rest which his heart longs for-and that if he could secure rest, he should be happy. Some think that a release from the engagements of their worldly business is rest: others think that if they can bring their engagements into an easy and moderate compass, they will find rest: others, again, (having experienced much of the inconveniences of their present employments) suppose that rest can only be expected from a change of employments.

They

look for rest only when they have exchanged the toil and turmoil of their every-day pursuits, for the more agreeable pursuits that lie smiling in the distance of their prospects. It is this desire of rest that often prompts to present exertion. It is the hope that the efforts of youth and manhood may secure an old age of comfort and tranquillity, that arms many an one to do and to suffer, that would else sleep in inactivity. Men all sigh for rest and security-the world can give neither. "This is not our rest here we have no continuing city. Religion can give both. This is the testimony of the

inspired Psalmist: "I have set the Lord always before me: because he is at my right hand, I shall not be moved." May the Holy Spirit bring us to feel the truth of these words in our own experience!

The text tells us what the Psalmist did, "I have set the Lord always before me;" and what he thought to be the benefit he derived from this, "because he is at my right hand, I shall not be moved." I would direct your attention to these two points, with a view to establish what seems to be the general sentiment conveyed by the passage, that it is a realising sense of the presence of God, which is the great source of comfort and safety.

I. "I have set the Lord always before me." God "is not far from every one of us." The heathen poet could sing, "we are all his offspring" and the inspired Apostle declares, what our own minds readily acknowledge, that "in him we live, and move, and have our being." He who created, preserves us every thing that the creatures do, they do with his support; and where he acts, he is. He is conse

quently every where: "Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night shall be light about me." In one sense therefore "the Lord is always before us;" as creatures, we are not only in his sight, but are actually supported by him. However great our unbelief- however great our sins-all is done in the presence of God; all is naked and open to him with whom we have to do. It is not this constant and universal presence of God which the Psalmist alludes to in the words before us. That cannot be affected by the faith, ́ or unbelief of man.

But though God is every where present, man in his natural state does not acknow

ledge his presence. He does not think of God; God is not in all his thoughts. He

acts without reference to God; and therefore, whatever may be his profession, his whole life is a practical denial of God. The creature engrosses his heart, and it engrosses his thoughts. What he does, is done with an exclusive reference to himself or his fellows; "he does not like to retain God in his knowledge.” “He says unto God, Depart from me; for I desire not the knowledge of thy ways." It is not often that he can persuade himself to think that God does not see him; but he does not allow the fact that God does see him to have the slightest influence upon his conduct. He is "without God," and is so far from "setting God always before him," that it is the very distinguishing characteristic of his condition to do all he can to free himself from the consciousness of his presence.

The determination to set God always before him, which had been formed by the Psalmist, was something peculiar to himself, and those who resembled him. The feeling which dictated it, was not one he possessed in common with the rest of the

world; it proved him a changed man one who had lost the unbelief which belongs to our nature; and had received in its stead, that faith of the operation of God, which transforms the rebel into the faithful subject. Till grace has effectually touched the heart, God will not reign in the heart when the heart has acknowledged the claims of its rightful master, his empire will be established there; and while it is in vigour, the believer will be able to say with David, "I have set the Lord always before me."

For he regards himself as in the sight of God. The Lord is the spectator of what he does. Wherever he is, the Lord is with him; whatever he does, the Lord sees him. He knows that there is not any creature which is not manifest in his sight.

"Hell and destruction are be

fore the Lord: how much more then the hearts of the children of men!" All he thinks, and says, and does, is perfectly known to "him who seeth in secret." By the eye of faith he realizes this, and thus sets the Lord always before him.