" God be merciful unto U3, and bless us ; and cause His face to shine upon us. That Thy way may be known upon earth, Thy saving health among all nations." — Ps. Ixxii. 1, 2.

This prayer of the ancient Church consists in part of the benediction which the High Priest was accustomed to pronounce upon the assembled tribes of Israel. The people here lay hold of the sublime benediction, send it up in united supplication to heaven, and beseech God Himself to make it His own blessing upon His own people, — " God be merciful unto us, and bless us ; and cause His face to shine upon us." Whatever other thoughts there may be in this comprehensive prayer, we cannot be mistaken in regarding the following as standing prominent among the blessings which it implores : — the continued enjoyment of God's forgiveness and friendship, and especially the increased experience of His love in quickened graces and enlarged spiritual strength ; that the spring of His Church might ripen into summer ; that the dawn might brighten unto the perfect day ; that, having life already. His people might have it more abundantly ; and all this the effect of mercy, free and unforced, far-reaching as the firmament, and fathomless as the sea.

It is remarkable, however, that as this prayer of the Church


proceeds, its desires are not restricted to itself, but extended to the vast Gentile world that is " sitting in darkness and in the region and shadow of death." It seeks to have the heavenly benediction spread over the whole race of man. And more than than this, it supplicates a higher spiritual life for itself, partly in

* Preached during a season of revival.


order that it may become a qualified instrument for proclaiming and extending the true religion over the entire world, in all its nations, and kindreds, and peoples, and tongues, — " that Thy way," by restoring men to Thy favour and renewing them after Thy likeness, " may be known upon earth ; Thy saving health," — thy salvation, — " among all nations," proclaimed to all and possessed by all.

It is scarcely possible for us to determine, with any certainty, whether this prayer, when it was first spoken, had reference to any single period or event. Perhaps it may have pointed forward to more than one great era of enlargement and blessing, for there are germinant prayers as well as germinant prophecies. We shall not, however, be mistaken, in supposing that there was


a special reference, at all events, to the advent of the Messiah, when the glory of the Lord was to arise upon the ancient Church, and " Gentiles were to come to her light, and kings to the brightness of her coming," — a period for which holy Jews, for many an age, waited and prayed with longing eyes. The fact therefore stands out, distinct and clear, from such a prayer as this, that the Jews, in their purer and better times, did not think of themselves as the monopolists of the Divine favour, or regard the people of other countries with proud and arrogant exclusiveness. It belonged to an age of corruption and formalism to do this, for charity to man always decays and dies out with the decay of piety to God. The devout Hebrew of David's times anticipated the period when the Gentile should become a common partaker of his light and privileges, as the true golden age of the Church of God. It was a false and vitiated Judaism which grudged those highest benefits to other nations, as unlike the Judaism of the Psalms and the Prophets, as the Christianity of the twelfth century was unlike the Christianity of the first.

Proceeding now to consider the text a little more in detail, there are three things in it to which I invite your special attention, and which are not unsuitable to our present circumstances. I. There is a prayer for the Revival of the Church. II. There is a prayer for the Increase of the Church. III. The connection between the revived life of the Church and its beneficent influence upon the world is indicated in the words, " That Thy way may


be known upon earth, thy saving health among all nations."

I. The Church is here represented as praying for Revival, — that is, for a higher state of spiritual life, for eminence in holy


character, " God be merciful unto us and bless us, and cause His face to shine upon us."

Whatever other desires may be contained in the words, this at least stands prominent in them. What are some of the signs of this advanced relisfion in an individual, in a cono-reo-ation, or in a fellowship of Churches ? What are some of the tokens, when they unmistakably present themselves, that, in this truest and most blessed sense, a people have " put on strength " ? Increased knowledge of Divine truth; a firmer grasp of its Divine realities, and a living upon it daily as the very nutriment of the soul ; a glow of Christian love that burns against sin, that delights in God and in every creature that is Christ-like,— that makes Christian obedience easy, and lightens the cross of heavy trials, — that causes the mouth to speak out of the abundance of the heart the the praises of Christ, and that yearns, with the intensity of a commanding passion, for the conversion of souls. There will also


appear, in such a case, an abounding and delighting in prayer that will no longer be confined to the stated times of devotion, but, mingling itself even with common duties and engagements, will many a time overfiow its banks, like Jordan in the time of harvest. There will be a growing weanedness from the world and indifference to the pleasures of sense, because the heart has found satisfaction in a conscious salvation, in holy affections, and heavenly hopes. There will be a growing spirit of thankfulness and praise, a sense of divine sonship, and, in the midst even of trying providences, an inward peace, a sweet undertone of joy. These are signs of God's blessing a people, and causing His face to shine upon them, as distinct and certain as the tongues of fire resting on the first Christian disciples. Many of them have appeared in our congregations during the past months, reminding us of the power that wrought so wondrously at Pentecost, carrying our thoughts upward to the enthroned Redeemer, from whom the power has come ; showing us the working of spiritual forces that could transform the world; and giving us glimpses of a state of things which, on an immensely greater scale, is to bring in the glories of the latter day. It is a state of things which every Church should seek to reach and to retain, like the continued spring and summer of the tropics, and for which we are taught in the text constantly and universally to pray, " God be merciful unto us and bless us, and cause His face to shine upon us."

There are various considerations which, in addition to that


which we are afterwards more particularly to specify, indicate


the duty and the supreme importance of our seeking to have this eminence in spiritual life as the normal state of our Churches. Thus, we are struck with the fact that this is the principal request — I had almost said, the sublime refrain — of our Lord's intercessory prayer in the seventeenth chapter of John's Gospel. There is scarcely an epistle of Paul in which his argument or exhortation does not, at some point, kindle into prayer ; and in every prayer, however varied the phraseology, the central and absorbing desire which gathers everything into itself, is the greater holiness of the Church. And in that grand symbolic picture in which the ascended Saviour is represented as continually moving in the midst of the seven golden candlesticks which are the seven Churches, and, with those eyes which are as a flame of fire, taking infallible note of the condition of each, it is again the question of holy character and attainment that is the suprem^e inquiry. What amount of holy radiance are those light-bearers, which were originally kindled from heaven, continuing to shed around them ? How He remonstrates with one Church because of its little strength, and because the things which remain are ready to die ; and how He rejoices ovpr another, because of its purity, its fidelity


to the truth, its service in action, and its yet higher service in suffering ! His representation, coming before us in many a form, is that it is only where there is vigorous and abounding life in a people, that they fulfil their mission and design as churches, and that His Father receives glory from them, and that He Himself delights in them. " Herein is my Father glorified, that ye bear much fruit ; so shall ye be my disciples." Our religion, in order to influence others, must be visible ; and in order to be visible, it must be strong and deep. Our Lord declares, in one place, that He would have preferred even to see the Laodicean Church extinguished, rather than continue to misrepresent His religion and dishonour His name by its state of living death. Should not such considerations as these send us back in thought upon our own history as individuals and as a Church ? Measuring from some peint in the past not very remote, has ours been a history of progress or of decay ? What our Lord in heaven requires of us is, a religion so pronounced, so self -consistent, so all-pervading, that, like Himself when on earth, it cannot be hidden, and that, when seen, it cannot fail to proclaim its own divinity to the world. But let us remember that this blessed condition cannot be reached, and, after it has been reached, cannot be retained, except through a constant, living, communion with Christ, and a daily drawing.



by faith and prayer, out of His fulness. Each one must be going habitually with His own vessel to the Divine fountain. We cannot live upon traditions. We cannot, as Churches, live upon a history however noble and honourable, even though we had prophets and martyrs for our fathers. Even our denominational flag cannot be held high by a palsied hand. Our history itself will prove a condemnation and a snare to us, if in any degree we make it a substitute for present, glowing life. The words of our text must be assimilated into our every-day thought and prayer, " God be merciful unto us, and bless us, and cause His face to shine upon us."

II. The Church comes hefore us in the text as not only praying for Revival, but for increase.

After supplicating for itself, it pleads for the world, that the Gospel of heaven's love may both be universally proclaimed and actually received by the whole family of man, — " God's way known upon earth, and His saving health among the nations." The very fact that such a prayer has been placed in the inspired psalter of the Church, as teaching it how to pray, implies that this was to be the Church's predominent desire and constant aim, and that its eye, looking down through the ages, was ever to be fixed on this as its mission and its goal. Even the Jewish Church to whom this psalm was first given, and by whose congregated


tribes it was first sung around the ark of the tabernacle, was to have this vision ever before it, though it could only be realised by a change in its form and framework, more perfectly adapting it for this end. Its system was one of preservation rather than of propagation, — receiving those who came to it rather than going out into the highways and hedges of the world to seek them and to bring them in. Its emblem was the stationary lighthouse, rather than the glorious sun moving in majesty across the firmament, and shedding down its light and its heat upon every land. But if even this ancient Church, with its lofty wall of ceremonial and of local institute and observance, was divinely taught to desire and anticipate the universal subjection of the world to that Divine faith of which it was for a time the chosen guardian, and to incorporate this desire with its synagogue and temple prayers, how much more is this the case with the Christian Church, with its completed revelation, and its whole system and agency adaptino- it to propagation, and with the renewed commission resting ever upon its heart aud conscience, to " go into all the world and


preach the Gospel to every creature." The missionary motive has acquired a mightily increased momentum under Christianity. Whatever other work may be taken up at times by the Church,


this is a service which is never to be forgotten, or suspended, or slackened, " That God's name may be known upon all the earth." This is always to be the work af the Church, and of every part of the Church. The sublime commission stands unrevoked and irrevocable, while there is a single rebel hand among all the tribes of earth that is held up against Christ and His kingdom. The Church must not only protest but proselytize. Christianity is essentially a religion of conquest, which will make no compromise with false philosophies, or with false gods. The dream of universal empire which kings, maddened by ambition, have attempted to realise through sword and fire, is to be achieved by the Gospel of God's mighty love, blessed by the Spirit, and bringing in the reign of righteousness, purity, and peace.

How the soul of Paul was ennobled and fired by this conception ! Hence we find him, in his successive missionary circuits, ever widening the sphere of his operations, and never forgetting that his field was the world. Wherever he planted his standard, — at Antioch, at Corinth, or at Rome, — he was still thinking of " the regions beyond." Every year he was lighting up one orb of truth after another, in wider and still wider orbits, till the whole heaven glowed with the radiance. And though the Church has sometimes allowed herself to be engrossed by controversy, or to be made indifierent by worldliness, or torpid through unbelief, or inactive because of discouraging obstructions, so as almost to forget her work and her destiny ; still, whenever there has


come a baptism of new spiritual life, there has also come a revival of this spirit of benignant proselytism. And therefore, while we are humbled by the fitfulness of our efibrts, and by their sad disproportion to our ability and opportunity, let us beware of ungratefully undervaluing the actual results. Take this very missionary psalm, which was sung by the tribes of Israel alone for so many centuries, and think in how many parts of the world it is now sung every Sabbath-day by gathering multitudes, and to what a great extent its prayer has already been transmuted into accomplished prophecy. Not only by myriads in so many of the great cities and centres of civilization, but beneath the bread-fruit trees of the Polynesian isles, among the cinnamon groves of Ceylon, on the banks of the many rivers of India, among the mountains of Madagascar, amid the snows of



Greenland, on the steppes of Siberia, and beneath the shadows of the pagodas and heathen temples of China, there is going up, from hearts that have tasted the salvation of God, the prayer that " God's saving health may be known among all nations." — It is a happy word, " God's saving health," — that which alone can


give true health to the soul of man, and breathe a Divine life into a dying world, — the enlightener of the darkened mind, the healer of the guilty conscience, the purifier of depraved affections. It is itself the most precious of all good things, and it gives a new excellence and value to all other blessings, — the sanctifier of literature, the sanction of law, the safe-guard of liberty, the sweetener of sorrow, the lamp that guides along the way to immortality and heaven. This prayer seems to gather into itself the very notes of that song of angels on the plains of Bethlehem, " Glory to God in the highest, peace on earth, and goodwill towards men."

III. The text brings under our particular notice, in the third place, the connection between revived religion in a Church and its influence upon the world.

We must first be blessed ourselves, in order to our becoming the means of extensively blessing others. The prayers in this text are based on this very principle, that eminent piety among a people is the condition of eminent usefulness — " God be merciful unto us, and bless us, and cause His face to shine upon us ; That Thy way may be known upon earth, Thy saving health among all nations." When a Church is in a low state of religious life, it is wanting in the very elements that qualify it for doing great religious good to others. Nay, it sometimes operates rather in an opposite direction. Suppose a young convert, for example,


with all the glow and ardour of first love about him, to connect himself with a congregation in the hope that he shall find the union favourable to his Christian progress, that there shall be sympathy with him in his religious affections and new-found joys, and encouragement in his every effort to do good ; and that, instead of this, he finds little prayer, or love, or zeal, or holy gladness, — is not the connection likely to operate upon him with a moral chill ? Will he not feel that, instead of entering a congenial home, he has come into a winter-palace or a desert ?

But, on the other hand, let there be a strong and pervading religious life among a people, and two results may be expected to follow. First, the members of such a church will be in the best


position for withstanding the assults of surrounding error and unbelief. It is not in churches that are shining with holy graces and have much of heaven's dew resting on them, that rationalism finds its ready disciples. Heresies usually spring from arid soils. It is when men have never had the actual, living experience of Divine truth in their own hearts, but keep it merely outside of them in their creed, that they are in danger of " giving heed to instruction which causeth to err." But let a man have had daily


experience of the Gospel in his own heart, and a consciousness of the blessed change it has wrought within him, and he has the testimony to its divinity within himself. He can say, " we know and are sure." He is divinely guarded and garrisoned against all the assaults of unbelief. Secondly, it is the individual or the church that is distinguished by the vigour and constancy of its Christian life that God chooses and employs for the extension of of His kingdom. And He does this, not only on the principle of honouring them that honour Him, but also because such a church is qualified for telling with beneficent influence upon the world, in a manner in which it would not be qualified were it in a lower state of religious temperature. It is " a vessel fit for the Master's use."

There is something kindred to this principle, if not, indeed, identical with it, in the answer which our Lord gave to some of His disciples when they met Him on His descent from the mount of transfiguration, and enquired of Him why they had not been been able, during his absence, to expel the demon from the possessed youth. "Because of your unbelief," was the immediate reply. " Nevertheless, this kind goeth not out but by prayer and fasting," Their comparatively little faith was the explanation of their failure. We have a glimpse of the same spiritual law, in the direction of Joshua to the Israelites when they were about to be carried, by a wondrous miracle, across the Jordan. " Sanctify yourselves, for to-morrow the Lord will do


wonders among you," — get yourselves into a higher state of moral preparation for being at once the subjects and the witnesses of so stupendous a blessing. And so it is, in like manner, that when God intends largely to bless the world through the Church, he begins by qualifying the Church for the honour and the service. And when he revives and quickens a congregation, or a whole fellowship of churches, he is about to use it for making His way known upon the earth. According to the beautiful image of Leighton, when a father goes to awaken his children,


you may be sure that it is near to svinrise. How utterly unfit were our Lord's disciples, while he was yet with them, for going forth as the messengers of His gospel to the world. They needed the knowledge that came with His death, and resurrection, and ascension, the season of united and prolonged prayer in the upper room, the purifying fires of pentecost, and the enlarged effusion of the Holy Spirit, to qualify them for the mighty enterprise of a world's evangelisation. But after this, they were prepared and panoplied for the glorious service, and those one hundred and twenty disciples in the upper chamber began to hold in their hands the highest destinies of the world.


To illustrate our principle, let us glance for a moment, as we bring our discourse to a close, at some of the qualities by which a revived church will be certain to be distinguished.

1. One of these ivill he a spirit of dependence leading to abounding prayer. Self-emptiness is of the very essence of deep religion, and this brings us with our empty vessels to God, that we may svipply our need out of His fulness. It is individuals and chvirches in this state of mind that are singled out for special honour. Was it not this temper in the young Jerusalem church that drew down the showers of Pentecost ? And many a pentecostal blessing it has attracted since. "When a church has begun to pray earnestly and continuously, it has already begun to be revived, and is on the first steps of the ascending ladder that leads up to heaven's gates. When man's weakness thus lays hold of Christ's omnipotence, it becomes itself omnipotent. A praying church goes forth to do battle in Christ's name with the powers of evil, uniting in itself the meekness of a child with the might of an angel.

2. Then there is great moral poiver in a church with strong religious life, which specially qualifies it for hopeful Christian action. Doubters are poor evangelists. But revived Christians speak to others out of their own experience. They have known the new life and the holy gladness which the gospel has carried into their own heart, and this gives them confidence and courage


in speaking of it, and commending it to their fellow-men, just as a recovered patient can speak with fervour of the medicine that has healed him. Besides, the message of heaven receives a new momentum when it is spoken from a heart that is in lovingsympathy with it. It is like an arrow shot from a bow that is fully bent. There is a charm in an earnestness Avhich is the outcome of deep conviction. Then, further, think of the influ-


ence of holy character and moral consistency upon an onlooking multitude. We need not wish for miracles or lambent tongues of fire, where there are these stars of God shining as lights in the world. The beautiful vision of the Jerusalem church standing in its virgin-beauty, conquered the prejudices and won the attachment of many whom miracle had loft unconvinced. The argument of a single Christian life shining in its holy beauty, has been mighty over a whole community ; wdiat must be the influence of multitudes of kindred excellence united in a congregation, and sendino- out a constant stream of moral influence on their neiuhbourhood ? Paul testifies of the church of Thessalonica that its example was felt for good, not only in all Macedonia and Achaia, but in regions far beyond. What centres of spiritual force must have been such congregations as those of Rutherford at Anwoth,


or of Baxter at Kidderminster, or Boston at Ettrick, or Ebenezer Erskine at Portmoak !

3. Then, when a church is in a state of strong religious life, it tvill he distinguished hy the prevcdence of hvotheiiy love among its members, and this will produce and maintain union and united action in its society. Alienations, jealousies, discords, and divisions will disappear before this heavenly temper, as wild beasts and foul creatures hide themselves in their caves and dens before the risen sun. It is astonishing how much good of the highest kind can be accomplished by a church, when its members are thus knit together in love, and the multitude of them that believe are of one heart and one soul. No one can read, wdth even average intelligence, the thrilling story of Nehemiah building the ruined wall of Jerusalem, without seeing that it was not a mere work of common patriotism, but of revived religion. And how did this pervading life from heaven give vigour to the weak, inspirit the faint-hearted, bind them together in one compact unity, drive away the fear of man, turn every common man into a hero, and build the wall to its copestone, while the enemy was still mocking and prophesying failure.

4. Then a revived religion in a church is certain to manifest its presence and influence in a spirit of unreserved self-consecration. It is a whole burnt-offering which those hearts on which new fire from heaven has descended, offer to God. Strong love


keeps nothing back. We have seen it operating in this very manner in the number of young men who have recently devoted themselves to the work of the Christian ministry at home, or to missions abroad, making it evident that in a state of flourishing


piety in our congregations, it would be easy to double the staff of our missionaries in a single year. And as the church which had put on spiritual strength, would never need to be anxious about the supply of missionaries, it would have as little occasion for fear about the obtaining of ample funds for the support of our missionary enterprises. Piety reigning in a heart makes a man the steward of his wealth, and leads him to value it principally as the means of doing good. This open-handed, unwearied giving comes within the sphere of self -consecration. Give us a higher and more generally diffused religious life, and all our present charities will be dwarfed in comparison with the munificent gifts that shall begin to flow into the treasury of the Lord, and that shall flow out again to the ends of the earth. The giving will become as universal as the working was, when Nehemiah built his wall. And the liberality of such men as the Thorntons and Howards of other days, will become as common things.


And now, in conclusion, what we have to seek first, and above all things, is a mighty increase of religious life in our pulpits, in our sessions, in our presbyteries, in our synods, in our families, and in our congregations. We must give up the tone of selfcomplacency, and no longer be reconciled to our faults. We must no longer measure ourselves by ourselves, or compare ourselves with one another, but earnestly and perseveringly aim at a state of things in our churches, in respect to which an apostle like Paul could say, " I do you to wit of the grace of God bestowed on then," and the sight of which would make a Barnabas glad. It is here that we must begin, if good is to be obtained by us on a large scale. This one thing would rid us of a hundred evils, and bring with it a hundred benefits, just as the flowing, deepening tide sweeps before it the weeds and the wreck, and floats the stranded vessels that lay motionless in the shallows, out into the deep and sun-lit sea. We hear much of organization; and this is well, and even necessary, in its own place. But what we need, far more than organization, is more life ; we need, not merely the building of the altar, but the descent of the heavenly fire. And we need this, not only that we may advance, but that we may withstand our spiritual adversaries, and hold our ground. If any one, therefore, ask. Wherefore is it that the Lord goeth not forth with our armies as heretofore ? — the answer is. Why have so many of us been too easily satisfied with our religious condition, and been content to know that wo were far above the worst, though wc are far below the best ? Why have we seen the great



gospel-commission floating over our heads, summoning us to work and pray that God's way may be known upon the earth, and yet have taken the great subject of the world's conversion and salvation so easily ? Why have we seen the cloud of blessing passing near us, and bending over us with heaven's choicest riches in it, while we have not made more of that spiritual wealth and strength our own, by more inwrought, united, persevering supplications that would take no denial ? Why have we been so slow to enter by the open doors of opportunity ? 0, it is indeed time for us to awake out of sleep ! We have shown the weakness of our faith, or rather the sad prevalence of our unbelief, by the wonder we have expressed when the showers of blessing fell, whereas a strong faith would have wondered when the blessing was withheld. What is it that has been holding back the heavenly supplies, and delaying the advancing chariot of our Redeemer and Lord ? Come, Lord, and fit us for the blessing. Come, Lord, and command the blessing in its seven-fold plenitude. "Let thy work appear unto thy servants, and thy glory unto their children. And let the beauty of the Lord our God be upon us : and establish thou the work of our hands upon us; yea, the work of our hands, establish thou it." " God be merciful unto us,


and bless us ; and cause His face to shine upon us ; that thy way may be known upon earth, thy saving health among all nations." Amen.




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