from the lowest and most abject condition, from the pollutions of sin, and from the dishonours of the grave, he raiseth them to righteousness and holiness, to glory and immortality; he setteth them on high, with the inhabitants of the heavenly Jerusalem, "with the princes of his people," the leaders of the armies above, with angels and archangels before his throne. What is the exaltation of the meanest beggar from a dunghill to an earthly diadem, when compared with that of human nature from the grave to the throne of God? Here is honour worth our ambition; honour after which, all are alike invited to aspire; which all may obtain, who strive worthily and lawfully; and of which, when once obtained, nothing can ever deprive the possessors.

"9. He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the LORD."

In the sacred history of the Old Testament, we meet with frequent instances of barren women who were miraculously made to bear children. Isaac, Joseph, Sampson, and Samuel, were thus born of Sarah, Rachel, the wife of Manoah, and Hannah. To these may be added, from the history of the New Testament, the instance of Elizabeth, the wife of Zacharias, and mother of St. John the Baptist. These examples may be considered as preludes to that marvellous exertion of divine power, whereby the Gentile church, after so many years of barrenness, became, in her old age, "a fruitful parent of children, and the mother of us all." Wherefore it is written, "Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child; for more are the children, of the desolate, than the children of the married wife, saith the LORD." Isa. liv. 1. Gal. iv. 27.

TWENTY-THIRD DAY.-EVENING PRAYER,

PSALM CXIV.

ARGUMENT.

This is another of the Psalms appointed by our church to be read on Easter, day. It celebrates the exodus of Israel from Egypt, and the miracles wrought for that people, prefiguring the redemption of our nature from sin and death, and the wonders of mercy and love wrought for us by Jesus Christ.

"1. When Israel went out of Egypt, the house of Jacob from a people of strange language; 2. Judah was his, (that is God's) sanctuary, and Israel his dominion."

When Jehovah delivered Israel from the bondage of Egypt, he chose them for his peculiar people: his presence resided in their camp, as in a sanctuary, or temple; and he ruled them, as an earthly king exerciseth sovereignty in his "dominions." This world, and the prince of this world, are to us, what Egypt and Pharaoh were to Israel. The redemption of our nature, by the resurrection of Christ, answereth to their redemption by the hand of Moses. When we are baptized into the death and resurrection of our Lord, we renounce the world, its pomps and vanities; and should, therefore, quit its corrupt "language," manners and customs, with as much alacrity and expedition as the family of Jacob left those of Egypt. We are the sanctuary, the temple, in which Christ dwelleth by his Spirit; we are the subjects of his spiritual "kingdom;" we are his peculiar people; in one word, we are his church, and succeed, as such, to all the titles and privileges formerly conferred on Israel.

"3. The sea saw it, and fled; Jordan was driven back."

Although forty years intervened between the two events here mentioned, yet, as the miracles were of a similar nature, they are spoken of together, In the passage of Israel through the Red Sea, we may contemplate our

passage from a death of sin to a life of righteousness through the waters of baptism; as our translation from death temporal to life eternal is figured by their entrance into the promised land through the river Jordan. The waters in both cases are poetically represented as sensible of their Creator's presence; and by their retiring and opening a path for the people of God, we are taught, that if we continue faithful, all obstructions will be removed in our way to heaven.

"4. The mountains skipped like rams, and the little hills like lambs." The tremors of mount Sinai and the neighbouring hills, when the law was given, afforded some specimen of that power which was afterwards exerted in the overthrow of idolatry, and the casting down of every high thing that exalted itself against the Gospel at its publication. "See, therefore, that ye refuse not him that speaketh; for if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven; whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven," Heb. xii. 25.

5. What ailed thee, O thou sea, that thou fleddest? Thou Jordan, that thou wast driven back? 6. Ye mountains, that ye skipped like rams; and ye little hills like lambs? 7. Tremble, thou earth, at the presence of the LORD, at the presence of the God of Jacob."

If the Divine presence hath such an effect upon inanimate matter, how ought it to operate on rational and unaccountable beings? Let us be afraid, with a holy fear, at the presence of God, in the world by his providence, and by his Spirit in our consciences; so that we may have hope and courage in the day when he shall arise to shake terribly the earth; when “every island shall fly away, and the mountains shall be no more found," Rev.

xvi. 20.

"8. Which turned the rock into a standing water, the flint into a fountain of waters."

He who brought water out of the sacramental rock in the wilderness, hath since caused rivers of living water to flow through the world, from the Rock of our salvation; nay, he hath dissolved the stony hearts of sinners, and made to spring up in them fountains of this water of life. For these great instances of his power and his love, we are taught to bless his holy name, when we sing this Psalm, as an evangelical hymn, on the day of our Lord's resurrection.

PSALM CXV.

ARGUMENT.

The church, 1, 2. prayeth that God would glorify himself in her salvation; 3. she declareth her faith in him; 4-8. exposeth the vanity and folly of idolatry; 9-11. exhorteth her children to rely upon Jehovah; 12-15. foretelleth how he will bless, prosper, and increase his people, 16-18. never suffering the voice of praise and thanksgiving to cease from the earth.

"1. Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake. 2. Wherefore should the heathen say, Where is now their God?"

From these two verses it is evident, that the Psalm is not a thanksgiving for victory, but a petition for deliverance. God is entreated to give "glory" by such deliverance, not to us, to our works or endeavours, but "to his own name;" he is requested to vouchsafe salvation, not on account of our merits, but of his "mercy," which inclineth him to be gracious; of his truth, which disposeth him to fulfil his promises; and of his honour, that the enemy may not have occasion to blaspheme him, and reproach his servants, as if their master either could not, or would not, help them in the day of

their distress. God?"

"Wherefore should the heathen say, Where is now their

"3. But our God is in the heavens; he hath done whatsoever he pleased; or, he doeth whatsoever he pleaseth."

Should the insulting adversary ask the above question, "Where is now their God?" the faithful are ready with their reply, “Our God is in the heaven;" he is, where he ever was, upon his glorious throne, high over all the kingdoms of the world, and the powers of created nature; from thence he observeth and ordereth all things here below; what we suffer is by his appointment; and, at his good time and pleasure, he both can and will relieve us; "he doeth whatsoever he pleaseth."

"4. Their idols are silver and gold, the work of men's hands. 5. They have mouths, but they speak not; eyes have they, but they see not; 6. They have ears, but they hear not; noses have they, but they smell not; 7. They have hands, but they handle not; feet have they, but they walk not; neither speak they through their throat."

A beautiful contrast is formed between the God of Israel and the heathen idols. He made everything, they are themselves made by men; he is in heaven, they are upon earth; he doeth whatsoever he pleaseth, they can do nothing; he seeth the distresses, heareth and answereth the prayers, accepteth the offerings, cometh to the assistance, and effecteth the salvation of his servant; they are blind, deaf, and dumb, senseless, motionless, and impotent. Equally slow to hear, equally impotent to save in the time of greatest need, will every worldly idol prove, on which men have set their affections, and to which they have, in effect, said, "Thou art my God."

"8. They that make them are like unto them; so is every one that trusteth in them."

Idolaters, like the objects of their worship, are rather lifeless images than real men. What our Lord said of the Jews, is applicable to them, and indeed to all who reject the knowledge of the true God, and the doctines of salvation; "Having eyes they see not, having ears they hear not." They see not the things which belong unto their peace; they hear not the word of instruction and exhortation; they speak not of religion and the kingdom of heaven; they work not the works of piety and charity; they walk not in the path of the divine commandments; they are spiritually blind, deaf, dumb, lame, and impotent; and when their idols are destroyed, they will perish in like manner.

9. O Israel, trust thou in the LORD: he is their help and their shield. 10. O house of Aaron, trust in the LORD: he is their help and their shield. 11. Ye that fear the LORD, trust in the LORD: he is their help and their shield."

Let the men of the world make to themselves gods, and vainly trust in the work of their own hands or heads; but let the church repose all her confidence in Jehovah, her Saviour and Redeemer, who alone can be her defender and protector; more especially let her ministers, the sons of the true Aaron, do this, who are the peculiar portion of their God, employed continually in his service, and designed to build up others in faith and hope; and let all who have been instructed, by their ministry, in the fear of the Lord, trust always in him, nor suffer any apprehension of danger or distress to separate them from him.

12. The LORD hath been, or, is, mindful of us: he will bless us: he will bless the house of Israel; he will bless the house of Aaron. 13. He will bless them that fear the LORD, both small and great. 14. The LORD shall increase you more and more, you and your children. 15. You are blessed of the LORD, which made heaven and earth."

The heart of the Psalmist is full of "blessing," and on his tongue is the word of kindness and comfort. The "blessings" formerly confined to Israel, have since been extended to the whole race of mankind. Jehovah, ever "mindful" of his creatures, hath visited the world by his Son, and by

his Spirit; he hath formed a church from among the Gentiles, appointed a priesthood and ministry in it, and given his benediction to both; he hath "blessed" with the blessings of grace, "them that fear him," of all nations, and of every degree; he hath "increased" and multiplied his people exceedingly; and the faithful members of the Christian church are now "the blessed of Jehovah, who made heaven and earth," and who is, consequently, possessed of all power in both.

16. The heaven, even the heavens, or, the heavens of heavens, are the LORD'S; but the earth hath he given to the children of men. 17. The dead praise not the LORD, neither any that go down into silence. 18. But we will bless the LORD, from this time forth and for evermore. Praise the LORD."

He who himself dwelleth in the highest heavens, where he is praised and glorified by angels "hath given the earth" for a habitation, at present, "to the sons of men," whose duty it is to praise and glorify him here below, as the angels do above. Now as the "dead cannot praise him," as they who sleep in the silent grave cannot celebrate him, we may be certain, that he will not suffer his people to be destroyed and extirpated, but will always preserve a church to "bless him" in all ages, till the end of the world; when the dead shall be raised, and the choirs of heaven and earth shall be united, to praise and glorify him together before his throne for evermore.

TWENTY-FOURTH DAY.-MORNING PRAYER.
PSALM CXVI.

ARGUMENT.

It is not certain by whom, or upon what occasion, this Psalm was composed. It plainly appears, however, to be a song of thanksgiving for deliverance from trouble, either temporal, or spiritual, or both. To render it of general use, let it be considered as an evangelical hymn, in the mouth of a penitent, expressing his gratitude for salvation from sin and death. 1, 2. He declareth his love of God, who hath vouchsafed to hear his prayer; 3—9. describeth his distress, his deliverance out of it, and subsequent peace and comfort; 10, 11. he acknowledgeth himself to have been tempted to despond, but was supported by faith, in the day of trouble; 12-19. he determineth to receive the cup of salvation, to praise and to serve Jehovah, who thus delivereth the souls of his people.

"1. I love the LORD, because he hath heard my voice, and my supplications. 2. Because he hath inclined his ear unto me, therefore will I call upon him as long as I live."

In the original it is, "I love, because Jehovah hath heard," &c. The soul, transported with gratitude and love, seems at first to express her affection without declaring its object, as thinking that all the world must know who is the person intended. Thus Mary Magdalene, in her conversation at the sepulchre, with one whom she supposed to have been the gardener, though no previous mention had been made of Jesus, saith, "Sir, if thou have borne HIM hence, tell me where thou hast laid him, and I will take him away," John xx. 15. And ought not the love of God to be excited in all our hearts by the consideration, that when we were not able to raise ourselves up to him, he mercifully and tenderly “inclined” and bowed down "his ear" to us; he "heard our supplications," and descended from heaven to help and deliver us. With hope, therefore, and confidence, should we "call upon" him, in all our troubles, "as long as we live."

"3. The sorrows of death compassed me, and the pains of hell gat hold

* Some critics prefer our old version-"I am well pleased."

upon me; I found trouble and sorrow. 4. Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul."

These "sorrows," or "bands of death," once "compassed" the human race; these "pains of hell" were ready to seize on every son of Adam. The awakened and terrified conscience of a sinner hath felt the opposition of the former, and experienced some foretaste of the latter. In this situation he is described by St. Paul as crying out, "O wretched man that I am, who shall deliver me from this body of death?" Let him take the course which the Psalmist took; let him "call upon the name of the Lord," even the Lord Jesus, who put himself in the sinner's place, and suffered for him unspeakable "sorrows and pains;" let him do this, and he shall be saved; and shall sing the praises of his almighty Saviour, in the words of this beautiful Psalm.

5. Gracious is the LORD, and righteous; yea, our God is merciful. 6. The LORD preserveth the simple: I was brought low and he helped me." In the salvation of a sinner we contemplate God's "grace" by which the work is effected; his "righteousness," which causeth him to perform what he hath promised through Christ; his "mercy" which induced him to send his Son, and to make the promise. This mercy is the mercy of a parent, and such as a parent showeth to those young and simple ones, who have been overreached and deceived by a crafty adversary; to those who fall, and are unable of themselves to rise again; "I was brought low, and he helped

me."

“7. Return unto thy rest, O my soul; for the LORD hath dealt bountifully with me. 8. For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. 9. I will walk before the LORD in the land of the living.

That peace of conscience, and joy in the Holy Ghost, which the penitent experienceth, as the effect and fruit of pardon, afford him some idea of the rest and felicity of heaven; and, accordingly, he speaks as one translated to those happy mansions, where there is no more death, neither sorrow, nor crying, because there is no more sin. A Christian, delivered out of the miseries of this troublesome world, and at rest in Abraham's bosom, would express himself, as one should think, in these very terms. Remission of sins ought to be followed by newness of life, and the resolution of him whose "soul" hath been "delivered from death, his eyes from tears and his feet from falling," should always be this, "I will walk before the LORD," as one under his inspection, "in the land of the living," or amongst the redeemed in the church; until the time come for me to depart hence, and to be numbered with the saints in glory everlasting.

"10. I believed, therefore have I spoken: I was greatly afflicted: 11. I said in my haste, All men are liars."

In afflictions and distresses, those of the spirit and conscience more especially, the soul is tempted to despond, and can only be supported by faith exerting itself in prayer; “I believed, and therefore have I spoken," or, "therefore spake I," that is, as above, verse 4. "I called upon the name of the Lord; O Lord, I beseech thee, deliver my soul." And this I did, though so "greatly afflicted," that I had "said in my haste," in my hurry and trepidation, occasioned by fear and amazement, "all men are liars ;" there is no credit to be given to their promises of deliverance; I am lost and undone for ever. Yet my faith failed not entirely, and, lo, my prayer hath been heard and answered. St. Paul, relating the troubles which came upon him, and the manner in which he sustained them, thus citeth a part of the tenth verse: "We, having the same spirit of faith, according as it is written, I believed, and therefore have I spoken: we also believe, and therefore speak; knowing that he, which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you," 2 Cor. iv. 13, 14.

"12. What shall I render unto the LORD for all his benefits towards me? 13. I will take the cup of salvation, and call upon the name of the Lord.