do good, either to find or to make an object, wherein to exercise itself, according to the propension of its own nature. And it is an inclination of communicating itself, not for its own interest, but for the good of the object it pitcheth upon. Thus God is good by nature ; and his nature is not without activity. He acts consist- ently with his own nature ; — ' Thou art good, and doest good.'"6 ■ How easily is such an acknowledgment excited towards an earth- ly friend ! Yet who has not daily cause to complain of the coldness of his affections towards his God ? It would be a sweet morning's reflection to recollect some of the innumerable instances, in which the goodness of God has been most distinctly marked ; to trace them in their peculiar application to our own need; and above all to mark, not only the source from which they come, but the channel through which they flow. A view of covenant love does indeed make the goodness of God to shine with inexpressible brightness 1 Hcb. xi. 6. 2 Nahum i. 7. 3 Psalm xxv. 7; Ixxxvi. 5. i lb. xxxiv. 8, with Micah vii. 18. 5 The revealed "goodness" of God made to Moses in answer to his prayer — " I beseech thee show me thy glory" — shows it to be not a single attribute, or a display of any par- ticular feature of the Divine character, but rather the combined exercise of all his perfec- tions. Exodus xxxiii. 18, 19. with xxxiv. 5 — 7. 6 Chamock's Works, vol. i. 581, 585, 588. For another exquisite view (parallel, and in some degree identical, with Charnock) of this " perfecting perfection, which crowns and consummates all the rest," — see Howe's Works, 8vo. edit. 1822, viii. pp. 107 — 111. 112 EXPOSITION OP PSALM CXIX. " in the face of Jesus Christ j"1 and often when the heart is con- scious of backsliding, does the contemplation of this "goodness" under the influence of the Spirit, prove the Divinely-appointed means of " leading us to repentance."2 Let us therefore wait on, even when we see nothing. Soon we shall see, where we did not look for it. Soon we shall find goodness unmingled— joy uncloud- ed, unspeakable, eternal. Meanwhile, though the diversified manifestations — the materials of our happiness — in all around us — be countless as the drops of sand and the particles of dew — yet without heavenly teaching they only become occasions of our deeper misery and condemnation. It is not enough that the Lord gives — he must teach us his statutes. Divine truths can only be apprehended by Divine teaching. The scholar, who has been longest, taught, realizes most his need of this teaching, and is most earnest in seeking it. Indeed "the earth is full of the goodness of the Lord," yet we may be utterly ignorant of it. The instances of goodness in the shape of a cross, we consider lo be the reflection on it. Nothing is goodness in our eyes that crosses our own inclination. We can hardly bear to hear of the cross, much more to lake it up. We talk of goodness, but yield to discon- tent. We do not profess to dislike trial — only the trial now pressing upon us — any other cross than this — that is, my will and wisdom rather than God's. Is there not therefore great need of this prayer for Divine teaching, that we may discern singly the Lord's mercies so closely crowded together, and make the due improvement of each? Twice before had the Psalmist sent up this prayer and plea.3 Yet he seems to make the supplication ever new by the freshness and vehemency of his desires. And let me ever make it new by the remembrance of that one display of goodness, which casts every other manifestation into the shade — " God so loved the world, that he gave his only-begotten Son."4 This constitutes of itself a complete mirror of infinite and ever- lasting goodness — the only intelligent display of his goodness — the only manifestation, that prevents from abusing it. What can I say to this — but " Thou art good, and doest good 7" What may I not then expect from thee ! ' " Teach me thy statutes." Teach me the Revelation of thyself — Teach me the knowledge of thy Son. For " this is life eternal, that I might know thee, the only true God, and Jesus Christ whom thou hast sent." '5 69. The proud have forged a lie against me ; but I will keep thy precepts with my ichole heart. If the Lord does us good, we must expect Satan to do us evil. Acting in his own character, as a " liar and a father of it,''6 he read- ily puts it into the hearts of his children to "forge lies against" the children of God! But all is overruled by the ever-watchful care and providence of God for the eventual good of his Church. 1 2 Cor. iv. G. 2 Rom. ii. 4. 3 Verses 12, G4. Corap. Ps. xxv. 8. * John iii. 1G. 5 lb. xvii. 3. 6 lb. viii. 44. VERSE 70. 113 The cross frightens the insincere, and removes them out of the way • while the steadfastness of his own people marvellously displays to the world the power and triumph of faith. A most delightful source of encouragement in this fiery trial is to take off the eye from the objects of sense, and to fix it upon Jesus as our pattern, no less than our life. For every trial, in which we are conformed to his suffer- ing image, supplies to us equal direction and support. Do "the proud forge lies against ns ?" So did they against him.1 "The disciple is not above his Master, nor the servant above his Lord. It is enough for the disciple that he be as his Master, and the servant as his Lord. If they have called the Master of the house Beelze- bub, how much more shall they call them of his household."2 " Con- sider him therefore, that endured such contradiction of sinners against himself lest ye be wearied and faint in your i?iinds."3 But is it always "lies that are forged against us ?" Is there no worldliness, or pride, or inconsistency in temper and walk, that opens the mouths of the enemies of the Gospel, and causes " the way of truth to be evil spoken of?"4 Do they not sometimes say all manner of evil against some of us, for Christ's sake ; yet alas ! not altogether "falsely?"5 " Woe unto the world, because of offences ! for it must needs be that offences come ; but woe to that man by whom the offence cometh !"6 If however the reproach of the world be " the reproach of Christ," " let us hold fast the profession of our faith without wavering; for he is faithful that promised."7 Insin- cerity of heart can never support us to a consistent and persevering endurance of the cross. A heart divided between God and the world will ever be found faulty and backsliding.8 Wholeness of heart in the precepts of God adorns the Christian profession, awes the ungodly world, realizes the full extent of the Divine promises, and pours into the soul such a spring-tide of enjoyment, as more than counterbalances all the reproach, contempt, and falsehood, which the forge of the great enemy is employing against us with unceas- ing activity, and relentless hatred. Yet forget not, believer, that these proofs of the malicious enmity of the proud must often be received as the gentle stroke of your Father's chastisement. Let the fruits of it then be daily visible in the work of mortification — in the exercise of the suffering graces of the Gospel — in your grow- ing conformity to his image — and in a progressive meetness for the world of eternal uninterrupted love. 70. Their heart is as fat as grease : but I delight in thy law. An awful description of the hardened state of the proud forgers of lies ! Yet not of their state only, but of every sinner who stands out in wilful rebellion against God. The tremendous blow of Al- mighty justice has benumbed his heart, so that the pressure of mountains of sin and guilt is unfelt ! The heart is left of God, i Comp. Matt. xxvi. 59— 61 . 2 ib. x. 34, 25. 3 Heb. xii. 3. * 2 Peter ii. 2. s See Matt. v. 11. 6 lb. xviii. 7. » Heb. x. 23. "' Comp. Hosea x. 2. Jer. iii. 10. 8 114 EXPOSITION OF PSALM CXIX. "seared with a hot iron,"1 and therefore without tenderness; "past feeling;"2 unsoftened by the power of the word ; unhumbled by the rod of providential dispensations, given up to the heaviest of all spiritual judgments ! But it is of little avail to stifle the voice of conscience, unless the same power or device could annihilate hell. It will only " awake out of sleep, like a giant refreshed with wine,"3 and rage with tenfold interminable fury in the eternal world, from the temporary restraint, which for a short moment had benumbed its energy. Wilful resistance to the light of the Gospel, and the strivings of the Spirit, constrained even from a God of love the mes- sage of judicial abandonment — "Make the heart of this people fat, and make their ears heavy, and shut their eyes ; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed."4 Who then among us will not cry, From hardness of heart, and contempt of thy word and com- mandment, Good Lord ! deliver us !5 Tenderness is the first mark of the touch of grace, when the heart becomes sensible of its own insensibility, and contrite on account of its own hardness. 'Noth- ing,' said Jerome, in a letter to a friend, ' makes my heart sadder, than that nothing makes it sad.' But when " the plague of our own heart" begins to be "known,"6 and becomes matter of confes- sion, humiliation, and prayer; the promise of "a new heart," is as life from the dead.7 The subject of this promise delights in God's law; and this, amidst the sometimes overwhelming power of nat- ural corruption, gives a satisfactory witness of a change " from death unto life." Christian ! can you daily witness the wretched condition of the ungodly, without the constraining recollection of humiliation and love? What sovereign grace, that the Lord of glory should have set his love upon one so vile !s What mighty power to have raised my insensible heart to that delight in his law, which conforms me to the image of his dear Son !9 Deeply would I "abhor myself;'' and gladly would I acknowledge, that the service of ten thousand hearts would be a poor return for such unmerited love. What, O "what shall I render to the Lord !"10 Prayer for them who are still lying in death — praise for myself quickened from death. But what can give the vital breath, pulse, feeling, and motion? "Come from the four winds, O breath ; and breathe upon these slain, that they may live."11 Let us apply, for the purpose of daily self-examination, this de- scription of the heart, either as given up to its natural insensibility, or as cast into the new mould of " delight in the law of God.'11 Such an examination will prove to us, how much even renewed souls need the transforming, softening influences of grace. " The deceitfulness of sin hardens the heart"12 to its original character, "as fat as grease" unfeeling, incapable of impression, without a divine » Tim. iv. 2. 2 Eph. iv. 18, 19. 3 Ps. lxxviii. GO, P. T. * Isa. vi. 9, 10. s Litany. 6 I Kings viii. 38. ? Ezek. xxxvi. 26. 8 Eph. n. 4, 5. » See Ps. x). 8. 10 Ps. cxvii. 12. n Ezek. xxxvii. 9. 12 Heb. in. 13 VERSE 71. 115 touch. O Lord, let not my heart be unvisited for one day, one hour, by that melting energy of love, which first made me feel, and constrained me to love. 71. It is good for me that I have been afflicted; that I might learn thy statutes. If I mark in myself any difference from the ungodly — if I can feel that my natural insensibility is yielding to the influence of grace — if 1 am enabled to "delight in God's law" which before I had neglected as a " strange thing,"1 if this softening transforma- tion2 has been wrought in the school of affliction ; let me thankfully acknowledge, " It is good for me that I have been afflicted." None indeed but the Lord's scholars can know the benefit of this school, and this teaching. The first lessons are usually learned under the power of the words pricking and piercing the heart ; yet issuing in joyous good.3 All special lessons afterward will probably be learned here.4 ' I never,' said Luther, ' knew the meaning of God's word, until I came into affliction. I have always found it one of my best schoolmasters.'5 This teaching marks the sanctified from the un- sanctified cross, explaining many a hard text, and sealing many a precious promise — the rod expounding the word, and the Divine Teacher effectually applying both. Indeed, but for this discipline we should miss much of the mean- ing and spiritual blessing of the word. For how can we have any experimental acquaintance with the promises of God, under those circumstances, for which the promises are made? When, for ex- ample, but in the day of trouble, could we understand the full mercy of such a gracious word, " Call upon me in the day of trou- ble : I will deliver thee, and thou shalt glorify me."6 And how much more profitable is this experimental learning than mere human instruction ! When therefore we pray for a clearer appre- hension and interest in the blessed book, and for a deeper experi- ence of its power upon our hearts ; we are in fact often uncon- sciously supplicating for the chastening rod of our Father's love. For it is the man " whom the Lord chasteneth, that he <: teacheth out of his law."7 Peter indeed, when on the mount of transfigura- 1 Hosea viii. 12. 2 Job xxiii. 16. 3 Acts ii. 37—47; xvi. 27—34. 4 See Job xxxvi. 8—10. 5 On another occasion, referring to some spiritual temptation on the morning of the preceding day, he added to a friend (Justin Jonas,) "Doctor, I must mark the day; I was yesterday at school." Milner v. 484. In one of his works, he most accurately calls affliction " the theology of Christians" — " theologium Christianorum." To the same pur- port is the testimony of a learned French divine and tried saint of God — "I have learned more divinity," said Dr. Rivet, confessing to God of his last days of affliction — " in these ten days that thou art come to visit me, than I did in fifty years before. Thou hast brought me to myself. ' Before I was afflicted I went astray,' and was in the world ; but now I am conversant in the school of my God ; and he teacheth me after another manner than all those doctors, in reading whom I spent so much time." — Middldon's Bio*. Evan. iii. 238. 6 Psalm 1. 15. i Psalm xciv. 12. The use of the word t