providence is mine inherite.nce." But the man who lived there was not the only good man in Choster at tho time. Other good men were not thus protected. Evidently the psalmist "accepts in nil simplicity the belief in that which, but for sin and its consequences, would bo the law of human life-that visible blessing, and obedience to the Supreme Ruler of the world, must always go together. To us the faith is rather that whatever betides us of outward fortune cannot touch the true life which is hid in God." What we need to see is that the psalmist asserts the ever-working law, and leaves us to find the limitations and exceptions that arise in its practical working. I. 'fHE EVER-WORKING LAW. Temporal good attends upon piety. The world is constructed and arranged to give this law a sphere. Just so far a~ natural relations are kept simple, the law does work. "Honesty is the best policy." Goodness does bring reward. Che.stity does secure health. The fear of God does prove to be practical wisdom. The man of wise and restrained habits does stand the best chance in time of epidemic disease. The diligent in business do succeed. "Right is right." Right comes right. "Godliness bas the promise of the life that now is." II. THE EVER-MANIFEST F.XCEPTIONS. These occasion the distress of men like Asaph, who are too keen to detect the dark side of things. Righteous Job suffers. '!'he wicked are in great power. The exceptions come through the disturbance of Divine arrangements by man's wilfulness and sin. He makes his law cross the Divine law. 'fhen arises the necessity for modifica.tions in the working of the Divine la.w. 1. The allegiance of the good must be tested. 2. The results of that testing must be used as persuasive example to others. The Book of Job really wrestles with this difficulty. The man who is "upright, fears God, and eschews evil" does not find himself protected from all harm. And yet it is still true, Job in trouble was a.biding in "the shadow of the Almighty."-R. T. Ver. 4.-The shielding of God's faithfulness. "His truth shall be thy shield and buckler." God's truth here is the certainty that he will keep to his word; the psalmist',; conviction of his "truthfulness," "faithfulness." The "shield and buckler" represent the defensive weapons of the older day of hand-to-hand fighting. Both a large shield covering the whole body, and a light, quickly-moved shield, fastened to the left arm, are included; suggesting that the defendings of God are various, and in precise adaptation to his people's need. He is their Defence, both in little perils a.nd in great ones. Get at the thought suggested by this expression of the text, by realizing what our absolute confidence in the integrity of an earthly friend and fellow-worker does for us. Take the case of a trusted servant in a house of business. That man's unquestionable uprightness is his master's shield. It shields him from anxiety and care. It shields him from over-pressure of toil. It shields him from all robbery ~nd wrong. So, too, with the faithful and honoured wife. Her "truth" shields her husband from home worries, and a.II home disabilities. "The heart of her bus band doth safely t.rust in her;" and so he can be shielded and at peace. Apply this to God. It is not possible to think he ca.n ever be below himself, or forgetful of his word, "on which he has permitted us" to hope. We may get beyond all mere promises, a.nd assure our hearts in what God is. Illustrate by Luther's time of despondency. On returning home, he found the house shut up, as if some one was dead in it, and his wife dressed in mourning. He inquired what had happened, and she quietly an,l solemnly replied that" God was dead." It was an object-lesson for the desponding Reformer, which he promptly learned. Long as God lives-and he lives for ever-he surely is the Hiding-place and Shield of his people. To remove God, to bring down our high thought of him, our e.bsolute confidence in his eternal truthfulness and integrity, would be to take away our shield, and leave us helplessly exposed to the assaults of all our foes.-R. T.
Ver. U.-.An_qel-agencies. For associations of" angels" with Moses and bis times, we me.y recall the New Testament saying, that the" Law was given by the disposition of angels." Moses bad associated angels with Abraham and Jacob; and wheu Go,l. proposed to wi thdre.w his persona.I guidance of Isre.el, ho offered Moses to send " au angel" before them. It was a common belief, even among the heathen, that buruan beings have each their guardian genius; but the psalmist here does not appear to reler 280 THE BOOK OF PSALMS. [P!, X0I, 1-16,