were not done, they should never persuade me against my own convictions to vote as I did. I shall be wiser another time. My vote shall in future express my own mind." And when I met the old man years afterwards he told me with pardonable pride that it always had.

But whether my welfare or injury were intended by this little knot of persons, God evidently meant it for my good, as my personal comfort, my opportunities for mental improvement, and my ministerial usefulness were all largely increased.

(To be continued).

HOMILETIC HINTS ON SOME OF THE SHORTER

PSALMS.

BY J. OSBORNE KEEN, D.D.

THE TWENTY-THIRD

PSALM.

HIS is the pearl of psalms, as the "prodigal son" is "the pearl of parables." An exquisite picture, peculiarly oriental; pre-eminently inspirational and comforting. Without doubt the fruit of David's pencillings after his call to Kinghood. While he was waiting among the "sheepfolds" the dawn of the day of his coronation and enthronement. The language of poverty as well as of royalty. Faith has not a vocabulary for the rich and another for the poor, it speaks but one language. A kingelect cannot utter anything grander, and a Christian pauper need say nothing less. It is a song with beautiful variations, and yet, throughout, the song of victorious confidence. The lone widow with her scanty means breaks forth with unfaltering tones-" The Lord is my Shepherd, I shall not want:" the prosperous saint follows on," He maketh me to lie down in green pastures; He leadeth me beside the still waters:" the convalescent gratefully continues, "He restoreth my soul; He leadeth me in paths of righteousness for His name's sake:" the dying believer in jubilant strains then sings, "Yea, though I walk through the valley of the shadow of death, I will fear no evil; for Thou art with me; Thy rod and Thy staff they comfort me:" and finally the victorious Christian in martial and exultant tones, peals forth the grand chorus, "Thou preparest a table before me in the presence of mine enemies: Thou anointest my head with oil; my cup runneth over! Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever!" One may

sing the whole of this precious psalm, or many may sing it, in parts, according to their varying experiences. No psalm has given so much comfort in life, and none so much support and consolation in death. It covers the whole volume of our life, and, with its last clause, begins the new and unending volume of our eternity. Observe, Faith's Recognition: Faith's Experience: Faith's Prospect.

1.-Faith's Recognition (v. 1). "The Lord is my Shepherd." A spiritual recognition made through the medium of his surroundings. A shepherd himself-tender, vigilant, careful, and kind-he realised Jehovah standing in the like capacity or relationship to him, only in an infinitely superior sense. He was as helpless and needy as his innocent sheep, and God was as mindful, gentle, watchful, and affectionate towards him as he was towards his flock. Nay, as much more so, as "the heavens are higher than the earth." Faith makes the same recognition to-day. An (a) old recognition of God this. Jacob made it (Gen. xlix. 24). Asaph made it (Psalm lxxx. 1). Isaiah made it, and gave utterance to it relative to Messiah (Isaiah xl. 11). And Christ assumed the significant title Himself John x. 11). Paul and Peter likewise made this recognition of Jehovah-Jesus (Heb. xiii. 20). 1. Peter ii. 25. A (b) comforting recognition this Far preferable to viewing Him only as King to rule; Lawgiver to legislate and exact; Creator to multiply worlds; Judge to prove and pass sentence, &c. Such views alone would terrify, trouble, distract, and confound. We should only recognise sovereignty, law, power, judgment, and justice; and stand aghast wondering, if He may not crush us at any moment! But recognising Him as our Shepherd, what an infinitude of tenderness, watchfulness, love, and carefulness that recognition involves; and what comfort it affords to the soul.

As a "Shepherd" He is (1) good (John x. 14); He is (2) great (Heb. xiii. 20); He is (3) Chief (1. Peter v. 4), and each in an infinite degree. Therefore, faith legitimately makes the inference and asserts it" I shall not want." This is no guarantee against (a) poverty; poverty may, in the Divine estimation, be better for us than riches. Luxuries God no where promises, but necessaries He will supply, if needs-be a second time by "ravens." Bread and water He has promised, to meet man's two greatest wantshunger and thirst. (Isaiah xxxiii. 16); (Psalm xxxvii. 25). This is no warrant for (b) indolence or thriftlessness. Work, and diligence in it, are again and again commanded. While economy has not only been enjoined, but also illustrated by our Lord in the saving of the fragments after the miracles of feeding the multitudes in the desert, &c. Idleness and waste are highly criminal. No want

would be universal were it not for these two wide-spread evils! Spiritually, literally true. (Phil. iv. 19); (Psalm lxxxiv. 11); (Eph. iii. 20.) What a life-time of comfort in those four words—“ I shall not want!"

2.-Faith's Experience (v. 2, 3, and 5.) Verse 2 expressive of repose rather than feeding. (a) Repose in "pastures of tender grass," hard by the "waters of quietness." Faith lives on the best, and rests in the most luxuriant pasture land; and slakes the soul-thirst at quiet streams, which never in winter swell into rushing, dangerous torrents, nor in summer become shallow or dry up entirely, in either case imperilling the life of the sheep. Nay, safety as well as restfulness and refreshment faith experiences in holy ordinances, devout study of the holy word, and secret communion with God. Verse 2 is expressive of (b) satisfaction: "to lie down." Sheepstand to eat, but lie down when filled. Life only finds satisfaction in God; the world too small to fill the soul. The "fulness of the God-head" alone can meet this moral necessity. All fulness deposited in Christ, and that for man: faith brings Christ into the heart with all the fulness of God, hence the soul is satisfied; its hunger is met, its cravings are quenched, and it lies down in reposeful bliss-satisfied! Verse 3 sets forth (c) restoration and (d) guidance: "restoreth my soul." Originally found it a moral ruinrebuilt and re-modelled it. Sometimes finds it faint-revives by celestial cordials. Occasionally misses it from the fold, foolishly astray-goes after it and restores again to the hallowed home, the church. "Leadeth me into paths of righteousness for His name's sake:" "Leadeth,,' not driveth; goes before, showing the way, conducting to right paths of thought, of action, of conduct, of living, &c. Example more forceful than command. Leading more successful than compelling. Law drives, love leads-the greatest

is charity! Eternal footprints He has left on the pathway of virtue, patience, purity, self-sacrifice, benevolence, obedience, &c., that we may plant our feet in them, and be as He was in this world. "He leadeth "-sometimes personally, sometimes by His word and pattern given, sometimes by His providence, sometimes by His spirit. And all for "His name's sake"-the honour of the "name that is above every name," which is the synonym for all that is wise, good, tender, mighty, loving! Nothing in "His name's sake" contrary to the comfort, happiness, and well-being of His sheep, &c. Verse 5 suggestive of (e) plenty, and (ƒ) protection, table spread in the presence of enemies: God gives banquets in unlikely places, and at unexpected times, and amid the most unpropitious circumstances often in the experience of His saints. Fierce

may be the look and ferocious the growl of surrounding foes, as we sit at the feast; and strong their desire to rend us in pieces; but the glances of the Shepherd's eye they fear, so that nothing can harm us. The anointing of the head with oil, and the overflowing cup, are a reference to oriental or eastern customs, figuratively expressive of the greatest hospitality, abundance, and welcome. Thus faith's experience is a blessed one; embracing repose, satisfaction, restoration, guidance, plenty, protection, and safety. Who but a consummate madman would not be a believer? Thus only the earth-side of faith's experience, the heaven-side we must die to know.

3.-Note, Faith's Prospect (v. 4 and 6). First, celestial attendants all the days of life: "Goodness and mercy shall follow me," &c. Divine attributes whose guardian and benignant influences and gifts shall never be withheld, &c. The "Christian's footmen," as Moody quaintly calls them, &c.

Secondly, Companionship in the Shadowed Valley. Thou art with me." The Shepherd-God Himself; not glorified saints, nor angels-" Thou!" Inspiring (a) confidence and courage-" will fear no evil." Preventing (b) unrest and disquietude-"Thy rod and Thy staff they comfort me." None so heroic in death as the believer. He cannot be a craven and a coward. Faith is ever victorious (1. John v. 4.) None so happy in the valley as the Christian. It is the happiness of the child at vacation time, going from school home. Of the heir completing his "minority" and entering on his vast possession. Of the sailor casting anchor in the bay, with loving ones waiting to welcome and embrace him, &c. The valley has sunshine, before which all shadows flee; "light at evening-time." In it faith sings:

"What is this absorbs me quite ?

Steals my senses, shuts my sight?
Drowns my spirit; draws my breath?

Tell me, my soul, can this be death?" &c.

Thirdly, Residence with God for ever: "I will dwell in the house of the Lord," &c. "Dwell," not lodge. Tent life here, mansion life there. Pilgrimage now, but home" over there." Ch, "what must it be to be there?" &c.

"O may this heavenly prospect fire

Our hearts with ardent love!

May lively faith and strong desire

Bear every thought above!"

THE CHILDREN AND YOUNG PEOPLE OF THE

BIBLE;

A PAGE FOR THE YOUNG.

Joseph, as a child, and a young man.)

OSEPH spent the first six years of his life probably near the river Chebar, the name of the place we ask in a question, at the home, or close to it of his grandfather, Laban. It was most likely a free, easy kind of life, though whether the little boy was allowed to run in and out as he pleased among the homes, or tents, of his brothers, some of whom could not have been much older than himself, or whether he was considered by his mother Rachel too precious to be permitted to go far from her sight, we cannot tell. At the end of these six years an event happened which changed the whole course of Joseph's life. His father resolved, and was sanctioned by God in his resolve, to go back to his own land. Joseph was old enough to remember the hurried flight, the last kiss of his grandfather Laban, when he overtook them, and. the strange meeting near the stream Jabbok when he was introduced to his uncle Esau. This removal would seem in some respects to have been an advantage to the family. Jacob became more particular in setting up altars to the true God, and in insisting that his household should put away idols and images. He, himself, was a different man after that night of wrestling at Bethel, and he may have taught his little boy about the God of his fathers. His mother Rebecca is thought to have been dead before the return of her favourite son, a good thing perhaps if she had been inclined to teach the young Joseph the lessons she taught his father, but there were two persons from whom possibly Joseph learned what he never forgot. There was the faithful old servant Deborah of whom so little is said, but of whom, from the sorrow her death caused, we can imagine so much. And there was the venerable Isaac. How dear to his gentle nature the pleasant, willing grandson must have been, and how interested he must have felt in the wonderful visions that came to Joseph. Perhaps he was inspired to tell him what they meant. The birth of his own brother Benjamin, whom he so much loved, and the death of his mother must have made a strong impression on him, and the latter perhaps made him dearer than ever to his father who shewed his love in such an unwise manner that it may have helped to make Joseph a little conceited. It did not, however, keep him from being obedient and respectful. chap. xxvii. 13, 14.