of Jehovah and his Chrift to " accept no man's per"fon" in judgment; to regard neither the quality, nor the ftation of the offender; but to give to every man, of whatever rank or degree in the world, according to his works. All the fons of Adam were once poor and fatherlefs, needy and afflicted," when God took their caufe into his own hands, and, by a method confiftent with the strictest juftice, "delivered them out of the hand of the wicked one." Every oppreffor of the poor is a likeness of " that "wicked one," and every upright judge will endeavour to resemble the Redeemer. For this purpose he will be always willing to admit, diligent to difcufs, folicitous to expedite the cause of a poor and injured perfon, and to afford fuch a one the speedieft, the cheapest, and the most effectual redress, equally contemning the offers of opulence, and the frowns of power. A judge, who acts in this manner, takes the readieft way to obtain the favour of God; and the people will be fure to bless him.

5. They know not, neither will they underftand; they walk on in darkness; all the foundations of the earth, or, the land, are out of course; or, nod, or, Jhake.

We here find the prophet deploring, in magiftrates, a method of proceeding contrary to that above described. He laments their voluntary ignorance in the ways of righteousness, and their chufing to" walk in darkness." In judges this is occafioned by "prefents and gifts," which, as faith the fon of Sirach, "blind the eyes of the wife." Ecclus. xx. 29. And if once the "pillars" and "foundations" are moved from their integrity, and "fhaken" to and

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and fro by every blast of fear and favour, what shall become of the political fabrick erected upon them? Verily it must fall, and great and terrible will be the fall thereof. A community, whether ecclefiaftical or civil, confifteth of great numbers; but it's well-being dependeth on a few, in whofe hands the adminif tration is placed. When the falt hath loft it's favour, the mass must putrefy; when the light becometh darkness, how great must be that darkness !

6. I have faid ye are gods, and all of you are children of the most High. 7. But ye shall die like men, or, Adam, and fall like one of the princes.

It is true then that magiftrates are exalted above other men, that they are dignified with a commiffion from above; appointed to be the vicegerents of heaven upon earth; and therefore called by the name of him, in whofe name they act. But it is likewise as true, that notwithstanding all this honour conferred upon them, for the good of others, and of themfelves, if they use it aright, they ftill continue to be the mortal fons of mortal " Adam;" like him, they must fall and perifh; God can, at any time, cast them down from their high eftate, as he did the heathen " princes," who misbehaved themselves, and opposed his counfels: death certainly will ftrip them of all their authority, and lay them low in the grave; from thence the last trumpet fhall call them forth, to stand, with the rest of their brethren, before the judgment feat of Chrift, there to take their trial, and receive their everlasting fentence. How neceffary oftentimes is this confideration, to check the spirit

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of tyranny and injuftice, to qualify the pride and infolence of office!

8. Arife, O God, judge the earth: for thou fhalt inherit all nations.

A view of that diforder and confufion in which frequently the Jewish nation, as well as the rest of the world, was involved, caufed the prophets most earnestly to with and pray for the coming of that time, when "God" fhould “arife," in the person of Meffiah, to vifit and "judge the earth;" to deliver it from the powers of darkness, and the tyranny of fin; to" inherit all nations," as purchased and redeemed by him; to establish his church among them; and to rule with a fceptre of righteoufnefs, in the hearts of his people. "Arife" yet once again, O Lord Jefu, from thy throne, where thou fitteft at the right hand of the Father; "judge the earth," again corrupted and overwhelmed with iniquity; do away fin, and put an end for ever to the power of Satan; "inherit all nations," redeemed from death, and ranfomed from the grave: and reign to eternity, King of Righteoufaefs, Peace, and Glory.

PSALM LXXXIII.

ARGUMENT.

In this Pfalm, the church 1-8. complaineth to God of the infolence, fubtilty, rage, and malice of her enemies, united in clofe confederacy against her; 9-12. the prayeth for a manifeftation of that power, which formerly

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formerly discomfited Jabin, Sifera, and the Madianites; that fo the hoftile nations, 13 -15. made fenfible of the fuperiority of Ifrael's God, 16-18, might either themfelves be induced to acknowledge him, or elfe, by their destruction, become a warning and admonition to others. As, while the world endureth, there will be a church, and while there is a church, fhe will have her enemies, who are to increase upon her as the end approacheth, this Pfalm can never be out of date. And to the fpiritual adverfaries of his foul every private Chriftian may apply it at all times.

1. Keep not thou filence, O God; hold not thy peace, and be not ftill, O God. 2. For lo, thine enemies make a tumult: and they that hate thee have lift up their head.

The church entreateth God again and again to hear and help her in the day of trouble. Her enemies and haters are here faid to be the enemies and haters of God, because Chrift and the church, like man and wife, are one; they have one common intereft; they have the fame friends, and the fame foes. To him therefore the applieth, terrified by the tumultuous noife of confederated nations, roaring against her like the roaring of the fea, and lifting up their heads," as fo many monfters of the deep, to devour her at once. When temptations are urgent upon the foul, and the paffions rife in arms against

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against her peace and innocence, then do "the ene"mies of God make a tumult, and they that hate "him lift up their heads;" and then is the time for her to be instant in prayer.

3. They have taken crafty counfel against thy people, and confulted against thy hidden ones. 4. They have faid, Come, and let us cut them off from being a nation: that the name of Ifrael may be no more in remembrance.

The combination, so much dreaded, is described as having been formed upon the best principles of fecular policy, with much fubtilty, and the inoft determinate malice, against the "people" of God, and his "hidden ones," that is, his peculiar nation, feparated from the world, and taken under the cover and protection of his wings. To root up the plantations of paradife, to extirpate the holy feed, to extinguish the very "name of Ifrael," was the fcheme intended by thefe affociated adverfaries of Sion. Such are our spiritual enemies; fuch is their cunning, their rage, and their refolution; what prụdence, what vigilance, what courage are neceffary, that we may oppose them with fuccefs!

5. For they have confulted together with one confent; they are confederate against thee.

When Christ was about to be crucified, it is obferved by St. Luke, that "the fame day Pilate and "Herod were inade friends together; for before "they were at enmity between themselves." Luke xxiii. 12. And however the enemies of the church may quarrel with one another, when they have nothing else to do, yet if a favourable opportunity offer itfelf for making an attack upon her, they lay aside