My soul longs for You in the night; indeed, my spirit seeks You at dawn. For when Your judgments come upon the earth, the people of the world learn righteousness. Sermons I. WE DESIRE GOD IN THE NIGHT OF OUR SORROWS. Thick clouds come over the heart. We are no longer surrounded by bright skies and pleasant sounds. We have come to the wilderness side of life. The morning of our expectations has given place to the noonday of our toil, and to the evening of our disappointment. The beautiful dream is over, and earthly joys are only passing guests. At eventide they are gone. The soul, sitting alone, feels how unrequited has been the love of God. Alone in the darkness it seeks his face. II. WE DESIRE GOD IN THE NIGHT OF OUR DOUBTS. These will come. Old evidences do not afford us the same basis of faith. New difficulties come face to face with the intellect. Mysteries born of experience oppress the heart. Before, perhaps, we were hard and dogmatic to all who differed from us; before we were inclined to think that doubt was in itself a sin, and not the exquisite action of a sincere mind. Now we sit in darkness, and there is temporary eclipse of faith. What we want is God himself - the living God, God in Christ; and we are thankful if we can but "touch him." We feel how blessed religion is, even when our evidences are darkened, and with our soul we desire God in the night. III. WE DESIRE GOD IN THE NIGHT OF OUR SEPARATIONS. They must come. Be the tie ever so tender, it must be cut; and we must say or look farewell, or perchance hear of the death of some beloved one in a foreign land. These tragedies are about us every day. New habiliments of mourning are put on every hour. No "touch of a vanished hand." Nothing below but empty space! Then the soul cries, "O God, be not far from me!" IV. WE DESIRE GOD IN THE NIGHT OF OUR OWN DEPARTURE. And it is night. To the Christian, who looks through it to the morning, who believes in the better country, and who sees the light of the new Jerusalem flickering up into the sky as he ascends through the darkness, - still to him, strong as he may be in faith and hope, death is a dark hour. But One alone can lighten that. Not lover, acquaintance, mother, or friend. No. "When I pass through the valley of the shadow of death thou art with me." - W.M.S.
With my soul have I desired Thee in the night. Homilist. There is no work so momentous, me influential, as the work of the soul in the sleepless hours of night. Busy in calling up departed friends and interchanging thoughts again, busy in recalling the past and foreboding the future, busy in reflections concerning itself and its God. In these words we have —I. The soul's religious LONGING in the night. The soul has many instinctive cravings, cravings for knowledge, for beauty, for order, for society.; but its deepest hunger is for God. "My heart and my flesh crieth out for the living God." For what in God does it hunger? 1. For the assurance of His love. We are so formed that we crave the possession of the object of our love. Were all the works of God ours, we should be hungry without Him. He who gives His strongest love to us gives Himself. 2. For revelations of His mind. It yearns for ideas from the great Fountain of intelligence and love. II. The soul's religious SEARCHING in the night. "With my spirit within me will I seek Thee early." The soul seeking for God implies — 1. A consciousness that it has not got Him. All have God's works everywhere, God's influence everywhere, God's presence everywhere; but only a few have Himself, the assurance of His love. Hence the searching. 2. A belief that He may be obtained. We may all have God as our portion by seeking Him in Christ. Men hunger for some things they can never get — wealth, power, social influence, the distinctions of genius, etc. But all who hunger for God obtain Him. Conclusion — God is the great want of the soul. Without Him what are we? Planets detached from the sun, wandering stars for whom are reserved blackness and anarchy. "Whom have I in Heaven but Thee?" etc. (Homilist.) 1. The fear of death. How nature shrinks from what teems to be an annihilation of this life! 2. Yet there is a greater fear than this — the thought of meeting God in the solitary going forth into what seems the dark night. It was not always so with man's soul He did not fear God in his original creation. But as soon as sin was committed observe the change; he shrank from the thought and the presence — from the approaching sound of the Divine appearance. That was the effect of one sin, and since that sin has spread through the whole of nature and has caused sinfulness to taint the whole being of men. Men shrink from their follow creatures when they are better than themselves. Those children who have committed faults shrink from their parents' eyes, however fond they may be of them. Men shrink from themselves when conscious of their own sin, and often it leads them to commit self-murder. Now, religious faith raises a man above these two dark fears haunting the soul, produces peace, and kindles brightest hopes. (T. T. Carter, M. A.) I. I shall speak to CONFIRMED CHRISTIANS; and I shall bring one or two remarks to bear upon their case, if they are in darkness 1. The Christian man has not always a bright, shining sun; he has seasons of darkness and night. It is a great truth, that the true religion of the living God is calculated to give a man happiness below as well as bliss above. But, notwithstanding, experience tells us that if the course of the just be "as the shining light, that shineth more and more unto the perfect day," yet sometimes that light is eclipsed.(1) Sometimes it is night over the whole Church at once. Of course each Christian participates in it.(2) At other times this darkness over the soul of the Christian rises from temporal distresses.(3) "But oh!" says another, "you have not described my night. I have not much amiss in business; and I would not care if I had — but I have a night in my spirit." "Oh," says one, "I have not a single evidence of my Christianity now. I was a child of God, I know; but something tells me that I am none of His now." 2. A Christian man's religion will keep its colour in the night. "With my soul have I desired Thee in the night." What a mighty deal of silver slipper religion we have in this world. Men will follow Christ when everyone cries "Hosanna!" But they will not go with Him in the night. There is many a Christian whose piety did not burn much when he was in prosperity, but it will be known in adversity. 3. All that the Christian wants in the night is his God. "With desire have I desired Thee in the night." By day there are many things that a Christian will desire besides his Lord; but in the night he wants nothing but his God. 4. There are times when all the saint can are is to desire. We have a vast number of evidences of piety: some are practical, some experimental, some doctrinal; and the more evidences a man has of his piety the better. We like a number of signatures, to make a deed more valid, if possible. We like to invest property in a great number of trustees, in order that it may be all the safer; and so we love to have many evidences. But there are seasons when a Christian cannot get any. He can scarcely get one witness to come and attest his godliness. But there is one witness that very seldom is gagged, and that is, "I have desired Thee — I have desired Thee in the night." II. Speak to NEWLY AWAKENED SOULS. 1. The first question they would ask is this — How am I to know that my desires are proofs of a work of grace in my soul?(1) You may tell whether your desires are of God by their constancy.(2) By their efficacy. If your desires lead you into real "works meet for repentance," then they come from God.(3) By their urgency. 2. But you say, "If I have desired God, why have not I obtained my desire before now?"(1) You have hardly a right to ask the question; for God has a right to grant your petition or not as He pleases. But since thine anxiety has dictated the question, let my anxiety attempt to answer it.(2) Perhaps God has not granted thy desire because He wishes thine own profit thereby. He designs to show thee more of the desperate wickedness of thine heart, that in future thou mayest fear to trust it; He wants thee to see more of the blackness of darkness under the horrible pit of sin, that like a burnt child thou mayest shun the fire forever. He lets thee go down into the dungeon, that thou mayest prize liberty the better when it comes. And He is keeping thee waiting, moreover, that thy longings may be quickened.(3) Besides, God keeps thee waiting, perhaps, in order that He may display the riches of His grace more fully to thee at the last. I believe that some of us who were kept by God a long while before we found Him, loved Him better perhaps than we should have cone if we had received Him directly; and we can preach better to others, we can speak more of His loving kindness and tender mere .(4) One thought more. Perhaps it has come already. I fancy some of you think you will have a kind of electric shock — that a sort of galvanism, or something or other, will pass through you, such as you never had before. Do not be expecting any miracles now. If you will not think you are pardoned till you get a vision you will have to wait many a year. 3. But there is one more serious inquiry: and it is, Will God grant my desire at last? Yes, poor soul, verily He will. It is quite impossible that you should have desired God and should be lost. ( C. H. Spurgeon.) With my spirit within me will I seek Thee early. 1. Early, in the morning of life, which is the most proper season for this employment, your faculties being then most active and vigorous.2. Early, in preference to all other objects which solicit your attention, seeking first, and above all things, the kingdom of God and His righteousness. 3. Early, in every day of life, after you are refreshed with rest; before you engage in company, in business, or amusement; determined, with the man according to God's own heart, that your voice the Lord shall hear in the morning. (R. Macculloch.) When Thy Judgments are in the earth, the inhabitants of the world will learn righteousness. I. THE AUTHOR OF THOSE JUDGMENTS WITH WHICH WE ARE VISITED; THE ENDS FOR WHICH THEY ARE SENT; AND THEIR FITNESS TO INSTRUCT US IN RIGHTEOUSNESS.1. Judgments come from God. Judgments that would crush us when proceeding from any other source, can be borne when viewed as coming from the hand of God. 2. But why does God visit us with judgments? Not that He delights in the miseries of His creatures. "He afflicteth not willingly, nor grieveth the children of men." He would rather "draw them by the cords of love"; and "by His goodness lead them to repentance." 3. A few plain considerations are sufficient to show that the judgments of God have a natural tendency to awaken men from their security and to teach them righteousness. Man is a depraved and corrupted creature. The very multitude of Divine favours hides the hand which confers them, and makes us forget our Benefactor; intoxicated and blinded by enjoyment, in the bosom of peace and abundance, piety languishes, our passions are inflamed, and we cease to "hunger and thirst after righteousness." In this situation, what does the mercy, the compassion of our Father, require from Him? To visit us with His judgments. Then we see the impotence of the idols which have seduced us; conscience wakes from its lethargy, and retraces to us in accents awfully impressive all our wanderings from God and righteousness.(1) The judgments of God deeply affect us and lead us to repentance, because they are rarer than mercies.(2) The judgments of God address powerfully that passion which has most influence on the greater part of mankind — the passion of fear.(3) These judgments of God lead to righteousness because they teach in that most compendious and efficacious mode, by example. On beholding them we feel that the threatenings of God are not a mere dead letter, which need fill us with no dismay.(4) Judgments lead to righteousness because they present God in such a character that even the most stout-hearted sinners tremble to oppose Him. When He comes to plead with them, clothed with grace and compassion, they may abuse these attributes to their destruction; but to sport with Him when "He maketh His way in the whirlwind and the storm"; when He comes armed with the thunders of omnipotence, and dressed in the robes of vengeance, requires a depravity worse than diabolical; since, on such occasions, even "devils tremble." But although judgments have thus a natural tendency to lead men to God, although they have often in an eminent degree taught righteousness, yet have they invariably this effect? Alas, no! there are some who can resist judgment as well as mercies. II. INQUIRE WHY THE JUDGMENTS OF GOD DO NOT ALWAYS HAVE THIS HAPPY EFFECT, which they are designed and calculated to produce. Judgments are frequently rendered useless because of our insensibility. (H. Kollock, D. D.) I. THE JUDGMENTS OF GOD ARE DESIGNED BY HIM, AND IN THEIR OWN NATURE DO TEND TO TEACH THE INHABITANTS OF THE WORLD TRUE REPENTANCE AND RIGHTEOUSNESS.1. They are apt to work on our minds a stronger conviction of the providence of God. 2. They most powerfully awaken in us the thoughts of the great day of judgment. II. INQUIRE WHETHER THEY DO ALWAYS PRODUCE THIS EFFECT. And here experience acquaints us that there is something in the corruption and acquired wickedness of some men's hearts that baffles this as well as other methods of God's dealing with them; they are so far from repenting and learning righteousness by the corrections of God that they many times add impiety to their immoralities, and deny that He concerns Himself in the government of the world. III. EXHORT YOU TO LEARN RIGHTEOUSNESS FROM THE PRESENT JUDGMENTS OF GOD. (T. Manningham, D. D.) By the term, "judgments of God," the Scriptures sometimes denote the decisions, whether favourable or adverse, which God passes upon the conduct of men. But more frequently this phrase is employed to denote the effect of such decisions when they are unfavourable — to denote those remarkable punishments by which the Almighty chastises the wickedness of guilty individuals and the crimes of guilty nations. In the course of God's providential procedure, we often see His judgments; we see misfortune and distress following so closely and visibly the conduct of men, that we can have no doubt whatever concerning the connection that, by His appointment, subsists between them. But there are many eases where the precise object of the Divine visitation is unknown. In such eases it would therefore be rash and uncharitable to interpret particularly, and with reference to individuals, the views of Divine judgment when affecting a multitude. It is enough for us to know that these judgments, whatever be their kind, their nature, or their degree, are instruments of God's government of His moral and rational offspring, and that the inhabitants of the earth may learn from them lessons of righteousness.I. The judgments of God, whatever their form and degree, are found powerfully to excite SENTIMENTS OF WARM PIETY AND DEEP DEVOTION toward that God from whom these judgments proceed. There are various principles of our constitution, by which the judgments of Heaven contribute to a salutary effect upon the minds of a thoughtless world. Unexpected revolutions, either in the natural or moral world, naturally arrest our attention. They demonstrate, in the most sensible manner, to our consciences, our own weakness, and the incompetency of our powers, either to produce or control the changing events around us; and to every mind that is not totally enfeebled and darkened, through corruption, such revolutions suggest with irresistible force the notion of a powerful Supreme Ruler; they alarm our fears at His displays, and awaken all those sentiments (this is at least their natural tendency, or ought to be their constant effect) of humility and penitence, which form the beginning of a pious and devout temper. And we learn from Scripture that this is not only the tendency of the Divine judgments when rightly improved, but often the very purpose for which they were sent by the providence of God. II. If, then, the judgments of God be both fitted and designed to awaken us to the ways of His providence, HOW SHOULD WE LABOUR TO REGARD AND IMPROVE THEM! (G. H. Baird, D. D.) I. THAT THIS COUNTRY HAS BEEN VISITED BY THE JUDGMENTS OF GOD.1. Our nation has, indeed, been a scene of many and extraordinary mercies. The rise and establishment of free institutions, and that wonderful balance of constitution which has prevented both the extremes of government, — royal despotism on the one hand, and popular anarchy on the other, — deserve our grateful recognition. Our own soil has long been e, stranger to the desolating ravages of war, and the shouts and confused noise of battle have been heard only at a distance. The discoveries of science and the attainments of art have been unparalleled; and useful knowledge has been diffused to an unexampled extent over the various classes of society. We have had the benefits of a Divine religion, reformed from the corruptions which had accumulated with the course of ages; we have had an almost universal diffusion of the pure Word of God, the inspired oracles of truth. "The lines are fallen to us in pleasant places; yea, we have a goodly heritage!" 2. Yet it is also true that the judgments of God have been abroad in the land. That mighty hand is the hand of God; that mysterious and invisible power is the power of God. There is indeed a sinful and fatal disposition abroad, to account for things only by speaking of fortune and chance, or by referring, at most, to the passions and principles of those human agents by whom the management of national interests is conducted. This forgetfulness of the Most High, amounting to a practical atheism, and spread widely over the habits of men, is one of the worst signs of the times in which we live. II. WHETHER, BY THE INHABITANTS OF THIS COUNTRY, A RIGHT IMPROVEMENT OF ITS VISITATIONS HAS BEEN MADE. "When Thy judgments are in the earth, the inhabitants of the world will learn righteousness." We do not imagine this to be a positive assertion, that the learning of righteousness is the invariable consequence of the Divine judgments, but a statement that such ought to be their result. If it be true that the Divine judgments are poured forth in consequence of transgression, it must be clear that the right conduct to be pursued by those who feel them is to repent and to reform. III. THE REFLECTIONS BY WHICH AN IMMEDIATE IMPROVEMENT OF PAST VISITATIONS IS FORCIBLY URGED. 1. Consider what must be expected as the public consequences of continued impenitence and transgression.(1) The removal of religious privileges is an event scarcely to be doubted; and it seems but just and right that when the means of spiritual guidance and blessing have been for a protracted period undervalued and abused, they should be withdrawn (Revelation 2:5).(2) The removal of religious privileges will be the harbinger of national desolation. 2. Consider what will doubtless be the results of the desired amendment and repentance. "Iniquity shall not be our ruin." New glories will then arise upon our land. (James Parsons.) It is an act of righteousness to give everyone their own; to God, the things that are God's; to do right to all men, and a man's self also.I. PIETY TOWARDS GOD consists in these six particulars — 1. Reverence and awful regard of the Divine majesty. 2. The admiring and adoring Him, in His height, excellency, and perfection. 3. Love and delight in Him, because of His grace and goodness and free communication; with thankfulness for His benefits. 4. Trust in God, because of His faithfulness and to give Him credit, because of His approved truth and goodness. 5. Submission to Him, because of His superiority and sovereignty. 6. Duty and service, because of His dominion and property. II. RIGHTEOUSNESS TOWARDS MEN. That doth comprehend in it good behaviour and equal dealings. 1. In general, it doth take in the obedience and subjection that all inferiors owe to their superiors and governors. 2. That fairness and complacency which ought to be between all those that converse upon terms of equality. 3. That tenderness that ought to be used towards inferiors, or in a worse condition than ourselves. 4. Thank, fulness, where we are beholden. 5. Uprightness with all with whom we have to do. (1) (2) (3) (4) (5) (6) (7) (8) (9) (10) (11) (12) III. RIGHTEOUSNESS TO OURSELVES. 1. It doth comprehend in it modesty and humility: that is the soul's temper. 2. Sobriety: that is the mind's balance. 3. Temperance and chastity: that is the body's security. More particularly —(1) The mind equally poised, free from vanity, conceit, intoxication; and the body ordered according to the rules of reason and virtue.(2) The soul discharged of corroding envy and biting malice; and the body gently used. For as we should not live to feed the beast, which is done by epicurism, and giving way to sensual pleasure: so are we to be merciful to our bodies. 4. The whole man at heart's ease, through Christian courage and resolution; reposing in God's protection and providence; charging ourselves only with the use of lawful means; and when we have done our- duty, leaving the success to God, acknowledging our dependence upon Him, and the need of His blessing. These are instances of righteousness, wherein the inhabitants of the world are to be instructed, when God's judgments are upon the earth. (B. Whichcote, D. D.) 2. The judgments of God ought to stimulate every individual, who is destitute of personal religion, to attend to his spiritual interests without a moment's delay. Religion is a personal concern, and essential to extensive usefulness and real happiness. 3. The judgments of God ought to excite in every Christian more of the spirit and exercise of prayer both for himself and others. (Alex. Harvey.) 1. The perversion of great wealth in a life of dissipation and voluptuousness, idleness and uselessness, as it is a spectacle by no means uncommon, so is it a most offensive and insulting sight in the eyes of Him "who maketh poor and who maketh rich." 2. This leads me to another crying sin, that seems to pervade all the ranks of modern society — "the love of money": that which the apostle calls "the root of all evil," and, by another name, the most offensive to a jealous God, who claims for Himself and His service the powers of the mind, the strength of the body, and the yearnings of the heart, namely, "idolatry." It is habitual covetousness, which early blights and mildews the tender shoots of religion in the breast, hardens every finer feeling, and concentrates every thought and care and wish upon self. 3. Another alarming sin of our country is pride. 4. This leads me next to our ingratitude. 5. The virtual unbelief, the practical infidelity of the present day. National sins are, after all, the collective vices of individuals; and every man has his own peculiar sins, which must weigh also upon his country's welfare. For the removal, therefore, of present, and the prevention of future judgments, we must look to the correction of individual character. (A. B. Evans, D. D.) 1. In their nature and propriety; what, and whose they are. They are no other than God's "judgments." 2. By their time and season; that is implied in this particle of time, "when." 3. By the circumstance of place, where they are inflicted. That which God makes the school of correction; "the earth." Are our afflictions God's "judgments"?Then — 1. They are deserved by us; God doth justly inflict them upon us. 2. They are wisely ordained. 3. They are proportioned in a just and holy manner, with a due measure and moderation. II. THE LESSON WE MUST LEARN BY THEM. "Righteousness." 1. Who are the scholars? They are the inhabitants of the world. 2. What is their duty? They must be learners. 3. What is their lesson? They must learn righteousness. (Bishop Brownrig.) (J. B. Mozley, D. D.) (J. B. Mozley, D. D.) 1. The end and design of God, in His judgments, is to do good to men; to make the bad good, and the good better. God has told us, in His Holy Word, that He is love, and that fury is not in Him. Now, it is demonstration that from love nothing but love can flow. 2. The judgments of God have a natural tendency and efficacy to convert and reform sinners, and to perfect the righteous. The two predominant and ruling passions in human nature are the fear of evil and the desire of happiness; and nothing is more proper to work upon these, and direct them to and fix them upon their right object, than the judgments of God. 3. And that thus it has been in fact I come now to prove by examples. The Ninevites were so terrified with the threatening of the prophet Jonah that they repented, and escaped the judgment. The same did Ahab upon the threatening of Elijah, and had the same success, etc. II. THE PARTICULAR EXAMPLE of the good effect the judgments of God had upon those whom the prophet personates, and in whose name he speaks in the text. In which expressions we have the description and characters of the most sincere, excellent, and acceptable conversion of the soul to God which are — 1. To turn the whole bent and force of our desire wholly to God alone. 2. To turn the attention and application of our soul inward, to God dwelling within us, by endeavouring to live in a constant sense of His presence, and in a continual seeking Him and lifting up our hearts to Him in prayer. (Val. Nalson.) (A. T. Pierson, D. D.) (A. T. Pierson, D. D.) 1. There is judgment on the sin of dirt, on the sin of physical uncleanness, unwholesome habits, unwholesome diet, clothing, habitation; and for that reason the most of these scourges originate in those districts where humanity is most thickly congregated, and where all sanitary laws are set at defiance. 2. There are God's judgments on moral iniquity. 3. These scourges are God's judgments on the sin of greed and selfishness. Think how many forms of social evil there are in the various communities that are upheld by the greed and selfishness of man. 4. There are two sorts of judgments: one the temporal, which is corrective and preventive; the other the eternal, which is punitive and retributive only. It is to the former that the reference is made these judgments that are "in the earth," not in the next world or in the next life. And these judgments are designed not to be retributive, but to be corrective of iniquity and preventive of further sin. Therefore, just as soon as these judgments come upon the people, they should begin to inquire what laws of God have been violated that ought to be obeyed. (A. T. Pierson, D. D.) (A. T. Pierson, D. D.) (A. T. Pierson, D. D.) (A. T. Pierson, D. D.) 4027 world, fallen 8158 righteousness, of believers The Song of Two Cities The Inhabitant of the Rock The Desire of the Soul in Spiritual Darkness The Song of a City, and the Pearl of Peace A Sermon on Isaiah xxvi. By John Knox. O, this is Blessing, this is Rest -- Sleeping and Waking From his Return from Russia to his Last Journey. I Fear, I Say, Greatly for Thee, Lest... Pleading "For the Law of the Spirit of Life in Christ Jesus Hath Made Me Free from the Law of Sin and Death. " The Nature of Spiritual Hunger Out of Sectarian Confusion His Journey to South Russia. Of the Last Resurrection. The Heart's Desire Given to Help Mission Work in China. The Love of the Holy Spirit in Us. "But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead, Shall Also Love Another Shorter Evening Prayer. The Iranian Conquest |
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