THE PURPOSE OF THE INCARNATION AND DEATH OF CHRIST. HEBREWS ii. 14, 15. Forasmuch, then, as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of I JOHN V. 20, 21. And we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life. Little children, I waited patiently for the Lord; and He inclined unto me, and heard my cry. He brought me up, also, out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. And He hath put a new song in my mouth, even praise unto our God: many shall see it and fear, and shall trust in the Lord.—PSALM xl., 1-3. WE view religion under a threefold distinction. The first regards doctrine, the second regards practice, and the third regards experience. Some parts of Scripture are more appropriate to one, and some to another. When we think of matters of experience we naturally turn to the Book of Psalms; for there David comes forward and lays open his various struggles and trials-the sources of his pleasure, and of his pain-of his fears and of his hopes, and we know his heart's bitterness and intermeddle with his joy. It is a remark of good Matthew Henry, that sweetest of all commentators, that "it is impossible to read the Book of Psalms without being either inflamed or ashamed by the perusal." Let us not fear lest we should be ashamed of ourselves, for as Bishop Hall observes, "Our repenting days are always our best days"; and says the Saviour, "Blessed are they that mourn, for they shall be comforted." There is no prayer more becoming us than that of the publican, “God be merciful to me a sinner!" "He satisfieth the longing soul, and filleth the hungry soul with His goodness." To come a little nearer to our text, observe, whatever feeling the perusal of the Scriptures may immediately produce in us, we know the ultimate end and aim of the whole; for says the Apostle, "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope." And with this corresponds the passage we have now read, "I waited patiently for the Lord; and He inclined unto me, and heard my cry. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established B my goings. And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the Lord." Now let us fill up the remainder of the time allowed for this service by considering four things: David's condition, his engagement, his success, and his profit under the dispensation. I. DAVID'S CONDITION. So He was in "an horrible pit," and in the "miry clay." We know not in what particular condition David was. much the better; for did you know precisely what his condition was then, unless your condition happened to be the same, you would be ready to say that as yours does not correspond with it, you cannot look for the same support and consolation under it. But now none of you can say this, for you know not what it was; and so you see the Scripture is useful for what it conceals, as well as for what it reveals. Thus the shade on the dial aids in showing us the time as well as the shining of the sun. 66 a All we know is this, that it was a destitute, a desolate, a dreary, and a dreadful condition. Observe the imagery, horrible pit," the bottom of it being "miry clay," where the poor prisoner would be sure to sink, and the very effort to draw one foot out would press the other the deeper down; and only think of him being there, not for an hour or a day, or a week, but for many weeks, ready to perish! To what is this to be applied? It may be applied to a state of outward trial arising from the straits of poverty. It may be applied to worldly hopes and disappointments, to family bereavements, to sickness of body, to the persecution of enemies and the perfidy of friends. We may also apply it to the state of mind arising from doctrinal difficulties and perplexities, from doubts and fears arising from concern about Salvation, from the hidings of God's face, and from sore temptations. The mind, when it is deprived of confidence and peace, falls into gloom, meditates terror, and takes apprehensions for realities. Now, the case is much aggravated where there is a combination of these outward trials and these inward distresses. And such was David's case, as we see in a former Psalm, where he bemoans himself, saying, "My bones are vexed, my soul also is sore vexed; but Thou, O Lord, how long?" Neither is it necessary that such a state of trial be derived entirely from your own personal experience. No, there are cases in which you as severely suffer relatively, as ever you do personally. Yes, there are cases in which the sympathiser feels more than even the afflicted themselves. The poor Syro-Phoenician woman came to our Saviour and said, "Jesus, Thou Son of David, have mercy on me; my daughter is grievously vexed with a devil." Neither is it necessary that these trials, in order to constitute suffering like this, should be visible. A man's circumstances may appear very fair and agreeable; his business may be flourishing; his grounds may bring forth plentifully, and he may seem to have more than heart can wish. But oh, if you look into his heart, what anguish would you sometimes find there! If you could look into his mind, what mourning, lamentation, and woe would you see! And if the individual uttered his feelings, he would say, "The spirit of a man will sustain his infirmity; but a wounded spirit who can bear"? There have been thorns in the flesh too deeply incised to be perceptible, but they are not the less poignant and painful on this account, but even the more so. Nor is it necessary that these trials should be real. No, the mind of man may be so constructed that he may become a prey to his own thoughts. One of these thoughts may be so gloomy as to sink him into despair, or hurry him into a state of frenzy or madness, so that his soul shall prefer death rather than life. Now in the conclusion of this article (and we can afford no more time for the illustration of it), do not any of you complain and say, "Behold and see if there be any sorrow like unto my sorrow, wherewith the Lord hath afflicted me." You know not what others are called to endure. And do not invariably say when you meet with those grievances, "Why am I thus"? Hear David, "Oh that I had wings like a dove for then would I flee away and be at rest." Yes, look at the man after God's own heart, the man who perhaps had more devotional religion than any individual before the incarnation of the Redeemer, the prophet of the Lord, the King of Israel, the sweet psalmist, there-see him, where is he? "In a horrible pit and in the miry clay !" II. OBSERVE HIS ENGAGEMEnt While There. He says "I waited patiently for the Lord." Nothing can be more interesting than to see a good man calm and patient, while in a very distracted condition. To see a godly man in a state of deep affliction is calculated to awaken attention. Such a one is a witness for God. He has an opportunity afforded him of showing the reality, and efficiency, and excellency of the religion he professes. David therefore in this condition, you see, had recourse to God. Natural men apply to creatures in their affliction. When King Ahaz was in trouble," he took away a portion out of the house of the Lord, and out of the house of the King, and of the Princes, and gave it unto the King of Assyria; but he helped him not. And in the time of his distress did he trespass yet more against the Lord." And "when Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to Jareb; yet he could not heal you or cure you of your wound." God complains of the Jews, because, saith He, "they turned not to Him that smiteth them." No, they turned to creatures; sometimes, indeed, men have employed the devil's devices, the opiates of infidelity, the dissipations of the world, or the bowl of intemperance. Why, a Christian had rather die at the feet of Jesus, saying " Carest Thou not that I perish"? than have recourse to such expedients as these. Here the Psalmist waits for the mercy of the Lord, who is pitiful and gracious. So it was in the days of Hosea, "Come," said they," and let us return unto the Lord; for He hath torn, and He will heal us; He hath smitten and He will bind us up. After two days will He revive us : in the third day He will raise us up, and we shall live in His sight." David therefore says, "I wait for the Lord, my soul doth wait, and in His Word do I hope;" and here he says, "I waited patiently for the Lord." Waiting includes not only seeking, but expecting; and waiting patiently for the Lord implies that God does not always immediately come to release and relieve His people when they think they most stand in need. No, He is not indeed slack concerning His promise, as some men count slackness; but when He does not come to our relief and assistance at the time we expect we feel disappointed. But He is not bound to observe our prescribed rules, and He must know in His infinite wisdom that we have very improperly fixed the times and the seasons for Him to display Himself. Depend upon it, in His own good time and way, He will listen to our prayer, and interpose for us. He hath said, "He that believeth shall not make haste." If the Lord appear to tarry long, we are to wait for Him. The husbandman does not go out and murmur at the clouds, or blame the weather; |