befall that arch traitor, and the wretched nation of which he was an epitome.

St. Matthew, informing us, chap. xiii. 34. that Jesus spake to the multitude in parables, gives it as one reason why he did so, "that it might be fulfilled "which was spoken by the prophet, Psal. lxxviii. 2. " I will open my mouth in a parable: I will utter "things which have been kept secret from the foun"dation of the world."

The ninety-first Psalm was applied, by the tempter, to Messiah: nor did our Lord object to the application, but only to the false inference, which his adversary suggested from it. Matt. iv. 6, 7.

The ninety-fifth Psalm is explained at large in Heb. iii. and iv. as relative to the state and trial of Christians in the world, and to their attainment of the heavenly rest.

The hundred and tenth Psalm, is cited by Christ himself, Matt. xxii. 44. as treating of his exaltation, kingdom, and priesthood.

The hundred and seventeenth Psalm, consisting only of two verses, is employed, Rom. xv. 11. to prove, that the Gentiles were one day to praise God for the mercies of redemption.

The 22d verse of the hundred and eighteenth Psalm, "The stone which the builders refused," &c. is quoted six different times, as spoken of our Saviour.

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And, lastly, "the fruit of David's body," which God is said, in the hundred and thirty-second Psalm, to have promised that he would place upon his "throne," is asserted, Acts, ii. 30. to be Jesus Christ.

These citations, lying dispersed through the Scriptures of the New Testament, are often suffered by common readers to pass unnoticed. And many others content themselves with saying, that they are made in a sense of accommodation, as passages may be quoted from poems or histories merely human, for the illustration of truths, of which their authors never thought. "And this," as a learned critic observes, " is no fault, but rather a beauty in writing. "A passage applied justly, and in a new sense, is

ever pleasing to an ingenious reader, who loves to "be agreeably surprised, and to see a likeness and "pertinency where he expected none. He has "that surprise, which the Latin poet so poetically "gives to the tree;

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Miratui que novas frondes, et non sua poma."

The readers, who have been accustomed to consider the New Testament citations in this view of accommodation only, must perceive the necessity of such accommodation, at least, to adapt the use of the Psalms, as a part of divine service, to the times and circumstances of the Gospel; and cannot there

fore reasonably object, upon their own principles, to the applications made in the following sheets for that purpose. But not to inquire, at present, whether passages are not sometimes cited in this manner, surely no one can attentively review the above made collection of New Testament citations from the book of Psalms, as they have been placed together before him, without perceiving that the Psalms are written upon a divine, preconcerted, prophetical plan, and contain much more than, at first sight, they appear to do. They are beautiful without, but all-glorious within, like apples of gold in pictures, or net" work cases of silver;" Prov. xxv. 11. The brightness of the casket attracts our attention, till, through it, upon a nearer approach, we discover its contents. And then, indeed, it may be said to have " no glory, by reason of the glory that so far excelleth*." Very delightful and profitable they are, in their literal and historical sense, which well repayeth all the pains taken to come at it. But that once obtained, a farther scene begins to open upon us, and all the blessings of the Gospel present themselves to the eye of faith. So that the expositor is as a traveller ascending an eminence, neither unfruitful, nor unpleasant; at the top of which when he is arrived, he beholds, like Moses from the summit of mount Nebo, a more lovely and extensive prospect lying beyond it,

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and stretching away to the utmost bounds of the everlasting hills. He sees valleys covered over with corn, blooming gardens, and verdant meadows, with flocks and herds feeding by rivers of water; till, ravished with the sight, he cries out, as Peter did at the view of his Master's glory, "It is good to be

"here!"

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It would be unreasonable to suppose, that no parts of the Psalms may by us be spiritually applied, but such as are already expressly applied for us by the inspired writers. Let any man consider attentively a New Testament citation; then let him as carefully read over, with a view to it, the Psalm from which it is taken, and see if it will not serve him as a key, wherewith to unlock the treasures of eternal wisdom; if it will not open his eyes," and show him “ won"derful things" in God's law. When we are taught to consider one verse of a Psalım as spoken by Messiah, and there is no change of person, what can we conclude, but that he is the speaker through the whole? In that case, the Psalın becomes at once as much transfigured, as the blessed Person, supposed to be the subject of it, was on mount Tabor. And if Messiah be the speaker of one Psalm, what should hinder, but that another Psalm, where the same kind of scene is evidently described, and the same expressions are used, may be expounded in the same manner?

It is very justly observed by Dr. Allix, that " al

though the sense of near fifty Psalms be fixed and "settled by divine authors, yet Christ and his apo"stles did not undertake to quote all the Psalms

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they could quote, but only to give a key to their hearers, by which they might apply to the same subjects the Psalms of the same composure and expression*." The citations in the New Testament were made incidentally, and as occasion was given. But can we imagine, that the church was not farther instructed in the manner of applying the Psalms to her Redeemer and to herself? Did she

stop at the applications thus incidentally and occasionally made by the inspired writers? Did she stop, because they had directed her how to proceed? We know she did not. The primitive fathers, it is true, for want of critical learning, and particularly a competent knowledge of the original Hebrew, often wandered in their expositions; but they are unexceptionable witnesses to us of this matter of fact, that such a method of expounding the Psalms, built upon the practice of the apostles in their writings and preachings, did universally prevail in the church from the beginning. They, who have ever looked into St. Augustin, know, that he pursues this plan invariably, treating of the Psalms as proceeding from the mouth of Christ, or of the church, or of