age, who hate Zion, shall, at the day of final retribution, if not before that day, feel the weight of his arm, who is the Saviour, the King, and the God of Zion.

"6. Let them, or, they shall, be as the grass upon the house-tops, which withereth afore it groweth up; Heb. is pulled up.* 7. Wherewith the mower filleth not his hand; nor he that bindeth sheaves his bosom. 8. Neither do they which go by say, The blessing of the LORD be upon you: We bless you in the name of the LORD."

The transient prosperity of mortal man is often in sacred writ compared to grass, the history of which is contained in these few words, "It cometh up, and is cut down." But here the comparison is carried still farther. Not the common grass in the field, but grass growing on the house-tops, is selected to convey the idea of bad men; grass, which having no depth of earth, into which it may strike its roots, doth not await the hand of the gatherer, but withereth" even "before it is plucked up." And then, so thin, so wretched, and so unprofitable is the crop, that none are employed to collect and carry it in; none to whom passengers might address those acclamations and salutations, customary at such times, as "The LORD be with you, bless you," &c. Ruth ii. 4. Thus, while the felicity of Zion's children is rooted and grounded in Christ, that of her enemies hath no foundation at all. While the church subsisteth from generation to generation, the kingdoms and empires, that have persecuted her, fade and wither away of themselves. And at the general harvest of the world, when the righteous shall be carried by angels, with joyful acclamations, into the mansions prepared for them above, the wicked, unregarded by the heavenly reapers, and unblessed by all, shall become fuel for a fire that goeth not out; resembling, in this their sad end, likewise, that worthless grass, "which to-day is, and to-morrow is cast into the oven."

PSALM CXXX.

ARGUMENT.

This is the sixth of those which are styled "Penitential Psalms." It is calculated for the use of the church; or any member thereof; and containeth, 1, 2. a complaint of great distress; 3. a confession of man's sinfulness; 4-8. an act of faith in the Divine mercy, and the promised redemption.

"1. Out of the depths have I cried unto thee, O LORD. 2. O LORD, hear my voice: let thine ears be attentive to the voice of my supplications." From the depths of sin, and the misery occasioned by sin, the penitent, like another Jonas, entombed in the whale's belly, and surrounded by all the waves of the ocean, crieth unto God for help and salvation. Fervent prayer will find its way, through every obstruction, to the ears of him who sitteth upon his holy hill. And may not the bodies of the faithful, buried in the dust, be said to cry, out of the depths of the grave, for a joyful resurrection, according to the promise and the pattern of Christ, who, after three days, came forth from the heart of the earth, as Jonas did from the belly of the whale?

"3. If thou, LORD, shouldest mark iniquities, O LORD, who shall stand ?” A reason is here urged, why God should spare and pardon the suppliant, namely, because was he accurately to note the offences of the best men, and to produce them in judgment against the offenders, no man could stand in that judgment, but the whole race of Adam must continue to eternity under the dominion of sin and death; which a gracious and merciful God would not permit to be the case. It is accordingly declared in the next verse, that measures had been taken to prevent so deplorable a catastrophe.

"4. But there is forgiveness with thee, that thou mayest be feared."

ear."

Mr. Harmer takes the idea of the Psalmist to be, "Which withereth before it unsheaths its Observ. 11. 463.

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True repentance is founded upon the sense of our own wretchedness, and faith in the Divine mercy. Without the former, we should never seek for pardon and grace; without the latter, we should despair of finding them. The Psalmist, therefore, having in the three preceding verses, expressed the one, now maketh profession of the other. There is forgiveness with thee;" thou wilt not "mark iniquities," or leave us to the rigours of strict justice, but thou hast devised means that we perish not for ever; thou hast provided an atonement, and in virtue of that atonement, the sinner may obtain pardon; he need not, therefore, reject thy service, and cast himself away in despair, but is encouraged to serve thee acceptably through faith, with godly fear; "there is forgiveness with thee, that thou mayest be feared." Or the meaning be, Thou forgivest man, that so, being restored to thy favour, and endued with thy grace, he may thenceforth fear, or serve thee, as it becomes one who hath obtained mercy to do.

“5. I wait for the LORD, my soul doth wait, and in his word do I hope. 6. My soul waiteth for the LORD, more than they that watch for the morning: I say, more than they that watch for the morning."

The repetitions here do beautifully express that ardent desire which the contrite soul hath for the salvation of God. Dr. Hammond seemeth to have given the true construction of ver. 6. 178 WD1, “My soul to the Lord, that is, riseth, cometh, or hasteneth to the Lord, p, from the morning watchers, that is, from the time when they hasten to their watches; in other words, the guards that every morning hasten to their watches, are not earlier than I am in my daily addresses to God. Who these watchers or guards of the morning are, the Chaldee hath best expressed; They that observe the morning watches, that they may offer their morning oblation; that is, the priests which in their turn officiated; or rather, some officers of theirs, which were peculiarly appointed from a tower to expect the first appearance of break of day." With such earnestness did the ancient church expect the appearance of that Day-Spring from on high, which was, in the fulness of time, to visit the world. With equal earnestness have the faithful since looked out for the dawning of the last morning, which is to abolish sin, and put an end to sorrow.

7. Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteons redemption. 8. And he shall redeem Israel from all his iniquities, or, sins."

These verses are perfectly evangelical. The church of Israel was exhorted to "hope" in Jehovah, because with him there was "mercy and plenteous redemption." And of what nature was that redemption? A redemption from sin; "he shall redeem Israel from all his SINS;" consequently from all trouble and misery, which are but the effects of sin, and will cease when their cause shall be finally taken away. Now what is this, but the Gospel itself? Or where is the difference between this of the Psalmist," He shall redeem Israel from all his sins," and that of the evangelist, "Thou shalt call his name JESUS, for he shall SAVE HIS PEOPLE FROM THEIR SINS?" Matt. i. 21. The Israel of God, or church universal, hoping in the same mercy, in the same plenteous redemption, expecteth the full accomplishment of this gracious promise at the second advent of her Saviour, when the penalty of sin shall be taken off, and death be swallowed up in victory.

PSALM CXXXI.

ARGUMENT.

This Psalm containeth, 1, 2. a description of true humility, and resignation to the will of God, with, 3. an exhortation to the practice thereof. It is, most probably, a Psalm of David, and is eminently applicable to Messiah, in his state of humiliation on earth. Happy would it be for the world, if all his disciples could imbibe the spirit of this short but lovely Psalm, and copy after the example which it setteth before them.

"1. LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me.".

Pride beginneth in the heart, and discovereth itself in the "eyes," the countenance, and the carriage; thinking nothing "too high for it," it is always aiming at still "greater matters," scheming to be at the top of earthly grandeur; and, when there, restless because it can go no further. Of this disposition the Son of David, like his father and representative of old, was by his enemies affirmed to be; he was accused of affecting the sovereignty, and therefore hunted and persecuted even to the death. But how truly do these words of the Psalmist delineate his real character? He was not "haughty," but "meek and lowly in heart:" his "eyes," were not "lofty," but kindly regarded the meanest object that presented itself to them; he looked not to great matters" and "high things," but chose to be, and to be esteemed, the least and lowest of all.

"2. Surely I have behaved, or subdued and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child."

A child newly weaned mourneth because of the favourite aliment which is withdrawn from him, but depending absolutely on the mother for everything, learneth to acquiesce in her treatment of him, and quietly to accept what it should please her to give. Such was the humble resignation of the Lamb of God to the will of his heavenly Father, under the severest dispensations, when even the Divine presence, and that support which it afforded, seemed to have been withdrawn; "Father, into thy hands I commend my spirit!" Who, then, can expect to enter into the kingdom of heaven, "except he be converted, and become as a little child?" Matt. xviii. 3. "3. Let Israel hope in the LORD, from henceforth and for ever." After the example, therefore, of the King of Israel, who thus demeaned himself in his afflictions, lowly, contented, and resigned, casting all his care upon the Father, who cared for him, and patiently waiting his time for deliverance and salvation; after this their example and pattern, let his faithful people hope and trust, not in themselves, their wisdom, or their power, but in Jehovah alone, who will not fail to exalt them, as he hath already exalted their Redeemer, if they do but follow his steps.

TWENTY-EIGHTH DAY.-MORNING PRAYER.

PSALM CXXXII.

ARGUMENT.

This is one of the Proper Psalms, which the church hath appointed to be used on Christmas-day. It containeth, 1-5. a petition that Jehovah would be mindful of the zeal shown by his servant David, in preparing a place for his habitation; 6. the exultation of the faithful upon hearing the glad tidings, that God would dwell among them; and, 7. their resolution to worship at the place which he had chosen for that purpose; 8-10. an address to Jehovah, used by Solomon at the dedication of the temple, whence some have thought him to have been the author of the Psalm; 11-18. the substance of God's promises made to David and to his seed. The whole Psalm is perfectly well adapted to the festival of the incarnation, as the following comment will, it is hoped, abundantly demonstrate.

"1. LORD, remember David, and all his afflictions."

Israel beseecheth Jehovah to be mindful of those sorrows and sufferings which had been undergone by his servant David, ere he attained to the throne, and established the ancient church in the beauty of holiness. That God would remember the far greater afflictions sustained for our sake by Messiah in the days of his humiliation, when through much tribulation he accomplished our redemption, and entered into his glory, is the petition preferred, in these words, by us Christians.

"2. How he swore unto the LORD, and vowed unto the mighty God of Jacob; 3. Surely I will not come into the tabernacle of my house, nor go up into my bed: 4. I will not give sleep to mine eyes, or slumber to mine eye-lids, 5. Until I find out a place for the LORD, an habitation for the mighty God of Jacob."

In all circumstances and situations, David was solicitous for the tabernacle and service of God. Of the oath and vow here mentioned, we have, indeed, no account in the sacred history; and we read, 2 Sam. vii. 2. of the uneasiness which he expressed to Nathan the prophet, at the thought of his dwelling in a palace of cedar, while the ark of God dwelt only within the curtains of a tent. Nay, we find by 1 Chron. xvi. 43. that he did not bless, and consequently did not inhabit his own house, until he had brought the ark to Zion, where the temple was afterwards erected. He could take neither pleasure nor rest, until a place was prepared for the residence of Jehovah in the midst of his people; and from thenceforth he gave himself, with unwearied diligence, to lay in a plentiful store of the most costly materials, silver, gold, and precious stones, which were employed by his son and successor Solomon, in constructing the magnificent and mystic edifice. Thus, in the covenant of grace, did the Son of God engage not to take possession of his heavenly place, nor to enter into his eternal rest, until he had prepared upon the earth a place for the residence of the Lord; a building framed of materials more precious than gold and silver, more bright and beautiful than rubies, emeralds, and diamonds. All this was planned and executed by one and the same person, who first suffered in meekness and patience like David, then reigned in glory and peace like Solomon. The believer should spare no pains, no time, no thought, to find out and prepare in his heart a habitation for the God of Jacob, since our Lord hath graciously vouchsafed to make this general promise to us all, "If a man love me, my Father will love him, and we will come unto him, and make our abode with him," John xiv. 23.

6. Lo, we heard of it at Ephratah: we found it in the fields of the wood."

In other words, as bishop Patrick hath paraphrased this verse, "And now, behold, the Lord himself, to our great joy, hath told us the very place where he will fix his habitation, 1 Chron. xxi. 18, 26. in the territory of Bethlehem Ephratah,* Gen. xxxv. 16. 19. in the fields of that forest, where the angel stood, and directed David to build an altar to the Lord," 1 Chron. xxi. 18. xxii. 1. Bethlehem Ephratah was the city of David; it was likewise the city wherein the Son of David was born, as the prophet Micah had foretold "And thou Bethlehem, in the land of Judah, are not the least among the cities of Judah, for out of thee shall come a Governor, that shall rule my people Israel," Micah v. 2. cited by the chief priests and scribes to Herod, Matt. ii. 6. Christians, as well as Jews, may therefore say, and upon the festival of Christ's nativity, using this Psalm, they do say, "Lo, we heard of it at Ephratah;" for there the angel first proclaimed the news of the incarnation to the shepherds; "Behold, I bring you good tidings of great joy, which shall be to all people; for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord," Luke ii. 10. there was found the true tabernacle and temple, "not made with hands, the place for Jehovah, the habitation for the mighty God of Jacob."

"7. We will go into his tabernacles: we will worship at his footstool." If this were the resolution of Israelites, who saw the incarnation only in type and figure, how much more ought it to be ours, who live since the accomplishment of that which was foreshown; since the Word, made flesh, hath dwelt upon the earth, and the church hath been erected among the

"near

* Jerusalem, as Mr. Merrick, observes from Geierus, being situated not far from Bethlehem, might be comprehended in the region of Ephratah; or may be rendered Ephrata h."

nations? If they worshipped the God of Israel, who then dwelt in the holy of holies between the cherubim, shall not we worship the same divine Person, who, though ascended up on high above all heavens, yet hath assured us, that where two or three are gathered together in his name, there is he in the midst of them?

"8. Arise, O LORD, into thy rest; thou, and the ark of thy strength." When the ark marched before the children of Israel, to find out a restingplace, it is recorded, Numb. x. 35, 36. that Moses said, "Rise up, Jehovah, and let thine enemies be scattered, and let them that hate thee flee before thee." And when it rested, he said, “Return, or bring back the many thousands of Israel." The verse before us was used, with the two succeeding verses, by Solomon, as the conclusion of his prayer at the dedication of the temple, 2 Chron. vi. 41. The purport of the petition, therefore, was, that the presence of Jehovah might rest upon Zion, and dwell in the house prepared for it, as the same presence hath since dwelt in Christ, and is to be with the Christian church to the end of the world.

9. Let thy priests be clothed with righteousness; and let thy saints shout for joy."

The ark being placed in the temple, prayer is next made for the ministers of religion, that they might, through grace, be invested with righteousness as with a garment, and be both covered and adorned with a robe of inviolable sanctity; that spiritual joy might fill their hearts, and break forth in songs of praise to the Lord God of Israel. Let not those who have obtained the evangelical priesthood, be exceeded, by the sons of Levi, in holiness and alacrity.

"10. For thy servant David's sake turn not away the face of thine anointed."

Solomon beseecheth God, for the sake of his favourite servant David, and the promises made to him and his seed, that he would not deny the request of David's son, now "anointed" to be king over Israel, and, by so doing, confound, put him to shame, or "turn away his face." That this is the meaning of the phrase is plain, from 1 Kings ii. 16. where Adonijah says to Bathsheba, “And now I ask one petition of thee, deny me not;" in the Hebrew, "turn not away my face." A Christian asked nothing, but in the name, and for the sake of the Son of David, Jesus Christ our Lord, in whom all the promises are yea and amen, and in whom whosoever believeth shall never be confounded, or denied that which is really good and profitable for him to receive.

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"il. The LORD hath sworn in truth unto David, he will not turn from it; Of the fruit of thy body will I set upon thy throne."

That this is a prophecy of Messiah, we have the authority of St. Peter to say; Acts ii. 30. "David being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up CHRIST to sit on his throne," &c. The promise to David occurs, 2 Sam. vii. 12. and hath a twofold sense, relating to Solomon in type and shadow, to Christ in truth and substance. See more on Psalm lxxxix. 3, 4.

12. If thy children will keep my covenant, and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore." The promises of God to Christ are absolute; but to his "children," as well as those of David, they are conditional, so that our interest in them dependeth on our faith, our obedience, our perseverance. "Behold," saith St. Paul, the goodness and severity of God: on them which fell, severity; but towards thee, goodness, if thou continue in that goodness; otherwise, thou also shalt be cut off." Rom. xi. 22.

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13. For the LORD hath chosen Zion: he hath desired it for his habitation. 14. This is my rest for ever: here will I dwell; for I have desired it." How ineffable is the love of God to man, that he should use such expressions as these concerning his church! He is pleased to say, that it is his