both, considered as one mystical person. The same is true of Jerom, Ambrose, Arnobius, Cassiodore, Hilary, and Prosper. Chrysostom studies to make the Psalter useful to believers under the Gospel. Theodoret attends both to the literal and prophetical sense. But what is very observable, Tertullian, who flourished at the beginning of the third century, mentions it, as if it were then an allowed point in the church, that " almost all the Psalms are spoken in "the person of Christ, being addressed by the Son

to the Father, that is, by Christ to God*." In this channel flows the stream of the earliest Christian expositors. Nor did they depart, in this point, from the doctrine held in the church of the ancient Jews, who were always taught to regard MESSIAH as the capital object of the Psalter. And though, wher the time came, that people would not receive Jesus of Nazareth as their Messiah, it does not appear that they ever objected to the propriety of the citations made by our Lord and his apostles, or thought such passages applicable to David only and his concerns. Nay, the most learned of their Rabbies, who have written since the commencement of the Christian æra, still agree with us in referring many of the

Omnes penè Psalmi Christi personam sustinent, -Filium ad patrem, id est Christum ad Deum verba facientem represen

Psalms to Messiah and his kingdom; differing only about the person of the one, and the nature of the

other.

When learning arose, as it were, from the dead, in the sixteenth century, and the study of primitive theology by that means revived, the spiritual interpretation of the Scriptures revived with it. It was adopted at that time, by one admirably qualified to do it justice, and to recommend it again to the world by every charm of genius, and every ornament of language. I mean the accomplished Erasmus, who omitteth no opportunity of insisting on the usefulness and even the necessity of it, for the right understanding of the Scriptures; for the attainment of that wisdom which they teach, and that holiness which they prescribe; seeming to think himself never better employed, than when he is removing the earth and rubbish with which those Philistines, the monks, had stopped up the wells of salvation, opened by the apostles and first fathers of the church, for the benefit of mankind*. This great man was much importuned by his learned friends, as he informeth us in an epistle to cardinal Sadolet, to write a commentary on the Psalmst. Such a work, executed by him, had been one of the richest gifts that were ever cast into the Christian treasury; as we may judge from the specimen which he hath left us, in his discourses on eleven of them. Some of these were drawn up with a view to enlarge upon the transactions of the times; and in all of them he is more diffuse and luxuriant, than, it is to be presumed, he would have been in a general exposition. But they abound with a rich variety of sacred learning, communicated in a manner ever pleasing, and ever instructive. If at any time he takes us out of the road, it is to show us a fine country, and we are still in company with Erasmus. He considers a Psalm, as it may relate to Christ, either suffering or triumphant; as it may concern the church, whether consisting of Jews or Gentiles, whether in adversity or prosperity, through the several stages and periods of its existence; and as it may be applicable to the different states and circumstances of individuals, during the trials and temptations which they meet with, in the course of their Christian pilgrimage and warfare here below, till, having overcome their last enemy, they shall sit down with their Lord in his kingdom; when the scheme of prophecy shall receive its final accomplishment, and "the MYSTERY OF GOD BE FINISH"ED *."

It is obvious, that every part of the Psalter, when explicated according to this Scriptural and primitive method, is rendered universally " profitable for doctrine, for reproof, for correction, for instruction in righteousness;" and the propriety immediately appears of its having always been used in the devotional way, both by the Jewish and the Christian church. With regard to the Jews, bishop Chandler very pertinently remarks, that " they must have un"derstood David, their prince, to have been a figure "of Messiah. They would not otherwise have "made his Psalms part of their daily worship, nor "would David have delivered them to the church "to be so employed, were it not to instruct and

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support them in the knowledge and belief of this "fundamental article. Was the Messias not con"cerned in the Psalms, it were absurd to celebrate, " twice a day, in their public devotions, the events of one man's life, who was deceased so long ago as " to have no relation now to the Jews, and the cir"cumstances of their affairs; or to transcribe whole

passages from them, into "coming of the Messiaht."

their prayers for the Upon the same prin

ciple, it is easily seen, that the objections which may seem to lie against the use of Jewish services in Christian congregations, cease at once. Thus, it may be said, Are we concerned with the affairs of David and of Israel? Have we any thing to do with the ark and the temple? They are no more. Are we to go up to Jerusalem, and to worship on Sion? They are desolated and trodden under foot by the Turks. Are we to sacrifice young bullocks, according to the law? The law is abolished, never to be observed again. Do we pray for victory over Moab, Edom, and Philistia; or for deliverance from Babylon? There are no such nations, no such places in the world. What then do we mean, when, taking such expressions into our mouths, we utter them in our own persons, as parts of our devotions, before God? Assuredly we must mean a spiritual Jerusalem and Sion; a spiritual ark and temple; a spiritual law; spiritual sacrifices; and spiritual victories over spiritual enemies; all described under the old names, which are still retained, though " old things " are passed away, and all things are become new *."