nnd on till we can no longer see it, and can think of no agency that can stop it, we call it "everlasting." An illustration may be taken from the familiar garden flower which we call" everlasting," because, in contrast with other flowers, it will last, in our vases, nil the winter. II. "EVERLASTING" IS A FIGURE FOR THE DIVINE. It belongs to the thought of God, because we cannot conceive any causes which brought about his existence, or irnagine any forces, or combination of forces, which can make bis exi3tence to cease. The word is applied by Moses to God, "The eternal God is thy Refuge, and underneath IUO the everlasting arms." Mere continuity cannot be the thought. That can only be the figure in the word. What must he be who was, and is, and is to come? III. "EVEltLASTINO" IS A FIGURE FOR TIIE SPIRITUAL. It is when it is applied to men and to men's future. Everlasting life is spiritual life, of which one feature is continuity. Eternal death is spiritual death. And this is explained by the associations of the figure. One of our chiefest "notes of value" is the length of time that a thinu will last. The gnat that is born and dies in an evening is esteemed of small value~ the cedar tree, that outlasts 'the generations, is esteemed of great value. In order, then, to bring to us the sense of its supreme value, the spiritual life is spoken of as lasting for ever. We raise the value of that which lasts for centuries; we reach the highest value in thinking of that which lasts for ever.-R. 'l',
Ver. 1.-Trust-triumph over fears. "He will not be afraid of any evil tidings; for his heart standeth fast, and believeth in the Lord." The good man of this psalm is evidently also a rich man, and a man in high position, who can exert a wide influence. Such men are more especially exposed to the influence of evil tidings. Illustrate by the case of Job, to whom the messengers of evil ea.me one after another. Or give cases of merchants whose whole fortune is embarked in some ship, and who receive tidings of its loss. Explain how sensitive the Stock Exchange is to the slightest rumour of evil. They who have nothing to lose are not affected by news of calamities, save in the way of sympathy. But the psalmist points out that the godly man is freed from undue fear concerning his earthly possessions, because he has a heavenly treasure which is in every way more precious to him, and concerning the se.fety of that treasure he need never have a fear. I. EVIL TIDINGS MAY DISTRESS TRE GODLY MAN. Piety never either changes or deadens natural feeling. It would be true to say that it even ma.de natural teeliog more keen and sensitive. Loss of money, place, influence, and health do distress pious men; and the triumph they may gain over tbemsel ves should never be allowed to deceive us. Tbeir victory is seldom, if ever, an easy one. II. EVIL TIDINGS CANNOT OVERWHELM THE GODLY MAN, Because he never stakes his all on any venture. Come what may, he has a reserve, and an abundantly satisfactory reserve. " Moth and rust may corrupt, thieves may break through and steal," but they never yet found the godly man's "heavenly treasure." It is not only that, take everything away, and he still has God. It is that, in having God, he potentially bas enrything; what he has lost is restored, if that is best; but certainly he has the "supply of all his needs." Ill. EvIL TIDINGS DRIVE THE GODLY MAN CLOSER TO GoD, He bas learned the lesson of trust ; and he is sure to practise it in the time of need. His heart is fixed. Trouble does not make it waver, but biuds it closer, fixes it firmer. Just as the little child sits close by father in the train, but presses closer when the train rushes into the dark tunnel. "His heart befog fixed ln solid reliance upon God, a change in bis circumstances but slightly affects him. He can be patient, waiting for tbe salvation of God."-R. T.
Ver, 9.-Giving as a sign of character, "He hath disr,ersed abroad, and given to the poor" (quoted in 2 Cor. ix. 9; see Prov. :xi. 24, 25). The exact translation of the word suggest~, not occasional or impulsive giving, but constant and systematic giving, frequent aud customary giving. 'l'he temptation of riches is to love them for their own sake, and to hoard them in order to be proud of them and to rejoice in them. The Christian triumph over the temptation of riches is found in regarding them as a trust to be used in Chrisf~ s~rvicl), ,f.. xp~n ~oes wrong wh1in ~e t~u~-Tl;iese riches are fjAL14S~JU. 1G 50 'l'HE BOOK OF PSALMS. [PB. OXlll. 1-9,