fear, argues rather clodlike insensibility than childlike confidenco. Hence in so many pnssnges, "the fear of the Lord" stands for the whole of true piety. The word here (vers. 8, 6) translated "terrible," and in very many other passages, is elsewhere rendered" reverend," or" to be had in reverence" (Pss. cxi. 9; lxxxix. 7). II. GoD's DEALINCJS. "Terrible things in righteousness" (Ps. lxv. 5). These especially referrecl. to here (vers. 3-5). As the cloud which gave light to Israel in their flight was darkness to their pursuer~, so the redemption of Israel involved the destruction of their tyrants. They trembled as they rejoiced (Exod. xiv. 30, 31). God's holiness must needs have a severe side of justice, as well as a gracious side of redeeming mercy. The cross reveals both. Christ would not have "died for our sins," but that " the wages of sin is death." As the psalmist says of the Egyptian plagues, the Red Sea and Sinai, so we, of the cross, and of the place where the Lord lay, "Come and aee!" III. THE SENSE OF OUR OWN UNWORTHINESS AND BIN. (See Job xiii. 5, 6; Isa. vi. 5; Luke v. 8.) To this is sometimes added personal experience of troubles in which faith and joy find it hard to stand !(round against terror and despair (vers. 10-12; 2 Cor. i. 8, 9). Yet the outcome is to bc}oy in God. "There did we rejoice" (ver. 6); or, as margin of Revised Version," let us rejoice." This is the strict translation, but has been set aside because of supposed difficulty as to meaning. But "Faith makes the past as well as the future her own" (Perowne). What the greatest heathen historian wished his work to be ('!'hue., i. 22), is incomparably truer of the record of God's mighty works for his Church-it is "a possession for ever." PRACTICAL, 1. ];loly fear must not lose its place in our religion. 2. Ilut must not eclipse joy in God. 3. Faith must call memory to her aid, and joy and gratitude. Ver. 18.-Prayer hindered by allowed sin. "If I regard iniquity," etc. If we read the text as in the margin of Revised Version," If I had regarded . . . God ,,·ould not hear [or,' have heard']; "-this makes no practical difference. It only substitutes a special for a general statement, The lesson taught is the same-Sin allowed in the lteart a fatal hindrance to our prayers being answered. I. SIN CONSCIOUSLY INDULClED DISABLES FROM PRAYER. Inconsistent with that sincerity essential to the reality of prayer (1 John iii. 19-21). One has known men who were afterwards discovered to have been living in secret a wicked life, fluent in the language of what seemed fervent prayer. But such prayer is "abomination" (Prov. xxi. 27; xx:viii. 9). It is a fearful aggravation of guilt. II. EVEN BINS IClNORANTLY, OR WITH PARTIAL KNOWLEDGE, indulged, put the spirit out of tune for prayer; grieve and quench the Holy Spirit, by whose teaching alonCJ we can pray aright; put coldness between the heart and God. III. SIN INDULCJED HINDERS THE ANSWERS TO PRAYER. 1. By rendering us incapable of spirit'IJ,(1,l blessing. As long as David refused to confess hi; sin to God, forgiveness and spiritual joy were impossible (Ps. xxxii. 3-5). 2. By rendering it often unwise for God to grant the temporal blessings we ask. God could not grant David's prayer for the life of his child, even after he had repented, because of the scandal his crimes had brought on religion (2 Sam. xiii., etc.). All David's great after-troubles sprang from his sin. A Christian who has sinned, repented, and been forgiven is not to regard his troubles as punishment-except, indeed, that they may be sin's inevitable fruit and consequence. But they may be a wise and needful, though merciful, chastisement (1 Cor. xi. 31, 32). •
HOMILIES BY VA.RIOUS AUTHORS. Vers. 1-20.-God in history. It has been said that "History is philosophy teaching by example;" but we are taught in the Psalms to tako a higher view, and to recognize God in history. It is only as we do this that we can rejoice and give thanks. I. GoD's HAND SHOULD BE BEEN IN HISTORY, First there is the call (vers. 1, 2). Then the reason is given (ver. 8). We are brought face to face with God. '\Ve are confronted with the awful manifestations of his power. The world is not a world of SB THE BOOK OF PSALMS. [l'S, LXVI, 1-20,