I am fometimes afraid, yet put I my trust in thee.

In the next verfe, his hope and truft arife ftill higher: I will praife God, because of his word. I have put my trust in God, and will not fear what flesh can do unto me.

They hold alto

But in the following verfes his fears again preponderate. Mine enemies daily mistake my words. All they imagine is to do me evil. gether, and keep themfelves clofe. Steps, and lay wait for my foul.

They mark my

In the feventh verfe, he looks up again to heaven, and hopes that God would protect his innocence, and baffle the defigns of his enemies.

One devout thought introduces another. At the ninth verfe, he feels confcious that God has heard his petitions: Whenjoever I call upon thee, mine enemies fhall be put to flight. This I know, for God is on my fide.

This raises in him a joyful hope: In God's word will I rejoice: his word will comfort me.

Roufed by thefe holy fentiments, he banishes at length all his fears-trufts fully in God; and in this holy hope he ends the pfalm. In God have I put my trust: I will not be afraid what man can

do

do unto me. Unto thee, O God, vows: unto thee will I give thanks.

will I pay my

Thou haft delivered my foul from death, and I will walk before thee in the light of the living.

A good man may make many pleafing reflections on the various feelings of this pfalm, which might be pointed out in a difcourfe.

N these paffages, and in others of the fame.

IN

kind, there is a variation in the accounts given us of the refurrection of Chrift.. In fome paffages, he is reprefented as raised by God; in others, as raifing himself.

We reconcile this variation, as we do others, in which there is the appearance of the fame contradiction, by confidering the divine Emanuel, as he is always reprefented in Scripture, under the two natures of divine and human. When God is faid to raise him, his human nature is confidered, and his divine nature when he is reprefented as raifing himself.

THIS

HIS is a Jewish precept, but may be as well addreffed to a Chriftian.

The Jew is directed to offer the facrifice of at holy life, but not to put his truft in his own righteousness: he must put his truft only in the mercies of God.

The Chriftian alfo is directed to offer to God the facrifice of a holy life. But he must not. put his truft in it. He cannot indeed be faved without it; but he must trust only in the merits of Chrift.

Such is the fimilitude between Judaism, the ancient stock, and Chriftianity, which was init.

grafted upon

VOL. III.

Ee

BE

XLIII.

I PET. iii. 8.

YE ALL OF ONE MIND, HAVING COMPAS-
SION ONE OF ANOTHER.

HAT we fhould all be of one opinion, is im

THA

poffible, and therefore the apoftle could not mean opinion by the word mind. The apostle's rule, however, is still observed, if the difference in our opinions does not appear in our behaviour. No difference of opinion should occasion a breach of charity. This is all that religion feems to require; and on this principle, that as we all may have our errors, we should treat what we suppose the errors of others with compaffion; fo that, although we cannot all be of one mind in opinion, we should all be of one mind in having compaffion one on another.