the history even of the most eminent saints (Ps. xlii. ; 1 Pet. i. 6). But while despondency furnishes no valid reason for calling the genuineness of one's religion in question, it is very far from being a comfortable thing in itself. He should be encouraged to get out of it as soon as possible; for it puts everything about him into shadow. For his own happiness, and for the good of others, it is in every way desirable that he should be brought out of the darkness into the light. It may contribute to this result if we consider I. THE CAUSES OUT OF WHICH DESPONDENCY MAY SPRING. 1. Natural temperament. However it may come, whether through heredity, or on the principle of special characteristics being given directly by God to every man, it is the fact that each of us is born with a certain predisposition to joy or sadness, to irascibility or patience, to quickness of action or deliberateness of conduct. And it is also true, that while conversion may Christianise that temperament, it does not change it. There are some men to whom, Christianity apart, it comes as natural to be joyful as it does to the lark to sing. And there are others, alas! whose disposition inclines them always to look on the darker side of things. In the former case there is no merit in the gladness, just as in the latter there is no blame in the sadness. We are often shamefully unjust in our estimates of our fellows; we don't know what is restrained, we only know what comes out. And the same thing holds in this matter of despondency. But Christ knows. And He will not be unjust like men: He will give you honour in proportion to your effort to get above. it. 2. Disease. The connection between the soul and the body is intimate and mysterious; they act and react upon each other. Lowness of spirits is very often the result of some imprudence in diet, or some local disturbance. Not all spiritual depressions can be resolved into the consequences of physical states; but in all ordinary cases the sound body is necessary to the sound mind. A Christian physiologist might render great service to many desponding spirits by preparing a work which should treat of the effects of different diseases on religious experience. See the relief which this affords. It removes from religion the responsibility for the depression of such a man as Cowper; while on the other hand it removes from Christianity the reproach for the hypocrisy of men who, on seeming deathbeds are saints, but get well again to transgress afresh; for there, too, the exhilaration was owing to the peculiar character of the malady. When we can trace our despondency to such a cause, it will cease to be a thorn to us. One, while he lay dying, had Ps. lxxvii. read to him, and when he heard ver. 10, "And I said, This is my infirmity," he broke in with the words, "That's my liver. My soul and body so act one upon the other. With the liver wrong, the mind gets clouded, and I feel as though God had swept me out of His house as useless; but after He has taken so much trouble to mould the vessel, He will not throw it aside." The sufferer recognised the spiritual effect of the disease. 3. Trial. One affliction will not usually becloud the horizon; but when a whole series comes in succession, the effect is terrible. First, it may be, comes sickness; and we are getting round when business difficulties overwhelm us; then, these are scarcely arranged before bereavement comes. For years, it may be, we are like the sailor who for weeks is seeking to round a stormy cape, and still the same weariful headland frowns drearily on him. The same effect may be produced by the mere monotony of our labour, without any special affliction. "Love adds anxiety to toil, And sameness doubles cares ; Mothers and housekeepers know what is meant by the assertion that "sameness doubles cares;" and it is when such a burden is lying most heavily upon the heart that the words of the text come to us with their soothing influence. 4. Mental perplexity. The spirit of inquiry and bold independent criticism is abroad in our age. The sacred things of our faith are assailed. When your children, now young men, are wrestling their way through the peculiar mental difficulties of this age, do not upbraid nor blame them, but help them by entering into their difficulties, and removing, if you can, every stumbling-block from their path. And let those who are thus walking in darkness take to themselves the comfort of the text, and walk on in the full assurance that there is light beyond. II. THE COUNSELS TO THE DESPONDING GIVEN OR SUGGESTED BY THIS TEXT. 1. The oppressed spirit must keep on fearing the Lord and obeying the voice of His servant. Whatever happens, these must not be given up. Nothing whatever can furnish any proper reason for ceasing to practise them; while, on the other hand, the neglect of them will only deepen the darkness already over you. The tunnel may be long, but it will come to an end at last, if only you will go through it. Whatever you feel, let no evil be wrought by you, but keep steadily in the path of rectitude. Amid all doubts you must accept some things as certain ; hold by these, then, and act up to them, so will you prove that you are a docile learner, and put yourself into a position where you will catch the first glimpses of returning light. Only by acting up to the level of our present convictions can we rise to higher things. Sometimes an evil life has led to a shipwreck of the faith; but always a good character clarifies the spiritual conception (John vii. 17). Keep your conduct abreast of your conscience, and very soon your conscience will be illumined by the radiance of God. 2. Keep on trusting God. What a blessed privilege it is to be permitted to do that! When we cannot see, it is an unspeakable blessing to have some hand to cling to; and when that hand is God's, it is all right. But let us take the full comfort of this saying, "Let him trust in the name of the Lord." What is that name? It is "Jehovah, God, merciful and gracious; long-suffering; forgiving iniquity, transgression, and sin; and who will by no means clear the guilty." Therefore I need not despair about my guilt, for there is forgiveness with Him. It is Jehovah Tsidkenu-the Lord our righteousness. Therefore we may in Him have "boldness in the day of judgment." It is Jehovah Rophekathe Lord that healeth thee. Therefore I may bring all my spiritual maladies to Him for cure. It is Jehovah Jireh the Lord will provide. Therefore He will give me that which is needful. It is Jehovah Nissi-the Lord my banner; and in it I may see the symbol of His protection. It is Jehovah Shalom-the Lord of peace; and so, beneath His sheltering wing, I may be for ever at rest. 3. Fail not to note the deep meaning of that word "stay." It does not bid you only take a momentary grasp of God's hand, it encourages you to lean your whole weight upon Him, and to do that continuously. Acquaint yourself with God through Jesus Christ, so shall you know that there is something better even in the Christian's despondency than there is in the unbeliever's joy.-W. M. Taylor, D.D.: Limitations, &c., pp. 312-326. has been made alive to God by the power of the Holy Spirit. Man possesses a capacity of affection which can fix on God as its object. But fallen man is alienated from Him; dead to Him. God's regenerating grace quickens into life that capacity of affection; so that there is the loving, childlike fear of God the heavenly Father, instead of the previous indifference to Him. 2. As an outward manifestation. It is characteristic of Christians that they obey the voice of Christ. When He called them to repent and believe in Him, they obeyed. And, however imperfectly, they endeavour in their daily walk to obey Him. His revealed will is the accepted rule of their lives. He is their Master, their King. II. A GLIMPSE OF CHRISTIAN EXPERIENCE. "That walketh in darkness, and hath no light." This is not the normal experience of believers. They are "children of light, and of the day." God has called them "out of darkness into His marvellous light" (2 Cor. iv. 6). The light, revealing pardon, acceptance, sanctification, future glory, causes us to walk in calmness and conscious security. Yet it may not shine with uniform clearness. The sun in the heavens is sometimes obscured by passing clouds; but it is shining, all the same. The normal day has the sun shining so that we see clearly the objects around us, and are able to pursue our avocations without interruption Again, while these seasons of darkness are variations from the usual experience of believers, some are visited by them more than others. The causes are also various. Some spiritual, some physical. No Christian's experience must be made the measure, in all respects, of another's. When you have mentioned a few things, you have exhausted the essential things of the spiritual life; and even these are experienced variously according to the constitution of the different minds. Some are exercised with dark experiences, from which others are exempted. Luther seemed at times to himself to fight with Satan as a personal power, living, visible, audible. John Bunyan describes similar experience in the story of his life in the book entitled "Grace Abounding" The reflex of that experience is in his description of the Pilgrim in the Valley of the Shadow of Death. Let no one be deterred from entering the Christian course under the apprehension that he must have an experience like this. Nor let any one afflict himself with the idea that he is not a Christian because he has had no such experience. Few natures are so strong and intense as to be capable of it. God dealt with Luther and Bunyan according to their natures, and thus prepared them for the great work they had to do. And with most, even after seasons of conflict and victory, there is danger of reaction in the direction of spiritual darkness. Unbelief may represent the difficulties of the way. Despairing fears and presumptuous hopes alike may draw you from the narrow path. Thoughts, passions, words of evil which you have repented and which you hate, may struggle for indulgence and expression against the resistance of your better nature. It is one of the most terrible facts about sin, that, even though repented and forsaken, old sins so imbed themselves in the nature that their expulsion is the work of time and of many a struggle. Traps and perils lie on every hand, with their opportunities and inducements to the indulgence of sin. If backsliding of the heart has not preceded its commission, its commission may compel backsliding of the heart. And as there may be spiritual darkness in the soul, there may be the darkness of uncertainty as to the way of God's providence. There may be bereavement, sickness, disappointment, loss, a state of things with regard to worldly affairs pregnant with anxiety, through which no way can be seen. Your heart is heavy. You fear the worst. III. A REMINDER OF CHRISTIAN PRIVILEGE. "Let him trust in the name of the Lord, and stay upon his God." It is the Christian's privilege to trust in God at all times. Observe, you are not to wait until the darkness has cleared away and then trust; but to trust now, in the darkness. For this is always possible, inasmuch as He in whom we trust is ever the same, notwithstanding any danger that may occur in us or in our circumstances. Be instant in prayer. When enveloped in darkness you can keep hold of your Father's hand. He will guide and help. He has promised to keep the feet of His saints. Cry to Him out of the darkness. Trust Him. Prayer is the believing cry of the heart that is satisfied that, however dark and dreary the way, He is leading us by a right way to a city of habitation. So long as He is there, what can we fear? Be careful as to your walk. Knowing ENCOURAGEMENT FOR THE 1. 10. Who is among you The encouragement here is for the people of God, and for them only. It is sometimes appropriated by those who are merely His people in profession; and in view of it, they are confident that though they have no satisfactory evidence of the Divine favour, all will be well with them in the end. They make a terrible mistake. The darkness of which they are conscious, is the result of the hiding from them of "the light of God's countenance," a calamity that never befalls those who are truly His people. (a) But God's people may be in darkness of another kind, in which they need all the cheer here offered them. For example, in the preceding chapters, Isaiah speaks of the Babylonian captivity, and of the oppressions of the Israelites during that dark period of their deliverance and restoration to their own land. Such, however, was the strength and resources of the Chaldean empire, and to such a state of imbecility and wretchedness had the Israelites been reduced, that the the perils of darkness, you cannot afford to be careless in your conduct. The path is narrow and difficult to find. You may miss it and fall on either side. You are not alone in the darkness of sorrow. Christ has been there before you. He will be with you. Prayer shall be heard. Faith shall be honoured. The light of God's countenance shall be lifted upon you. The day shall dawn and the shadows flee away.-J. Rawlinson. I. The godly man's character. 1. He feareth the Lord. 2. He obeys the divine commands. II. The godly man's trouble. "Walketh in darkness, and hath no light." Providential darkness. III. The godly man's best course in trouble. "Let him trust," &c.—I. E. Page. Devoted and OBEDIENT. that feareth the Lord, &c. fulfilment of the prediction appeared impossible, or in the highest degree improbable. Therefore, knowing how dark and discouraging the prospects of His people would be in this state of captivity, God reminds them of what He had done for their ancestors in times past; how He had delivered them from the bondage of Egypt by the most extraordinary interpositions; and He tells them that they were still His covenant people, and would not be forsaken by Him (chap. xlix. 14-16). Lest in their despondency they should doubt His ability to accomplish their deliverance, He refers them to the works of creation and providence as illustrative of His power (chap. xl. 12-17, 25-28; 1. 2, 3). Our text appears to form part of the expostulations intended to dispel the fears and to revive the hopes of His desponding people. There was a pious remnant who answered to the description contained in it; and he tells them, in effect, that though they had no light as to the manner in which He would accomplish their deliverance and restoration, yet they might confidently trust His power and faithfulness. Specimen cases to which our text might also be profitably applied. 1. Any case like that of Joseph, while lying under the reproach of a crime which he never committed, and which he abhorred. We know what a great trial it was to his pure mind, how he stayed upon God, and what was the happy result. 2. The situation of David during the lifetime of Saul. God had promised that he should be king over His people; and yet he was obliged to fly for his life, to wander among the mountains, and to hide himself in dens and caves of the earth. Thus he was walking in darkness as to any prospect of relief, except from a Divine interposition. But walking in darkness in this sense was perfectly consistent with the most vigorous exercise of gracious affections, and with the fullest assurance of Divine favour; and judging by his psalms composed during this period, we can have no doubt of the spirituality of his mind, or of his confidence in God. While he feared the Lord and obeyed His voice, he was authorised to trust in Him for the full accomplishment of His promises; and doing so, he was finally delivered from all his enemies, and raised to the throne of Israel. From this result, we see that it was not necessary for him to use any unlawful means, either for self-preservation, or for the attainment of the object which had been promised him. It was only necessary that he should trust in the Lord and obey His voice. And this is the Christian's duty and privilege in circumstances of the greatest trial (H. E. I. 155-165, 169-177). 3. The case of the Church at the present day, when looking at the moral condition of the world in connection with the prophecies. The conversion of the world is predicted in the Bible with as much certainty as was the deliverance of the Jews from the Babylonian captivity; and the obstacles which oppose the accomplishment of this prediction are far greater than those that darkened the prospects of the captive Jews. The disparity between Jonathan and his armourbearer and the army of the Philistines was not so great as that which exists between the army of Christ now in the field and the hundreds of millions who fill the ranks of the enemy. Therefore the Church may be said to be walking in darkness with respect to the conversion of the world; she does not see how the immense obstacles are to be removed. But clear predictions have been given that the world shall be converted, and in Him who made them the Church should trust, obeying His voice by diligently employing all the means He has already entrusted to her, assured that He will as certainly verify these predictions, as He did those which related to the restoration of Israel from the captivity of Babylon (H. E. I. 1161, 1162).-William C. Walton, A.M.: American National Preacher, vol. iv. 285–292. (a) What can be meant by the phrase, "the light of God's countenance," but an expression of the Divine approbation? When a father is pleased with the conduct of his son, approbation is expressed in his countenance. If the son behaves amiss, he soon observes a change in the expression of his father's countenance towards him, and is generally conscious that he has done wrong. If at any time he should ob. serve such a change without at once knowing the cause, he will immediately suspect himself, and will ask, What have I done to offend my father? So, when the children of God walk in His fear, and in obedience to His commands; when their supreme object is to glorify Him in all that they do, they enjoy the light of His countenance, i.e., the expression of His favour (Ps. xxxvii. 23; John xiv. 21; Heb. xi. 5). When He frowns upon any man, it is an expression of His displeasure, telling them by the darkness which rests upon their minds that something is wrong, and that they ought to examine their heart and conduct, and to compare both with His word, in order to ascertain where the fault lies (2 Chron. xv. 2; Deut. xxxi. 16, 17; Isa. lxiv. 7; Ezek. xxxix. 23, 24). These passages, and others which relate to the subject, cannot be reconciled with the supposition that the text was intended for the encouragement of those from whom the light of God's countenance is deservedly withdrawn, and who are walking in darkness as to religious enjoyment, and as to any evidence of the Divine favour and acceptance. To them He does not say, "Trust in My name, and stay yourselves upon Me, for the darkness will soon pass away, and all will end well." No; when He frowns |