John describes the judgments of the last days in terms plainly alluding to those poured out upon the Egyptians, "as locusts and frogs; blood and darkness," &c. See Rev. ix. and xvi. et al. Under these images are represented, false teachers and erroneous doctrines, carnality and ignorance, and, in a word, whatever contributes to ravage the moral or spiritual world, to deface the beauty of holiness, and destroy the fruits of faith. And of all the divine judgments, these are by far the most dreadful, though generally the least dreaded.

"49. He cast upon them the fierceness of his anger, wrath and indignation, and trouble, by sending evil angels among them."

Some of the Egyptian plagues have been specified in the foregoing verses, others of them are here thrown together, and the whole scene is affirmed to have been a full display of wrath and vengeance, executed upon the oppressors of the church by D, "evil angels, agents, or messengers;" whether by this expression we understand the material instruments of divine displeasure; or angels employed as ministers of vengeance; or the actual appearance and ministration of evil spirits, suffered to torment the wicked in this world, as they certainly will do in the next. Tradition seems to have favoured this last opinion, since the author of the book of Wisdom above referred to, describes the Egyptian darkness as a kind of temporary hell, in which there appeared to the wicked, whose consciences suggested to them every thing that was horribe, "a fire kindled of itself very dreadful; they were scared with wild beasts that passed by, and hissing of serpents; and they were vexed with monstrous apparitions, so that they fainted, and died for fear; while over them was spread a heavy night, an image of that darkness which should afterwards receive them." Wisd. xvii.

50. He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence; 51. And smote all the first-born in Egypt; the chief of their strength in the tabernacles of Ham."

The last plague was the death of the first-born both of man and beast; Exod. xii. 29. when God, having removed every obstacle that mercy had thrown in the path of justice," made a way to his indignation," which then rushed forth like a fiery stream. An unlimited commission was given to the destroyer, who at midnight passed through the land, and gave the fatal stroke in every house. "While all things, O Lord, were in quiet silence, and that night was in the midst of her swift course, thine almighty WORD leapt down from heaven out of thy royal throne, as a fierce man of war, into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and standing up, filled all things with death and it touched the heaven, but it stood upon the earth," Wisdom xviii. 14. Pharaoh and all his servants rose up in the night; there was a great cry throughout all the land of Egypt; and universal consternation reigned, inferior only to that which is to extend its empire over the world, when "the trumpet shall sound, and the dead shall be raised." May we be saved, like Israel, in that hour, through the blood of the true paschal Lamb, slain to take away the sins of the world. "When I see the blood," says Jehovah to his people, "I will pass over you."

52. But he made his own people to go forth like sheep, and guided them in the wilderness like a flock. 53. And he led them on safely, so that they feared not; but the sea overwhelmed their enemies. 54. And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased. 55. He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents."

Having related the punishments inflicted on Egypt, the Psalmist returns to those mercies experienced by the Israelites, when God overthrew their enemies, took them under his protection, fed and conducted them in the wilderness, brought them to the promised land, expelled the heathen, set

tled his people, and at length fixed his residence on mount Sion, which is represented as the conquest and acquisition of his own arm; since the victories of Joshua, &c. were all owing to the Divine presence and assistance. The Christian church, after her redemption by "the blood of the Lamb," passed 300 years in a state of minority, as it were, and under persecution, which, with allusion to what befell Israel of old, is called in the Revelation, her flight and abode in the wilderness, Rev. xii. 6. At length the true "Joshua," or JESUS, "brought" her" into the possession of the Gentiles;" see Acts vii. 45. and she enjoyed a temporary rest and prosperity. But no terrestrial Canaan, no secular advantages, should make us forget, as the Jews did, and as Christians are apt to do, that the church is in the wilderness, while she is in the world; and that "there remaineth yet" another and far more glorious "rest for the people of God," after which they ought ever to be aspiring. See Heb. iv. 9.

"56. Yet they tempted and provoked the most high God, and kept not his testimonies; 57. But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow. 58. For they provoked him to anger with their high places, and moved him to jealousy with their graven images."

The Israelites, when settled in the promised land, soon showed themselves to be the genuine descendants of those men, who tempted God in the desert. We can hardly read two chapters in the book of Judges, but we meet with the words, "And the children of Israel again did evil in the sight of the Lord." For this their frequent revolving, they are compared to "a deceitful bow," which when put to the trial, is sure to disappoint the archer, either dropping the arrow at his feet, or carrying it wide of the mark. Their zeal and love were either wholly relaxed and enervated by sensuality and indolence, or else turned aside, and misplaced on false objects of worship. Thus, in the present decline of religion, the devotion of the Romanists hath attached itself to saints, angels, and images; while that of Protestants sleepeth, and must be awakened. In what manner, is known to God only.

59. When God heard this he was wroth, and greatly abhorred Israel: 60. So that he forsook the tabernacle of Shiloh, the tent which he placed among men; 61. And delivered his strength into captivity, and his glory into the enemy's hand."

Rebellion against God will, sooner or latter, draw down his vengeance, and cause the most beloved nation to be "adhorred" by him: he will forsake the place of his residence, "the tent placed among men" where he dwelleth by his Spirit; and the church, by which his "strength" and his "glory" are manifested to the world, shall go "into captivity, and the enemy's hand." All this we are taught by that which came to pass in Israel, when for the sins of priests and people, the ark of God, which then abode in Shiloh, was suffered to fall into the hands of the Philistines, 1 Sam. iv. The present state of Jerusalem, and of all the once-flourishing Eastern and African churches, speaks aloud the same awful and important truth. "He that hath his ears to hear, let him hear."

"62. He gave his people over also to the sword; and was wroth with his inheritance. 63. The fire consumed their young men; and their maidens were not given to marriage. 64. Their priests fell by the sword; and their widows made no lamentation."

These verses refer to the slaughter of Israel by the Philistines, which was an effect of divine wrath, compared here, as elsewhere, to "a consu ming fire;" they refer likewise to the death of old Eli, of Hophni and Phinehas and the widow of Phinehas, who expired in child-bed, on hearing the mournful news, 1 Sam. iv. History abounds with the tragical stories of wars and captivities. Scripture informs us they are the judgments of God against sin; but calamities affect us not, till they become our own: it is well if they reform us, even when they do become so.

"65. Then the LORD awakened as one out of sleep, and like a mighty man that shouteth by reason of wine."

While, by God's permission, the Philistines were chastising his people for their sins, he held his peace, and seemed unconcerned, as one asleep. But when due chastisement had brought the delinquents to themselves, the cries of penitent Israel awakened, as it were, and called forth the zeal of the Lord of hosts, to vindicate his honour, and deliver his servants: and then the vigour of his operations was such as might be compared to the alacrity and courage of a mighty champion, when, refreshed and inspirited by wine, he attacks his adversaries, and bears down all before him. Under all our sufferings let us rest contented with this assurance, that God acts the part of a father; and will therefore remove the rod, when it has answered the end proposed.

"66. And he smote his enemies in the hinder parts; he put them to a perpetual reproach."

The former clause of this verse may be rendered, "And he repulsed, or, drove his enemies back;" as Psalm ix. 3. "When mine enemies are turned back;" the word n being the same in both places. But as that part of the sacred history is here alluded to, in which the Philistines are said to have been plagued with "emerods," or, "hemorrhoids," while the ark was amongst them, the passage is generally rendered, as in our translation, and supposed to intend that particular plague. Thus much, however, is certain, that Dagon fell before the ark, which his worshippers were glad to send back, with acknowledgments of the vengeance inflicted on them by the superior power of the God of Israel, who could punish where, and when, and how he pleased. See 1 Sam. v. vi.

"67. Moreover He refused the tabernacle of Joseph, and chose not the tribe of Ephraim; 68. But chose the tribe of Judah, the mount Zion which he loved. 69. And he built his sanctuary like high palaces, like the earth which he hath established for ever."

The ark, after its return, went no more to Shiloh, which was in the tribe of Ephraim, the son of Joseph, but was brought first to Kiriathaim, 1 Sam. vi. 21. a city of the tribe of Judah, and from thence, after a short stay at the house of Obed-Edom, to mount Sion, 1 Chron. xiv. and xv. which was the chosen and highly favoured mount: where was afterwards erected by Solomon a magnificent and permanent habitation for the God of Jacob, during the continuance of the old dispensation; a resemblance of that eternal temple, in which all the fulness of the Godhead hath since dwelt bodily. The Divine presence removed at this time to the tribe of Judah, because out of that tribe, after the rejection of Saul, came the great representative, as well as progenitor, of King Messiah.

70. He chose David also his servant, and took him from the sheepfolds: 71. From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance. 72. So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands."

The call of David from the sheepfold to a throne, teacheth us, that he who hath showed himself faithful in a few and small concerns, is worthy of promotion to more and more important cares; that the qualifications, requisite for the due discharge of high offices, are best learned, at first, in an inferior station, especially if it be one that will inure to labour and vigi. lance; and that kings are to consider themselves as "shepherds;" which consideration would perhaps teach them their duty better than all the precepts in the world. From the last verse, relative to David's manner of conducting himself after his advancement, we learn, that integrity and discretion, when they meet in the same person, form a complete ruler, and one fit to represent that blessed Person, who entered, like his father David, through sufferings into his glory; who governeth his church in wisdom and right eousness; and of whom it is said, by the evangelical prophet, "He shall

feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young,"

Isa. xl. 11.

SIXTEENTH DAY.-MORNING PRAYER.

PSALM LXXIX.

ARGUMENT.

The argument of this Psalm is nearly the same with that of the lxxivth. The church, persecuted and afflicted, sets forth, 1-3. the sacrilegious devastation and cruel slaughter made by the enemy, with 4. the reproach occasioned thereby; 5-6. she prayeth for redress and deliverance; 8, 9. confesseth and entreateth forgiveness of the sins which had brought these calamities upon her; and then, 10-12. asketh a removal of her reproach and misery; promising, 13. endless gratitude and praise for the same. We meet with passages of this Psalm, Jer. x. 25. 1 Macc. vii. 17. but when it was composed is not known.

"1. O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps."

Three deplorable calamities are here enumerated by the faithful; the alienation of God's inheritance, the profanation of the sanctuary, and the desolation of the beloved city. When we represent in our prayers the suf ferings and humiliation of the church, we take an effectual method of awakening the compassion, and recalling the favour of heaven. Every redeemed soul is the inheritance, the temple, the city of God. When sin enters and takes possession, the inheritance is alienated, the temple defiled, the city desolated.

"2. The dead bodies of thy servants have they given to be meat unto the fowls of heaven, the flesh of thy saints unto the beasts of the earth. 3. Their blood have they shed like water round about Jerusalem; and there was none to bury them."

That horrible carnage which attends the siege and capture of a city, is the fourth of those calamities bewailed in our Psalm. To behold, or even to imagine, heaps of slaughtered bodies lying unburied, and exposed to birds and beasts of prey, is inexpressibly shocking to humanity. But with what unconcern are we accustomed to view, on all sides of us, multitudes "dead in trespasses and sins," torn in pieces, and devoured by wild passions, filthy lusts, and infernal spirits, those dogs and vultures of the moral world? Yet to a discerning eye and a thinking mind, the latter is by far the more melancholy sight of the two.

"4. We are become a reproach to our neighbours, a scorn and derision to them that are round about us."

A fifth calamity incident to an afflicted church, is to become like captive Israel, the "scorn and derision" of infidels, who fail not, at such seasons, to reproach her and blaspheme her God. We know how to answer those who reproach us with our sufferings, for so their predecessors reproached our Master; but what shall we say if we have given the enemy occasion to reproach us with our sins? The only real disgrace of religion is the wickedness of its professors.

"5. How long, LORD, wilt thou be angry? for ever? shall thy jealousy burn like fire?"

Parched and exhausted amidst the flames of persecution, we behold Sion panting for the comforts of redemption. The extent and continuance of her troubles cause her to fear a total extermination; and, by the questions here asked, she tacitly reminds God of his promises not to give her up and de

stroy her "for ever," on account of Messias, whom she was in the fulness of time to bring forth.

"6. Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. 7. For they have devoured Jacob, and laid waste his dwelling-place."

This, though uttered in the form of a wish, or prayer, is to be considered, like many other passages of the same nature, as a prediction of what would afterwards come to pass. Pagan ambition and cruelty were often employed to chastise offending Israel; but were themselves, notwithstanding, justly punished in their turn by other powers raised up for that end. That rela tion, in which the church stands to God, causes him, upon her repentance, to appear in her behalf, and to execute vengeance on her oppressors, who "know him not, nor call upon his name.' "We are thine," saith Isaiah, "thou never bearest rule over them, they were not called by thy name,' lxiii. 19. The church, for her sins, may deserve to suffer; but her enemies are not therefore without guilt, nor will they escape without punishment.

"8. O remember not against us former iniquities: let thy tender mercies speedily prevent us; for we are brought very low. 9. Help us, O God of our salvation, for the glory of thy name; and deliver us, and purge away our sins, for thy name's sake."

Affliction hath then wrought its intended effect, when it hath convinced us of sin, and led us to repentance; when, brought back by it, like the returning prodigal, to the house and presence of our heavenly Father, we acknowledge our guilt as the cause of our misery, and entreat forgiveness of the one, in order to obtain a release from the other: not pleading our own merits, but the mercies of God our Saviour, and the glory of his name. "10. Wherefore should the heathen say, Where is their God? Let him be known among the heathen in our sight, by the revenging of the blood of thy servants which is shed. Or, Let the vengeance of thy servant's blood that is shed, be known among the heathen that is in our sight."

It is for the glory of God's name," to deliver his church; because, while she is in trouble, that name is blasphemed by the enemy, as if he wanted either power or will, to prevent or remove the calamities of his servants. Prayer is therefore here made by the faithful, that God, not to gratify any vindictive spirit of theirs, but to vindicate his own attributes, would break the teeth of the oppressor, and work a public and glorious salvation for his chosen; at beholding which, the very adversaries themselves might possibly be converted.

"11. Let the sighing of the prisoner come before thee: according to the greatness of thy power preserve thou those that are appointed to die."

Next to those who had been slain, the case of such as groaned in captivity, lying bound in chains and fetters, under sentence of death, to be inflicted at the will of their cruel and insulting conquerors, is recommended to God. The Christian, though he may at present be subject to none of these external calamities, forgets not that he is often persecuted, and led captive by his own desires, and bound in the chains of his sins; that the world to him is a prison; that sentence of death is passed upon him, and he knoweth not how soon that sentence may be executed. How properly, therefore, and how fervently may he at all times pray, "O let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die."

"12. And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O LORD."

That is, as they have reproached thee with weakness, so manifest to others their weakness, who are but sinful dust and ashes; as they have endeavoured to make thee contemptible, so let the world have just cause to despise them, who have thus presumptuously offended; according as it is written, "Them that honour me I will honour, and they that despise me shall be lightly esteemed," 1 Sam. ii. 30 And however different the ap