SUBJECT, &c. This Psalm of David bears no dedicatory title at all indicative of the occasion upon which it was written, but it is exceedingly probable that, together with the twenty-fourth Psalm, to which it bears a striking resemblance, its composition was in some way connected with the removal of the ark to the holy hill of Zion. Who should attend upon the ark was a matter of no small consequence, for because unauthorized persons had intruded into the office, David was unable on the first occasion to complete his purpose of bringing the ark to Zion. On the second attempt he is more careful, not only to allot the work of carrying the ark to the divinely appointed Levites (1 Chronicles 15:2), but also to leave it in charge of the man whose house the Lord had blessed, even Obededom, who, with his many sons, ministered in the house of the Lord. (1 Chronicles 26:8,12.) Spiritually we have here a description of the man who is a child at home in the Church of God on earth, and who will dwell in the house of the Lord for ever above. He is primarily Jesus, the perfect man, and in him all who through grace are conformed to his image.

DIVISION. The first verse (Psalm 15:1) asks the question; the rest of the verses (Psalm 15:2-5) answer it. We will call the Psalm THE QUESTION AND ANSWER.

EXPOSITION Ver. 1. THE QUESTION. Jehovah. Thou high and holy One, who shall be permitted to have fellowship with thee? The heavens are not pure in thy sight, and thou chargest thine angels with folly, who then of mortal mould shall dwell with thee, thou dread consuming fire? A sense of the glory of the Lord and of the holiness which becomes his house, his service, and his attendants, excites the humble mind to ask the solemn question before us.

Where angels bow with veiled faces, how shall man be able to worship at all? The unthinking many imagine it to be a very easy matter to approach the Most High, and when professedly engaged in his worship they have no questionings of heart as to their fitness for it; but truly humbled souls often shrink under a sense of utter unworthiness, and would not dare to approach the throne of the God of holiness if it were not for him, our Lord, our Advocate, who can abide in the heavenly temple, because his righteousness endureth for ever. Who shall abide in thy tabernacle? Who shall be admitted to be one of the household of God, to sojourn under his roof and enjoy communion with himself? Who shall dwell in thy holy hill? Who shall be a citizen of Zion, and an inhabitant of the heavenly Jerusalem? The question is raised, because it is a question. All men have not this privilege, nay, even among professors there are aliens from the commonwealth, who have no secret intercourse with God. On the grounds of law no mere man can dwell with God, for there is not one upon earth who answers to the just requirements mentioned in the succeeding verses. The questions in the text are asked of the Lord, as if none but the Infinite Mind could answer them so as to satisfy the unquiet conscience. We must know from the Lord of the tabernacle what are the qualifications for his service, and when we have been taught of him, we shall clearly see that only our spotless Lord Jesus, and those who are conformed unto his image, can ever stand with acceptance before the Majesty on high.

Impertinent curiosity frequently desires to know who and how many shall be saved; if those who thus ask the question, "Who shall dwell in thy holy hill?" would make it a soul searching enquiry in reference to themselves they would act much more wisely. Members of the visible church, which is God's tabernacle of worship, and hill of eminence, should diligently see to it, that they have the preparation of heart which fits them to be inmates of the house of God. Without the wedding dress of righteousness in Christ Jesus, we have no right to sit at the banquet of communion. Without uprightness of walk we are not fit for the imperfect church on earth, and certainly we must not hope to enter the perfect church above.

EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 1. Lord, who shall abide in thy tabernacle? In that the church of Christ upon earth is a tabernacle, we may note, that neither the church itself, nor the members of it, have any fixed or firm seat of habitation in this world: "Arise, depart, for this is not your rest." Micah 2:10. "Here have we no continuing city, but we seek one to come." Hebrews 13:14. God's tabernacle, being a movable temple, wandered up and down, sometimes in the desert, sometimes in Shiloh, sometimes among the Philistines, sometimes in Kirjathjearim, and never found any settled place till it was translated into the mountain of God: even so the church of God wandereth as a straggler and a stranger in the wilderness of this world, being destitute, tormented, and afflicted on every side, persecuted from this city to that, and never enjoying any constant habitation of sound and sure rest until it be translated unto God's holy hill. The verb (Heb.) gur (as the learned in Hebrew note) signifying to dwell as a stranger, or a sojourner, imports that a citizen of heaven is a pilgrim on earth... In that the church is a tabernacle, we may see that it is not a fort, compassed about with any strong walls, armed with any human forces; and yet such as keep within her are defended from heat of sun, and hurt of storms. Her strength is not here, but from above, for Christ her Head is in all her troubles a present help, a refuge against the tempest, a shadow against the heat. Isaiah 35:4. The church on earth is indeed a tabernacle, but it is God's tabernacle, wherein he dwelleth as in his house; "Lord, who shall abide in thy tabernacle?" for to this end the Lord commanded the tabernacle to be made, that he might dwell among them, the blessed apostle construes it of his dwelling among them. 2 Corinthians 6:16. "You are, "saith he, "the temple of the living God, as God hath said, I will dwell in them, and walk in them." To the same purpose, God is said elsewhere to dwell in Sion, and to walk in the midst of the seven golden candlesticks, that is, in the midst of the seven churches, in the midst of his city (Psalm 46:5), in the midst of his people.

Isaiah 12:6. John Boys, D.D., Dean of Canterbury, 1571-1625.

Ver. 1. Lord, who shall abide , etc. If David, a man endued with an excellent and divine spirit, one in whom singular wisdom, rare knowledge, and deep understanding of hidden secrets appeared, who being taught of God in heavenly things, far surpassed and exceeded in wisdom all his teachers and counsellors, did notwithstanding desire to know the sheep from the goats, the good from the bad, the saints from the hypocrites, the true worshippers of God from dissemblers, the true inhabitants of the holy tabernacle from the intruders of the wicked, lest therein he should be deceived; how great cause have we, in whom neither the like spirit, neither such wisdom, nor equal knowledge, nor comparable understanding, by many degrees appeareth, to fear our own weakness, to doubt of our own judgments, to confess our own infirmity, and to suspect the subtle sleights and coloured pretences of men: and for further knowledge in hidden, deep, and secret things, with David to demand and ask this question, "Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?"... Where David saith, "Who shall abide in thy holy hill?" he giveth us to understand that there is no true and sound rest but in the holy hill of the Lord, which is the church. Then the wicked and ungodly which are not of God's house, of his holy hill, of the church, have no quiet, rest, nor sound peace; but they are in continual perplexity, continual torment, continual disquietness of their minds. Richard Turnbull, 1606.

Ver. 1. Abide in the tabernacle, etc. The worshippers in the outer court only will get their eternal abode without among the dogs, sorcerers, etc; but they that shall be inhabitants of heaven, come further in, even unto the tabernacle itself: their souls are fed at his table, they find the smell of his garments as of myrrh, aloes, and cassia; and if they miss it at any time, it is the grief of their souls, and they are never at rest till they recover it again. Thomas Boston.

Ver. 1. Who shall dwell, etc. "Now who is he? Say, if ye can, Who so shall gain the firm abode?

Pilate shall say, `Behold the Man!' And John, Behold the Lamb of God!'" John Barclay, quoted by A. A. Bonar, in loc.

Ver. 1. Holy hill. Heaven is aptly compared to a hill, hell to a hole. Now who shall ascend unto this holy mount? None but those whom this mount comes down unto, that have sweet communion with God in this life present, whose conversation is in heaven, though their commoration be for awhile upon earth, who do here eat, and drink, and sleep, eternal life. John Trapp.

Ver. 1-2. The disguising and counterfeiting of hypocrites in all ages, occasioned haply this query: for, as Paul speaks, "all are not Israel that are of Israel, "a great many living in the church are not of the church, according to that of the doctors upon this place, multi sunt corpore qui non sunt fide, multi nomine qui non sunt nomine. Wherefore, David, here perceiving that sundry people were shuffled into God's tabernacle like goats among the sheep, and tares among the corn, being Jews outwardly, but not inwardly, deceiving others often, and, sometimes, themselves also, with a bare profession of religion, and false opinion of true piety, cometh unto God (as to the searcher and trier of the hearts of men, acquainted with all secrets, and best understanding who are his own), saying unto him, O Lord, forsomuch as there is so much unsoundness and hypocrisy reigning among those that dwell in thy tabernacle, professing thy word, and frequenting the places of thy worship; I beseech thee most humbly, to declare to thy people some tokens and cognizances by which a true subject of thy kingdom may be discerned from the children of this world. Here then, observe, that an external profession of faith, and outward communion with the church of God, is not sufficient unto salvation, unless we lead an incorrupt life correspondent to the same, doing the thing which is right, and speaking the truth in our heart. And, therefore, the silly Papist is exceedingly deceived in relying so much upon the church's outside, to wit, upon the succession of Roman bishops, upon the multitude of Roman Catholics, upon the power and pomp of the Roman synagogue, crying as the Jews in old time, "The temple of the Lord, the temple of the Lord, "our church is the temple of the Lord. The carnal and careless gospeller is deceived also, placing all his religion in the formal observation of outward service, for a mere verbal Christian is a real atheist, according to that of Paul (Titus 1:16), "In word they profess that they know God, but in their works they deny him; "and so many who seem to sojourn in God's tabernacle for a time, shall never rest upon his holy hill; and this assertion is expressly confirmed by Christ himself: "Not every one (saith he) that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." Matthew 7:21-23. Consider this, all ye which are Christians in lip only but not in life, making a mask of religion, or rather a very vizard, with eyes, and mouth, and nose, fairly painted and proportioned to all pretences and purposes. O think on this, all ye that forget God, he that dwelleth on high, and beholds the things here below, suffers none to rest upon the mountain of his holiness but such as walk uprightly, doing that which is just, and speaking that which is true. John Boys.

HINTS TO THE VILLAGE PREACHER Ver. 1. Qualifications for church membership on earth and in heaven. A subject for self examination.

Ver. 1. 1. Comparison of the church to the tabernacle. God's presence manifested, sacrifice offered, and vessels of grace preserved in it; mean externally, glorious within. 2. Comparison of its double position to that of the tabernacle. Moving in the wilderness, and fixed on the hill. 3. Enquire into qualification for admittance into church and tabernacle.

Parallel with the priests, etc.

Ver. 1. The great question. Asked by idle curiosity, despair, godly fear, earnest enquirer, soul troubled by falls of others, holy faith. Give answer to each.

Ver. 1. The citizen of Zion described. Thomas Boston's Sermons.

Ver. 1. Anxiety to know the true saints, how far lawful and profitable.

Ver. 1. God the only infallible discerner of true saints.

WORKS UPON THE FIFTEENTH PSALM Fower Sermons and Two Questions, as they were uttered and disputed by that learned Frenchman, PETER BARO. 1560. Lectures on the XV. Psalme read in the Cathedral Church of St. Paul, in London. By GEORGE DOWNAME. Doctor of Divinitie, London. 1604. 4to. Four Sermons, by way of Exposition of Psalm 15., by RICHARD TURNBULL, are found at the end of the old 4to containing his Exposition of the Epistles of James and Jude. There is no separate title page to the Exposition of the Psalm; the date of the book is 1606. The Works of John Boys, D.D., Deane of Canterburie, 1629, folio, contains Expositions of Psalms 2,9, and 15. (The folio edition of Boys' Works consists of Expositions of the Scriptures used in the Liturgy.) A Practical and Polemical Commentary, or Exposition on the whole Fifteenth Psalm, wherein the text is learnedly and fruitfully explained, some controversies discussed, sundry cases of conscience are cleared; more especially that of USURIE. By CHRISTOPHER CARTWRIGHT, late minister of Saint Martin's, in the city of York. 1658. 4to.

PSALM 15:2 EXPOSITION Ver. 2. THE ANSWER. The Lord in answer to the question informs us by his Holy Spirit of the character of the man who alone can dwell in his holy hill. In perfection this holiness is found only in the Man of Sorrows, but in a measure it is wrought in all his people by the Holy Ghost. Faith and the graces of the Spirit are not mentioned, because this is a description of outward character, and where fruits are found the root may not be seen, but it is surely there. Observe the accepted man's walk, work, and word . He that walketh uprightly, he keeps himself erect as those do who traverse high ropes; if they lean on one side over they must go, or as those who carry precious but fragile ware in baskets on their heads, who lose all if they lose their perpendicular. True believers do not cringe as flatterers, wriggle as serpents, bend double as earth grubbers, or crook on one side as those who have sinister aims; they have the strong backbone of the vital principle of grace within, and being themselves upright, they are able to walk uprightly. Walking is of far more importance than talking. He only is right who is up right in walk and down right in honesty. And worketh righteousness. His faith shows itself by good works, and therefore is no dead faith. God's house is a hive for workers, not a nest for drones. Those who rejoice that everything is done for them by another, even the Lord Jesus, and therefore hate legality, are the best doers in the world upon gospel principles. If we are not positively serving the Lord, and doing his holy will to the best of our power, we may seriously debate our interest in divine things, for trees which bear no fruit must be hewn down and cast into the fire. And speaketh the truth in his heart. The fool in the last psalm spoke falsely in his heart; observe both here and elsewhere in the two psalms, the striking contrast. Saints not only desire to love and speak truth with their lips, but they seek to be true within; they will not lie even in the closet of their hearts, for God is there to listen; they scorn double meanings, evasions, equivocations, white lies, flatteries, and deceptions. Though truths, like roses, have thorns about them, good men wear them in their bosoms. Our heart must be the sanctuary and refuge of truth, should it be banished from all the world beside, and hunted from among men; at all risk we must entertain the angel of truth, for truth is God's daughter. We must be careful that the heart is really fixed and settled in principle, for tenderness of conscience toward truthfulness, like the bloom on a peach, needs gentle handling, and once lost it were hard to regain it. Jesus was the mirror of sincerity and holiness. Oh, to be more and more fashioned after his similitude!

EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 2. He that walketh uprightly, etc. If neither the golden reason of excellency can move us, nor the silver reason of profit allure us, then must the iron reason of necessity enforce us to integrity and uprightness of heart. For first, such is the necessity thereof, that without integrity the best graces we seem to have are counterfeit, and, therefore, but glorious sins; the best worship we can perform is but hypocrisy, and therefore abominable in God's sight. For uprightness is the soundness of all grace and virtues, as also of all religion and worship of God, without which they are unsound and nothing worth. And first, as touching graces, if they be not joined with uprightness of heart, they are sins under the masks or vizards of virtue, yea, as it may seem, double sins: for as Augustine saith, Simulata aequitas est duplex iniquitas, quia et inquitas est, et similatio: Feigned equity is double iniquity, both because it is iniquity, and because it is feigning. George Downame, D.D., 1604.

Ver. 2. He that walketh uprightly. Here two questions are moved; First.

Why David describes a sound member of the church, and inheritor of heaven, by works rather than by faith, seeing the kingdom of heaven is promised unto faith, and the profession thereof also maketh one a member of the visible church? Secondly. Why, among all the fruits of faith, almost innumerable, he makes choice of those duties especially which concern our neighbours? To the first, answer may be, that in this, and in all other places in Holy Scripture, where good works are commanded or commended in any, faith is ever presupposed, according to that apostolical maxim, "Whatsoever is not of faith is sin; ""Without me, "saith our blessed Saviour, "ye can do nothing" (John 15:5); and without faith in him it is impossible to please God (Hebrews 11:6); fides est operum fomes, as Paulinus wittily: "Faith (as our church speaks), is the nest of good works; albeit our birds be never so fair, though haply we do that which is right, and speak that which is true, yet all these will be lost, except it be brought forth in a true belief." Aristides was so just in his government that he would not tread awry for any respect to friend or despite of foe.

Pomponius is said to have been so true, that he never made lie himself, nor suffered a lie in other. Curtius at Rome, Menaeceus at Thebes, Codrus at Athens, exposed themselves unto voluntary death, for the good of their neighbours and country: yet, because they wanted the rest of true faith in the world's Saviour, where to lay their young, we cannot (if we speak with our prophet here from God's oracle), say that they shall ever rest upon his holy hill. Another answer may be, that faith is an inward and hidden grace, and many deceive themselves and others with a feigned profession thereof, and therefore the Holy Spirit will have every man's faith to be tried and known by their fruits, and howsoever, eternal life be promised to faith, and eternal damnation be threatened against infidelity, yet the sentence of salvation and condemnation shall be pronounced according to works, as the clearest evidence of both. It is truly said, out of Bernard, that although our good works are not causa regnandi, yet they be via regni, the causeway wherein, although not the cause wherefore, we must ascend God's holy hill. To the second demand, why the duties immediately belonging to God, are not mentioned here, but only such as concern our brother? Answer is made, that this question is propounded of such as, living in the visible church, openly profess the faith, and would seem to be devout, hearing the word of God, and calling upon his name; for of such as are profane atheists, and so not so much as make a semblance of holiness, there is no question to be made, for, without all doubt, there can be no resting place for such in the kingdom of heaven. Now that we may discern aright which of those that profess religion are sound, and which unsound; the marks are not to be taken from an outward hearing of the word, or receiving of the sacraments, and much less from a formal observation of human traditions in God's tabernacle (For all these things hypocrites usually perform), but from the duties of righteousness, giving every man his due, because the touchstone of piety towards God is charity towards our brother. "Herein, "saith John, "are the children of God known, and the children of the devil: whosoever doth not righteousness is not of God, neither he that loveth not his brother." John Boys.

Ver. 2. There is no ascertaining the quality of a tree but by its fruits. When the wheels of a clock move within, the hand on the dial will move without.

When the heart of a man is sound in conversion, then the life will be fair in profession. When the conduit is walled in, how shall we judge of the spring but by the waters which run through the pipes? William Secker.

Ver. 2. And worketh righteousness. A man must first be righteous before he can work righteousness of life. "He that doeth righteousness is righteous, even as he is righteous." 1 John 3:7. The tree makes the fruit, not the fruit the tree; and therefore the tree must be good before the fruit can be good. Matthew 7:18. A righteous man may make a righteous work, but no work of an unrighteous man can make him righteous. Now we become righteous only by faith, through the righteousness of Christ imputed to us. Romans 5:1... Wherefore let men work as they will, if they be not true believers in Christ, they are not workers of righteousness; and, consequently, they will not be dwellers in heaven. Ye must then close with Christ in the first place, and by faith receive the gift of imputed righteousness, or ye will never truly bear this character of a citizen of Zion.

A man shall as soon force fruit out of a branch broken off from the tree and withered, as work righteousness without believing in, and uniting with Christ. These are two things by which those that hear the gospel are ruined. Thomas Boston.

Ver. 2. Worketh righteousness. Jacob's ladder had stairs, upon which he saw none standing still, but all either ascending, or else descending by it.

Ascend you likewise to the top of the ladder, to heaven, and there you shall hear one say, "My Father doth now work, and I work also." Whereupon Basil notes that King David having first said, "Lord, who shall dwell in thy tabernacle?" adds then, not he that hath wrought righteousness heretofore, but he that doth now work righteousness, even as Christ saith, "My Father doth now work, and I work also." Thomas Playfere.

Ver. 2. But here observe, David saith, that worketh righteousness; not that talks about, thinks about, or hears of, righteousness; because, "not the hearers of the law, but the doers of the law, shall be justified." What then do we owe unto others? That which Christ saith (Matthew 7:12), "Whatsoever ye would that men should do unto you, do ye also unto them, "even unto your enemies: that is, to injure no one, to succour those that suffer injury, and to do good unto all men. But these things, I say, are spoken especially unto those who have respect of persons; as if he has said, It is not because thou art a priest, nor because thou art of a religious order, not because thou prayest much, nor because thou doest miracles, nor because thou teachest excellently, nor because thou art dignified with the title of father, nor because thou art the doer of any work (except righteousness), that thou shalt rest in the holy hill of the Lord; for if thou be destitute of the works of righteousness, neither all thy good works, nor thy indulgences, nor thy votes and suffrages, nor thy intercessions, shall avail thee anything. Therefore, the truth is firm; that it is the walker without spot, and the doer of righteousness, that shall rest in the tabernacles of the Lord. Yet how many are there, who build, increase and adorn churches, monasteries, altars, vessels, garments, etc., who, all the while, never so much as think of the works of righteousness; nay, who tread righteousness under foot that they may work these their own works, and because of them hope to gain the pardon of their unrighteousness, while thousands are deceived by these means! Hence, in the last day, Christ will say, "I was an hungered, I was thirsty, I was naked, I was in prison, I was a stranger." He will not say one word about those works which are done and admired at this day. And, on the other hand, it is of no account against thee that thou art a layman, or poor, or sick, or contemptible, or how vile soever thou art, if you work righteousness, you shall be saved.

The only work that we must hope will be considered and accounted of, is the work of righteousness: all other works that either urge or allure us on under a show of godliness, are a thing of naught. Martin Luther.

Ver. 2. And speaketh the truth in his heart. Anatomists have observed that the tongue in man is tied with a double string to the heart. And so in truth spoken there is necessary a double agreement of our words. 1. With our heart. That is, to the speaking of truth, it is necessary our words agree with our mind and thoughts about the thing. We must speak as we think, and our tongues must be faithful interpreters of our mind: otherwise we lie, not speaking as we think. So what is truth in itself may be spoken by a man, and yet he be a liar; namely, if he does not think as he speaks. 2. With the thing as it is in itself. Though we think a thing to be so, which is not so, we lie, when we affirm it; because it is not as we say, though we really think it is so. For our mistaken notions of things can never stamp lies to pass current for truths. 2 Thessalonians 2:11. Thomas Boston.

Ver. 2. I this day heard a sermon from Psalm 15:2, And speaketh the truth in his heart. ... O my soul, receive the admonition that has been given thee!

Study truth in the inward parts; let integrity and truth always accompany thee, and preserve thee: speak the truth in thy heart. I am thankful for any conviction and sense I have of the evil of lying; Lord, increase my abhorrence of it: as a further assistance and help against this mean, sordid, pernicious vice, I would endeavour, and resolve, in pursuit of the directions laid before us in the sermon, to mortify those passions and corruptions from whence this sin of lying more ordinarily flows, and which are the chief occasion of it, as "out of the heart proceed evil thoughts" (Matthew 15:19); so, from the same fountain proceed evil words. And I would, with the greatest zeal, set myself against such corruptions as upon observation I find more commonly betray me into this iniquity: pride often indites our speech, and coins many a lie; so envy, covetousness, malice, etc. I would endeavour to cleanse myself from all this filthiness: there never will be a mortified tongue while there is an unmortified heart. If I love the world inordinately, it is a thousand to one I shall be often stretching a point to promote a worldly interest; and if I hate my brother, it is the same odds I shall reproach him. Lord, help me to purge the fountain, and then the streams will be pure. When the spring of a clock, and all of the movements are right, the hand will go right; and so it is here. The tongue follows the inward inclination. I would resolve to do nothing that may need a lie. If Gehazi's covetousness had not shamed him, he had not wanted a lie to excuse him, "He that walks uprightly, walks surely" and safely in this, as well as other respects. Proverbs 10:9. May I do nothing that is dishonourable and mean, nothing that cannot bear the light, and then I shall have little temptation to lying. I would endeavour for a lively sense of the eye of God upon me, acting and speaking in his presence. Lord, I desire to set thee always before me; thou understandest my thoughts as perfectly as others do my words. I would consider before I speak, and not speak much or rashly. Proverbs 29:20. I would often think of the severity of a future judgment, when every secret shall be made manifest, and the hypocrite and liar exposed before angels and men. Lastly, I would frequently beg divine assistance herein. Psalm 119:29 Proverbs 30:8. O my God, help me in my future conduct, remove from me the way of lying; may the law of kindness and truth be in my tongue; may I take heed to my ways, that I sin not with my tongue. I bewail my past miscarriages in this respect, and flee to thy mercy through the blood of Christ; bless to me the instructions that have been this day given me; let no iniquity prevail against me; "Keep back thy servant from presumptuous sins, and cleanse me from secret faults." I commit my thoughts, desires, and tongue, to thy conduct and government; may I think and act in thy fear, and always speak the truth in my heart. Benjamin Bennet's "Christian Oratory, "1728.

Ver. 2,5. As the eagle casts off her beak, and so renews her youth, and the snake strips off her old skin, and so makes herself smooth: even so he that will enter into the joys of God, and rest upon his holy mountain, must, as the Scripture speaks, put off the old man and put on the new, which, after God, is created in righteousness and true holiness, repenting truly speedily, steadily. Robert Cawdray.

HINTS TO THE VILLAGE PREACHER Ver. 2. He that walketh uprightly. 1. What he must be. He must be upright in heart. A man himself bent double cannot walk uprightly. 2. How he must act. Neither from impulse, ambition, gain, fear, or flattery. He must not be warped in any direction, but stand perpendicularly. 3. What he must expect. Snares, etc., to trip him. 4. Where he must walk. Path of duty, the only one in which he can walk uprightly. 5. Where he must look. Up, right up, and then he will be upright.

Ver. 2. Speaketh the truth in his heart. Subject: —Heart falsehood and heart truth.

Ver. 2. (first clause ). The citizen of Zion, an upright walker.

Ver. 2. (middle clause ). The citizen of Zion, a worker of righteousness.

Ver. 2. (last clause ). The citizen of Zion, a speaker of truth. Four Sermons in Thomas Boston's Works.

PSALM 15:3 EXPOSITION Ver. 3. After the positive comes the negative. He that backbiteth not with his tongue. There is a sinful way of backbiting with the heart when we think too hardly of a neighbour, but it is the tongue which does the mischief. Some men's tongues bite more than their teeth.

The tongue is not steel, but it cuts, and it's wounds are very hard to heal; its worst wounds are not with its edge to our face, but with its back when our head is turned. Under the law, a night hawk was an unclean bird, and its human image is abominable everywhere. All slanderers are the devil's bellows to blow up contention, but those are the worst which blow at the back of the fire. Nor doeth evil to his neighbour. He who bridles his tongue will not give a licence to his hand. Loving our neighbour as ourselves will make us jealous of his good name, careful not to injure his estate, or by ill example to corrupt his character. Nor taketh up a reproach against his neighbour. He is a fool if not a knave who picks up stolen goods and harbours them; in slander as well as robbery, the receiver is as bad as the thief. If there were not gratified hearers of ill reports, there would be an end of the trade of spreading them.

Trapp says, that "the tale bearer carrieth the devil in his tongue, and the tale hearer carries the devil in his ear." The original may be translated, "endureth; "implying that it is a sin to endure or tolerate tale bearers. "Show that man out!" we should say of a drunkard, yet it is very questionable if his unmanly behaviour will do us so much mischief as the tale bearers insinuating story. "Call for a policeman!" we say if we see a thief at his business; ought we to feel no indignation when we hear a gossip at her work? Mad dog! Mad dog!! is a terrible hue and cry, but there are few curs whose bite is so dangerous as a busybody's tongue. Fire! fire!! is an alarming note, but the tale bearer's tongue is set on fire of hell, and those who indulge it had better mend their manners, or they may find that there is fire in hell for unbridled tongues. Our Lord spake evil of no man, but breathed a prayer for his foes; we must be like him, or we shall never be with him.

EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 3. He that backbiteth not with his tongue, nor doeth evil to his neighbour. Lamentation for the gross neglect of this duty, or the frequent commission of this sin. What tears are sufficient to bewail it? How thick do censures and reproaches fly in all places, at all tables, in all conventions!

And this were the more tolerable, if it were only the fault of ungodly men, of strangers and enemies to religion; for so saith the proverb, "Wickedness proceedeth from the wicked." When a man's heart is full of hell, it is not unreasonable to expect his tongue should be set on fire of hell; and it is no wonder to hear such persons reproach good men, yea, even for their goodness. But alas! the disease doth not rest here, this plague is not only among the Egyptians but Israelites too. It is very doleful to consider how professors sharpen their tongues like swords against professors; and one good man censures and reproaches another, and one minister traduces another; and who can say, "I am clean from this sin?" O that I could move your pity in this case! For the Lord's sake pity yourselves, and do not pollute and wound your consciences with this crime. Pity your brethren; let it suffice that godly ministers and Christians are loaded with reproaches by wicked men—there is no need that you should combine with them in this diabolical work. You should support and strengthen their hands against the reproaches of the ungodly world, and not add affliction to the afflicted. O pity the world, and pity the church which Christ hath purchased with his own blood, which I think bespeaks you in these words, "Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me." Job 19:21. Pity the mad and miserable world, and help it against this sin; stop the bloody issue; restrain this wicked practice amongst men as much as possibly you can, and lament it before God, and for what you cannot do yourselves, give God no rest until he shall please to work a cure. Matthew Poole, 1624-1679.

Ver. 3. He that backbiteth not, etc. Detraction or slander is not lightly to be passed over, because we do so easily fail in this point. For the good name of a man, as saith Solomon, is a precious thing to every one, and to be preferred before much treasure, insomuch that it is no less grievous to hurt a man with the tongue than with a sword: nay, ofttimes the stroke of a tongue is more grievous than the wound of a spear, as it is in the French proverb. And therefore the tongue must be bridled, that we hurt not in any wise the good name of our neighbour; but preserve it unto him safe and sound, as much as in us shall lie. That which he addeth touching evil or injury not to be done to our neighbour, is like unto that which we have seen already concerning the working or exercising of righteousness. He would have us therefore so to exercise all upright dealing, that we might be far from doing any damage or wrong to our neighbours. And by the name of neighbour, is meant every man and woman, as it is plain and evident.

For we are all created of God, and placed in this world that we might live uprightly and sincerely together. And therefore he breaketh the law of human society (for we are all tied and bound by this law of nature) that doth hurt or injury to another. The third member of this verse is, nor that reproacheth another, or, that maintains not a false report give one against another; which latter particle seemeth to be the better, since he had spoken before expressly, touching the good name of another, not to be hurt or wronged with our tongue. To the which fault this is next in degree, wherewith we are too much encumbered, and which we scarce acknowledge to be a fault, when we further and maintain the slanders devised and given out by another against a man, either by hearing them or telling them forth to others, as we heard them. For why? It seemeth for the most part to be enough for us if we can say, that we feign not this or that, nor make it of our own heads, but only tell it forth as we heard it of others, without adding anything of our own brain. But as oft as we do this we fail in our duty doing, in not providing for our neighbour's credit, as were requisite for the things, which being uttered by others ought to be passed over in silence and to lie dead, we gather up, and by telling them forth, disperse them abroad, which whether it be a sin or no, when as we ought by all means possible to wish and do well unto our neighbours, all men do see. And therefore you that travel towards eternal life, must not only not devise false reports and slanders against other men, but also not so much as have them in thy mouth being devised by others, neither by any means assist or maintain them in slandering; but by all honest and lawful means, provide for the credit and estimation of thy neighbour, so much as in thee lieth. Peter Baro, D.D., 1560.

Ver. 3. He that backbiteth not with his tongue. The Hebrew word ( lgær; ) signifieth to play the spy, and by a metaphor, to backbite or slander, for backbiters and whisperers, after the manner of spies, go up and down dissembling their malice, that they may espy the faults and defects of others, whereof they may make a malicious relation to such as will give ear to their slanders. So that backbiting is a malicious defamation of a man behind his back...And that the citizen of heaven doth and ought to abhor from backbiting, the horrible wickedness of this sin doth evince. For first, Leviticus 19:16, where it is straightly forbidden, the "tale bearer" is compared to a pedlar: "Thou shalt not walk about with tales and slanders, as it were a pedlar among thy people." So much ( lykid; ) signifieth. For as the pedlar having bought his wares of some one or more goeth about from house to house that he may sell the same to others; so backbiters and tale bearers, gathering together tales and rumours, as it were wares, go from one to another, that such wares as either themselves have invented, or have gathered by report, they may utter in the absence of their neighbour to his infamy and disgrace. Likewise Psalm 50:20, it is condemned as a notable crime, which God will not suffer to go unpunished; Eze 22:9, it is reckoned among the abominations of Jerusalem, for which destruction is denounced against it; and Romans 1:29-30, among the crimes of the heathen, given over unto a reprobate sense, this is placed: they were "whisperers and backbiters." George Downame.

Ver. 3. He that backbiteth not. He that is guilty of backbiting, that speaks evil of another behind his back, if that which he speaks be false, is guilty of lying, which is prejudicial to salvation. If that which he speaks be true, yet he is void of charity in seeking to defame another. For as Solomon observes, "Love covereth all sins." Proverbs 10:12. Where there is love and charity, there will be a covering and concealing of men's sins as much as may be. Now where charity is wanting, their salvation is not to be expected. 1 Corinthians 13:1, etc.; 1 John 3:14-15. Christopher Cartwright, 1602-1658.

Ver. 3. Backbiteth not. This crime is a conjugation of evils, and is productive of infinite mischiefs; it undermines peace, and saps the foundation of friendship; it destroys families, and rends in pieces the very heart and vitals of charity; it makes an evil man party, and witness, and judge, and executioner of the innocent. Bishop Taylor.

Ver. 3. Backbiteth. The scorpion hurts none but such as he touches with the tip of his tail; and the crocodile and basilisk slay none but such as either the force of their sight, or strength of their breath reach. The viper woundeth none but such as it biteth; the venomous herbs or roots kill none but such as taste, or handle, or smell them, and so come near unto them; but the poison of slanderous tongues is much more rank and deadly; for that hurts and slays, wounds and kills, not only near, but afar off; not only at hand, but by distance of place removed; not only at home, but abroad; not only in our own nation, but in foreign countries; and spareth neither quick nor dead. Richard Turnbull.

Ver. 3. Backbiteth. The word here used comes from a root signifying foot, and denotes a person who goes about from house to house, speaking things he should not (1 Timothy 5:13); and a word from this root signifies spies; and the phrase here may point at persons who creep into houses, pry into the secrets of families, divulge them, and oftentimes represent them in a false light. Such are ranked among the worst of men, and are very unfit to be in the society of saints, or in the Church of Christ. See Romans 1:30. John Gill.

Ver. 3. Nor taketh up a reproach against his neighbour. The saints of God must not be too light of hearing, much less of believing all tales, rumours, and reports of their brethren; and charity requireth that we do not only stop and stay them, but that we examine them before we believe them. Saul, the king, too light of belief in this point, believed the slanderous and false reports of David's enemies, who put into Saul's head that David imagined evil against him. Yea, David himself showed his great infirmity in that, that without due examination and proof of the matter, he believed the false report of Ziba, against Mephibosheth, the son of Jonathan; of whom to David the king, persecuted by Absalom his son, Ziba reported falsely, that he should say, "This day shall the house of Israel restore unto me the kingdom of my father." The example of whose infirmity in Scripture reproved, must not we follow; but let us rather embrace the truth of that heavenly doctrine which, through God's Spirit, here he preacheth, that we believe not false reports against our neighbours. Richard Turnbull.

Ver. 3. Despise not thy neighbour, but think thyself as bad a sinner, and that the like defects may befall thee. If thou canst not excuse his doing, excuse his intent which may be good; or if the deed be evil, think it was done of ignorance; if thou canst no way excuse him, think some great temptation befell him, and that thou shouldest be worse if the like temptation befell thee; and give God thanks that the like as yet hath not befallen thee. Despise not a man being a sinner, for though he be evil today, he may turn tomorrow. William Perkins, 1558-1602.

Ver. 3-5. They that cry down moral honesty, cry down that which is a great part of religion, my duty towards God, and my duty towards man.

What care I to see a man run after a sermon, if he cozens and cheats as soon as he comes home? On the other side, morality must not be without religion, for if so, it may change as I see convenience. Religion must govern it. He that has not religion to govern his morality, is not a dram better than my mastiff dog; so long as you stroke him, and please him, and do not pinch him, he will play with you as finely as may be, he is a very good moral mastiff; but if you hurt him, he will fly in your face, and tear out your throat. John Seldon, 1584-1654.

HINTS TO THE VILLAGE PREACHER Ver. 3. The evils of detraction. It affects three persons here mentioned: the backbiter, the suffering neighbour, and the taker up of the reproach.

Ver. 3. Nor taketh up a reproach. The sin of being too ready to believe ill reports. Common, cruel, foolish, injurious, wicked.

PSALM 15:4 EXPOSITION Ver. 4. In whose eyes a vile person is contemned; but he honoureth them that fear the Lord. We must be as honest in paying respect as in paying our bills. Honour to whom honour is due. To all good men we owe a debt of honour, and we have no right to hand over what is their due to vile persons who happen to be in high places. When base men are in office, it is our duty to respect the office; but we cannot so violate our consciences as to do otherwise than contemn the men; and on the other hand, when true saints are in poverty and distress, we must sympathize with their afflictions and honour the men none the less. We may honour the roughest cabinet for the sake of the jewels, but we must not prize false gems because of their setting. A sinner in a gold chain and silken robes is no more to be compared with a saint in rags than a rush light in a silver candlestick with the sun behind a cloud. The proverb says, that "ugly women, finely dressed, are the uglier for it, "and so mean men in high estate are the more mean because of it. He that sweareth to his own hurt, and changeth not. Scriptural saints under the New Testament rule "swear not at all, "but their word is as good as an oath: those men of God who think it right to swear, are careful and prayerful lest they should even seem to overshoot the mark. When engagements have been entered into which turn out to be unprofitable, "the saints are men of honour still." Our blessed Surety swore to his own hurt, but how gloriously he stood to his suretyship! what a comfort to us that he changeth not, and what an example to us to be scrupulously and precisely exact in fulfilling our covenants with others! The most far seeing trader may enter into engagements which turn out to be serious losses, but whatsoever else he loses, if he keeps his honour, his losses will be bearable; if that be lost all is lost.

EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 4. In whose eyes a vile person is contemned, etc. When wicked Jehoram, king of Israel, came to Eliseus, the prophet, to ask counsel of the Lord, and to entreat for waters, having in company Jehoshaphat, the king of Judah, being virtuous; the prophet showeth his contempt to the one, being wicked, and his reverence to the other, being godly, faithful and virtuous, said, "As the Lord of hosts liveth, before whom I stand, were it not that I regard the presence of Jehoshaphat, the king of Judah, I would not look toward thee, nor see thee." 2 Kings 3:14. Thus was the wicked vile in his sight; thus did he not flatter the ungodly. In like manner godly Mordecai, the Jew, having Haman the ambitious and proud Agagite in contempt, would in no wise bow the knee unto him in sign of honour, as the rest of the people did; for which cause he was extremely hated, menaced, and molested of proud and wicked Haman. To wink at their wickedness, to uphold them in their iniquity, to fawn upon them and flatter them, to praise them when they deserve just reproof, is, as it were, an honouring of them; to which, as to a most grievous sin, the prophet denounces a most bitter curse: "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!" Isaiah 5:20. Richard Turnbull.

Ver. 4. In whose eyes a vile person is contemned. To contemn the wicked and honour the godly, are opposite the one to the other. But the former may seem not to be sufficiently beseeming to a godly man. For why should he contemn or despise others, who is commanded by all means to care for the credit of others, as we heard even now? Nay, a godly man, letting others go, ought to search into himself, and to accuse himself, but not to judge of others. But this saying of the prophet is to be understood rather of the faults than of the person. As every man therefore is to be loved, so are the faults of every man to ne hated of the godly. For so is God himself, whom we desire to be like unto, that we might dwell with him, affected and disposed. For why? he hateth no man, nay, he hateth nothing at all in this whole universal world, but only sin. For he is the author and preserver of all things that be; and therefore doth good and wisheth well to all; only of sin he is not the author, but the free and unconstrained will of man and Satan. Notwithstanding God doth so greatly hate sin, that by reason thereof he doth sometimes neglect and forsake men, yea, and have them in contempt. So then a godly man, nor contemneth any; but yet notwithstanding he dislikes sin in sinful men, and that he sticketh not to let them perceive either by reproving them, or shunning their company, or by doing of some other thing, whereby they may know they are misliked of good men for their enormities, and see themselves to be contemned of others for their wicked and ungodly life. A good man therefore must not flatter the ungodly in their ungracious attempts, but must freely declare that he disallows their course and conversation. Peter Baro.

Ver. 4. In whose eyes a vile person is contemned. Augustine, as Posidonius writeth, showing what hatred he had to tale bearers and false reporters of others, had two verses written over his table; by translation these: "He that doth love with bitter speech the absent to defame, Must surely know that at this board no place is for the same."

Richard Turnbull.

Ver. 4. In whose eyes a vile person is contemned. The burgess of the New Jerusalem, reprobos reprobat, et probos probat; he cannot flatter any man, nor fancy such as in whom he findeth not aliquid Christi, something of the image of God. A golden Colosse, stuffed with rubbish, he cannot stoop to, But he honoureth them that fear the Lord, as the only earthly angels, though never so mean and despicable in the world's eye. Mr. Fox, being asked whether he remembered not such a poor servant of God who had received succour from him in time of trouble? answered, "I remember him well; I tell you, I forget the lords and ladies, to remember such." John Trapp.

Ver. 4. He honoureth them that fear the Lord. Though the godly some way or other be injurious unto us, we ought nevertheless to honour and not to despise them. So Joseph did Mary, though he supposed her to have dealt injuriously with him; and she had done so, indeed, if it had been with her as he imagined. Calvin's resolution concerning Luther was very admirable in this respect. They differed much about the presence of Christ in the sacrament; and Luther being of a vehement spirit, wrote bitterly against those who did hold otherwise in that point than himself did. This enforced some, who were more nearly concerned in the business, to prepare to answer Luther; which Calvin understanding, and fearing lest they being provoked by Luther's tartness, should deal with him in the like kind, he wrote unto Bullinger, a prime man among them, persuading and exhorting him to carry the business so as to show all due respect unto Luther, considering what worth and excellency there was in him, however he had demeaned himself in that particular. And he adds, that he often used to say, that although Luther should call him devil, yet he would do him that honour, to acknowledge him a choice servant of God. Christopher Cartwright.

Ver. 4. He honoureth them that fear the Lord. I have read of one that said, If he should meet a preacher and an angel together, he would first salute the preacher and then the angel. Charles Bradbury's "Cabinet of Jewels, "1785.

Ver. 4. He that sweareth to his own hurt, and changeth not. "His words are bonds, his oaths are oracles; His