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perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever.—Amen.


Psalm cx. 1.



“ All Scripture,” we are told by St. Paul, “is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.” This splendid eulogium, on the Sacred Volume, which points out so clearly God to be its Author, instruction to be its means, and salvation from sin and from misery to be its end ; this splendid eulogium though applicable to every part and portion of the word of revelation, is more peculiarly true of the book of Psalms.-Whether we regard that portion of the Sacred Scriptures as to its variety of subject, or its intenseness of devotion-whether we consider its heart-searching

delineations of man, or its elevated descriptions of God—whether we mourn with the afflicted Psalmist over his sins, or listen to the cheering strains which mark the rejoicing of the son of Jesse, reconciled to his God and Lord—we may well say with a late most learned commentator, “I know nothing like the book of Psalms, it contains all the lengths, breadths, depths and heights of the Patriarchal, Mosaic, and Christian dispensations.” The Psalmist seems to have been permitted to experience every vicissitude of human life, that every believer might find instruction in his recorded sentiments; and while the response of conscience, and the sigh of contrition, prove that in all ages human nature has been the same weak victim to vice and to temptation, the awakened faith of the Jewish Monarch, and the promises which elevate his hopes, have been the source of spiritual consolation and rejoicing in every age to every member of the Redeemer's kingdom. Writing under the influence of intense personal feeling, the Psalmist's joys and sorrows, backslidings and repentance, consolation and triumph, find a counterpart in every believer's bosom, and form the incentive and the material for personal devotion; while through his Divine antity pe he becomes the representative of the Church, and his sacred strains have been consecrated to the public service of that Church, since first inspired by the Being who is their mighty subject. Nor is it only as a code of instruction, a manual of devotion, or a record of experience, that the Psalms of David are valuable—they contain too a development of God's eternal wisdom-a display of his redeeming mercy-a manifestation of the incarnate Saviour:-“ the man of God” could not “ be perfect,” if this, the brightest disclosure of God's goodness were not set before him, and we know that the “Son of Jesse, the man who was raised on high, the anointed of the God of Jacob, hath said, the Spirit of Jehovah spake by me, and his word

was in my tongue.”—Hence, the mysteries of redemption form a large proportion of this book-sometimes typical and figurative, concealing under the name and offices of David, the nature and character of him, who was both “the root and the offspring of David,” and under the literal Israel, the sufferings and elevation of the spiritual-sometimes throwing aside the mystic veil which shrouds the councils of the Godhead, and admitting the awe-struck inquirer to a nearer view of the stupendous plan for man's redemption ; and sometimes involving the same inscrutable designs in mysterious union with rite and ceremony, and type and figure, with allusion to passing occurrences, and appeals to national feeling, so that it becomes difficult to trace the footsteps of prophecy through the strain of inspiration, or to mark the limit between whatis merely literal and what is strictly prophetical. In the first species of composition, the mode of interpretation which the Apostle to the Galatians applies to History, may fairly be extended to the sacred poet, nor “is there” says Bishop Horseley, “ a single page in which the pious reader will not find his Saviour, if he read to find him.” “David's complaints, are those of the Messiah-David's afflictions, are Messiah's sufferings—David's penitential supplications, are the supplications of Messiah in agony-David's songs of triumph and thanksgiving, are Messiah's songs for victory over sin, and death, and hell”—and under the public history of Israel, its reverses, its sufferings, its final elevation, the fortunes, the persecution, the glories of the Church of God, are not obscurely intimated. In the latter species, when the Prophet rises with his mighty theme, he throws off the encumbrance of type and figure, and in that drama, which in its period includes all time, and in its place the illimitable universe, he introduces with mighty daring as the specta

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