The living, only the living, can thank You, as I do today; fathers will tell their children about Your faithfulness. Sermons I. THAT TRUTH IS THE COMMON HERITAGE OF THE RACE. Of all open and common things truth is that to which our right is most indisputable. The air, the light, the sea, the sky, the beauty of the landscape, etc., are open to us all; but truth, above all these things, is common property. II. THAT REVEALED TRUTH IS PECULIARLY PRECIOUS TO MANKIND. All truth may be said to be "thine" - to be God's. For it would never find illustration or apprehension without his action. But the truth which he has specially revealed is more peculiarly his - the truth which is contained in his Word, and, most especially, that which was revealed in (and by) his Son. This is the truth which is our very life (ver. 16), raising the fallen, bringing peace to the penitent, calling man into fellowship with God, comforting the afflicted, arming against temptation, preparing for the battle of life and for the hour of. death and the requirements of the eternal world. III. THAT IT IS THE PART OF EVERY PARENT TO COMMUNICATE AND TO ENFORCE THIS TRUTH OF GOD. "The father to the children shall make known," etc. 1. To communicate Divine truth to the young is the parent's work; for (1) he has access to his children which no one else can gain, in the time when they are docile and responsive; (2) he can exert an influence upon them which no one else can acquire; (3) he has a responsibility laid upon him by God of which no one else can relieve him; (4) he has an interest in their well-being which no one else possesses, - the joy or the sorrow of his later years will depend very largely on the choices they make and the courses they pursue. 2. To instil Divine truth into their minds should be his daily effort. This is to be effected by instruction, by example, by prayer. - C.
The living, the living, he shall praise Thee. Homilist. The right life is a praise-giving life. Such a life is —I. THE MOST HONOURABLE. II. THE MOST BENEFICIAL TO THE MAN HIMSELF. III. THE MOST BENEFICIAL TO OTHERS. "The father to the children shall make known Thy truth." IV. THE CONSIDERATION OF THE SHORTNESS OF LIFE OUGHT TO INDUCE US TO SPEND OUR TIME IS PRAISING GOD. Hezekiah felt that the years given him to live on the earth would soon come to an end, hence the emphasis placed on "the living, the living." (Homilist.) II. THE OBJECT AND NATURE OF THE PRAISE RENDERED. The prolongation of life is a legitimate cause for Christian thanksgiving. It is only in our state as "the living" that we have an opportunity of uttering that which we may term practical and generative praise — a praise which induces others to join us in our work — a praise which begets praise, and tends to propagate itself, by God's blessing, throughout the length and breadth of an ungrateful world. It is evident that Hezekiah referred to such praise as this; for he says, "The father to the children shall make known Thy truth." (D. F. Jarman, B. A.) II. THE IMPORTANCE OF SUCH A BLESSING. There is nothing in creation more amazing than what is called life; a miracle, indeed, perpetually witnessed, and therefore generally overlooked; but curious to be contemplated, and most difficult to be comprehended in its various attendant circumstances. 1. As a mere object of curiosity, a mere piece of machinery, the lowest living creature is above the utmost reach of human intelligence. 2. But how much more important is life when considered as a means of enjoyment. 3. How much higher still does life rise in its interest and importance when considered in connection with an understanding mind. 4. Yet all this is the least of the matter; and if the life of man were nothing more than what we see of it here, wonderful as it is, it would be only as an empty show, or as a fleeting meteor, bursting on the view and gazed at for a moment, but gone for ever, even before it could be understood. 5. But this very fleeting nature of life imparts an additional value to its possession, when viewed in its true light, namely, as connected with an eternal state. 6. How much more exalted still does our idea of life become, when it is connected with salvation! III. THE WAY IN WHICH YOU SHOULD EXPRESS THIS THANKFULNESS AND USE THIS BLESSING. "He shall praise Thee." 1. Nothing can possibly be. more clearly right and reasonable than this, that we are bound to live to the praise of that gracious Being by whose power and providence we do live. 2. This, indeed, is the great, the express end for which you were brought into the number of "the living"; the only occupation also m which you will find any solid happiness m life, namely, to praise or glorify God; to make His will the rule of your life, to make His glory the aim of your life. 3. But these words do evidently express something more than merely the duty of living to the praise of God, and of praising Him the more fervently the longer that He spares us among the living. They seem particularly to proclaim the importance of life on this account alone, that it affords us an opportunity of showing forth the praises of God. So the devout believer feels a relish in life, altogether distinct from his natural instincts or personal enjoyments; namely, in the power which it puts into his hands of praising the gracious Author of his spiritual privileges and eternal hopes. Nor is it enough to say, that he might still better praise God m the heavenly courts. There are calls for this praise more urgent, and opportunities of this praise more direct, even in this mortal scene, than in the eternal state; occasions for bearing your testimony to God's perfections, which are not required in heaven above; occasions for exercising your great Christian graces of faith and charity, which are not afforded, and which cannot be afforded in a state of perfect holiness and felicity. (J. Brewster.) The Jew, in all his thought and religion, showed a keen sense of the value of the present life. The very deficiencies in his religious conceptions seem to arise from this cause. The presence of God in this world seemed to obscure the future from his eyes, just as in later ages the bright vision of the future has thrown the present into the shade. But as the Jewish spirit became saddened by experience the sense of the presence of God in the world became weaker. The Jew did not relax his hold on practical righteousness, but the faith of childhood began to lose its simplicity. His thoughts took a wider range, and began to be directed to the future. The revelation of Christ completed the change for which other influences had helped to prepare the way; and the new faith stood opposed to the old, as the spiritual to the carnal.(W. W. Jackson, M. A.) But has the central conception of early Jewish religion disappeared, or has it only been matured and purified? Is not human life, as we have experience of it here, in the present, with all its cares, and joys, and sorrows, still the great concern of religion? Does it not still afford us the best means of drawing Dear to God, and realising His presence? Does not Christ Himself teach us that our first business is in this life, when He prays to the Father that He should not take the disciples out of the world, but that He should keep them from the evil?(W. W. Jackson, M. A.) 1. The feeling which the Jew had entertained on the subject of death differs as widely as possible from that entertained by St. Paul. The change of sentiment had been consummated by Christ, who had "abolished death and brought life and immortality to light through the Gospel." The life of the Christian was thenceforth "hid with Christ in God." The affections were thenceforth to be "set on things above." The opposition between the things of the world and the things of God had been declared. But as soon as the Christian asked himself what was the means by which he could make this view his own, there could be only one reply. He must live after it. He must take the spirit of Christ into the world. But he could rise to the height of his duty here, only by keeping his eye fixed on the pattern in the heavens.2. This conception of Christian life suggests reflections of two different kinds —(1) If religion brings harmony and law into human life, then the life which aspires after the ideal of religion is the most complete.(2) On the other hand, do we always fully accept the human revelation which the teaching of life itself offers to us? Do we recognise the divinity which resides in the pursuits and institutions of secular life? (W. W. Jackson, M. A.) I. THE MERCY OF LIFE. "The living, the living, he shall praise Thee," &c.II. WHEREIN THE PECULIAR MERCY OF IT CONSISTS. 1. Ask the carnal man where lies the mercy of life. And —(1) If he is in prosperity, he reckons the mercy of life lies in that the living man may enjoy the pleasures of sense, mirth, and jollity, and may lay up wealth for him and his; all which stern death robs a man of. But there is not one word of this here.(2) If he is in adversity, poverty, and sore sickness, he cannot see the mercy of life at all, but thinks they are well that are away, that are out of poverty and pain, and fie at ease in the dust. So crosses make him wish to be away, At best, he reckons it the mercy of life, that he is not where it may be he would be worse, namely, in hell. But there is not a word of all this either in the text. 2. Ask the renewed man in an ill frame of spirit, where lies the mercy of life. If he is in outward prosperity he will be ready to reckon it lies in the comforts of this life. If he is in adversity, the troubles of life are so great, that the mercy of it is small in his view; only heaven bulks in his eyes, and that as a place of rest from trouble. But there is nothing of this either in the text. 3. The decision is, the mercy of life lies in the business of life, to wit, being serviceable for God in the world. "The living, the living, he shall praise Thee," &c. Which speaks a high esteem of God and His service, as men count it a favour to serve their prince; and an ardent love to Him, as men delight to serve the interests of those they dearly love. Now, the business of life for which it is desirable, is twofold.(1) To praise or glorify God in the world.(2) To propagate His name and praise: "The father to the children shall make known Thy truth." It is the special business of life to endeavour that the name of God may bye and be glorified in the world when we are dead. Consider —(a) What he has access to do for that end; namely, to praise God to the younger sort, that are likely to five after he is gone; especially to his own children.(b) How he may do it, namely, by making Him known to them as an object worthy of their faith. "Shall make known Thy truth." (T. Boston.) I. WHAT PRAISING GOD IS. It is the acknowledging and declaring the glorious excellencies of God, as He has manifested Himself in His word and works, and imports —1. Belief of the Being of God. 2. The knowledge of God. (1) (2) (3) 3. The love of God. Love is the mother of praise. 4. The admiration of God, which is love and esteem raised to a high pitch. 5. Expressing that love and admiration to Him. This is twofold — (1) (2) II. WHAT ARE THE PECULIARITIES OF THE PRAISES OF THE LIVING. 1. They are the praises of the whole man, in soul and body too (1 Corinthians 6:20). 2. They are praises which may spread among the living (Colossians 3:16). 3. They are praises raised by the way to the heavenly kingdom. 4. They are praises of faith, not of sight. 5. They are praises to God amidst much dishonour done to Him. (T. Boston.) 2. The Preserver of thy life. 3. The Giver of all thou hast, whereby thou mayest honour Him. 4. God puts opportunities in thine hand for honouring Him. 5. There are some who are deprived of those abilities or occasions ye have to honour God. The pagan world, &c. 6. Ye have forfeited by sin all your abilities, opportunities, and your very life. His patience has suffered us long, &c. Should not this engage us to live to His honour? 7. This was the design of the redemption purchased by Christ (Titus 2:14). 8. It is the design of the sanctification of the Spirit (1 Peter 2:9). 9. It is a lost life that is not lived to the honour of God. (T. Boston.) ( M. Henry.) (J. N. Norton.) 1. The having religion ourselves. 2. The profession of religion. 3. A desire to continue and spread religion in the world. 4. Contributing our endeavours to bring others, and particularly the rising generation, to the knowledge and practice of religion. (T. Boston.) 2. Fathers in the Church, ministers, and other Church officers, to their ecclesiastical children. 3. Fathers of families, to their children, servants, &c. 4. Fathers in gifts or graces to those who are children in these respects in comparison of them (1 John 2:12, 13). 5. Fathers in years to those who are children in respect of age to them (1 Timothy 5:1, 2). (T. Boston.) 2. Gratitude to God. 3. Justice to former generations, who have propagated religion to us. 4. Our own interest. 5. Charity to the rising generation. (T. Boston.) (Family Circle.) I. THAT THE KNOWLEDGE OF GOD MAY INCREASE FROM AGE TO AGE. II. THAT THE GRATITUDE OF ONE GENERATION SHOULD GLORIFY GOD BY MINISTERING TO THE MORAL LIFE OF THE NEXT. III. THAT THE GENERATION FOLLOWING MAY HAVE A SAVING KNOWLEDGE OF GOD, AND TRUST IN HIM. (W. O. Lilley.) 5302 education No Man Cometh to the Father but by Me. Epistle ii. To Anastasius, Bishop of Antioch. Sign Seekers, and the Enthusiast Reproved. Letter Xliv Concerning the Maccabees but to whom Written is Unknown. Grace Abounding to the Chief of Sinners: Meditations for the Sick. Assurance The Power of God I Will Pray with the Spirit and with the Understanding Also- Isaiah |
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