law is established by faith (Rom. iii. 31). Since the fall the heart of man has known no true morality except through loving Christ; as Young puts it,

"O thou bleeding Lamb, The grand morality is love to thee."

It is true the condition of our hearers differs, some are believers, others unbelievers; yet is not the truth as it is in Jesus the most appropriate means for building up the one in faith and love, that they might grow up in all things into Him who is the Head, and also to convince unbelievers and bring them to the faith?

The simple, yet Divine and omnipotent testimony concerning Christ and the promise of life through faith in him, wielded by the Spirit, was an effective instrument to enlighten, convert, and subdue the three thousand on the day of Pentecost. We must consider that there is not one of our hearers but needs Christ in some of the blessings of his mediation, and nothing else can supply the place of these blessings. We behold a Divine loveliness in the diversity of ministerial endowments, but in the ministry all must be "teachers in Christ;" and as ligatures and conduits, carrying nourishment, vigour, and sustenance from the glorious Head to the body of Christ; and such the counsels, warnings, exhortations and gospel promises prove, under the sanction and blessing of the Holy Spirit. As there was a vessel of pure frankincense put on each row of the twelve loaves of shewbread, so we must have Christ to perfume the provisions of the ministry; he is the tree that sweetens all the waters, the ordinances, doctrines, and precepts of the Word. It is possible to preach the denunciations of the law (and I am not opposed to that in a legitimate way so as to serve the gospel), without any one being spiritually enlightened concerning his danger; but how often when the doctrine of the cross is preached are men slain and made alive! Mr. David Brainerd, of America, makes this remarkable statement: "I was astonished some time since in reading the sermon of Peter in the house of Cornelius, that he so soon introduced Christ into his sermon, and stopped to talk of him through the whole of the sermon, noticing that in this place he differed much from modern preachers; but of late this has not appeared so strange, because it has become so evident to me that Christ is the substance and centre of the gospel, in which the unnumbered lines of Divine Revelation meet." My views exactly coincide with these. I am not for urging my brethren to refrain from preaching the "unnumbered lines" of Biblical truth, but exhort them to follow every line right up to the centre, to Christ crucified; who is the great fountain of life, fire, and force. There is an abundant necessity for preaching every one of Christ's offices, and the whole of the Scriptures; but the priesthood is the foundation and pole, upon which the other offices rest; for if Christ had not offered up a perfect sacrifice for sin, he would have no good news to proclaim as a prophet; nor as a king would he have any strength, protection, shelter, or gifts to offer, nor the laws of love and peace to republish to mankind. The covenant is not only the door for all the blessings to pass through, but it is that which by its virtue and merits has purchased them for us.

BIFE is frequently called a maze, and rightly so. Its many twistings, windings, changes, and mysteries, entitle it to be classed among the most complicated of labyrinths. To find the centre of true bliss is the object of every man, but few are happy enough to enter it. They journey for a little season in a way which seems to be right, and on a sudden they are brought to a dead halt, and are sorrowfully compelled to retrace their steps. Thousands waste all their lives in useless wanderings, and die disappointed men, to be for ever shut out from bliss, and shut in with misery and despair. There is a clue, a sure and simple clue, but the most of men despise it and run on, proudly relying on their own wit to lead them aright; while those who regard it, though their way is full of windings, yet obtain a sure entrance into the place of their desires. Reader, do you know the clue? God himself has spoken the great secret. It is one word, "FAITH,"-faith in Jesus for pardon, faith in the Father for providential provision, faith in the Holy Spirit for all grace. In ordinary pathways men walk by sight; but in the way of life, if we would prosper, we must walk by faith. God is unseen, but he is ever near to those who trust him. His promises are sure, and he is ever ready to fulfil them. He hears and answers the prayers of believing souls. There is reality in his presence, and true support in his comforts. In sorrow for sin, though no priest is heard and no cleansing blood is seen, yet Jesus is at the right hand of all who rest their souls upon him, and he gives complete remission and perfect peace. In times of great distress, no arm is visible to the eye of the body, but the mighty hand of God is certainly present working out deliverance for his own people. It is hard for flesh and blood to trust in an unseen God; so hard, that it is impossible, until God the Holy Spirit works true faith in us; but where the soul in simplicity believes in God, as he has revealed himself in the Word, joy, peace, safety, and eternal happiness, are the sure results. God's being unseen is no cause for doubt, for the greatest powers in nature, such as gravity and electricity, are equally unseen. Men believe in multitudes of mysteries, about which eye and ear give us no information. Faith in God is, however, most consistent with the soundest reason. In whom should we trust so readily as in the Judge of all the earth, who must do right? Where should a creature be so safe as under its Creator's care? Where so happy as resting in his love? Where so accepted as in God's own righteousness? Reader, as a little child, follow the clue of faith without leaning to thine own understanding, and thon shalt thread the maze of life, and reach the centre of supreme delight.

No. 23.-From C. H. SPURGEON'S "Sword and Trowel," published monthly price 3d.-Tracta, 6d. per 100; Post free 8 stamps.-Passmore & Alabaster, 23, Paternoster Row.

AUL tells us that the weapons of our warfare are not carnal, but mighty through God, to the pulling down of strongholds. He probably had in his mind's eye the corvus, which the Romans employed in destroying fortifications, and certainly it aptly sets forth the work of Christians when attacking the citadels of error. We must sharply grapple the false doctrine, driving the sharp hook of truth between its joints; we must clearly understand the error, and study the Word of God, so as to be able to controvert it. The great corvus of Scripture is a mighty puller down. Then unitedly with earnest tug of prayer and faithful testimony, we must throw down piece by piece the mischievous system of falsehood, be it never so great or high. Stone by stone the wall comes down; it is long and arduous work to destroy error; many hands and hearts must unite, and then with perseverance all must labour and wait. Tracts, sermons, lectures, speeches, prayers, all must be ropes with which to drag the bulwarks down. God's blessing rests on the faithful endeavours of those who overturn the castles of error, and though their work may not speedily succeed, the great result is sure. A Reformation is as much needed now as in Luther's day, and by God's grace we shall have it, if we trust in him and publish his truth. The cry is, "Overturn, overturn, overturn, till He shall come whose right it is."

Reader, are you doing service in the Lord's war, which he is now waging? You know the errors of Rome, are you doing anything to withstand them? You see the Popery and iniquity of the National Establishment, are you in your measure exposing it? Infidelity is still mighty, do you contend for God and for his Word? Sin still reigns over millions, do you seek their salvation? If not, why not? Are you yourself on the Lord's side? Oh may the grace of God lead you to trust in the great bloodshedding of Jesus, by which he has put away sin; and then may his love constrain you to aid in dragging down the ramparts of evil.

No. 24-From C. H. SPURGEON'S "Sword and Trowel," published monthly price 3d.-Tracts, 6d. per 100; Post free 8 stamps.-Passmore & Alabaster, 23, Paternoster Row.

Expositions of the Psalms.

BY C. H. SPURGEON.

PSALM XVI.

TITLE.-MICHTAM OF DAVID. This is usually understood to mean THE GOLDEN PEALM, and such a title is most appropriate, for the matter is as the most fine gold. Ainsworth calls it "David's jewel, or notable song." Dr. Harker, who is always alive to passages full of savour, devoutly cries, "Some have rendered it precious, others golden, and others, precious jewel; and as the Holy Ghost, by the apostles Peter and Paul, hath shown us that it is all about the Lord Jesus Christ, what is here said of him is precious, is golden, is a jewel indeed!" We have not met with the term Michtam before, but if spared to write upon Psalms lvi., lvii., lviii., lix. and lx., we shall see it again, and shall observe that like the present these psalms although they begin with prayer, and imply trouble, abound in holy confidence and close with songs of assurance as to ultimate safety and joy, Dr. Alexander, whose notes are peculiarly valuable, thinks that the word is most probably a simple derivative of a word signifying to hide, and signifies a secret or mystery, and indicates the depth of doctrinal and spiritual import in these sacred compositions. If this be the true interpretation it well accords with the other, and when the two are put together, they make up a name which every reader will remember, and which will bring the precious subject at once to mind. THE PSALM OF THE PRECIOUS

BECRET.

SUBJECT. We are not left to human interpreters for the key to this golden mystery, for, speaking by the Holy Ghost, Peter tells us, " David speaketh concerning HIM." (Acts ii. 25.) Further on in his memorable sermon he said, "Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption." (Acts ii. 29-31.) Nor is this our only guide, for the apostle Paul, led by the same infallible inspiration, quotes from this psalm, and testifies that David wrote of the man through whom is preached unto us the forgiveness of sins. (Acts xiii. 35—38.) It has been the usual plan of commentators to apply the psalm both to David, to the saints, and to the Lord Jesus, but we will venture to believe that in it "Christ is all;" since in the ninth and tenth verses, like the apostles on the mount, we can see "no man but Jesus only."

DIVISION.-The whole is so compact that it is difficult to draw sharp lines of division. It may suffice to note our Lord's prayer of faith, verse 1, avowal of faith in Jehovah alone, 2, 3, 4, 5, the contentment of his faith in the present, 6, 7, and the joyous confidence of his faith for the future (8, 11.)

EXPOSITION.

RESERVE me, O God: for in thee do I put my trust.

PRESE

"Preserve me," keep, or save me, or as Horsley thinks, "guard me," even as bodyguards surround their monarch, or as shepherds protect their flocks. Tempted in all points like as we are, the manhood of Jesus needed to be preserved from the power of evil; and though in itself pure, the Lord Jesus did not confide in that purity of nature, but as an example to his followers, looked to the Lord, his God, for preservation. One of the great names of God is "the Preserver of men," (Job vii. 20,) and this gracious office the Father exercised towards our Mediator and Representative. It had been promised to the Lord Jesus in express words, that he should be preserved, Isa. xlix. 7, 8. "Thus saith the Lord, the Redeemer of Israel and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, I will preserve thee, and give thee for a covenant of the people." This promise was to the letter fulfilled, both by providential deliverance and sustaining power, in the case of our Lord. Being preserved himself, he is able to restore the preserved of Israel, for we are "preserved in Christ Jesus and called." As one with him, the elect were preserved in his

preservation, and we may view this mediatorial supplication as the petition of the Great High Priest for all those who are in him. The intercession recorded in John xvii. is but an amplification of this cry," Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are." When he says "preserve me," he means his members, his mystical body, himself, and all in him. But while we rejoice in the fact that the Lord Jesus used this prayer for his members, we must not forget that he employed it most surely for himself; he had so emptied himself, and so truly taken upon him the form of a servant, that as man he needed divine keeping even as we do, and often cried unto the strong for strength. Frequently on the mountain-top he breathed forth this desire, and on one occasion in almost the same words, he publicly prayed, "Father, save me from this hour." (John xii. 27.) If Jesus looked out of himself for protection, how much more must we, his erring followers, do so!

"O God. The word for God here used is EL, by which name the Lord Jesus, when under a sense of great weakness, as for instance when upon the cross, was wont to address the Mighty God, the Omnipotent Helper of his people. We, too, may turn to El, the Omnipotent One, in all hours of peril, with the confidence that he who heard the strong cryings and tears of our faithful High Priest, is both able and willing to bless us in him. It is well to study the name and character of God, so that in our straits we may know how and by what title to address our Father who is in heaven.

"For in thee do I put my trust," or, I have taken shelter in thee. As chickens run beneath the hen, so do I betake myself to thee. Thou art my great overshadowing Protector, and I have taken refuge beneath thy strength. This is a potent argument in pleading, and our Lord knew not only how to use it with God, but how to yield to its power when wielded by others upon himself. 'According to thy faith be it done unto thee," is a great rule of heaven in dispensing favour, and when we can sincerely declare that we exercise faith in the Mighty God with regard to the mercy which we seek, we may rest assured that our plea will prevail. Faith, like the sword of Saul, never returns empty; it overcomes heaven when held in the hand of prayer. As the Saviour prayed, so let us pray, and as he became more than a conqueror, so shall we also through him; let us when buffeted by storms right bravely cry to the Lord as he did, "in thee do I put my trust."

2 O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee:

3 But to the saints that are in the earth, and to the excellent, in whom is all my delight.

4 Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips.

5 The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot.

“O my soul, thou hast said unto the Lord, Thou art my Lord." In his inmost heart the Lord Jesus bowed himself to do service to his Heavenly Father, and before the throne of Jehovah his soul vowed allegiance to the Lord for our sakes. We are like him when our soul, truly and constantly in the presence of the heart-searching God, declares her full consent to the rule and government of the Infinite Jehovah, saying, "Thou art my Lord." To avow this with the lip is little, but for the soul to say it, especially in times of trial, is a gracious evidence of spiritual health; to profess it before men is a small matter, but to declare it before Jehovah himself is of far more consequence. This sentence may also be viewed as the utterance of appropriating faith, laying hold upon the Lord by personal covenant and enjoyment; in this sense may it be our daily song in the house of our pilgrimage.