These two songs give us the two great truths learned in connection with redemption. The first (Ex. 15:) is a celebration of God's victory and the deliverance of His people from the land of judgment and from the hand of the enemy ; the second celebrates God's faithfulness and goodness manifested in the midst of a disobedient and faithless people, as a witness against them and for Him. It is significant that whether in grace or in government, in redemption or responsibility, God will be glorified and praise shall flow forth. He inhabits the praises of His people (Ps. 22:), and all His ways end surely there. He is seeking worshipers (Jno. 4:). His object is not merely to snatch from destruction -from the horrible pit and miry clay-but to put a new song into our lips, even praise unto our God. For He who for our sakes went down into the pit, is also now the leader of His people's praises (Ps. 22:, Heb. 2:)-the leader that we may follow and join in that song. He would have us so to share in His joy that it may find expression in praise. The more clearly His grace and ways are understood, the more intelligent and full will be our praise. Heaven, the place of endless praise, is where God is manifested in unclouded light ; and earth only waits for His glory to be revealed here for all "the trees of the field to clap their hands."

The first song, as is well known, celebrates redemption, God's victory over the enemy, sung on the shore of the Red Sea, which but shortly before had been opened for the passage of Israel, and now rolled over their pursuers. As has been frequently remarked, as long as they remained in the land of Egypt, Israel had no heart for praise. Fears, murmurings, doubts, there might be and were in abundance; but not until they were beyond the sea, delivered from the power of the enemy, as well as from the judgment they themselves deserved, could they know the exultant joy which finds expression in " music and dancing."

"I will sing unto the Lord, for He hath triumphed gloriously."

Redemption is God's work. There is no room in this noble song for mention of Israel. "All things are of God." What could be said of them save that they had doubted and murmured ? So for us, in celebrating God's victory, we have nothing to say for ourselves-all the work was His-to Him, then, be all the praise.

" His be the victor's name,
Who fought the fight alone;
Triumphant saints no honor claim,
His conquest was their own."

The enemy has been destroyed. "Through death He destroyed him that had the power of death." It is when we thus see our enemies cast into that very sea of judgment and death, which we deserved ourselves, and when we see ourselves as " risen with Christ," that we can rejoice in the Lord. " The Lord is my strength and song, and He is become my salvation." The God who had wrought such havoc among the enemy is by that very act made known as the God of His people and their Saviour. That right hand, glorious in power, which has dashed in pieces the enemy, has led forth the people whom He has redeemed. The enemy in all his pride and haughtiness is contemplated as ready to destroy the feeble few, and just there where enmity and pride and apparently power are at their height, they are engulfed. It is not hard for the redeemed one to translate this, to use it as expressing that victory over Satan and the hosts of sin, smitten and destroyed at the hour of apparent victory, when our Lord bore death and judgment for us. Well may we say, " Who is like unto Thee, O Lord, . . . glorious in holiness, fearful in praises, doing wonders."

But in this victory faith sees all victories. The inhabitants of Palestina, the dukes of Edom, the great ones-fear takes hold of them, and in silence and trembling they see God's people led on from strength to strength, the enemy cast out of the land and they settled there under the protection of their deliverer. So for us, the song of redemption does not merely look backward at the victory over Satan and sin on the cross, but onward to the full realization of all that victory meant-to the time when, in the land, the heavenly land, will be seen what God accomplishes for those whose cause He undertakes. Throughout the whole song there is no hint of sadness, no word of failure; all is bright and triumphant, for the very simple reason that all is of God from first to last. Well would it be for us if we more constantly sang this song, more constantly lived in the atmosphere of victory and joy which are about it. It is the failure to sing aright the first song which makes the second a necessity.

Turning now to that second song we see at once the contrast. It was given at the close of the wilderness journey, a journey which brought out the two great truths which form the theme of the song. It is a song of experience. God is here celebrated as before, His work is perfect, His ways are judgment, all is faithfulness on His part. He had proved to be same all through, as He had shown Himself at the beginning. But, alas! how is it with the people ? They have corrupted themselves. He who had hovered over them as an eagle-developing strength in them while at the same time He bore them on His wings, who provided them the richest of food, and the most constant care, He was forsaken; His very blessings turning away the fat hearts of His faithless people who depart from Him for those who are no gods. The result of this must be to bring the smitings of a rod which would have comforted them; and so they are made to feel what an evil and bitter thing it is thus to requite Him that bought them.

But in the midst of fearful judgments He remembers His name, and for the honor of that He has mercy on His people. When wrath is apparently at its height, He will remember mercy and bring blessing and peace upon His people and upon the Gentiles as well. One can be but struck by the strange contrast with that early song of triumph. And yet the end, blessing and peace, is the same in both songs. But in this second song, His people are seen under responsibility, as in. the first, they were seen under grace. Need we wonder at this song, we who know our own history? Can we not read much that is familiar in our own experience in it?-the pride of position leading to heart-wandering from Him who has our us in that position ; the very food, spiritual truths, on which we have grown fat, now used to exalt self, at the expense of Christ,-here are things familiar to us all, alas ! in our own experience. But how can such things form the theme of a song? The answer is, by being linked with the eternal love and patience of an unrepentant God of grace. He never alters His purposes of grace, never gives up those upon whom He has set His love. So there must be praise. But this song was to be a witness against the people, they were to be warned beforehand and taught that warning, that if they still went on in their course, the words of the song they had known so long would condemn them. It was then to be preventive. And can we not, learning from it what fool" ish and wandering hearts we have, take warning in time that we' go not astray, but cast ourselves on Him who with beautiful appropriateness amidst all the instability of His people, is called the Rock? But all things are hastening on to the great event, when God will be surely glorified, when His ways with His people, as well as His work for them will be seen to be perfect; and when from out the shame of their own follies and wanderings He will bring matter for praise. Nothing will taint or mar His glory. But are we to be " foolish and unwise " ? shall we be losers then? If not, let this song be a warning that it be not then a witness.