HINTS TO THE VILLAGE PREACHER. Verse 1.-Love's resolve, love's logic, love's trials, love's victories. Verse 2.-God the all-sufficient portion of his people.-C. Simeon's Works, Vol. v. p. 85. Verse 3.-Prayer resolved upon; praise rendered; result anticipated. Verses 4-6.-Graphic picture of a distressed soul, and its resorts in the hour of extremity. Verse 5 (first clause).—The condition of a soul convinced of sin. Verse 5 (second clause).-The way in which snares and temptations are, by Satanic craft, arranged so as to forestall or prevent us. Verse 6.-The time, the manner, the hearing, and the answering of prayer. Verse 7.-The quaking of all things in the presence of an angry God. Verse 10.-Celestial and terrestrial agencies subservient to the divine purposes. Verse 11.-The darkness in which Jehovah hides. Why? When? What then? etc. Verse 13.-" Hailstones and coals of fire." The terrific in its relation to Jehovah. Verse 16.-The Christian, like Moses, "one taken out of the water." The whole verse a noble subject; may be illustrated by life of Moses. Verse 17.-The saint's pean of victory over Satan, and all other foes. Verse 17 (last clause).—Singular but sound reason for expecting divine help. Verse 18.-The enemy's 66 craft, "They prevented me in the day of my calamity." The enemy chained. "But the Lord was my stay." Verse 19. The reason of grace, and the position in which it places its chosen ones. Verse 21.-Integrity of life, its measure, source, benefit, and dangers. Verse 22.-The need of considering sacred things, and the wickedness of carelessly neglecting them. Verse 23.-The upright heart and its darling sin.-W. Strong's Sermons. Verse 25.-Equity of the divine procedure.-C. Simeon. Verse 26.-Echoes, in providence, grace, and judgment. Verse 27.-Consolation for the humble, and desolation for the proud. Verse 27 (second clause).—The bringing down of high looks. In a way of grace and justice. Among saints and sinners, etc. A wide theme. Verse 28.-A comfortable hope for an uncomfortable state. Verse 29.-Believing exploits recounted. Variety, difficulty in themselves, ease in performance, completeness, impunity, and dependence upon divine working. Verse 30.-God's way, word, and warfare. Verse 31.-A challenge. I. To the gods. World, pleasure, etc. Which among these deserve the name? II. To the rocks, self-confidence, superstition, etc. On which can we trust? Verses 32-34.-Trying positions, gracious adaptations, graceful accomplishments, secure abidings, grateful acknowledgment. Verse 35.-" The shield of thy salvation." What it is? Faith. Whence it comes? "Thou hast given." What it secures ? "Salvation." Who have received it? Verse 35.-See "Spurgeon's Sermons," No. 683. "Divine Gentleness Acknowledged. Verse 36.-Divine benevolence in the arranging of our lot. Verse 39.-The Red Cross Knight armed for the fray. Verse 42.-The sure overthrow, final shame, and ruin of evil. Verse 43 (last clause).-Our natural and sinful distance from Christ, no bar to grace. Verse 44.-Rapid advances of the gospel in some places, slow progress in Solemn considerations. others Verse 46.—The living God, and how to bless and exalt him. Verse 50.-The greatness of salvation, " great deliverance;" its channel, King," and its perpetuity, "for evermore." "the WORKS UPON THE EIGHTEENTH PSALM. There is "An Exposition" of this Psalm in "A Critical History of the Life of David. By SAMUEL CHANDLER, D.D., F.R., and A.S.S.," 1766. 2 vols., 8vo. The Sufferings and Glories of the Messiah: an Exposition of Psalm XVIII., and Isaiah lii. 13; liii. 12. By JOHN BROWN, D.D., 1853. PSALM XIX. SUBJECT. It would be idle to enquire into the particular period when this delightful poem was composed, for there is nothing in its title or subject to assist us in the enquiry. The heading, To the chief Musician, a Psalm of David," informs us that David wrote it, and that it was committed to the Master of the service of song in the sanctuary for the use of the assembled worshippers. In his earliest days the psalmist, while keeping his father's flock, had devoted himself to the study of God's two great books-nature and Scripture; and he had so thoroughly entered into the spirit of these two only volumes in his library that he was able with a devout criticism to compare and contrast them, magnifying the excellency of the Author as seen in both. How foolish and wicked are those who instead of accepting the two sacred tomes, and delighting to behold the same divine hand in each, spend all their wits in endeavouring to find discrepancies and contradictions. We may rest assured that the true " Vestiges of Creation" will never contradict Genesis, nor will a correct “ Cosmos" be found at variance with the narrative of Moses. He is wisest who reads both the world-book and the Word-book as two volumes of the same work, and feels concerning them, "My Father wrote them both.” DIVISION.-This song very distinctly divides itself into three parts, very well described by the translators in the ordinary heading of our version. The creatures show God's glory, 1—6. The word showeth his grace, 7-11. David prayeth for grace, 12-14. Thus praise and prayer are mingled, and he who here sings the work of God in the world without, pleads for a work of grace in himself within. EXPOSITION. HE heavens declare the glory of God; and the firmament Tsheweth his handywork. 2 Day unto day uttereth speech, and night unto night sheweth knowledge. 3 There is no speech nor language, where their voice is not heard. 4 Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, 5 Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. 6 His going forth is from the end of the heaven, and his circuit into the ends of it: and there is nothing hid from the heat thereof. 1. "The heavens declare the glory of God." The book of nature has three leaves, heaven, earth, and sea, of which heaven is the first and the most glorious. and by its aid we are able to see the beauties of the other two. Any book without its first page would be sadly imperfect, and especially the great Natural Bible, since its first pages, the sun, moon, and stars, supply light to the rest of the volume, and are thus the keys, without which the writing which follows would be dark and undiscerned. Man walking erect was evidently made to scan the skies, and he who begins to read creation by studying the stars begins the book at the right place. The heavens are plural for their variety, comprising the watery heavens with their clouds of countless forms, the aerial heavens with their calms and tempests, the solar heavens with all the glories of the day, and the starry heavens with all the marvels of the night; what the Heaven of heavens must be hath not entered into the heart of man, but there in chief all things are telling the glory of God. Any part of creation has more instruction in it than human mind will ever exhaust, but the celestial realm is peculiarly rich in spiritual lore. The heavens declare, or are declaring, for the continuance of their testimony is intended by the participles employed; every moment God's existence, power, wisdom, and goodness, are being sounded abroad by the heavenly heralds which shine upon us from above. He who would guess at divine sublimity should gaze upward into the starry vault; he who would imagine infinity must peer into the boundless expanse; he who desires to see divine wisdom should consider the balancing of the orbs; he who would know divine fidelity must mark the regularity of the planetary motions; and he who would attain some conceptions of divine power, greatness, and majesty, must estimate the forces of attraction, the magnitude of the fixed stars, and the brightness of the whole celestial train. It is not merely glory that the heavens declare, but the "glory of God," for they deliver to us such unanswerable arguments for a conscious, intelligent, planning, controlling, and presiding Creator, that no unprejudiced person can remain unconvinced by them. The testimony given by the heavens is no mere hint, but a plain, unmistakeable declaration; and it is a declaration of the most constant and abiding kind. Yet for all this, to what avail is the loudest declaration to a deaf man, or the clearest showing to one spiritually blind? God the Holy Ghost must illuminate us, or all the suns in the milky way never will. "The firmament sheweth his handy-work;" not handy, in the vulgar use of that term, but hand-work. The expanse is full of the works of the Lord's skilful, creating hands; hands being attributed to the great creating Spirit to set forth his care and workmanlike action, and to meet the poor comprehension of mortals. It is humbling to find that even when the most devout and elevated minds are desirous to express their loftiest thoughts of God, they must use words and metaphors drawn from the earth. We are children, and must each confess, "I think as a child, I speak as a child." In the expanse above us God flies, as it were, his starry flag to show that the King is at home, and hangs out his escutcheon that atheists may see how he despises their denunciations of him. He who looks up to the firmament and then writes himself down an atheist, brands himself at the same moment as an idiot or a liar. Strange is it that some who love God are yet afraid to study the God-declaring book of nature; the mock-spirituality of some believers, who are too heavenly to consider the heavens, has given colour to the vaunts of infidels that nature contradicts revelation. The wisest of men are those who with pious eagerness trace the goings forth of Jehovah as well in creation as in grace; only the foolish have any fears lest the honest study of the one should injure our faith in the other. Dr. M'Cosh has well said, "We have often mourned over the attempts made to set the works of God against the Word of God, and thereby excite, propagate, and perpetuate jealousies fitted to separate parties that ought to live in closest union. In particular, we have always regretted that endeavours should have been made to depreciate nature with a view of exalting revelation; it has always appeared to us to be nothing else than the degrading of one part of God's works in the hope thereby of exalting and recommending another. Let not science and religion be reckoned as opposing citadels, frowning defiance upon each other, and their troops brandishing their armour in hostile attitude. They have too many common foes, if they would but think of it, in ignorance and prejudice, in passion and vice, under all their forms, to admit of their lawfully wasting their strength in a useless warfare with each other. Science has a foundation, and so has religion; let them unite their foundations, and the basis will be broader, and they will be two compartments of one great fabric reared to the glory of God. Let the one be the outer and the other the inner court. In the one, let all look, and admire and adore; and in the other, let those who have faith kneel, and pray, and praise. Let the one be the sanctuary where human learning may present its richest incense as an offering to God, and the other the holiest of all, separated from it by a veil now rent in twain, and in which, on a blood-sprinkled mercy-seat, we pour out the love of a reconciled heart, and hear the oracles of the living God." 2. "Day unto day uttereth speech, and night unto night sheweth knowledge." As if one day took up the story where the other left it, and each night passed over the wondrous tale to the next. The original has in it the thought of pouring out, or welling over, with speech; as though days and nights were but as a fountain flowing evermore with Jehovah's praise. Oh to drink often at the celestial well, and learn to utter the glory of God! The witnesses above cannot be slain or silenced; from their elevated seats they constantly preach the knowledge of God, unawed and unbiassed by the judgments of men. Even the changes of alternating night and day are mutely eloquent, and light and shade equally reveal the Invisible One; let the vicissitudes of our circumstances do the same, and while we bless the God of our days of joy, let us also extol him who giveth" songs in the night." The lesson of day and night is one which it were well if all men learned. It should be among our day-thoughts and night-thoughts to remember the flight of time, the changeful character of earthly things, the brevity both of joy and sorrow, the preciousness of life, our utter powerlessness to recall the hours once flown, and the irresistible approach of eternity. Day bids us labour, night reminds us to prepare for our last home; day bids us work for God, and night invites us to rest in him; day bids us look for endless day, and night warns us to escape from everlasting night. 3. "There is no speech nor language, where their voice is not heard." Every man may hear the voices of the stars. Many are the languages of terrestrials, to celestials there is but one, and that one may be understood by every willing mind. The lowest heathen are without excuse, if they do not discover the invisible things of God in the works which he has made. Sun, moon, and stars are God's travelling preachers; they are apostles upon their journey confirming those who regard the Lord, and judges on circuit condemning those who worship idols. 66 The margin gives us another rendering, which is more literal, and involves less repetition; no speech, no words, their voice is not heard," that is to say, their teaching is not addressed to the ear, and is not uttered in articulate sounds; it is pictorial, and directed to the eye and heart; it touches not the sense by which faith comes, for faith cometh by hearing. Jesus Christ is called the Word, for he is a far more distinct display of Godhead than all the heavens can afford ; they are, after all, but dumb instructors; neither star nor sun can arrive at a word, but Jesus is the express image of Jehovah's person, and his name is the Word of God. 4. "Their line is gone out through all the earth, and their words to the end of the world." Although the heavenly bodies move in solemn silence, yet in reason's ear they utter precious teachings. They give forth no literal words, but yet their instruction is clear enough to be so described. Horne says that the phrase employed indicates a language of signs, and thus we are told that the heavens speak by their significant actions and operations. Nature's words are like those of the deaf and dumb, but grace tells us plainly of the Father. By their line is probably meant the measure of their domain which, together with their testimony, has gone out to the utmost end of the habitable earth. No man living beneath the copes of heaven dwells beyond the bounds of the diocese of God's Courtpreachers; it is easy to escape from the light of ministers, who are as stars in the right hand of the Son of Man; but even then men, with a conscience yet unseared, will find a Nathan to accuse them, a Jonah to warn them, and an Elijah to threaten them in the silent stars of night. To gracious souls the voices of the heavens are more influential far, they feel the sweet influences of the Pleiades, and are drawn towards their Father God by the bright bands of Orion. "In them hath he set a tabernacle for the sun. In the midst of the heavens the sun encamps, and marches like a mighty monarch on his glorious way. He has no fixed abode, but as a traveller pitches and removes his tent, a tent which will soon be taken down and rolled together as a scroll. As the royal pavilion stood in the centre of the host, so the sun in his place appears like a king in the midst of attendant stars. 5. "Which is as a bridegroom coming out of his chamber." A bridegroom comes forth sumptuously apparelled, his face beaming with a joy which he imparts |