a spiritual Jerusalem and Sion; a spiritual ark and temple; a spiritual law; spiritual sacrifices; and spiritual victories; spiritual enemies; all described under the old names, which are still retained, though "old things are passed away, and all things are to become new." By substituting Messiah for David, the gospel for the law, the church Christian for that of Israel, and the enemies of the one for those of the other, the Psalms are made our own. Nay, they are with more fulness and propriety applied now to the substance, than they were of old to the " shadow of good things then to come." And, therefore, ever since the commencement of the Christian æra, the church hath chosen to celebrate the gospel mysteries in the words of these ancient hymns, rather than to compose for that purpose new ones of her For let it not pass unobserved, that when, upon the first publication of the gospel, the apostles had occasion to utter their transports of joy, on their being counted worthy to suffer for the name of their dear Lord and master which was then opposed by Jew and Gentile, they break forth into an application of the second Psalm to the transactions then before their eyes. See Acts iv. 25.

own.

The primitive Christians constantly followed this method in their devotions: and, particularly, when delivered out of the hands of persecuting tyrants, by the victories of Constantine, they praised God for his goodness, and the glorious success and establishment of Christ's religion, no words were found so exquisitely adapted to the purpose, as those of David, in the 96, 98, and other Psalms-" Sing unto the Lord a new song: "sing unto the Lord all the earth. Sing unto the Lord "and praise his name: be telling of his salvation from day "to day. Declare his honor unto the Heathens, his wor"ship unto all people.”—&c. &c. &c. In these and the like Psalms, we continue to praise God, for all his spiritual mercies in Christ, to this day.

The Psalms, thus applied, have advantages 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 acknowledgments of prophecies accomplished; they point out the connection between the old and new dispen

sations, thereby teaching us to admire and adore the wisdom of God displayed in both, and furnishing, while we read or sing them, an inexhaustable variety of the noblest matter that can engage the contemplations of man.

Very few of the Psalms, comparatively, appear to be simply prophetical, and to belong only to Messiah, without the intervention of any other person. 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, their extraordinary depressions, and miraculous exaltations, forshewing 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 ancient people of God, were designed to shadow out parallel occurrences, which should afterwards take place, in the accomplishment of man's redemption, and the rise and progress of the Christian church. For this reason, the Psalms composed for the use of Israel, and Israel's monarch, and by them accordingly used at the time, do admit of an application to us, who are now "the Israel of God," and to our Redeemer, who is the King of this Israel.

Nor will this seem strange to us, if we reflect, that the same divine person, who inspired the Psalms, did aiso foreknow and predispose all events, of which he intended them to treat. And hence it is evident, that the spiritual sense is, and must be peculiar to the Scriptures; because of those persons and transactions only, which are there mentioned and recorded, can it be affirmed for certain, that they were designed to be figurative.

What is said in the Psalms occasionally of the law and its ceremonies, sacrifices, ablutions, and purifications; of the tabernacle and temple, with the services therein performed, and of the Aaronical priesthood; all this Christians transfer to the new law; to the oblation of Christ; to justification by his blood, and sanctification by his Spirit; to the true tabernacle, or temple, not made with hands; and to what was therein done for the

salvation of the world, by him who was in one respect, ✯ sacrifice; in another a temple; and in a third, an high priest for ever, after the order of Melchisedeck. That such was the intention of these legal figures, is declared at large in the Epistle to the Hebrews: and they are of great assistance to us now, in forming our ideas of the realities to which they correspond. "Under the Jewish "œconomy," says the excellent Mr. Pascal, "truth ap"peared but in figure; in Heaven it is open, and without (C a vcil; in the church militant it is so veiled, as to be "yet discerned by its correspondence to the figure. As "the figure was first built upon the truth, so the truth is "now distinguishable by the figure."

Let us stop for a moment to contemplate the true character of these sacred hymns.

Greatness confers no exemption from the cares and sorrows of life. Its share of them frequently bears a melancholy proportion to its exaltation. This the Israelitish monarch experienced. He sought in piety that peace which he could not find in empire, and alleviated the disquietudes of state with the exercises of devotion.

His invaluable Psalms convey those comforts to others, which they afforded to himself. Composed upon particular occasions, yet designed for general use; delivered out as services for Israelites under the law, yet no less adapted to the circumstances of Christians under the gospel; they present religion to us in the most engaging dress; communicating truths which philosophy could never investigate, in a style which poetry can never equal; while history is made the vehicle of prophecy, and creation lends all its charms to paint the glories of redemption. 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 forcknown, they suit mankind in all situations, grateful as the manna which descended from above, and conformed itself to every palate. The fairest productions of human wit, after a few peausals, like gathered flowers, wither in our hands, and iose their fragrancy; but these unfading plants of paradise become, as we are accustomed to them, still more and more beautiful; their bloom appears to be daily heightened; fresh odours are emitted,

and new sweets extracted from them. He who hath once tasted their excellencies, will desire to taste them again; and he who tastes them oftenest, will relish them best.

That the reader may the more easily turn to such Psalms as will best suit the present state of his mind, according to the different circumstances, whether external or internal, into which, by the changes of life, or the variations of temper and disposition, he may, at any time, be thrown, the common table of Psalms, classed under their several subjects, is here subjoined.

PRAYERS.

1. Prayers for pardon of sin. Psalm 6, 25, 38, 51, 130. Psalms stiled Penitential 6, 32, 38, 51, 102, 130, 143.

2. Prayers composed when the Psalmist was deprived of an opportunity of the public exercise of religion. Psalm 42, 43, 63, 84.

3. Prayers wherein the Psalmist seems extremely deject ed, though not totally deprived of consolation under his afflictions. Psalm 13, 22, 69, 77, 88, 143.

4. Prayers wherein the Psalmist asketh help of God, in consideration of his own integrity, and the uprightness of his cause. Psalm 7, 17, 26, 35.

5. Prayers expressing the firmest trust and confidence in God under afflictions. Psalm 3, 16, 27, 31, 54, 56, 57, 61, 62, 71, 86.

6. Prayers composed when the people of God were under affliction or persecution. Psalm 44, 60, 74, 79, 80, 83, 89, 94, 102, 123, 137.

7. The following are likewise prayers in time of trouble and affliction. Psalm 4, 5, 11, 28, 41, 55, 59, 64, 70, 109, 120, 140, 141, 142.

8. Prayers of intercession. Psalm 20, 67, 122, 132, 144.

PSALMS OF THANKSGIVING.

1. Thanksgivings for mercies vouchsafed to particular

Bb

persons. Palm 9, 18, 22, 30, 34, 40, 75, 103, 108, 116, 118, 138, 144.

2. Thanksgivings for mercies vouchsafed to the ISRAELITES in general. Psalm 45, 48, 65, 68, 76, 81, 85, 98, 105, 124, 126, 129, 66, 135, 136, 149.

PSALMS OF PRAISE AND ADORATION, DISPLAYING THE ATTRIBUTES OF GOD.

1. General acknowledgments of God's goodness and and mercy, and particularly his care and protection of good men. Psalm 23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146.

2. Psalms displaying the power, majesty, glory, and other attributes of the divine being. Psalm 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.

INSTRUCTIVE PSALMS.

1. The different characters of good and bad men; the happiness of the one, and miseries of the other, are represented in the following Psalms 1, 5, 7, 9, 10, 11, 12, 14, 15, 17, 24, 25, 32, 34, 36, 37, 50, 52, 53, 58, 73, 75, 84, 91, 92, 94, 112, 119, 121, 125, 127, 128, 133.

2. The excellence of God's law. Psalm 19, 119.

3. The vanity of human life. Psalm 39, 49, 90.

4. Advice to magistrates. Psalm 82, 101,

5. The virtue of humility. Psalm 131.

Psalms more eminently and directly prophetical. Psalm 2, 16, 22, 40, 45, 68, 72, 87, 101, 118.

HISTORICAL PSALMS.

Psalm 78, 105, 106.