differing only about the person of the one, and the nature of the other. The Christian Divines of later date, have pursued the same scriptural and primitive method; and have thus rendered every part of the Psalter truly devotional; and "profitable for doctrine, for reproof, for correction, for instruction in righteousness."

In this light, a Psalm may be considered, as relating to Christ, either suffering, or triumphant; it may concern the Church, either suffering, or triumphant; whether consisting of Jews or Gentiles; in adversity, or prosperity. It may also be considered as applicable to the states and circumstances of individuals, under the trials and temptations, that they meet with, during the course of their Christian pilgrimage and warfare here below. Thus, though we have no concern with the affairs of David and Israel; though there is no Ark, or Temple; no going up to Jerusalem, or worshipping on Sion; no young bullocks to be sacrificed, according to the Law; no victories to be prayed for over Moab, Edom, and Philistia; no deliverance from Babylon: yet we may use all the expressions of these things, as parts of our devotion, if we mean by them a Spiritual Jerusalem, and Sion; a Spiritual Ark, and Temple; a Spiritual Law; Spiritual Sacrifices; and Spiritual Victories over Spiritual Enemies; all described. under these names. By substituting Messiah for David, the Gospel for the Law, the Christian Church for that of Israel, and the enemies of the one, for those of the other, the Psalms are made our own. They may even be applied by us with more fulness and propriety to the substance, than they were of old to the shadow; to the completion, rather than to the types of what were to come. The Church has, accordingly always chosen to celebrate the Gospel Mysteries in the words of these ancient Hymns, rather than to compose new ones of their own; following the early example of the Apostles in Acts iv. 25, when they uttered their transports of joy, on being thought worthy to suffer for the name of their Lord and Master, which was then opposed both by Jew and Gentile, in the words of the second Psalm.

When the Psalms are thus applied, they have an advantage, which no fresh compositions, however finely executed, can possibly have; since, besides their incomparable fitness to express our sentiments, they are at the same time memorials of, and appeals to, former mercies and deliverances; they are the acknowledgments of Prophecies accomplished; they

point out the connexion between the old and new dispensations, thereby teaching us to admire and adore the wisdom of God, displayed in both. The singular interest they raise in the mind, and the strong impression they leave on our feelings, when suitably applied, in this manner, is known to those, who have attended to the proper Psalms, appointed for the days, when we commemorate the Birth, or Passion, or Resurrection of our Saviour.

Very few of the Psalms must, however, be considered as simply prophetical, and as belonging only to Messiah, without the intervention of any other of the Scriptural Personages. Most of them, it is apprehended, have a double sense, which stands upon this ground and foundation, that the ancient Patriarchs, Prophets, Priests, and Kings, were typical characters, in their several offices, and in the more remarkable passages of their lives; foreshewing him, who was to arise, as the Head of the Holy Family, the Great Prophet, the True Priest, the Everlasting King. The Israelitish polity, and the Law of Moses, were purposely framed after the example and shadow of things, spiritual, and heavenly; and the events, which happened to the people of God, were designed to shadow our parallel occurrences, which should afterwards take place, in the accomplishment of Man's Redemption; and the rise and progress of the Christian Church. Nor will this seem strange to us, if we consider, that the same Divine Power, which inspired the Psalms, did also foreknow, and predispose, all the events of which he intended them to treat. In this view, the whole Scriptural History may be considered as an allegory; not like the allegories framed by man, which are generally grounded in fiction; but distinguished from all others, by being one true series of facts, which shall exactly represent another; equally true, in the Letter, and in the Spirit, the events signifying, no less than those signified having really happened, as they are said to have done; because it is formed by the Great Disposer of Events, "known unto "whom are all his works, from the beginning to the end of "time," and who alone was able to effect this.

With a view to make this application of the Psalms, to the Messiah, and to the state of Christians in the Church of Christ, there is here subjoined a small argument for every one of the Psalms, which, it is hoped, will give such direction to the thoughts of the reader, as is suggested both by the literal, and spiritual sense of each individual composition. Something

may be premised of a more general nature respecting all of the Psalms.

In such Psalms as are written by David himself, that extraordinary person may be considered as a type, or representative of Messiah, who is more than once foretold under the name of David; and to whom are applied, in the New Testament, Psalms, which in the letter of them relate to David, and were composed on occasion of particular occurrences that befel him. In these, he sometimes describes himself as hated and persecuted without a cause; yet, as one, whom no troubles could induce to renounce his trust and confidence in the promises of God. We should, in reading Psalms of this cast and complexion, endeavour to direct our thoughts to parallel occurrences, in the history of the True David; his sorrows, his sufferings, his obedience to the will of his Father. In Psalms, where scenes of a far different sort are disclosed; when the Heavens are opened, and Jehovah appears in the cause of his afflicted servant; descending from above, encompassed with clouds and darkness, preceded by fire and hail, lightning and whirlwind; the adversary is confounded; the anointed of God is elevated on his throne; the Temple is planned by him; Jerusalem becomes a praise in all the earth; we may suppose the true David, in his human state, strengthening, and consoling himself with contemplating the manifestations of the Father, in favour of his Son; his own joyful Resurrection, and his triumphant Ascension; the Conversion of the world; and the establishment of the Christian Church.

In Psalms, where David appears suffering for his sins, he uses the language which is fit for every fallen son of Adam: this is the case in all the Penitential Psalms. In such Psalms, there are passages, which in the New Testament are put into the mouth of Christ; and there being no change of person, such confessions of sin are supposed to be in his mouth. This incongruity has been solved, by explaining, that Christ, in the day of his Passion, standing charged with the sin, and guilt of his people, speaks of such their sin, and guilt, as if they were his own; taking upon himself those debts, for which, in the character of a surety, he had made himself responsible. Another seeming incongruity, is the uncharitable, and vindictive spirit of the Imprecations, which occur in some of the Psalms. This is at once removed, if the imperative mood is changed for the future tense, and it is read " they shall be con

founded," instead of "let them be confounded;" which, too, is the proper translation of the Hebrew, in such passages. Thus far of the Psalms, which relate to David. Of those, which relate to Israel in general, some are employed in celebrating the mercies vouchsafed them, from their going forth out of Egypt, to their complete settlement in Canaan. These were standing subjects of praise and thanksgiving, in the Israelitish Church. We are taught, by the writers of the New Testament, to consider this part of their history, as one continued figure, or allegory. We are told, that there is another Spiritual Israel of God; other children of Abraham, and heirs of the promise; another Circumcision, another Egypt, another wilderness; other dangers, other bread from Heaven, another rock of living water, other enemies, another land of Canaan, another Jerusalem. Again, what is said of the Law, and its Ceremonies, Sacrifices, Oblations, Purifications, the Tabernacle and Temple, the Aaronical Priesthood—all these, Christians transfer to the new Law; to the Oblation of Christ ; to justification by his Blood, and sanctification by his Spirit; to the true Temple, not made with hands; and to a High Priest for ever, after the order of Melchisedeck. That such was the intention of these figures of the Law, is declared at large, in the Epistle to the Hebrews; and they are of great assistance to us, in forming our ideas of the realities, of which they were types.

Thus far of Psalms, that are supplied with figures from the History of Israel; others abound with imagery from the natural world, the manner of its original production, and the operations continually carried on, in it. The visible works of God are formed to lead us, under the direction of his word, to a knowledge of those, that are invisible; they give us an idea of a new Creation, rising gradually, like the old one, out of darkness and deformity; so that in praising God for the wonders of this world, we may contemplate, as in a glass, those new Heavens, and that new Earth, of whose duration there shall be no end. The advantages of Messiah's reign, are represented under the imagery of all things being renovated, and the world, as it were new created, breaking forth into singing. The earth is crowned with sudden verdure and fertility. The trees of the wood rejoice, the floods clap their hands, the ocean fills up the chorus, to celebrate the Advent of the Great King. Similar to these, are the representations of Spiritual Mercies, by temporal deliverances, from sickness,

from prison, from danger of perishing in storms at sea, and from sundry kinds of calamity, and death, to which the body of man is subject; as also by scenes of domestic felicity, and by the flourishing state of well-ordered communities, especially that of Israel in Canaan; which, while the benediction of Jehovah rested upon it, was considered as a picture of Heaven itself.

The rest of the Psalms, which treat in plain terms, without figure or example, of wisdom and folly, righteousness and sin, and their consequences; the vanity of human life, of particular virtues and vices, of patience, of the attributes of God;-of these nothing need to be said, as they explain themselves.

Such is the general character of these Sacred Hymns; the majority of which were composed by David, who sought that peace, in these pious effusions, which was not to be found in empire. These compositions convey those comforts to others, which they afforded to himself. They present Religion to us in the most engaging dress; communicating Truth, which Philosophy could never investigate, in a stile, which Poetry can never equal. Calculated alike to profit, and to please, they inform the understanding, elevate the affections, and entertain the imagination. Indited under the influence of Him, to whom all hearts are known, and all events foreknown, they suit mankind in all situations. He who has once tasted their excellencies, will desire to taste them again; and he who tastes them oftenest, will relish them best.

The Psalms may be classed, according to their respective subjects, in the following manner.

PSALMS OF PRAISE AND ADORATION.

1st. Psalms displaying the Power, Majesty, Glory, and other Attributes of God: 8, 19, 24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95, 96, 97, 99, 104, 111, 113, 114, 115, 134, 139, 147, 148, 150.

2d. General acknowledgments of God's Goodness and Mercy, and his particular care and protection of Good Men: 23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146.

PSALMS OF THANKSGIVING.

1st. Thanksgiving for Mercies vouchsafed to particular persons: 9, 18, 22, 30, 34, 40, 75, 103, 108, 116, 118, 138, 144.