that voice of the Son of man, which hath so often called sinners to repentance, shall call them to judgment !

5. The voice of the LORD breaketh the cedars, yea, the LORD breaketh the cedars of Libanus.

The force of lightning is known to rend in pieces the tallest and strongest trees, in a moment; nor is the word of God less effectual in bringing down the loftiest pride, and rending the hardest heart of man, by the Spirit which accompanieth it. Thus was the persecuting Saul humbled and converted by a "light" and a "voice from heaven;" so that instead of "breathing out threatenings and slaughter," he asks, like a meek and dutiful child, "Lord, what wilt thou have me to do?" Acts ix. 1, 6. 6. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn.

Thunder not only demolisheth the cedars, but "shaketh the mountains" on which they grow. Thus, by the gospel, "every mountain and hill was shaken, and made low; every high thing which exalted itself against the knowledge of Christ was cast down, and brought into subjection," Isa. xl. 4. 2 Cor. x. 5.

7. The voice of the LORD divideth the flames of fire.

By the power of God, the "flames of fire" are "divided" and sent abroad from the clouds upon the earth, in the terrible form of lightning, that sharp and glittering sword of the Almighty, which no substance can withstand. The same power of God goeth forth by his word, "quick and powerful, and sharper than any two-edged sword," penetrating, melting, enlightening, and inflaming the hearts of men, Acts ii. 3. Heb. iv. 12.

8. The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh.

The wilderness of Kadesh was a part of that wilderness through which the Israelites passed in their way to Canaan. See Numb. xiii. 26. Thunder shaketh those wide-extended deserts, as well as Lebanon and Sirion, mountains of Judea. The gospel was first preached in Palestine, but from thence it went forth into the Gentile world, that dry, barren, and desolate "wilderness." The wilderness is yet once again to be shaken by " the voice of God,” and to be removed for ever, that paradise may succeed in its place.

9. The voice of the LORD maketh the hinds to calve, or, the oaks to tremble, and discovereth the forests; and in his temple doth every one speak of his glory.

So Bishop Lowth renders the clause in his Lectures. Aristotle, Plutarch, and Pliny, as cited by Mr. Merrick, mention the case of abortion

Storms of thunder and lightning, attended often with whirlwinds, strip the trees of their leaves and bark, and disclose the recesses of forests. It is by the "word of God," that the "hidden things of darkness are manifested," and the "counsels of all hearts revealed:" for "all things are naked and opened unto the eyes of him, with whom we have to do," 1 Cor. iv. 5. Heb. iv. 13. For these his marvellous works, in the natural and spiritual world, God is daily "glorified" in the “church.”

16. The LORD sitteth upon the flood; yea, the LORD sitteth a King for ever.

The Lord Jesus sitteth on his throne, having all power in the dispensations of nature and of grace; by which, as he checketh at pleasure the rage of the most boisterous elements in the former, so, with the same ease, he controlleth the fury of the enemy and oppressor in the latter; saying, with equal authority in both cases, PEACE! BE STILL!

11. The LORD will give strength unto his people; the LORD will bless his people with peace.

From Jehovah, whose power and majesty have been with so much sublimity displayed in this whole Psalm, we are to expect, through faith and prayer, "strength" to overcome our enemies, whether ghostly or bodily; and also the blessing of "peace," which must be the fruit of victory. Thou, O Christ, art the "mighty God;" and therefore thou art the "Prince of peace," Is. ix 6.

VI DAY. MORNING PRAYER. PSALM XXX.

ARGUMENT.

In this Psalm, or devout hymn, composed probably by David, on his revisiting the sanctuary, after a joyful recovery from some dangerous sickness; he, 1-3. returneth thanks for that event; and, 4. calleth the church to do likewise, 5. drawing a comparison between temporary sufferings, and eternal rewards. 6, 7. He describeth his former prosperity, succeeded by affliction, with, 8-10. the supplications poured forth to the Almighty, in the day of his distress: and then returneth again, 11. to cele brate his deliverance, and, 12. to glory God for the same.

being sometimes caused among cattle by thunder. Whatever terrifies to any degree, may certainly produce such an effect. But the Bishop's interpretation is, in every respect, the most eligible. The eviden connexion with the words that follow," discovereth the forests,"-forbids us to doubt of its being right.

The Psalm is finely adapted to the case of the true David, and of Christians, and of his disciples and followers.

1. I will extol thee, O LORD, for thou hast lifted me up, Heb. drawn me out, and hast not made my foes to rejoice over me.

These words, if originally composed and uttered by king David, on occasion of some temporal mercy, apply in a far more emphatical and beautiful manner, to the case of Messiah, suffering and rising again, as well as to that of his church and people following him, both in his sufferings and resurrection; when we shall all lift up our voices and sing together." I will magnify thee, O Lord, for thou hast lifted me up! and hast not made my foes to rejoice over me!"

2. O LORD, my God, I cried unto thee, and thou hast healed me. Deliverance is to be attained by "prayer;" for so David, and so the Son of David obtained it; the former was "healed," at his restoration to health and strength; the latter at the resurrection; the soul is healed at its repentance and conversion; and the body will hereafter be repaired, beautified, and glorified, from the ruins of the grave.

3. O LORD, thou hast brought up my soul, or, animal frame, from the grave: thou hast kept me alive, that I should not go down to the pit.

The resurrection of David was a figurative one; that of Christ was a real one, as that of his saints will be; so that the Psalm is more strictly applicable to the true, than it ever could have been to the typical David. The latter clause may be rendered—“ Thou hast quickened me from among them that go down to the pit;" which rendering is most agreeable to the former part of the verse, "Thou hast brought up my frame from the grave.”

4. Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness, or, his Holy One.

The church of the redeemed is called upon to glorify the name of God, for his remembrance of the "King of saints," and for the accomplishment of the promise, in raising him from the dead.

5. For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.

This is a most beautiful and affecting image of the sufferings and exaltation of Christ; of the sorrows and joys of a penitent: of the miseries of time, and the glories of eternity; of the night of death, and the morning of the resurrection.

6. And in my prosperity I said, I shall never be moved. 7. LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled.

David, after his success against Goliah, and Christ, upon his triumphant entry into Jerusalem, were hailed by the acclamations and hosannas of the people, as the Christian may sometimes meet with the applauses of the world, and be led to think himself established in prosperity. But other troubles awaited David; and the blessed Jesus was nailed to the cross. Let not the disciple expect to be above his master; nor in the season of light and joy, neglect to prepare for the approaching days of sorrow and dark

ness.

8. I cried unto thee, O LORD, and unto the LORD I made supplication. 9. What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? Shall it declare thy truth? 10. Hear, O LORD, and have mercy upon me; LORD, be thou my helper.

These are some of " the strong cryings and supplications," which the true David poured forth while under the cloud of his passion; and which are to be poured forth by us when conformed to his image in suffering affliction. The argument here used is a very powerful one, namely, the necessity of a resurrection from the grave, that man may be saved and God glorified. The dead cannot praise, or serve God. They must live again for this purpose; and for this purpose it is, that we should desire to live, whether it be in the present world, or that which is to come.

10. Thou hast turned for me my mourning into dancing; thou hast put off my sackcloth, and girded me with gladness.

This might be true of David, delivered from his calamity; it was true of Christ, arising from the tomb, to die no more; it is true of the penitent, exchanging his sackcloth for the garments of salvation; and it will be verified in us all at the last day, when we shall put off the dishonours of the grave, to shine in glory everlasting. 12. To the end that my glory may sing praise to thee, and not be silent: O LORD my GOD, I will give thanks unto thee for ever.

The end of Christ's resurrection, of the salvation of the souls of the faithful, and the resurrection of their bodies, is one and the same, namely, the glory of God, who is the author of every kind of deliverance; whose praise should, therefore, be resounded by the grateful tongues of the redeemed, from generation to generation; as the tongue then becometh the “ glory" of man when it is employed in setting forth the glory of God.

PSALM XXXI.

ARGUMENT.

In this Psalm, ver. 5th of which was pronounced by our Lord when expiring on the cross, we hear the true David, like his re

T

presentative of old, 1-6. supplicating for deliverance; 7, 8. rejoicing in the divine favour and assistance; 9—13. describing his afflicted and forlorn state; 14-18. returing again to his prayers; 19-22. celebrating the mercies of God to the children of Adam; and, 23, 24. exhorting his saints to courage and perseverance under their troubles in the world.

1. In thee, O LORD, do I put my trust, let me never be ashamed : deliver me in thy righteousness.

God is faithful and just, to save those who, in time of trouble, renouncing all dependence on themselves and the creature, "put their trust" only in his mercy. His honour is engaged by his promise, not to let such be "ashamed" of their confidence.

2. Bow down thine ear to me, deliver me speedily: be thou my strong rock, for an house of defence to save me.

The Christian, like his blessed Master, is "besieged" by many and powerful enemies, insomuch that, notwithstanding all human precautions, "unless Jehovah keep the city, the watchman waketh in vain." Who, in such circumstances, would not pray for "speedy" deliverance?

3. For thou art my rock and my fortress: therefore for thy name sake lead me, and guide me.

GOD will be the "rock" and "fortress" of those who esteem bim as such; and after having been so, through all the dangers and difficulties of life, he "will lead" and "guide" them to the realms of peace and rest, for the sake of that "name" which implieth salvation.

4. Pull me out of that net which they have laid privily for me: for thou art my strength.

As David prayed for an escape from the secret conspiracies that were entered into against him, so did Christ pray for deliverance from the snares of death; and so doth the Christian pray to be extricated from the toils both of sin and death.

5. Into thine hand I commend my spirit ; thou hast redeemed me, O LORD, thou God of truth.

David, in his distresses, might by these words express his resignation of himself and his affairs into the hands of God; but it is certain, that Christ actually did expire upon the cross, with the former part of this verse in his mouth, Luke xxiii. 46. Nor is there any impropriety in the application of the latter part to him; since, as man, the surety and representative of our nature, he was redeemed" from the power of the enemy, by "the God of truth" accomplishing his promises.

6. I have hated them that regard lying vanities: but I trust in the LORD.