224 The Preacher's Homiletical HOMILETIC SKETCHES ON THE BOOK OF PSALMS. OUR PURPOSE.-Many learned and devout men have gone Philologically through this TEHELIM, this book of Hebrew hymns, and have left us the rich results of their inquiries in volumes within the reach of every Biblical student. To do the mere verbal hermeneutics of this book, even as well as it has been done, would be to contribute nothing fresh in the way of evoking or enforcing its Divine ideas. A thorough HOMILETIC treatment it has never yet received, and to this work we here com nit ourselves, determining to employ the best results of modern Biblical scholarship. OUR METHOD.-Our plan of treatment will comprise four sections:-(1) THE HISTORY of the passage. Lyric poetry, which the book is, is a delineation of living character; and the key, therefore, to unlock the meaning and reach the spirit of the words is a knowledge of the men and circumstances that the poet sketches with his lyric pencil.-(2) ANNOTATIONS of the passages. This will include short explanatory notes on any ambiguous word, phrase or allusion that may occur.-(3) The ARGUMENT of the passage. A knowledge of the main drift of an author is amongst the most essential conditions for interpreting his meaning.— (4) The HOMILETICS of the passage. This is our main work. We shall endeavour so to group the Divine ideas that have been legitimately educed, as to suggest such thoughts and indicate such sermonizing methods as may promote the proficiency of modern pulpit ministrations. No. CLIX. The Moral Government of the World, and the Experience of Piety. "SURELY THOU WILT SLAY THE WICKED, O GOD: DEPART FROM ME THEREFORE, YE BLOODY MEN. FOR THEY SPEAK AGAINST THEE WICKEDLY, AND THINE ENEMIES TAKE THY NAME IN VAIN. DO NOT I HATE THEM, O LORD, THAT HATE THEE? AND AM NOT I GRIEVED WITH THOSE THAT RISE UP AGAINST THEE? I HATE THEM WITH PERFECT HATRED: I COUNT THEM MINE ENEMIES."-Ps. cxxxix. 19-22. As different interpretations have been given of this passage in our version it may be well to transcribe the translation of one of our greatest Biblical scholars― 66 Oh that Thou wouldest slay the wicked Eloah, Speak out deceitfully-Thine adversaries. Should I not hate those who hate Thee, Jahve, And be indignant at those who rise up against Thee? They are to me as mine own enemies." What a description of wicked men we have here! They are called "bloody men," as "speaking against" God, taking His "name in vain," and rising up against Him. Whether the spirit which the author breathes into these utterances is commendable or not, or whether when he uttered them he was the subject of Divine inspiration is a question open to discussion. I take the words as they are, as suggesting two great facts, the one in relation to the moral government of God, and the other in relation to the experience of piety. I. Here is a fact in relation to the MORAL GOVERNMENT OF GOD. That fact is the ultimate ruin of the wicked. "Surely Thou wilt slay the wicked, O God." If this is a prayer it is impious, if it is a prediction it is a truth. The wicked will ultimately be ruined. First This fact agrees with the dictates of conscience. The consciences of mankind the world over proclaim it. Secondly: This fact agrees with the principle of moral causation. Sin brings ruin, every act of transgression carries with it its penalty, and tends to death. Thirdly: This fact agrees with the declaration of the Bible, "Be sure your sins will find you out." "He that soweth to the flesh shall of the flesh reap corruption." II. Here is a fact in the EXPERIENCE OF PIOUS MEN. "Do not I hate them, O Lord, that hate Thee?" Whether these words breathe piety or not, they suggest a fact in the experience of all Godly men. It is this, antipathy to the character that is opposed to God. First: The fact is a necessity. From the laws of our mental constitution it is impossible for us to love those who hate the object we most love. "Is any offended,” says Paul, "and I burn not?" It is of the nature of love to identify the lover with the loved. Piety is supreme love to God, and this supreme love will make us feel one with God, feel, so to speak, as He feels. Love makes the twain one, hence it is impossible for a man truly to love God and not hate that which is opposed to Him. Secondly: This fact is an excellence. It is morally right and grand to see the Godly man rising up in indignation against all that is opposed to the character and will of God. Witnesses of the Resurrection. "HIM GOD RAISED UP,” &c.—Acts x. 40, 41. WHY did not our Saviour show Himself after His resurrection to all the people? Why only to witnesses chosen before of God? Because this was the most effectual means of propagating His religion through the world. I. Consider what would have been the probable effect of a public exhibition of His resurrection. Suppose our Saviour had shown Himself as openly as before He suffered crucifixion, preaching in the temple, talking to His disciples, &c., the people would perhaps have shouted hosannas once more, but the impression would soon have passed away, and then only a few of the multitude would have had an opportunity of testing the reality of the fact that He had risen. In all probability they would have denied the miracle. II. He showed Himself to a few, because humanly speaking only a few could be made instruments. No one could become witnesses of the fact of His resurrection who did not know Him intimately before His death. The apostles alone had this knowledge. III. Every great change is effected by the few, and not by the many. By satisfying the few the many would be influenced. The few, thoroughly convinced, become convincers of the many. This is always the case. The twelve apostles overturned the powers of darkness, and established the kingdom of righteousG. H. NEWMAN, D.D. ness. 227 Sermonic Saplings. THE CHRISTLY ASSEMBLY. "NOW CONCERNING SPIRITUAL GIFTS," &c.-1 Cor. xii. 1-31. A LL throughout this chapter refers to the Christly the word Church, for what are now called Churches, are not always assemblages of genuine Christians. Overlooking the more minute parts of this remarkable chapter, and taking a broad glance at the whole, there are three important subjects very suggestive, and capable of amplification, which are discoverable. These are that every member of this Christly community has passed through a radical change, that every member has received special endowments from God, and that every member should regard these endowments as parts of a vital whole. I. Every member of this Christly community has PASSED THROUGH A RADICAL CHANGE. "Now concerning spiritual gifts, brethren, I would not have you ignorant. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led." The change here spoken of, it is to be observed, is a change from the spirit of the Gentiles or the world, to the Spirit of Christ. The most radical change that can take place in a man is a change in his predominant disposition, or moral spirit. Such a disposition is in truth man's moral heart. This change is here described First: Negatively. No man who has experienced it has anything irreverent or profane in his spirit towards Christ. "No man speaking by the Spirit of God calleth Jesus accursed." Secondly: Positively. "No man can say that Jesus is the Lord but by the Holy Ghost." "Can say," not of course merely the words, for all could easily do that, but with the heart and life. This change is the production of the Divine Spirit,—of "the Holy Ghost." Now no man is a member of the true Church who has not experienced this transformation; who has not renounced the spirit of the world and come under the control of the Spirit of Christ. There are such who are found in connection with no conventional Church, and there may be conventional Churches where no such are found. All such, however, wherever found, belong to the Church of the "firstborn written in heaven." II. Every member of this Christly community has RECEIVED SPECIAL ENDOWMENTS FROM GOD. "Now there are diversities of gifts, but the same Spirit," &c. (verses 4 to 12). Without pausing to interpret the meaning of these endowments, I simply remark that they seem capable of being divided into three classes: (1) Those of intellect. "Wisdom," "knowledge," &c. (2) Those of "faith," operating faith in words, in deeds, and in "discernment." (3) Those of language. "Tongues," speaking and interpreting. Now all responsible men have intellect of some kind and amount. All men have faith of some sort. Man has an instinctive tendency to believe, hence his credulity is proverbial. And he is necessitated to believe he could not carry on the business of life without faith. have a language of some kind or other. All men also What, then, |