still the enemy and the avenger." And, to express his astonishment at the infinite goodness and conde scension of God herein, he adds, "When I consider the heavens, the work of thy fingers, the moon and the stars which thou hast ordained, What is man, that thou art mindful of him; and the the son of man, that thou visitest him? Thou hast made him a little lower than the angels, thou hast crowned him with glory and honor. Thou hast made him to have dominion over the works of thine hands; thou hast put all things under his feet."

This psalm had, doubtless, a primary reference to the first Adam and his posterity; as having dominion over the creatures, and the works of God in this world; and being but a little lower than the angels, in the scale of intelligence, and in point of honor and dignity. But there is, evidently, an ultimate and principal reference to the seed of the woman, or second Adam and his posterity, or the exaltation of the human nature, as redeemed and united to the son of God in his incarnation. This is evident from several passages in the New Testament. Particularly, from Hebrews, second chapter; where the apostle introduces this Psalm to prove, that Jesus Christ is above the angels, and is exalted, in his incarnate person, to universal dominion, and to be the triumphant conqueror of all his enemies. As in verse six and onward: "One, in a certain place testified, saying, What is man that thou art mindful of him; or the son of man that thou visitest him? Thou madest him a little lower than the angels-thou crownedst him with glory and honor, and didst set him over the works of thine hands: thou hast put all things in subjection under his feet." The apostle then adds, "We see not yet all things put under him. But we see Jesus, who was made a little lower (or, as it may be rendered-for a little while lower) than the angels, for the suffering of death, crowned with glory and honor." And, in 1 Cor. xv. 25. it is said, "He (i. e.

Christ in his human nature) must reign, till he hath put all enemies under his feet." And this is supported in ver. 27, by a direct quotation from the sixth verse of this Psalm, in these word, "for he hath put all things under his feet."

Such is the New Testament exposition of the leading sentiments of this Psalm. And the words of our text, evidently refer to the same subject. They are expressive of the peculiar manner, in which infinite wisdom sees fit to effect the designs of his goodness, and confound and silence his enemies: viz. By means and instruments, weak and insufficient in themselves, but strong and effectual by the power and wisdom of God. "Out of the mouth of BABES, thou hast ordained strength, because of thine enemies; that thou mightest still the enemy and the avenger."-And by the subject of the Psalm, and the connection of the words, by babes, here, we may understand the church of Christ and his menibers. The man Christ Jesus, who, as we have shown, is the principal subject of this Psalm, was, in the beginning, literally a babe. He was the babe of Bethlehem-the person respected by the prophet, that should " grow up as a tender plant, and as a root out of a dry ground." And, as he is the principal member, the head of the body, of which his brethren are the inferior members, therefore, the text may be understood as referring to him, inclusive of his members. This sense does not exclude the idea, of young children being brought to experience the grace of God, and to praise him with their mouths. Whenever there are instances of this, it is then literally true, that out of the mouth of babes, God has ordained strength, to still the enemy. The words, however, are not necessarily limited to such cases. They may refer to all those, out of whose mouths God ordains strength, or perfects praise, of whatever age or condition they may be. Such may, in figurative language, with propriety be called babes; to

intimate their weakness as instruments, and in ac knowledgment of the divine power and wisdom, which are perfected and displayed in them.

If we admit this construction of the text, and by babes understand the seed of the woman, or the man Christ Jesus and his brethren; then, of course, by the enemy and avenger, to be opposed and silen ced, or overcome, must be understood, the serpent and his seed, or the enemies of God and his church. And this doctrine will appear to be contained in them: viz. That however unlikely it may appear, to an eye of sense, yet, the church, or Christ and his members, shall prevail against their enemies, and triumph over all opposition, to the praise of divine power and grace.

In illustrating this doctrine, I shall

I. Notice the great disproportion, or inequality which there is between the church and its enemies; and the improbability, to a view of sense, that the former should ever prevail.

II. Attend to the reasons, on which we may ground our confidence, that these babes shall finally prevail and triumph over all opposition.

III. Consider the means by which they shall overcome, or the peculiar way, in which strength is perfected in them, to still the enemy and avenger.

I. I am to notice the great disproportion, or ine quality which there is between the church and its enemies; and the improbability, to a view of sense, that the former should ever prevail. This view of the subject may be useful.

We are naturally led to it from the peculiar phrase. ology of the text. The phrase, chosen by the Holy Ghost, to describe the church as compared with the enemies with whom they have to contend, is "babes

and sucklings." In this view it must appear very unlikely, to an eye of sense, that they should ever prevail over their enemics. To those who view Christ's followers as one with him, and who view him as the Son of God, there could be no doubt of their success. This would be a view of faith.

But to an eye of sense, there appears as great an inequality between the church and its enemies, as between babes and giants; and as small a prospect of success. This is not only the representation of the text, but of numerous other passages of sacred writ; three of which will be adduced.

two or

In the description which God gives of the church, of his and their enemies, Isaiah xli. 14, 15. the church is called a worm, and the enemy are called mountains, by which we should suppose a worm might easily be crushed. "Fear not, thou worm Jacobthou shalt thresh the mountains, and beat them small." Christ, also, compares himself to a worm, Psalm xxii. 6. "I am a worm and no man, a reproach of man and despised of the people." But he compares his enemies, and the enemies of his people, to bulls of Bashan and roaring lions. And in Luke x. 3. he compares his followers to sheep, and their enemies to wolves. "Behold I send you forth as sheep among wolves." The propricty of these representations will appear, if we look to the circumstances in which Christ, the head and leader of his people, came into the world, and engaged in contest with the enemy and avenger, and in which his disciples and followers also engaged. How unfavorable was the situation of the world? Idolatry universally prevailed. All the kingdoms and empires of the world were under the influence of Satan, the grand adversary, who was - then, eminently, god of this world, and ruled in the hearts of all, except a little number, who were the church of God among the Jews. In such circumstances Christ entered the world, to undertake against the enemy. He entered as a babe, poor, weak and

helpless. He lived thirty years, almost unnoticed by the world. And when he entered upon his ministry, and proclaimed himself the Messiah, he was despised and rejected. None, except a few women and illiterate fishermen, received him. His enemies conspired against him; nor did they rest 'till they had nailed him to the cross, where he bled and died. In this situation, betrayed, denied, and forsaken by his friends, and triumphed over by his enemies, what prospect was there, to an eye of sense, that he would yet triumph over all opposition, and establish himself and people!

And when he sent out his apostles and ministers into the world, to subdue the enemy-to proclaim the gospel, and set up his kingdom upon the ruin of Satan's, how insufficient and unequal did they appear to the task? They were, indeed, as babes. They went out a company of weak, and for the most part, illiterate men, and entirely destitute of worldly support. They went into a prejudiced world, where all were engaged against them. They were to preach a doctrine, which was above the comprehension of the most of their hearers, and greatly mortifying to their pride. They were to condemn the religious and idolatrous practices of the nations, to which they were sent. They were to command them, upon the penalty of endless misery, to discard all their former Gods and idolatrous practices-to believe in a crucified Jew, as the Son of God and Saviour of the world. And, forsaking all, to take up the cross and follow him and to be ready to meet the scorn, contempt, and persecution of the world, and even death itself. Nor were they to hold out any reward to their hearers, even in another world, except one of such a nature as had no charms, in the views of wicked men. When the false prophet, Mahomet, sent forth his disciples, he gave them a doctrine, perfectly calculated to gratify the lusts, appetites, and passions of men. But Christ's disciples went out into the