as we become ourselves partakers of those good things. Not only that I may see the good of Thy chosen,' but that I may also rejoice in the gladness of Thy nation.' The nation is here used instead of the customary phrase Thy people, perhaps because the meaning is the nation which is Thy chosen people. The Psalmist desires to rejoice in the gladness of God's holy nation. God is Himself the joy and gladness of His people, for He is their light and life and full salvation. It is a mark of His people that they wish to rejoice with all those who rejoice in Him. The gladness of God's people, called 'the oil of gladness,' like the ointment upon the head of Aaron, 'that ran down upon his beard and went down to the skirts of his garments,' overflows itself for the benefit of others. May we, dear friends, communicate some of the gladness which God gives to us to those who have need of more gladness, and let us rejoice with those who do rejoice. The Psalmist adds, that I may glory with Thine inheritance.'

These are the reasons which the Psalmist gives for the prayer, Remember me and visit me. Let me exhort you, beloved friends, to bear in mind these words, and by them to test your own hearts. Do you desire to be remembered and visited in your innermost souls in order that you may see and rejoice and glory in the things which accompany salvation in others? Is it our prayer that we may see Christ in everything and at all times, whether in joy or in sorrow, in sunshine or in shade? Do we desire that we may never be too much taken up with mere outward things, or with inward questionings and doubts and fears, but that we may know more and more of Him, whom to know is life eternal? In business, that we may glorify Him; and whatever we have to do, that we may do all as for Him; in His work and service, that we may lean ever on Him the strong one for strength ; that we may trust in Him at all times and know that,

through light or through darkness, He will lead us safely on until the day dawn and the shadows flee away.' O beloved, to dwell thus in the secret place of the Most High, and to abide under the shadow of the Almighty; to be ever watching and waiting for Him and upon Him; holding His hand, that hand which has never failed one who trusted in it. Let this be our prayer continually, and let us see that it is offered up in a prayerful, waiting spirit. 'Remember me, O Lord, with the favour that Thou bearest unto Thy people: O visit me with Thy salvation, that I may see the good of Thy chosen, that I may rejoice in the gladness of Thy nation, that I may glory with Thine inheritance.'

PSALM CVII. 1-9.

STRANGERS AND PILGRIMS.

'O give thanks unto the Lord, for He is good: for His mercy endureth for ever.

'Let the redeemed of the Lord say so, whom He hath redeemed from the hand of the enemy;

'And gathered them out of the lands, from the east, and from the west, from the north, and from the south.

'They wandered in the wilderness in a solitary way; they found no city to dwell in.

'Hungry and thirsty, their soul fainted in them.

'Then they cried unto the Lord in their trouble, and He delivered them out of their distresses.

And He led them forth by the right way, that they might go to a city of habitation.

'Oh that men would praise the Lord for His goodness, and for His wonderful works to the children of men !

'For He satisfieth the longing soul, and filleth the hungry soul with goodness.'

It is generally supposed, as it seems to me with justice, that this Psalm was usually sung in connection with the three preceding ones. This, I think, becomes apparent if we consider the construction of the three others; thus the 104th dwells chiefly on the works of God in creation and providence; the 105th and 106th set forth principally His works of mercy, love, and power, as manifested toward His chosen people Israel; and, after these three had been sung in the service of the sanctuary, it seemed natural to burst forth in the glad song of praise contained in the 107th, and to wind up all that had gone before by a loving acknowledgment of the gracious hand which had guided and blessed the people so peculiarly set apart to His service.

There has been a dispute regarding the author of this Psalm; some think that it was written by David, others believe it to have been composed after the return from the

Babylonish captivity. It is not indeed possible to affix any special period for its composition, as its various parts seem to harmonize with very different periods in the history of God's chosen people, while no distinct reference to any particular stage of their history can be traced throughout.

То my mind, this Psalm represents certain conditions of the Church of Christ; conditions which can be recognized in all ages of that Church, from its commencement onwards, and by which in all probability it will be marked until its close.

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O give thanks unto the Lord, for He is good for His mercy endureth for ever. Let the redeemed of the Lord say so, whom He hath redeemed from the hand of the enemy.' These words, beloved, were not written for Israel alone; may we not catch even now the echo of the joyful strain, may we not look up to Him, who having suffered and died for us, is now pleading our cause at God's right hand; and say, 'O give thanks unto the Lord?' Yes, for He has redeemed us from the hand of the enemy.' Redeemed! is not this the foundation of the believer's hope and joy for time and eternity? Redeemed! for He has paid the purchase money, and we are truly therefore bought with a price;' 'redeemed from the hand of the enemy;' redeemed for ever from sin and darkness and death; redeemed from Satan's bondage and brought into the glorious liberty of the children of God; gathered out of the lands, from the east and from the west, from the north and from the south.' The idea here given of the loving care of the Good Shepherd is very precious. He watches over His sheep, He cares for them, and He gathers them together, and makes them eternally one in Him; He redeems them from the hand of the enemy and seals them as His own for ever. 'One Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.'

Let me draw your attention briefly to the first of the

series of pictures contained in this Psalm, which presents before us the people of God in the character of pilgrims.

It is a great mistake to imagine, as some do, that wherever in Holy Scripture the words pilgrimage or wilderness occur, they must necessarily apply to the actual wanderings of the children of Israel. In the 11th chapter of the Epistle to the Hebrews, for instance, we read, 'For he looked for a city which hath foundations;'-no earthly city, beloved, 'for its builder and maker is God.' Throughout the whole of that chapter the reference is not to wanderings in a literal wilderness, but rather to the condition of those who 'confessed that they were strangers and pilgrims on the earth;' who felt that life was one long pilgrimage, that here they had no continuing city, and who sought one to come;' who well knew that weariness and sorrow must be their lot on earth, but who looked onward to the rest which remaineth. The idea of pilgrimage and wanderings in the wilderness was by no means an uncommon one, as applied to God's people. Listen to David, the king of Israel. 'I am a stranger with Thee, and a sojourner, as all my fathers were.' And, lest it should seem that this was an accidental expression, uttered in the midst of deep affliction, listen again to the words which fell from the lips of the same royal Psalmist when he had reached the highest summit of earthly greatness and power (1 Chron. xxix. 15), 'For we are strangers before Thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding.' To this same transitory state or condition do these words refer. They wandered in the wilderness in a solitary way; they found no city to dwell in.' Such is truly the description of the people of Gol at all times and in all places. They are wanderers,' they have no abiding city, their home is not here, and they go in a solitary way,' or rather, in the solitude of