1. And, first, might we not have a full appreciation of God's goodness? This would please Him. There are times certainly when we should practise abstinence, but to say this is very far from teaching that it is sinful to appreciate and use to the full the means of sustenance and enjoyment which God has given. A full appreciation of the beauty of the world in which we live, — of the warmth of its sunshine and the fragrance of its flowers, of the strength and healing in its kindly fruits, — is one of the least rewards God merits and expects. A lack of due appreciation is one of the seeds of ingratitude.

2. And then, too, let us be patient in all the circumstances of our life. This also will please God. There may be some who are in want. What shall we say to such as these? Shall we be content to tell them of a better land? Let us tell them of that country, and lead them thither, but let us also tell them to be patient here. Tell them that Jesus, who laid their burden upon them, will help them to bear its weight. "Sweet are the uses of adversity" if it leads us to trust more in Him. I once heard of a man who was rich, and happy in his wealth. Suddenly a reverse in fortune came, and he lost all. Yet, even in misfortune, he was still happy. On being asked the reason why he was happy in all circumstances of life, he answered, "When I was rich, I saw God in all things. Now that I am poor, I have all things in God." Brethren, "in your patience possess ye your souls."

3. And God expects us to be kind. That will surely please Him, for He has said, "Inasmuch as ye have done it unto the least of these my brethren, ye have done it unto Me." The very existence of the poor (and we have them with us always) is an opportunity for good works. May all of us in time "learn the luxury of doing good." We have kept the grandest lesson of harvest till the last.

4. It leads our thoughts on from carnal food to Jesus, who is the Bread of Life. As food is necessary for the sustenance of the body, so is Jesus necessary for the life of the soul. Therefore, like David, let us "take the cup of salvation, and call on the name of the Lord."

(F. St. John Corbett.)

II. THE RETURN OF GRATITUDE AND LOVE WHICH GOD REQUIRES AT YOUR HAND.

1. There are methods of glorifying God common to every Christian. Every Christian must dedicate his body to God as His temple. Surrender to Him the key of every apartment. Lay open to Him every chamber of your heart. Let your spirit bow before Him as He enters in, and hail Him Lord of all that it contains.

2. By employing your talents in His service. If you are the property of God, then all the powers of the mind, as well as the members of the body, are individually his right.

(T. Raffles, D. D.)

1. It seems to be a law of nature that some return should be made for benefits received.

2. Gratitude can only be shown by making some return.

3. Thanksgiving is the peculiar privilege of the saint.

4. How may we know when we are truly thankful?

(1)When we are quick to see and slow to forget our mercies.

(2)When our heart is in our praises.

(3)When there is an absence of all thought of human merit.

II. SOME THOUGHTS SUGGESTED BY THE QUESTION.

1. The possessions of God.

2. Our own poverty.

III. THE ONLY ANSWER THAT CAN BE GIVEN. The heart's gratitude is all the saint can give in return for mercies that are fresh with every hour, and as numerous as the seconds in the day. Do not stingy withhold the only thing you can render. Praise Him, it costs nothing, it is all that you can do, and it is just what He is willing to accept. Not to do so is disloyalty to heaven's throne. But if thanksgiving be good, remember thanksliving is better, therefore let thy whole life join in the harmony.

(A. G. Brown.)

I. THE BENEFITS RECEIVED.

1. The benefit of answered prayer. The ancient Romans had many gods, some of which they regarded as their especial deities; but they were so much afraid of some other nation stealing or enticing their gods away that they never mentioned their names; and in one instance the marble image of a god was actually chained in the temple, to prevent his leaving them or being spirited away to some other place. Being fickle themselves, they believed their gods were also fickle. The blessedness of true religion, based upon Divine revelation, is that is clearly shows that our God will never leave us. He has promised, "I will never leave thee nor forsake thee." God careth for us because He is our Creator and our Redeemer. He is a prayer-hearing and prayer-answering God.

2. The Lord had redeemed his soul from death. Then, because He has redeemed your soul from death on the cross, what will you render unto the Lord? Will you not take the cup of salvation? Will you not be the Lord's servant and pay your vows in the presence of His people?

II. THE RETURN MADE FOR THESE BENEFITS. "I will take the cup of salvation." Jesus spoke of His body as bread and of His blood as wine; and when He told His disciples that they must eat His flesh and drink His blood, it is evident He meant that we must get our spiritual nourishment from believing in the truth and love of His Gospel, and our strength from practising that truth and love in our lives. It is considered doubly treacherous to injure or betray a man of whose bread and wine you have partaken. The Arabs say that if you eat bread with them or taste their salt, they can never injure you; everlastingly they are your friends. Now, when you take the cup at what is called the Lord's Supper, it means, likewise, that you publicly testify that you are a friend of Jesus who died for you; and when you eat the bread, you mean that you earnestly desire to receive the truth, which the bread represents. Partaking of this cup also means that we trust our Lord. Alexander of Greece was warned by a friend that his physician was seeking an opportunity of poisoning him; but, when the physician next time presented the cup, Alexander looked in his face steadfastly, and then, taking it in his hand, said, "I drink to show my trust in thee!"

(W. Birch.)

I. NOW, I note HOW DEEP THAT THOUGHT GOES INTO THE HEART OF GOD. Why is it that we honour God most by taking, not by giving? The first answer that occurs to you, no doubt, is — because of His all-sufficiency and our emptiness. No doubt that is quite true; and, rightly understood, that is a strengthening and a glad truth. But is that all which can be said in explanation of this principle? The principle of our text reposes at last on "God is love and wishes our hearts," and not merely on "God has all and does not need our gifts." He delights in no recompense, but only in the payment of a heart won to His love and melted by His mercies.

II. But now let us look at THE ELEMENTS WHICH MAKE UP THIS REQUITAL OF GOD IN WHICH HE DELIGHTS. And, first, let us be sure that we recognize the real contents of our cup. It is a cup of salvation, however hard it is sometimes to believe it. How much blessing and happiness we all rob ourselves of by our slowness to feel that! Then, again, another of the elements of this requital of God is — be sure that you take what God gives. There can be no greater slight and dishonour to a giver than to have his gifts neglected. Do not complain of your thirsty lips till you are sure that you have emptied the cup of salvation which God gives. One more element of this requital of God has still to be named — the thankful recognition of Him in all our feasting, — "call on the name of the Lord." Without this, the preceding precept would be a piece of pure selfish epicureanism — and without this it would be impossible. Only he who enjoys life in God enjoys it worthily. Only he who enjoys life in God enjoys it at all. This is the true infusion which gives sweetness to whatever of bitter, and more of sweetness to whatever of sweet, the cup may contain, when the name of the Lord is pronounced above it. If we carried that spirit with us into all our small duties, sorrows, and gladnesses, how different they would all seem! We should not then find that God's gifts hid Him from us. Nothing would be too great for us to attempt, nothing too small for us to put our strength into. There is an old legend of an enchanted cup filled with poison, and put treacherously into a king's hand. He signed the sign of the cross and named the name of God over it — and it shivered in his grasp. Do you take this name of the Lord as a test. Name Him over many a cup which you are eager to drink of, and the glittering fragments will lie at your feet, and the poison be spilled on the ground. What you cannot lift before His pure eyes and think of Him while you enjoy, is not for you. Friendships, schemes, plans, ambitions, amusements, speculations, studies, loves, businesses — can you call on the name of the Lord while you put these cups to your lips? If not, fling them behind you — for they are full of poison which, for all its sugared sweetness, at the last will bite like a serpent and sting like an adder.

(A. Maclaren, D. D.)

(A. Maclaren, D. D.)

I. The psalmist refers to the great benefit of PERSONAL SALVATION (ver. 16). It is true that as you "were not redeemed with" such "corruptible things as silver and gold," so such things as silver and gold can never make adequate repayment to your Redeemer. He claims your love, your life; not yours, but you. And yet shall we refuse these "corruptible things" when by them we may bring honour to our Saviour and help to extend His kingdom?

II. The psalmist refers, again, to the great benefit of PIOUS PARENTAGE. "The son of Thine handmaid" — how great a blessing is acknowledged in those simple words! Through this small loophole we can see the inestimable advantages of a religious home. The psalmist makes no reference to his father, but his mother's pre-eminent piety stands before him still, and he recognizes it as one of his choicest blessings when he says, "I am Thy servant and the son of Thine handmaid." How many of us have to thank God for this priceless benefit — the benefit of a pious parentage and religious training!

III. The psalmist also refers — and, as it is the occasion of the psalm, refers at length — to the benefit of RESTORED HEALTH AND PROLONGED LIFE. Through pain and weakness he had been "brought low." Disease held him fast in its fierce grip, so that he "found trouble and sorrow." "The sorrows of death compassed him" — came crowding round him on every side, till there seemed to be no escape; and the "pains of hell" — the mysteries of the unseen world and the darkness of the grave — "got hold upon him." Then in his pain and misery he cried unto the Lord, and God heard his voice and his supplication. "Precious in the sight of the Lord was the death of His saint;" i.e. it was not lightly regarded by God that His servant should perish. He rebuked the destroyer, made "Death ungrasp his fainting prey." He "delivered his soul from death," his "eyes from tears," his "feet from falling." And now, with health restored and life prolonged, the psalmist cries, "What shall I render unto the Lord for all His benefits towards me?" And he answers, "I will walk before God in the land of the living"; "I will pay my vows unto the Lord"; "I will offer to Thee the sacrifice of thanksgiving."

(J. H. Grooves.)

I. GOD GIVING.

1. A personal God.

2. Something which the personal God has provided and arranged, held out to His creatures.

3. A recognition of a relation with us upon God's part, and of dependence upon our part.

4. Kindness shown. The cup of blessing is a revelation of love.

II. MAN TAKING. Here it may be said, Will he not invariably take? Must he not take? The taking here is not a simple laying hold of that which God gives, but the use and enjoyment of what God bestows. To "take the cup of salvation" is to receive a blessing in all its fulness, to the utmost limit of our receptive capacity, and of our power to accept and to enjoy.

III. GOD'S SERVANT SEEING GOD IN WHAT HE TAKES. There is a name of God on every cup and in each act of offering a cup. The words, God of Abraham, Isaac, and Jacob, represent the God who is to be seen in the lives of these men. But God is as really in the lives of Robinson, and Smith, and Jones, as in the lives of the patriarchs. God is in health and in healing, in wealth and in extrication from poverty, in prosperity and in lifting up out of adversity. In His giving and working and ministering and protecting, God is ever writing His name. One point of difference between the godly and ungodly is that the former see God in connection with their cup, and that the latter see Him not. As far as a landscape without sunshine is inferior to a landscape upon which the sun sheds his rays, is the appearance of blessings when separated from God, to the same blessings when regarded as the gift of His hand.

IV. WORSHIP, THE FRUIT OF WHAT WE RECEIVE AND SEE. "And will call upon the name of the Lord." Past and present gifts on the part of God should encourage us in three things — prayer, praise, and thanksgiving.

(S. Martin.)

(S. Martin.)

(M. Hartley.)

(A. G. Brown.)

     5289   debt

Psalm 116:1-19

     8609   prayer, as praise and thanksgiving

Psalm 116:12-13

     5283   cup

Psalm 116:12-14

     5741   vows
     8352   thankfulness

Experience, Resolve, and Hope
'Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. 9. I will walk before the Lord in the land of the living.'--PSALM cxvi. 8, 9. This is a quotation from an earlier psalm, with variations which are interesting, whether we suppose that the Psalmist was quoting from memory and made them unconsciously, or whether, as is more probable, he did so, deliberately and for a purpose. The variations are these. The words in the original psalm (lvi.) according to the Revised …
Alexander Maclaren—Expositions of Holy Scripture

Precious Deaths
The text informs us that the deaths of God's saints are precious to him. How different, then, is the estimate of human life which God forms from that which has ruled the minds of great warriors and mighty conquerors. Had Napoleon spoken forth his mind about the lives of men in the day of battle, he would have likened them to so much water spilt upon the ground. To win a victory, or subdue a province, it mattered not though he strewed the ground with corpses thick as autumn leaves, nor did it signify …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Prayer Answered, Love Nourished
"Oh the transporting, rapturous scene That rises to my sight! Sweet fields arrayed in living green, And rivers of delight. Filled with delight my raptured soul Would here no longer stay, Though Jordan's waves around me roll, Fearless I'd launch away." Yet nevertheless the Christian may do well sometimes to look backward; he may look back to the hole of the pit and the miry clay whence he was digged--the retrospect will help him to be humble, it will urge him to be faithful. He may look back with …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Personal Service
THESE SENTENCES SUGGEST a contrast. David's religion was one of perfect liberty;--"Thou hast loosed my bonds." It was one of complete service;--"Truly l am thy servant. I am thy servant and the son of thine handmaid." Did I say the text suggested a contrast? Indeed the two things need never be contrasted, for they are found to be but part of one divine experience in the Jives of all God's people. The religion of Jesus is the religion of liberty. The true believer can say, when his soul is in a healthy …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Called Up
"Precious in the sight of the Lord is the death of His saints."--Ps. cxvi. 15. Mechthild of Hellfde, 1277. tr., Emma Frances Bevan, 1899 He laid him down upon the breast of God In measureless delight-- Enfolded in the tenderness untold, The sweetness infinite. …
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

What Shall I Render Ps 116:12,13
What shall I render Ps 116:12,13 [5] For mercies, countless as the sands, Which daily I receive From Jesus, my Redeemer's hands, My soul what canst thou give? Alas! from such a heart as mine, What can I bring him forth? My best is stained and dyed with sin, My all is nothing worth. Yet this acknowledgment I'll make For all he has bestowed; Salvation's sacred cup I'll take And call upon my God. The best returns for one like me, So wretched and so poor; Is from his gifts to draw a plea, And ask …
John Newton—Olney Hymns

But this Only Son of God, the Father Almighty...
6. But this Only Son of God, the Father Almighty, let us see what He did for us, what He suffered for us. "Born of the Holy Ghost and of the Virgin Mary." He, so great God, equal with the Father, born of the Holy Ghost and of the Virgin Mary, born lowly, that thereby He might heal the proud. Man exalted himself and fell; God humbled Himself and raised him up. Christ's lowliness, what is it? God hath stretched out an hand to man laid low. We fell, He descended: we lay low, He stooped. Let us lay hold …
St. Augustine—On the Creeds

"O Lord! I Beseech Thee, Deliver My Soul. " --Ps. cxvi. 4
"O Lord! I beseech Thee, deliver my Soul."--Ps. cxvi. 4. O take away this evil heart; This heart of unbelief renew; So prone, so eager to depart From Thee, the living God and true. O crucify this carnal mind, 'Tis enmity, my God, to Thee; I cannot love Thee, till I find The mind that was in Christ in me. O sanctify this sinful soul; Health to the dying leper give; Thou, if Thou wilt, canst make me whole; Speak but the word, and I shall live. O disenthrall this captive will, (Free only when Thou …
James Montgomery—Sacred Poems and Hymns

Rest for the Soul --Psalm cxvi. 7
Rest for the Soul--Psalm cxvi. 7. Return, my soul, unto thy rest, From vain pursuits and madd'ning cares, From lonely woes that wring thy breast, The world's allurements,--Satan's snares. Return unto thy rest, my soul, From all the wanderings of thy thought, From sickness unto death made whole, Safe through a thousand perils brought. Then to thy rest, my soul, return From passions every hour at strife; Sin's works, and ways, and wages spurn, Lay hold upon eternal life. God is thy Rest,--with …
James Montgomery—Sacred Poems and Hymns

Gratitude for Redemption. --Ps. cxvi.
Gratitude for Redemption.--Ps. cxvi. I love the Lord;--He lent an ear, When I for help implored; He rescued me from all my fear, Therefore I love the Lord. Bound hand and foot with chains of sin, Death dragg'd me for his prey; The pit was moved to take me in, All hope was far away. I cried in agony of mind, "Lord, I beseech Thee, save:" He held me;--Death his prey resign'd, And Mercy shut the grave. Return, my soul, unto thy rest, From God no longer roam: His hand hath bountifally blest, His …
James Montgomery—Sacred Poems and Hymns

That we must not Believe Everyone, and that we are Prone to Fall in Our Words
Lord, be thou my help in trouble, for vain is the help of man.(1) How often have I failed to find faithfulness, where I thought I possessed it. How many times I have found it where I least expected. Vain therefore is hope in men, but the salvation of the just, O God, is in Thee. Blessed be thou, O Lord my God, in all things which happen unto us. We are weak and unstable, we are quickly deceived and quite changed. 2. Who is the man who is able to keep himself so warily and circumspectly as not …
Thomas A Kempis—Imitation of Christ

But Some Man Will Say, Would Then those Midwives and Rahab have done Better...
34. But some man will say, Would then those midwives and Rahab have done better if they had shown no mercy, by refusing to lie? Nay verily, those Hebrew women, if they were such as that sort of persons of whom we ask whether they ought ever to tell a lie, would both eschew to say aught false, and would most frankly refuse that foul service of killing the babes. But, thou wilt say, themselves would die. Yea, but see what follows. They would die with an heavenly habitation for their incomparably more …
St. Augustine—Against Lying

But Sometimes a Peril to Eternal Salvation Itself is Put Forth against Us...
40. But sometimes a peril to eternal salvation itself is put forth against us; [2466] which peril, they cry out, we by telling a lie, if otherwise it cannot be, must ward off. As, for instance, if a person who is to be baptized be in the power of impious and infidel men, and cannot be got at that he may be washed with the laver of regeneration, but by deceiving his keepers with a lie. From this most invidious cry, by which we are compelled, not for a man's wealth or honors in this world which are …
St. Augustine—Against Lying

Palestine Eighteen Centuries Ago
Eighteen and a half centuries ago, and the land which now lies desolate--its bare, grey hills looking into ill-tilled or neglected valleys, its timber cut down, its olive- and vine-clad terraces crumbled into dust, its villages stricken with poverty and squalor, its thoroughfares insecure and deserted, its native population well-nigh gone, and with them its industry, wealth, and strength--presented a scene of beauty, richness, and busy life almost unsurpassed in the then known world. The Rabbis never …
Alfred Edersheim—Sketches of Jewish Social Life

The Puritan Innovations
The causes which led to the further change. The Revised Prayer-book, after the opposition in Devonshire and Norfolk had subsided, received very general recognition. Of course there were some who, while grateful for the reforms which had been effected, could ill suppress their conviction that the hands of the Reformers had been stayed too soon. These, however, in England at least, were not a numerous body; and if no influence from without had been brought to bear upon them, they would probably have …
Herbert Mortimer Luckock—Studies in the Book of Common Prayer

John Bunyan on the Terms of Communion and Fellowship of Christians at the Table of the Lord;
COMPRISING I. HIS CONFESSION OF FAITH, AND REASON OF HIS PRACTICE; II. DIFFERENCES ABOUT WATER BAPTISM NO BAR TO COMMUNION; AND III. PEACEABLE PRINCIPLES AND TRUE[1] ADVERTISEMENT BY THE EDITOR. Reader, these are extraordinary productions that will well repay an attentive perusal. It is the confession of faith of a Christian who had suffered nearly twelve years' imprisonment, under persecution for conscience sake. Shut up with his Bible, you have here the result of a prayerful study of those holy …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Dryness of Preachers, and the Various Evils which Arise from their Failing to Teach Heart-Prayer --Exhortation to Pastors to Lead People Towards this Form Of
If all those who are working for the conquest of souls sought to win them by the heart, leading them first of all to prayer and to the inner life, they would see many and lasting conversions. But so long as they only address themselves to the outside, and instead of drawing people to Christ by occupying their hearts with Him, they only give them a thousand precepts for outward observances, they will see but little fruit, and that will not be lasting. When once the heart is won, other defects are …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Letter Xlix to Romanus, Sub-Deacon of the Roman Curia.
To Romanus, Sub-Deacon of the Roman Curia. He urges upon him the proposal of the religious life, recalling the thought of death. Bernard, Abbot of Clairvaux, to his dear Romanus, as to his friend. MY DEAREST FRIEND, How good you are to me in renewing by a letter the sweet recollection of yourself and in excusing my tiresome delay. It is not possible that any forgetfulness of your affection could ever invade the hearts of those who love you; but, I confess, I thought you had almost forgotten yourself …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Out of the Deep of Death.
My heart is disquieted within me, and the fear of death has fallen upon me.--Ps. iv. 4. My flesh and my heart faileth, but God is the strength of my heart.--Ps. lxiii. 25. Yea though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me.--Ps. xxiii. 4. Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.--Ps. cxvi. 8. What will become of us after we die? What will the next world be like? What is heaven like? Shall I be able …
Charles Kingsley—Out of the Deep

Out of the Deep of Loneliness, Failure, and Disappointment.
My heart is smitten down, and withered like grass. I am even as a sparrow that sitteth alone on the housetop--Ps. cii. 4, 6. My lovers and friends hast Thou put away from me, and hid mine acquaintance out of my sight--Ps. lxxviii. 18. I looked on my right hand, and saw there was no man that would know me. I had no place to flee unto, and no man cared for my soul. I cried unto Thee, O Lord, and said, Thou art my Hope. When my spirit was in heaviness, then Thou knewest my path.--Ps. cxlii. 4, 5. …
Charles Kingsley—Out of the Deep

"Nunc Dimittis"
We shall note, this morning, first, that every believer may be assured of departing in peace; but that, secondly, some believers feel a special readiness to depart now: "Now lettest thou thy servant depart in peace;" and, thirdly, that there are words of encouragement to produce in us the like readiness: "according to thy word." There are words of Holy Writ which afford richest consolation in prospect of departure. I. First, then, let us start with the great general principle, which is full of comfort; …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

A Treatise on Good Works
I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments. …
Dr. Martin Luther—A Treatise on Good Works