made use of to tame them: 6-9. the destruction of the wicked is foretold, and illustrated by six similitudes; 10. the triumph of the righteous is likewise predicted; as also, 11. the effect it will produce, in manifesting, to all the world, the providence and glory of God.

"1. Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men? 2. Yea, in heart ye work wickedness; ye weigh the violence of your hands, or, your hands frame violence, in the earth."

The proceedings of Doeg, and other associates of Saul, against David; those of Judas and the Sanhedrim against our Lord; and those of wicked princes and court sycophants, in different ages, against the faith and the church; as they spring from the same principles, so they flow pretty much in the same channel. Such men may here see their characters drawn, and their end foretold.

"3. The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies."

The tares sown by the enemy, in human nature, appear early; and show us how far we are "estranged" from original truth and righteousness. What can be expected, unless grace and discipline prevent it, but that "out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent?"

4. Their poison is like the poison of a serpent: they are like the deaf adder that stoppeth her ear: 5. Which will not hearken to the voice of charmers, charming never so wisely."

The wicked are here compared to serpents, for that malignity in their tempers, which is the venom and poison of the intellectual world. And whereas there are some kinds even of serpents, which by musical sounds, may for a time as it is said, be disarmed of their rage, and rendered so tame, as to be handled without danger;* yet the evil dispositions of some men, like those of one particular species of the serpentine race, are often invincible. The enmity of a Saul was proof against the heavenly strains of the son of Jesse; and He who spake as "never man spake," was stung to death by a "generation of vipers."

6. Break, or, thou wilt break, their teeth, O God, in their mouth: break, or, thou wilt, break, out the great teeth of the young lions, O LORD."

The destruction of the wicked is represented under six similitudes. The first is that of breaking the teeth of lions, being the most terrible weapons of the most terrible animals. But what is human power, at its highest exaltation, if compared to that of God? The mountains of Gilboa can tell us, the desolated Zion can inform us, how the mighty are fallen, and the weapons of war perished! Because the mighty had exalted themselves, and the weapons of war had been lifted up, against truth and innocence, protected by the decrees of heaven.

7. Let them, or, they shall, melt away as waters which run continually,

*Bochart quotes several ancient authors, who mention this effect of music, and among them, Virgil, Eneid vii. v. 753.

"Vipero generi, et graviter spirantibus hydris

"Spargere qui somnos CANTUque manuque solebat."

The elder Scaliger, as quoted by the same learned critic, writes thus: "Nos aliquando vidimus cantationibus e cavernis exciri serpentes:" and Mr. Boyle, in his Essay on the Great Effects of Languid Motion, p. 71. ed. 1685, gives us the following passage from Sir H. Blunt's voyage into the Levant, p. 81. edit. 5. "Many rarities of living creatures I saw in Grand Cairo; but the most ingenious was a nest of four-legged serpents, of two feet long, black and ugly, kept by a Frenchman, who, when he came to handle them, they would not endure him, but ran and hid in their hole; then would he take his cittern, and play upon it; they, hearing his music, came all crawling to his feet, and began to climb up him, till he gave over playing; then away they ran." The "deaf" adder may either be a serpent of a species naturally deaf, (for several kinds are mentioned by Avicenne, as quoted by Bochart) or one deaf by accident: in either case, she may be said, in the language of poetry, to "stop her ear," from her being proof to all the efforts of the charmer. Merrick.

or, pass away: when he bendeth his bow to shoot his arrows, let them, or, they shall, be as cut in pieces."

The second similitude used to illustrate the destruction of the wicked, is that of torrents and inundations, which descend with great noise from the mountains, and cover the face of a country; but their cause soon ceasing to act, they run off, and appear no more; herein affording a fine emblem of the weakness and instability of earthly power. The impotence of human efforts against divine counsels is compared, thirdly, to a man drawing a bow, when the arrow on the string is broke in two; and therefore, instead of flying to the mark, falls useless at his feet.

8. As a snail which melteth, let every one of them pass away: like the untimely birth of a woman, that they may not see the sun.

Or, As a melt

ing snail he shall pass away, as an abortion, they see not the sun."

A snail, which, coming forth of his shell, marks his path with slime, continually losing some part of his substance in his progress; and an abortion, which consumes away in the like manner; these are the fourth and fifth images, selected to represent the transient nature of worldly greatness, still wasting, till it comes to nothing; and the miserable fate of those who perish, with their half-formed devices, nor ever behold the Sun of righteous

ness.

9. Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living and in his wrath; or, he shall take them away alive, as with a whirlwind, in his wrath."

Wicked men have, in common with others, that tendency to decay, which is entailed on the world, and on all things therein; but they are warned, by this sixth and last similitude, to prevent the judgments of the Almighty. These often break forth, like a whirlwind, or a thunder-storm, and sweep away at once, in the flower of their strength, and the height of their pros perity, the tyrannical oppressors of the people of God; whose short-lived glory and sudden extinction, are aptly resembled to that crackling and momentary blaze, which is produced by a fire kindled among thorns under a pot.

"10. The righteous shall rejoice when he seeth the vengeance; he shall wash his feet in the blood of the wicked. 11. So that a man shall say, Verily, there is a reward for the righteous; verily he is, or, there is, a God that judgeth in the earth."

The victories of that JUST ONE, gained in his own person, and in those of his faithful servants, over the enemies of man's salvation, are productive of a joy, which springeth not from love of revenge, but is inspired by a view of the Divine mercy, justice, and truth, displayed in the redemption of the elect, the punishment of the ungodly, and the accomplishment of the promises. Whoever duly weigheth and considereth these things, will diligently seek after the reward of righteousness, and humbly adore the Providence which ordereth all things aright in heaven and earth.

ELEVENTH DAY.-EVENING PRAYER.

PSALM LIX.

ARGUMENT.

This Psalm is said to have been composed on occasion of David's escape, when Saul sent, and they watched the house to kill him. See 1 Sam. xix. 11-18. David, in these, as in many other circumstances of his life, may be considered as the representative of Messiah, 1, 2. praying to be delivered from the power of his blood-thirsty enemies, whose indefatigable malice he, 3-7. describes; but, 8-10. predicts his own enlargement through the tender mercy and mighty power of God; as also, 11-15. the singular vengeance

to be poured out upon his enemies, for their punishment, and the admonition of others. The Psalm concludes with a strain of exultation and thanksgiving.

"1. Deliver me from mine enemies, O my God: defend me, Heb. exalt me, from them that rise up against me. 2. Deliver me from the workers

of iniquity, and save me from bloody men."

In these words we hear the voice of David, when a prisoner in his own house; the voice of Christ when surrounded by his merciless enemies! the voice of the church, when under bondage in the world; and the voice of the Christian, when under temptation, affliction, and persecution.

"3. For, lo, they lie in wait for my soul: the mighty are gathered against me; not for my transgression, not for my sin, O LORD. 4. They run and prepare themselves without my fault: awake to help me, and behold."

The mighty men of Saul were gathered against David, who had been guilty of no offence against the king, and therefore was, so far, innocent. The Jews and Romans were gathered against Jesus Christ, who had committed no sin at all, and was perfectly innocent. And the world is oftentimes in arms against the children of God, only for doing what it is their duty to do. In all such cases, God is to be applied to, as the helper and avenger of those who suffer unjustly.

"5. Thou therefore, O LORD God of hosts, the God of Israel, awake, or, thous halt awake, to visit all the heathen: be not merciful, or, thou wilt not be merciful, to any wicked transgressors."

The prophet, in this verse, seemeth to respect that great day of final retribution, which is to succeed the day of grace, the accepted time of repentance and pardon. For then it is, that Jehovah shall awake to judge the nations; to reward every man according to his deeds; and to banish for ever from his presence the impenitent workers of iniquity. The malicious adversaries of David, and those of the Son of David, may not then find the mercy, so often by them rejected, in the days of their flesh.

"6. They return at evening: they make a noise like a dog, and go round about the city."

The emissaries of Saul, coming after David in the "evening," besetting his house, and blocking up the avenues, are compared to a set of hungry blood-hounds in quest of their prey. But the picture is drawn likewise for that herd of evening wolves, who thirsted after the blood of the Lamb of God, on whom their mouths were opened, crying, "Crucify him! crucify him!"

"7. Behold, they belch, or, spout out, with their mouth: swords are in their lips; for who, (say they) doth hear?"

Out of the abundance of malice in the heart, the mouth will speak, like the cutting of a sword; and the wicked take counsel against the just, as if there were no one above who heard and regarded.

"8. But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision."

These very expressions are used in the 4th verse of the second Psalm, to denote the futility of all the counsels entered into by the Jew and Gentile against Messiah and his church. The Psalm before us seems evidently to relate to the same counsels against the same blessed person, whatever part of king David's history might be the occasion of its being composed.

9. Because of his strength will I wait upon thee: for God is my defence, or, exaltation. 10. The God of my mercy shall prevent me: God shall let me see my desire, Heb. look, upon mine enemies."

To the strength of the adversary the Psalmist opposeth that of God, which he foresaw would rescue him, and avenge his cause. In all our troubles let us do likewise; and then, he who exalted David, and a greater

than David, will in due time exalt us, and we shall look without fear upon our spiritual enemies.

"11. Slay them not, lest my people forget: scatter them by thy power; and bring them down, O LORD our shield. Or, thou wilt not slay themthou wilt scatter them," &c.

The prophet, in the person of Messiah, predicteth the singular fate of the Jews; who, for their sins, were not extirpated, lest the Gentile Christians should "forget" their punishment, but were "scattered" among all nations, and degraded from the glorious privileges of that high rank in which they once stood.* Thus doth that people remain at this day, a monument of God's vengeance against apostacy; a beacon, set up and kindled by the hand of Heaven, as a warning to all Christian churches, that they split not on the same fatal rock.

"12. For the sin of their mouth, and the words of their lips, let them, or, they shall, even be taken in their pride; and for cursing and lying which they speak."

The causes of the Jews' dispersion are here assigned, viz. "the sin of their mouth" in "the words of their lips," or their" hard speeches," spoken against the Son of God; their slanders, lying accusations, and outrageous blasphemies, together with that horrid imprecation in which they involved their descendants; who have groaned under the weight of it for near these 1700 years, and yet still continue to justify the deeds of their fathers, retaining that "pride" in their name, and long-since forfeited privileges, which provoked the Romans to destroy their city and country.

13. Consume them in wrath, consume them, or, thou shalt consume them, &c. that they may not, or, shall not, be; and let them, or, they shall, know that God ruleth in Jacob, unto the ends of the earth."

This prediction was accomplished in the total subversion of Jerusalem by Titus, when the Jews having no longer any city, temple, or civil polity, ceased "to be" as a nation. And they have seen enough to have convinced them, that God is the God, "not of the Jews only, but of the Gentiles also." The Gospel hath been preached, idolatry hath been overthrown, the nations have been converted to the faith of Abraham, and that of David, whose Psalms are used throughout the world; and God who "ruled in Jacob, and was known in Jewry," now is known, and ruleth "unto the ends of the earth;" for "they have seen the salvation," and submitted to the sceptre of King Messiah."

"14. And at evening let them, or, they shall, return; and let them, or, they shall, make a noise like a dog, and go round about the city. 15. Let them, or, they shall, wander up and down for meat, and grudge, or, howl, if they be not satisfied."

The punishment inflicted on the wicked often carries the mark of their crime. It is just that they who have thirsted after the blood of the righteous, should want a drop of water to cool their tongues; and the hunger of a dog is deservedly their plague, of whom a resemblance of that unclean animal's disposition hath been the sin. Such is the present condition of the Jews, excluded from the church, and suffering all the calamities of a spiritual famine and such will be the condition of all those who are to wail and lament in vain, without the holy city, for evermore, Rev. xxii. 15.

"16. But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble. 17. Unto thee, O my strength, will I sing: for God is my defence, and the God of my mercy."

While the wicked murmur and repine at the dispensations of Heaven, the righteous are employed in giving thanks and praises for the same; and the "morning" which is to consign the former to the habitations of despair,

* Propheticè, Christiani divinæ ultionis oblivisci non possunt, dum Judæi, excidio suo superStites, et ubique vagi, pœnam suam, et pariter, in testimonium, eloquia divina circumferunt. Bossuet.

where no sounds are heard but those of hideous wailings and horrid blasphemies, shall transport the latter to the mansions of felicity, resounding with incessant hallelujahs.

PSALM LX.

ARGUMENT.

This Psalm is thought to have been composed by David, when, after his coming to the throne, the tribes of Israel had submitted to his sceptre, and he was engaged in the reduction of the adjacent countries. See the history, 2 Sam. chap. v. and viii. 1-3. He describes what Israel had lately suffered, from foreign enemies and domestic feuds; 4, 5, 6. he declareth himself appointed to conduct his people to victory and triumph according to a divine prediction; 6, 7. he rejoiceth in the accession of the other tribes to that of Judah, and, 8-12. sees Edom, Moab, and Philistia, already subdued by the mighty power of God. All this is now to be spiritually applied, in the Christian church, to the establishment and enlargement of Messiah's kingdom, prefigured by that of David.

"1. O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again."

When the church, by her sins, hath rejected God, she is rejected by him; she is delivered into the hand of her enemies, and suffers persecution: when by repentance and supplication she returneth to him, he is ready to meet and receive her. The history of Israel is one continued exemplification of these most interesting truths. It should be the care and endeavour of every church, and every individual to profit thereby.

"2. Thou hast made the earth, or, the land, to tremble; thou hast broken it heal the breaches thereof; for it shaketh."

The persecutions of the Israelitish church often shook the "land" of promise; the persecutions of the Christian church have frequently moved the whole earth. Afflictions of this kind may be likened to wounds sometimes made in a diseased body by skilful surgeons, to be healed again, when by a discharge of the corrupt humours, they have answered the end for which they were intended.

"3. Thou hast shewed thy people hard things; thou hast made us to drink the wine of astonishment, or, intoxication."

The Israelites had not only suffered "hard things" from their professed enemies the Philistines, by the overthrow of Saul and his army, but their civil dissentions at home showed that they had drunk deep of the bitter cup of infatuation. See 1 Sam. xxxi. and 2 Sam. ii. and iii. From these two sources flow the calamities of churches and of kingdoms in all ages, whensoever it pleaseth God to visit their transgressions upon them, by the instrumentality of men.

"4. Thou hast given a banner to them that fear thee, that it may be displayed because of the truth."

For the temporal salvation of Israel, God raised up David, according to his promise; to whose standard, as a centre of unity, the worshippers of the true God might resort. For the spiritual and eternal salvation of the church, God raised up his Son Jesus, according to his promise, and "displayed the banner of the cross," under which believers are enlisted, and led on to triumph, because of the truth." Remarkable to this purpose are the words of Isaiah, "In that day there shali be a RooT OF JESSE, which shall stand for an ENSIGN of the people; to it shall the Gentiles seek, and his rest," after the battle is over, and the victory gained, "shall be glori ous," Isa. xi. 10.

66

"5. That thy beloved may be delivered, save with thy right hand, and hear me."

This prayer, which king David preferred for Israel, the great Intercessor