troubbl mind, tossed to and fro amidst the endless strife of controversy, longs for some infallible guide. There is what Wordsworth calls," the universal instinct of repose- the longing for confirmed tranquillity." But this is not God's way. " Every man shall bear his own burden" (Gal. vi. 5). If. lT 18 VAIN TO HOPE FOR REST BY MERE CHANGE OF OUTWARD CONDITIONS. Place has much to do with feeling. \Vhat is near seems more real than what is far off. What we see touches us more keenly than what we only hear of from others (Lam. iii. 15). So with respect to "rest." We are prone to blame circumstances. We deluue ourselves with the thought that, if things were altered, all would be well. The "imagined otherwise" is the heaven of many. So it is with many of the sick, the poor, the oppressed, the discontented. Absalom played cunningly upon this feeling (2 Sam. xv. 4). But "rest" is a state of the mind. It does not come from without, but from within. It is not won by change of condition, but by change of heart. So Paul learned (Phil. iv. 11). Ill IT IS VAIN TO HOPE FOR REST BY FLIGHT FROU THE lllllEDIATE CAUSES 01!' DISTRESS. There are times when flight may be expedient (Matt. x.. 23; 2 Tim. ii. 22). Again, there are times when flight would be a sin (Neh. vi. 11; 2 Tim. iv. 10). Besides, flight may be a vain resource (Amos v. 19). The question is-What is our duty? Then, when we have settled that, like Paul, we should stand firm (Acts x.x.. 24). There are people who would quiet conscience by silencing the preacher, like Herod ; or get rid of an unpleasant duty by flying, like Jonah; or hasten their escape from trouble, like David. But this will not avail. It is better to stand than to fly; to do our duty humbly and quietly in the place where God calls us, than to seek an easier lot. Elijah was a nobler figure confronting singly the hosts of Baal, than hiding in the desert. Peter and Paul and Stephen were truer men, and did a grander work by not holding their lives dear, than if they had cared more for themselves than for Christ. The true way of rest is the way of self-sacrifice. It is when we surrender ourselves wholly to Christ, to be his and his only, and to love and do his will for ever- more, that we enter into rest (Matt. xi. 28-30). The psalmist in his better moments felt this. Jfhis first impulse was "to flee away," when he came to himself he turned to the Lord as his sure Refuge (ver. 9). And what he learned for himself he commends with confidence to others: "Cas~ thy burden upon the Lord, and he shall sustain thee" (ver. 22).-W. F. Vera. 1-8.-The troe and the false way of encountering the difficulties of life. Sorrow, danger, and terror had come upon the psalmist with the force of a. tempest. Re thinkB of two ways of escape-ea.sting himself upon God and flight. Suggests tl.e true and the false way of encountering the difficulties of life. I. TAKE THE FALSE FIBST. "Oh that I had wings," etc. I (vers. 6-8). We must r,ong_uer diificuUies, not fly from them : 1. Because the post of difficulty is often the post of duty. And we find no rest in flight, because we have sought to evade or neglect our duty. 2. The post of difficulty is the post of discipline. Difficulty is one of the Divine instruments of our training; gives health and strength. 3. Solitude brings an ezchange of difficulties, and does not free us from thtJ power of the world. It is better to fight the battle of life than for the heart to prey upon itself apart from the fellowship of men and women. II. THE TBtJE WAY OF ENCOUNTERING THE DIFJ'IOULTIES OF LIFE. By seelcing the help of God. (Vere. I, 2.) 1. God will help ~ !,o a pre~ter .(a!th. " This is ~he victory that overcometh the world, even your faith -fa.1th 1n D1vme help, and faith in the good and righteous cause. 2. God wul inspire UB with a truer courage. "In the world ve shall have tribulation: but be of good cheer; I have overcome the world.n 3. God will give to those who are faithful all needed strength. Will fulfil the promise, "As thy day [or, 'need'] is so shall thy strength be." 4. Victory is easier to us than to the psalmist, through Ohrist. Faith in God through faith in Christ will give every believer the victory .-S. Vere. 9-15.-.A picture of corrupt city life and private life, and a denunciation of God'sjudgments upon them. L CoRRUPT CITY LIFE. (Vers. 10, 11.) 1. Corrupt in every part, on the walls and in the interior. Violenc(I and strife reign unchecked Ps. t.v. 1-23.] THE BOOK OF PSALMS. 421
universally. 2. Falsehood and deceit ruled in the market-plaa. (Ver. 11.) In the square, or market-place, near the gates, where was the general place of concourse men cheated and deceived each other in their ordinary intercourse. ' II. PICTURE OF CORRUPT PRIVATE LIFE. The sanctities of friendship were openly violated and renounced. The offence was aggravated by two things. 1. That he who had become the psalmist'a enemy had been a closely intimate friend. Love had turned to hate, because of the triumph. _of evil designs or passions, or of "the whispering tongues that can poison truth." 2. Their friendship had been consecrated by religious associationa. (Ver. 14.) A depraved life can sweep out of the mind the tenderest memories and the most holy BSSocia.tions, human and Divine. III. THE PSALMIST PRAYS FOB GoD's JODGMENTS UPO~ THIS CORRUPT LIFE. The two forms of judgment which he imprecates are: 1. The fudgment that fell upon the builders of Babel. (Ver. 9.) Discord among themselves and their counsels, so that they might destroy one another. 2. That they might go down to the grave alive. (Ver. 15.) Like Korab and his company, let them be carried away by death in the fulness of life and strength. The psalmist knew of none but violent means and temporal judgments by which such wickedness could be removed.-S.