he makes us to dwell in darkness, when he has thus withdrawn us from the light of heaven, which before illuminated us, while we walked in it; the spiritual life, for a time, is extinguished, and we become, for all the purposes of faith and charity, "like those that have been long dead." Therefore at the consideration of this our sad estate, when God has enabled us to see and know it, our "spirit is overwhelmed within us" with remorse, anxiety, and despondency; and "our heart within us," deprived of the comforts of conscience, the joys of the Spirit, and the presence of the Beloved, "is desolate," forlorn, miserable. To rescue the sinner from this disconsolate and lost condition, our blessed Saviour was forsaken on the cross; "his spirit was overwhelmed within him, and his heart within him was desolate," the enemy was suffered to smite his precious "life down to the ground," and he dwelt, for three days, in darkness, as the men that have been long dead.

"5. I remember the days of old; I meditate on all thy works; I muse on the work of thy hands."

When sin has thus laid us low, and, as it were, slain and entombed us, we begin to revive, and to arise from the dead, through hope of foregiveness and restoration to the Divine favour, by "remembering the days of old, and meditating on all the works" of love and mercy, which Jehovah then wrought towards those who were sinners like ourselves. While we "muse" on such instances of his goodness, the reflection is obvious: Is he not still the same gracious God? Will he not do as much for us, upon our repentance, as he hath formerly done for others, upon theirs? "Let us arise, and go to our Father!"

6. I stretch forth my hands unto thee; my soul thirsteth after thee, as a thirsty land."

Prayer is the voice of faith. The sinner who views his situation, and believes, on having considered God's works of old, that he shall be delivered out of it, will soon "stretch forth his hands," in supplication to heaven. His soul will gasp and pant after that grace and mercy which descend from above, like the rain in its season, to bestow refreshment, beauty, and fertility, on a parched and "thirsty land." While we recite this verse, let us not be unmindful of Him, whose hands were often stretched forth in prayer for his people, and whose soul thirsted after our salvation, even then, when he felt the extremity of bodily thirst on the cross.

7. Hear me speedily, O LORD; my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit."

These words would come with propriety from the mouth of one in danger of temporal death. They are no less proper in the mouth of him who is in danger of death eternal. Rather, they receive an additional force and energy when used in this latter sense.

"8. Cause me to hear thy loving-kindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; I lift up my soul unto thee."

The penitent prayeth, that he may "hear the voice of God's loving-kindness," speaking pardon and peace to his soul," in the morning," speedily and early, after the long dark night of fear and sorrow, through which he is passing. This he hopes, because, disclaiming all other reliance, he placeth his confidence in God alone; "in thee do I trust." Nor is he only solicitous for the forgiveness of what is past, but for future direction in the course of duty; "show thou me the way wherein I should walk." And to the end that he may follow such directions, he hath withdrawn his affections from things below, and set them on things above; "I lift up my soul unto thee."

me.

9. Deliver me, O LORD, from mine enemies: I flee unto thee to hide 10. Teach me to do thy will; for thy art my God: thy spirit is good: lead me, or, let thy good Spirit lead me into the land of uprightness." He continueth to pray that he may be “delivered from his enemies," the

world, the flesh, and the devil, from whose temptations he fleeth, by repentance and faith, to the Almighty, to hide and protect him. He requesteth to be fully instructed in the "will" of him, whom, as his Lord and his "God," he hath determined to serve and obey. But conscious of his own inability to do the will of Jehovah, even when known, he entreateth the good Spirit of God to "lead" him out of the mazes of error, and the pollutions of vice, into the pleasant "land"* of truth and holiness.

11. Quicken me, O LORD, for thy name's sake: for thy righteousness' sake bring my soul out of trouble. 12. And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servant."

The verbs in these last verses, as Dr. Hammond hath noted, should be rendered in the future; "Thou shalt quicken," &c. and then the Psalm will end, as usual, with an act of faith and assurance, that all those mercies, which have been asked, shall be obtained; that God, for the sake of his "name," and his "righteousness," of his glory, and his faithfulness in the performance of his promises, will not fail to be favourable and gracious to his servants, quickening them, even when dead in trespasses and sins, and bringing them, by degrees, "out of all their trouble;" going forth with them to the battle against their spiritual" enemies," and enabling them to vanquish the authors of their affliction and misery, to mortify the flesh, and to overcome the world; that so they may triumph with their Redeemer, in the day when he shall likewise quicken their mortal bodies, and put all enemies under their feet.

THIRTIETH DAY.-MORNING PRAYER.

PSALM CXLIV.

ARGUMENT.

It appears from verse 2. and verse 10. of this Psalm, that it was composed after David's accession to the throne. And it is evident, from verse 5, &c. that he had more enemies still to conquer, such as the Philistines, &c. He therefore, 1, 2. blesseth Jehovah, and, 3, 4. expresseth his astonishment at the Divine goodness shown to such a creature as man. 5-8. He beseecheth God to perfect his work, and subdue the remaining adversaries by the might of his power. 9, 10. He breaks forth again into a strain of thanksgiving, and 1115. again returns to his prayers for the complete redemption, and prosperity of Israel. If we substitute in our minds, Messiah for David, the church for Israel, and spiritual for temporal blessings, the Psalm will present itself to us, as a noble evangelical hymn.

"1. Blessed be the LORD my strength, which teacheth my hands to war, and my fingers to fight."

What David here acknowledgeth, with regard to his victories, and that skill or might by which they were obtained, should be likewise acknowledged by all earthly kings and generals, in the day of battle and conquest. For success in our spiritual warfare, we depend on the grace of God, which alone can give us wisdom and "strength to have victory, and to triumph against sin, the world, and the devil." Even the Captain of our salvation fought and overcome by a power that was Divine. Jehovah taught HIS hands to war, and His fingers to fight, and "blessed," on that account, be the name of Jehovah, in the church for evermore.

* Mr. Merrick mentions the similar phrases of πεδιον ἀληθείας, and λειμων αλήθειας, among the Greeks. Or may signify "the land that is plain and direct, even and straight," where he might pursue his intended course of piety and goodness, without fear of meeting with obstructions in the way, or danger of wandering out of it.

"2. My goodness, Heb. my mercy, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me."

The "goodness," or "mercy" of God, inclineth us in time of trouble, to fly to him as to a "fortress," or "tower," in which we find refuge; and when we have thus put ourselves under his patronage, he becometh our "deliverer" from present danger; our "shield," or protector, against any that may afterwards arise; the object of our unlimited "trust" and confidence; and, at last, the "subduer" of all opposition "under us."

"3. LORD, what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him! 4. Man is like to vanity: his days are as a shadow that passeth away."

After a thanksgiving for the works which Jehovah had wrought, followeth a reflection on the creature "man," for whom they were wrought. Such a reflection introduced in the same manner, and almost in the same words, we meet with in Psalm viii. 4., which passage, being cited by the Apostle, Heb. ii. 6. and applied to Christ, affords an argument, as Dr. Hammond hath justly observed, for a like application of the verses now before us, in their more eminent, prophetic, mystical sense. For, certainly, if David, upon the remembrance of what God hath done for him, could break forth into this reflection, much more may we do so, for whom the Redeemer hath been manifested in the form of a servant, and in that form hath humbled himself to the death of the cross, to gain us the victory over principalities and powers, to put all things under our feet, and to make us partakers of his everlasting kingdom. Lord, what indeed is man, TN, or, what is the son of such a miserable creature, N 2, that thou shouldst take this knowledge, and this account of him? man, who is now become like vanity, or instability itself; whose days are fleeting and transient as a shadow, which glides over the earth, vanishes, and is seen no more! Such was human nature; but the Son of God hath taken it upon himself, rendered it immortal, and exalted it to heaven; whither all will follow him hereafter, who follow him now in the paths of righteousness and holiness.

5. Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke. 6. Cast forth lightning, and scatter them; shoot out thine arrows, and destroy them. 7. Send thine hand from above; rid me, and deliver me out of great waters, from the hand of strange children; 8. Whose mouth speaketh vanity, and their right hand is a right hand of falsehood."

David, having celebrated his victories over some of his enemies, and extolled the mercy and goodness of God, to whom he ascribed the achievement of them, now proceedeth to request a farther manifestation of the Omnipotent arm in his favour, against other hostile forces, which still threatened his country, upon his accession to the throne; such sa the Philistines, Moabites, Ammonites, &c. See 2 Sam. v. and viii. These are called, metaphorically, "great waters," threatening to overwhelm and destroy everything; and, in plainer terms, "strange children," or aliens from the covenant of Jehovah, and the commonwealth of Israel; children who "speak lies, and work wickedness;" or, as Dr. Hammond interpreteth the 8th verse, "whose mouth speaketh, or maketh profession of vanity, N, that is, idolatry; and their right hand," that on which they depend for support, the object of their confidence, "is a right hand of falsehood," n, and one that will fail all who rely upon it for help. Jehovah, the God of Israel, is therefore entreated once more to appear in the cause of his Anointed; to go forth, as of old, to the battle against the enemies of his people, with all the tokens of displeasure and vengeance, dismaying and putting to flight these

* That is," who art merciful to me," the abstract being put for the concrete, as in Psalm xii. 1. Prov. x. 29. Ezek. xliv. 6. Hos. viii. 9. Dr. Durell thinks we should read 'non" my refuge," as in other parallel places.

"armies of aliens." In like manner, the church, or mystical body of Christ, is instant in prayer for the final completion of her hope. She wisheth for the glorious day, when her God and Saviour shall bow the heavens, and come down to judgment, causing the mountains to smoke, and flame, and dissolve, and flow down before him; when his lightnings, those arrows of his indignation, and ministers of his vengeance, shall scatter the host of darkness, and destroy the antichristian powers; when we shall be delivered from every enemy, and from all that hate us, and David OUR King.

"9. I will sing a new song unto thee, O God; upon a psaltry and an instrument of ten strings will I sing praises unto thee. 10. It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful sword."

In the mean time, as the Israelitish church praised Jehovah for the mercies already vouchsafed to the son of Jesse, so do we daily magnify, with voices and instruments of music, that salvation which God hath effected for us, by the deliverance of his Son, our Lord, from death and the grave.

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11. Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood: 12. That our sons may be as plants grown up in their youth; that our daughters may be as corner-stones, polished after the similitude of a palace. 13. That our garners may be full, affording all manner of store, that our sheep may bring forth thousands and ten thousands in our streets, or, fields: 14. That our oxen may be strong to labour; that there be no breaking in, nor going out; that there be no complaining in our streets."

Prayer is again made for the continuance of God's favour, and a complete victory over every enemy; the happy consequences of which, in the establishment of Israel, and the prosperity of Jerusalem, are particularly described. Victory is productive of peace, and peace is the mother of all earthly blessings to communities, and the families that compose them; whose happiness consisteth in a numerous and hopeful progeny of sons and daughters; the former healthly and well nurtured, growing up, like young plants in a kindly soil, until they attain to their full strength and stature; the latter, fair and virtuous, like so many tall, well-proportioned, highly polished, and richly ornamented columns, gracing the house to which they belong. When to these we have added plenty of corn, and all other provisions, in the graneries and storehouses; flocks and herds, ever thriving and increasing; freedom from hostile invasions, and domestic complaints, so that there be no breaking in, nor going out, no irruption of aliens into the commonwealth, nor emigration of inhabitants to foreign countries, by captivity, or otherwise: we shall find ourselves possessed of most of the ingredients, which enter into the composition of temporal felicity. Such felicity God promised to his people Israel, and bestowed on them, while they kept his statutes, and observed his laws. And therefore there is no reason for supposing, as the Fathers, with many others, have done, that these wishes for "sons, daughters, corn, sheep, oxen, &c," are uttered by the "strange children," the aliens and idolaters mentioned in the 11th The good things of this world may fall to the lot of the righteous, who are distinguished from the wicked by the use which they make of them when given; and by their meek resignation of them when taken away. Whatever be the will of God concerning our having or wanting these outward comforts, we know that we have, as the faithful servants of God in every age had before us, greater and more precious promises, a better and an enduring substance, pleasures that fade not, and riches that fly not away, reserved for us in a heavenly country, and a city which hath foundations.

verse.

15. Happy is that people that is in such a case: yea, happy is that people whose God is the LORD."

The Psalmist concludes with pronouncing the happiness of the Israelites, when in the state of prosperity above described, and their far greater happiness in "having Jehovah for their God," who, by settling them in peaceful possession of the land of Canaan, and the Jerusalem below, gave them a

pledge and foretaste of that love, which stood engaged by covenant to bring them and us to his everlasting rest, in the Jerusalem above.

PSALM CXLV.

ARGUMENT.

Hitherto, in this divine book, we have been presented with chequered scenes of danger and deliverance, distress and mercy. The voice of complaint hath sometimes been succeeded by that of thanksgiving; and praise, at other times, hath terminated in prayer. But now, as if the days of mourning in Zion were ended, we hear no more of Messiah, as a man of sorrows; or of the church, as despised and afflicted, after the same example, in the world. Henceforth we seem not to be upon earth, but in heaven, mingling with celestial spirits around the throne, and singing, as in the following Psalm, 1, 2. the praises of our God and King; extolling, 3. his greatness, 4. his might, 5. his glory, 6, 7. his justice, 8, 9. his mercy; 10-13. the majesty of his kingdom, and, 14-21. all his adorable perfections, and wondrous works. This is an alphabetical Psalm. The verse, which should begin with the letter Nun, is wantiug. But, as Dr. Hammond hath observed, it is not uncommon for one letter, or more, to be left out in an alphabetical Psalm, as in Psalm xxv. where being twice repeated, p is certainly omitted. We shall therefore content ourselves with what we find in the original Hebrew, and in the Chaldee, without inserting the verse which is now read in the LXX. and other translations. Bishop Patrick mentions a saying of the ancient Hebrews, taken notice of by Valentine Schindler, that "He could not fail to be a child of the world to come, who would say this Psalm three times every day." Perhaps they who, while they chant it in full choir, entering thoroughly into the spirit of it, do experience as lively a foretaste of the next world, as can be experienced in this.

"1. I will extol thee, my God, O King; and will bless thy name for ever and ever. 2. Every day will I bless thee; and I will praise thy name for

ever and ever." The same divine person, who was, in a peculiar manner, the "God" and "King" of Israel, now standeth in those relations to the Gentile Christian church, and by her is extolled in the words of the Psalm, originally composed and used for that purpose among the Israelites. Christ is our "God," who hath saved us according to his covenant and promise; he is our "King," who hath set up the universal and everlasting kingdom, foretold by Daniel and the other prophets; who hath "all power in heaven and earth;" and who "must reign till he hath put all enemies under his feet, and swallowed up death in victory." In the mean time it is the daily employment of us, his redeemed subjects and servants, to chant forth the praises of his saving and glorious "name," with which the church, on earth, and in heaven, will resound" for ever and ever."

"3. Great is the Lord, and greatly to be praised; and his greatness is unsearchable. 4. One generation shall praise thy works unto another, and shall declare thy mighty acts."

The "greatness" of Jehovah, whether we consider it as relating to his essence, or his works, is never to be fully comprehended by his saints, whose delight it is to contemplate" the breadth, and length, and depth, and height," Eph. iii. 18. the extent and duration of his being and his kingdom, the profundity of his counsels, and the sublimity of his power and glory. These are the inexhaustible subjects of divine meditation, transmitted from age to age. And as the greatness of God our Saviour hath no bounds, so his praises shall have no end, nor shall the voice of thanksgiving ever cease in the church. "As one generation" drops it, "another" shall take it up, and prolong the delightful strain, till the sun and the moon shall withdraw their light, and the stars fall extinguished from their orbs.