favourably look upon an unrighteous person; so that this necessity is not founded only in the command of God that we should be renewed, but in the very nature of the thing, because God, in regard of his holiness, cannot converse with an impure creature. God must change his nature, or the sinner's nature must be changed. There can be no friendly communion between two of different natures without the change of one of them into the likeness of the other. Wolves and sheep, darkness and light, can never agree. God cannot love a sinner as a sinner, because he hates impurity by a necessity of nature as well as a choice of will. It is as impossible for him to love it as to cease to be holy.— Stephen Charnock.

HINTS TO THE VILLAGE PREACHER.

Verse 1.-Faith's bold avowal, and brave refusal.

Verse 1.-Teacheth us to trust in God, how great soever our dangers be; also that we shall be many times assaulted to make us put far from us this trust, but yet that we must cleave unto it, as the anchor of our souls, sure and steadfast.-Thomas Wilcocks.

Verse 1.-The advice of cowardice, and the jeer of insolence, both answered by faith. Lesson-Attempt no other answer.

Verse 2.-The craftiness of our spiritual enemies.

Verse 3.-This may furnish a double discourse. I. If God's oath and promise could remove, what could we do? Here the answer is easy. II. If all earthly things fail, and the very State fall to pieces, what can we do? We can suffer joyfully, hope cheerfully, wait patiently, pray earnestly, believe confidently, and triumph finally.

Verse 3.-Necessity of holding and preaching foundation truths.

Verse 4.-The elevation, mystery, supremacy, purity, everlastingness, invisibility, etc., of the throne of God.

Verses 4, 5.-In these verses mark the fact that the children of men, as well as the righteous, are tried; work out the contrast between the two trials in their design and result, etc.

Verse 5.- The Lord trieth the righteous." I. Who are tried? II. What in them is tried?-Faith, love, etc. III. In what manner?-Trials of every sort.

IV. How long? V. For what purposes?

66

Verse 5. His soul hateth." The thoroughness of God's hatred of sin. Illustrate by providential judgments, threatenings, sufferings of the Surety, and the terrors of hell.

Verse 5.-The trying of the gold, and the sweeping out of the refuse.

Verse 6.- "He shall rain." Gracious rain and destroying rain.

Verse 6.-The portion of the impenitent.

Verse 7.-The Lord possesses righteousness as a personal attribute, loves it in the abstract, and blesses those who practise it.

TITLE. This Psalm is headed "To the Chief Musician upon Sheminith, a Psalm of David," which title is identical with that of the sixth Psalm, except that Neginoth is here omitted. We have nothing new to add, and therefore refer the reader to our remarks on the dedication of Psalm VI. As Sheminith signifies the eighth, the Arabic version says it is concerning the end of the world, which shall be the eighth day, and refers it to the coming of the Messiah: without accepting so fanciful an interpretation, we may read this song of complaining faith in the light of His coming who shall break in pieces the oppressor. The subject will be the better before the mind's eye if we entitle this Psalm: "GOOD THOUGHTS IN BAD TIMES." It is supposed to have been written while Saul was persecuting David, and those who favoured his cause.

DIVISION.-In the first and second verses David spreads his plaint before the Lord concerning the treachery of his age; verses 3 and 4 denounce judgments upon proud traitors; in verse 5, Jehovah himself thunders out his wrath against oppressors; hearing this, the Chief Musician sings sweetly of the faithfulness of God and his care of his people, in verses 6 and 7; but closes on the old key of lament in verse 8, as he observes the abounding wickedness of his times. Those holy souls who dwell in Mesech, and sojourn in the tents of Kedar, may read and sing these sacred stanzas with hearts in full accord with their mingled melody of lowly mourning and lofty confidence.

EXPOSITION.

HELP, LORD; for the godly man ceaseth; for the faithful fail

from among the children of men.

2 They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak.

66

Help, Lord." A short, but sweet, suggestive, seasonable, and serviceable prayer; a kind of angel's sword, to be turned every way, and to be used on all occasions. Ainsworth says the word rendered " help," is largely used for all manner of saving, helping, delivering, preserving, etc. Thus it seems that the prayer is very full and instructive. The Psalmist sees the extreme danger of his position, for a man had better be among lions than among liars; he feels his own inability to deal with such sons of Belial, for “he who shall touch them must be fenced with iron;" he therefore turns himself to his all-sufficient Helper, the Lord, whose help is never denied to his servants, and whose aid is enough for all their needs. Help, Lord," is a very useful ejaculation which we may dart up to heaven on occasions of emergency, whether in labour, learning, suffering, fighting, living, or dying. As small ships can sail into harbours which larger vessels, drawing more water, cannot enter, so our brief cries and short petitions may trade with heaven when our soul is wind-bound, and business-bound, as to longer exercises of devotion, and when the stream of grace seems at too low an ebb to float a more laborious supplication. "For the godly man ceaseth," the death, departure, or decline of godly men should be a trumpet-call for more prayer. They say that fish smell first at the head, and when godly men decay, the whole commonwealth will soon go rotten. We must not, however, be rash in our judgment on this point, for Elijah erred in counting himself the only servant of God alive, when there were thousands whom the Lord held in reserve. The present times always appear to be peculiarly dangerous, because they are nearest to our anxious gaze, and whatever evils are rife are sure to be observed, while the faults of past ages are further off, and are more easily overlooked. Yet we expect that in the latter days, "because iniquity shall abound, the love of many shall wax cold," and then we must the more thoroughly turn from man, and address ourselves to the Churches'

Lord, by whose help the gates of hell shall be kept from prevailing against us. "The faithful fail from among the children of men;" when godliness goes, faithfulness inevitably follows; without fear of God, men have no love of truth. Common honesty is no longer common, when common irreligion leads to universal godlessness. David had his eye on Doeg, and the men of Ziph and Keilah, and perhaps remembered the murdered priests of Nob, and the many banished ones who consorted with him in the cave of Adullam, and wondered where the state would drift without the anchors of its godly and faithful men. David, amid the general misrule, did not betake himself to seditious plottings, but to solemn petitionings; nor did he join with the multitude to do evil, but took up the arms of prayer to withstand their attacks upon virtue.

"They speak vanity every one with his neighbour." They utter that which is vain to hear, because of its frivolous, foolish, want of worth; vain to believe, because it was false and lying; vain to trust to, since it was deceitful and flattering; vain to regard, for it lifted up the hearer, filling him with proud conceit of himself. It is a sad thing when it is the fashion to talk vanity. "Ca'me, and I'll ca'thee," is the old Scotch proverb; give me a high-sounding character, and I will give you one. Compliments and fawning congratulations are hateful to honest men; they know that if they take they must give them, and they scorn to do either. These accommodation-bills are most admired by those who are bankrupt in character. Bad are the times when every man thus cajoles and cozens his neighbour. "With flattering lips and with a double heart do they speak." He who puffs up another's heart, has nothing better than wind in his own. If a man extols me to my face, he only shows me one side of his heart, and the other is black with contempt for me, or foul with intent to cheat me. Flattery is the sign of the tavern where duplicity is the host. The Chinese consider a man of two hearts to be a very base man, and we shall be safe in reckoning all flatterers to be such.

3 The LORD shall cut off all flattering lips, and the tongue that speaketh proud things:

4 Who have said, With our tongue will we prevail; our lips are our own who is lord over us?

66

Total destruction shall overwhelm the lovers of flattery and pride, but meanwhile how they hector and fume! Well did the apostle call them " raging waves of the sea, foaming out their own shame." Free-thinkers are generally very free-talkers, and they are never more at ease than when railing at God's dominion, and arrogating to themselves unbounded license. Strange is it that the easy yoke of the Lord should so gall the shoulders of the proud, while the iron bands of Satan they bind about themselves as chains of honour they boastfully cry unto God, Who is lord over us?" and hear not the hollow voice of the evil one, who cries from the infernal lake, "I am your lord, and right faithfully do ye serve me. Alas, poor fools, their pride and glory shall be cut off like a fading flower! May God grant that our soul may not be gathered with them. It is worthy of observation that flattering lips, and tongues speaking proud things, are classed together: the fitness of this is clear, for they are guilty of the same vice, the first flatters another, and the second flatters himself, in both cases a lie is in their right hands. One generally imagines that flatterers are such mean parasites, so cringing and fawning, that they cannot be proud; but the wise man will tell you that while all pride is truly meanness, there is in the very lowest meanness no small degree of pride. Caesar's horse is even more proud of carrying Cæsar, than Cæsar is of riding him. The mat on which the emperor wiped his shoes, boasts vaingloriously, crying out, "I cleaned the imperial boots." None are so detestably domineering as the little creatures who creep into office by cringing to the great; those are bad times, indeed, in which these obnoxious beings are numerous and powerful. No wonder that the justice of God in cutting off such injurious persons is matter for a psalm, for both

earth and heaven are weary of such provoking offenders, whose presence is a very plague to the people afflicted thereby. Men cannot tame the tongues of such boastful flatterers; but the Lord's remedy if sharp is sure, and is an unanswerable answer to their swelling words of vanity.

5 For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety from him that puffeth at him.

In due season the Lord will hear his elect ones, who cry day and night unto him, and though he bear long with their oppressors, yet will he avenge them speedily. Observe that the mere oppression of saints, however silently they bear it, is in itself a cry to God: Moses was heard at the Red Sea, though he said nothing; and Hagar's affliction was heard despite her silence.

Jesus feels with his people, and their smarts are mighty orators with him. By-and-by, however, they begin to sigh and express their misery, and then relief comes post-haste. Nothing moves a father like the cries of his children; he bestirs himself, wakes up his manhood, overthrows the enemy, and sets his beloved in safety. A puff is too much for the child to bear, and the foe is so haughty, that he laughs the little one to scorn; but the Father comes, and then it is the child's turn to laugh, when he is set above the rage of his tormentor. What virtue is there in a poor man's sighs, that they should move the Almighty God to arise from his throne. The needy did not dare to speak, and could only sigh in secret, but the Lord heard, and could rest no longer, but girded on his sword for the battle. It is a fair day when our soul brings God into her quarrel, for when his bare arm is seen, Philistia shall rue the day. The darkest hours of the Church's night are those which precede the break of day. Man's extremity is God's opportunity. Jesus will come to deliver just when his needy ones shall sigh, as if all hope had gone for ever. O Lord, set thy now near at hand, and rise up speedily to our help. Should the afflicted reader be able to lay hold upon the promise of this verse, let him gratefully fetch a fulness of comfort from it. Gurnal says, "As one may draw out the wine of a whole hogshead at one tap, so may a poor soul derive the comfort of the whole covenant to himself through one promise, if he be able to apply it." He who promises to set us in safety, means thereby preservation on earth, and eternal salvation in heaven.

6 The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.

7 Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.

Verse 6. What a contrast between the vain words of man, and the pure words of Jehovah. Man's words are yea and nay, but the Lord's promises are yea and amen. For truth, certainty, holiness, faithfulness, the words of the Lord are pure as well-refined silver. In the original there is an allusion to the most severely-purifying process known to the ancients, through which silver was passed when the greatest possible purity was desired; the dross was all consumed, and only the bright and precious metal remained; so clear and free from all alloy of error or unfaithfulness is the book of the words of the Lord. The Bible has passed through the furnace of persecution, literary criticism, philosophic doubt, and scientific discovery, and has lost nothing but those human interpretations which clung to it as alloy to precious ore. The experience of saints has tried it in every conceivable manner, but not a single doctrine or promise has been consumed in the most excessive heat. What God's words are, the words of his children should be. If we would be Godlike in conversation, we must watch our language, and maintain the strictest purity of integrity and holiness in all our communications.

7. To fall into the hands of an evil generation, so as to be baited by their cruelty, or polluted by their influence, is an evil to be dreaded beyond measure; but it is an evil foreseen and provided for in the text. In life many a saint has lived a hundred years before his age, as though he had darted his soul into the brighter future, and escaped the mists of the beclouded present: he has gone to his grave unreverenced and misunderstood, and lo! as generations come and go, upon a sudden the hero is unearthed, and lives in the admiration and love of the excellent of the earth; preserved for ever from the generation which stigmatised him as a sower of sedition, or burned him as a heretic. It should be our daily prayer that we may rise above our age as the mountain-tops above the clouds, and may stand out as heaven-pointing pinnacle high above the mists of ignorance and sin which roll around us. O Eternal Spirit, fulfil in us the faithful saying of this verse! Our faith believes those two assuring words, and cries, "Thou shalt," "thou shalt."

8 The wicked walk on every side, when the vilest men are exalted.

8. Here we return to the fount of bitterness, which first made the psalmist run to the wells of salvation, namely, the prevalence of wickedness. When those in power are vile, their underlings will be no better. As a warm sun brings out noxious flies, so does a sinner in honour foster vice everywhere. Our turf would not so swarm with abominables if those who are styled honourables did not give their countenance to the craft. Would to God that the glory and triumph of our Lord Jesus would encourage us to walk and work on every side; as like acts upon like, since an exalted sinner encourages sinners, our exalted Redeemer must surely excite, cheer, and stimulate his saints. Nerved by a sight of his reigning power we shall meet the evils of the times in the spirit of holy resolution, and shall the more hopefully pray, “ Help,

Lord."

EXPLANATORY NOTES AND QUAINT SAYINGS.

Verse 1.-" Help, Lord." 'Twas high time to call to heaven for help, when Saul cried, "Go, kill me up the priests of Jehovah" (the occasion as it is thought of making this Psalm), and therein committed the sin against the Holy Ghost, as some grave divines are of opinion. 1 Sam. xxii. 17. David, after many sad thoughts about that slaughter, and the occasion of it, Doeg's malicious information, together with the paucity of his fast friends, and the multitude of his sworn enemies at court, breaks forth abruptly into these words, "Help, Lord," help at a dead lift. The Arabic version hath it, Deliver me by main force, as with weapons of war, for "the Lord is a man of war. Ex. xv. 3. John Trapp.

Verse 1.-"The faithful." "A faithful man," as a parent, a reprover, an adviser, one "without guile,' "who can find?" Prov. xx. 6. Look close. View thyself in the glass of the word. Does thy neighbour or thy friend, find thee faithful to him? What does our daily intercourse witness? Is not the attempt to speak what is agrecable oft made at the expense of truth? Are not professions of regard sometimes utterly inconsistent with our real feelings? In common life, where gross violations are restrained, a thousand petty offences are allowed, that break down the wall between sin and duty, and, judged by the divine standard, are indeed guilty steps upon forbidden ground.-Charles Bridges, 1850,