Psalmist, do from age to age "show the praises of "the Lord" our Saviour, " and his strength and his "wondrous works that he hath done" for us, as he promised and foreshowed in his dispensations of old time. The glorious theme was delivered by the Israelitish to the Christian church, and will be resumed in heaven, there for ever to employ the tongues of saints, and the harps of angels.

5. For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: 6. That the generation to come, or, latter generation, might know them, even the children which should be born; who should arise, and declare them to their children.

The account of God's dealings with his people to be celebrated in our Psalm, begins with the " law," or "testimony, appointed and established in Israel," by the hand of Moses. Under these names are comprehended, not only the precepts and ceremonies, but the several transactions to which they referred, and in commemoration of which they were instituted; as also that future salvation, to which they, as well as the transactions, had an aspect. Thus the passover, for instance, looked backward to the redemption by Moses, and forward to that by Messiah. The law thus considered, as involving the Gospel within it, was, to understanding and pious Israelites, the fountain of wisdom and source of delight. They were to meditate therein day and night, and teach their children to do likewise; until, with its types

realized, and its prophecies accomplished, in the Redeemer, it should go forth out of Sion in perfect beauty, and run and be glorified among the nations. The "law" and the "testimony" are now become ours; and it is our duty to transmit them down to latest posterity, until Jesus shall return to judge

ment.

7. That they might set their hope in God, and not forget the works of God, but keep his commandments: 8. And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not steadfast with God.

The reason is here assigned, why God gave Israel a law, and commanded that fathers should teach it to their children, and their children's children; and the same reason holds with regard to the Gospel ; naniely, that the chosen people, renouncing the world, with its idols and lusts, should believe and "set their hope in" the true " God," the only Saviour; that they should "not forget the works" which he hath wrought for their redemption; and that, ever mindful of those works, they should,love him, and "keep his commandments;" not following the examples of the fathers of Israel, who proved " faith

less," and "rebellious" in the wilderness, when God had brought them out of Egypt. This is the very use St. Paul makes of those examples. "With "some of them," says he, "God was not well pleased, "for they were overthrown in the wilderness. Now "these things were our examples," TUTO μ, "to

"the intent we should not lust after evil things, or "be idolaters, or commit fornication, &c. &c. as did some of them." 1 Cor. x. 5.

9. The children of Ephraim, being armed, and carrying bows, turned back in the day of battle.

As the context treats concerning the behaviour of Israel in general, upon their coming out of Egypt; and as the cowardice of the tribe of Ephraim in particular, at that time, is no where mentioned, it is therefore most probable, that one tribe is here put for all the rest; and that, under the figure of men, when prepared for battle, turning their backs at sight of an enemy, is pointed out that disposition of the Israelites, after all their promises, resolutions, and vows of serving and obeying God, to fall away, and relapse into sin, upon the first temptation. How often is this the case with the Christian soldier! Let not him, who hath but just put on his spiritual armour, boast, like him who is putting it off, when the fight is over, and the victory obtained.

12.

10. They kept not the covenant of God, and refused to walk in his law; 11. And forgat his works, and his wonders, that he had showed them. Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.

These verses, it is apprehended, describe in plain terms, what was metaphorically expressed in the verse preceding, namely, the proneness of the Israelites to break the "covenant," transgress the "law," and forget the "works" of God, even those astonishing works wrought in "Egypt," and in "Zoan," its capital city. Let the Christian, who perhaps is amazed at the frequent rebellions of stiff-necked

Israel, reflect a little within himself, how he has observed the baptismal "covenant," how he has "walked in the law," and with what gratitude he has remembered the "marvellous works" of Jesus.

13. He divided the sea, and caused them to pass through; and he made the waters to stand as an heap.

From the miracles wrought in Egypt, the Psalmist proceeds to what happened at the Exodus. And here he fails not to mention that great work of Almighty power, the division of the Red Sea, which was ever uppermost in the thoughts of a devout Israelite; as the passage of the church, in Christ her Saviour, through the grave and gate of death, ought never to depart from the memory of a Christian.

14. In the day-time also he led them with a cloud, and all the night with a light of fire.

During the forty years' pilgrimage of Israel in the wilderness, a preternatural column of fire and cloud attended the camp. It rested with them, and moved on before them, directing and conducting them in their journeys; in the night-season it was a bright and shining light; and in the day-time it afforded a grateful cooling shade from the burning heat of those sultry deserts. Thus is Christ present with his church, while she sojourns upon earth, by his Word and his Spirit, guiding her steps, enlightening her darkness, and mitigating her sorrows.

15. He clave the rocks in the wilderness, and gave them drink as out of the great depths. 16. He brought streams also out of the rock, and caused waters to run down like rivers.

"Let us," saith bishop Taylor, "by the aids of memory and fancy, consider the children of Israel in

the wilderness, in a barren and dry land where no water was, marching in dust and fire, not wet with the dew of heaven, but wholly without moisture, save only what dropped from their own brows. The air was fire, and the vermin was fire; the flying serpents were of the same kindred with the firmament; their sting was a flame, their venom was a fever, and the fever a calenture; and the whole state of the Israelites' abode and travel was a little image of the day of judgement, when the elements shalt melt with fervent heat. These men, like salamanders walking in fire, dry with heat, scorched with thirst, and made yet more thirsty by calling upon God for water; suppose, I say, these thirsty souls, hearing Moses promise that he will smite the rock, and that a river should break forth from thence; observe how presently they run to the foot of the springing stone, thrusting forth their heads and tongues to meet the water, impatient of delay, crying out that the water did not move, like light, all at once: and then suppose the pleasure of their drink, the insatiableness of their desire, the immensity of their appetite: they took in as much as they could, and they desired much more. This was their Sacrament, and this was their manner of receiving it. And if that water was a type of our Sacrament, or a Sacrament of the same secret blessing, then is their thirst a signification of our duty *.

17. And they sinned yet more against him, by provoking the Most High in the wilderness. 18. And

* Worthy Communicant, p. 92.