inspiration is from above, and he does not speak of himself, but as moved by Divine impulses. What he has gathered by leng meditation and experience he gives forth freely for the good of others. His ambition is to make the dark cle:ir, to discern between good and evil, to strip falsehood of its disguises, and to set forth the truth concerning God and human life with all the clearness and charm in his power. Let such a man stand between God and men, and he has a right to be he:ird. II. THE AUDIENCE. (V crs. 1, 2.) The call is to all people, for all are interested. Hearing is demanded, for without hearing all speech is vain. It is through hearin 6 that the mind, the conscience, and the affections are reached, and that faith and all the good things which follow, come. Changes there have been, and changes there will be. The old order gives place to the ne\\', But the subject propounded here is for all time. Rich aud poor alike would do well to hear o.nd to consider wisely what the preacher h:is to say; for it not only has the ring of trutb, but it is backed by the experience of the ages. III. THE DISCOURSE. The subject is propounded (ver. 5). It is implied here that the wicked may become rich, and that they may even use their wealth in ways unjust and oppressive. Might and good fortune are at their command. They pursue their selfish and unholy schemes unchecked. God seems to lea.ve them to do their pleasure. The stronger the hope of the godly that judgment will come, the greater their per- plexity at its delay. Here is a dark riddle, which presses heavily on ma.ny a hea.rt, and which has often, in evil times, constra.ined the cry of the pso.lmist: " Why?" But light will arise to the righteous. We are taught to look at things as in the presence of God, discerning between truth and falsehood, and discovering that, in spite of all the outward shows and splendour of the ungodly, their inward state is wickedness, their prosperity is folly, and their end is death-death without God and without hope. Whereas the godly, though they have their trials, have peace; though they may have little of this world's goods, are rich toward God, and rejoice in the con- sciousness of a life which will conquer death, and of a hope of glory strong as truth is strong, pure as Christ is pure, and eternal as the eternal God. 'l'he arguments by which these truths are enforced are weighty and powerful. 1. The impotence of wealth in the great emergencies of life. (Ver. 7.) 2. The transitoriness of all earthly possessions. (Vers. 10-12.) 3. The degradation of human character through cove- tousness and pride. (Vers. 13, 14.) 4. The miserable end of the ungodly rich, as contrasted with the happy end of the righteous. (Vers. 15-20.) Hear, then, the conclusion of the whole matter. "Be not afraid" (vers. 5, 16). The lessons which this old seeker after truth has set forth are elsewhere in Holy Scripture, and especially in the teaching of our Lord and his apostles, expounded and enforced with a clearness which le1ives no excuse for ignorance, and with a charm which should win the conviction of all hearts. As we read the Sermon on the Mount, as we study the parables of the rich fool and of the good Samaritan, and as we grasp the great verities of the Gospels and the Epistles, our faith grows in strength and our courage in fervour, and looking unto Jesus, and to the joy set before us, we are able to say to ourselves, in the most evil times," Be not afraid."-W. F. Vers. 1-20.-11le issues of life. Connected with Pss. xvi., :x:vii., the writer stands face to face with the great problem of the time-the prosperity of the wicked, The two chief causes which forced the conviction of a hereafter on the later Hebrews were a deep dissatisfaction at the prosperity of the wicked and the misfortunes of the righteous in the world ; and the earnest longing of the soul for o. more perfect com- munion with God than was possible in the present life; for they could not but believe that God's promises to the righteous would be made good. 'l'he subject of this psalm is that the issullll of life show the difference between the lot of the righteous and lhe wicked. I. THE LOT OF THE PROSPEROUS WICKED, WHO TRUST IN RI011EB. 1. Tl1eir riclies c:annot purchase a ransom from death. (Vcrs. 7-0.) Money may bribe men, but not God, nor death. 2. They cannot carry their riches or their glory with them wlien they die. (Vers. 16-18.) Both are only transient possessions, which soon pass awa.y. 3. Tliere is no deliveranre for them from tlie grave. (Vera. 11-14,) 'l'he grave IH their everlasting habitatio~, where all their be~uty coqsumes aw~y. • 1'8. L. 1-23.] THE BOOK OF PSALMS. 385
II. Tm: PRIVILEGE OF THE nIGHTEOUB. 1. To befearles.~ and undaunted in respect to the evil devices of the wicked. (Vers. 5, 6, 16.) 2. They shall ultimately obtain dominion over the wiclced. (Ver. 14.) .All the best and devoutest minds have never doubted that good shall at length triumph over evil. 3. Redemption from the grave, from Sl1eol, into a life with God. (Ver. 15.) "No more momentous struggle ever swayed the heart of man than that which first led him to suspect himself to be immortal." III. 'l'HEBE GREAT IBSUE8 ABE WOBTBY Tll'E STUDY O'B' ALL. (Vera. 1-4.) High and low, rich and poor.-S.