"22. Remove from me reproach and contempt: for I have kept thy testimonies."

"Reproach and contempt" are liberally bestowed by the world upon men, who, being not of it, reprove its deeds by their exemplary conduct. These, to beginners more especially, are sore lets and hinderances in the way of duty; and after the example of David, we may beseech God to "remove" them from us, when we suffer them in his cause, and know ourselves to be innocent of the crimes laid to our charge. In the mean time, to comfort ourselves under them, let us remember, that HE, who alone, in the strict and unlimited sense of the words, could say, I have kept thy testimonies, sustained the utmost degree of reproach and contempt for our sakes, and was patient and resigned under it all, until God removed it from him by a glorious resurrection. There remaineth likewise a resurrection for the mys tical body of Christ: and then, “Wisdom will be justified of all her children."

"23. Princes also did sit and speak against me: but thy servant did meditate in thy statutes."

Princes and rulers have often "sate" in council upon the servants of God, and spoken, in judgment, false things "against them," as they did against their blessed Master in the days of his flesh. David hath taught us how to act in such circumstances. We are not to renounce the creed, or the commandments, should it so happen that "the rulers and the Pharisees" neither believe the former, nor observe the latter; but rather, we should meditate more than ever, in the Scriptures: that we may draw from thence comfort in the troubles, and direction in the difficulties, which persecution bringeth upon us: always bearing in mind, when princes command any thing contrary to the word of God, that our service is due to a higher master; "THY SERVANT did meditate in thy statutes."

24. Thy testimonies also are my delight, and my counsellors." Pleasure and wisdom, as the world hath ordered matters, are almost incompatible; insomuch that Solomon, relating the experience he had had of voluptuousness, mentions it as a thing out of the ordinary course, that, "his wisdom" all the time "remained with him," Eccles. ii. 9. But they who meditate in the word of God, find a pleasure, which hath wisdom for its inseparable companion. Their sorrow is dispelled, and their doubts are resolved. For how can he be sorrowful, who sits by the fountain of joy? How can he be long in doubt, who hath the prophets and apostles for his counsellors?

DALETH. PART IV.

"25. My soul cleaveth unto the dust: quicken thou me according to thy word."

The Psalmist, in a state of affliction and humiliation, still seeketh relief by prayer, from the Scriptures. His circumstances vary, but his affection to the word of God continueth the same. Every one whose affections are set on things below, hath reason to exclaim with David, " My soul cleaveth to the dust." From this kind of death we are "quickened," or made alive, by the Gospel, through that same Spirit which raised Christ from the dead, and which shall raise us also at the last day. Then soul and body, perfected together, shall take their final farewell of earth, and ascend to heaven, where the soul shall feel no passion but the love of God, and the body shall have no employment but to express it.

"26. I have declared my ways, and thou heardest me: teach me thy statutes."

We should freely and ingenuously declare to God in prayer our sins, our temptations, our sorrows, and our undertakings; it argues love, confidence, and sincerity, so to do; it is a means of acquainting us with our own state, of which generally we are ignonant; and it will not fail to procure us those

aids from above, of which we stand in need. God will hear us, he will pardon our offences, strengthen us in our trials, dispel our grief, and prosper the work of our hands upon us. These mercies, when received, should incline us to walk worthy of them, and for that purpose, to beg the farther instruction and direction of the Divine Spirit. "I have declared my ways, and thou heardest me-teach me thy statutes."

"27. Make me to understand the way of thy precepts; so shall I talk, or, meditate, of thy wondrous works, or, thy mysteries."

The heart of the troubled Psalmist is intent upon duty, and the deliverance which he chiefly requesteth is that from ignorance and error. True knowledge cometh from God, and it cannot be too often desired of him. It is pleasant as the light, extensive as the heavens, and more profitable than the treasures of eastern kings. He who is led to understand the celestial mysteries of the Scriptures, will never want subjects for meditation, and should never permit those subjects either to slip out of his mind or, to lie unimproved in it.

"28. My soul melteth for heaviness; strengthen thou me according unto thy word."

Let us not marvel, if sin bring us to the knowledge of sorrow, since he who knew no sin, was yet on our account so intimately acquainted with grief. In the garden, his soul melted for heaviness, "and there appeared an angel from heaven strengthening him," Luke xxii. 43. Our transgressions deserve an eternity of sorrow; let us not, therefore, repine at any part of it that may fall to our share in time. No, blessed Jesus, let us suffer with thee, as both a means and a pledge of our future glorification with thee. Only "strengthen us, according to" the promises in "thy word." In this life, all we ask is faith and patience, faith, to assure us that thou orderest all things for the best and patience to preserve that faith. These were the provisions with which thy best beloved servants of old travelled through this mortal life. Enable us, upon whom the ends of the world are come, to do the same; that so, when the days of our earthly pilgrimage shall be happily accomplished, we may sit down with Abraham, and Isaac, and Jacob, in thy heavenly kingdom.

29. Remove from me the way of lying: and grant me thy law graciously. 30. I have chosen the way of truth: thy judgments have I laid before me."

It is plain that "the way of truth," in the latter of these two verses, is opposed to the "way of lying," or of falsehood, in the former. The one comprehends everything in doctrine and practice that is right, and therefore true; the other denotes everything which is wrong, and therefore "false." Of these two ways man hath his choice. God points out to him the former by his word, and offers to conduct him in it by his Spirit. Satan shows him the latter, and endeavours to seduce him into it by his temptations. The Psalmist declareth himself to have chosen God's way, and to have "laid" the Scriptures "before him," as the chart by which he was to direct his course. He therefore prays, that the other way be far "removed" from him; and that God would vouchsafe him such a thorough acquaintance with the "way" of truth, as might prevent him from ever wandering into the path of error. How much depends upon the road we choose! How difficult is it, in a divided and distracted world, to choose aright! Yet this choice, so important, so difficult, frequently remains to be made by us, when we have neither judgment to choose, nor strength to travel!

"31. I have stuck unto thy testimonies: O LORD, put me not to shame." Having once chosen our road, it remains that we persevere in it; since better had it been for us never to have known the way of truth, than to forsake it when known; and we have the same reasons to go on, which induced us to begin; nay, though the love of the world may require novelty and variety to support it, yet, in the blessed union of the soul with its Redeemer, true affection will increase with time and acquaintance. The Psalmist doth

not only say, “I have followed," but "I stuck unto thy testimonies;" I have adhered so closely and firmly to them, that temptation has in vain essayed to allure, and persecution as vainly attempted to force me from them. And therefore he beseecheth God so to continue his grace and favour, that he may never, by falling from his steadfastness, disgrace his Master, his cause, his brethren, himself, nor be put to shame at the last day. "O LORD, put me not to shame!"

32. I will run the way of thy commandments, when thou shalt enlarge my heart."

The true Christian is always proceeding in the way of godliness, though not always with equal pace. In grief, whether for temporal or spiritual losses, the heart is contracted, and the spirits are all summoned home to comfort and support it, so that the faculties are left feeble and sluggish; and then the progress can be but slow. This was the Psalmist's case. But even then he promises that, when God, by sending him joy and gladness, should enlarge his heart," dilate his spirits, and put life and strength into his actions, he would quicken his pace in proportion, and, with renewed vigour and alacrity, "run the way" of the divine "commandments," until it should have brought him to rest and felicity in the bosom of God.

TWENTY-FIFTH DAY.-MORNING PRAYER.

HE. PART V.

"33. Teach me, O LORD, the way of thy statutes; and I shall keep it unto the end."

Instruction from above is necessary for the children of God, while they continue in this world. The more we know, the more we shall desire to know; we shall beg a daily supply of grace, as well as of bread; and a taste of "the cluster of Eshcol" will make us long after the vintage of Canaan, Numb. xiii. 23. Religion is the art of holy living, and then only known when it is practised; as he is not a master of music, who can read the notes which compose it, but he who has learned how to take a lesson readily from the book, and play it on his instrument; after which, the pleasure it affords will be sufficient motive for continuing so to do. "Teach me, O Lord, the way of thy statutes; and I shall keep it unto the end." "34. Give me understanding, and I shall keep thy law; yea, I shall observe it, with my whole heart."

Much "understanding" is needful in order to the observation of the law, that we may know what is commanded, and what is forbidden, and how far; that we may avoid the snares laid for us in the way of duty; that we may respect things according to their due rank and worth; that we may do good works in their proper time, place, and manner; above all, that the affections may be directed by the judgment, and not the judgment by the affections. The law cannot be observed, unless it be understood; and it is understood in vain, unless it be observed; or rather, if it be indeed understood, if there be upon the mind, at all times, a full conviction of divine truths, and their excellency, not only in themselves, but compared with the offers of the world, the flesh, and the devil, then it will certainly operate in hearty obedience. "Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart."

"35. Make me to go, or, conduct me, in the path of thy commandments; for therein do I delight."

He who teacheth us the way to heaven, must also conduct us in it, and the same grace must give light and strength. The Scripture is our rule, the Spirit is our guide; and from beginning to end, it is God who inclines, prepares, and enables us "to go in the" clean and pleasant "path of his commandments;" a path which leads us from the noise and pollution of the

world, through a paradise of promises and comforts, grateful as the fragrance of early spring, or the incense ascending from the holy altar. Happy the soul, that can say to God, therein do I delight;" which is at the same time a reason for her to ask, and for him to grant, a continuance and perseverance therein.

"36. Incline my heart unto thy testimonies, and not to covetousness." The wit of man may conceive, and his tongue may utter, great things of God and holiness, while his heart is averse from both; therefore David saith, not only, "Give me understanding," but, "incline my heart." Our true characters are formed by the desires of our hearts, which not finding satisfaction in themselves, must seek it in something without them. The world offers itself first; and custom, as well as nature, inclineth us to the love of that, and of money, which commandeth all things in it. Such love is contrary to the love of God, being one of the thorns which choke the seed, and render it unfruitful. Therefore, the Psalmist requesteth, that his heart may be" inclined to the Divine testimonies, and not to covetousness." And as God only can change the disposition of the heart, to God he preferreth his petition. It is to be observed, that by the words, " Incline not my heart to covetousness," is meant, "suffer not my heart to be inclined," or, "give it not over to covetousness."

"37. Turn away mine eyes from beholding vanity; and quicken thou me in thy way."

"Turn away mine eyes from beholding vanity;" and what is there else on earth to behold? What is there which when possessed, doth not disappoint the expectation conceived of it, the possessors themselves being judges? Solomon took an inventory of the world, and all the best things in it; he cast up the account, and the sum total was, VANITY. The "eye" is the grand inlet of temptation, and "beholding," we come to desire and long after the objects of sense; from which time our affection toward the objects of faith waxeth cold. "Turn away our eyes" therefore, O Lord, "from beholding vanity, and quicken us in thy way;" mortify the flesh, and the spirit shall live.

"38. Stablish thy word unto thy servant, who is devoted to thy fear." The "word" here intended is the word of promise, which the believer entreateth God to "stablish," confirm, or accomplish, to him by his sanctification, that so he may walk in the way of truth and life. He pleadeth his title to the promise, as a servant of God, and one who feared to offend him.

39. Turn away my reproach which I fear: for thy judgments are good." The "reproach" which we have all most reason to dread, and to pray that God would keep far from us here and hereafter, is that of having forsaken and apostatized from those statutes and "judgments" revealed in the Scriptures, which we own to be so "good," so pleasant, and so profitable.

40. Behold, I have longed after thy precepts: quicken me in thy righteousness."

The Psalmist appealeth to God, the searcher of hearts, for the truth of the protestation he was about to make, that the desire of his soul was toward the Divine word; not only toward the promises, to believe and embrace them, but also toward the "precepts," to observe and to do them. He therefore prayeth, with confidence, that God would finish the work he had begun, and enable him to carry his wishes into execution, by continually "quickening" and enlivening him more and more through grace, to finish his course in "righteousness," and to obtain that crown which is to be the reward of it.

VAU. PART VI.

"41. Let thy mercies come also unto me, O LORD, even thy salvation, according to thy word."

Persecution and affliction, of which they never fail, in some way or other,

to have their share, who live godly in Christ Jesus, should teach us, like David, to fly for refuge to that" mercy," from whence proceedeth all "salvation," temporal and eternal; and to pray without ceasing, for the accomplishment of that "word," which promiseth to the people of God deliverance out of all their troubles.

42. So shall I have wherewith to answer him that reproacheth me: for I trust in thy word."

A believer trusting in the promises of God, when the whole world hath forsaken him, and no sign or probability appears of their being fulfilled, is always, among the wicked, an object of scorn and "reproach.' Such was David, when Shimei cursed him. Such was our blessed Master, when men said, "He trusted in God that he would deliver him, let him deliver him now, if he will have him." And his disciples are not to expect better usage. "Therefore," saith one of them, "we both labour and suffer reproach, be cause we trust in the living God," 1 Tim. iv. 10. To silence these reproaches, we beseech God to manifest his mercy in our salvation. The resurrection of Jesus was an "answer" to his blasphemers; and the mouth of all wickedness will be stopped at the last day.

"43. And take not the word of truth utterly out of my mouth: for I have hoped in thy judgments."

In the mean time, while affliction presseth hard upon us, while our deliverance is deferred, and the enemy is suffered to reproach and blaspheme, our prayer must be, that God would give us courage and utterance, still to confess him before men, and boldly to speak his "word of truth," for the edification of some, and the confutation of others; as knowing, that our faith is not vain, nor shall we be disappointed of our "hope," since both are built upon the "judgments," or revealed decrees of Him, who can neither err nor deceive.

“44. So shall I keep thy law continually, for ever and ever."

By means of strength and power from above, we shall be enabled to serve God, in adversity as well as in prosperity; and amidst all difficulties and dangers, into which the path of duty may lead us, Charity will persevere in it, till, arriving at the gate of heaven, and there taking leave of her companions and fellow-travellers, Faith and Hope, she shall enter those blissful regions, to perform to eternity that perfect will of God, which the infirmities of fallen nature prevented her from having so fully performed

here below.

“45. And I will walk at liberty: for I seek thy precepts."

No external pressure can take away that spiritual "liberty" which the faithful Christian experienceth when he hath made an open confession of the truth, and determined at all events to do his duty. Then he is no longer straitened by fear, but set at large by love. "The truth maketh him free, and he walketh in the liberty of the children of God;" a liberty which they only obtain "who seek his precepts," and, by the performance of them, are rescued from the bondage both of tyrannical desires and slavish fears. "46. I will speak of thy testimonies also before kings, and will not be ashamed."

A prophet may be called "before kings,” either in the course of his office to instruct them, or else, in a judiciary way, to give an account of his faith. In either case, if he "walketh at liberty," he will "speak of God's testimonies," with due reverence to the person and authority of his prince, but as one who is neither afraid nor "ashamed" to declare the whole counsel of heaven to any being upon earth.

"47. And I will delight myself in thy commandments, which I have loved. 48. My hands also will I lift up unto thy commandments, which I have loved: and I will meditate in thy statutes."

He who would preach boldly to others, must himself "delight" in the practice of what he preacheth. If there be in us a new nature, it will love the commandments of God," as being congenial to it; on that which