II. GoD THE LIBERATOR; or, the captive's Deliverer. Here the same two sources provide the fi~ures .. Once Israel was captive in Egypt, and then God brought bis people out "with a high band and outstretched arm." Recently they had been captive in Ilabylon, and the interweavings of Divine providence, which led to their return to their own land, were no less wonderful and no less gracious. There is a biO'ber sense in which God, through his Son Jesus Christ, now gives "liberty to the capti~es." III. GoD THE HEALER; or, the wilful man's Saviour. The association of this figure is not so easy to trace. 'l'bere is very probable allusion to those times of pestilence in the wilderness-journey which followed on the people's sin; and the people were led into sin by foolish, wilful individuals, such as Korab or Datban. But even when sufferinO'0 was direct judgment on sin, God magnified his mercy in bealini and restoring. IV. Goo THE CONTROLLER; or, the sailor's Preserver. Israel seems to have had no mercantile associations with the sea. before the time of Solomon; but in the time of captivity the Israelites were scattered a.broad, and engaged in commerce in all lands, so sea-figures had become familiar. But the reference here may be typical; the perils of the sea picturing all kinds of human peril that are beyond man's control, but within God's control. For what be is to bis people, we are bidden to thank and praise the Lord.-R. T. Ver. 13.-Prayei· for temporal good. The trouble was trouble in their outward circumstances. 'l'be cry was a prayer. The answer was a. gracious Divine dealing with these troublous circumstances. Whatever may be urged against its reasona.blene~s, the fact cannot be gainsaid that Bible men and women did pray to God about their material needs, and did find those needs supplied after prayer. The philosophy may be beyond us; the fact is plain. "This psalm teaches us not only that God's providence watches over men, but that bis ear is open to their prayers. It teaches us that prayer may be put up for temporal deliverance, and that such prayer is answered. It teaches us that it is right to acknowledge with thanksgiving such answers to our petitions. This was the simple faith of the Hebrew poet." I. PRAYER FOB TEMPORAL GOOD IS NATURAL. It is a natural impulse which every one feels; even the atheist feels it in the time of shipwreck. It is natural to man (1) as a creature, having creature-wants for which it cannot itdelf secure the supply; (2) as a child, who has a. stronger impression of material than of spiritual need. A.ll natural impulses have a. sound basis. There is that in God which responds to them. II. PRAYER FOR TEMPORAL GOOD IS REASONABLE. Because we can see that forces arc continually acting upon and modifying forces (as when I raise my arm, and make vital force counteract the natural force of gravitation); and no man bas any right to say that prayer is not a higher force, which can modify, or lead to the modifying, of both vital and physical forces. Prayer may set moving the Divine forces which control and readjust the working of the material forces. It is often said that natural law never changes; but it needs to be seen that natural laws are always cross-working, and even preventing each other's working. It cannot be unreasonable to conceive of the Divine will as a. controlling law, working in material spheres. III. PRAYER FOR TEMPORAL GOOD IS ACCEPTABLE. This may be shown by several considerations. 1. God, in every age, has r.sked it of man. Rtiferable to outward needs, he says, "For all this will I be inquired of by the house of Israel, to do it for them." 2. Man, in every age, has prayed about such things. Illustrate by instances taken from each period of Bible liistory. '!'here a.re supreme cases in which men ba,e even given up working, prayed and waited for God to act. It is unfair to give such cases no consideration. 3. God bas, in every age, interfered in men's Ii vcs, in order to answer their prayers. "This poor man cried, and the Lord heard, and saved him out of all bis troubles."-R. T.
Ver. 17.-Bringing affliction on ourselves. "Foolish men," so called" because of the moral infatuation which marks their conduct. Men of earthly, sensual, selfish minds, who turn a deaf ear to warning, and despise counsel." The "fool" of the Bible is usually the strongly self-willed man, who accepts no guidance or cont~ol, but persists in following the "devices and desires of his own heart." Such a man 1s sure to bring trouhle upon himself. It is true that all men a.re tempted into self-will at times; but 12 THE BOOK OF PSALMS. [PB, ovtt. 1-43,