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Religion is proposed to us in two different points of view, a point of speculation, and a point of practice. Accordingly, there are two sorts of martyrdom; a martyrdom for doctrine, and a martyrdom for morality. It is for the last that the prophet prepares us in the words of the text.

I. THE AUTHORS, OR, AS THEY MAY BE JUSTLY DENOMINATED, THE EXECUTIONERS, WHO PUNISH MEN WITH MARTYRDOM FOR MORALITY, I understand, then, by the vague term, "kings," all who have any pre-eminence over the lowest orders of men, and these are they who exercise tyranny and inflict the martyrdom for which the prophet in the text prepares us.

II. THE MAGNANIMITY OF SUCH AS EXPOSE THEM-SELVES TO IT.

III. THE HORRORS THAT ACCOMPANY IT.

IV. THE OBLIGATION OF SPEARING OF THE TESTIMONIES OF GOD BEFORE KINGS. We ground this on the nature of this duty. You have heard, that it consists in urging the rights of God before great men; and, though it be at the hazard of all the comforts and pleasures of life, in professing to respect the moral part of religion. How often have we denied our holy religion? How often, when it hath been jeeringly said to us, "Thou also wast with Jesus," have we sneakingly replied, "I know not what thou sayest"?

V. THE CROWN OF MORAL MARTYRDOM. A man who can say to God, as our prophet said, finds a rich reward, first in the ideas which a sound reason gives him of shame and glory; secondly, in the testimony of his own conscience; thirdly, in the approbation of good people; and lastly, in the prerogatives of martyrdom. These, if I may so express myself, are four jewels of his crown.

(J. Saurin.)

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KJV: I will speak of thy testimonies also before kings, and will not be ashamed.

WEB: I will also speak of your statutes before kings, and will not be disappointed.