never forgets; the wonders he shews to his people, and the heritage which he gives them. In all these particulars it is seen, that the works of his hands are verity and truth; and that all his commandments are sure. The most evident proofs are given, that they stand fast for ever and ever, and are done in truth and uprightness. The greatest blessing of all is, the redemption, which he sends to his people, according to the covenant which he hath commanded for ever; proving thereby, how holy and reverend is his name. (v. 1-9.)

Now, look over all these wonderful things, and you will find abundant cause for grateful praise. But, in order to appreciate them aright, or to praise him as you ought, you must have that fear of the Lord which is the beginning of wisdom. Pray for that fear. You can never be made wise unto salvation without it. It is the gift of God. It results from the grace of God. It begins where the good work is begun. It goes on and increases, as that blessed work is carried on in the soul. Sense of sin, and fear of danger, lead on to gracious peace and filial reverence. When the fear of the Lord is blended with the comfort of the Holy Ghost, in the faith of Jesus Christ, you will then live as they lived, when great grace was upon them all. They are blessed with a sound mind who possess this fear. They have a true heart, and will be led in the right way, who are endued with this blessing. This root will never wither; and this stream will never dry. The fear of the Lord will outstand the wreck of worlds. The praise of this heavenly grace will endure for ever, both on earth and in the heavens above. (Acts ix. 31, and iv. 33.)

PSALM CXII.

1 Godliness hath the promises of this life, 4 and of the life to come. 10 The prosperity of the godly shall be an eyesore to the wicked.

PRAISE ye the LORD. Blessed is the

man that feareth the LORD, that delighteth greatly in his commandments.

2 His seed shall be mighty upon earth: the generation of the upright shall be blessed. 3 Wealth and riches shall be in his house: and his righteousness endureth for ever.

4 Unto the upright there ariseth light in the darkness: he is gracious, and full of compassion, and righteous.

VOL. II.

How many exhortations have we to praise the Lord! May we not learn, from this circumstance, something of the spirit of our holy faith? May we not learn what a happy and joyful, as well as a gracious and holy religion is that of Christ? Praise on earth is an antepast of heaven; and pardon of sin, and peace with God, makes way for this grateful joy.

Now, this psalm speaks of the present effect of the faith of Christ, as a call for praise and thanksgiving. The apostle tells us, that godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come. (1 Tim. iv. 8.) Moses speaks in the same manner. "Blessed shalt thou be in thy basket, and in thy store. Blessed shalt thou be when thou goest out, and when thou comest in; if thou shalt diligently hearken unto the voice of the Lord thy God to observe and to do all the commandments which I command thee this day." (Deut. xxviii. 1-6.) In like manner, the psalmist here speaks of temporal things, as the Lord sees fit to dispense them, as the fruit of that fear of the Lord, which leads a man "greatly to delight in his commandments" (v. 1).

Now, are we not here led to the discovery of two popular evils? There are some who suppose, that gain is godliness; from such we are to turn away. All their religion is for gain. They have no other object in view, than to promote their own interests, and forward their own ends. The religion of these people is false. They entirely subvert

2 E

the order of things. first the kingdom of ness; and all these things shall be added unto you." (Matt. vi. 33.) On the contrary, they act upon this principle. Seek first these things; and then the kingdom of God may be regarded as a matter of secondary importance. Do you not see the difference? Do you not perceive the grand mistake into which these people fall? But, in making this discovery, do you not also perceive, that this is the false maxim, by which multitudes are actuated? Well, then, look to yourselves; and see how the case stands with you.

Christ says, "Seek ye God, and his righteous

On the other hand, there are many who run into the opposite extreme. They are so far from expecting any advantages to result from the present reception of the Saviour's grace, that they almost, if not altogether, confine the fruits of that faith to the future

and all his paths are peace. And when you possess this peace with God, and those comforts of the Holy Ghost, you will carry in your own bosom a practical refutation of the still more erroneous sentiments of those misguided persons, who clothe the religion of Christ with the forbidding aspect of wretchedness and gloom; and who never think of a Christian, but as one who never knows what peace and comfort mean. Such people are like the wicked spies of old. They bring up an evil report upon the good land. And it will be well, if they do not perish in their unbelief and sin, after their example, at last.

1

PSALM CXIII.

1 An exhortation to praise God for his excellency, 6 for his mercy.

find happiness in heaven. Now, it is true, that the consummation and perfection of the believer's blessedness can only be attained and realised in the regions above. But does it therefore follow, that there are no present fruits and consequences flowing from the Redeemer's love? Is there no present peace of God which passeth all understanding? Are there no present comforts of the Holy Ghost? Is there no present walking with God? Surely such persons must be very greatly deceived by the supposition they so warmly entertain. Is there any countenance for such a notion in the Word of God? Does the history of the church, or the experience of believers, sanction such an idea? Is there not much reason to fear, that persons who think in this manner, can know little or nothing of what real godliness is; because if they did, would not their own experience shew the fallacy of such a notion?

Where, then, is the remedy? In the first verse of this psalm. Realise that, and all the rest, as it may please God, will follow. If you really fear the Lord, and greatly delight in his commandments, you will know that great is the peace which they have who love his law, and who are not offended at it. You will have an inward conviction, arising from what you experience and enjoy, that all the Lord's ways are ways of pleasantness,

vants of the LORD, praise the name of

the LORD.

2 Blessed be the name of the LORD from this time forth and for evermore.

3 From the rising of the sun unto the going down of the same the LORD's name is to be praised.

4 The LORD is high above all nations, and his glory above the heavens.

5 Who is like unto the LORD our God, who dwelleth on high,

2

6 Who humbleth himself to behold the things that are in heaven, and in the earth! 7 He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill;

8 That he may set him with princes, even with the princes of his people.

9 He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the LORD. (1) Hallelujah.

(2) Heb. exalteth himself to dwell. (3) Heb. to dwell in an house.

We have here another exhortation to praise the Lord; and several things are named respecting this delightful privilege.

First, whom are we to praise? The Lord, Jehovah; the self-existent, Almighty, and eternal God. This is the object of our praise not only as he is in himself; but as he is revealed in the person of Jesus Christ, as the God of our salvation (v. 1).

Secondly, who are to praise the Lord? The servants of the Lord. "Praise, O ye

servants of the Lord." Praise is a part of the Lord's service. You cannot serve him aright, unless you praise him. All who serve the Lord are taught to praise him (v. 1).

Thirdly, what are they to extol in thus praising the Lord? His name. "Praise ye the name of the Lord." Properly speaking, it is the Lord himself, whom we are are to praise. But we can only praise him as we are brought to know him. We can only know him as we become acquainted with what is included in his glorious titles and names. Names are descriptive of things. We know the identity of persons by their names. We know the quality of things by their names. Thus the Lord is known by the names which he bears. When he appeared to Abraham, he said, "I am the Almighty God." (Gen. xvii. 1.) "I am thy shield and thy exceeding great reward." (Gen. xv. 1.) When he appeared to Moses, he said, "I am that I am." (Ex. iii. 14.) When he made all his goodness pass before him, he said, “The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and It transgression and sin." (Ex. xxxiv. 6, 7.) is said, "They that know thy name will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee." (Ps. ix. 10.) Hence "the name of the Lord is a strong tower: the righteous runneth into it and is safe." (Prov. xviii. 10.) All the precious titles of Jesus, the Christ, the Redeemer, Saviour, Advocate, Mediator, Shepherd, and Bishop of our souls, come under this description.

Now, we must know something of what the Lord is, as he is revealed under these names, before we can praise the name itself which he bears; or, rather, the Lord himself revealed under these names. When that is the case, your acts of praise will flow from an intelligent understanding of the truth, and from the happy experience of the grace of Christ in your soul.

Then you will be prepared to bless the name of the Lord. Then will you earnestly desire, that from the rising of the sun to the going down of the same, the Lord's name

You

may be praised, and the Lord himself loved and adored. You will praise him as being high above all nations, and his glory above the heavens. You will praise him as the glorious and incomparable Jehovah, infinitely exalted above all creatures; yet humbling himself to behold the things that are in heaven and in the earth; yea, humbling himself even to the death upon the cross for our redemption and salvation! will praise him as lifting up the poor needy sinner from the dust of his guilt and misery, that he might pardon, bless, and save him for ever. Yea, you will be able to praise him for converting barren hearts, as well as graceless souls, into the garden of the Lord, studded with the plants of grace and the trees of righteousness, bringing forth fruit to the praise and glory of his name.

And, when you reflect upon what he often does for his church at large; as for persons in particular; how he revives the power of godliness, from time to time, when it is become exceedingly low; how he pours out his Spirit; gives efficacy to his Word; calls in fresh numbers to the faith; and gives a visible blessing on every side; you will not be unwilling to render this tribute of praise. You will see that it is the Lord's doing; and, while it is marvellous in your eyes, you will praise and glorify his name with increasing ardour and delight.

8 Which turned the rock into a standing water, the flint into a fountain of waters.

THE design of this psalm is to inculcate the fear of the Lord. The ground of the lesson is taken from what the Lord did for his people when he brought them out of Egypt to put them in possession of the promised land. These things loudly declare that the Lord is greatly to be feared (v. 1—8).

What do we understand by "the fear of the Lord?" In a general sense, to fear the Lord is, to stand in awe of his majesty; to be swayed by a sense of his presence; to be impressed by the conviction of his omnipotent power; to be assured that he is privy to all our ways; that he hates all our sins; that he is bound to punish our iniquities; and that, unless they are forgiven through the satisfaction of his Son, as sinners, sinking under the weight of our sins, we must feel the burden of his vengeance in eternal fire for ever.

In a more particular or gospel sense, the fear of the Lord denotes some acquaintance with the death of Christ, and the glorious character of God, which demanded that satisfaction; a desire to be interested therein, coupled with the fear of coming short; a consciousness of having fled for refuge to the blessed Redeemer, blended with the desire of loving and serving him; a sense of our needy dependance on the Lord, breathing itself in daily acts of prayer for mercy required, and in praise for mercy granted. Then there will also be a watchfulness, selfdenial, perseverance, and hope, all mixed with a filial and reverential regard for the majesty, honour, and glory of God in the face of Jesus Christ.

The former is the fear to begin with (Ps. cxi. 10); the latter springs up as you go on to know, and love, and serve the Lord with increasing pleasure and delight. (Acts ix. 31.) Now, every thing conspires to inculcate this fear. That the Lord made Judah his sanctuary and Israel his dominion, should teach us to fear him. Why were they chosen, and not others? Why did the Lord dwell among them, and not among others? The opening of the waters of the Red sea, and the passage of Jordan, should teach us to

fear him. Did the Lord work those wonders then on behalf of his people? What wonders can he not still produce for their safety? The mountains and hills shaking; the deep waters parting asunder for making an open way, should teach us to fear him. Were those waters the grave of the wicked, whilst they formed a path of safety for his people? Did that passage lead to the destruction of the devoted nations, whilst it led his chosen to their promised inheritance? How easily can the Lord overthrow his enemies, and cut them off with a sure destruction! The smiting of the rock, and the gushing streams, should teach us to fear him. Did the Lord make the rocks to feel the power of his arm, and to supply the wants of his servants? Can he not dash the wicked in pieces like a potter's vessel, and feed and bless his people for ever? If, upon the survey of these wonders, the earth is bid to tremble at the presence of the Lord, the God of Jacob; what ought the sinner to do? How ought the sinner to feel in the recollection of his sins, and when he calls to mind his innumerable iniquities? (v. 1-8.)

But are there not other scenes, and other wonders, which ought to make men fear the Lord? What sight is that in yonder garden of Gethsemane presented to your view? What piercing cry strikes your ear? What means that crimson gore in which ONE lies prostrate on the ground? What spectacle is that on yonder hill? There is ONE lifted up on high. Thorns pierce his brow; nails go through his hands and feet. The spear is thrust through his side, and touches the life-blood of his heart. The earth darkens. The sun is turned into sackcloth. What a cry bursts from the dying victim! The whole earth is covered with sable gloom. The earth groans with the anguish which his pangs occasion, as, with a mighty struggle, he bows his head, and yields up the ghost! What does all this mean? God spares not his own Son! Why does he not spare him? Because we have sinned. Oh, can we think of our sin, and view that Sufferer dying in such a manner, and for such an end, and not fear the Lord who spared not his own Son? Oh, what a fool is he, who makes a mock at sin! And, oh, what a risk does he

run, who slights that suffering Redeemer, and turns away in hardened impenitence, or thoughtless unbelief, from the tender calls of his dying love and blood-bought salvation!

PSALM CXV.

1 Because God is truly glorious, 4 and 9 he exhorteth to confidence in God. blessed for his blessings.

NOT

idols are vanity, 12 God is to be

[OT unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake.

2 Wherefore should the heathen say, Where is now their God?

3 But our God is in the heavens: he hath done whatsoever he hath pleased.

4 Their idols are silver and gold, the work of men's hands.

5 They have mouths, but they speak not: eyes have they, but they see not:

6 They have ears, but they hear not: noses have they, but they smell not:

7 They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.

8 They that make them are like unto them; so is every one that trusteth in them.

9 O Israel, trust thou in the LORD: he is their help and their shield.

10 O house of Aaron, trust in the LORD: he is their help and their shield.

11 Ye that fear the LORD, trust in the LORD: he is their help and their shield.

12 The LORD hath been mindful of us: he will bless us; he will bless the house of Israel; he will bless the house of Aaron.

13 He will bless them that fear the LORD, both 'small and great.

14 The LORD shall increase you more and more, you and your children.

15 Ye are blessed of the LORD which made heaven and earth.

16 The heaven, even the heavens, are the LORD'S: but the earth hath he given to the children of men.

17 The dead praise not the LORD, neither any that go down into silence.

18 But we will bless the LORD from this time forth and for evermore. Praise the LORD.

(1) Heb. with.

THIS psalm is rather of a peculiar character. It opens in a manner quite different from any other. Whilst it calls upon us to praise and glorify the Lord, it utterly disclaims all participation of that glory, meritoriously, on our part; and gives the whole revenue of praise

to Him alone. This is an excellent frame of mind; and is highly to be prized by all who fear the Lord.

The

The

Observe the negative order of the first verse. "Not unto us, O Lord, not unto us, but unto thy name give the glory for thy loving mercy, and for thy truth's sake." That is, no part of this glory belongs to us. whole belongs to thee. All is thy due. apostle speaks much in the same manner when he says, "Not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began" (2 Tim. i. 9); and again in Titus iii. 5, "Not by works of righteousness which we have done, but according to his merey he saved us," &c. Thus, the whole of our salvation is in, by, and from Christ the Lord. To him, therefore, be all the praise; for "by the grace of God I am what I am.” (1 Cor. xv. 10.)

This is the Christian's proper frame of mind. If you think your own works, in any measure, can save you; you must think, so far, that you are your own saviour. If you think your salvation, in any measure, flows from yourself; you will, so far, take to yourself the praise of your salvation. But, by so doing, you put yourself out of the reach of that blessing; for you cannot be saved in that way and you rob God of the honour due to him; for the whole praise is his right. These words, "Not unto us, O Lord," shew how greatly you err, and into what a dangerous course you have fallen. Take heed, then; you cannot be saved in that way. If ever saved, you must be saved by Christ alone. He is the Lord, and beside him there is no other Saviour. (John xiv. 6, &c.)

Now, one way of being brought to prize this salvation is, to consider the incomparable majesty and glory of the Redeemer, contrasted with all the false gods of the heathen, and all the false hopes of nominal Christians.

"He is in the heavens." That is the peculiar place of his abode. "He hath done whatsoever he hath pleased." That proves the omnipotent power of his sovereign will. "Their idols are silver and gold, the work of men's hands." He is the glorious Creator of all things. They are helpless and senseless blocks. He is able to bless and to save.