ravens, when hunger enforceth them, as it were, to call upon him. Thus, when a nation hath filled up the measure of its iniquities, the Sun of Righteousness knoweth the time of his departure from it; the light of the Gospel is darkened, and a horrible night succeeds; the executioners of vengeance are in motion, and a commission from above is given them to seize upon the prey.

22. The sun ariseth, they gather themselves together, and lay them down in their dens. 23. Man goeth forth to his work and to his labour, until the evening."

At the return of day the sons of ravage retire and skulk away to their several hiding-places, that man, the lord of the creation, may arise and perform, unmolested, the task which his Maker hath appointed him. When the light of truth and righteousness shineth, error and iniquity fly away before it, and the "roaring lion" himself departeth for a time. Then the Christian goeth forth to the work of his salvation, and to his labour of love, until the evening of old age warns him to prepare for his last repose, in faith of a joyful resurrection.

"24. O LORD, how manifold are thy works! in wisdom hast thou made them all the earth is full of thy riches."

Transported with a survey of the wonders which present themselves in heaven above, and on earth below, the Psalmist breaks forth into an exclamation (and what heart hath not already anticipated him) on the variety and magnificence, the harmony and proportion of the works of God, in this outward, and visible, and perishable world. What then are the miracles of grace and glory? What are those invisible and eternal things, which God hath prepared for them that love him, in another and a better world, and of which the things visible and temporary are no more than shadows? Admitted to that place, where we shall at once be indulged with a view of all the Divine dispensations, and of that beatitude in which they terminate, shall we not, with angels and archangels, cry out, “O LORD, how manifold are thy works! in wisdom hast thou made them all; heaven and earth are full of thy riches, and of thy glory."

"25. So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts, or, living creatures. 26. There go the ships there is that leviathan, whom thou hast made to play therein."

There is not in all nature a more august and striking object than the ocean. Its inhabitants are as numerous as those upon the land; nor is the wisdom and power of the Creator less displayed, perhaps, in their formation and preservation, from the smallest fish that swims, to the enormous tyrant of the deep, the leviathan himself. By means of navigation, Providence hath opened a communication between the most distant parts of the globe; the largest solid bodies are wafted with incredible swiftness, upon one fluid, by the impulse of another, and seas join the countries which they appear to divide. In the ocean we behold an emblem of the world: under a smooth deceitful surface it conceals dangerous rocks and devouring monsters; its waves are ever restless, and oftentimes it is all over storm and tempest, threatening to overwhelm the helpless despairing mariner in a moment. Such is the voyage we all have to make, ere we can reach the desired haven and attain that happy climate, where, as we are told, "there is no more sea. ." Rev. xxi. 1.

"27. These wait all upon thee; that thou mayest give them their meat in due season. 28. That thou givest them, they gather: thou openest thine hand, they are filled with good."

In various ways hath God provided food for the support of all living creatures, and directed them to seek and to find it. How pleasing a speculation is it, to consider the whole family of air, earth and sea, as "waiting upon❞ the Father and Lord of all things, expecting when he should "open his hand," and distribute to each member his "portion of meat in due season!" The case is the same with regard to beings intellectual and spiritual, of

which is composed the church and family of Christ in heaven and earth; these wait all upon HIм, by whom Jehovah hath opened the hand of mercy, and abundantly supplied all our needs, through the riches of his

grace.

29. Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust. 30. Thou sendest forth thy Spirit, they are created: and thou renewest the face of the earth."

When God, in the season of winter, seemeth to hide his face, and to have withdrawn his beneficent influences, we hear the cries of the creation in distress; if he recall the breath of life from any creature to which he had communicated it, that creature presently ceaseth to be what it was; sense and motion are at an end; the form and figure of it perish; and it is resolved into its original dust. But again he exerteth his quickening power, and lo, fresh generations of animals are produced; fresh crops of vegetables shoot forth to nourish them; and there is a renovation of universal nature. The presence of God, in like manner, is the life, his absence is the death, of the soul. If he withdraw his grace, we perish everlastingly; but when he "sendeth forth his Spirit," as he did on the day of Pentecost," old things pass away, and all things become new;" the winter is over, and spring succeeds in its place. Nay, the hour is coming, when through the same Spirit, he shall also quicken our mortal bodies, and thus, in a more evident and wonderful manner, "renew the face of the earth.”

31. The glory of the LORD shall endure for ever: the LORD shall rejoice in his works. 32. He looketh on the earth, and it trembleth; he toucheth the hills, and they smoke."

Such being the works of God, so manifold and so marvellous, the prophet foretelleth that his "glory," displayed and declared by the same, should endure for ever;" that creatures would never be wanting, to give him the praise and honour due unto him; insomuch that, graciously accepting this their tribute, and pleased to find a proper return made him, Jehovah should, as at the first creation, acquiesce and rejoice in all his works and dispensations. In the mean time, let the unruly and disobedient reflect upon the greatness of his power, and the terrors of his vengeance, who with a look can shake the earth, and with a touch can fire the mountains, as when he once descended on Sinai.

33. I will sing unto the LORD as long as I live; I will sing praise unto my God while I have my being. 34. My meditation of him shall be sweet: I will be glad in the LORD."

And who, O divine Psalmist, will not sing with thee, that hath an understanding to apprehend, and a tongue to celebrate the works of his Maker and Redeemer! To whom will not thy heavenly meditations be sweet as honey, fragrant as the breath of spring, pleasant and cheering as the fruit of the vine? Who doth not long to partake of thy spiritual joy and holy gladness?

"35. Let the sinners, or, the sinners shall, be consumed out of the earth, and let the wicked, or, the wicked shall, be no more. Bless thou the LORD, O my soul. Praise ye the LORD."

"The sinners," and "the wicked," are they of whom it is elsewhere said, that they "consider not the works of Jehovah, nor regard the operations of his hands," to give him praise and glory for them. These shall one day experience the power of that God, whose wisdom and goodness they would never acknowledge. They shall be "consumed," and "perish from the presence of the Lord, and from the glory of his power, when he ariseth to shake terribly the earth." The Psalmist, therefore, endeth as he began; "Bless THOU the Lord, O my soul; adding by way of exhortation to us, and to all the world, "Praise ye the LORD." Let us, then, with "the four and twenty elders, fall down before him that sitteth upon the throne, and worship him that liveth for ever and ever, saying, Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast

created all things, and for thy pleasure they are, and were created,” Rev. iv, 10, 11.

TWENTY-FIRST DAY.-MORNING PRAYER.

PSALM CV.

ARGUMENT.

This Psalm, the first part of it, at least, to ver. 15. we know, from 1 Chron. xvi. to have been composed by David, and given out on occasion of his placing the ark of God in Sion. It containeth, 1-8. an exhortation to praise Jehovah for his works of mercy and power, wrought in favour of Israel. 9-44. These are traced from their source, namely, the covenant made with Abraham, through the patriarchal history, to the deliverance of the nation from the Egyptians, and its settlement in Canaan; the end of all which, 45, is declared to have been, that God might have a people to serve him. The same is true of our redemption by Jesus Christ, which was the grand subject of the promise made to Abraham, and of which the temporal mercies, vouchsafed to the patriarchs and their posterity, were so many pledges and figures.

"1. O give thanks unto the LORD; call upon his name; make known his deeds among the people."

God, who formerly resided in mount Zion, vouchsafing his presence in a tabernacle made with hands, hath since blessed the church with his appearance in the flesh; and we Christians are bound to "make known his deeds," and the mercies which he wrought for us, among the people;" that so all the world may know him, and love him, and partake of his sal

vation.

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"2. Sing unto him, sing psalms unto him: talk ye of his wondrous works."

Music and conversation are two things by which the mind of man receiveth much good, or a great deal of harm. They who make Jehovah and his wondrous works the subjects of both, enjoy a heaven upon earth. And they who do in reality love their Saviour, will always find themselves inclined to "sing to him," and to "talk of him."

"3. Glory ye in his holy name: let the heart of them rejoice that seek the LORD."

In whom should the redeemed "glory," exult, and triumph, but in their Redeemer, who hath made himself one with them, that they may be on with him? They who "seek" the Lord Jesus by prayer, should do it with a cheerful and joyous heart, because better is it to seek him, than to find all things else; and the soul that is brought to seek him, will soon exchange the galling cares and tormenting desires of the world, for the light yoke and easy burthen of her Saviour, in whom she will find rest, and peace, and comfort. Therefore,

"4. Seek the LORD, and his strength: seek his face evermore."

By faith we find our Redeemer in this life, and experience the power and comfort of his grace; but hope and love still seek, and wish, and aspire after the sight and enjoyment of him in heaven, whither he is ascended.

"5. Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth, 6. O ye seed of Abraham his servant, ye children of Jacob his chosen."

As an encouragement to seek "Jehovah evermore, the seed of Abraham, and the children of Jacob," are exhorted to bear in mind the marvellous "works which he hath done" for them from the beginning, to protect and to deliver them; as also "the judgments of his mouth," whether by this phrase we understand the righteous laws given to his people, or the denun

ciations and executions of vengeance against their enemies. But, alas! the "seed of Abraham" kept not the faith of their great progenitor; the "children of Jacob" have forfeited the blessing which their father obtained. We Gentiles have been, for a long season, the adopted seed of Abraham, and have inherited the benediction of Jacob. Let us not forget the "marvellous works" of God in Christ, and "the judgments of his mouth."

7. He is the LORD our God: his judgments are in all the earth."

If Jehovah were the God of Israel, on account of what, in covenant, he promised and performed for them, he is now the God of us all, on account of what he promised and hath performed, in Christ Jesus, for them and for us. If, when he settled Israel in Canaan, "his judgments" were manifested to "all the earth," were they not manifested also, when the Christian church was established, and the idolatrous powers of the world were overthrown by the Gospel?

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8. He hath remembered his covenant for ever, the word which he commanded to a thousand generations: 9. Which covenant he made with Abraham, and his oath unto Isaac; 10. And confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant: 11. Saying, Unto thee will I give the land of Canaan, the lot of your inheritance."

Upon bringing the ark to mount Sion, David teacheth Israel to bless and praise God for having "remembered his covenant," made with an "oath" to their forefathers, Abraham, Isaac, and Jacob, that he would in due time settle his people in the land of Canaan. Now, it is very observable, that in the hymn uttered by Zacharias, the Father of St. John the Baptist, on the subject of our redemption by Christ, thanks are given to the Lord God of Israel, because he had "remembered his holy covenant, and performed the oath which he sware to our forefather Abraham." And what was that? Why, "that we, being delivered out of the hand of our enemies, should serve him without fear, in holiness and righteousness." But when, or where did God promise any such thing to Abraham, except when he told him, "that his seed should be in bondage four hundred years," but that "the nation," which detained them in bondage, should afterwards be "judged," and that they should be "brought out," and come to Canaan, (Gen. xv. 13.) where they were to "serve" him? The case seems to be this: Zacharias, under the immediate influence and direction of the Holy Spirit, transfers the language of the old dispensation to the affairs of the new one; he celebrates the redemption of the world by Christ from sin and death, in words which literally describe the redemption of Israel from Egypt by Moses; to teach us, that we should regard one as a sacramental pledge and figure of the other; that there is another bondage, in which the people of God are held; another Moses, who is to deliver them; another land of promise and rest, where they are to be settled. This the Hebrews might have known, as St. Paul tells them, Heb. iv. from a passage in the xcvth Psalm, where, long after they had been in possession of Canaan, David speaks of another day of probation, and "another rest." The Jews have since had a melancholy proof of the same thing, by being dispossessed of that earthly inheritance which they falsely deemed to have been perpetual, and vainly regarded as the end of all the promises, made to a "thousand generations," that is, (a definite number being put for an indefinite) to them and to us, and to "as many as the Lord our God shall call," while the world shall

last.

"12. When they were but a few men in number; yea, very few, and strangers in it. 13. When they went from one nation to another, from one kingdom to another people."

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How wonderful was the display of God's wisdom and power, in his choosing a single family, and that a small one, the members of which were literally strangers and pilgrims upon earth;" in his promising to that family, in those circumstances, a large and fertile country, where the thrones of many princes were then firmly established; and, lastly, in his putting them

into actual possession of it at the time appointed! Thus the family of the holy Jesus was at first but small; the members of it were a "few, yea, a very few;" they were sojourners in a land not theirs; "they went from one nation to another;" nay, they were accounted the "refuse of the world, and the offscouring of all things." But, "Fear not, little flock," saith he unto them, "for it is your Father's good pleasure to give you the kingdom," Luke xii. 32. Let us view Israel brought into Canaan, nor doubt but that believers shall inherit the kingdom of heaven, and succeed to the thrones of apostate angels.

"14. He suffered no man to do them wrong; yea, he reproved kings for their sakes: 15. Saying, Touch not mine anointed, and do my prophets no harm."

The patriarchs, during their peregrinations, were often in imminent danger; as Abraham on account of Sarah, Gen. xx.; Isaac, in a similar case, Gen. xxvi.; Jacob from Laban, Gen. xxxi. and from his brother Esau, Gen. xxxiii. Yet, destitute as they were of earthly help, the mightiest kings could not hurt them. Their "ways pleased the Lord, and he made even their enemies to be at peace with them," Prov. xvi. 7. They were the typical prophets and Messiahs, or Christs, of Jehovah; and kings were forbidden to lift up a hand against them. How doth the same kind Providence watch over the body and the members of the true CHRIST! how often hath it interposed to protect and preserve them from the powers of the world!

"16. Moreover, he called for a famine upon the land: he brake the whole staff of bread."

When Jacob had escaped other perils, we find him and his family likely to perish with hunger, Gen. xlii. "Famine" is here finely represented as a servant, ready to come and go at the call and command of God; for calamities, whether public or private, are the messengers of divine justice. "Bread" is the staff which supports life; when that staff is "broken" the body fails, and sinks to the earth. The word of God is the staff of spiritual life, the food and support of the soul; and the sorest of Heaven's judgments is that mentioned by the prophet Amos, ch. viii. 11. "Behold, the days come, saith the Lord God, that I will send a famine in the land; not a famine of bread, nor a thirst of water, but of hearing the words of the LORD." Such a famine was sore in all lands, when Christ made his appearance in the flesh, whose advent, with the blessed effects of it, is wonderfully shadowed forth in the prophetical history of the patriarch Joseph. "17. He sent a man before them, even Joseph, who was sold for a servant; 18. Whose feet they hurt with fetters; he was laid in iron."

Joseph and Jesus were both envied, hated, and sold by their brethren; both suffered by a false accusation; the former was laid in irons, the latter crucified, and confined in the prison of the grave, fast bound with the bands of death. The wickedness of man, in working its own will, did unwittingly accomplish the counsels of God. "As for you," saith Joseph to his brethren, Gen、 1. 20. “ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive." And how doth St. Peter address the brethren of that other Joseph? "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain-And now brethren, I wot that through ignorance ye did it-But those things which God before had shown by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled," Acts, ii. 23. and iii. 17.

* Ideo autem Christi sive Uncti dicuntur, quod essent et sacerdotes et reges; summâ quippe potestate præditi, nullique obnoxii. Hinc fœdera æquo jure pacta cum regibus: hinc bella suscepta et quidem nutu suo, auspiciis, ut auint, suis, Gen. xiv. 21. Hinc Hethæi ad Abrahamum: "Audi nos, Domine: Princeps Dei es apud nos." Ibid. xxiii. 6. nemini obnovius, nisie Deo. Quo jure Isaacus et Jacobus usi sunt. Gen. xxvi., &c. Ad hæc Prophetæ erant; ut hic, et, Gen. xx. 7. Quos omnes titulos unum Christi nomen complectitur. Christi autem dicuntur, in typo Christi ipsius ab eis orituri. Bossuet.