Nor for a moment does he regret pleasures, of which now he cannot partake. He has found that the world never afforded, in youth and strength, pleasures so unalloyed as hours of age and infirmity have brought him. Young and old indeed equally find of Religion, that "her ways are ways of pleasantness, and all her paths are peace;" but in age this pleasure brings more of peace: for it is more out of the reach of the world; less interrupted by its necessary occupations, less embittered by its cares and sorrows. Whilst the near prospect of death, which to the wicked and the irreligious constitutes the chief drawback to peace in old age, is to the good man the great soother of what cares still may press upon him; is itself, the great argument by which he is enabled to sustain his fortitude under the ills of this present life. Is death near? His sorrows must soon close. As for his enemies, "their love, and their hatred, and their envy, is already perished:"-he will soon be out of the reach of enmity: and the pleasures which he now rejoices in as he walketh in rich pastures of spiritual food by the waters of comfort, shall be exchanged for those immortal "pleasures, which are at God's right hand for evermore."

If it happen ever, that a cloud of fear pass over his soul, he flies to the consolations of memory. He calls to mind the years that are past. He remembers some season of trial, when in dismay and anguish at the prospect before him, he felt with the mourning patriarch— "All these things are against me." He remembers,

66

also, that God, mercifully, either removed the trial, or mitigated it, or gave him strength to bear it. Nay, he can even trace some present blessing, to that very season of sorrow. He therefore casts away fear. The noble reflection of David instantly springs to his heart: "This is my infirmity! I will remember the years that are past, and call to mind the wonders of old time: I will

F

remember the years of the right hand of the Most Highest." And where is he who can look back upon his past life, without tracing there the mercy of his God? It is God, who by his providence has preserved us day by day, from the moment of birth, even to this present hour. Through all the perilous seasons of infancy and youth he has upheld us. To whom can we now trace our escape from impending dangers, our deliverance from accumulated evil, our extrication from various difficulties and distresses, in mind, body, and estate, when healthful and strong we engage in the full tide of human affairs, but to Him, in whom we now rejoice, as in the God of our old age? We look back, as a traveller, who, having reached some hill, whence he views his happy home, and anticipates the welcome there awaiting him, turns himself, and surveys the long tract of country he has passed over, wondering how he escaped its dangers, and endured its toils, but glad at last to near his rest. We acknowledge that "the goodness of God hath followed us all the days of our life."

Happy the aged, if crowned with righteousness! Unequal to activity in worldly duties, he wisely turns with more exclusive diligence to the working out salvation for his immortal soul. The pleasures of the world vainly now allure him; but he repines not: all his aim now is, to attain those " pleasures which are at God's right hand for evermore." What, if infirmities bow him down! They will soon cease, and be to him as though they had never been, except for the trial of faith they have afforded him, in this scene of probation. Death would fain terrify him! But his trust is in One who conquered Death for him; and will supply courage to meet those terrors. It is thus that, after a life well spent in Christian activity, the aged Christian blesses and is blessed. He excites the young to a worthy emulation of his virtues and graces; stimulating them by his example,

guiding them by his wisdom, and encouraging them by his experience till wise in heavenly wisdom, and good in heavenly piety; watchful and provident for his own eternal interests, a humble but sincere benefactor of his fellow-creatures, and a promoter of the honour of his God-he advances to a higher and a holier and a happier state: in patience, as in faith unwearied; and waiting "all the days of his appointed time, until his change come."-Dr. James.

66

PLAIN REMARKS ON THE PSALMS.
No. III.

In Psalm xv. David describes a citizen of Zion, and if we sum up in a word the description he gives we may state it to be "Holiness to the Lord." In order that we may perceive how nearly we are concerned herein let us refer to Heb. xii. 22, 23, where we may see that we too are come unto" (or are called to come unto)" Mount Sion, and unto the city of the living God, the heavenly Jerusalem," and the preparation spoken of by the Apostle here is the same as that set forth by the Psalmist— "Follow peace with all men, and holiness, without which no man shall see the Lord," v. 14—a short verse, but very full of meaning, and shortly containing the duties. named in this Psalm. Compare Psalm xxiv. verses 3-6. It is worthy of remark, that in three following Psalms (viz. xv. xvi. xvii.) the same expression is used, when directions are given by which the man of God may "not be moved."

Psalm xvi. is entitled Michtam of David, or a golden Psalm of David. The royal Psalmist is here speaking in the person of Christ, as St. Peter declares at length, Acts ii. verses 24-31. St. Paul also refers to it in his address at Antioch, as recorded Acts. xiii.

With verse 2, compare Job xxii. verses 2, 3, and 35, 37, 38, where the thought, and very similar words are found. Pause, Christian reader, and consider the 5th and 6th verses of this remarkable and deeply spiritual Psalm. "Ah! who can speak of the goodness of the Lord (says a modern writer*) in having offered himself as the portion of an unworthy sinner, and having engaged to employ his perfections for his happiness: but we cannot know and enjoy God as our portion except as he has manifested himself in his dear Son in the covenant of grace. Augustine's prayer was 'Lord, give me thyself,' and in this spirit the believer is ready to exult, Whom have I in heaven but thee, and there is none upon earth that I desire but thee.' Surely the whole world cannot weigh against the comfort of being able to let all look up saying, Thou art my portion, O Lord.'

go and

Though the concluding verses are specially applied to our Lord, they are not without comfort to the "Church of God, which he hath purchased with his own blood." Each individual believer may say with humble and hearty thanks, "Thou wilt shew me the path of life :" each may "dwell confidently" in this hope (v. 9.) for what saith the word of the Lord ?-see John xiv. verses 1-4, and many passages in our Lord's discourses opening life and immortality to the view of his redeemed people. Let the language too of the great Apostle of the Gentiles be compared with that of the Psalmist here. "The path of life-the fullness of joy the pleasures for evermore” (blessed and glorious expressions!) are enjoyed, not only in his visions and revelations, but amidst all his outward trials and tribulations. For to him " to live was Christ." And O that we ourselves thus "learned Christ" -thus knew "the power of his resurrection"—thus experienced the having our "lives hid with Christ in God." Expressions which seem too wonderful for us"* Bridges' on Psalm cxix.

66

knowledge which is high-we cannot attain unto it. But may we not profitably enquire-where then is our faith ?

We cannot find more earnest appeals of faith than are to be met with in Psalm xvii. It is one in which almost every verse contains a volume of divine wisdom and teaching. It will suffice to point out Psalm exxxix. as enlarging on v. 3, and Psalm xci. as enumerating still more particularly than v. 8, the defences of the Christian from his deadly enemies. We remark in the 15th verse a still closer approach to the glorious things of the New Testament, and a language nearer to that of the Apostles than were remarked at the end of Psalm xvi. The words agree well with those of St. Paul-" Here we see through a glass darkly, but then face to face;" or with those of 1 John, iii. 2. "It doth not yet appear what we shall be, but we know that when he shall appear we shall be like him, for we shall see him as he is." Christian reader, having this hope, seek grace to "purify thyself even as he is pure."

The eighteenth Psalm is found in 2 Samuel, xxii., it is applied by both Jews and Christians to the Messiah. The sublime description of the coming down of the Lord for the deliverance of his servant, contained in verses 7-17, is full of awful grandeur, yet it has no terror for the believer we may remark, indeed, that it was in answer to prayer that God thus manifested himself. It was in answer to prayer made amidst "the sorrows of death," "the floods of ungodly men," in "the snares of death," and in distress." Then it is emphatically said, the earth shook and trembled.

To this, therefore, succeeds the song of praise and exultation, which continues from verse 19 to the end -rising from one degree of adoring joy and love to another, in a tone of triumphant thanksgiving, immeasurably surpassing the noblest songs of human com