14. I will pay my vows unto the LORD now in the presence of all his people."

The grateful penitent now asketh, What return shall he make to his kind Benefactor, for the most valuable of all the blessings conferred upon him? And he presently resolveth to make the only return in his power, namely, to acknowledge and declare before men the goodness of Jehovah, ascribing all the glory where it is all due. This he determineth to do, by "taking the cup of salvation," which, as Dr. Hammond observes, among the Jews was twofold; one offered in a more solemn manner in the temple, Numb. xxviii. 7.; the other more private in families, called the cup of thanksgiving, or commemoration of any deliverance, begun by the master of the family, and attended, on festival days, with a suitable hymn; such as was that sung by our Lord and his disciples, on the night when he advanced that cup into the sacrament of his blood, which hath ever since been to Christians "the cup of salvation," and which all penitents should now receive in the church, with invocation, thanksgiving, and payment of the "vows" made in the time of trouble.

"15. Precious in the sight of the LORD is the death of his saints."

The notion of the original word, "p' in this place, for "rare," or "precious," must be so taken as not to signify that which is spoken of to be desirable to, or in the presence of, the Lord; for it is the life, not the death of his servants, which is precious, in that sense, to God, the preserver of their lives. But when it is said, that their "death is precious," it means in effect no more, than that it is so considered, it is rated at so high a price by God, as that he will not easily grant it to any one who most desires it of him.Thus far Dr. Hammond. We may add, that much less will God be prevailed on to give up his people to death eternal. Rather will he work wonders of mercy and loving-kindness to save them as the penitent happily experienceth in himself.

"16. O LORD, truly I am thy servant, I am thy servant, and the son of thine handmaid; thou hast loosed my bonds. 17. I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD. 18. I will pay my vows to the LORD now in the presence of all his people. 19. In the courts of the LORD's house, in the midst of thee, O Jerusalem. Praise ye the LORD."

Every penitent is the "servant" of God, "the son of his handmaid," the church, “loosed from his bonds," and redeemed from a state of slavery under sin, the world, and the devil, that he may serve a better Master, whose "yoke is easy, and his burden light." This blessed Master is from thenceforth the object of his love, duty, and adoration: to him he "offereth the sacrifice of thanksgiving," to him he "payeth his vows" among his fellowservants in the church on earth; longing for that day to come, when, loosed also from the bonds of death and the grave, he shall be admitted to sing hallelujahs with saints and angels, in the "courts" of the eternal temple, even "in the midst of thee, O Jerusalem," the holy, heavenly, and glorious city of God most high!

PSALM CXVII.

ARGUMENT.

This Psalm, like the cxth, seems to be altogether prophetical of the joy that all the world shall conceive, at the coming of the Messiah, to give salvation, first to the Jews, and then to all other nations, according to his faithful promise. -PATRICK.

"1. O praise the LORD, all ye nations: praise him, all ye people. 2. For his merciful kindness is great towards us: and the truth of the LORD endureth for ever. Praise ye the LORD."

It is remarkable, that of so short a Psalm one verse is quoted in the New Testament by St. Paul; the second verse is explained though not quoted. Two questions naturally arise, upon reading the Psalm; first, who are the "nations and people," exhorted to praise Jehovah? secondly, what is that merciful kindness, and that truth, for which they are exhorted to praise him? The Apostle hath given a satisfactory and decisive answer to both these questions, Rom. xv. 8, 9, &c. "Now, I say, that Jesus Christ was a minister of the circumcision for the TRUTH of God, to confirm the promises made unto the fathers, and that ye Gentiles might glorify God for his MERCY; as it is written, Praise the Lord, all the Gentiles, and laud him, all ye people." From the Apostle's reasoning, the verse of our Psalm, which he hath cited, appears to be a proof, that "the Gentiles," or the heathen world, should one day "glorify God;" they are, therefore, the "people" whom the Psalmist, in the spirit of prophecy, exhorteth to "praise Jehovah." It appears also, why the Gentiles were to glorify God; namely, for his "mercy" and "truth" shown in confirming or accomplishing the "promises" concerning their vocation and conversion, "made unto the fathers;" to Abraham, and his seed for ever; to all believers, whether of the circumcision, or the uncircumcision. Such, then, is the "merciful kindness" of Jehovah, which is said, in the Psalm, to be "great," mighty, and powerful, towards us;" such his "truth," which is affirmed to "endure for ever;" as the promises were made good to the Gentiles, when the Jews, because of unbelief, had been cast off. Let the hallelujahs of the redeemed be suitable to that "mercy," and coeternal with that "truth."

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PSALM CXVIII.

ARGUMENT.

In this Psalm, a king of Israel appears leading his people in solemn procession to the temple, there to offer up the sacrifice of praise and thanksgiving, for a marvellous deliverance from his enemies, and a glorious victory gained over them. After inviting the whole nation, 1-4. to join with him upon this joyful occasion, he describeth at large, 5-18. his danger, and his deliverance from it, which latter is wholly attributed to the power and goodness of Jehovah. After this, as Mr. Mudge has rightly observed, there ensues a kind of sacred dialogue. Being come to the temple, the victorious monarch speaks the 19th verse; they that open the gate the 20th; he again, as he enters, the 21st; they with him seem to speak the next four verses to the 25th; the priests of the temple, the 26th; the first part to the king, the other to the people; the people the 27th; he the 28th; the 29th is the chorus verse, concluding as it began. The repeated application made of the 22d verse in the New Testament, and the appointment of the Psalm, by the church, to be used on Easter-day, lead us to consider the whole as a tirumphant hymn, sung by the King Messiah, at the head of the Israel of God, on occasion of his resurrection and exaltation.

"1. O give thanks unto the LORD for he is good: because his mercy endureth for ever. 2. Let Israel now say, That his mercy endureth for ever. 3. Let the house of Aaron now say, That his mercy endureth for 4. Let them now that fear the LORD, say, That his mercy endureth for ever." 99

ever.

The subjects of "thanksgiving" here proposed are, Jehovah's "goodness" and his "mercy." He is the sole fountain of absolute and essential "goodness," the source of all excellency and perfection; and his "mercy" is the channel by which he communicateth this goodness, in an overflowing

*"Confirmata-et veritas Domini"-Promiserat enim Abrahamo Deus futurum, ut per Christum, benedictum illud Abrahami semen, benedicerentur omnes gentes, Gen. xii. 3. xv. 18. inter. prete Apostolo, Gal. iii. 16. Quod cum præstitum videamus, jam intelligimus verè, advenisse Christum, ac promissa Dei firma esse omnia. Bossuet.

stream to his people, who are therefore, exhorted to praise him. The Christian church is now "the Israel of God! her ministers constitute the true house of Aaron," being the spiritual progeny of our great High Priest; and the Gentiles, not the Jews, are they who know and fear Jehovah." these all celebrate, for these all have experienced, the benefits and blessings of "eternal mercy" by the resurrection of Jesus from the dead.

Let

5. I called upon the LORD in distress: the LORD answered me, and set me in a large place."

The true value of every deliverance is to be estimated by the nature of the "distress" which required it. The rescue of David from his enemies, or that of Israel from captivity, might deservedly be extolled with the songs of Sion. How much more, then, is the church universal bound to lift up her voice in honour of Jehovah, who hath redeemed her from her spiritual adversaries, and freed her from the bondage of corruption, through him who "died for sins, and rose again for her justification;" who, in the days of his flesh, being, on her account, in "distress" and affliction, "called upon Jehovah, and was answered," by an "enlargement" from the narrow prison of the "grave" to a boundless and glorious kingdom.

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6. The LORD is on my side; I will not fear: what can man do unto me? 7. The LORD taketh my part with them that help me; therefore shall I see my desire upon them that hate me."

By frequent experience of the Divine power and mercy, from time to time exerted on the behalf of Israel, that nation was instructed to trust in Jehovah; and, whenever they did so, success and victory never failed to attend their steps. Would not the case be the same with us, in all our undertakings, if our faith was right and steadfast in God, who raised up Jesus from the dead, and who hath promised to make us "more than conquerors?"

"8. It is better to trust in the LORD, than to put confidence in man. 9. It is better to trust in the LORD, than to put confidence in princes."

Armies of "men," however numerous, and to appearance, powerful, may be routed and dispersed at once. "Princes" may not be able to help us; if able, they may fail us, as not being willing to do it; if both able and willing, they may die ere they can execute their purpose. But that hope which is placed in God, can never, by these or any other means, be disappointed. As we so often repeat these two verses, let us act agreeably to the declaration which we then make, and instead of courting the world, by undue compliances, for its deceitful smiles and treacherous favours, let us in all points do our duty, and leave the event to God above. To encourage us in the performance of such a resolution as this, let it be remembered, that because our Saviour witnessed a good confession before Pontius Pilate, and with meekness and patience resigned himself to the death of the cross for it, therefore God exalted him to glory and honour.

"10. All nations compassed me about: but in the name of the LORD will I, or, I did, destroy them. 11. They compassed me about; yea, they compassed me about: but in the name of the LORD I will, or, I did, destroy them. 12. They compassed me about like bees; they are quenched as the fire of thorns for in the name of the LORD I will, or, I did, destroy them." The tenor of the Psalm, being one of thanksgiving for a deliverance already experienced, seemeth to require, that the verb at the close of each of these verses, should be rendered in the past time; not "I will destroy them," but, "I did destroy them :" especially as it is said, "they compassed me about," and "they are quenched." As David and Israel were encompassed by hostile nations, over whom, through God's assistance, they often triumphed; so the Son of David, in the day of his passion, was surrounded by the furious multitude of Jews and Gentiles seeking his life; after the same example, his mystical body, the church, hath frequently been, on all sides, vexed and persecuted in the world. But, through the power of Jehovah, Christ overcame, and is set down at the right hand of the Majesty on

high. The church, likewise, hath often risen superior to the efforts of her innumerable and malicious enemies, whose fury hath blazed forth against her with the sudden fierceness of fire, when it is applied to a heap of dry "thorns;" and hath been as soon at an end; she hath triumphed, yea, and she will finally triumph, "in the name of the Lord her God."

13. Thou hast thrust sore at me that I might fall: but the LORD helped me. 14. The LORD is my strength and song, and is become my salvation. 15. The voice of rejoicing and salvation is in the tabernacles of the righteous; the right hand of the LORD doth valiantly. 16. The right hand of the LORD is exalted; the right hand of the LORD doth valiantly."

The church may consider herself as victorious over her great adversary, the author of all evil, who had made his grand effort to effect her destruction, by putting to death her champion and king, Messiah. But Jehovah appeared, at the time appointed, to bring him, and virtually all that should believe in him, from the dead. "Thou hast thrust sore at me, that I might fall; but Jehovah helped me." Risen, therefore, with Christ, from the grave, we proceed to praise Jehovah in the words which Moses and Israel first used, when they had ascended from the depths of the sea, and beheld their enemies destroyed for ever; "Jehovah is my strength, and my song, and is become my salvation." Exod. xv. 2. And never doth that sacred day come round, on which the resurrection of Jesus is celebrated, "but the voice of rejoicing is in the tabernacles of the righteous: there is a noise of them that sing for joy, in the camp of the saints; the church militant resoundeth with thanksgiving and the voice of melody; paradise is restored below, and earth beareth some resemblance of heaven, while these transporting hymns are sung in honour of our great Redeemer. He is that Arm and Right Hand of Jehovah," which hath done valiantly, which hath crushed our strongest enemy, and is very high "exalted" over all. "Thy right hand, O Lord, is become glorious in power; thy right hand, O Lord, hath dashed in pieces the enemy," Exod. xv. 6.

"17. I shall not die, but live, and declare the works of the LORD. 18. The LORD hath chastened me sore: but he hath not given me over unto death."

As Christ is risen, we shall not die, but live: we shall not die eternally, but we shall live in this world the life of grace, in the world to come the life of glory; that we may, in both, "declare the works," and chant the praises of God our Saviour. We are "chastened" for our sins, but "not given over to death" and destruction everlasting; nay, our being chastened is now proof that we are not so "given over;" for "what son is he whom the father chasteneth not?" Heb. xii. 7.

"19. Open to me the gates of righteousness; I will go into them, and I will praise the LORD: 20. This gate, or, this is the gate, of the LORD, into which the righteous shall enter. 21. I will praise thee, for thou hast heard me, and art become my salvation."

The faithful, like David and his people of old, demand admission into the courts of the Lord's house, there to praise him for his great and manifold mercies. But we may extend our ideas much farther, and consider the whole company of the redeemed, as beholding the angels ready to unbar the gates of heaven, and throw open the doors of the eternal sanctuary, for the true disciples of the risen and glorified Jesus to enter in. "Open ye," may believers exclaim in triumph to those celestial spirits, who delight to minister to the heirs of salvation, "Open ye the gates of righteousness," those gates through which nothing unclean can pass, "that the righteous nation, which keepeth the truth, may enter in," Isa. xxvi. 2. and sing with your harmonious choirs, the praises of him who sitteth upon the throne; for he hath overcome the sharpness of death, he hath opened the kingdom of heaven to all believers. "THIS is the gate of the LORD, into which the righteous shall enter," to take possession of the inheritance prepared for them, to thank him who hath heard them, and is become their salvation.

"22. The stone which the builders refused is become the head-stone of the corner. 23. This is the LORD's doing; it is marvellous in our eyes." Whether this passage had first a reference to the case of David, who as a figure of Messiah, was brought from a state of rejection and persecution to the throne of Israel; or whether there be any truth in a Jewish tradition concerning a certain stone, which, after having been, by the builders of the second temple, thrown aside among the rubbish, was at last found to be exactly fitted for the honourable place of a chief corner-stone, it is neither possible nor needful to ascertain. That the verses belong, in a full and proper sense, to Messiah, is confessed by the Rabbies, and acknowledged by all. No text in the Old Testament is quoted by the writers of the New so often as this, which we meet with in six different places: namely, Matt. xxi. 42. Mark xii. 10. Luke xx. 17. Acts iv. 11. Ephes. ii. 20. 1 Pet. ii. 4. The sum and substance of the New Testament applications and expositions is, that Jesus Christ is the stone here mentioned; that he was rejected and set at nought by the chief priests and Pharisees, the then builders of the church; but that, being chosen of God, and precious to him, this most valuable stone, thus despised and rejected of men, thus thrown among the rubbish, and buried in it, was, at length, from such a state exalted to be the chief corner-stone in the building, the main support of the edifice, and a centre of union for Jew and Gentile, the two parts of which it consisted; that this was the work of God, and the admiration of man. And what can be more truly marvellous, than that a person, put to death as a malefactor, and laid in the grave, should from thence rise immortal, and become the head of an immortal society; should ascend into heaven, be invested with power, and crowned with glory; and should prepare a way for the sons of Adam to follow him into those mansions of eternal bliss. "24. This is the day which the LORD hath made; we will rejoice and be glad in it."

Of the day on which Christ arose from the dead, it may, with more propriety than of any other day, be affirmed, "This is the day which Jehovah hath made." Then it was, that the "rejected stone" became the "head of the corner." A morning then dawned which is to be followed by no evening; a brighter sun arose upon the world, which is to set no more; a day began, which will never end; and night and darkness departed, to return not again. For thus saith the Lord to his church by the prophet Isaiah, "Thy sun shall no more go down, neither shall thy moon withdraw itself, for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended," Isaiah lx. 20. Easter-day is in a peculiar manner consecrated to Him, who, by his resurrection, triumphed over death and hell. On that day, through faith, we triumph with him; "we rejoice and are glad in his salvation."

"25. Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity. 26. Blessed be he that cometh in the name of the LORD: we have blessed you out of, or, you that are of, the house of the LORD."

As a prelude to the triumphant manner in which Jesus Christ, after his resurrection, should ascend to the heavenly Jerusalem, he entered the earthly city, before his passion, amidst the acclamations of the multitude, who hailed him as King of Sion, and with palm branches, the emblems of victory, in their hands, sung before him these words, partly taken from our Psalm, "Hosanna to the Son of David; blessed is he that cometh in the name of the Lord; hosanna in the highest." The word, "hosanna," is in the original win, "Save now!" Theform of words used by the people was both a petition and a congratulation; as if they had said, 'Let us beseech Jehovah, in the language of the cxviiith Psalm to grant salvation to the Son of David, and to send us now prosperity under him: Blessed is he

* David a Saule et alquandiù à decem tribubus reprobatus, ac soli Tribui Jude agnitus, deinde omnium princeps; et sub figurâ ejus Christus, à Judæis ac Gentibus impetitus, mox utrorumque caput, ut ipse interpretatur, Matt. xxi. 42. Bossuet.