continuance of the old dispensation; a resemblance of that 'eternal temple, in which all the fulness of the Godhead hath since dwelt bodily. The divine presence removed at this time to the tribe of Judah, because out of that tribe, after the rejection of Saul, came the great representative, as well as progenitor, of King Messiah.

70. He chose David also his servant, and took him from the sheepfolds: 71. From following the ewes great with young, he brought him to feed Jacob his people, and Israel his inheritance. 72. So he fed them according to the integrity of his heart, and guided them by the skilfulness of his hands.

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The call of David from a sheepfold to a throne teacheth us, that he who hath showed himself faithful in a few and small 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 labour 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 same with that of the lxxivth. The church, persecuted and afflicted, sets forth, 1-3. the sacrilegious devastation, and cruel slaughter, made by the enemy, with, 4. the reproach occasioned thereby; 5-7. she prayeth for redress and deliverance; 8, 9. confesseth, and entreateth forgiveness of the sins which had brought these calamities upon her; and then, 10-12. asketh a removal of her reproach and misery; promising, 13. endless gratitude and praise for the same. We meet with passages of this Psalm, Jer. x. 25. 1 Macc. vii. 17. but when it was composed is not known.

1. O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps.

Three deplorable calamities are here enumerated by the faithful; the alienation of God's inheritance, the profanation of the sanctuary, and the desolation of the beloved city. When we represent, in our

prayers, the sufferings and humiliation of the church, we take an effectual method of awakening the compassion, and recalling the favour, of heaven. Every redeemed soul is the inheritance, the temple, the city of God. When sin enters, and takes possession, the inheritance is alienated, the temple defiled, the city desolated.

2. The dead bodies of thy scrvants have they given to be meat unto the fowls of heaven; 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.

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 neighbours ; a scorn and derision to them that are round about us.

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 suf

ferings, 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 that have not known thee, and upon the kingdoms that have not called upon thy name.. 7. For they have devoured Jacob, and laid waste his dwelling place.

This, though uttered in the form of a wish, or prayer, is to be considered, like many other passages of the same nature, as a prediction of what would afterwards come to pass. Pagan ambition and cruelty were often employed to chastise offending Israel; but were, themselves, notwithstanding, justly punished, in their turn, by other powers raised up for that end. That relation in which the church stands to God, causes him, upon her repentance, to appear in her behalf, and to execute vengeance on her oppressors, who "know him not, nor call upon his name. "We are thine," saith Isaiah, thou never barest "rule over them, they were not called by thy name:"

lxiii. 19. The church, for her sins, may deserve to suffer; but her enemies are not therefore without guilt, nor 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 recenging 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