of wicked harvests. As a man thinks, so is he. The righteous man does not even stroll through such thought-realms of impurity.

The second picture is, doubtless, a little more than a poetical repetition. "Nor standeth in the way of sinners." Sinners are active habitual doers of iniquity. The dishonest, peculators, Sabbath-breakers, gamblers, profane, are some of those meant here. To "stand" in their "way" is to agree with them in heart and mind. The righteous man will not be entangled in or compromise with the world's sin.

The third picture is still stronger. "Nor sitteth in the seat of the scornful." Beware of mocking, ridiculing, scoffing, scorning sacred things. Such a spirit indicates a heart empty of good and of God, near to destruction.

The three pictures showing the results of such a heart-life are given in the fourth and fifth verses. The ungodly, with heart empty of good, of worth, and of life, will be as the chaff blown away by the wind when thrown in the air on the elevated threshing-floor.

II. The Positive Pictures of Progress and Results. The way of the righteous begins well. See the righteous man delighting in the law of Jehovah! What a contrast to the counsel of the wicked! The criminal finds no sweetness in the law. But the loyal citizen

finds pleasure in the just and beneficial laws of his beloved country. So the righteous man in God's law. "Delight" is a strong word. It describes the whole inner man as in a state of exhilaration as he reads the law. "The precepts of Jehovah are right, rejoicing the heart" (see Ps. xix. 7-11). In the revelations of God's holiness and His holy purposes concerning man, his own high destiny and great blessedness here revealed and made possible through God's grace, man finds such enlightenment for his eyes, such food for his heart, such inspiration for his soul, that he seeks no other delight.

"In His law doth he meditate day and night." A man will continue in that in which he delights; the real painter at his painting, the musician at his music, the scientist at his science, the debauchee at his pleasure.

Such a one shall be like a tree planted by the rivers of water." A striking picture to the Eastern mind. At certain seasons all verdure withers under the burning heat of the time of drought; save along the banks of the little mountain streams, where all

is fresh and vigorous, full of leaves and of fruit in its season. And just so is the inner life of one who is constantly nourished by God's law; by the Bible, as we have it to-day. All other sources may fail; but this is sure. It will keep the heart young, tender, growing, fruitful. Thought, and faith, and hope, and love will ever bloom and fruit. There will be continual prosperity in such a heart.

"Whatsoever he doeth shall prosper." All he does is in harmony with the law, and that ensures prosperity. It is so in all departments of life. But here the righteous feel that they have, not only law, but God in the law, helping them.-(Samuel L. Beiler.)

THE KING IN ZION.

PSALM ii. 1-12.

THE Psalm is divided into four stanzas of three verses cach, and in form it is dramatic, four different speakers taking part.

Stanza I. In the first stanza the heathen nations are shown as united in their rebellion against Christ. In their impotent rage they repeat the words of the third verse. With amazement the Psalmist asks why men are arrayed against the Lord. The question is apt to-day. Why are people opposed to the pure teaching of God's book? Because the laws of God, of righteousness, are considered mere cords and bands that unnecessarily restrain the natural tendencies and hold in check the heart's impulses. Men are opposed to God because they are self-willed. But that which is here called bands and cords is rather the touch of God's hand to guide the children of His care into safety and permanent happi

ness.

Those who think they can cast off the authority of God imagine a vain thing, since the laws of growth and decay are not more certain than the laws that obtain in the moral and religious domain. One can no more escape the law that an evil act brings an evil consequence to him who does it than he can the law of gravitation. Any man who believes he can find permanent good in any but God's way imagines a vain thing.

Ever since Christ came people have been trying to overthrow His kingdom, and some of them have vainly imagined that they have succeeded. In the third century Diocletian believed he had utterly destroyed Christianity. A medal was struck in his honour bearing the words, "The name of Christian being extinguished," and a monument was erected to him

for "having everywhere abolished the superstition of Christ." Voltaire said: "In less than a hundred years Christianity will have been swept from existence, and will have passed into history." But the house where Voltaire lived has become a dépôt for a Bible society and is packed full of Bibles, while his old printing-press has been used to print the Word of God.

Stanza II. In the second stanza the scene is entirely changed, and we have a picture of God secure on His throne in heaven. While God is everywhere present, the centre of His kingdom is in heaven. He is far above, and unmoved by, the passions and vain conceits of foolish men. Every man violating the law of God, as that law is revealed to him in the Bible or in his own conscience, should be startled and confounded by the thought that his course brings him into derision of One who is absolutely wise and holy.

But God not only has knowledge of men; He also has an active bearing toward men. Because of their wickedness He feels toward them wrath, and in His dealing with them He will manifest His sore displeasure. Divine wrath is not simply against sin, but it is against those who commit sin.

But notwithstanding man's sin and God's wrath he has established his King upon the holy hill of Zion. God's King is to reign for Him, and the earthly kingdom is to have as its ideal the heavenly kingdom. If we are astonished at human rebellion against God we have no less cause of astonishment at God's loving-kindness and long-suffering toward humanity.

Stanza III. Again the scene changes; and we have a prophetic picture of the anointed Son announcing the Father's purpose to give Him final dominion over all the earth. Το Christ are promised the heathen nations and the farthest parts of the earth. He inherits by right as God's Son, and possesses by virtue of His power as a moral and religious conqueror. The prophecy that Christ is to prevail over all the nations is not simply recorded in the Bible, but is scarcely less plainly written in every Christian heart; for every one who has faith in the living God must believe that truth, and justice, and right, the very principles of Christ's kingdom, will eventually completely triumph.

In reading the prophecy that Christ will break the heathen with a rod of iron, and dash them to pieces like a potter's vessel, we

must never forget Christ's own words: "The Son of Man is not come to destroy men's lives, but to save them." Christ destroys His enemies when He makes them His friends. He dashes them in pieces when national governments, bound to idolatry and iniquity, both by civil laws and social customs, are overthrown, and new governments are inaugurated that will be more favourable to the admission of the true faith and life. But it is also to be remembered that those who will not yield to truth and righteousness will finally be destroyed.

Stanza IV. We have, in the fourth stanza, the conclusion and admonition of the poet. preacher. He exhorts men to receive the Son with affectionate obedience as Master and Lord. To serve the Lord with fear is the true wisdom. To sin against Him is the supreme folly. Obedience to the Divine word is obedience to the law of our being. What God commands in the Bible He demonstrates in human experience. The man who discovers the will of the Lord may well rejoice, for in doing that will there is the highest good and the truest happiness. But not only obedience is demanded by Christ, but also affectionate homage; since the will cannot fully yield if the heart is not given to Him.

"In man's brief space on earth it is possible to perish from the way"; to lose the road to happiness and heaven.-(J. S. Davis.)

GOD'S WORKS AND WORD.
PSALM xix. 1-14.

THE three central thoughts which these fourteen verses contain are Nature, Scripture, and Humanity.

I. Nature. These first few verses remind us of the young shepherd boy busy with his pastoral work among his father's sheep. There he stands, leaning on his shepherd's staff, looking up to God in self-forgetful contemplation. It is now night. O, the beauty of this Syrian sky! As the stars stood out in numberless array before the wandering eye of Abraham, they seemed to fill with peculiar brightness some of those calm nights in his shepherd life. The heavens speak to him. The glory of God is revealed. Now it is daybreak. The sun is rising over the mountains of Moab. Suddenly, so unlike the long twilight in northern lands, the morning breaks in the beauty of a bridegroom coming from his bridal chamber, and going forth like a runner anxious to begin his task. The work shows the character of the workman. God's

goodness, wisdom, patience, and power are seen in the things He hath wrought.

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II. Scripture. From the seventh to the eleventh verses the Psalmist speaks of the revelation of God in His written word. The sudden transition in thought and rhythm is in harmony with the progress made in the Psalm from nature to the written book. The Bible is the one, final, eternal revelation of God to men. There has been no other written record sent us. In the richness of its contents; in the comprehensiveness of its truth; in the sublimity of its purpose, this book speaks as a finality to the world. The Divine will is unchangeable. What God said yesterday is the law of the to-morrow of eternity. David says, regarding the Scriptures, that they are his "law," testimonies, statutes," """fear of the Lord," and his "judgments." As "law," it is the teaching of His will. As "testimonies," it reveals His nature and man's need. As 'statutes," it indicates established ordinances. As "judgments," it is His declaration of His mind concerning human conduct. David gives, in these verses, several distinct characteristics of the Scriptures. The Word of God is Divine. Seven times he says in this psalm that the "law" is the covenant of Jehovah. The Scriptures speak out what God has spoken into them. It is the perfect word, and hence it is sufficient. Its sufficiency is seen in its opportuneness. It gets us hence to our Cheriths, or tells us to arise and go to our Zarephaths, just when we ought to do it.

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The law of the Lord is mighty, "converting the soul." The word of God is quick and powerful. David taught the disputed doctrine of infallibility, the authoritative voice for us to follow.

It is exhilarating; for, as David says here, it "rejoiceth the heart." God's word convicts of sin, and so in a troubled conscience produces sorrow. Otherwise, as Jeremiah says, "Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart." It is illuminating; for it enlightens the eyes.

Its purity is displayed in the counsels which it gives us, for it says, "Whatsoever things are true, honest, just, pure, lovely, of good report," are to be the subjects of our meditation; and it works purity in our lives, for it makes us pure in heart, so that we shall see God. It is everlasting, or, as one has more literally translated it, it is the word which is

"standing up to perpetuity." The everlasting Father speaks only the everlasting word. It is equitable, for it teaches universal salvation as conditioned on personal faith, and is alive with living interest in our times to the great need of human fraternity.

3. Humanity. This Psalm, so beautiful in its diction, spoken as Wordsworth says all true poetry must be spoken, from the heart to the heart, a lyric of the highest order, so grand in its conception, closes with the revelation of the human heart. With what keen analysis David describes our errors, faults, and presumptions ! By errors he means weaknesses. Our greatest weakness is the misfortune of heredity, our selfishness. Our faults are those which appear to others as they look at us, but are unknown to ourselves. What we really are is not what we appear to be to ourselves, but the picture we cast on the lives of others. Presumptuous sins are serious crimes of a nature that has fallen little by little from God. But David believed in deliverance. Here is the twofold view: fallen humanity ruled by sin; restored humanity regulated by love. This deliverance from sin is found in humility and trust. The Psalmist calls himself a servant. That man will reach perfect deliverance who first has reached perfect humility. And, finally, the realization of personal union with God, so that we can say, "O Lord, my strength, and my redeemer."-(George A. Phinney.)

THE LORD MY SHEPHERD.
PSALM. Xxiii 1-6.

THIS is a purely devotional Psalm. The royal writer remembered his early craft. He led his flock with an affectionate solicitude.

The early training often fashions the thoughts of later years. The holy soldier prays and talks in military language, the sailor embellishes his religious utterances with nautical phrases.

The Psalm presents five fundamental truths. 1. Divine Sustenance. "I shall not want." The bane of human life is worry. Though well supplied for to-day, we are painfully apprehensive of future famine. Contentment is a pillar of strength to the soul. Not to want nor fear want is a perennial supply.

II. Divine Guidance. "He leadeth me beside the waters of stillness." The quiet lamb reposing on the grassy bank represents the calmness of the soul whom the Good

Shepherd leads. It is to such He says, "My peace I give unto you."

III. He not only Guides, but He Protects. There are dreaded evils in this daily path, and before the final fold is reached comes one greater than all. It appears in the distance like a deep valley between huge and rugged heights. Through the dense darkness no sun ever shone but the Sun of Righteousness. No torch ever illumined it but that of faith. No gleam of philosophy, no smile of a fellowpilgrim, ever cheers the lonely passer that way. But the Good Shepherd has pioneered that path.

IV. Royal Abundance. "Thou preparest a table before me," &c. Enemies throng the way of a good man. They do not always resemble wolves, but may be mistaken for one of the flock. They are clothed in raiment of light, and assume forms of angelic beauty. They present plausible questions on practical life, and bewilder the judginent on the daily tests of necessity and supply. The enemies of the righteous are maddened at their prosperity.

V. Divine Faithfulness. "Surely goodness and mercy shall follow me," &c. Goodness is the permanent quality in love that pervades all the works of our Father. It makes the sun to rise on the evil and on the good, and sends rain upon the just and unjust. But to those who follow Him fully His goodness is wonderful. There are special providences, Divine interferences and interceptions that sweetly work the will without coercing it; and there are systems of reward for virtuous deeds that make even the gift of a cup of cold water worthy of remembrance when given for goodness' sake. Mercy is goodness operating

in behalf of the suffering. "The Lord is very pitiful, and of tender mercy" toward all. Not a throb of pain that does not find a response in His sympathetic nature.

This beautiful Psalm, illustrating by its simple pastoral references the solicitude, protection, and promise of our Lord Jesus Christ, "that great Shepherd of the sheep," is rich in its phases of religious experience.

I. The Individuality of Religious Experience. Seventeen times in these brief sentences is the first personal pronoun used.

II. The Victory of Religious Experience. "This is the victory that overcometh the world, even our faith." This Psalm is rapturously triumphant.

III. The Exuberance of Religious Experience. There is a sweet sense of fulness and overflow in the soul that does not limit the Holy One of Israel. And it is the overflow that gives the impression to others of the truth and power of our holy religion. Sterling principle based on steady faith will save emotion from fanatical excesses. A gladsome salvation, too full of spiritual vitality for merely ceremonial service-singing songs in adversity till prisons rock and fears fly-is the running-over cup to be coveted by every child of God.

IV. The Fellowship of Religious Experience. The fellowship of kindred minds is beautifully set forth in the figure of a flock of sheep. The shepherd knows and superintends each; but the flock is one. Each one is happier for its fellowship with all. Life is richer for its associations with the people of God, and its highest hope is to dwell in such associations and fellowship for ever.-(I. Simmons.)

TESTED BY PRAISE.

The fining-pot is for silver, and the furnace for gold, and a man is tried by his praise.-PROV. xxvii. 21 (R. V.).

THIS is one of several allusions which we have in the Bible to the process of refining metals. The object of the refining process is, of course, to separate the metal from foreign admixtures, so that it may be obtained in a purer form. But, although the ultimate object of the refining of metals is to purify them, this purifying process is incidentally a testing

process as well. The furnace discovers the real quality of the metal, and reveals to what extent it is allied with foreign elements. But affliction is not the only test of human souls. My text speaks of another way in which a man may be tried, and by which the component elements of his character may be revealed. "The fining-pot is for silver, and the furnace for gold; and a man is tried by his praise." There is, however, an ambiguity in this expression-"tried by his praise "which makes its meaning somewhat uncertain.

It may mean that a man is tried by the praise which is bestowed upon him; or it may mean (and this is the interpretation which the revisers have placed in the margin) that a man is tried by "that which he praiseth." But, indeed, both of these meanings are in harmony with fact, and therefore I now ask you to look with me, in turn, at the special truth which each of them expresses.

I. A MAN IS 66 TRIED BY THE PRAISE WHICH IS BESTOWED UPON HIM. The love of approbation is part of the original constitution of our being. The Stoicism which seeks to trample on natural instincts and cravings is an inhuman thing. But, on the other hand, many vices are simply due to the unrestrained gratification of natural desires, or the disproportionate value assigned to minor pleasures. Thus the effect of praise upon a man is often a revelation of his character; and sometimes it brings to the surface an amount of scum and froth which you would never have expected to see in him.

There are those, for example, who show their weakness by allowing themselves to become the dupes of flattery. The amount of flattery which a man can swallow without surfeit is sometimes the measure of his own debasement, as well as of the debasement of his flatterers.

But it is not only undeserved praise that tests a man: a man may be tried also by praise that has been well earned. Losing humility, they have lost also, in large measure, the capability of further growth; they become dogmatic and oracular; the docility of their disciples and admirers leads them to form an exaggerated estimate of their own gifts or wisdom; and the incense of social homage may even plunge them into a frivolous worldliness.

There is also another way in which praise affects men so as to reveal a serious defect of character. A man may allow the praise which is bestowed upon him to beget or deepen within him a lust of fame, or a spirit of mere selfish ambition.

There are men who, when they are "tried by praise," reveal some of the higher qualities of character. They shrink instinctively from flattery; and even well-earned praise they receive modestly, not allowing it to become either a narcotic or an intoxicant, but accepting it as a pleasant stimulus and help to the further discharge of duty.

II. A MAN IS "TRIED BY THE PRAISE

WHICH HE BESTOWS. This is the other possible meaning of my text, and it is a meaning which is also true to fact. A man is often revealed by what he admires, or fails to admire. He may display his ignorance by commending highly that which a fuller knowledge would rather lead him to condemn. In commercial life a man may be tested by what he praises; it may be obvious that, with reference to certain manufactures, he does not know excellence of workmanship when he sees it. So, too, a man's laudation of a certain picture may clearly indicate his own lack of taste. There are also many critics of books whose praise is so indiscriminating as to reveal their own unfitness for the task of criticism. Thus, you may often gauge a man's specific faculty in this or that direction by noticing the praise which he bestows or withholds.

In like manner, you may often judge of a man's character by the kind of men he admires, the deeds he commends, the things in which he glories. "Hero-worship" may sometimes reveal the worshipper. But he who admires nothing is not likely to hope much, and is likely to love still less-with any love that is worthy of the name. man is tried by his praise:" and you may reckon that he who never praises anything or anybody is very low in the scale of moral being.

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But, as a rule, men admire something or other; and the characters of men are as varied as their admirations. Some can admire the beautiful in Nature and Art, and yet their æsthetic faculty seems to be scarcely cultivated on the moral side. They admire a beautiful flower, or a beautiful statue, or a beautiful human face; but they are not much influenced by the beauty of modesty, purity, or generosity. Others, again, are great admirers of power, strength, and skill. Others are worshippers of intellectual force : they admire the power of a great orator or a brilliant author; but they do not seem to trouble themselves about his moral worth. Perhaps they even admire the man who, by lying advertisements, builds up a colossal fortune. But they would stare at you in astonishment if you asked them to admire a missionary like Robert Moffat.

III. Finally, consider how, from this point of view, Christ Himself is THE TOUCHSTONE OF HUMAN SOULS. In this highest region of all it is pre-eminently true that ". a man is tried