the resurrection should dawn, in which, as we shall see, all his hope and confidence were placed.

"S. I have set the LORD always before me: because he is at my right hand, I shall not be moved."

The method taken by Christ, as man, to support himself in time of trouble, and persevere unto the end, was to maintain a constant actual sense of the presence of Jehovah, whom when he thus saw standing at his right hand, ready, at the appointed hour, to succour and deliver him, he then feared not the powers of earth and hell combined for his destruction. Why are our fears great, but because our faith is little?

9. Therefore my heart is glad, and my glory rejoiceth; my flesh also shall rest in hope."

Through confidence in the almighty power engaged on his side, joy filled the heart of Christ, and rendered his tongue an instrument of giving glory to Jehovah in the midst of his sufferings; because when they were ended, as they must soon be, his flesh was only to make its bed, and rest awhile in the grave, after the labours of the day, in sure and certain hope of a speedy resurrection and glorification. This same consideration is to the afflicted, the sick, and the dying Christian, a never-failing source of com. fort, an inexhaustible fountain of joy; sin and infidelity are the enemies, who would fill it with earth.

10. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption."

It was a part of the covenant of grace, and promised by the mouth of God's prophets, that after the death of Messiah, his animal frame 1 should not continue, like those of other men, in the grave, nor should corruption be permitted to seize on the body, by which all others were to be raised to incorruption and immortality. As members of Christ, this same promise and assurance is so far ours, that although our mortal part must see corruption, yet it shall not be finally left under the power of the enemy, but shall be raised again, and reunited to its old companion, the soul, which exists, meanwhile, in secret and undiscerned regions, there waiting for the day when its Redeemer shall triumph over corruption, in his mystical, as he hath already done, in his natural body.

"11. Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore."

The return of Christ from the grave is beautifully described by Jehovah "showing," or discovering to him a "path of life," leading through the valley of the shadow of death, and from that valley to the summit of the hill of Sion, or to the mount of God in heaven, on which he now sits enthroned. There exalted at the right hand of the Father, that human body, which expired on the cross, and slept in the sepulchre, lives and reigns, filled with delight, and encircled by glory incomprehensible and endless. Through this thy beloved Son and our dear Saviour, "thou shalt show" us likewise, O Lord, "the path of life;" thou shalt justify our souls by thy grace now, and raise our bodies by thy power at the last day; when earthly sorrow shall terminate in heavenly joy, and momentary pain shall be rewarded with everlasting felicity.

PSALM XVII.

ARGUMENT.

The Psalmist, confiding in the justice of his cause, 1-4. prayeth for a hearing and decision of it; 5-9. he petitioneth for the divine guidance and protection; 10-12. he describeth the temper and behaviour of his enemies; 13, 14. beseecheth God to disappoint them, and to deliver him; he endeth with an act of faith.

"1. Hear the right, O LORD, or Hear, O righteous LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips."

The righteousness of the Judge, and the importunity and sincerity of the petitioner, are the arguments here urged for a speedy and favourable determination. Slander and calumny were the portion of David, and of a greater than David, till the righteous Lord manifested himself on their behalf. And shall not God, in like manner, judge and avenge the cause of "his own elect, who cry day and night unto him? I tell you," saith Christ himself, "that he will avenge them speedily," Luke xviii. 8. "Men ought always to pray, therefore, and not to faint.""

2. Let my sentence come forth from thy presence; let thine eyes behold the things that are equal."

A court of equity is ever sitting in heaven, to receive appeals from the wrongful decisions of men here below; and in that court a judge presides, whose impartial hands holds the scales of justice even; whose unerring eye marks the least inclination of either; and from whose sentence injured innocence is therefore taught to expect redress.

"3. Thou hast proved mine heart, thou hast visited me in the night! thou hast tried me, and shalt find nothing: I am purposed that my mouth shall not transgress."

The sufferer's "heart condemns him not, and he has confidence towards God," to whom he applies as the proper Judge, because the only Witness of his integrity. God had "proved," not only his words and actions, but his "heart," which man could not do: God had visited," observed, and explored him in the night," when secrecy and solitude prompts the hypocrite to sin, and when the undisciplined imagination wanders abroad, like the bird of darkness, after forbidden objects; God had "tried" him, as silver or gold, in the fiery furnace of adversity; and if there be any dross or scum in the metal, it will then rise to the top, and show itself; yet nothing appeared, not so much as the alloy of an intemperate word. Absolutely and universally, this could only be true of the holy Jesus; however, through his grace, it may be true of some of his disciples, in particular instances of crimes falsely laid to their charge. Let us pray that it may be true of us, whenever God shall please to prove and try us.

"4. Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer."

The way to hold fast our integrity, in time of temptation is here pointed out. "Concerning the works of men," that is, such works as fallen depraved man has recourse to, when in distress, "by the word of thy lips," by treasuring up thy word in my heart, as the rule of my actions, and the guide of my life, "I have watched," observed, that is, in order to avoid "the paths of the destroyer." This seems to be the literal construction, and to convey the full meaning of the verse, which contains exactly the same sentiment with that in Psalm cxix. 11. "Thy word have I hid in mine heart, that I might not sin against thee." If the word either be not in the heart at all, or if it be not there in such a manner as to be ready at all times for use and application, the man is in danger, at every turn, of going astray. "5. Hold up my goings in thy paths, that my footsteps slip not." The word of God affords us direction, but the grace of God must enable us to follow its direction, and that grace must be obtained by prayer. The "paths of God" are opposed to the "paths of the destroyer," the way of righteousness to that of sin. The image here is taken from one walking in a slippery path, for such is that of human life, by reason of temptations; so that the believer, especially if he be young, feeble, and inexperienced, has great need of a divine supporter in every step he takes.

6. I have called upon thee, for thou wilt hear me, or, because thou hast heard me, O God: incline thine ear to me, and hear my speech."

The sweet experience of former deliverances giveth a comfortable assur

ance of protection in present and future dangers: and this should cause us to fly for refuge at all times, by strong supplication and prayer, to him who is able and willing to save us from death.

7. Shew thy marvellous loving-kindness, O thou that savest by thy right hand them which put their trust in thee from those that rise up against them."

This is an address to the "loving-kindness," or mercy of God, which the Psalmist entreats him to display and magnify in his favour, since it was the promise, the delight, and the glory of Jehovah, to save those who believed and trusted in HIM. There are two ways of rendering the latter clause of this verse: either, " Thou who savest by thy right hand," &c. as our translation has it; or, "Thou that savest them which put their trust in thee from those that rise up at, or, against thy right hand," meaning the opposers of the Divine counsels and dispensations; as in Zech. iii. 1. Satan is said to "stand at Joshua's right hand," to obstruct the building of the temple.

"8. Keep me as the apple of the eye; hide me under the shadow of thy wings, 9. From the wicked that oppress me, from my deadly enemies, who compass me about."

He who has so fenced and guarded that precious and tender part, the pupil of the eye, and who has provided for the security of a young and helpless brood under the wings of their dam, is here entreated to extend the same providential care and parental love to the souls of his elect, equally exposed to danger, equally beset with enemies. Of his readiness so to do he elsewhere assureth us, under the same exquisite imagery. Zech. ii. 8. "He that toucheth you, toucheth the apple of his eye." Matt. xxiii. 37. “O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings!"

"10. They are enclosed in their own fat; with their mouth they speak proudly."

The last argument made use of by the Psalmist, in his address to God, is the character of his adversaries. He begins with their "pride" and its cause, "fulness of bread," or high living. Dr. Hammond prefers the rendering which follows; "They have shut up their mouth with fat; they speak proudly." Either way the meaning plainly is, that pride is the child of plenty, begotten by self-indulgence, which hardens the hearts of men against the fear of God and the love of their neighbours; rendering them insensible to the judgments of the former, and the miseries of the latter. Let every man take care, that, by pampering the flesh, he do not raise up an enemy of this stamp against himself.

"11. They have now compassed us in our steps: they have set their eyes bowing down to the earth."

"They have compassed us in our steps;" that is, literally, Saul and his followers had watched, pursued, and at last hemmed in David and his men ; "They have set, or fixed their eyes" upon us, "to lay us pros

trate upon the earth," or finally to make an end of us. spiritual enemies: such is their intention, and our danger.

Such are our

12. Like as a lion that is greedy of his prey, and as it were a young lion lurking in secret places."

The similitude of a lion, either roaring abroad in quest of his prey, or couching in secret, ready to spring upon it the moment it comes within his reach, is often employed by David, to describe the power and malice of his enemies. Christians cannot forget, that they likewise have an adversary of the same nature and character; one ever seeking whom, and contriving how, he may devour.

13. Arise, O LORD, disappoint him, cast him down deliver my soul from the wicked, which is thy sword; From men which are thy hand, O LORD, from the men of the world, which have their portion in this life, and

whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes."

The Psalmist having characterized those who pursued after him to take away his life, now entreats God to" arise," or appear in his cause, to "disappoint" or "prevent" the enemy in his designs, and to "cast him down," to overthrow and subdue him. The next words may be thus rendered; "Deliver my soul from the wicked by thy sword, from men by thy hand, O Lord, from the men of the world;" the expressions, “sword, and hand of Jehovah," being frequently used to denote his power and vengeance. The 'n or "mortals of the transitory world," from whom David prays to be delivered, are said to be such as have "their portion in this life," such as, in our Saviour's language, "have their reward" here, and are not to expect it hereafter; "whose bellies thou fillest with thy hid treasure;" whom thou permittest to enjoy thy temporal blessings in abundance, to "receive their good things" upon earth, and to "fare sumptuously every day;" as if it were to convince us, in what estimation we ought to hold the world, when we see the largest shares of it dealt out to the most worthless of the sons of Adam: "They are full of, or abound in children, and leave the residue of their substance to their babes :" after living in plenty, perhaps to a good old age, they leave behind them a numerous and flourishing posterity, who inherit their estates, and go on, as their fathers did before them, without piety to God, or charity to the poor. Fom these men and their ways, we have all reason to say with David," Good Lord, deliver

us:"

"15. As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake, with thy likeness."

Instead of setting our affections on things below, the prophet instructs us, after his example, to place all our happiness in the vision of God, and in that righteousness which leads to it; since the hour is coming, when we shall awake, and arise, after the Divine similitude; when we shall be like God, for we shall see him as he is, and by seeing him shall be changed into the same image; and then shall every desire be satisfied with the fulness of joy, with the exceeding abundance of unutterable glory.

THIRD DAY.-EVENING PRAYER.

PSALM XVIII.

ARGUMENT.

This Psalm, as we are informed by the sacred history, 2 Sam. xxii. 1. was com posed and sung by David, in the day that the Lord had delivered him out of the hand of all his enemies, and out of the hand of Saul. It contains, ver. 1-3. an address of thanks to Jehovah : 4-6. a relation of sufferings undergone, and prayers made for assistance; 7-15. a magnificent description of the Divine interposition in favour of the sufferer, and 16-19. of the deliverance wrought for him, 20—24. in consideration of his righteousness, 25—28. according to the tenor of God's equitable proceedings. 29-36. To Jehovah is ascribed the glory of the victory, which 37-42. is represented as every way complete, by the destruction of all opponents, and 43-45. the submission of the heathen; for these events, 46-50. God is blessed and praised. As the sublimity of the figures used in this Psalm, and the consent of ancient commentators, even Jewish as well as Christian, but above all, the citations made from it in the New Testament, do evince, that the kingdom of Messiah is here pointed at, under that of David; an application is therefore made of the whole in the ensuing comment, to the sufferings, resurrection, righteousness, and conquests of Christ, to the destruction of the Jews, and the conversion of the Gentiles. In a word, the Psalm, it is apprehended, should now be

considered as a glorious epinikion, or triumphal hymn, to be sung by the church, risen and victorious in Christ her head.

"1. I will love thee, O LORD, my strength."

ארחמך

Let us suppose King Messiah, like his illustrious progenitor of old, seated in peace and triumph upon the throne designed and prepared for him. From thence let us imagine him taking a retrospective view of the sufferings he had undergone, the battles he had fought, and the victories he had gained. With this idea duly impressed upon our minds, we shall be able in some measure to conceive the force of the words, " With all the yearnings of affection I will love thee, O Jehovah, my strength, through my union with whom, I have finished my work, and am now exalted to praise thee, in the name of a redeemed world." Whenever we sing this Psalm, let us think we are singing it in conjunction with our Saviour, newly risen from the dead; a consideration which surely will incite us to do it with becoming gratitude and devotion.

"2. The LORD is my rock, and my fortress, and my deliverer, my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower."

In other words, explanatory of the figures here made use of, Through Jehovah it is, that I have stood immoveable amidst a sea of temptations and afflictions: he has supported me under my troubles, and delivered me out of them; his protection has secured me, his power has broken and scattered mine enemies; and by his mercy and truth am I now set up on high above them all.-How lovely these strains, in the mouth of the church militant! How glorious will they be, when sung by the church triumphant! It is observable, that the words, "in whom I trust," or, as the original has it, "I will trust in him," are referred to in the margin of our English Bible, as quoted from this verse by St. Paul, Heb. ii. 13. If it be so, the reader, by turning to the place, may furnish himself with a demonstration, that in the xviiith as well as in the xvith Psalm, David speaks in the person of Christ.

"3. I will, or, did call upon the LORD, who is worthy to be praised; so shall I be, or, so was I saved from my enemies."

As the Psalm so evidently throughout is a thanksgiving for past deliverances, the verbs in this verse seem to require the same rendering which is given to them below, at ver. 6. Jehovah is to be called upon," both in adversity and in prosperity; in the former with the voice of prayer, in the latter with that of praise. "Is any afflicted?" saith St. James, v. 13. "Let him pray. Is any merry? Let him sing Psalms."

"4. The sorrows, or, cords of death compassed me, and the floods of ungodly men, or, Belial, made me afraid. 5. The sorrows, or, cords of hell, or, the grave, compassed me about; the snares of death prevented me."

St. Peter, in his sermon on the day of Pentecost, says, when speaking of Christ "Whom God hath raised up, having loosed the pains of death, because it was not possible that he should be holden of it," Acts ii. 24. Now, "the Hebrew word n, (as Dr. Hammond well observes on that place) signifies two things, a cord, or band, and a pang, especially of women in travail; hence the LXX. meeting with the word, Ps. xviii. where it certainly signifies xoivia, cords or bands, yet have rendered it dives, pangs; and from their example here St. Luke hath used ras adivas Javare, the pains or pangs of death; when both the addition of the word avoaç, loosings, and para, being holden fast, do show the sense is bands, or cords." From the passage in the Acts, with this learned and judicious remark upon it, we obtain not only the true rendering of the phrase, "nin, cords or bands of death," but also something more than an intimation, that in the verses of our Psalm now before us, David speaks of Christ, that the "cords of death," those "bands" due to our sins, "compassed him about, and the

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