that because .God is love, he must love all alike-as he dispenses rain and sunshine to all alike-good and bad, lovely and hateful ; and that because he is just, he must treat all alike. Such views can be upheld neither from Scripture nor from common sense. Justice lies not in treating all alike, but in treating each according to character and conduct. Love that can see no fault is as blind as hate that can see no goodness. A face that wears the same bland meaningless smile to every one is intolerable. 'l'o suppose that God has no more approval and love for a Christian mother training her child to love him, or a Christian martyr dyin$. for truth, than for a seducer, a thio!, an assassin, is to deny God's moral character. lt is to substitute an idol of fancy for the Jiving God. The whole gospel hinges on this. God's universal love is shown in the provision whereby each sinner may seek and receive his favour (John iii. 16; Rom. v. 1, 2, 101 11). 2. To seek to know God. \Vhen we look into one another's face~, we read the soul. Smiles and frowns and tears, the flash of pleasure or of a~er, the softening of tender feeling, speak a language which all rrad intuitively. In its fulness, any such direct knowledge of God is impossible for us (Exod. xxxiii. 18, 20). But Jesus is to us as the Face of God (2 Cor. iv. 6; Heb. i. 3; John i. 18). God's character is revealed; while the Divine glory is veiled and softened to suit our weakness (John xiv. 9; 1 Cor. xiii. 12; Matt. v. 8). 3. To have fellowship with God; personal communion (1 John i. 3). This leads to a second question- II. How IS THIS COMMAND TO DE ODEYED; this invitation accepted; this purpose carried out; this fellowship experienced? 1. By prayer. Looking at vers. 4-6, wo may suppose a reference to the temple, with its twofold service of sacrifice and praise. Dut we must not limit the words to this. They are the language of a heart that waits in secret on God (Matt. vi. 6). 2. By the study of Gotl:s Word. The whole Dible is the record of God's continuous revelation of himself; partly in words-laws, declaration~, predictions, promises; partly in his dealings-with nations, with individuals, with his Church; completely and most gloriously in Christ Jesus-his Person, teaching, atoning cleath, resurrection, enthronement in glory. If we would gain the knowledge spoken of (2 Pet. ii~. 18), we must. observe the condition (Col. iii. 16). They that seek shall find (Isa. xhx. 49; Jer. xx1x. 13). Ver. 8.-(Second sermon.) The reward of diligent search. "My heart said," etc. "Seek, and ye shall find," is one of the great l:i.ws of life. The miner must dig for the precious ore; the fisherman launch out into the deep, and let down his nets for a draught; the husbandman must plough o.ud eow and have long patience, if he is to reap. How is it that in these days the secrets of nature have been lo.id bare as never before? Because men have sought ns they never sought before. • And why, in the midst of these discoveries, have so many keen eyes failed to find God? Because they have not sought (Jer. xxix. 13). I. 'l'HE LANGUAGE OF FAITH, LAYING HOLD ON Goo's PROMISE. }'aith is trust. We clo not trust.God because we believe his Word, but believe his promise because we trust him (Heh. xi. 6). But he has not left us to vague trust (rensolla.ble though that would have been). He has filled the Bible with pJomises "exceeding great and precious" (Isa. Iv. I, 6, 7; Jer. xxix. 11-14; Luke xi. 9). We need not ask what particular reference lies in" when thou saidst." God is always saying it. II. THE LANGUAGE OF OBEDIENCE TO Goo's COMMAND. 'l'he invitation of a king is a command. Every promise carries in its bosom a duty; every duty, o. promise. III. 'l'n:E LANGUAGE OF LOVE. "My heart said." The utterance of holy desire, longing after communion with God. Prayer is more than simple asking; it is com- munion of spirit with our Father and our Saviour, by the Holy Ghost (Matt. vi. 6; Jude 20).
Ver. 11.-A double safeg11ard. "Lead me in a plain path:" This is a wise, humble, comprehensive prayer. Like the entire psalm, it is the language of a heart deeply taught by experience. It asks for a double safoguard-Divine guidance nnd a plain path. If sure of the one, why ask for the other? Answer: (1) Because a. grent part of God's leading just consists in making the path plain; (2) because danger an<l temptation beset even the plainest path-" because of mine enemies." At every 8lcp we 11eed God's upholding and protecting h:i.nd, 203 THE DOOK OF PSALMS. [rs. xxvn. 1-H.
I. A PATH EASY TO SEE; free from intricacy and obscurity. In the margin "a way o~_plain~.ess.". T~? Hebrew word (l!ke our E_uglish "pl11in '.')signifies" level,: (see Isa. xln. 16, stru1ght ). In a mountamous region the path 1s winding, often hidden a few yards ahe:td. On the open plain you see it for miles. As a rule the straiaht path in life is the plain path. The same Hebrew word also means "~pricrhtne;s " "righteousness" (Ps. xlv. 6). Duty is commonly much more easy to dis~m th~n ex:pediency; "What is right?" than "What is polite, worldly wise?" One of the great trials of life is when duty is not plain; duties seem to cbsh. Then comes in the comfort and strength of this prayer, "Teach me thy way l" (Ps. xxv. 5, 8, 9). God's "'ay must be the right way; "an<l he will make it plain." II. >:,. S~FE AND EASY PATH; at all evcnt_s, in comparis?n ~ith the wrong path. Not chmbmg the sharp ascent of the Hill Difficulty, nor wmdmg alono- the slippery edge of temptation, nor descending into the Valley of the Shadow of Death~ God cannot al ways grant this prayer in this sense. Yet Christ teaches us to offer it (Luke xxii. 40 • Matt. vi. 13). If, nevertheless, the path by which God sees fit to lead us-either fo; spirit~a~ discip~ine and growth, or for greater usefulness-be rough, dark, dangerous; the spmt of this prayer may nevertheless be answered by a. larger measure of guidance and strength. "Iu the mount, the Lord is seen." 1 In the furnace is "the Son of God." In Gethsemane, the angel. When "all hope was ta.ken away," God's angel told Paul ~hat all were to be saved for his sake (Acts xxvii. 20, 22-24). Be the path what 1t may, those shall be safe who trust God's lea.ding (Isa.. xxxv. 8; Rom. viii. 28; June 24; Prov. xv. 19). This prayer is a pr:iyer against three dangers. 1. Choosing our own way (Prov. xiv. 12). 2. Trusting, even in the plainest way, to our own strength and wisdom (Prov. iii. 5, 6; Jer. x. 23). 3. Being left to our own weakness; or distrusting, in the darkest path, God's leading (Isa.. xliii. 1, 2).