unexpectedness of the provision which grace has made. All our wants are fully met, and nothing is left uncared for. But there is this peculiarity about it, that though we know it we ever seem to come unexpectedly upon it. While passing through some dark valley we scarcely realize that, when issuing from its gloom, we shall find a table spread for us, in face of our enemies. It seems so difficult to see a way out of all our troubles, that we are glad to be driven to what after all is the right state of mind, to give up thinking and caring, and to resign ourselves implicitly to Him. And yet it is so easy for Him to open up ways, that when He has done so we stand in grateful astonishment. Let me look upon my own brief and chequered history. Has it not been so even in my experience, and would it not be the height of folly and ingratitude to doubt for the future? And here I learn this lesson : to be mainly concerned for one thing, that I have part and lot in spiritual blessings, all that is needful being assured to me in Christ. Yet let me not pursue the odious policy of trying to make the best of both worlds. It needs both hands to grasp the cross. Here is true wisdom: one thing have I desired of Jehovah; that will I seek after.' A child of God may have the Martha-spirit; but that spirit is ever rebuked. And so let me go on my way, rejoicing in the Lord, this day, and evermore.

6

3. In view of death and eternity, let me not cherish an unbelieving spirit. Many of God's dear children dread the entrance into that dark valley. Why think of it; or, if we think of it, why not straightway associate it with the comfort of His rod and staff? Precious in the sight of Jehovah is

the death of His saints.' He will assuredly provide here also. 'He knoweth our frame; He remembereth that we are dust.' Can you not believe, and so dismiss this anxious care? If you have trusted Him with the salvation of your soul, can you not leave in His hands the time and manner in which He shall call you unto Himself? To every anxious care reply: The Lord is my Shepherd, I shall not want;' and far more than you expect will He give who saith of each of His people: 'He keepeth all his bones: not one of them is broken.'

GIVE me my scallop-shell of quiet,
My staff of faith to walk upon,
My scrip of ioye (immortal diet!)
My bottle of saluation,

My gown of glory, hope's true gage;
And thus I take my pilgrimage.

Blood must be my body's balmer,
While my soul, like peaceful palmer,
Travelleth towards the land of heauen;
Other balm will not be giuen
Over the silver mountanis,

Where spring the nectar-fountains,

There will I kiss

The bowl of bliss.

And drink mine everlasting fill

Upon euery milken hill;

My soul will be adry before,

But after that will thirst no more.

SIR WALTER RALEIGH.

T

XXXVI.

'TALITHA CUMI!'

I THE earth is the Lord's, and the fulness thereof; the world, and they that dwell therein :

2 For he hath founded it upon the seas, and established it upon the floods.

3 Who shall ascend into the hill of the Lord? and who shall stand in his holy place?

4 He that hath clean hands, and a pure heart;

Who hath not lifted up his soul unto vanity, nor sworn deceitfully.

PSALM XXIV.

THIS is a Psalm of the advent of Christ, most aptly following that in which the believer had extolled His felt benefits. Its subject is the glory of the Lord, and His claim upon universal and devout recognition. The 'Shepherd' of Israel, the Host of His people, is also the King of Glory,' 'Jehovah of hosts,' 'Jehovah strong and mighty,' 'Jehovah mighty in battle.' What therefore He is to us, He ought to be to all. Again, and in connexion with it, the question: Who are His true subjects?' is answered, 'Verily they are not all Israel who are of Israel.' The 'Israel of God,' the true seed of Jacob, are they who, washed in His precious blood, and renewed by His Holy Spirit, for ever stand in His holy place.' Their desires and aims correspond to their character and profession (ver. 6). And far and wide proclaim they-nay, proclaim all the advent of this heavenly King, calling upon the ever

lasting doors' to be flung wide open for the welcome and reception of their King.

It has been suggested that this Psalm was composed on the transference of the ark of the covenant to Mount Zion, and that most significantly it determined the spiritual principles of the kingdom of Jehovah,-as if at the initiation of the gorgeous Temple ritual, a warning against its carnal misapprehension were to be uttered. But ancient interpreters have rightly applied it to the advent of the Lord. It referred to the proclamation of His first coming, and may be regarded as the song of which the preaching of John was the application. And truly, if we consider what this event was both to Israel and to the whole world, the expressions seem only all too feeble to convey its import. Nor is it without deep significance that creation is made the preface to redemption, not only from their internal connexion, but as showing the infinite condescension of Him who has entered Zion as its King. Again, it may be regarded as a call really addressed to our hearts, which are destined to be 'temples of the Holy Ghost,' to receive their Lord and King, and in that sense the imperative necessity of holiness in the first part corresponds with the invitation to welcome Him in the second. Lastly, it may have formed not only a song of angels in that starlit night on the plains of Bethlehem, but also their welcome and that of the Church on His resurrection and ascension into heaven-as it is the cry of the Church in all ages, alike expressed in prayer, hope, joy, and deed,' Even so, Lord Jesus, come quickly.' Thus is it a true Advent Psalm. It is a very significant coincidence that this Psalm was

sung in the Temple service on the first day of the week, or the Lord's day. On Monday, Psalm xlviii.; on Tuesday, Psalm lxxxii.; on Wednesday, Psalm xciv.; on Thursday, Psalm lxxxi.; on Friday, Psalm xciii.; on Saturday (or the Jewish Sabbath), Psalm xcii., and on the Lord's day our Psalm was sung while the priests in their daily ministrations poured out the drink-offering unto the Lord. And so still, as we pour forth our drink-offerings, do we gratefully sing, and believingly and hopefully pray this Psalm of His advent. Wide and deep lays He the foundation on which the kingdom of God is to be reared. The earth is Jehovah's and the fulness thereof; the world' (literally, 'the fruit-bearing world') and they that dwell therein.' Look abroad-all this great and mighty world, all its riches and beauty, all its fruitfulness and people, are the property and dominion of our covenant God. Though now in rebellion against Him, the world is none the less His, alike by creation and redemption. Not Israel only, not even the Church alone, but all belongeth unto Him. And this conveys the pledge of its final subjection to His sway. When Jesus rose from the grave, when that Almighty hand rolled away the stone from the tomb, as He stood forth in the morning air on that soil Himself had consecrated, all creation greeted Him as its Lord. Two angels left He in the empty tomb to guard the bands of death in which He had been wrapped; angels which still guard the cerements of those who sleep in Jesus. But the stone has been rolled away; the tomb is empty of its prey ('not dead, but sleepeth'); and angels guard the precious dust till the resurrection morning-for the earth is Jehovah's and