everlasting;" and of that everlasting mercy poor frail man is the object. It extendeth to all the generations of the faithful servants of God. Death shall not deprive them of its benefits, nor shall the grave hide them from the efficacious influence of its all-enlivening beams, which shall pierce even unto those regions of desolation, and awaken the sleepers of six thousand years. Man must pay to justice the temporal penalty of his sins; but mercy shall raise him again, to receive the eternal reward, purchased by his Saviour's righteousness. A passage in the first epistle of St. Peter doth most admirably illustrate this part of our Psalm : "We are born again, not of corruptible seed, but of incorruptible, by the WORD of God, which liveth and abideth for ever. For all flesh is grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away; but the WORD of the Lord endureth for ever. And this is the WORD which by the Gospel is preached unto you." 1 Pet. i. 23, &c.

19. The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all."

The glorious person who worketh all these wonders of mercy for his people, the WORD of God, and Saviour of the world, is triumphantly seated upon his "throne in heaven," and is possessed of all power to accomplish his will, even until all things shall be subdued unto him. The glories of his throne, the brightness of his excellent majesty, and the might of his irresistible power, are described at large by St. John, Rev. iv. v. xix.

"20. Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. 21. Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure. 22. Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul."

Joy is observed to be of a diffusive and communicative nature. The heart of the Psalmist is full, and overfloweth with it. Unable worthily to praise Jehovah for his mercies vouchsafed to the church, he inviteth heaven and earth to join with him, and to celebrate in full chorus the redemption of man. St. John saw the throne of Messiah prepared; he beheld the universal band assembled; and he heard when "all the angels round about the throne, ten thousand times ten thousand, and thousands of thousands, with every creature in heaven, earth, and sea," lifted up their voices, and sang together, "Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever."

TWENTIETH DAY.-EVENING PRAYER.

PSALM CIV,

ARGUMENT.

This is a eucharistic hymn, full of majesty and sweetness, addressed to Jehovah as Creator of the world. It setteth forth his glory, wisdom, goodness, and power, displayed, 1-9. in the formation of the heavens and earth; 10 18. in the various provision made for beasts and birds, and for man, the lord of all; 19-24. in the revolutions of the celestial bodies, and the consequent interchanges of day and night, of labour and rest; 25, 26. in the sea, and everything that moveth in, or upon the waters. 27-30. The dependence of the whole creation upon God for its being and well-being, is beautifully represented, with, 31, 32. the glory which the Creator receiveth from his works, the pleasure which he taketh in them, and the power which he hath over them. 33. The Psalmist declareth his resolution ever to praise Jehovah, and, 34. predicteth the destruction of those who refuse, or neglect so to do. As there is a similitude between the natural and the spiritual creation, allusions of that sort are frequently made in the ensuing comment, which may perhaps point out the reason why the church hath appointed this Psalm to be used on Whitsunday.

"1. Bless the LORD, O my soul: O LORD my God, thou art very great; thou art clothed with honour and majesty; Heb. with glory and beauty. 2. Who coverest thyself with light as with a garment; who stretchest out the heavens like a curtain'; i. e. of a tent, or pavilion."

The Scriptures inform us, that the same person who redeemed the world did also create it. In the ciid Psalm, as we are assured by St. Paul, "to the Son of it is said, Thou, Lord, in the beginning, hast laid the foundation of the earth, and the heavens are the works of thy hands." To him, there fore, as Creator, is the civth Psalm likewise addressed. He is described as invested with "the glory which he had with the father before the world was:" a glimpse of which he vouchsafed to the three disciples, who were present at his transfiguration, when "his face did shine as the sun, and his raiment was white as the light." The first instance of his creating power is afforded us by the "heavens," which form a magnificent "canopy, or pavilion," comprehending within it the earth and all the inhabitants thereof. It is enlightened by the celestial orbs suspended in it, as the holy tabernacle was by the lamps of the golden candlestick. And it was originally framed, erected, and furnished by its Maker, with more ease than man can construct a "tent" for his own temporary abode. Yet must this noble pavilion also be taken down; these resplendent and beautiful heavens must pass away and come to an end. How glorious then shall be those new heavens, which are to succeed them, and to endure for ever!

"3. Who layeth the beams of his chambers in the waters; who maketh the clouds his chariot; who walketh upon the wings of the wind."

The Divine architect is here represented as "laying the beams of his chambers," as compacting his lofts, or stories," in the waters." Some think the formation of the terrestrial strata in the waters, which at the beginning covered all things, is here allued to. If it be objected, that the Psalmist, in the course of his description, is not yet arrived at the formation of the earth, but is still in the upper regions of the air; may we not suppose that the subject is, in this particular, a little anticipated, which is no uncommon case in the sacred writings? The generality of expositors, however, interpret the passage of those "dark waters, compacted into thick clouds of the skies," which the Almighty is elsewhere said to make the "secret place," or chamber of his residence, and a kind of "footstool" to his throne, Psalm xviii. 9. 11. And thus, indeed, the former part of our verse is plainly and immediately connected with what follows: "Who maketh the clouds his chariots, and walketh upon the wings of the wind." How astonishingly magnificent and tremendous is the idea which these words convey to us of the great King, riding upon the heavens, encompassed with clouds and darkness, attended by the lightnings, those ready executioners of his vengeance, and causing the world to resound and tremble at the thunder of his power, and the noise of his chariot wheels. By these ensigns of royalty, these emblems of omnipotence, and instruments of his displeasure, doth Jehovah manifest his presence, when he visiteth rebellious man, to make him own and adore his neglected and insulted Lord. See and compare Psalm xviii. 10. and the context.

"4. Who maketh his angels spirits, his ministers a flaming fire."

From the manner in which these words are introduced, and the place where they stand, one should conceive the meaning of them to be, that God employeth the elements of air and fire, the winds, 1, and the lightnings, as his messengers, 1, and ministers to execute his commands upon the earth.* But the Apostle, Heb. i. 7. informeth us, that they have a further reference to immaterial angels; either because those angels often appeared in the likeness, or because they were endued with the properties, of "wind and flame." Intellectual beings of the highest order in the realms

In the French translation it is-"Who maketh the winds his angels, the flaming fire his ministers."

above, are as ready to fulfil the word of Jehovah, as are the elements of this lower world. Both teach a lesson of obedience to the sons of men; to those of them more especially, who are appointed angels" of the churches, and "ministers" of Christ.

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"5. Who laid the foundations of the earth, that it should not be removed for ever."

In the original it is, "Who hath founded the earth upon its basis." The formation of this globe, on which we tread, is a wonderful instance of divine wisdom and power, whether we consider the manner in which the parts of it are put and kept together, or its suspension in the circumambient fluid, which, as some philosophers suppose, by pressing upon it on every side, forms so many columns, as it were, to support and keep it balanced. The words," that it should not be removed for ever, do by no means imply, that the earth is stationary, or that it is eternal; but only thus much, that it is so constructed, as to answer the end, and to last the time, for which it was created and intended. It shall continue the same in itself, and with relation to other bodies, neither altering its shape, nor changing its course, till the day appointed for its dissolution; after which, as there are to be "new heavens," so will there also be a "new earth."

"6. Thou coveredst it with the deep as with a garment: the waters stood above the mountains. 7. At thy rebuke they fled; at the voice of thy thunder they hasted away. 8. They go, or, went, up by the mountains; they go, or, went, down by the vallies, unto the place which thou hadst founded for them. 9. Thou hast set a bound that they may not pass over; they turn not again to cover the earth."

Most interpreters suppose this to be a description of the situation of things, and of what was effected by the power of God, on the third day of the creation, when he said, "Let the waters be gathered together into one place, and let the dry land appear; and it was so." Indeed, the process at the creation was so exactly similar to that at the deluge, with regard to the circumstances here mentioned, that it matters not to which we apply the beautiful and truly poetical passage before us. In both cases, the earth was covered with the waters as with a garment, in every part; in both cases, they fled at the Almighty word, like the scattered remains of a routed army; from the heights of mountains, whither they had ascended, they sunk down into the valleys; from the valleys they retired to the bed of the ocean, and a part of them descended from thence into the great deep, that lieth beneath. Bounds were set them, beyond which they should never pass, to overwhelm us any more for ever. And the experience of 4000 years hath taught us, that where the Creator hath laid his commands, plain sand is a sufficient barrier. Thus the church hath been delivered from her spiritual enemies; and she hath a promise, on which she may with full confidence rely, that "the gates of hell shall never prevail against her."

"10. He sendeth the springs into the vallies, which run among the hills. 11. They give drink to every beast of the field: the wild asses quench their thirst."

The waters of the sea are not only prevented from destroying the earth, but by a wonderful machinery are rendered the means of preserving every living thing which moveth thereon. Partly ascending from the great deep through the strata of the earrh, partly exhaled in vapour from the surface of the ocean into the air, and from thence falling in rain, especially on the tops and by the sides of the mountains, they break forth in fresh "springs," having left their salts behind them; they trickle through the "valleys, between the hills," receiving new supplies as they go; they become large rivers, and after watering, by their innumerable turnings and windings, immense tracts of country, they return to the place from whence they came. Thus every animal hath an opportunity of "quenching" that thirst, which must otherwise soon put a period to its existence. The "wild asses” are particularly mentioned, because they live in remote and sandy deserts; yet

even such creatures, in such places, are by the God of nature taught the way to the waters; insomuch that the parched traveller, when in search of a fountain, findeth them to be the best guides in the world, and needeth only to observe and follow the herds of them descending to the streams. In the spiritual system, or new creation, there are wells of salvation, living springs, waters of comfort, of which all nations, even the most savage and barbarous, are invited to come and drink freely. They flow among the churches; they descend into the hearts of the lowly; and they refresh us in our passage through the wilderness: for even there "do waters break out, and streams in the desert," Isa. xxxv. 6.

"12. By them shall the fowls of the air have their habitation, which sing among the branches."

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If

By them," that is, "by springs of water in the valleys," the birds delight to have their habitations, and to sing amidst the verdant branches, which conceal them from our sight. "The music of birds," as one hath well observed, "was the first song of thanksgiving which was offered on earth before man was formed. All their sounds are different, but all harmonious, and all together compose a choir which we cannot imitate." these little choristers of the air, when refreshed by the streams, near which they dwell, express their gratitude by chanting, in their way, the praises of their Maker and Preserver, how ought Christians to blush, who, beside the comforts and conveniences of this world, are indulged with copious draughts of the water of eternal life, if, for so great blessings, they pay not their tribute of thanksgiving, and sing not unto the Lord the songs of Sion! "He that at midnight, when the very labourer sleeps securely, should hear, as I have often done, the clear airs, the sweet descants, the natural rising and falling, the doubling and redoubling of the nightingale's voice, might well be lifted above earth, and say, Lord, what music hast thou provided for the saints in heaven, when thou affordest bad men such music upon earth!" Walton's Complete Angler, p. 9.

13. He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. 14. He causeth the grass to grow for the cattle, and herb for the service of man; that he may bring forth food out of the earth; 15. And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart."

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The fertility of the earth is owing to God, who for that purpose watereth" it, y, from his "chambers," whether the word has a reference to the clouds above, or the depths below, for both are concerned in the operation. Hence all the glory and beauty of the vegetable world; hence the grass, which nourisheth the cattle that they may nourish the human race; hence the green herb, for food and for medicine; hence fields covered with corn, for the support of life; hence vines and olive-trees laden with fruits, whose juices exhilarate the heart, and brighten the countenance. Nor let us forget the spiritual benedictions corresponding to these external ones; the fruitfulness of the church through grace, the bread of everlasting life, the cup of salvation, and the oil of gladness.

16. The trees of the LORD are full of sap; the cedars of Lebanon, which he hath planted."

The whole earth is a garden, planted by the hand, and watered by the care of Jehovah. But in a more especial manner is his glory set forth by the lofty and magnificent cedars, which, growing wild on the mountain and in the forest, owe nothing to the skill and industry of man. The moisture of the earth, rarified by the heat of the sun, enters their roots, ascends in their tubes, and by due degrees expands and increases them, till they arrive at their growth. God hath also another garden in which there are other trees of his planting, called by Isaiah, ch. Ixi. 3. "trees of righteousness." These are his faithful servants, who through the Spirit which is given unto

* Wesley's Survey of the Wisdom of God in the Creation, vol. i. p. 149.

them, become eminent and steady in goodness; their examples are fragrant, and their charity diffusive.

"17. Where the birds make their nests: as for the stork, the firtrees are her house."

Most admirable is that wisdom and understanding, which the Creator hath imparted to the birds of the air, whereby they distinguish times and seasons, choose the properest places, construct their nests with an art and exactness unattainable by man, and secure and provide for their young.— "Is it for the birds, O Lord, who have no knowledge thereof, that thou hast joined together so many miracles? Is it for the men who give no attention to them? Is it for those who admire them, without thinking of thee? Rather, is it not thy design, by all these wonders, to call us to thyself; to make us sensible of thy wisdom, and fill us with confidence in thy bounty, who watchest so carefully over these inconsiderable creatures, two of which are sold for a farthing?"*

"18. The high hills are a refuge for the wild goats, and the rocks for the conies."

The same force of what we call instinct, prevails in terrestrial animals, and directs them to places of refuge, where they may be safe from their enemies. Thus the wild goats climb with ease to the tops and crags of mountains, where they deposit their young. And thus animals of another kind, which are more defenceless than the goats, and not able to climb like them, yet have a way of entrenching themselves in a situation perfectly impregnable among the rocks; we find them on that account, numbered by Solomon among the four kinds of animals, which, though little upon the earth, are exceeding wise: "The 15 are but a feeble folk, yet make they their houses in the rocks," Prov. xxx. 26. They who in themselves are feeble and helpless, should look out betimes for a mountain of refuge, and a rock of safety.

"19. He appointeth the moon for seasons: the sun knoweth his going down."

From a survey of the works of God upon earth, the Psalmist proceedeth to extol that divine wisdom, which is manifested in the motions and revolutions of the heavenly bodies, and in the grateful vicissitude of day and night, occasioned thereby. A beautiful passage in the book of Ecclesias ticus will, perhaps, be the best comment on the former part of this verse. "He made the moon to serve in her season, for a declaration of times, and a sign to the world. From the moon is the sign of feasts, a light that decreaseth in her perfection. The month is called after her name, increasing wonderfully in her changing, being an instrument of the armies above, shining in the firmament of heaven; the beauty of heaven, the glory of the stars, an ornament giving light in the highest places of the Lord," ch. xlii. 6. The latter part of the verse expresseth the obedience of the "sun," or solar light, to the law of its Creator; it seemeth to "know" the exact time of its coming on, and going off, and fulfilleth the course prescribed to it, without the least deviation. O that we, who are endowed with sense and reason, could in like manner fulfil our course; and that God's will were "done on earth, as it is” even in this lower and material "heaven!"

"20. Thou makest darkness, and it is night; wherein all the beasts of the forest do creep forth. 21. The young lions roar after their prey, and seek their meat from God."

Night and darkness invite the wild beasts of the forest and desert from their dens and recesses, to "seek" the "prey" allotted them by the providence of that God, who feedeth the young lions, as well as the young

*Wesley, as above.

f It is uncertain what species of animals is here intended by the word 'D. But it is enough for our purpose, that they are creatures remarkable for securing themselves in the manner here mentioned.