"wicked," which are "God's sword," Psa. xvii. 13. But we may also consider it as denoting "the curse." The powerful word of the Almighty is represented in Scripture under the figure of a "sword." See Eph. vi. 17; Matt. x. 34; Rev. i. 16. The sword of the curse, denounced against every disobedience of the law, had, as it were, been kept in abeyance, and had never fallen on the head of sinful man. That sword had not been drawn from its scabbard; it had slept for four thousand years; but now the Surety of sinners was come-he, on whom the curse should light, was hanging on the tree, therefore the rousing call is made, " Awake, O sword, against my Shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered," Zech. xiii. 7. Christ, the

good Shepherd, was now smitten. He gave his life for the sheep; but while he resigned his body to death, he deprecated the piercing, separating power of the "sword" of the curse upon his soul. The "horns of the unicorns." This figure denotes indomitable power and energy; and such is the characteristic of the unicorn or horned rhinoceros. The terms here used depict the greatest extremity of danger. Like a man who already felt the horn of the savage animal, who was actually being pierced, who was even now transfixed by its sharp and tearing point, Christ prays for deliverance from the terrible power and nearness of his enemies.

The other appellations given to his persecutors, are the "dog," and the "lion." The latter is a well known scriptural emblem of Satan, the great enemy and destroyer of the soul. The

occurrence of this figure, throughout this, and other psalms, shows that the roaring lion, against whom we require to watch, was prowling around the cross of Christ, seeking to devour and destroy one who yet effectually resisted him, stedfast in the faith, 1 Pet. v. 8, 9.

The brief but expressive petitions which our Lord employs, are extremely importunate. The first unbosoms the uttermost desire of his soul, "Be not far from me." God's presence constitutes the deliverance which he desires this is the only species of relief and comfort which he will accept; therefore he presses that it may be no longer delayed, "Haste to help me." He urges his Father with earnestness; he feels that the time is come for the dismissal of his spirit; he cannot bear the thought of breathing it out under desertion-in darkness and distress;

he therefore

cries,

"Deliver my

soul;" and to express still further the extremity of misery, and, as it were,

danger in which he was placed, he represents the jaws of the devourer as already opened for his instant destruction, and cries, "Save me from the lion's mouth.'

Having thus considered the importunity of our great High Priest, when he" offered up prayers and supplications with strong crying and tears," Heb. v. 7, let us improve the subject, Christian readers, to our own practical and spiritual benefit. Let us inquire, first, whether; secondly, on what grounds; and, thirdly, to what extent, guilty creatures like us may use urgency in prayer before the great God.

FIRST, Is it allowable? To this we must answer in the affirmative. Sinful

and fallen as we are, the word of God fully warrants us to speak to him in prayer, not only in the most unreserved, but also in the most importunate manner. For it is commanded, our Saviour encourages it, Scripture furnishes examples, and its absence is complained of.

First, It is commanded.

"Ye that

make mention of the Lord, keep not silence, and give him no rest," Isa. lxii. 6, 7. “Put me in remembrance; let us plead together; declare thou that thou mayest be justified," Isa. lxiii. 26. "Come now, and let us reason together, saith the Lord," Isa. i. 18. "Let us therefore come boldly unto the throne of grace," Heb. iv. 16.

Secondly, Our Saviour encouraged it. "The kingdom of heaven suffereth violence, and the violent take it by force," Matt. xi. 12. "Strive (agon