Psalm 119:64
sharpens iron." If then "the iron be blunt," this will be one of the best means of "whetting the edge." The most established servants of God gladly acknowledge the sensible refreshment of this union of heart. It is marked in the word of God, as the channel of the communication of heavenly wisdom—as a feature in the character of the citizens of Zion—and as that disposition, which is distinguished with manifest tokens of the Savior's presence; and which the great day will crown with the special seal of His remembrance. "They that feared the Lord spoke 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, says the Lord of Hosts, in that day when I make up My jewels."
Psalm 119:64
64. The earth, O Lord, is full of Your mercy: teach me Your statutes.
What full provision is made for man's happiness! The first creation was full of mercy. God knew that He had created a being full of want.
Every faculty wanted some suitable object, as the source of enjoyment in the gratification—of suffering in the denial; and now has He charged Himself with making provision for them all—so perfect, that no want is left unprovided for.
But what a picture does the earth now present on every side—a world of rebels! yet a world full of the mercy of the Lord! "O Lord, how manifold are Your works! in wisdom have You made them all. The earth is full of Your riches. The eyes of all wait upon You, and You give them their meat in due season. You open Your hand, and satisfy the desire of every living thing." And how does the contemplation of the Lord's mercy in providence encourage our faith, in the expectancy of spiritual privileges! "O Lord! You preserve man and beast. How excellent is Your loving-kindness, O God! therefore the children of men put their trust under the shadow of Your wings. They
shall be abundantly satisfied with the fatness of Your house; and You shall make them drink of the river of Your pleasures." 'As You largely bestow Your blessings upon all creatures according to their nature and condition, so I desire the spiritual blessings of the lively light of Your law and word, which are fitting and convenient for the being and happiness of my soul.' As an ignorant sinner, "what I see not, teach me." Teach me Your statutes; that which You have 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 Your grace. And indeed the hearts of His people are the vessels, into which the Lord is continually pouring more and more of Himself, until they shall "be filled with all the fullness of God." Every good, according to its character and degree, is diffusive. And thus the goodness or mercy of God pervades His whole universe—natural— plentiful—free—communicative.
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 fallen state, when seen through the medium of pride and discontent, exhibits a picture of misery, not of mercy; and only ministers occasion for complaint against the Creator. But the believer—feeling the infinite and eternal desert of sin—cannot but know, that the lowest exercise of goodness in God is an act of free undeserved mercy. No wonder then that he sees mercy in everything—in every part of the universe of God—a world full of mercy. The very food we eat, our clothing, our habitations, the contrivances for our comfort, are not mere displays of goodness, but manifestations of mercy. Having forfeited all claim upon the smallest consideration of God, there could have been no just ground of complaint, had all these blessings been made occasions of suffering, instead of comfort and indulgence.
Indeed is it not a marvel, that when man—full of mercy—is lifting up his hand against his God—employing against him all the faculties, which His mercy gave and has preserved—that God should be so
seldom provoked to strike by their aggravated provocations? What multitude—what weight—what variety of mercy does 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. 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, and capable of acting for our own happiness—how does He restrain them from those exercises or movements which might be fatal to our happiness!
And then the question naturally recurs—and to a spiritual mind will never weary by its recurrence—Whence flows all this mercy? Oh! it is delightful indeed to answer such an inquiry—delightful to contemplate Him, "in whom" we are not only "blessed with all spiritual blessings;" but who is also the medium, through which our temporal comforts are conveyed to us. How sweet to eye these mercies, as bought with the most precious blood that ever was known in the world, and to mark the print of the nails of our crucified Friend stamped upon the least of them! We allow it to add a relish to our enjoyments, that we can consider them as provided by some beloved friend; and should not our mercies be doubly sweet in remembrance of that munificent Friend, who purchased them for us so dearly; who bestows them upon us so richly; yes, 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 Israel,) in the spirit of self-condemnation and faith. Our acceptance does not depend (as in the case referred to) upon a "perhaps;" but it rests upon the sure word of promise, "Him who comes to Me, I will in no wise cast out."