are represented, false teachers and erroneous earth;" Wisdom, xviii. 14. Pharaoh and doctrines, carnality and ignorance, and, in a all his servants rose up in the night; there word, whatever contributes to ravage the was a great cry throughout all the land of moral or spiritual world, to deface the beauty Egypt; and universal consternation reigned, of holiness, and destroy the fruits of faith. inferior only to that which is to extend its And of all the divine judgments, these are by empire over the world, when "the trumpet far the most dreadful, though generally the shall sound, and the dead shall be raised." least dreaded. May we be saved, like Israel, in that hour, through the blood of the true paschal Lamb, slain to take away the sins of the world! "When I see the blood," says Jehovah to his people, "I will pass over you." 49. He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them. Some of the Egyptian plagues having been specified in the foregoing verses, others of them are here thrown together, and the whole scene is affrmed to have been a full display of wrath and vengeance, executed upon the oppressors of the church by yo, "evil angels, agents, or messengers:" whether by this expression we understand the material instruments of divine displeasure; or angels employed as ministers of vengeance; or the actual appearance and ministration of evil spirits, suffered to torment the wicked in this world, as they certainly will do in the next. Tradition seems to have favored this last opinion, since the author of the book of Wisdom, above referred to, describes the Egyptian darkness as a kind of temporary hell, in which there appeared to the wicked, whose consciences suggested to them every thing that was horrible, "a fire kindled of itself very dreadful; they were scared with beasts that passed by, and hissing of serpents; and they were vexed with monstrous apparitions, so that they fainted and died for fear; while over them was spread an heavy night, an image of that "darkness which should afterwards receive them." Wisdom, xvii. 50. He made a way to his anger: he spared not their soul from death, but gave their life over to to the pestilence; 51. And smote all the first-born in Egypt; the chief of their strength in the tabernacles of Ham. 52. But made his own people to go forth like sheep; and guided them in the wilderness like a flock: 53. And he led them on safely, so that they feared not; but the sea overwhelmed their enemies. 54. And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased. 55. He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents. Having related the punishments inflicted on Egypt, the Psalmist returns to those mercies experienced by the Israelites, when God overthrew their enemies, took them under his protection, fed and conducted them in the wilderness, brought them to the promised land, expelled the heathen, settled his people, and at length fixed his residence on Mount Sion, which is represented as the conquest and acquisition of his own arm; since the victories of Joshua, &c. were all owing to the divine presence and assistance. The Christian church, after her redemption by "the blood of the Lamb," passed 300 years in a state of minority, as it were, and under persecution, which, with allusion to what befel Israel of old, is called in the Revelation, her flight and abode in the WILDERNESS: Rev. xii. 6. At length the true "Joshua," or JESUS, " brought" her "into the possession of the Gentiles ;" The last plague was the death of the first-see Acts, vii. 45, and she enjoyed a tempoborn both of man and beast; Exod. xii. 29, rary rest and prosperity. But no terrestrial when God, having removed every obstacle Canaan, no secular advantages, should make that mercy had thrown in the path of justice, us forget, as the Jews did, and as Christians "made a way to his indignation," which are apt to do, that the church is in the wilderthen rushed forth like a fiery stream. An ness, while she is in the world; and that unlimited commission was given to the de-"there remaineth yet " another and far more stroyer, who at midnight passed through the glorious "rest for the people of God," after land, and gave the fatal stroke in every house. which they ought ever to be aspiring. See "While all things, O Lord, were in quiet Heb. iv. 9. silence, and that night was in the midst of her swift course, thine Almighty wORD leaped down from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and standing up, filled all things with death: and it touched the heaven, but it stood upon the 56. Yet they tempted and provoked the most high God, and kept not his testimonies: 57. But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow. 58. For they provoked him to anger with their high places, and moved him to jealousy with their graven images. The Israelites, when settled in the promised Jand, soon showed themselves to be the genuine | become our own; it is well if they reform descendants of those men who tempted God us, even when they do become so. in the desert. We can hardly read two chapters in the book of Judges, but we meet with the words, "And the children of Israel again did evil in the sight of the Lord." For this their frequent revolting they are compared to 66 a deceitful bow," which, when put to the trial, is sure to disappoint the archer, either dropping the arrow at his feet, or carrying it wide of the mark. Their zeal and love were either wholly relaxed and enervated by sensuality and indolence, or else turned aside, and misplaced on false objects of worship. Thus, in the present decline of religion, the devotion of the Romanists hath attached itself to saints, angels, and images; while that of Protestants sleepeth, and must be awakened. In what manner, is known to God only. 59. When God heard this, he was wroth, and greatly abhorred Israel: 60. So that he forsook the tabernacle of Shiloh, the tent which he placed among men; 61. And delivered his strength into captivity, and his glory into the enemy's hund. 65. Then the LORD awaked, as one out of sleep, and like a mighty man, that shouteth, by reason of wine. While, by God's permission, the Philistines were chastising his people for their sins, he held his peace, and seemed unconcerned, as one asleep. But when due chastisement had brought the delinquents to themselves, the cries of penitent Israel awakened, as it were, and called forth the zeal of the Lord of hosts, to vindicate his honor, and deliver his servants: and then the vigor of his operations was such, as might be compared to the alacrity and courage of a mighty champion, when refreshea and inspirited by wine, he attacks his adversaries, and bears down all before him. Under all our sufferings, let us rest contented with this assurance, that God acts the part of a father; and will therefore remove the rod, when it has answered the end proposed. 66. And he smote his enemies in the hinder parts: he put them to a perpetual reproach. The former clause of this verse may be Rebellion against God, will, sooner or later, rendered, " And he repulsed, or, drove his draw down his vengeance, and cause the most enemies back;" as Psalm ix. 3. "When beloved nation to be " abhorred" by him: he mine enemies are turned back;" the word will forsake the place of his residence, "the being the same, in both places. But tent placed among men," where he dwelleth as that part of the sacred history is here by his spirit; and the church, by which his alluded to, in which the Philistines are said "strength" and his "glory" are manifested to have been plagued with "emerods," or to the world, shall go, " into captivity, and hemorrhoids, while the ark was amongst the enemy's hand.” All this we are taught them, the passage is generally rendered, as by that which came to pass in Israel, when in our translation, and supposed to intend that for the sins of priests and people, the ark of particular plague. Thus much, however, is God, which then abode in Shiloh, was suffer- certain, that Dagon fell before the ark, which ed to fall into the hands of the Philistines: his worshippers were glad to send back, with 1 Sam. iv. The present state of Jerusalem, acknowledgments of the vengeance inflicted. and of all the once-flourishing Eastern and on them by the superior power of the God African churches, speaks aloud the same awful of Israel, who could punish where, and when, and concerning truth. "He that hath ears and how he pleased. See 1 Sam. v. vi. to hear let him hear." 62. He gave his people over also to the sword: and was wroth with his inheritance. 63. The fire consumed their young men and their maidens were not given to marriage. 64. Their priests fell by the sword: and their widows made no lamentation. 67. Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: 68. But chose the tribe of Judah, the Mount Sion which he loved. 69. And he built his sanctuary like high palaces, like the earth which he hath established for ever. The ark, after its return, went no more to These verses refer to the slaughter of Israel Shiloh, which was in the tribe of Ephraim, by the Philistines, which was an effect of the son of Joseph, but was brought first to divine wrath, compared here, as elsewhere, Kiriathaim, 1 Sam. vi. 21. a city of the to "a consuming fire;" they refer likewise tribe of Judah, and from thence, after a short to the death of old Eli, of Hophni and Phine-stay at the house of Obed Edom, to Mount has, and the widow of Phinehas, who expired Sion, 1 Chron. xiv. and xv. which was the in child-bed, on hearing the mournful news: chosen and highly favored mount: where 1 Sam. iv. History abounds with the tragical was afterwards erected, by Solomon, a magnistories of wars and captivities: Scripture in-ficent and permanent habitation for the God forms us, they are the judgments of God against of Jacob, during the continuance of the old sin. But calamities affect us not, till they dispensation; a resemblance of that eternal temple, in which all the fulness of the God 2. The dead bodies of thy servants have they given to be meat unto the fowls of hea ven: the flesh of thy saints unto the beasts of the earth. 3. Their blood have they shed like water round about Jerusalem: and there was none to bury them. head hath since dwelt bodily. The divine inheritance; thy holy temple have they depresence removed at this time to the tribe of filed; they have laid Jerusalem on heaps. Judah, because out of that tribe, after the Three deplorable calamities are here enurejection of Saul, came the great representa- merated by the faithful; the alienation of tive, as well as progenitor, of King Messiah. God's inheritance, the profanation of the 70. He chose David also his servant, and sanctuary, and the desolation of the beloved took him from the sheep folds: 71. From city. When we represent, in our prayers, following the ewes great with young, he the sufferings and humiliation of the church, brought him to feed Jacob his people, and we take an effectual method of awakening Israel his inheritance. 72. So he fed them the compassion, and recalling the favor of according to the integrity of his heart, and heaven. Every redeemed soul is the inheritguided them by the skilfulness of his hands. ance, the temple, the city of God. When The call of David from a sheepfold to a sin enters, and takes possession, the inheritance throne teacheth us, that he who hath showed is alienated, the temple defiled, the city himself faithful in a few and small desolated. concerns, is worthy of promotion to more and more important cares; that the qualifications requisite for the due discharge of high offices, are best learned, at first, in an inferior station, especially if it be one that will inure to labor and vigilance; and that kings are to consider themselves as "shepherds;" which consideration would perhaps teach them their duty better than all the precepts in the world. From the last verse, relative to David's manner of conducting himself after his advancement, we learn, that integrity and discretion, when they meet in the same person, form a complete ruler, and one fit to represent that blessed person who entered, like his father David, through sufferings into his glory; who governeth his church in wisdom and righteousness; and of whom it is said, by the evangelical prophet, "He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." Isa. xl. 11. SIXTEENTH DAY.-MORNING PRAYER. PSALM LXXIX. ARGUMENT. THE argument of this Psalm is nearly the 1. O God, the heathen are come into thine That horrible carnage which attends the siege and capture of a city, is the fourth of those calamities bewailed in our Psalm. To behold, or even to imagine, heaps of slaughtered bodies lying unburied, and exposed to birds and beasts of prey, is inexpressibly shocking to humanity. But with what unconcern are we accustomed to view, on all sides of us, multitudes "dead in trespasses and sins," torn in pieces, and devoured by wild passions, filthy lusts, and infernal spirits, those dogs and vultures of the moral world! Yet, to a discerning eye, and a thinking mind, the latter is by far the more melancholy sight of the two. 4. We are become a reproach to our neighbors; a scorn and derision to them that are round about us. 66 A fifth calamity, incident to an afflicted church, is to become, like captive Israel, the scorn and derision" of infidels, who fail not at such seasons, to reproach her, and blaspheme her God. We know how to answer those who reproach us with our sufferings, for so their predecessors reproached our Master; but what shall we say, if we have given the enemy occasion to reproach us with our sins? The only real disgrace of religion, is the wickedness of its professors. 5. How long, LORD? Wilt thou be angry for ever? shall thy jealousy burn like fire? Parched and exhausted, amidst the flames of persecution, we behold Sion panting for the comforts of redemption. The extent and continuance of her troubles, cause her to fear a total extermination; and, by the questions here asked, she tacitly reminds God of his promises not to give her up, and destroy her "for ever," on account of Messias, whom she was in the fulness of time to bring forth. 6. Pour out thy wrath upon the heathen [ 11. Let the sghing of the prisoner come that have not known thee, and upon the before thee: according to the greatness of kingdoms that have not called upon thy name. thy power preserve thou those that are ap7. For they have devoured Jacob, and laid pointed to die. waste his dwelling place. Next to those who had been slain, the This, though uttered in the form of a wish, cause of such as groaned in captivity, lying or prayer, is to be considered, like many bound in chains and fetters, under sentence other passages of the same nature, as a pre-of death, to be inflicted at the will of their diction of what would afterwards come to cruel and insulting conquerors, is recomendpass. Pagan ambition and cruelty were of-ed to God. The Christian, though he may ten employed to chastise offending Israel; at present be subject to none of these exbut were, themselves, notwithstanding, just- ternal calamities, forgets not that he is often ly punished, in their turn, by other powers persecuted, and led captive, by his own deraised up for that end. That relation in which sires, and bound in the chains of his sins; the church stands to God, causes him, upon that the world to him is a prison; that her repentance, to appear in her behalf, and sentence of death is passed upon him, and to execute vengeance on her oppressors, he knoweth not how soon that sentence may who "know him not nor call upon his name. "be executed. How properly therefore, and "We are thine," saith Isaiah, "thou never how fervently, may he, at all times, pray, barest rule over them, they were not called "O let the sighing of the prisoner come beby thy name." lxiii. 19. The church, for fore thee; according to the greatness of thy her sins, may deserve to suffer; but her power preserve thou those that are appointenemies are not therefore without guilt, nor ed to die." will they escape without punishment. 8. O remember not against us former iniquities: let thy tender mercies speedily prevent us; for we are brought very low. 9. Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake. Affliction hath then wrought its intended effect, when it hath convinced us of sin, and led us to repentance; when, brought back by it, like the returning prodigal, to the house and presence of our heavenly Father, we acknowledge our guilt as the cause of our misery, and entreat forgiveness of the one, in order to obtain a release from the other; not pleading our own merits, but the mercies of God our Saviour, and the glory of his name. 10. Wherefore should the heathen say, Where is their God? Let him be known among the heathen in our sight, by the revenging of the blood of thy servants which is shed; or, Let the vengeance of thy servants' blood that is shed, be known among the heathen that is in our sight. It is for" the glory of God's name," to deliver his church; because, while she is in trouble, that name is blasphemed by the enemy, as if he wanted either power, or will to prevent or remove the calamities of his servants. Prayer is therefore here made by the faithful, that God, not to gratify any vindictive spirit of theirs, but to vindicate his own attributes, would break the teeth of the oppressor, and work a public and glorious salvation for his chosen : at beholding which, the very adversaries themselves might possibly be converted. 12. And render unto our neighbors sevenfold into their bosom their reproach, wherewith they have reproached thee, O LORD. That is, as they have reproached thee with weakness, so manifest to others their weakness, who are but sinful dust and ashes; as they have endeavored to make thee contemptible, so let the world have just cause to despise them, who have thus presumptuously offended; according as it is written, "Them that honor me, I will honor, and they that despise me, shall be lightly esteemed." 1 Sam. ii. 30. And however different the appearence of things may now be, this will certainly be found true, in every instance, at the last day. 13. So we thy people, and sheep of thy pasture, will give thee thanks for ever: we will show forth thy praise to all generations. Such is the resolution of a church under persecution; and such ought to be the practice of every church, when delivered out of it, and restored to the favor and protection of her God. The same is the duty of every soul, with regard to afflictions and mercies of a private kind. But how glorious will be the day, when, triumphant over sin and sorrow, over every thing that exalteth and opposeth itself, the church universal shall behold the adversary disarmed for ever; while she herself, placed in pastures of joy, and led to the waters of eternal comfort, shall, from age to age, incessantly sing the praises of her great Shepherd and Bishop, her King and her God! PSALM LXXX. ARGUMENT. THE church, still in captivity, 1-3, crieth unto God for help and redemption; 4-7, complaineth of her grievous afflictions; 8-13, describeth her former exaltation, and present depression, under the beautiful figure of a Vine; 14-16, returneth again to her supplications, and, 17-19, prayeth for the advent of Messiah, to quicken and comfort her, vowing all loyal obedience, adoration, and praise to him, as the author of her salvation. his face from them that he will not hear:" Isa. lix. 2, "he may cover himself with a cloud, that their prayers should not pass through :" Lam. iii. 44, and seem to reject even the devotions of his distressed servants, while he is proving the strength of their faith, and the sincerity of their repentance. But if the former be strong, and the latter sincere, they will continue to ask, till they have ob tained; nor cease to knock, till the door be opened. 5. Thou feedest them with the bread of tears, or, of weeping; and givest them tears to drink in great measure. There cannot be a more striking picture of 1. Give ear, O Shepherd of Israel, thou that Sion in captivity. Her bread is dipped in leadest Joseph like a flock; thou that dwell-tears, and her cup is filled to the brim with est between the cherubims, shine forth. them: no time is free from grief and lamenThe Christian church is now become the tation. They who sin, must submit to pen"Israel" of God: Jesus Christ is the "Shep-ance; which if a man doth not impose on herd" of this Israel, who leadeth his people himself, God will impose it on him: where"like a flock;" he dwelleth in the midst of as, if we judged ourselves, we should not be them by his Spirit, as of old he dwelt in the holy places, "between the cherubims." Let us beseech him to hearken to our prayers, and to manifest the glory of his power in our defence and deliverance. 2. Before Ephraim, Benjamin, and Manasseh, stir up thy strength, and come and save us. thus judged of the Lord. The church hath appointed seasons, and given directions, for this purpose; but who observes either the one or the other? 6. Thou makest us a strife unto our neighbors: and our enemies laugh among themselves. Israel, when forsaken by her God, was a God is entreated to go forth, in his strength prey for which all the neighboring nations and his salvation, before the tribes of Israel, contended, exulting over her, and scoffing at as formerly in the wilderness. Ephraim, that condition to which, not their counsels or Benjamin, and Manasseh, are particularly armies, but her own iniquities, had reduced mentioned; perhaps, because, according to the her. Hence let us learn how to form a just established order, those three tribes immedi-estimate of the real state both of communiately followed the ark and cherubim, the sym-ties and individuals. Righteousness alone bols of the divine presence. See Numb. ii. exalteth man; sin is his reproach, and will 18. be his destruction. 3. Turn, or, restore, us again, O God, and cause thy face to shine and we shall be saved. This verse is a kind of chorus, occuring three times in the course of our Psalm. It implies, that the church is in captivity, from which she prayeth to be "restored" to her former freedom and prosperity; that she expecteth such restoration, not from any might or merit of her own, but from the grace and mercy of her Saviour; as well knowing, that her night can be turned into day, and her winter give place to spring, only by the Sun of righteousness rising, and causing his face to shine upon her desolations. This ought, therefore, to be the wish and the prayer of every persecuted church, and of every afflicted soul. 7. Turn us again, O God of hosts, and cause thy face to shine, and we shall be saved. See above, ver. 3. 8. Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. God is reminded of the favor once shown by him to the church of Israel, and of that prosperity which she once enjoyed. She is compared to a "vine," removed, from the unkindly soil of Egypt, to the happier regions of Canaan, and there planted by Jehovah, in the place of nations extirpated for their unfruitfulness. The vine is a plant weak and lowly, and needing support; when supported, wild and luxuriant, unless restrained by the pruning knife; capable of producing the most valuable fruit; but, if barren, the most unprofitable among trees, and fit only for the 4. O LORD God of hosts, how long wilt thou be angry against the prayer of thy peo-flames. In all these respects it is a lively ple? The sins of a people may for a time "separate between them and their God, and hide emblem of the church, and used as such by Isaiah, v. 7. by Ezekiel, xv. xvii. xix. and by our Lord himself, Matt. xxi. 33. The Chris |