floods of Belial," the powers of darkness and ungodliness, like an overwhelming torrent breaking forth from the bottomless pit, "made him afraid in the day of his agony, when the apprehensions of the bitter cup, cast his soul into unutterable amazement, and he beheld himself environed by those "snares," which had captivated and detained all the children of Adam. David surrounded by Saul and his blood-thirsty attendants, was a lively emblem of the suffering Jesus, and therefore the same description is applicable to both; as the words of the second Psalm, in like manner, celebrate the inauguration of the son of Jesse, and that of the Son of God.

“6. In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears."

David was in distress; David called upon Jehovah, the God of Israel, who dwelt between the Cherubim in the holy place; and by him the prayer of David was heard. Much greater was the distress of Christ, who likewise, as St. Paul speaks, "in the days of his flesh offered up prayers and supplications with strong crying and tears, unto him that was able to save him from death, and was heard," Heb. v. 7. his voice ascended to the eternal temple, his powerful cry pierced the ears of the Father everlasting, and brought salvation from heaven at the time appointed. The church also is distressed upon earth, she crieth, her cries are heard, and will be answered in the day of God.

7. Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth."

At this verse the Prophet begins to describe the manifestation of Divine power in favour of the Righteous Sufferer. The imagery employed is borrowed from mount Sinai, and those circumstances which attended the delivery of the law from thence. When a monarch is angry, and prepares for war, his whole kingdom is instantly in commotion. Universal nature is here represented as feeling the effect of its sovereign's displeasure, and all the visible elements are disordered. The earth shakes from its foundations, and all its rocks and mountains tremble before the majesty of their great Creator, when he ariseth in judgment. This was really the case at the resurrection of our Lord from the dead; when as the Evangelists inform us, "there was a great earthquake," and the grave owned its inability any longer to detain the blessed body, which had been committed, for a season, to its custody. And what happened at the resurrection of Jesus, should remind us of what shall happen, when the earth shall tremble, and the dead shall be raised at the last day.

"8. There went up a smoke out of his nostrils, and fire out of his mouth devoured; coals were kindled by it; or, fire out of his mouth devoured, with burning coals from before him."

The farther effects of God's indignation are represented by those of fire, which is the most terrible of the created elements, burning and consuming all before it, scorching the ground, and causing the mountains to smoke. Under this appearance God descended on the top of Sinai: thus he visited the cities of the plain; and thus he is to come at the end of time. Whenever therefore he is described as showing forth his power and vengeance for the salvation of his chosen, and the discomfiture of his enemies, a "devouring fire" is the emblem made choice of, to convey proper ideas of such his manifestations. And from hence we may conceive the heat of his wrath against the adversaries of man's salvation, when by raising his Son Jesus from the dead, he blasted their schemes, and withered all their strength.

9. He bowed the heavens also, and came down and darkness was under his feet. 10. And he rode upon a cherub, and did fly; yea, he did fly upon the wings of the wind. 11. He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies."

Storms and tempests in the element of air are instruments of the Divine displeasure, and are therefore selected as figures of it. When God descends from above, the clouds of heaven compose an awful and gloomy tabernacle, in the midst of which he is supposed to reside: the reins of whirlwinds are in his hand, and he directs their impetuous course through the world; the whole artillery of the ærial regions is at his command, to be by him employed against his enemies, in the day of battle and war.

12. At the brightness that was before him, his thick clouds passed, hail-stones and coals of fire. 13. The LORD also thundered in the heavens, and the Highest gave his voice: hail-stones and coals of fire. 14. Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them."

The discharge of the celestial artillery upon the adverse powers is here magnificently described. Terrible it was to them, as when lightnings and thunders, hail-stones and balls of fire, making their way through the dark clouds, which contain them, strike terror and dismay into the hearts of men. Such is the "voice," and such are the "arrows" of the Lord Almighty, wherewith he" discomfiteth" all who oppose the execution of his counsels, and obstruct the salvation of his chosen. Every display and description of this sort, and indeed every thunder-storm which we behold, should remind us of that exhibition of power and vengeance, which is hereafter to accompany the general resurrection.

66 15. Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils."

As the former part of the Psalmist's description was taken from the appearance on Mount Sinai, so this latter part seems evidently to allude to what passed at the Red Sea, when by the breath of God the waters were divided, the depths were discovered, and Israel was conducted in safety through them. By that event was prefigured the salvation of the church universal, through the death and resurrection of Christ, who descended into the lower parts of the earth, and from thence reascended to light and life. The xivth chapter of Exodus, which relates the passage of Israel through the Red Sea, is therefore appointed as one of the proper lessons on Easter Day. And thus we obtain the ideas intended to be conveyed in this sublime but difficult verse, together with their application to the grand deliverance of the true David in the day of God's power. Indeed it is not easy to accommodate to any part of the history of the son of Jesse, those awful, majestic and stupendous images, which are made use of throughout this whole description of the Divine manifestation, from verse 7. But however this be, most certainly every part of so solemn a scene of terrors forbids us to doubt but that a "GREATER than David is here;" since creation scarce affords colours brighter and stronger than those here employed, wherewith to paint the appearance of Jehovah at the day of final redemption.

16. He sent from above, he took me, he drew me out of many, or the great, waters. 17. He delivered me from my strong enemy, and from them. which hated me: for they were too strong for me.'

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For this purpose did God in so wonderful a manner display his power and glory, that he might deliver the sufferer out of his troubles. This deliverance is first expressed metaphorically by "drawing him out of the great waters," and then plainly, "he delivered me from my strong enemy," &c. The "great waters," in ver. 16, are the same with "the floods of the ungodly," in ver. 4. By these was Messiah, like David, oppressed and overwhelmed for a time; but, like David, he rose at length superior to them all. The "strong enemy" was obliged to give way to a "stronger than he, who overcame him, and took from him his armour in which he trusted, and divided the spoil," Luke xi. 22.

"18. They prevented me in the day of my calamity, but the LORD was

my stay. 19. He brought me forth also into a large place; he delivered me, because he delighted in me."

The Divine mercy is celebrated again and again through this sacred hymn in a variety of expressions. Innumerable foes "prevented," that is, surrounded, enclosed Christ on all sides, "in the days of his calamity," when the powers of earth and hell set themselves in array against him; but "Jehovah was his stay;" on him he reposed an unshaken confidence; Jehovah therefore supported his steps, and led him on to victory and triumph; from the narrow confines of the grave he translated him to unbounded empire, because he was the Son of his love, in whom he delighted.

"20. The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me. 21. For I have kept the ways of the LORD, and have not wickedly departed from my God: 22. For all his judgments were before me, and I did not put away his statutes from me. 23. I was also upright before him; and I kept myself from mine iniquity; or, from iniquities. 24. Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hands in his eye-sight."

Commentators have been much perplexed on account of these unlimited claims to righteousness made by David, and that, long after the matter of Uriah, and towards the close of his life. Certain indeed it is, that the expressions, considered as David's, must either be confined to his steadfast adherence to the true worship, in opposition to idolatry, or to his innocency with regard to some particular crimes falsely alleged against him by his adversaries. But if the Psalm be prophetical, and sung by the victorious monarch in the person of King Messiah; then do the verses now before us no less exactly than beautifully delineate that all-perfect righteousness wrought by the Redeemer, in consequence of which he obtained deliverance for himself and his people. For "His" righteousness' sake Jehovah was well pleased, and rewarded with everlasting felicity the unspotted purity of his works; "He" performed an unsinning obedience to every part of the law, and swerved not from its line in a single instance; the rule was ever in his eye, and no temptation could induce him to deviate from its direction; like the light, he passed through all things undefiled, and his garments were white as the lily: therefore a glorious kingdom was given unto him, forasmuch as in him the piercing eye of Heaven could discover no blemish at all.

25. With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright: 26. With the pure thou wilt shew thyself pure; and with the froward thou will shew thyself froward; Heb. with the perverse thou wilt wrestle, or, strive."

The reason is here assigned why God "recompensed Messiah according to the cleanness of his hands," namely, because he is just, in rendering to every one according to his works. He who is "merciful" to his brethren, shall obtain the Divine mercy; he who is "upright" in his dealings with others, will have justice done him by the great Judge against his iniquitous oppressors; he who is "pure" from deceit and hypocrisy in the service of God, shall experience in himself a faithful and exact performance of the promises which God hath made to such; but the man that is "froward," perverse, and rebellious, must expect to grapple with an arm, which will either humble or destroy. See Lev. xxvi. 3, 4, &c. 23, 24, &c. 1 Kings viii. 32. Prov. iii. 34.

"27. For thou wilt save the afflicted, or, lowly, people: but will bring down high looks."

"God resisteth the proud," saith an apostle, "and giveth grace to the humble," James iv. 6. And, indeed, what is the covenant of grace, but a covenant to humble pride, and to exalt humility; what was it, but the humility of Christ, that subdued the pride of Satan; and on what does the

salvation of every man depend, but on the issue of the contest between these two principles in his heart?

"28. For thou wilt, or, dost, light my candle, or, lamp: the LORD my God will, or, does, enlighten my darkness."

An instance of God's favour towards the lowly and afflicted was the salvation vouchsafed to the suffering Jesus, who like David, after much tribulation and persecution, under which he sunk for a time, even so low as to the grave itself, was exalted to glory and honour. This change of condition is set forth by that of a "lamp," from a state of extinction to one of illumination, darkness being a well-known emblem of sorrow and death, as light is the established symbol of life and joy. Remarkable are the words of the Chaldee Paraphrast upon this verse, cited by Dr. Hammond"Because though shalt enlighten the lamp of Israel, which is put out in the captivity, for thou art the author of the light of Israel: the Lord my God shall lead me out of darkness into light, and shall make me see the consolation of the age which shall come to the just."

"29. For by thee I have run through, or, broken a troop; and by my God have I leaped over a wall."

Through the power of his divinity, the Captain of our salvation vanquished the host of darkness, and escaped from the sepulchre, notwithstanding all their precautions to confine him there. Vain is every effort, by whomsoever it is made, against the counsels of omnipotence. And let us reflect, for our comfort, that they who could not prevent the resurrection of Christ, cannot detain the soul of a Christian in sin, or his body in the grave.

"30. As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him."

The "way" of God is the course of his proceedings with men, and its "perfection" consists in the equity of those proceedings: the promises made in the word of Jehovah" to his servants, are "tried" in times of affliction and persecution, as gold in the fire, and found pure from any dross of deceit, or fallibility: he is ever a "shield," to protect "those who trust in him," during their stay here, until he becomes "their exceeding great reward" hereafter. All this he has been to the Head, in order that he may be all this to the members of the church.

"31. For who is God, save the LORD? Or who is a rock, save our God?"

"Jehovah" alone is the "God," or covenanted Saviour of his people; he is the only "rock" on which they may securely build their hope of heaven. Vain were the idols of the ancient world, Baal and Jupiter; as vain are those of modern times, pleasure, honour, and profit. They cannot bestow content, or make their votaries happy below; much less can they deliver from death, or open the everlasting doors above.

32. It is God that girdeth me with strength, and maketh my way perfect."

In this and the following verses are enumerated the gifts of God to the spiritual warrior, whereby he is armed and prepared for the battle, after the example of his victorious leader. God invests him with "strength," or what the Apostle calls, "the spirit of might in the inner man," as the loins of a soldier are braced by the military girdle; whence that of St. Paul, "having your loins girt about with truth." He removes everything that may impede his progress, until he has accomplished his warfare, and finished his course in righteousness, which seems to be what is meant by "making his way perfect.'

"33. He maketh my feet like hinds' feet, and sitteth me upon my high places."

He endueth the affections, which are the feet of the soul, with vigour and agility, to run the way of his commandments, to surmount every obsta

cle, and, with an activity like that of the swift hart, or the bounding roe, to conquer the steep ascent of the everlasting hills, and gain the summit of the heavenly mountain. St. Paul tells us how the feet must be shod for this purpose, namely, "with the preparation of the Gospel of peace."

"34. He teacheth my hands to war, so that a bow of steel is broken by mine arms."

He communicates a wisdom and a power which nothing can withstand, instructing and enabling the combatant to overcome in the conflict, to seize and render useless the weapons of the adversary. St. Paul puts into the Christian warrior's hand, "the sword of the Spirit, which is the word of God."

"35. Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness, or, thy afflictions, have made me great."

The salvation of God is a defence against all temptations to such as believe in it; whence St. Paul styles this piece of armour, "the shield of FAITH, wherewith," says he, "ye may be able to quench all the fiery darts of the devil." The "right hand" of God must support and sustain us at all times; and the wholesome discipline of the Christian camp, the chastisements and corrections of our heavenly Father, must train us up to true greatness, and prepare us for the kingdom of heaven. The soldiers, like their great Leader, must be "made perfect through sufferings."

"36. Thou hast enlarged my steps under me, that, or, and, my feet did not slip."

In other words, God had opened a free course for him to victory and triumph, and had also endued him with strength to run that course; thus removing the two mischievous effects of sin, which not only precluded the way to heaven, but deprived us of the ability to travel in it.

37. I have pursued mine enemies, and overtaken them; neither did I turn again till they were consumed. 38. I have wounded them that they were not able to rise: they are fallen under my feet."

If we suppose David in his conquests to have prefigured victorious Messiah, then have we, in these and the subsequent verses, a sublime description of that vengeance, which Jesus, after his resurrection and ascension, inflicted on his hardened and impenitent enemies. His wrath "pursued" and "overtook" them, in the day of visitation; nor did it return, till, like a devouring fire, it had "consumed the prey." The Jews were cast down, "not able to rise," or lift up themselves as a people, being crushed under the feet of the once despised and insulted Nazarene. Let us reflect upon the impotence of our spiritual adversaries, when Jesus declares war against them; and let us beseech him to conquer them in us, as he has conquered them for us.

39. For thou hast girded me with strength unto the battle; thou hast subdued under me those that rose up against_me. 40. Thou hast also given me the necks of mine enemies; that I might destroy them that hate me."

With the almighty power of the Godhead was Jesus invested, by which all the enemies were subdued unto him; the stiff necks" of his crucifiers were bowed under him, and utter destruction became the portion of those who hated him, and had "sent after him, saying, We will not have this man to reign over us." So gird us thy soldiers and servants, O Lord Jesus, to the battle; and subdue under us, by the power of thy grace, those that rise up against us, whether they be our own corrupt desires, or the malicious spirits of darkness; so give us, like another Joshua, the "neck” of these our enemies, that we may destroy them that hate, and would destroy us. "41. They cried, but there was none to save them; even unto the LORD, but he answered them not."

Never was there a more just and lively portrait of the lamentable and