PSALM CVII. 23-43.-GOD'S PROVIDENTIAL CARE.

In this Lesson the topic of God's Providence is further enlarged on and illustrated. The Psalmist does, as it were, draw aside the veil behind which God works, and shows us HIS HAND ordering, effecting, or controlling events, such as Man too often attributes only to his own will and efforts, or to chance! Note

I. THE VISIBLE EFFECTS.

II. THE UNSEEN HAND.

I. Before generally referring to the VISIBLE EFFECTS of God's Providence in the world generally, the Psalmist dwells upon one more picture (besides those referred to in the preceeding lesson), of God's special deliverances. This one refers to dangers at sea: verses 23-32. These are terrible indeed: who has not heard of (if they have not witnessed), the storm which lashed the waves, tossed the ship, and caused confusion, terror, and dismay among all on board? Among "the wonders" in the deep, not the least is that any ship survives the storm. Yet it is in God's hand (Luke viii. 24, 25). All is calm in the wind, still in the waves, quiet in the hearts of the fearful, when it pleaseth Him to hear their cry (verses 28-30).

In the world at large, the dealings of God's Providence are recognized in the changes it effects upon the outward world, and upon the condition of men (verses 33-41). Fruitful countries are made barren, and barren countries are made fruitful (Isa. xl. 12-17). Thus of old the fertile plain of Jordan (Gen. xiii. 10), became on the overthrow of Sodom, a land of perpetual sterility. So, for the same reason (verse 34), Canaan was barren while Baal was worshipped there (1 Kings xvii. 1), and for the rejection of the Messiah is now desert (Deut. xxix. 23). While now the Jewish people are deprived of their special privileges, and the Gentiles, before barren and dead, are now living members of the true Olive-tree (Rom. xi. 11). So we find (verses 36—39), that while some poor and humble families are ennobled and enriched, many prosperous families are impoverished and go to decay. God's blessing upon their efforts, or the absence of it, determines their relative position, Gen. i. 22. Princes are dethroned, kingdoms overthrown (verse 40), and those of low-degree are advanced to honour (1 Sam. ii. 8). These are facts which the whole world's history, in all ages has proved, and are illustrated by our daily experience. But how does it happen thus ? Observe

II. THE UNSEEN HAND by which all these things are accomplished. God manages the children of men as the potter does the clay, moulding them all to fulfil his own purpose: thus we find despised virtue advanced, and impious pride brought low: thus we are taught that "there is a God that judgeth the earth." The righteous finding themselves the objects of God's mercy, rejoice and give thanks: but the wicked being sufferers by God's judgments, will be put to silence (verse 42).

How wisely, therefore does God dispense all that happens to men, and how full of loving-kindness are all His purposes! The trials of the wanderer, the captive, and the sick, of those in danger of perishing, afflicted with famine or in any other distress,-all are the operations of His hand, drawing them to seek His aid, and to desire His goodness. It is man alone who turns them into occasions of his wrath. Let humble and fervent prayer, then, be the especial care of all who are in distress, if they would be delivered from their troubles: while it is the duty of those who have escaped these great trials to show their gratitude to God (verse 43), in their lives, for having mercifully sheltered them by his grace, blessed them in time, and promised to preserve them for ever.

PSALM XC. THE FRAILTY OF LIFE.

THIS Psalm, the first in date of composition, has a melancholy interest to all who have heard it read by the grave of some one dear to them. It is remarkably suitable for those sad hours, breathing the spirit of human weakness and mortality mingled with the Believer's Faith and Hope. The grave is brought before us all, as our certain and perhaps speedy end (verse 3, 6, 9, 10) but it is stripped of its terrors to those who dwell, as it were, with God. Note

I. THE TRANSGRESSION.

II. THE PENALTY.

III. THE REDEMPTION.

I. The TRANSGRESSION is referred to in verse 8, " Our iniquities 99 66 our secret sins," are the sources of our weakness and mortality. Death was the penalty inflicted at the beginning on man for sin, Gen. iii. 19. As this Psalm is attributed to Moses, it may probably have been composed when God shortened the days of the murmuring Israelites in the wilderness (Num. xiv.) and unbelief and distrust of His power may have been the cause of his anger in their case. Secret sins are known to God, and cannot be hid from Him, Heb. iv. 12—13.

II. Nor can we escape THE PENALTY. God sentenced man to Death, and although the execution of the sentence was deferred, and in early ages of theworld human life was extended to near a thousand years, yet how brief is even that long period, when measured by the duration of the Eternal? (verse 1-4). All time is equal when it is past; but in the midst of our sad thoughts of human frailty we may find comfort in remembering that God is an ever-living, unchanging God, in whom his people may repose and shelter themselves as in a safe dwelling-place (Heb. xiii. 8). True it is that our life is suddenly cut short, and is at best but brief. It is like the "flood" (verse 5) or torrent unexpectedly and impetuously pouring from the mountains, and sweeping all before it. It is like a "“sleep” from which when a man awaketh, the time passed in it appears as nothing. It is as the "grass" of the field (Isa. xl. 6), fair and beautiful at first, flourishing for a short time perhaps, and then cut down by the stroke of death. "Our years" (verse 9) are as a “tale,” told and forgotten; and even when prolonged to their full extent (verse 10), labour and sorrow, weakness and infirmity become our portion.

III. But there is REDEMPTION from this terrible penalty: although "Thou turnest man to destruction" yet, thou sayest "Return ye children of men (verse 3). Sometimes the sorrows of men lead them to repent of their sins and lead a new life (Isa. xxxviii.): but in the general execution of the sentence (Gen. iii. 19; and Eccles. xii. 7), the body and soul both return and re-unite to live again, Job xiv. 14, 15, A more distinct hope is set before us in Christ, 2 Cor. v. 1; iv. 16; 2 Tim. iv. 7-8; Rev. vii. 15-17. But it must be sought diligently: our days are short, we must therefore apply them "unto wisdom" (verse 12), seeking in the days of affliction, and in the evil times (verse 15), comfort and support from God who alone can give it (2 Cor. iv. 17), and striving after that holiness of life (verse 17), by which our Christian course and warfare be commay pleted, through His grace. Thus, in Christ we may subdue sin and triumph over death (Rom. vi. 11, 22), for although we cannot escape the penalty of death (Rom. v. 12), we can secure redemption through Him, and become heirs of everlasting life (John xi. 25, 26).

PSALM CXV.-GOD THE ONLY GOD.

In this Psalm the folly and guilt of Idol-worship are contrasted with the privileges of those who know and worship the true God. Idolatry, in so open a form, is not likely to pollute us; but whilst millions of men yet live in its degrading bondage, we need to be thus stirred up to earnest efforts to deliver them, whilst we also need to be reminded of our own great privileges, that we may receive them with joy and gratitude, and show our love by our devotedness to God's service.

I. THE HEATHEN HAVE "NO HOPE" AND NO SAVIOUR, Ephes. ii. 12.

II. GOD IS THE STRENGTH AND SAVIOUR OF HIS PEOPLE.

III. WHAT DO THEY OWE HIM IN RETURN?

I. THE HEATHEN, in their worship and its effects, are here contrasted with the condition of the servants of the true God, verses 4-8. God made men and all things; the idols are themselves made by man, therefore they cannot be his gods, Hosea viii. 6. He is in the heavens in glory; they, whether silver or gold, are dug out of the depths of the earth. He is the fountain of life; they can never feel its power. By his Word He ruleth all things; they have mouths, but speak not. He seeth the distresses, hears and answers the prayers, accepts the offerings, comes to the assistance, and effects the salvation of his people; they are blind, deaf, and dumb, senseless, motionless, and helpless, 1 Kings xviii. 26-29; Isaiah xliv. 9-20. "They that make them are like unto them," verse 8. Those who reject the knowledge of the true God, and the only way of salvation, become themselves reprobate in mind, Rom. i. 28, and live without hope, Ephes. ii. 12. But while this is the case,

II. GOD IS THE STRENGTH AND SAVIOUR OF HIS PEOPLE, although the heathen may question His existence (verse 2). He reigns above, and doeth whatsoever pleaseth Him on earth. All his people are invited to trust in Him, because He has been their help and shield, and hath been mindful of them in the past (verses 9-12), of their wants, cares, and burthens, of their prayers, and his own promises and covenant. From what He has done for us we may look for future blessing (verses 12-15). The privileges formerly limited to Israel, have extended to all mankind. He has visited the world by his Son and Spirit; a church and ministry have been established for all people; He has "increased" them, of every tongue and kindred, in all corners of the earth, Acts x. 34, 35; Is. lxi. 9.

III. The debt of GRATITUDE WE OWE TO GOD for all his mercies is set before us by the deep thankfulness expressed by the Psalmist, verses 1, 16-18. God is to be praised for His great glory in the heavens, and for the goodness He manifests to his creatures on the earth. We cannot praise Him in the grave, Ps. xxx. 9; Isa. xxxviii. 18, 19, therefore it concerns us to be the more careful and diligent to live to God's glory while we remain upon the earth. We must work while it is

day, "for the night cometh when no man can work:"

see Jer. xiii. 16; Ephes.

i. 3; Deut. viii. 10. And thus by men living to His glory, a succession is kept up "for evermore of those who "bless" God for his salvation, who honour Him in their lives, who are guided by his Spirit, and who are thus prepared, by His mercy (verse 1), and not by any merit of their own, to join the united choirs of heaven and earth, standing before His throne in glory, and praising Him for eternity.

PSALM XL.-CHRIST'S INCARNATION.

WITH this Psalm we begin the series of what are called the "Messianic Psalms," nine in number; in which, by the light of after events, we see revealed what the Jew could only see foreshadowed, less clearly. We see no reason to doubt but that the inspired writers themselves, were sufficiently taught the meaning of their own words, they knew enough to long for more; contrast John viii. 56. with Matt. xiii. 17. And as they drew the picture of Messiah's life and work they certainly rested on Him as their Saviour.

It must be observed, however, that almost all these Messianic Psalms have two applications,—first to a typical person, then to Christ the Antitype,—and expressions applicable only to the one are mingled with others applicable only to the latter. Thus we need great caution in our study of these Psalms, and still more in our explanation of them. In this Psalm the Messianic truths are

I.-CHRIST'S COMING.

II. HIS OBJECT IN COMING.

III. THE SUFFERINGS THROUGH WHICH HE ATTAINED IT.

L.-That CHRIST'S COMING is referred to in verses 6-8 of this Psalm, we know by the application made of them to our Saviour in Heb. x. 5-9. In them Christ, speaking in his own person, proclaims the inefficacy of the legal sacrifices to take away sin, and God's disapprobation of such sacrifices when relied on for that purpose. They could not take away the guilt of sin by satisfying God's justice, nor the terror of sin by pacifying the conscience, Heb. ix. 9; x. 4. God consented to our Lord taking upon Him the work and office of Mediator, Isa. xlii. 1, and the Saviour voluntarily consented to accomplish our redemption, verses 6—7. He offered Himself as a sacrifice for sin, Heb. x. 10-12; and came to fulfil the promise made of old in the Book of God's Revelation to man, John xix. 28.

II. HIS OBJECT IN COMING is also set before us. It was to fulfil the will of God in man's redemption, verses 8-10. Moses and all the prophets had foretold his advent, and Christ in the fulness of time, came to accomplish the law of God, that we might be delivered from the bondage of it (Gal. iv. 5), and in his priestly character to offer Himself and his all-perfect obedience to his Father for us (Eph. v. 2). Having thus purchased salvation for mankind, it was made known to ail, and proclaimed freely by Christ, first to the Jews, and afterwards to the Gentiles by his Apostles (Luke xxiv. 46, 47.

III.-This was not attained without great SUFFERING. The meek Lamb of God (Isa liii.), waited patiently for the time appointed by his Father, and endured that agony of suffering to which no other sorrow can be likened, and from which there was no deliverance but by a contest (Heb. ii. 14, 15), with the powers of darkness and of death, verses 1, 2. The mocking and insult offered to Christ in his last agonies on the cross, Matt. xxvii. 39-44, are here referred to, verses 14, 15, and the destruction of his enemies is also foretold, and an intimation given us of the subsequent resurrection and triumph of the mighty and merciful Saviour,

verse 3.

These are themes which should frequently engross our hearts, and call forth our praise (verse 5), and incline us to seek for a like spirit to that of our Lord, (verse 8).

The Lecture.

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ON THE HARMONY OF THE BOOK OF NATURE WITH THE WRITTEN WORD OF GOD.

Delivered to the Members of the Sunday School Institute, by N. HARTNELL, Esq.