wring out all the juice in their bodies." He takes "waters in full measure," to have been a proverbial expression.

11. And they say, How doth God know? and is there knowledge in the Most High ?"

They who interpret the foregoing verse of the people of God, tempted by the success of the ungodly to distrust his providence, suppose this and the following verses to be uttered by "them," as questioning whether God had any regard to what passed here below. But, to avoid confusion of persons, I would rather suppose the foregoing verse (to whomsoever it may belong) to be parenthetic, and the verse now under consideration to be an epicurian atheistical speech in the mouth of the wicked, above described at large; after which the Psalmist goes on, in his own person, as from the beginning, to relate the temptation which he underwent, and the issue of it. 12. Behold, these are the ungodly, who prosper in the world; they increase in riches."

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The temptation is now stated in its full force. "These" worthless, ungodly, blasphemous wretches, whose characters I have been delineating, "these" are the men who prosper in the world, who succeed in everything they undertake, and roll in riches! What are we to think of God, his providence, and his promises?

"13. Verily, I have cleansed my heart in vain, and washed my hands in innocency. 14. For all the day long have I been plagued, and chastened every morning."

Nature will be apt upon this occasion to suggest, that all my faith, my charity, and my devotion, all my watching and fastings; in short, all the labour and pains I have taken in the way of goodness, have been altogether vain and fruitless; since, while the rebellious enemies of God enjoy the world and themselves at pleasure, I, who continue his servant, am in perpetual tribulation and affliction.

"15. If I say, I will speak, or, declare, or, preach, thus; behold, I should offend against the generation of thy children."

The Psalmist, having thus particularized the disease, proceeds now, like a skilful physician of the soul, to prescribe a medicine for it, which, is compounded of many salutary ingredients. And first, to the suggestions of nature, grace opposes the examples of the children of God, who never fell from their hope in another world, because of their sufferings in this. For a man, therefore, to distrust the Divine goodness on that account, is to belie their hope, renounce their faith, and strike his name out of their list.

"16. When I thought to know this, it was too painful for me.

A second reason why a man should not be too forward to arraign God's dispensations of injustice, is the extreme difficulty of understanding and comprehending the whole of them, which indeed is not to be done by the human mind, unless God himself shall vouchsafe it the necessary information. "It was too painful for me," says the Psalmist.

"17. Until I went into the sanctuary of God; then understood I their end."

The third argument, with which we may repress the spirit of murmuring and distrust, so apt to be excited by the prosperity of the wicked, is one communicated to us by the word of God, which alone can acquaint us with what is to be the "end," the final portion of sinners at the last day. This is an arrow from the heavenly quiver, which brings down our enemy at once, and lays Dagon prostrate before the ark.

"18. Surely thou didst, or, dost set them in slippery places; thou castedst them down into destruction."

Worldly prosperity is as the narrow and slippery summit of a mountain,. on which, to answer the designs of his providence, God permits the wicked, during his pleasure, to take their station; till at length the fatal hour arrives, when by a stroke unseen, they fall from thence, and are lost in the fathomless ocean of sorrow, torment, and despair.

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A COMMENTARY

"19. How are they brought into desolation, as in a moment! they are utterly consumed with terrors."

The sudden alteration which death makes in the state of a powerful and opulent sinner, cannot but affect all around him, though they behold but one part of it. How much more would they be astonished and terrified, if the curtain between the two worlds were undrawn, and the other half of the change disclosed to view! Let faith do that which sight cannot do; and then the ungodly, however wealthy and honourable, will surely cease to be the objects of our envy.

"20. As a dream when one awaketh; so, O LORD, when thou awakest, or, causest them to awake, thou shalt despise their image."

The life of the ungodly is a sleep; their happiness a dream, illusive and transitory; at best a shadow; afterwards, nothing. At the day of death, the soul is roused out of this sleep, and the dream vanishes. When God shall thus awaken them, he will "despise their image," he will bring to nought, and render utterly contemptible, even in their own sight, as well as that of himself, of his holy angels, and the spirits of the righteous, those imaginary and fantastic pleasures, for which they have lost the substantial joys and glories of his heavenly kingdom. Now, therefore, while it will not be in vain, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." Eph. v. 14. See Job xx. 4, &c. Isa xxix. 8.

"21. Thus my heart was grieved, Heb. in a ferment, and I was pricked in my reins. 22. So foolish was I, and ignorant: I was as a beast before thee."

The Psalmist, fully satisfied with the conduct of Providence, reflects upon the folly of his former uneasiness, and humbly owns that his doubts were occasioned solely by his ignorance of God's ways; while he formed his judgment of them without having duly taken into consideration the final issue of things. The last day, when it comes, will bring with it a solution of all difficulties. He who bears impressed upon his mind such an idea of that day as the Scriptures can give him, may solve them now.

"23. Nevertheless I am continually with thee: thou hast holden me by my right hand."

The remainder of the Psalm contains the most dutiful and affectionate expressions of a mind perfectly at ease, and reposing itself with comfortable assurance on the loving-kindness of the Lord, of which it had experienced a fresh instance in its support under the late temptation, and complete victory "I am continually with thee," as a child under the tender care of a parent, and, as a parent, during my danger of falling in a slippery path, "thou hast holden me," thy child, "by my right hand."

over it.

"24. Thou shalt guide me with thy counsel, and afterward receive me to glory."

He who, but a little while ago, seemed to question the providence of God over the affairs of men, now exults in happy confidence of the Divine mercy and favour towards himself; nothing doubting but that grace would ever continue to guide him upon earth till glory should crown him in heaven. Such are the blessed effects of "going into the sanctuary," and consulting the "lively oracles," in all our doubts, difficulties, and temptations.

"25. Whom have I in heaven but thee? and there is none upon earth that I desire besides, Heb. with, or, in comparison of, thee."

The believing soul seems here to speak in the person, and with the affection, of a spouse, declaring, that not only earth, but heaven itself, would be unsatisfactory and comfortless without the presence of her beloved Redeemer, the God of her salvation. But there is a pathos in the words themselves, which though the Christian feels, the commentator cannot express.

26. My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever."

None of those things, in the abundance of which the wicked place their

happiness, can deliver us in the day of death. "Flesh" must revert to dust, and the "heart" must cease its beating. He alone, therefore, is the proper object of our faith and love, who can support and carry us through the dreadful hour, and then raise us again to be our "portion for ever." Lord Jesus, who hast so graciously promised to become our portion in the next world, prevent us from choosing any other in this.

"27. For lo, they that are far from thee shall perish: thou hast destroyed, or, wilt destroy, all them that go a-whoring from thee."

They who are "far from God," are just so far from salvation; and of course, if they remain in that situation, must "perish." Nor have they reason to expect any other fate, who in their hearts depart from the holy Jesus, after he has betrothed them to himself in righteousness; and prefer to him the vilest and basest of his 'enemies, the world and the flesh, by whose wicked hands he was crucified and slain.

"28. But it is good for me to draw near to God: I have put my trust in the LORD God, that I may declare all thy works."

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As if the Psalmist had said, in other words-Hear, therefore, the conclusion of the whole matter. Let others, dazzled by the blaze of worldly prosperity, forsake God, to obtain a share of it; or murmur against him, because they cannot obtain it. I am persuaded, it now is, and finally will be, "good," delightful, profitable, and honourable, "for me to draw near," and join myself to him;" which, in this life, I can do no otherwise than by believing and hoping in his holy name; "I will put my trust in the LORD God," and excite others to do the same, by "declaring his works," and dispensations; that all may perceive what an amazing difference will one day be made between him who lusteth after the creature, and him who loveth the Creator.

PSALM LXXIV.

ARGUMENT.

Upon whatever occasion this Psalm might have been originally composed, it is plainly intended for the use of the church in time of persecution. 1.[She bemoans herself as deserted by God; the return of whose favour she entreats; 2. on account of his having redeemed her; 3-9. the ravages made, and, 10. the reproaches thrown out by the enemy; 11-15. she reminds him of the wonders formerly wrought in her behalf, and, 16, 17. of his power and goodness, manifested in the common course of nature; 19. of the relation in which she stands to him; 20. of his covenant; 21, 22. of the honour of his name, and 23. the increasing fury of her adversaries, just ready to swallow her up.

"1. O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture."

God not only permits, but, by his prophet, who indited this form of words, directs the church, under persecution, to expostulate with him, for having to all appearance finally deserted her. And that, in such deplorable circumstances, she may move his compassion, and, as it were, revive his love towards her, she is taught to remind him of that endearing relation which once subsisted between him and his people, the relation of a "shepherd" to his "sheep." The soul, when led into captivity, and detained in it, by a prevailing lust of passion, may make her prayer likewise in these words, adapted to her case.

2. Remember thy congregation, which thou hast purchased of oll; the rod, or, tribe, or, portion, of thine inheritance, which thou hast redeemed; this mount Zion wherein thou hast dwelt."

The Israelitish church pleads for mercy upon these considerations, that God had formerly vouchsafed to redeem her from the Egyptian bandage,

and to fix his residence on mount Zion, all which would prove to have been done in vain, should he leave her at last in the hands of her enemies. The redemption by Jesus Christ, and his habitation in the church Christian, by his Spirit, are the corresponding arguments to be urged, on similar occasions, by her, and by the believing soul.

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3. Lift up thy feet unto the perpetual desolations; even all that the enemy hath done wickedly in the sanctuary."

God is represented as having withdrawn himself, and departed afar off; he is therefore entreated to return without delay, to view the long lasting desolations of the once highly favoured city, and the ravages made by aliens in the sanctuary; which could not but excite in him compassion for his people, and indignation against their enemies. The outward calamities of a persecuted church should cause us to reflect on the sad havoc and devastation made by sin and Satan in the soul, which before was the city and temple of the living God.

4. Thine enemies roar in the midst of thy congregations, or, places of worship; they set up their ensigns for signs."

No sound can be more shocking than the confused clamour of a heathen army sacking the temple; no sight so afflicting as that of "the abomination of desolation standing in the holy place." Turbulent passions are the enemies which raise an uproar of confusion in the heart; wealth, power, and pleasure, are the idols which profane that sanctuary.

"5. A man was famous according as he lifted up axes upon the thick trees. 6. But now they break down the carved work thereof with axes and hammers."

The difficulty of these verses lies altogether in the first word, ', without which their literal construction is as follows-"As he who lifted up axes in the thick wood, so now they," the enemies above mentioned, "break down the carved work thereof," of the sanctuary, "with hatchets and hammers." Some interpreters render impersonally; not "He was famous," but "It is well known," it is manifest, O God, to all the world, "that as he who lifted up axes, so now," &c. Or, may not the sense be— "as y, a knowing, skilful person, one who understands his business, lifted up the axe in the thick wood, so now men set themselves to work to demolish the ornaments and timbers of the sanctuary." The words suggest another reason why God should arise and have mercy upon Sion, lest his name should be blasphemed among the nations, when they saw and heard of the sacrilegious and horrible destruction wrought by the enemy; whom neither the majesty of the temple, nor the reverence of its Divine inhabitant, could restrain from defacing the beauty of holiness. The ornaments of the internal and spiritual temple sometimes suffer as much from the fury of inordinate affections, as the carved work of the sanctuary ever did from the armies of Nebuchadnezzar or Antiochus.

"7. They have cast fire into the sanctuary; they have defiled, or, desecrated, by casting down the dwelling-place of thy name to the ground." The gates of the second temple were set on fire by Antiochus; see 1 Mac. iv. 38. but the whole fabric of the first was burnt by Nebuchadnezzar. When animosities break forth, and contentions are raised in the church, "fire is cast into the sanctuary:" when the soul sinks under a temptation, "the dwelling-place of God's name is desecrated to the ground,"

"B. They said in their hearts, Let us destroy them together: they have burnt up all the synagogues of God in the land."

Such is the rage of infidels, when it pleases God, for the sins of his people, to let them loose upon the church, as beasts of prey. From scenes like these, we learn the temper and disposition of that raging adversary of mankind, and his associates; who, if permitted, would root out Christianity out of every heart. "Watch, therefore, and pray," saith the Captain of our salvation, to all his soldiers.

"9. We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long."

Darkness is horrible in itself, and adds horror to everything else. The church, therefore, complains, that in the midst of all her other troubles, she was deserted by the light of heaven. No "signs," or miracles, were exhibited for her comfort; there was no "prophet," to inform her concerning the will of God, or to promise her an "end" of her afflictions, as Daniel did, when she was a captive in Babylon. Sin darkens the understanding, taking from it that light, the direction of which it then stands most in need of.

"10. O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever? 11. Why withdrawest thou thine hand, even thy right hand? Pluck it out of thy bosom."

To an enumeration of calamities succeeds a prayer for deliverance, grounded on the necessity of God's vindicating the honour of his name from the insolent and blasphemous reproaches and scoffs of the enemy. See Ezek. XX. 19. He is therefore entreated to make bare his arm in the sight of the nations, and let his right hand become glorious in the vindication of his name, and the defence of his inheritance.

"12. For God is my King of old, working salvation in the midst of the earth."

And that he will do so, there is always reason for the afflicted church to hope, because, as her " King," he conducted and protected her of old, and wrought "salvation" for her upon the earth; temporal salvation by the hand of Moses; eternal salvation by the power of Christ.

"13. Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters."

The first part of this verse alludes to that marvellous act of Omnipotence, which divided the Red Sea, for Israel to pass over; the second part, to the return of its waves upon the heads of the Egyptians, who, like so many sea-monsters, opening their mouths to devour the people of God, were overwhelmed, and perished in the mighty waters. The Christian church is taught to contemplate, under this figure, the salvation of her children, and the destruction of their spiritual enemies, by the waters of baptism. See 1 Cor. x. 2. and the Office for Baptism in the Church of England. Parallel to this passage in our Psalm is that most sublime one, Isa. li. 9, 10, 11. "Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old. Art thou not it, that hath cut Rahab, and wounded the dragon? Art thou not it, that hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over. Therefore, the Redeemed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and mourning shall flee away.'

14. Thou breakest the heads of the leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness."

"Leviathan" stands for Pharaoh, or the Egyptian power, represented by the Egyptian animal, the "crocodile" of Nile, the Egyptian river. The "heads" of leviathan are the princes of Egypt, the leaders of the Egyptian armies. And "the people, or inhabitants of the wilderness," to whom they were given for a prey, are not men, but a species of wild beasts, haunting the deserts, for which the word " is used, Isa. xiii. 21. and xxxiv. 14. The sense therefore is, that the bodies of Pharaoh and his captains were thrown on shore by the sea, and so became food for the wild beasts of the neighbouring deserts. The final destruction of the adversaries of Messiah's kingdom is described at large under a like image, Rev. xix. 17, &c.

15. Thou didst cleave the fountain and the flood, (that is, draw forth the fountain and the flood by cleaving the rock :) thou driest up mighty rivers."