April 18

I hate vain thoughts. - Psalms 119:113.

VAIN thoughts are foolish thoughts, wandering thoughts, unbelieving thoughts, worldly thoughts, self-righteous thoughts, sinful thoughts. For observe that vain thoughts here do not mean empty ones, but evil ones; as when our Saviour says, “that every idle word that men shall speak they shall give account thereof in the day of judgment.” By “idle words” he does not mean merely frivolous, silly, and trifling words, but words of moral blame, and which will serve to condemn us in the last day. By these “vain thoughts”

David means his own vain thoughts,-not the vain thoughts of others. He could not be conscious of the thoughts of others, but he could know his own. He was forbidden to judge the thoughts of others, but he was bound to examine his own. He was not employed in exploring the vineyards of others while he neglected his own; and it would be much better for us if we lived, morally, more at home, and less abroad with others. It is a fine and striking remark of one whose “private thoughts” have been long before the religious public. “For many years back,” says he, “I have had nothing to do with the faults and failings of others, for I have had too many of my own to engage my time and attention.” Now, with regard to these vain thoughts we are led to notice two things:

First, That he had vain thoughts: and who has not? There are indeed some persons who have not had a vain thought for many years; but they are to be found in heaven, where we read of “the spirits of just men made perfect,” where that which is perfect is come, and where that which is imperfect is done away. But who upon earth are free from these? who can say, “I have made my heart clean; I am free from sin”? Why, “there is not a just man upon earth that does good, and sinneth not.” Why, “in many things we offend all.” We are to pray for our daily pardon as well as for our daily bread. If we take a Christian,-not a novice, but one who has been for years in the school of experience; hear him: “Oh,” says he, “I have good objects enough to command and engross my attention, especially my God and Saviour, who is all my salvation and all my desire, my glory and my joy; the ‘chief among ten thousand, and the altogether lovely.’

‘Why should I cleave to things below,

And let my God, my Saviour, go?’

I love the Lord’s day, and call ‘the Sabbath a delight, and the holy of the Lord, honourable.’ And I know that I am commanded not to walk in my own ways nor to think my own thoughts. But, alas! how will these intruders invade my golden hours! I enter my closet, and I wish to exclude the world; but, before I can shut to the door, in rushes a rabble along with them and often fills the best part of the room. I love the habitation of God’s house, and repair to the place where his honour dwelleth; but there often I find it to be what he called the temple in the days of his flesh,-‘a house of merchandise,’ or ‘a den of thieves.’ I then repaired to his table. If any thing could fix my roving heart, surely it must be my dying God before me, when Jesus Christ is evidently set forth crucified among us; and yet even there I cannot wait upon the Lord without distraction; even then I am more concerned with the ‘outward and visible sign’ than with the ‘inward and spiritual grace.’”

Secondly, Here is something else: he not only had vain thoughts, but he hated them:-“I hate vain thoughts.” This is the difference between the naturally and spiritually minded. Evil thoughts are common to both; but let us mark the distinction. The natural man loves these thoughts; he therefore encourages them: the spiritually minded man hates them. But how can a man evince that, though he has vain thoughts, he hates them? Why, he will be sure to be humbled before God; and then he will be sure to pray against them; and if these prayers be sincere and importunate, why, then he will strive against them.