I. INTREPIDITY. Here is a man determined to explore all the recesses of his own heart. Did Bonaparte, did Nelson, did Wellington ever propose to do this? Were all the renowned heroes of antiquity present I would ask them all if they ever had courage to enter into their own hearts. If you stood upon some eminence and saw all the ravenous and venomous creatures that ever lived collected before you, it would not require such courage to combat them as to combat with your own heart. Every sin is a devil.

II. INTEGRITY. He wished to know all his sins, that he might be delivered from them.

III. WISDOM.

1. He prefers his prayer to God Himself. God is the only Being in the universe that knows Himself — that peruses Himself in His own light. In the same light He sees all other beings; and hence it follows that, if other beings see themselves truly, it must be in the light of God.

2. He begins with his principles: his desire is to have these tried by a competent Judge, and to have everything that is evil removed from them. This is an evidence of his wisdom. The heart and its thoughts must be made right before the actions of the life can be right.

IV. EARNEST DESIRE. "Lead me in the way everlasting."

1. The way Thou hast marked out for salvation.

2. The way of Thy law, in all the purity and spirituality of its requirements.

(W. Howels.)

1. God searches a man by His Holy Spirit. Here is a man who feels he is all right. A few inconsistencies, perhaps, and a few inaccuracies; but upon the whole he is in tolerably good condition. The Holy Spirit seizes him. Why now does he tremble? Why now that grief-struck look? Why now can he not sleep at nights? The Holy Spirit has come upon him. He finds there are inhabitants in his soul that he never dreamed of. The reptiles begin to uncoil and to hiss at him. The man says, "Can it be that I have been carrying such a nature as this forty, fifty, sixty, seventy years?" And he immediately begins to apologize, and he reviews the better points of his character. He says, "I don't owe a man a dollar." God says by His Holy Spirit, "You have robbed me of your whole lifetime." The man says, "I am not arrogant, I don't take on airs." The Holy Spirit says, "You are too proud to kneel." The man says, "I am moral." The Holy Spirit says, "You have had many an unclean thought." The man rouses up. He says, "I must get away from this; I must get into the fresh air. I must go to business." The Holy Spirit says, "You cannot go to business; this is the mightiest of all businesses — the business of the soul." Then all the past sins of the man's life come before him troop by troop. From that point many repent and live. From that point many turn back and die.

2. God searches a man by prosperity. He was amiable, he was kind, he was generous, he was useful, while he was in ordinary circumstances; but by sudden inheritance, or by the opening of railroad communication with his land, or by some stroke of commercial genius, he gets a fortune. God is going to search that man by his prosperities; He is going to see whether he will be as humble in the big house as he was in the small one; He is going to give him enlarged resources, and see whether his charities will keep pace with those resources. When he was worth so much he gave so much. He is worth twice as much now. Does he double his charities? God says, "I will explore that man, I will try that man, I will search that man." Fifteen years ago the man said, "What good I would do if I only had the means!" He has the means now. What does he do? Of every dollar we make God demands a certain percentage. If we keep it back, it is at our peril. The old story of the miser who died in his money-chest, because the lid accidentally fell down and fastened him in, was a type of ten thousand men in our day who are in their own money-vault finding their sepulchre. Whatever be the style of your prosperity, by every dollar Shall you make, by every house that you own, by every commercial success that you achieve, God is searching you through and through.

3. God explores a man by adversity. Some of you are going through that process now. You say, "How beautiful it is when a man's fortunes fail to see him throw himself back on spiritual resources." Yes, it is very beautiful, but it is hard to do. There are many people who suppose they have Christian faith, when it is only confidence in government securities. They think they have Christian joy, when it is only She exhilaration that comes from worldly successes. God, after a while, sweeps His hand across the estate, and it is all gone. The man first scolds the banks. He says they are not clever; they ought to have allowed him a discount. Then he scolds the Congress, because it imposed a tariff. Then he scolds the gold-gamblers, because they excited the markets. He does not understand that all the time God has him personally in the crucible.

4. God explores us often through the persecutions of the world. How we admire all those pictures which represent the sufferings of Christi Why? Because we admire patience, and we admire it although we may have but very little of it ourselves. And we sit down on the Sabbath, and we study patience, and we say, "Give us patience. What a beautiful grace it is — patience!" and on Monday morning a man calls you a liar, and you knock him down! That is all the patience you have. How little we understand how to bless those who curse us. It is the general rule — an eye for an eye,. grudge for grudge.

5. God sometimes explores us by sickness. From other misfortunes we can run away, but flat on our backs, pain in the head, in the heart, in the limbs, we cannot run away. No school, however well endowed, however supplied with faithful instructors and professors, can so well teach you as the school of a sick-bed. People wonder at the piety of Edward Payson, and Richard Baxter, and Robert Hall. How did they get to be so good? It was sanctified sickness.

6. God tries us with bereavement. He searches a man by taking away his loved ones. An author describes a mother who had lost her children, saying to Death, "Why did you steal my flowers?" Death said, "I didn't steal them; I am no thief; I transplanted them." "Well," said the mother, "why did you wrench them away so violently?" And Death said, "They would never be wrenched away but that you held on to them so violently." Oh! how hard it is when our friends go away from us to realize that they are not stolen, not wrenched, but transplanted, promoted, irradiated, emparadised. But unless you have had bereavement you do not know what a bad heart you have. We do not know how much rebellion of soul we possess until God comes and takes some of our loved ones away.

(T. De Witt Talmage.)

I. LET US ASK THE LORD TO SEARCH OUR PRINCIPLES. Our government have now appointed officers to see that ships which are outward-bound are not deeper in the water than the "load-line" of safety. Now, like a ship, every man has a load-line; and he says within himself, "Beyond that line I will not go." Nevertheless, many men do go beyond their lead-line, and founder in the sea of vice. Every man draws the line somewhere; and, alas! it is generally as far off the standard directed by Christ as it can possibly be. Men make "load-lines" for themselves, and say, "I am all right on this side the line." But what does the Bible say about it? Is your line in the correct place for the salvation of your soul? A thief will steal, and draw his line, saying, "I will not hurt or murder anybody." Most men draw a line of conduct somewhere, and say, "I am all right so long as I do not pass beyond that line." How important to pray this prayer, "Search me, O God!"

II. LET US ASK OF GOD TO SEARCH OUR PROFESSION. You may say, "Ah, I have got you there; I make no profession." Don't you? Why, you must be a rogue indeed if you make no profession of honesty or gratitude. What, have you never told anybody you were thankful to God for having created you? Are you not thankful to Jesus for having died for you? Christianity means honesty, virtue, truth, gratitude to God, and helpfulness to our neighbour; and do you make no profession of these? Well, if you don't I should not like to meet you in a lonely road at night. Of course you make professions. You profess to be honest, upright, and lovable. Now, let us ask God to search our professions. Do we act accordingly?

III. WE ALSO SHOULD ASK GOD TO SEARCH OUR LIVES. We often fall and wander from the way. The text goes on to say, "and see if there be any wicked way in me." But we need not say "if"; we know full well that there is much wickedness in us. It may be the Lord will show us that we need to be more resolute. O brothers, be decided to give up sin. Rouse yourselves! It is all nonsense for you to complain clay after day, saying, "I cannot help myself!" Have you not the power of God to help you?

IV. WE OUGHT TO ASK GOD TO SEARCH OUR CHARACTER. Do you remember reading of the Californian mine swindle? Some men went into the interior and plastered pieces of silver upon the rocks. Then they got up a grand Mining Co. Limited, and people believed them. Engineers saw the silver on the rocks and then reported favourably of it: it was all a sham. But it is not so in your case. You are not barren rock. There is a streak of gold in every man. If it were not so Christ would not have told us to preach the Gospel to every creature. God has given you the power of noble manhood, and you shall not be disappointed if you press towards it. If you strive for the manhood that thinks nobly, speaks truthfully, and lives virtuously, you shall attain it.

V. ASK GOD TO SEARCH YOUR SOUL. Is it pardoned?

(W. Birch.)

I. TRUE RELIGION HAS ITS SEAT IS THE HEART. The man of real godliness has not only "a name to live," but he lives. There is a consistency in his character. The Gospel not only enlightens his understanding, but shines into his heart; not only delights his imagination, but captivates his affections. It makes his conscience tender, his thoughts humble, peaceful, holy.

II. HENCE THE TRULY RELIGIOUS MAN IS ANXIOUS TO KNOW THE REAL STATE OF HIS HEART. True, he may find this self-examination painful and humiliating, but this makes no matter to him. He feels that he has the salvation of an immortal soul at stake, and he is not to lose that soul for the sake of being kept easy in his follies and proud in his sins.

III. THE SINCERE CHRISTIAN IS NOT CONSCIOUS OF HAVING WITHIN HIS HEART ANY ONE CHERISHED SIN, It is one thing to have iniquity entering the breast, and another thing to harbour it and have it reigning there. St. Paul felt a sinful "law in his members," but he felt it as "warring against the law of his mind," as opposed to the habitual frame of his soul, to that holy and heavenly principle which made him "delight in the law of God after the inward man," and enabled him to "walk, not after the flesh, but after the Spirit." Every Christian also feels the same warfare within. Sin tempts and harasses him, and sometimes brings him into captivity, but it cannot hold him in bondage; it cannot make him quietly submit to its hated laws. We soon see the prisoner struggling with his vile oppressor, and bursting its bonds. Trampling his lusts underneath his feet, we hear him exclaim, "I thank God through Jesus Christ my Lord."

IV. YET HE OFTEN SUSPECTS HIMSELF OF SOME UNDETECTED INIQUITY. The best of our actions, the brightest of our graces, the most holy of our dispositions, the most fervent of our prayers, and the most ardent of our praises, are blended with so much that is evil that we despair of separating the one from the other, and are often ready to faint with disquietude and fear."

V. IS THE MIDST OF HIS PERPLEXITIES THE SINCERE CHRISTIAN HAS A FIRM AND LIVELY BELIEF THAT GOD KNOWS HIS HEART. Like David, he knows that "the Lord searcheth the hearts," and "understandeth the thoughts," and "compasseth the path," and is "acquainted with the ways" of the children of men; and, like David, he is willing to be searched, and prays to be tried by this omniscient God.

VI. HE APPLIES TO GOD FOR SELF-KNOWLEDGE AND INSTRUCTION, He can show us wherein we are right in our judgment of ourselves, and wherein we are wrong; what there is to be brought low in us, and what to be raised up; what we must endeavour to get rid of, and what to obtain. Laying open our hearts, He can discover to us the sin which is lurking there, and, like a worm at the root, secretly marring our comforts and withering our graces; and, shining on the work of His own hands, He can make visible to us the wails of that spiritual temple which He has begun to raise up for Himself within our souls.

VII. HE WHO SEEKS INSTRUCTION OF GOD MUST BE WILLING TO SUBMIT HIMSELF TO GOD'S GUIDANCE. We often pray for instruction without being mindful of the necessity of this submission. Our supplications are sincere, but we know not what we ask. We forget that the Saviour employs various methods of showing His children their hearts. Affliction, frequent and severe affliction, is the school into which prayer often brings a man, and in which he first learns to know himself and his God. It is in the furnace that the gold is proved and distinguished from the secret dross. But the path of tribulation is not the only path which we must be content to enter. If we wish our prayers to be answered, we must be prepared to walk in "the way everlasting." And what is this way? It is that way of access to the Father in which the patriarchs and prophets, the glorious company of the apostles and the noble army of martyrs drew near to Him — the way of reconciliation through the blood of His Son. It is that highway which is called in the Scriptures "the way of holiness."

(C. Bradley, M. A.)

I. THE BLESSEDNESS OF GOD'S KNOWLEDGE OF OUR LOYALTY. This is the subject suggested by the context. David is declaring that he has neither sympathy nor part with the wicked. "Do not I hate them," etc. He appeals to God whether this is not so. "Search too," etc. Am I not right in affirming my love for Thee? Is not my heart set upon my God? Are not all my thoughts for Thine honour? The consciousness of sin, rather than that of righteousness, is the distinguishing mark of Christian experience; nor will this contrast between Jewish and Christian piety seem strange to those who compare the Gospel with the law. The sanctity of Jesus makes all our righteousness appear as filthy rags. The love of God is far more searching than the precepts of the stony table; the heart that might have been unmelted at the demands of law is broken by the claims of affection. The loyalty that might pass unreproved, did we but think of what we are bidden, proves but poor as an expression of our gratitude, our response to God's affection. The Hebrew saint contrasted himself with the sinner; Christians, searched by the Spirit of holiness and love, rank themselves among transgressors. We have to bewail many a failure, many an imperfection, but a loyal-hearted Christian should be true to himself and declare his devotion too. At least the heart is firm in its allegiance; whatever your folly and your weakness, you mean, with all sincerity, to serve God. Now, it is an immense comfort to us to be able to rest on God's perfect knowledge of our loyalty to Him. He knows the heart that is set on serving Him; He can distinguish between ignorance and ill-intent; He is not misled by the result; He sees integrity of purpose, and marks the desire to hold true to Him; and He will bring out the righteousness of His servants, making it clear as the light. He will also correct the hidden faultiness (ver. 24).

II. THE BLESSEDNESS OF GOD'S KNOWLEDGE OF OUR STRUGGLES. One of the reasons why we should not judge our fellows is that we do not know the men. We see the temptation yielded to; we know not the many temptations that have been resisted, how hard was the struggle to resist. The compassionate God takes account of all this; and hence, for the returning sinner, it is better to fall into the hands of God than into the hands of men. Signs of feeble piety, too, we can mark. God knows all that makes even that feeble piety a very victory of faith. We note the uncertainty of temper, we hear the captious phrase; only one eye takes note of the depression and bitterness of soul out of which this is wrung. How hard is the ignorance of the world; how hard, too, the inconsideration of the Church! God does not break the bruised reed nor quench the smoking flax. Here, too, mark — the refuge of the struggling spirit is not in self-sufficiency, not in self-justification. It is a perilous thing to balance our failures with our temptations. We are not the proper judges of ourselves; our leniency would be our undoing. We need not only to be searched but also to be purged, and He is at once compassionate and firm. "Search me, O God, and know my heart" — see it all; what is pitiful as well as what is evil — try me, and know my thoughts: and see," etc.

III. THE BLESSEDNESS OF GOD'S THOROUGH KNOWLEDGE OF OUR SINS. You know how frank confession becomes when all motive to concealment is gone. A wise parent who has detected his child in a fault which must be taken notice of will at once tell the little one he knows all. With fatherly sensitiveness for a child's conscience, he will remove the motive for concealment, that the confession may be full. God's perfect knowledge of our sins takes away the motive, because it removes the possibility, of concealment. He who has feeble conceptions of God's searching vision will be full of evasions; he will be full of self-deceit. The complete conviction of transgression follows, and does not precede, the feeling that God knows it all; for honesty in our dealings with ourselves we need to be searched of God. The Gospel offers immediate cleansing to the conscience; and its cleansing virtue lies very much in the fact that it brings so near to the sinner the God who has searched him, and who knows him altogether. It begins by speaking to us of our sins, with most considerate sympathy our Father shows Himself aware of all the pollution we would confess. The Cross of Christ supplies us with the self-condemnation we require, and with the condemnation speaks of tenderness and pardon.

IV. THE POWER WHICH OUR EVERY GOOD RESOLVE DERIVES FROM THE FACT THAT WE CAN MAKE IT KNOWN TO GOD. Such things crave an utterance; we are more faithful because we are pledged. But we may not speak of them to men: lest we become vain; lest after failure put us to shame; lest our good resolutions evaporate in mere talk. There is sweetness, too, and force in our uttering our love to God, our devotedness to Him. Of these things, also, we may not speak to our fellows, yet they must be breathed into some ear. We can ask our God to mark them, and we are confirmed in them by the fact that they have been noted of Him.

V. THE BLESSEDNESS OF THE FACT THAT HE WHO KNOWS US THOROUGHLY IS OUR HELPER AND OUR LEADER. A map is something for the traveller, but children-travellers as we are, we want the guide and controller of our way with us. "See if there be any wicked way in me, and lead me in the way everlasting." There is one way, and only one, to blessedness and goodness. God's way is the same and everlasting. Why, then, are we wanderers? Why are we not always making progress therein? Alas! there are ill ways within us; it is our way to be indolent, wilful, to run after deceitful pleasures, to stray in folly, to sit down in sloth: and our leader knows it; and He will search these out and bring us past our perils. God will help us; that is our confidence and joy. We shall go on, well and truly on, for we have One above to lead us.

(A. Mackennal, D. D.)

I. THE LONGING FOR THE DIVINE SEARCH. There used to be a contrivance in some prisons, where solitary confinement was the rule, by which somewhere or other in the wall there was a little hole at which, at any moment, the eye of the jailor might be glued. And men have gone mad because they sat there and felt that they were never free from possible inspection. To a great many of us, "Thou God seest me" is as unwelcome as the consciousness of the little hole in the wall and the jailor's eye was to the criminal. We think of God as an inspector, a spy, a jailor; and we shrink and shut up all the petals of our hearts that He may not see what is there. Adam and Eve concealed themselves in the garden; and their sons and daughters are made cowards by their consciences, so that "Thou God seest me" is an unwelcome thought to very many of us. But it may be made a welcome one. If we are quite sure that the Eye that looks upon us is the Eye of a loving Father we shall not shrink from it, but turn to Him, and say, "There must be wisdom with Thee; Thou lookest with other and clearer eyes than ours, and Thou shalt look me through and through." But we have here not only the thought of welcome, but I think there is suggested, too, that of helping God in His search by frank confession. A man that says truly, "Search me, and know my heart," will not be unwilling to go to God and make a clean breast of it, and tell all that he knows of his weakness and his sin.

II. THE LONGING FOR THE DISCOVERY OF HIDDEN SIN, "I know nothing against myself, yet am I not hereby justified," said the apostle; "but He that judgeth me is the Lord." Similarly the psalmist does not know what there may be lying, lurking and skulking in the depths of his heart; wherefore he refers himself to God, and asks that He will come and dig into its depths. That suspicion of unrecognized evil in myself is one that we should always carry with us. By arrangement of mirrors a man can see his outward form all round. But you cannot do like that with your souls. The difficulty is that the inspector and the inspected and the instrument of inspection are all one and the same, as if star and astronomer and telescope were one. So no wonder that we make — as every autobiography that ever was written shows that men make — huge mistakes in estimating what we are. There are secret faults in us all. And so the psalmist said, "Lord, I see a bit of myself, but it is only a little bit; and there must be, deep down, many things that I have not detected yet. See, then, if there be any wicked way in me." This prayer for the discovery of the hidden evil is based also on the confidence that God can and will cast out from us all the evil that He discovers in us, and the search for which the devout heart is eager is a search with a view to a purpose — viz. the ejection of the detected evil. There is another thing to be remarked about this prayer for the detection of undiscovered evil, and that is that one way of answering the prayer is by making us more quick to see the hidden sin. The thought that He is searching my heart will make my conscience more sensitive. And one of His ways of answering the petition is to open my eyes that I may behold the unsuspected evil in myself.

III. THE LONGING FOR A DIVINE LEADING UNTO THE EVERLASTING WAY. Into that way we shall be led if we have spread our hearts out before God, and loyally helped Him in His search, and welcomed the blessed light of His face. He will lead us, partly by Providence's pointing our course, partly by ejecting the evil, partly by giving to us new aims, aspirations, and desires; partly by strengthening our feet to run in the paths of holiness which He has before prepared that we should walk in them. The end of the Divine search is the Divine cleansing. God looks upon us in order that He may lead us into the way of peace.

(A. Maclaren, D. D.)

I. WHAT IS IMPLIED.

1. That he had searched and tried himself.

2. That his own searching was ineffectual, or at least not perfectly satisfactory.

3. A firm belief of God's omniscience.

II. THE SPRINGS OF THIS DESIRE.

1. We are liable to be mistaken in the ideas we entertain as to our state.

2. Such mistakes are very dangerous. The house built upon the sand not only falls, but falls when it is too late to build another.

3. If God do not search us in a way of mercy, He will do it in a way of wrath, either in this world or the next.

(B. Beddome, M. A.)

1. It does not imply that the psalmist thought himself entirely free from sin. He knew there was much sin in him, and committed by him: and hence his pathetic lamentations (Psalm 38, and 51.).

2. He hoped that sin was not predominant.

3. Though sin did not reign, yet he was afraid that more sin remained in him than he was aware of.

4. What of this nature he was ignorant of, he desires to be taught (Job 13:23).

II. "AND LEAD ME IN THE WAY EVERLASTING."

1. The object he had in view.

(1)The way of acceptance with God, Christ (John 14:6).

(2)The way of sound doctrine.

(3)The way of instituted worship.

(4)The way of holiness and obedience.

2. The desire.

(1)Need of guidance.

(2)A- sense of his need.

(3)He entertained high and exalted thoughts of God, as every way capable of the work he here assigns to Him

(B. Beddome, M. A.)

I. From the FORMALIST, who will take no notice of the state of his heart in religion. Many, like the Jews of old, go to the sanctuary of God, and sit as His people sit, and hear as they hear, but "their hearts are far from Him." This is no sweeping charge, for if their hearts were "right with God" they would worship Him at home as well as in their sanctuary, and in the sanctuary by sacraments as well as by prayer or praise. It is, therefore, a good sign when the claims of all duties are seriously weighed, and the state of the heart towards and in them is chiefly regarded.

II. From the RECKLESS — those who dare not search their heart before God; they are afraid of its whispers, and conscious that. a full disclosure of its secrets even to itself would be almost as humiliating as the exposure of them to others. Thus the matter will not bear thinking of, and therefore appearances are kept up at all hazards.

III. From the INCONSISTENT, or those who are unwilling to be led out of every "wicked way." It is the grand characteristic of "faith unfeigned" that it is willing to be kept back from all sin and to be led in the way everlasting. "Examine yourselves, therefore, whether ye be in the faith, prove yourselves," etc.

(Robert Philip, D. D.)

(R. Venting.)

I. WHILE NO ONE CAN READ THE THOUGHT OF ANOTHER, HE CANNOT UNDERSTAND PERFECTLY THE PROCESSES AND CHARACTER OF HIS OWN. The most occult of all sciences is that which concerns itself with questions how we perceive any truth, or receive any impression, or think at all. No object to which you can turn your attention is so full of perplexity as the attention itself that you pay. Whence arise these thoughts, that are drawing their trains perpetually through the mind? What are the laws that govern their intricate and disturbed order? How far are they involuntary and beyond our strongest efforts of control? What sets them in such opposition to one another, and often to our own wish? What makes them so easy and so intractable; so clear and confused; so rapid and slow; bewildered with dreams and delirium, and true and radiant as the light? We have little to answer to questions like these. There is One that knoweth. "Search me, O God, and know my heart."

II. BUT, IMPENETRABLE AS ARE THE THOUGHTS OF MAN, HE IS ACCOUNTABLE FOR THEM to an extent which it is serious to consider, and which he does not consider enough. There is a proverb that "thoughts pass toll-free." And it is a truth that would be worth the mentioning, where a just liberty is brought into question; where either a political or a religious tyranny has set up the barriers of its proscription against the rights of the mind. It would show that no "receipts of custom," and no iron hindrances can stop the progress of the understanding, which moves on with the confidence of an invisible being, and stays no question. But it is a proverb very ill applied when it gives licence to every roving imagination; when it pretends to hide us from the heavenly inspection; when it encourages the heart to grow libertine; when it denies that we are amenable in this secret region to Him from whom nothing is concealed. What are worldly thoughts but worldliness itself; and corrupt ones but corruptness of mind; and proud ones but haughtiness of heart? Who shall say, then, that thoughts cost nothing?

1. They may cost us our liberty; that very freedom which they profess to enjoy in the greatest perfection. They have their habits, like everything else in man, and may be brought slavishly under the dominion of them. "Let the wicked forsake his way, and the unrighteous man his thoughts," is a striking example in the prophet of that figure of speech which reserves for the final word the most emphatic expression. For long after the foot and the hand, and the will itself, are withdrawn from iniquity, these subtle agents may be about their usual work of evil suggestions. They may refuse to retire, haunt with their empty shades the spots where they once stimulated to action, and torment the conscience that they can no longer betray.

2. They may cost us our reason. And what a price to pay for their mismanagement is that I They may be so ardent as to grow wild; or brood upon one point till they have no sight nor power for any other, and the healthy mind shall lose all its soundness.

3. They may cost the innocence of the mind, as well as its sanity; — they alone, though confined ever so closely within the breast. Man does not always judge so, for he is satisfied if the claims he makes are answered. He looks but at the outward appearance. But there is One who looks deeper than that, and to that One the great account is due. "Blessed are the pure in heart, for they shall see God." Only they can. The heart is the eye that is made to gaze towards Him; and if that be clouded, the whole heaven is hid, however circumspectly the steps may be directed along the earth. No need of any purpose to do mischief. No need of any perpetrated guilt. Where the thoughts are base, the soul is polluted; where they will acknowledge no discipline, it is nigh to be undone.

III. We make of great account the climate in which we live; and the air and the weather are unfailing topics everywhere. Why will we not make of still greater THAT INWARD TEMPERATURE AND BREATH OF THE SPIRIT BY WHICH WE ARE CONTINUALLY SURROUNDED; — that can carry sunny remembrances through rainy days, and need not mind much the troubles that are abroad and the east wind, since they themselves are "at rest and quiet"? We esteem it of high consequence what house we occupy, and what its accommodations are, — where it is situated, and how it fronts. But the house of his own thoughts is the true dwelling of man. Let it receive none but worthy guests. Let it face the sky where the light is the longest. Let it be built for the ages to come.

(N. L. Frothingham.)

     5831   depression
     6185   imagination, desires
     8832   testing
     8849   worry

Psalm 139:23-24

     1466   vision
     5017   heart, renewal
     8128   guidance, receiving
     8351   teachableness
     8409   decision-making, and providence
     8478   self-examination

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Frank Nelson Palmer—A Bird's-Eye View of the Bible

The Tests of Love to God
LET us test ourselves impartially whether we are in the number of those that love God. For the deciding of this, as our love will be best seen by the fruits of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns us to search carefully whether any of these fruits grow in our garden. 1. The first fruit of love is the musing of the mind upon God. He who is in love, his thoughts are ever upon the object. He who loves God is ravished and transported with the contemplation of …
Thomas Watson—A Divine Cordial

God Omnipresent and Omniscient --Ps. cxxxix.
God Omnipresent and Omniscient--Ps. cxxxix. Searcher of hearts! to Thee are known The inmost secrets of my breast At home, abroad, in crowds, alone, Thou mark'st my rising and my rest, My thoughts far off, through every maze, Source, stream, and issue,--all my ways. How from Thy presence should I go, Or whither from Thy Spirit flee, Since all above, around, below, Exist in Thine immensity? If up to heaven I take my way, I meet Thee in eternal day. If in the grave I make my bed With worms and dust, …
James Montgomery—Sacred Poems and Hymns

Ps. cxxxix. 23, 24
Ps. cxxxix. 23, 24. All hearts to Thee are open here; All our desires are known; And we are that which we appear To Thee, good Lord, alone. No eye of man can penetrate, Another's secret mind, Nor well discern his own estate, Naked, and poor, and blind. The entrance of Thy word gives light: Let it so shine within, That each may tremble at the sight Of his unbosom'd sin. With godly sorrow make him grieve, Till hope spring out of grief, And,cry with tears, "Lord, I believe, Help Thou mine unbelief." …
James Montgomery—Sacred Poems and Hymns

Excursus on the Present Teaching of the Latin and Greek Churches on the Subject.
To set forth the present teaching of the Latin Church upon the subject of images and the cultus which is due them, I cite the decree of the Council of Trent and a passage from the Catechism set forth by the authority of the same synod. (Conc. Trid., Sess. xxv. December 3d and 4th, 1563. [Buckley's Trans.]) The holy synod enjoins on all bishops, and others sustaining the office and charge of teaching that, according to the usage of the Catholic and Apostolic Church received from the primitive times …
Philip Schaff—The Seven Ecumenical Councils

An Unanswered Question
'What was it that ye disputed among yourselves by the way?'--Mark ix. 33. Was it not a strange time to squabble when they had just been told of His death? Note-- I. The variations of feeling common to the disciples and to us all: one moment 'exceeding sorrowful,' the next fighting for precedence. II. Christ's divine insight into His servants' faults. This question was put because He knew what the wrangle had been about. The disputants did not answer, but He knew without an answer, as His immediately …
Alexander Maclaren—Expositions of Holy Scripture

Out of the Deep of Doubt, Darkness, and Hell.
O Lord God of my salvation, I have cried day and night unto Thee. Oh! let my prayer enter into Thy presence. For my soul is full of trouble and my life draweth nigh unto Hell. Thou hast laid me in the lowest pit, in a place of darkness, and in the deep.--Ps. lxxxviii. 1, 2. If I go down to Hell, Thou art there also. Yea, the darkness is no darkness with Thee; but the night is as clear as the day.--Ps. cxxxix. 7, 11. I waited patiently for the Lord; and He inclined unto me, and heard my calling. …
Charles Kingsley—Out of the Deep

The Deity of the Holy Spirit.
In the preceding chapter we have seen clearly that the Holy Spirit is a Person. But what sort of a Person is He? Is He a finite person or an infinite person? Is He God? This question also is plainly answered in the Bible. There are in the Scriptures of the Old and New Testaments five distinct and decisive lines of proof of the Deity of the Holy Spirit. I. Each of the four distinctively Divine attributes is ascribed to the Holy Spirit. What are the distinctively Divine attributes? Eternity, omnipresence, …
R. A. Torrey—The Person and Work of The Holy Spirit

The Suffering of Love.
"Greater love hath no man than this, that a man lay down his life for his friend."--John xv. 13. Love suffers because the spirit of the world antagonizes the Spirit of God. The former is unholy, the Latter is holy, not in the sense of mere opposition to the world's spirit, but because He is the absolute Author of all holiness, being God Himself. Hence the conflict. There is no point along the whole line of the world's life which does not antagonize the Holy Spirit whenever He touches it. Whenever …
Abraham Kuyper—The Work of the Holy Spirit

The Hardening Operation of Love.
"Being grieved for the hardness of their heart."--Mark iii. 5. Love may also be reversed. Failing to cherish, to uplift, and to enrich, it consumes and destroys. This is a mystery which man can not fathom. It belongs to the unsearchable depths of the divine Being, of which we do not wish to know more than has been revealed. But this does not alter the fact. No creature can exclude itself from the divine control. No man can say that he has nothing to do with God; that he or any other creature exists …
Abraham Kuyper—The Work of the Holy Spirit

Inconsideration Deplored. Rev. Joshua Priestley.
"And they consider not in their hearts that I remember all their wickedness."--HOSEA vii. 2. Is it possible for any man to conceive of truths more fitted to arrest the attention and impress the heart than are those contained in this volume? It has been said that if a blank book had been put into our hands, and every one of us had been asked to put into it the promises we should like to find there, we could not have employed language so explicit, so expressive, and so suited to all our varied wants, …
Knowles King—The Wesleyan Methodist Pulpit in Malvern

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months …
J. W. McGarvey—The Four-Fold Gospel

The Love of Christ.
THE Patience of Christ was recently the object of our meditation in these pages. Blessed and inexhaustible it is. And now a still greater theme is before our hearts. The Love of Christ. The heart almost shrinks from attempting to write on the matchless, unfathomable love of our blessed and adorable Lord. All the Saints of God who have spoken and written on the Love of Christ have never told out its fulness and vastness, its heights and its depths. "The Love of Christ which passeth knowledge" (Ephesians …
Arno Gaebelein—The Lord of Glory

The Kingdom Undivided
THE POETICAL BOOKS: Psalms Page Song of Solomon Page Proverbs Page THE PSALMS I. The Collection and Divisions: In all probability the book of one hundred and fifty psalms, as it now stands, was compiled by Ezra about 450 B.C. They are divided into five books, each closing with a benediction, evidently added to mark the end of the book. Note the number of psalms in Books 1 and 2. II. The Purposes: 1. They were originally used as songs in the Jewish Temple Worship. …
Frank Nelson Palmer—A Bird's-Eye View of the Bible

The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance …
Thomas Watson—A Body of Divinity

How the Simple and the Crafty are to be Admonished.
(Admonition 12.) Differently to be admonished are the simple and the insincere. The simple are to be praised for studying never to say what is false, but to be admonished to know how sometimes to be silent about what is true. For, as falsehood has always harmed him that speaks it, so sometimes the hearing of truth has done harm to some. Wherefore the Lord before His disciples, tempering His speech with silence, says, I have many things to say unto you, but ye cannot bear them now (Joh. xvi. 12). …
Leo the Great—Writings of Leo the Great

Christ Teaching by Miracles
We have seen how many valuable lessons our Saviour taught while on earth by the parables which he used. But we teach by our lives, as well as by our lips. It has passed into a proverb, and we all admit the truth of it, that "Actions speak louder than words." If our words and our actions contradict each other, people will believe our actions sooner than our words. But when both agree together, then the effect is very great. This was true with our blessed Lord. There was an entire agreement between …
Richard Newton—The Life of Jesus Christ for the Young

The Disciple, -- Master, it is Clear to Almost Everyone that to Disobey God And...
The Disciple,--Master, it is clear to almost everyone that to disobey God and to cease to worship Him is sin, and the deadly result is seen in the present state of the world. But what sin really is is not absolutely clear. In the very presence of Almighty God, and in opposition to His will, and in His own world, how did sin come to be? The Master,--1. Sin is to cast aside the will of God and to live according to one's own will, deserting that which is true and lawful in order to satisfy one's own …
Sadhu Sundar Singh—At The Master's Feet

Appendix xvii. The Ordinances and Law of the Sabbath as Laid Down in the Mishnah and the Jerusalem Talmud.
The terribly exaggerated views of the Rabbis, and their endless, burdensome rules about the Sabbath may best be learned from a brief analysis of the Mishnah, as further explained and enlarged in the Jerusalem Talmud. [6476] For this purpose a brief analysis of what is, confessedly, one of the most difficult tractates may here be given. The Mishnic tractate Sabbath stands at the head of twelve tractates which together from the second of the six sections into which the Mishnah is divided, and which …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Being of God
Q-III: WHAT DO THE SCRIPTURES PRINCIPALLY TEACH? A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Q-IV: WHAT IS GOD? A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth. Here is, 1: Something implied. That there is a God. 2: Expressed. That he is a Spirit. 3: What kind of Spirit? I. Implied. That there is a God. The question, What is God? takes for granted that there …
Thomas Watson—A Body of Divinity

Out of the Deep of Suffering and Sorrow.
Save me, O God, for the waters are come in even unto my soul: I am come into deep waters; so that the floods run over me.--Ps. lxix. 1, 2. I am brought into so great trouble and misery: that I go mourning all the day long.--Ps. xxxviii. 6. The sorrows of my heart are enlarged: Oh! bring Thou me out of my distress.--Ps. xxv. 17. The Lord hath heard the voice of my weeping: the Lord will receive my prayer.--Ps. vi. 8. In the multitude of the sorrows which I had in my heart, Thy comforts have refreshed …
Charles Kingsley—Out of the Deep