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plications. 7. The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him."

The scene now changes from the humiliation and sufferings, to the glory and triumph of Christ our Head, who, through the power of the Divinity, having overcome his enemies, may be supposed at his resurrection from the dead, to have sung this strain; a strain which they who have been delivered from sin and sorrow, will best understand by using it.

"8. The LORD is their strength, and he is the saving strength of his anointed, or, Christ."

He who saved and exalted the Head, will also save and exalt the members; or, as St. Paul expresseth it, "If the Spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you," Rom. viii. 11. And for the accomplishment of this glorious salvation, the salvation of his church, the Redeemer intercedeth in the remaining verse of this Psalm.

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"9. Save thy people, and bless thine inheritance: feed them also, and lift them up for ever."

Save us, O Lord Jesus, from our sins; bless us, O thou Son of Abraham, with the blessing of righteousness; feed us, O thou good Shepherd of the sheep; and lift us up for ever from the dust, O thou the resurrection and the life!

PSALM XXIX.

ARGUMENT.

In this Psalm, the prophet, 1, 2. calleth the kings of the earth to give glory to Jehovah, and to the VOICE or WORD of his power; the effects of which in the world and in the church are most magnificently described; the same things being true of thunder and lightning in the former, and of the word of God in the latter; as each of them is styled the "voice of the LORD;" and both, 3, 4. are mighty in operation; both, 5. read, and, 6, 7. shake, and, 8. piece and melt, and, 9. made manifest. The Psalm concludes with, 10. an acknowledgment of the extent and glory of God's kingdom, and, 11. a promise of victory and peace through him.

"1. Give unto the LORD, O ye mighty, give unto the LORD glory and strength. 2. Give unto the LORD the glory due unto his name: worship the LORD in the beauty of holiness."

The prophet addresseth himself to the "mighty" ones of the earth, exhorting them to "give" God the "glory," and to submit themselves to the kingdom of Messiah; to honour that holy "name" by which they must be saved; to bow before his altars, "by whom kings reign;" and to cast down their crowns at the foot of the eternal throne.

"3. The voice of the LORD is upon the waters; the GoD of glory thundereth; the LORD is upon many waters."

The reason why the mighty are exhorted to serve Jehovah, is because of his wondrous works in the world, and in the church.-By the "voice" or "word" of God, the "waters" were driven down into the deep, and forbidden to overflow the earth any more; by the voice of God, the tumultuous and raging nations subsided, and the church was immoveably fixed upon the rock of her salvation; and by the Gospel of the "God of glory" all those effects were produced in the hearts of men, which are wrought upon terrestrial substances, by its well known and most significant emblem, in the material heavens.

"4. The voice of the LORD is powerful; the voice of the LORD is full of majesty."

Of the power and majesty of God's voice when he speaketh from heaven in thunder, few hearts are insensible; of the power and majesty of his voice, when he spoke from heaven by his apostles, those "sons of" the spiritual "thunder," the world was once fully sensible. O may the evangelical "Boanerges" so cause the glorious sound of the Gospel to be heard, under the whole heaven, that the world may again be made sensible thereof; before that voice of the Son of man, which hath so often called sinners to repentance, shall call them to judgment!

5. The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon, or, Libanus."

The force of lightning is known to rend in pieces the tallest and strongest trees, in a moment; nor is the word of God less effectual in bringing down the loftiest pride, and rending the hardest heart of man, by the Spirit which accompanieth it. Thus was the persecuting Saul humbled and converted by a "light" and a "voice" from "heaven:" so that instead of "breathing out threatenings and slaughter," he asks, like a meek and dutiful child, "Lord, what wilt thou have me to do?" Acts ix. 1. 6.

"6. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn."

Thunder not only demolisheth the cedars, but "shaketh the mountains" on which they grow. Thus, by the Gospel, "every mountain and hill was shaken, and made low; every high thing which exalteth itself against the knowledge of Christ was cast down, and brought into subjection," Isa. xl. 4. 2 Cor. x. 5.

"7. The voice of the LORD divideth the flames of fire."

By the power of God, the "flames of fire" are" divided" and sent abroad from the clouds upon the earth, in the terrible form of lightning, that sharp and glittering sword of the Almighty, which no substance can withstand. The same power of God goeth forth by his word, "quick and powerful, and sharper than any two-edged sword," penetrating, melting, enlightening, and inflaming the hearts of men, Acts ii. 3. Heb. iv. 12.

"8. The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh."

The wilderness of Kadesh was a part of that wilderness through which the Israelites passed in their way to Canaan. See Numb. xiii. 26. Thunder shaketh those wide-extended deserts, as well as Lebanon and Sirion, mountains of Judea. The Gospel was first preached in Palestine, but from thence it went forth into the Gentile world, that dry, barren, and desolate "wilderness." The wilderness is yet once again to be shaken by "the voice of God," and to be removed for ever, that paradise may succeed in its place.

"9. The voice of the LORD maketh the hinds to calve, or, the oaks to tremble, and discovereth the forests; and in his temple doth every one speak of his glory."

Storms of thunder and lightning, attended often with whirlwinds, strip the trees of their leaves and bark, and disclose the recesses of forests. It is by the "word of God," that the "hidden things of darkness are manifested," and the "counsels of all hearts revealed:" for "all things are naked and opened unto the eyes of him with whom we have to do," 1 Cor. iv. 5. Heb. iv. 13. For these his marvellous works, in the natural and spiritual world, God is daily "glorified" in the "church."

10. The LORD sitteth upon the flood; yea, the LORD sitteth King for ever."

The Lord Jesus sitteth on his throne, having all power in the dispensa

So Bishop Lowth renders the clause in his Lectures. Aristotle, Plutarch, and Pliny, as cited by Mr. Merrick, mention the case of abortion being sometimes caused among cattle by thunder. Whatever terrifies to any degree, may certainly produce such an effect. But the Bishop's interpretation is, in every respect, the most eligible. The evident connexion with the words that follow,-" discovereth the forests,"-forbids us to doubt of its being right.

tions of nature and of grace; by which, as he checketh at pleasure the rage of the most boisterous elements in the former, so, with the same ease, he controleth the fury of the enemy and oppressor in the latter; saying, with equal authority in both cases, PEACE! BE STILL!

"11. The LORD will give strength unto his people; the LORD will bless his people with peace."

From Jehovah, whose power and majesty have been with so much sublimity displayed in this whole Psalm, we are to expect, through faith and prayer, "strength" to overcome our enemies, whether ghostly or bodily; and also the blessing of " peace, "which must be the fruit of victory. Thou, O Christ, art the "mighty God;" and therefore thou art the "Prince of Peace," Isa. ix. 6.

SIXTH DAY.-MORNING PRAYER.

PSALM XXX.

ARGUMENT.

In this Psalm, or devout hymn, composed probably by David, on his revisiting the sanctuary, after a joyful recovery from some dangerous sickness, he, 1-3. returneth thanks for that event; and, 4. calleth the church to do likewise, 5. drawing a comparison between temporary sufferings, and eternal rewards. 6, 7. He describeth his former prosperity, succeeded by affliction, with, 8— 10. the supplications poured forth to the Almighty, in the day of his distress: and then returneth again, 11. to celebrate his deliverance, and, 12. to glorify God for the same. The Psalm is finely adapted to the case of the true David, and of Christians, his disciples and followers.

"1. I will extol thee, O LORD; for thou hast lifted me up, Heb. drawn me out, and hast not made my foes to rejoice over me."

These words, if originally composed and uttered by king David, on occasion of some temporal mercy, apply in a far more emphatical and beautiful manner, to the case of Messiah, suffering and rising again, as well as to that of his church and people following him, both in his sufferings and resurrection; when we shall all lift up our voices and sing together. "I will magnify thee, O Lord, for thou hast lifted me up! and hast not made my foes to rejoice over me!"

"2. O LORD, my God, I cried unto thee, and thou hast healed me."

Deliverance is to be attained by "prayer;" for so David, and so the Son of David obtained it; the former was "healed," at his restoration to health and strength; the latter, at the resurrection; the soul is healed at its repentance and conversion; and the body will hereafter be repaired, beautified, and glorified, from the ruins of the grave.

"3. O LORD, thou hast brought up my soul, or, animal frame, from the grave: thou hast kept me alive, that I should not go down to the pit."

The resurrection of David was a figurative one; that of Christ was a real one, as that of his saints will be; so that the Psalm is more strictly applicable to the true, than it ever could have been to the typical David. The latter clause may be rendered-"Thou hast quickened me from among them that go down to the pit;" which rendering is most agreeable to the former part of the verse, "Thou hast brought up my frame from the grave."

"4. Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness, or, his Holy One."

The church of the redeemed is called upon to glorify the name of God, for his remembrance of the " King of saints," and for the accomplishment of the promise, in raising him from the dead.

5. For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning."

This is a most beautiful and affecting image of the sufferings and exaltation of Christ; of the sorrows and joys of a penitent; of the miseries of time, and the glories of eternity; of the night of death, and the morning of the resurrection.

"6. And in my prosperity I said, I shall never be moved. 7. LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled."

David, after his success against Goliah, and Christ, upon his triumphant entry into Jerusalem, were hailed by the acclamations and hosannas of the people, as the Christian may sometimes meet with the applauses of the world, and be led to think himself established in prosperity. But other troubles awaited David; and the blessed Jesus was nailed to the cross. Let not the disciple expect to be above his master; nor in the season of light and joy, neglect to prepare for the approaching days of sorrow and darkness.

8. I cried unto thee, O LORD; and unto the LORD I made supplication. 9. What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? Shall it declare thy truth? 10. Hear, O LORD, and have mercy upon me: LORD, be thou my helper."

These are some of the strong cryings and supplications," which the true David poured forth while under the cloud of his passion; and which are to be ponred forth by us when conformed to his image in suffering affliction. The argument here used is a very powerful one, namely, the necessity of a resurrection from the grave, that man may be saved and God glorified. The dead cannot praise, or serve God. They must live again for this purpose; and for this purpose it is, that we should desire to live, whether it be in the present world, or that which is to come.

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“11. Thou hast turned for me my mourning into dancing: thou hast put
my
sackcloth, and girded me with gladness."

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This might be true of David, delivered from his calamity; it was true of Christ, arising from the tomb, to die no more; it is true of the penitent, exchanging his sackcloth for the garments of salvation; and it will be verified in us all at the last day, when we shall put off the dishonours of the grave, to shine in glory everlasting. I

“12. To the end that my glory may sing praise to thee, and not be silent: O LORD, my God, I will give thanks unto thee for ever."

The end of Christ's resurrection, of the salvation of the souls of the faithful, and the resurrection of their bodies, is one and the same, namely, the glory of God, who is the author of every kind of deliverance; whose praise should, therefore be resounded by the grateful tongues of the redeemed, from generation to generation; as the tongue then becometh the "glory" of man when it is employed in setting forth the glory of God.

PSALM XXXI.

ARGUMENT.

In this Psalm, ver. 5th of which was pronounced by our Lord when expiring on the cross, we hear the true David, like his representative of old, 1-6. supplicating for deliverance; 7, 8. rejoicing in the Divine favour and assist ance; 9-13. describing his afflicted and forlorn state; 14-18. returning again to his prayers; 19-22. celebrating the mercies of God to the children of Adam; and, 23, 24. exhorting his saints to courage and perseverance under their troubles in the world.

"1. In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.

God is faithful and just, to save those, who, in time of trouble, renouncing all dependence on themselves and the creature, "put their trust" only in

his mercy. His honour is engaged by his promise, not to let such be "ashamed" of their confidence.

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2. Bow down thine ear to me, deliver me speedily: be thou my strong rock, for an house of defence to save me.'

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The Christian, like his blessed Master, is "besieged" by many and powerful enemies, insomuch that, notwithstanding all human precautions, "unless Jehovah keep the city, the watchman waketh in vain." Who, in such circumstances, would not pray for "speedy" deliverance.

"3. For thou art my rock, and my fortress: therefore for thy name's sake, lead me and guide me.”

GOD will be the "rock" and "fortress" of those who esteem him as such; and after having been so, through all the dangers and difficulties of life, he "will lead" and "guide" them to the realms of peace and rest, for the sake of that "name" which implieth salvation.

"4. Pull me out of the net that they have laid privily for me: for thou art my strength."

As David prayed for an escape from the secret conspiracies that were entered into against him, so did Christ pray for deliverance from the snares of death; and so doth the Christian pray to be extricated from the toils both of sin and death.

"5. Into thine hand I commit my spirit; thou hast redeemed me, LORD God of truth."

David, in his distress, might by these words express his resignation of himself and his affairs into the hands of God; but it is certain that Christ actually did expire upon the cross, with the former part of this verse in his mouth, Luke xxiii. 46. Nor is there any impropriety in the application of the latter part to him, since, as man, the surety and representative of our nature, he "was redeemed" from the power of the enemy, by "the God of truth" accomplishing his promises.

"6. I have hated them that regard lying vanities: but I trust in the LORD."

They may hope for redemption, who so "trust in God," as to trust in nothing beside him; for all else is "vanity," and will deceive.

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“7. I will be glad and rejoice in thy mercy; for thou hast considered my trouble; thou hast known my soul in adversities: 8. And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room." The considerations that make the soul "cheerful" in the hour of affliction, are, that God is merciful; that as he is not ignorant, so neither is he unmindful of our troubles; that he is a friend, who "knows" us in adversity no less than in prosperity; that he hath not subjected us to the necessity of being overcome by our spiritual enemies; but hath, "with the temptation, made a way for us to escape."

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9. Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul, or, animal frame, and my belly."

Upon the strength of the foregoing considerations, supplication is here made for deliverance from troubles, which wasted the eyes with weeping, and exhausted the strength and vigour of the frame. Such were the troubles of David, and, more emphatically, those of Christ: and sickness and sorrow will one day teach us all to use the same expressions.

10. For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed." Do we not, in these words, hear the voice of the "man of sorrows, suffering, not indeed for his own iniquity," but for ours, of which he frequently, in the Psalms, speaks as if it were his own? If sin was punished in the innocent Lamb of God, let us not expect that it should be unpunished in us, unless we repent; and let our punishment never fail to remind us of our guilt.

"11. I was a reproach among all mine enemies, but especially among

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