Verses 145–152

145. I cried with my whole heart; hear me, 0 Lord, I will keep thy statutes. 146. cried unto thee: save me, and I shall keep thy testimonies.

THIS is indeed the “pouring out of the soul before the Lord” ’ — “a beautiful and encouraging picture of a soul wrestling with God in a few short sentences, with as much power and success as in the most continued length of supplication. Brief as are the petitions, the whole compass of language could not make them more comprehensive.” Hear me.” The whole heart is engaged in the “cry” Save me,” includes a sinner’s whole need — pardon, acceptance, access, holiness, strength, comfort, heaven, all in one word — Christ. Save me — from self, from Satan, from the world, from the curse of sin, from the wrath of God. This is the need of every moment to the end. “/ cried unto thee” — What a mercy to know where to go! The way of access must have been implied — though not mentioned — in these short ejaculations. “Hear me” — must have been in the name of the all-prevailing Advocate. “Save me” — through him, whose name is, Jesus the Saviour. A moment’s interruption of our view of Jesus casts, for the time, an impenetrable cloud over our way to God, and paralyzes the spirit of prayer. Prayer is not only the sense of guilt, and the cry for mercy, but the exercise of faith. When I come to God, I would always bring with me

1 1 Samuel i. 15.

the blood of Christ — my price — my plea in my hand. He cannot cast it out. Thus am I “a prince, that hath power with God and prevail.” l Here is the warrant to believe, that my God does, and will hear me. Here is my encouragement to “look up” 2 — to be “watching at his gate”3 — like the cripple at the “beautiful gate of the temple — expecting to receive somewhat of him.” 4 Not a word of such prayer is lost. It is as seed — not cast into the earth, exposed to hazard and loss 5 — but cast into the bosom of God — and here — as in the natural harvest, “he that soweth bountifully shall reap also bountifully.” 6 The most frequent comers are the largest receivers — always wanting — always asking — living upon what they have, but still hungering for more.

With many, however, the ceremony of prayer is every thing, without any thought, desire, anxiety, or waiting for an answer. These slight dealings prove low thoughts of God, and deep and guilty insensibility; — that the sense of pressing need is not sharp enough to put an edge upon the affections. But are none of God’s dear children, too, who in days past never missed the presence of God, but they “sought it carefully with tears” — now too easily satisfied with the act of prayer, without this “great object of it — the enjoyment of God? “7 Perhaps you lament your deficiencies, your

1 Gen. xxxii. 28. 2 Psalm v. 3. 3 Prov. viii. 34.

4 Acts iii. 5. 5 Matt. xiii. 3 — 7. 6 2 Cor. ix. 6.

7 ‘The great object in prayer should constantly be tJte enjoyment of God; and however inadequate the believer’s conceptions may be, yet he has a distinct idea of his object; so distinct that you can never impose upon a real saint by offering him something else in the room of it. He knows what he wants; and he knows that this or that is not the thing which he wants.’ — Augustine, Epistle 121.

In the same Epistle he very judiciously recommends the use of short and quick ejaculations, (like these under consideration,) rather than long protracted supplications, unless the mind be in a fervent frame; in which case the petitions, as he justly observes, may be indefinitely prolonged, without incurring the censure implied in Matthew vi. 7.

weakness in the hour of temptation, your indulgence of ease, your unfaithfulness of heart. But is your “cry” continually ascending “with your whole heart?” Your soul would not be so empty of comfort, if your mouth were not so empty of prayer. The Lord never charges presumption upon the frequency or extent of your supplications; hut he is often ready to “upbraid you with your unbelief,” l that you are so reluctant in your approach, and so straitened in your desires — that you are so unready to receive what he is so ready to give — that your vessels are too narrow to take in his full blessing — that you are content with drops, when he has promised “floods,” — yea “rivers of living water,”2 — and above all, that you are so negligent in praising him for what you have already received.

We must not lightly give up our suit. We must not be content with keeping up duty, without keeping up “continued instancy in prayer” 3 in our duty. This alone preserves in temptation. Satan strikes at all of God in the soul. Unbelief readily yields to his suggestions. This is the element in which we live — the warfare of every moment. Will then the customary devotion of morning and evening (even supposing it to be sincere) suffice for such an emergency? No. The Christian must “put on the whole armour of God;” and buckle on his panoply with unceasing “prayer and watchfulness in the Spirit.” 4 If his heart be dead and cold, let him rather cry and wait (as Luther was used to do,) till it was warm and enlivened. The hypocrite,

1 Mark xvi. 14.

2 Isaiah xliv. 3. John vii. 38. 3 Rom. xii. 12.

4 Eph. vi. 13 — 18. ‘The violence of temptation stupifies me,’ — said Luther on one occasion, speaking of his own experience, — ’ that I cannot open my mouth. As soon as ever it pleases God that lean lift up my heart in prayer, and make use of Scriptural expressions, it ceases to prevail.’1 — Milner, vol. v. p. 484.

indeed, would be satisfied with the barren performance of the duty. But the child of God, while he mourns in the dust, “Behold I am vile!” l — still holds on, though sometimes with a cry, that probably finds no utterance with his lips; 2 that vents itself only with tears, or “groanings that cannot be uttered.” 3 And shall such cry fail to “enter into the ears of the Lord of Sabaoth?” “The Lord hath heard the voice of my weeping. Lord, all my desire is before thee; and my groaning is not hid from thee.” 4

But why is the believer so earnest for an audience? — why so restless in his cries for salvation? Is it not, that he loves “the statutes” of his God; that he is grieved on account of his inability to keep them; and that he longs for mercy, as the spring of his obedience? “Hear me; I will keep thy statutes. Save me; and I shall keep thy testimonies” — a most satisfactory evidence of an upright heart. Sin can have no fellowship with the statutes. As saved sinners, they are our delight.

Lord! thou knowest how our hearts draw back from the spiritual work of prayer; and how we nourish our unbelief by our distance from thee. Oh pour upon us this “Spirit of grace and supplication.” “Teach us to pray” 5 — even our hearts — “our whole hearts” — to “cry unto thee.” Give us the privilege of real communion with thee — the only satisfying joy of earth or heaven. Then shall we “run the way of thy commandments, when thou shalt enlarge our hearts.” 6

1 Job xl. 4; also xlii. 5, 6.

2 Exodus xiv. 15. 1 Samuel i. 13. Nehemiah ii. 4.

3 Rom. viij. 26. * Psalm vi. 8; xxxviii. 9.
5 Lukexi. 1. 6 Verse 32.

147. I prevented the dawning of the morning, and cried: I hoped in thy word. 148. Mine eyes prevent the night-watches, that I might meditate in thy word.

THE Psalmist here brings before us not only the fervency, but the seasons, of his supplication. Like Daniel he had set times of prayer — “three times a day.” l Yet did not this frequent exercise satisfy him, without an habitual “waiting all the day upon his God.” 2 Prayer was indeed his meat, and drink, and breath. “/ give myself unto prayer.”3 His sketch of the “blessed man, delighting in the law of his God, and” — as an evidence of this delight — “meditating therein day and night”4 — unconsciously furnished an accurate picture of himself. For early and late was he found in the work of God; “preventing the dawning of the morning” for prayer, and again, “the night-watches, that he might meditate in the word.” But to look above the example of David to David’s Lord; surely “it was written” most peculiarly “for our learning,” that Jesus — after a laborious Sabbath — every moment of which appears to have been spent for the benefit of sinners; and when his body, subject to the same infirmities, and therefore needing the same refreshment with our own, seemed to require repose — “in the morning, rising up a great while before day, went out, and departed into a solitary place and there prayed.” 5 On another occasion, when intensely engaged in the

1 Psalm Iv. 17, with Dan. vi. 10. 2 Psalm xxv. 5.

3 Ib. cix. 4. ‘But I prayer,’ Heb. — all over prayer — always ready for prayer — at all seasons, besides the frequency of set times of communion — one, whose life is a continual prayer — “prayer without ceasing.” 1 Thess. v. 17.

4 Ib. i. 2. * Mark i. 21 — 35.

T service of his church, and about to lay her foundation in the choice of her first ministers, did his eyes prevent the night-watches. “He continued all night in prayer to God.” i

So long as the duty only of prayer is known, we shall be content with our set seasons. But when the privilege is felt, we shall be early at work, following it closely morning and night.2 While, however, family and social exercises are refreshing — while the tabernacles of the Lord are amiable in our view, and we delight to “wait at the posts of his doors,”3 yet it is the lonely, confidential intercourse with our God — “the door shut” — the Church as well as the world excluded — that makes our closest walk v.ith God.4 Secret prayer is most likely to be true prayer. There is no true prayer without it. It was the “garden” prayer — separate even from his own disciples — that brought special support to the fainting humanity of Jesus.5 And if he needed this perfect retirement, whose affections were always fixed upon their centre, what must be our own need, whose desires are so unstable and languishing! And how cheering is his succouring sympathy, knowing as he does experimentally the heart of a secret, earnest pleader! Such doubtless were David’s cries — penetrating no ear, but his Father’s — yet delightful incense there.6

But to see the King of Israel, with all his urgent responsibilities, “sanctifying” such frequent daily seasons “with the word of God and prayer” — how does it expose the insincerity of the worldling’s excuse, that the pressing avocations of the day afford no time for the service of God! It is not, that such men are busy,

1 Luke vi. 12 — 16. 2 Psalm v. 3; lxxxviii. 13. Isaiah xxvi. 9. 3 Psalm lxxxiv. 1. Prov. viii. 34. 4 Matt. vi. G.

5 Luke xxii. 41 — 43. 17 Psalm lvi. 8; cxli. 2. Prov. xv. 8. Cant. ii. 14.

and have no time for prayer; but that they are worldly, and have no heart to pray. The consecrated heart will always find time for secret duties, and will rather, as David, redeem it from sleep, than lose it from prayer.

And does not the uniform experience of the Lord’s people warrant the remark — how much our vital spirituality depends upon the daily consecration of the first fruits of our time to the Lord? How often are opportunities for heavenly communion during the day unavoidably straitened! But “the night watches” and “the dawning of the morning” afford seasons free from interruption, when our God expects to hear from us, and when “the joy” of “fellowship with him” will be “our strength” 2 for active service, and our keeping from many a worldly snare. What a standard of enjoyment would it be, with our last thoughts in the night watches, to leave as it were our hearts with him, and to find them with him in the morning, awaking as with our hearts in heaven! Surely the refreshments of our visits to him, and his abidance with us, will often con strain us to acknowledge — “Truly our fellowship is with the Father, and with his Son Jesus Christ.” 3 The thoughts of God were clearly the first visitors to David’s waking mind; 4 and to this may be ascribed his habitual success in realizing his presence throughout the day. Our

1 Most instructive in the example of Mr. Cadogan, as recorded by his admirable biographer. ‘Feeling strongly that he must walk with God in secret at any rate; when he had company, he would often retire from them into his study, rather than omit his accustomed waiting upon his God. Often has he been found there, when most of the family were gone to rest, surprised on his knees by the domestic, who usually took care of the house/ — CcdUs Life of Cadocian.

Perhaps in an observation once made to an excellent minister, the importance of the truth may furnish an apology for the quaintness of the dress — ‘If you did not plough in your closet, you would not reap in the pulpit.’

2 Neh. viii. 10. 3 1 John i. 3. 4 See Psalm cxxxix. 17, IS. T 2 lukewarmness and our want of spiritual enjoyment may often be traced to that morning indolence (which the zeal of the ungodly l might put to shame) which not only throws the business of the day into confusion, but also consumes the time in self-indulgence or trifling, which should have been given to sacred intercourse. For — not to speak of the seasonableness of the early hours for devotion — the very exertion made to overcome “this lust of the flesh,” and to steal a march upon the demands of the world, is an exercise of self-denial, honourable to God, “that shall in no wise lose its reward.” to remembrance of the past will be so refreshing at a dying hour, as the time redeemed for communion with God.;

And, even should there be no actual enjoyment, at least let us honour God by expectancy. “/ hoped in thy word!” 2 There can be no exercise of faith in the

1 Exodus xxxii. 6. Isaiah v. 11. Micah ii. 1. 2 One of Melancthon’s correspondents describes Luther thus — ‘I cannot enough admire the extraordinary cheerfulness, constancy, faith. and hope of the man in these trying and vexatious times. He constantly feeds these gracious affections by a very diligent study of the word of God. Then not a day passes, in which he does not employ in prayer at least three of his very best hours. Once I happened to hear him at prayer. Gracious God! what spirit and what faith is there in his expressions! He petitions God with as much reverence, as if he was in the divine presence; and yet with as firm a hope and confidence, as he would address a father or a friend. ‘I know ’ — said he — ’ thou art our Father and our God; and therefore I am sure thou wilt bring to nought the persecutors of thy children. For shouldest thou fail to do this, thine own cause being connected with ours, would be endangered. It is entirely thine own concern. We, by thy providence, have been compelled to take a part. Thou therefore wilt be our defence.’ Whilst I was listening to Luther praying in this man ner at a distance, my soul seemed on fire within me, to hear the man address God so like a friend, and yet with so much gravity and reverence; and also to hear him, in the course of his prayer, insisting upon the promises contained in the Psalms, as if he was sure his petitions would be granted.’ — Milne.r’s History, vol. v. p. 565. Again referred to in Scott’s Continuation, vol. i. p. 77. Was not this an illustration of David’s confidence — / hoped in thy word 1 neglect of prayer; but the ground of faith, and that which gives to it life, hope, and joy, is the view of God in his word as a promising God. Therefore when his Providence opens no present encouragement, let us seek it in his covenant. To “hope in his word is to build up ourselves upon our most holy faith,” J and to lay all our desires, all our cares, all our weights, and burdens, upon a solid unsinking foundation.

Well, therefore, were David’s “night-watches” employed in “meditation in the word.” For, in order to stay ourselves upon it in time of need, it must occupy our whole study, thought, and love. Instability of faith arises from a want of fixed recollection of the promises of God. This superficial habit may suffice for times of quietness; but amid the billows of temptation we can only cast “anchor sure and stedfast” in an habitual and intelligent confidence upon the full, free, firm promise of the word. Let it therefore be the food of our meditation, and the ground of our support, when our suit seems to hang at the throne of grace without any tokens of present acceptance. Often will it lift up our fainting hands, and supply strength for fresh conflict, and the earnest of blessed victory. The ground is always sure for faith. May the Lord ever furnish us with faith enough for our daily work, conflict, consolation, and establishment!

149. Hear my voice according unto thy loving-kindness; 0 Lord, quicken me according to thy judgment.

IN the eyes of the world, David appeared “in all his glory,” when seated on his throne, and surrounded

‘Jude20.

with the magnificence of his kingdom. But never did he appear so glorious in the sight of God, as when presenting himself as a suppliant before the mercy-seat, seeking an audience of the King of kings, only to send up reiterated cries for quickening grace. And do not I need the same grace every moment, in every duty? Does not “the gift of God within me” need to be daily “stirred up?” l Are not “the things that remain” often “ready to die?” 2 Then “Hear my voice, 0 Lord; quicken me.”

But to urge my suit successfully, I must “order my cause before God;” I must “fill my mouth with arguments.” 3 And if I can draw a favourable plea from the character of my judge — if I can prove that promises have been made in my behalf, these will be most encouraging earnests of a successful issue. Now David had been so used to plead in cases of extremity, that arguments suited to his present distress were always ready at hand. He now pleads with God for quickening grace, on the ground of his own loving -kindness and judgment. Can he “deny himself?”

And with what “full assurance of faith,” 4 may I ask to be heard on account of that transcendant proof of “loving-kindness” manifested in the gift of God’s dear-Son 5 — not only as his chiefest mercy, but as the pledge of every other mercy 6 — and manifested too at the fittest time 7 — “according to his judgment” — after the inefficiency of the power of reason 8 and the sanctions of the law 9 to influence the heart, had been most clearly displayed! And what a plea is it to ask for quickening influences, that this is the very end for which this gift

1 2 Tim. i. 6. - Rev. iii. 2. 3 Job xxiii. 4.

4 Heb. x. 22. * John iii. 16. 6 See Rom. viii. 32.

7 See Gal. iv. 4. li Compare 1 Cor. i. 21.

9 Compare Jer. xxxi. 31 — 33.

of loving kindness was vouchsafed,1 and that the gift itself is the channel, through which the quickening life of the Godhead is imparted! 2 Could I ask for this grace on any other ground than loving-kindness? All ground of fitness or merit is swept away.3 On the footing of mercy alone can I stand before him.4 And how is mv faith enlivened in retracing the records of my soul from the beginning — how he “betrothed “5 — how he” drew me with loving -kindness! “6 May I not then cry,” Oh! continue thy loving-kindness? “7 And not less full is my conviction of his judgment, in dealing wisely and tenderly with me, according to his infallible perception of my need. Left to my own judgment — often should I have prayed myself into evil, and asked what it would have been my curse to have received.8 But I have learned, that the child must not be guided by his own will, but by his father’s better mind — nor the patient by his own humour, but by the physician’s skill. Truly, even the Lord’s corrections have been in judgment! 9 And in the thankful remembrance of them my confidence for the time to come is established! Gladly will I” set to my seal,” that “the Lord is a God of judgment;” and that “blessed are they that wait for him.” 10 He knows not only what grace is needed, but at what time. Not a moment sooner will it come; not a moment later will it be delayed. ‘As thou wilt, what thou wilt, when thou wilt,’ n — is the expression of faith and resignation, with which all must be committed to the Lord, waiting for the end, in humility, desire, expectation. And if in pleading my suit for an hearing “according to his

1 John x. 10. ] John iv. 9.” 1 John v. 11. 3 Ezek. xxxvi. 32. 4 Eph. ii. 7. Titus iii. 4.

5 Hosea ii. 19. 6 Jer. xxxi. 3.

7 Psalm xxxvi. 10. 8 Ib. cvi. 15. 9 Jer. x. 24.

10 Isaiah xxx. 18. H Thomas a Kempis.

loving -kindness” my poor, polluted, lifeless petitions should find no liberty of approach; may I be but enabled to direct one believing look to “the Lamb that is in the midst of the throne!” * and I will not doubt that my feeblest offering shall come up as a memorial before God.

150. They draw nigh that follow after mischief; they arcfar from thy law. 151. Thou art near, 0 Lord: and all thy commandments are truth.

THE imminent danger in which David was living2 quickened his cries to his God. Often does the Lord permit this pressing trial. Seldom — but in extremity — are our graces brought to their full exercise. Confidence is then shaken from man, and established in God.3 For now it is that we enjoy our God as “a very present help in trouble,” 4 and our dependence on his “com mandments” is a “true” and solid foundation of com fort to our soul. An awful character indeed is it of the ungodly. “They are far from God’s law” — and that not from ignorance, but from wilful enmity. This is God’s witness against them;5 and they are not ashamed to consent, that “this witness is true.” No wonder, therefore, that those that “are far from God’s law” should “draw nigh to follow after mischief.” <;

1 Rev. v. 6. 2 Psalm lvii. 4. 3 2 Cor. i. 9.

* Psalm xlvi. 1. 5 Ib. 1. 17. Comp. Prov. i. 22, 25, 29.

c ‘He cannot brook the child that hateth the father; he cannot mind the servant that careth not for the master. If ye were of the world, the world would love you; ye should dwell quietly. There would be no grief, no molestation, if the devil dwelt in you (which ( jod forbid). He would not stir up his knights to besiege your house .... but because Christ dwelleth in you (as he does by faith); there fore stirreth he up his first-begotten son, the world, to seek how to

But if “they draw nigh” the Lord is nearer still. “7 am thy shield”1 — saith he to his distressed child — who echoes back the promise in the cheerfulness of faith, “Thou art my hiding-place, and my shield: I hope in thy word.”2 Elisha knew the power of this shield, when he quelled the alarm of his terrified servant. He beheld them “draw nigh that follow after mischief,” but the eye of faith assured his heart; and when “the Lord opened the eyes of the young man,” he too was enabled to testify, “Thou art near, 0 Lord!” 3

But near as the Lord is to his people as their outward shield, is he not yet nearer still, as dwelling in their hearts? Here is “his temple,”4 his desired habitation — like Zion of old, of which he said, — “This is my rest for ever; here will I dwell, for I have desired it.” 5 This is the dwelling, which, once possessed of its Divine Inhabitant, will never be left desolate.

Our spiritual enemies, like David’s persecutors, are ever present and active. The devouring “lion,”6 or the insinuating “serpent,” 7 is “nigh to follow after mischief;” and so much the more dangerous, as his approaches are invisible. Nigh also is a tempting, ensnaring world: and nearer still a lurking world within, separating us from communion with our God. But in

disquiet you, to rob you, to spoil you, to destroy; and perchance your dear Father, to try to make known to you and to the world, that ye are destinate to another dwelling than here on earth, to another city than man’s eyes have seen at any time, hath given, or will give power to Satan or to the world to take from you the things which he hath lent you; and by taking away, to try your fidelity, obedience, and love towards him (for ye may not love them above him), as by giving that ye have, and keeping it, he hath declared his love towards you.’ -Bradford’s Epistles — Fathers of tiui English Church, vol. vi. pp. 58,59. Gen. xv. 1. 2 Verse 114.

3 Compare 2 Kings vi. 14-17. 4 2 Cor. vi. 1(J.

5 Psalm cxxxii. 13, 14, with Eph. ii. 22. c 1 Peter v. 8

7 Revelations xii. 9. T 5 turning habitually and immediately to our strong hold, we can enjoy the confidence, “Thou art near, 0 Lord.” Though “the High and Lofty One, whose name is holy;” 1 though the just and terrible God, yet art thou made nigh to thy people,2 and they to thee,3 “by the blood of the Cross.” And thou dost manifest thy presence to them in “the Son of thy love.”

Indeed to the Son himself, the nearness of his Father’s presence was a source of consolation and support, when “they drew nigh, that followed after mischief.’” “He is near” said he — “which justifieth me: who will contend with me? let us stand together. Who is mine adversary? let him come near to me. Behold the Lord God will help me; who is he that shall condemn me? So they all shall wax old as doth a garment: the moth shall eat them up.” 4 “Behold,” said he to his affrighted disciples, as his hour drew near, “the hour cometh, yea is now come, that ye shall be scattered every one to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.” 5 And thus his people in earthly desolation flee to the promises of their God; and in the recollection of his faithful, ever-present help, “set to their seal,” that “all his commandments are truth.” The mischief intended for them only proves, that “Thou, Lord, wilt bless the righteous; with favour wilt thou compass him as with a shield.” 6

But may the Lord not only be brought near in our interest in him, but may we be kept near in communion with him! Let our hearts be sacred to him. Let us be most careful to watch against any strangeness with this beloved Friend, and to cultivate a growing cordiality and closeness in our walk with him. If our character is formed

Isaiah lvii. 15. 2 Col. i. 20. 3 Eph. ii. 13.

Isaiah 1. 8, 9. 5 John xvi. 32. ° Psalm v. 12.

by the society in which we live, what “treasures of wisdom and knowledge” should we find, what a spirit of unbounded love should we imbibe — by a nearer and more constant intercourse with him; willing as he is to impart himself freely, inexhaustibly unto us! In abacksliding state, we must expect to lose this heavenly nearness. In a state of darkness, it is the exercise of faith, to believe that unseen he is near; and the practical influence of faith will lead us to speak, and pray, and think, and praise, as “seeing him who is invisible.”2 In a state of enjoyment, let us anticipate the time, when he will be ever near to us.

“And I heard a great voice out of heaven, saying, Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.”3

152. Concerning thy testimonies, I have known of old, that thou hast founded them for ever.

THE truth of the commandments, which the Psalmist had just asserted, was an everlasting foundation. He stated it not upon slight conviction. But he knew it — and that not recently — but as the result of early consideration — he had known it of old. It is most important to have a full certainty of the grounds of our faith. How else can we have that “good thing — a heart established with grace? “4 — how “continue in the faith grounded and settled?” — how “kept from being moved away from the hopes of the gospel?”5 Praised be God! We feel our ground to be firm. As God is the same, so must his testimonies be.6 We cannot conceive of his

i Cant. v. 2 — G. 3 Heb. xi. 27. 3 Rev. xxi. 3.

4 Heb. xiii. 9. 5 Col. i. 23. ° Psa. lxxxix. 34; cxi. 7 — IK promising without performance, or threatening without effect. They are therefore expressly revealed as a firm foundation, in express contrast with this world’s fairest promise.2

But let us mark this eternal basis of “the testimonies” The whole plan of redemption was emphatically ‘’founded for ever” The Saviour “was foreordained before the foundation of the world” 3 The people of God are “chosen in Christ before the world began! “4 The great Author” declares the end from the beginning,“‘”* and thus clears his dispensations from any charge of mutability or contingency. Every event in the church is fixed, permitted, and provided for — not in the passing moment of time, but in the counsels of eternity. All God’s faithful engagements with his people of old are “founded for ever” upon the oath and promise of God — the two “immutable things, in which it is impossible for God to lie.” 6 May we not then “have strong consolation” in venturing every hope for eternity upon this rock? nor need we be dismayed to see all our earthly stays, “the world, and the lust, and the fashion of it — passing away” before us.7 Yet we are most of us strangely attached to this fleeting scene, even when ex perience and divine teaching have instructed us in its vanity: and it is not until repeated proofs of this truth have touched us very closely, in the destruction of our dearest consolations, that we take the full comfort of the enduring foundation of God’s “testimonies” and of the imperishable character of their treasure.

Now let me realize the special support of this view in a dying hour, ‘I am on the borders of an unknown

1 Numbers xxiii. 19. 2 Isaiah xl. 1 — 8.

7 1 John ii. 17. 1 Cor. vii. bl.

world;” but “my hope that maketh not ashamed,” 1 at this moment of peril is as “an anchor of the soul, sure and stedfast;” and in the strength of it I do not fear to plunge into eternity. “I know whom I have believed, and am persuaded that he is able to keep that which I have committed to him against that day.” 2 I know — not his sufficiency merely, but his All-sufficiency. I know his conquering power over the great enemies of my soul. I know that he has “spoiled the principalities and powers” 3 of hell, of the strength to triumph over his ransomed people. I know also, that he is “the Lord; he changeth not;” 4 his word changes not: his testimonies abide the same: “I have known of old, that he has founded them for ever.” ‘Thus we look for the removing of those “things which are shaken, as of things that are made, that those things which cannot be shaken may remain.”5 The scoffer may say, — “If the foundations be destroyed, what can the righteous do!” c Let God himself give the answer — “Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner; but my salvation shall be for ever, and my righteousness shall not be abolished.” 7

1 Rom. v. 5. 2 2 Tim. i. 12. 3 Col. ii. 1.5.

4 Mai. iii. 6. 5 Heb. xii. 27. 6 Psalm xi. 3.

7 Isaiah li. G.