CoNOLUBION, There is a. sense in which it is well to forget the past-its failures, so far as they would discourage; its a.chievements, so far as they would content us (Phil. iii. 13, 14). We a.re not to dwell among the tombs; not to resemble a man carrying a looking-glass before him, which reflects only what is behind, and hides his path ; but we a.re to converse with the past, that we may learn thankfulness (P8. ciii. 2), humility (Job xv. 7), courage (Jas, v. 17), wisdom (1 Cor. x. 11), faith an<l hope (Pss. lxxvii. 10, 11; xlviii. 14). i 1 Ver, 21.-God's knowledge of •11um's hearts. "Shall not God search," etc.? A worl<l of perfect, mutual knowledge, in which the secrets of every heart lay open to every eye, roust needs be either heaven or hell. Every one must be perfect.ly good or else perfectly miserable. Jn this world of mixed good and evil, God has mercifully built a wall of secrecy, or at least thrown a veil of privacy, around the consciousness of each one of us. Every heart has its own secrets. But the text reminds us that there is neither wall nor veil to God's eye, nor thinnest film of obscurity (Heb. iv. 13). I. GOD KNOWS THE BEORETB OF THE HEABT. 1. Our thoughts. How impenetrably these are veiled from our fellows I Our feelings often betray themselves. They escape our control. A look, a change of colour, a start, an exclamation, a tremor, may discover them against our will. But our thoughts lie deeper. Words may be used not to express, but to conceal them, A man's outward conduct and apparent character may be such that if the habitual current of his inmost thoughts could be laid open, his nearest friends would stand aghast. But God knows. Thought may flash so swiftly through the mind, that we ourselves are scarcely aware of it; but God sees. It may fade in a moment from the mirror of memory; but God remembers. 2. Our feelings lie as open to God as our thoughts. They are often a mystery to ourselves, not to him. They surprise us by their sudden and unexpected character and power. They do not surprise him. They perplex us by their mixture of good and evil. All is plain to him. Our inmost springs of character lie under his hand as well as eye. He knows how to work in us both to will and to do (Phil. ii. 13). 3. Our hidden future; unconscious capabilities, good or evil; undeveloped possibilities. Examples: Jer. i. 5-9; 2 Kings viii. 13; Luke v. 2-10. Our sins (known or unknown to ourselves), and all our spiritual needs. Perhaps you have not felt your sins. But God takes account (Ps. xc. 8); knows your need of pardon (Isa. i. 18); knows your weakness, and need of gra.ce (John xiii. 37, 38); knows your need of trial and discipline (Heb. xiii. 6). II. WE SEARCH IN ORDER TO KNOW j GoD SEARCIIEB BECAUSE HE KNOWS. 1. By his providence, proving men and revealing their character. As Abraham (Geu. xxii. 12), Hezekiah (2 Chron. xuii. 31). 2. By his Spirit (John xvi. 8). 3. By his Word (Heh. iv. 12, 13). CoNCLUSION. 'l'he Lord Jesus claims this Divine prerogative (Rev. ii. 23; 1 Cor. iv. 4, 5). But he loves to discover even the little that is good in us, and to reward it (Uev. iii. 8). He that probes can heal. Ho that knows can save (Rev. iii. 9). Let us open our hearts to him (Ps. cxuix. 23, 24).
HOMILIES BY VARIOUS AUTHORS. Ver. 22 and Rom. viii. 36.-Martyr Ohurchea, Hebrew and Christian: a contrast. There is something marvellously touching about this psalm. It is the voice of a. martyr Church, which has to witness for God amid persecution, flame,and sword. It divides itself into four parts. In the first there is a glowing !etrospect (vers. 1-8); 1 in the second, 11 mournful plo.int (vers. 9-17 and 22); in the third, o. solemn appeal to the Church's King and Lord (vers. 18-21); in the fourth, an earnest prayer (vers. 23-26). As o.n historical document, which (as it has come down to us) is without date, we cannot but ask-'l'o what period of Hebrew history can it apply? Another question suggests it~elf, viz.-Is the whole of the psalm justifiable? We will deal with these two questions as briefly as possible consistently with clearnes~, that wo may "open up" the theme 1 See two instructive articles, in Kitto's 'Duily Bil,lc Tica<lings,' on the He brow
ri.;ltt to Cann11n: Porter's edit., vol. iii. pp. 2491 253. 346 THE BOOR: OF' PSALMS. [PS, XLIV. 1-26,