which had accompanied them in the mystic cloud, nay, which was then present before their eyes on the top of the mount, for "an image made like a four-footed beast," as it is said of the heathen in their worst estate; Rom. i. 23. and thus they forgat Jehovah, who had wrought his works and wonders for them in Egypt, and at the Red Sea. It is to be hoped we shall never live to see a time, when the miracles of our redemption shall be forgotten; when the return of Jesus Christ from heaven shall be despaired of; and when the people shall solicit their teachers to fabricate a new philosophical deity for them to worship, instead of the God of their ancestors, to whom glory hath been ascribed from generation to generation.

"23. Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them."

When we hear Jehovah saying to Moses, on account of his people's monstrous ingratitude, and atrocious wickedness, "Let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation;" when we hear Moses, notwithstanding this, interceding for his countrymen with the offended Majesty of heaven; urging to God the glory of his name; the relation in which he stood to Israel, the covenant he had made with their fathers; and if he must be cast off, desiring himself to perish with them-"If thou wilt, forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written!"how are we astonished at an instance of such invincible fortitude, fervent piety, unadulterated patriotism, triumphant faith, and unbounded charity! Once, and but once, was this instance exceeded, by Him, in whose name the intercession of Moses was made and accepted; who, really taking upon himself the sins of his people, suffered the vengeance due to them; and who is now at the right hand of God, interceding for us all. See Exod. xxxii. 10-14. 32.

"24. Yea, they despised the pleasant land: they believed not his word; 25. But murmured in their tents, and hearkened not unto the voice of the LORD. 26. Therefore he lifted up his hand against them, to overthrow them in the wilderness. 27. To overthrow their seed also among the nations, and to scatter them in the lands."

The history here alluded to is contained in Numb. xiii. and xiv. The spies brought back a favourable account of the promised land, and its productions, but communicated to the people those terrible apprehensions, with which themselves were possessed, concerning the power of the Anakims, and other inhabitants of Canaan. Infidelity presently discovered itself, by its usual fruit, disobedience. They thought they should never be able to surmount all these difficulties, but should become a prey, with their wives and children, to the sword; and a return to Egypt was once more the cry of the camp of Israel. Therefore did Jehovah "lift up his hand against them;" he declared, that none of the generation then in being, Joshua and Caleb only excepted, should enter into his rest, but that they should fall in the wilderness, without setting foot in that pleasant and most desirable land. Discomfiture and dispersion were also threatened to their posterity, that is, if they should go on in the same spirit of rebellion, and fill up the measure of their father's iniquities; which they have since done, and are accordingly "overthrown among the nations, and scattered among the lands" to this day. But do not thou suffer us, O Lord, to despise that "pleasant land,” which thou designedst to be the inheritance of thy saints; whatever obstructions may be thrown in our way, suffer us not, through sloth and cowardice, to "disbelieve thy word," to doubt the accomplishment of thy promises, or to "murmur" against thy dispensations.

"28. They joined themselves also unto Baal Peor, and ate the sacrifices of the dead. 29. Thus they provoked him to anger with their inventions; and the plague brake in upon them. 30. Then stood up Phinehas, and

executed judgment; and so the plague was stayed. 31. And that was counted unto him for righteousness unto all generations for evermore."

By Balaam's advice, Numb. xxxi. 16. the Moabites and Midianites sent their daughters among the people of Israel, who soon yielded to the temptation, and fornication ended in idolatry; nay, perhaps it might be a part of the Moabitish ritual; as we know it was among the religious services paid by the latter heathens to some of their deities. By the "sacrifices of the dead," may be meant sacrifices which were offered either to dead idols, or to men deified after death. To punish this apostacy, the wrath of Jehovah went forth, and 24,000 perished by the plague, which at length ceased, when Phinehas had "executed judgment" upon Zimri and Coshbi, who seemed, indeed, to call aloud for it, by indulging their lawless passions in the midst of so grievous a calamity, at a time when the whole congregation were humbling themselves before God, at the door of the tabernacle. "Wherefore," saith God, "behold, I give unto him my covenant of peace; and he shall have it, and his seed after him, even the covenant of an everlasting priesthood, because he was zealous for his God, and made an atonement for the children of Israel," Numb. xxv. 12. It is most probable, as Dr. Hammond observes, that Phinehas, being the son of Eleazar, the son of Aaron, was one of the judges of Israel; and if so, he had a clear commission, for what he did, from Moses, who had "said to the judges of Israel, Slay ye every one his man that were joined to Baal Peor;" Numb. xxv. 5. The case of Phinehas, therefore, is no precedent for uncommissioned zealots. In general, we learn from this part of the sacred history, how acceptable to God is a well-timed zeal for his service; as also, how dangerous it is to converse too freely with those of the other sex, especially when they have been educated in a false religion, or in no religion at all.

32. They angered him also at the waters of strife, so that it went ill with Moses for their sakes: 33. Because they provoked his spirit, so that he spake unadvisedly with his lips."

This instance of disobedience was, in point of time, prior to that mentioned in the preceding verses. It is related, Numb. xx. 2-13. The spirit of Moses, though he was the meekest man upon earth, was so exasperated and imbittered by continual murmurings and rebellions, that he is charged with "not having believed God, to sanctify him in the eyes of the children of Israel;" and he was, on that account, denied the honour of bringing them into the land of promise. He had been commanded to smite the rock, that water might come forth. In anger he smote it twice, thus upbraiding the people; Hear now, ye rebels; must we fetch you water out of this rock?" He showed not that affiance in God, that disposition to glorify him before his people, which became him in the execution of his office. "The wrath of man" found admission, and that "worketh not the righteousness of God." Thou, blessed Jesus, art the only perfect pattern of patience and love: O grant to all, but above all, to the pastors of thy flock, a "spirit" not easy to be "provoked," and lips not hasty to "speak unadvisedly."

"34. They did not destroy the nations, concerning whom the LORD commanded them; 35. But were mingled among the heathen, and learned their works. 36. And they served their idols; which were a snare unto them.”

When the iniquity of the Canaanites was full, it pleased God to extirpate the race, and Israel was commissioned to execute upon them the vengeance determined. But the conquerors suffered themselves frequently to be seduced into all the abominations of the conquered, and spared their idolatrous altars, till themselves came to bow down before them, Judges ii. 2, 3. The Canaanites, against whom we Christians militate, are our lusts, which, if they are spared and treated with, will prove "a snare" to us, and in time become our masters. Mercy shown to them, its cruely to ourselves, and will always be found so in the end.

"37. Yea, they sacrificed their sons and their daughters unto devils: 38. And shed innocent blood, even the blood of their sons and of their daughters,

whom they sacrificed unto the idols of Canaan: and the land was polluted with blood."

It is plain, that the devils, mentioned in the former of these two verses, are "the idols of Canaan" mentioned in the latter. The word translated "devils," is ", literally, "The pourers forth;" by which it is highly, probable, that the idolaters meant the great agents of nature, or the heavens, considered as giving rain, causing the earth to send out springs, and put forth her increase, vegetables to yield and nourish their fruit, and animals to abound with milk, for the subsistence of their young.* Idolatry being a work of the devil, it is true, in fact, that what is offered to an idol, is offered to the devil; though the word, , doth by no means imply it. We stand astonished, doubtless, at this horrid, barbarous, and unnatural impiety, of offering children by fire to a Moloch: but how little is it considered, that children brought up in the ways of ignorance, error, vanity, folly, and vice, are more effectually sacrificed to the great adversary of mankind!

39. Thus were they defiled with their own works, and went a-whoring with their own inventions. 40. Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance. 41. And he gave them into the hand of the heathen; and they that hated them ruled over them. 42. Their enemies also oppressed them, and they were brought into subjection under their hand. 43. Many times did he deliver them but they provoked him with their counsel, and were brought low for their iniquity. 44. Nevertheless he regarded their affliction, when he heard their cry: 45. And he remembered for them his covenant, and repented according to the multitude of his mercies. 46. He made them also to be pitied of all those that carried them captives."

This is an epitome of the history of the Israelites, from the time when they took possession of Canaan, downwards. Transgressions brought on chastisements; chastisements produced repentance; and repentance obtained mercy. For the last and grand rebellion against the Son of God, and their King Messiah, whom they murdered, the sore burden of Heaven's displeasure hath now rested upon the nation these seventeen hundred years; but their eyes are not yet opened; their hearts have not, hitherto, relented. How hath the "wrath of Jehovah been kindled against his people, insomuch that he hath abhorred his own inheritance!" How hath he "given them into the hand of the heathen," and "caused them that hated them to rule over them!" How have "their enemies oppressed them;" how have they been brought into subjection under their hand! Nevertheless, O Lord, regard their afflictions, when thou hearest their cry;" grant them repentance first, and then pardon; "remember, for them thy covenant," let them change their mind, and do thou change thy purpose, "according to the multitude of thy mercies; make them also to be pitied of all those that have carried them captives;" cause them, upon their conversion, to find favour in the eyes of the nations; and do Thou, who hast so long been "a light to lighten the Gentiles," become once more "the glory of thy people Israel."

"47. Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise."

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It appears from this verse, that the Psalm was written at a time when Israel was in captivity among the heathen." Such will be the petition of the Jews hereafter to him whom they crucified; and such is now the petition of the Christian church, that the elect may be finally gathered together, and united in one congregation, "to give thanks unto the name, and triumph for ever in the praises of Jesus."

"48. Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the Lord.”

*See the account given of the word by the learned and ingenious Mr. Parkhurst, in his excellent Hebrew English Lexicon.

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At all times, in all places, and by all persons, on earth and heaven, in prosperity and adversity, peace or persecution, "the LORD God of Israel,” the Saviour and Redeemer of his church, is to be "blessed:" nor can any situation exempt a believer from saying, "Amen, Hallelujah," that is, from blessing God, himself, and exciting others to do the same.

TWENTY-SECOND DAY.-MORNING PRAYER.

PSALM CVII.

ARGUMENT.

The redeemed of the Lord are exhorted, in this Psalm, 1-3. to praise him for his goodness in redeeming, and gathering them from the four quarters of the world. Their danger and their deliverance are represented under the four striking images, 4-9. of travellers lost in a wilderness, but directed and conducted home; 10-16. of prisoners rescued from captivity; 17-22. of sick and dying men restored to health; 23-32. of mariners preserved in a storm at sea, and brought safe into port. 33-41. Some other instances of God's providence in the government of the world, and of the church, are adduced and insisted on, for, 42. the consolation of the righteous, and, 43. the instruction of all.

"1. O give thanks unto the LORD; for he is good: for his mercy endureth for ever. 2. Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy; 3. And gathered them out of the lands, from the east, and from the west, from the north, and from the south." Eternal mercy is the theme here proposed; and they who have tasted its sweets, are invited to join in setting forth its praises. The members of the Christian church are now, in the most proper and emphatical sense of the words, "the redeemed of Jehovah, whom he hath redeemed from the hand of the enemy, and gathered them," by the Gospel, “out of all lands,” and from all the four quarters of the world, to form a church, and to supply the place of the apostate Jews: whose forefathers experienced, in type and shadow, the good things prepared for them and for us, in truth and substance. "Many," saith our Lord to the Jews, "shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God-and ye yourselves shall be thrust out," Matt. viii. 11. Luke xiii. 29. We, converted Gentiles, are the happy people; and we are taught in this Psalm to celebrate that mercy which made us so. "4. They wandered in the wilderness, in a solitary way: they found no city to dwell in. 5. Hungry and thirsty, their soul fainted in them. 6. Then they cried unto the LORD in their trouble, and he delivered them out of their distresses. 7. And he led them forth by the right way, that they might go to a city of habitation."

The spiritual blessings of redemption are represented by the Psalmist under four exquisitely beautiful and expressive images; which images are themselves four special acts of God's providential care and love, shown toward the bodies of men in the world; corresponding with as many works of grace, wrought on the souls of believers, in the church. The first of these pictures exhibiteth to our view a set of travellers lost in a pathless desert, and well nigh famished, through want of necessary provisions. They make their distresses known by prayer to Jehovah, and, lo, he appears, as their guard, and their guide; he supplies all their necessities upon the journey, and conducts them in safety to their place of abode. Thus he dealt with Israel of old, in their passage, through the waste and howling wilderness, from Egypt to Canaan. And thus he is ready to deal with us all. "The world," saith Lord Bolingbroke,* "is a great wilderness, wherein

* Reflections on History, vol. i. p. 244, and 171.

mankind have wandered about from the creation-We are not only passengers, or sojourners, but absolute strangers, at the first steps we make in it." We are so, indeed; and too often, through our own fault, continue such to the last; we find not the way which leads to heaven, nor, if we did find it, have we strength to travel in it, without the viaticum which cometh from thence, and which alone can bring us thither. Fervent and importunate prayer to the God of our salvation will procure, from above, knowledge to dispel our ignorance, and grace to help our infirmities; the former will discover to us our road, the latter will enable us to walk in it, and both together will carry us, in due time, to "the city of our eternal habitation."

8. O that men would praise the LORD for his goodness, and for his wonderful works to the children of men! 9. For he satisfieth the longing, or, thirsty, soul, and filleth the hungry soul with goodness."

The former of these two verses is a chorus, repeated after the celebration of each of the four mercies here related. Literally it is, "Let them acknowledge to Jehovah his mercy, and his wonders for the children of Adam." And what can better deserve our acknowledgment, than the provision made for the bodies and souls of Christian travellers, in their way to that heavenly country and city, where "they shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heat; for the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes. 99 Rev. vii. 16, 17.

"10. Such as sit in darkness, and in the shadow of death, being bound in affliction and iron; 11. Because they rebelled against the words of God, and contemned the counsel of the Most High; 12. Therefore he brought down their heart with labour: they fell down, and there was none to help. 13. Then they cried unto the LORD in their trouble, and he saved them out of their distresses. 14. He brought them out of darkness, and the shadow of death, and break their bands in sunder. 15. Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! 16. For he hath broken the gates of brass, and cut the bars of iron in sunder."

In this second piece of divine scenery, we behold a people groaning under all the miseries of captivity, deprived of light and liberty, chained down in horrid dungeons, and there expecting the day of execution. These calamities they are represented as having brought upon themselves, by their rebellion against God, who takes this method of humbling them. It succeeds, and brings them upon their knees to Him, who alone is able to deliver them. Moved by their cries, he exerts his power on their behalf, and frees them from the house of bondage. To a state of corporal servitude, the Israelites, for their transgressions, were frequently reduced, and many times experienced, upon their repentance, the goodness of Jehovah in rescuing them from it. But the grand and universal captivity is that of sin and death; the grand and universal deliverance, for which all the redeemed of the Lord ought to praise his mercy, is that by Jesus Christ. Adam and all his posterity "rebelled against the words of God, and contemned the counsel of the Most High." By so doing, they subjected themselves to a slavery, the heaviest and bitterest of all others. The devil led them captive at his will, and set over them their own insatiable lusts and passions, as so many task-masters, to afflict, and keep them under. By these the soul is confined so close in prison, and bound with so many chains, that it cannot get forth to do the will of God, even when that is made known to it. Of mankind, in this state, how truly may it be said, and how often in Scripture is it said, under these and the like figures, They sit in darkness, and in the shadow of death, being fast bound in misery, and bands stronger than iron-He also brought down their heart through heaviness, they fell down, and there was none to help!" A sense of this his woful condition, forces the sinner to "cry unto the Lord Jesus in his trouble," and to say,

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