dent from it, that the hiftory of old Ifrael fomewhat réfembles the letter of the Gofpel parables, and contains, fhadowed out under it, the hiftory of a correfpondent ftate of things in the new Ifrael, or church Christian. And although the Pfalm, like a large and capacious palace, be laid out into a multitude of different apartments; yet, perhaps, we may find, that the Scriptures of the New Teftament will furnith us with a key, which will gain us admiffion into every one of them, and put us in poffeffion of the treasures of divine wisdom therein depofited. 4. We will not hide them from their children, fhewing to the generation to come, Heb. the latter generation, the praises of the LORD, and his ftrength, and his wonderful works that he hath done. The writer of this Pfalm is defirous that "the "praises of Jehovah, his ftrength, and the wonder"ful works that he hath done," an account of which had reached his own time, fhould be tranfmitted, through all the periods of the Jewith economy, down to the the latter generation," or generation to arife in the " latter days;" the generation of the faithful, to be begotten unto God, from among the Gentiles, through the Gofpel. Of this generation are we, who now, in thefe words of the holy Pfalmift, do from age to age "fhew the praises "of the Lord," our Saviour, "and his ftrength, and "his wondrous works that he hath done" for us, as he promised and forefhewed, in his difpenfations of • "In parabolis"-Aliud dicit; aliud innuit; ac præteritorum fpecié futura præfagit. Id quoque ex perfonâ Chrifti. Matt. xiii. 35. BOSSUET. old old time. The glorious theme was delivered by the Ifraelitish to the Chriftian church, and will be refumed in heaven, there for ever to employ the tongues of faints, and the harps of angels. 5. For he established a teftimony in Jacob, and appointed a law in Ifrael, which he commanded our fathers that they should make them known to their children: 6. That the generation to come, or, latter generation might know them, even the children which fhould be born who fhould arife, and declare them to their children. The account of God's dealings with his people to be celebrated in our Pfalm, begins with the " law," or "teftimony, appointed and established in Ifrael," by the hand of Moses. Under these names are com prehended, not only the precepts and ceremonies, but the feveral tranfactions to which they referred, and in commemoration of which they were inftituted; as also that future falvation, to which they, as well as the transactions, had an aspect. Thus the paffoyer, for inftance, looked backward to the redemption by Mofes, and forward to that by Meffiah. The law thus confidered, as involving the Gofpel within it, was, to understanding and pious Ifraelites, the fountain of wisdom, and fource of delight. They were to meditate therein day and night, and teach their children to do likewife; until, with it's types realized, and it's prophecies accomplished in the Redeemer, it should go forth out of Sion in perfect beauty, and run and be glorified among the nations. The "law" and the "teftimony" are now become ours; and it is our duty to tranfmit them down to latest posterity, until Jefus fhall return to judg ment. 7. That they might fet their hope in God, and not forget the works of God, but keep his commandments: 8. And might not be as their fathers, a ftubborn and rebellious generation; a generation that fet not their heart aright, and whofe Spirit was not stedfaft with God. The reason is here affigned, why God gave Ifrael a law, and commanded that fathers fhould teach it to their children, and their children's children; and the fame reafon holds with regard to the Gospel; namely, that the chofen people, renouncing the world, with it's idols and lufts, fhould believe and "fet their hope in" the true " God," the only Saviour; that they should "not forget the works" which he hath wrought for their redemption; and that ever mindful of thofe works, they fhould love him, and "keep his commandments;" not following the examples of the fathers of Ifrael, who proved "faith"lefs," and "rebellious" in the wildernefs, when God had brought them out of Egypt. This is the very use St. Paul makes of thofe examples. "With " some of them," fays he, "God was not well pleased, "for they were overthrown in the wilderness. Now "these things were our examples," TUT," to the τυποι ήμων, "intent we should not luft after evil things, or be "idolaters, or commit fornication, &c. &c. as did "fome of them." 1 Cor. x. 5. 9. The children of Ephraim, being armed, and carrying bows, turned back in the day of battle. As the context treats concerning the behaviour of Ifrael in general, upon their coming out of Egypt'; and and as the cowardice of the tribe of Ephraim in particular, at that time, is no where mentioned; it is therefore moft probable, that one tribe is here put for all the reft; and that under the figure of men, when prepared for battle, turning their backs at fight of an enemy, is pointed out that difpofition of the Ifraelites, after all their promifes, refolutions, and vows of serving and obeying God, to fall away, and relapfe into fin, upon the firft temptation. How often is this the cafe with the Chriftian foldier? Let not him, who hath but just put on his fpiritual armour, boast, like him who is putting it off, when the fight is over, and the victory obtained. 10. They kept not the fufed to walk in his law. covenant of God, and re 11. And forget his works, and his wonders that he had fhewed them. 12. Marvellous things did he in the fight of their fathers, in the land of Egypt, in the field of Zoan. These verses, it is apprehended, describe in plain terms, what was metaphorically expreffed in the verfe preceding, namely, the proneness of the Ifraelites to break the "covenant," tranfgrefs the "law," and forget the "works" of God, even thofe aftonishing works wrought in "Egypt," and in "Zoan," it's capital city. Let the Chriftian, who perhaps is amazed at the frequent rebellions of ftiff-necked Ifrael, reflect a little within himself, how he has observed the baptifmal "covenant:" how he has "walk"ed in the law," and with what gratitude he has remembered the "marvellous works" of Jefus. 13. He divided the fea, and caufed them to pafs through, and he made the waters to ftand as an heap. From From the miracles wrought in Egypt, the Pfalmift proceeds to what happened at the Exodus. And here, he fails not to mention that great work of Almighty power, the divifion of the red fea, which was ever uppermoft in the thoughts of a devout Ifraelite; as the paffage of the church, in Christ her Saviour, through the grave and gate of death, ought never to depart from the memory of a Chriftian. 14. In the day time alfo he led them with a cloud, and all the night with a light fire. During the forty years pilgrimage of Ifrael in the wilderness, a preternatural column of fire and cloud attended the camp. It refted with them, and moved on before them, directing and conducting them in their journeys; in the night feafon it was a bright and fhining light; and in the day time it afforded a grateful cooling fhade from the burning heat of those fultry deferts. Thus is Chrift prefent with his church, while the fojourns upon earth, by his Word and his Spirit, guiding her fteps, enlightening her darkness, and mitigating her forrows. 15. He clave the rocks in the wilderness, and gave them drink as out of the great depths. 16. He brought freams alfo out of the rock, and caused waters to run down like rivers. Let us, faith Bishop Taylor, by the aids of memory and fancy, confider the children of Ifrael in the wilderness, in a barren and dry land where no water was, marching in duft and fire, not wet with the dew of heaven, but wholly without moisture, fave only what dropped from their own brows. The air was fire, and the vermin was fire; the flying ferpents |