courage and constancy we shall arm and fight against it; we shall make no peace, nor so much as a truce with it; but, as faithful soldiers and servants of Jesus Christ, we shall aim at that utter extermination of it, which we have vowed, and which, through the Spirit of grace and power, will be accomplished, but not, perhaps, totally, till our life and warfare shall end together.

TWENTY-SIXTH DAY.-MORNING PRAYER.

NUN. PART XIV.

"105. Thy word is a lamp unto my feet, and a light unto my path." Man is a traveller, his life is a journey, heaven is his end, his road lieth through a wilderness, and he is in the dark. Thus circumstanced, how earnestly and devoutly ought he to pray, "O send out thy light and thy truth; let them lead me, let them bring me to thy holy hill, and to thy tabernacles!" Psalm xliii. 3. For surely, "the commandment is a lamp, and the law is light; and reproofs of instruction are the way of life," Prov. vi. 23. The word of God discovereth to us our errors; it showeth us where we lost our way, and how we may recover it again. If we take this "lamp" in our hand, it will not only point out our course in general, but also direct us in every step, and guide our "feet" aright in the "path" of holiness and peace. Thus, through the devious and lonely wilds of Arabia, was Israel once conducted to the land of promise, by the illuminating pillar, or rather by Him, whose presence dwelt in the midst of it.

"106. I have sworn, and I will perform it, that I will keep thy righteous judgments."

Such being the direction afforded by the word of God to a benighted pilgrim, David had obliged himself, in the most solem manner, to follow that direction. Every Christian doth, at his baptism, in like manner, "promise and vow to keep God's commandments, and to walk in the same all the days of his life." The nature and extent of these engagements must be interpreted according to the covenant of grace, under which they are made. The command to us sinners is, that we should repent, and believe in him, who will pardon our failings, and strengthen our infirmities, that we may walk as becometh his disciples, who, though they ought not to commit sin, may yet, by divine grace, be restored and saved from it. "These things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins," 1 John ii. 1.

"107. I am afflicted very much: quicken me, O LORD, according to thy word."

The faithful servants of God may be "afflicted;" they may be "very much" and grievously afflicted: but let them consider, that, by afflictions, their corruptions are purged away, their faith is tried, their patience perfected, their brethren are edified, and their Master is glorified. Let them still firmly rely on the Divine promise of grace and salvation; still humbly pray for its accomplishment in themselves; "quicken me, O LORD, according to thy word."

108. Accept, I beseech thee, the free-will offerings of my mouth, O LORD, and teach me thy judgments."

The "offerings" of the believer are prayer, praise, and holy resolutions and vows, like that of the Psalmist above, "to keep God's righteous judg ments," in which he therefore petitioneth to be every day more and more "taught" and instructed by the Spirit of truth. Christians are called by St. Peter, "a royal and holy priesthood, appointed to offer up spiritual sacrifices, acceptable to God, by Jesus Christ," 1 Pet. ii. 5. 9.

"109. My soul is continually in my hand; yet do I not forget thy law."

To have one's "soul," WD, or life, "in one's hand," is a phrase often used in Scripture, and implieth going in continual danger of one's life. See Judges xii. 3. 1 Sam. xix. 5. and xxviii. 21. Job xiii. 14. Great and incessant as David's perils were, he did not "forget" God's promises, nor his precepts, but trusted in the former, and performed the latter. St. Paul knew, that "in every city bonds and afflictions waited for him : but none of these things," saith he, "move me, neither count I my life dear unto myself, so that I might finish my course with joy." Acts xx. 23.

110. The wicked have laid a snare for me: yet I erred not from thy precepts."

When open violence fails to move a man from his steadfastness, "the wicked will lay snares" for him, to entice him into sin, by the baits of honour, pleasure, or profit; by exposing him to unavoidable temptations, as when David was driven out of his own land, to live amongst idolaters, of which usage he complaineth, 1 Sam. xxvi. 19. or else, by making laws which an honest man cannot obey without sin, or refuse to obey without danger. Numberless are the traps, of one kind or other, which human wit and diabolical malice, in conjunction, have set for the consciences of those who profess themselves to be the servants of God; and happy is that servant, whom they have not caused to "err from the precepts" of his Mas

ter.

"111. Thy testimonies have I taken as an heritage for ever; for they are the rejoicing of my heart."

The "testimonies" of God's will, his word and his sacraments, are the bonds and the deeds by which we hold our heavenly inheritance, as heirs of God, and joint heirs with Christ." Of these deeds, and this inheritance, no power can deprive us; and when "they are the rejoicing of our hearts," we shall not, by preferring an earthly inheritance, deprive ourselves of

them.

"112. I have inclined mine heart to perform thy statutes always, even unto the end."

The inclination of the heart" to good, is the work of God; but man is, nevertheless, in this, as in other instances, said to perform it, when he listens to the call, and obeys the motions, of his grace. We are not to judge of ourselves by what we sometimes say and do, but by the general disposition and tendency of the heart and its affections. When after repeated trials, we find that the love of God casts the scale against the love of the world; when it is our glory, our delight, our treasure, our meat and drink, to do his will, against all opposition, to persevere in doing it, "even unto the end;" then are we the true disciples of that Master, whose heart was evermore inclined to good; who alone performed a perfect and spotless obedience, and persisted in working the work of him that sent him, until, with his last breath, he declared upon the cross, IT IS FINISHed.

SAMECH. PART XV.

"113. I hate vain thoughts; but thy law do I love."

"Love and hatred" are the two great and influencing affections of the human mind. Since the fall, they have been misplaced. By nature we "love vain thoughts," and "hate the law of God.” "The carnal mind is

enmity against God, for it is not subject to the law of God, neither indeed can be," Rom. viii. 7. But in a renewed mind the case is altered; its delight is in that law of God, and therefore it cannot bear "vain thoughts," which are contrary to the law, and exalt themselves against it. Thoughts are often said to be free: from human censure they are, but not from the cognizance and judgment of the Omniscient. The mind should be well furnished with proper materials, on which to employ itself. We shall then be secured against the incursions of rambling, conceited, worldly, impure,

and revengeful thoughts, which otherwise will devour half our time, and appear against us, to our unspeakable amazement, in that day when the secrets of all hearts shall be revealed.

"114. Thou art my hiding place, and my shield: I hope in thy word." From vain thoughts, and vain persons, the Psalmist teacheth us to fly, by prayer to God, as our refuge and protector. This course a believer will as naturally take, in the hour of temptation and danger, as the offspring of the hen, on perceiving a bird of prey hovering over their heads, retire to the "hiding place" under the wings of their dam; or as the warrior opposeth his "shield" to the darts which are aimed at him.

"115. Depart from me, ye evil doers: for I will keep the commandments of God."

Safe under the protection of the Almighty, David bids the wicked "depart from him;" he neither fears their malice, nor will follow their counsels, being resolutely determined to adhere to his duty, and to "keep the commandments of his God." He who hath formed David's resolution, must, like him, disclaim and renounce the society of "evil doers;" for every man will insensibly contract the good or bad qualities of the company which he keeps; and should, therefore, be careful to keep such as will make him wiser and better, and fit him for the goodly fellowship of saints and angels.

116. Uphold me according to thy word, that I may live: and let me not be ashamed of my hope. 117. Hold thou me up, and I shall be safe : and I will have respect unto thy statutes continually."

A resolution to fly from evil, and to do good, is properly followed by an earnest and repeated prayer, to be "upheld" in the performance of it, by divine grace, according to "God's word" and promise; that so our "hope" in that word may not fail, and put us to "shame" before our enemies; that we may be "saved" from falling, and enabled, in our walking, to have "respect unto the Divine statutes continually." How necessary is this prayer to be made by creatures, whose tempers and dispositions are ever varying; who have so many and so formidable adversaries to contend with; and on whom their temporal condition hath so much influence!

"118. Thou hast trodden down all them that err from thy statutes: for their deceit is falsehood."

The dreadful judgments which God, from time to time, in all ages of the world, hath executed, and which he still can, and will execute, upon impenitent sinners, afford a kind admonition, and a powerful motive to obedience. As no force can counteract the power of God, so no "cunning" can deceive his wisdom, but will always, in the end, miserably "deceive" those who trust in it, and employ it against the counsels of heaven; "their deceit, or subtlety, is falsehood," "p, it will fall and ruin its owners. Of this, history furnisheth instances in abundance. And it will be evident to all the world, when simplicity and innocence shall reign triumphant, with the Lamb on mount Sion; and deceit and guile shall have their portion with the serpent in the lake of fire.

"119. Thou puttest away all the wicked of the earth like dross: therefore I love thy testimonies."

Ungodly men and hypocrites are mingled among the sons and servants of God, as "dross" is blended with the pure metal, and appeareth to be part of it. But the fiery trial of divine judgment soon discovereth the difference. The false pretences of the hypocrite are detected, and the glory of the wicked vanisheth away. These dispensations of God's providence increase our "love" of his "word;" because they give us sensible experience of its truth, they show us the justice of God in punishing others, together with his mercy in sparing us, and removing those who might have corrupted us, and turned the silver itself into dross. In times of visitation, Christ sitteth among his people "as a refiner and purifier of silver," purging away all dross, that out of what remains may be made "vessels of honour, meet for

the Master's use," to serve and to adorn the sanctuary. See Mal. iii. 3. Isa. i. 25. 2 Tim. ii. 21.

"120. My flesh trembleth for fear of thee; and I am afraid of thy judgments."

At the presence of Jehovah, when he appeareth in judgment, the earth trembleth and is still. His best servants are not exempted from an awful dread, upon such occasions; scenes of this kind, shown in vision to the prophets, cause their flesh to quiver, and all their bones to shake. Encompassed with a frail body, and a sinful world, we stand in need of every possible tie; and the affections both of fear and love must be employed, to restrain us from transgression; we must, at the same time, "love God's testimonies, and fear his judgments."

AIN. PART XVI.

"121. I have done judgment and justice: leave me not to mine oppressors."

He who is engaged in a righteous cause, and hath acted uprightly in support of it, may, so far, without incurring the censure of boasting, or trusting in his own righteousness, make David's plea, "I have done judgment and justice;" as if he had said, Thou, O my God, knowest that I am innocent of the crimes whereof my implacable enemies accuse me, and that I have done no wrong to those who seek to take away my life; deliver not thine injured servant, therefore, into their hands; "leave me not to mine oppressors." The Son of David might use the words in their full and absolute sense, and plead for a glorious resurrection, on the foot of his having performed a perfect obedience to the law.

"122. Be surety to thy servant for good: let not the proud oppress me." The Psalmist, finding himself ready to be seized by his insolent adversaries, like a helpless and insolvent debtor, entreateth the Almighty to appear in his defence, to take the matter into his own hands, to interpose and plead his cause, as his surety and his advocate, in the day of trouble. Good Hezekiah uses the same word in the same sense, speaking of the time when death was about to make his claim upon the mortal part of him; “O Lord, I am oppressed, "y, undertake, be surety for me," Isa. xxxviii. 14. Happy the creatures, whose Creator is their surety, and hath interposed to rescue them from those great oppressors, sin, death, and Satan!

"123. Mine eyes fail for thy salvation, and for the word of thy righteousness."

Salvation, whether temporal or spiritual, may be delayed; the "eyes" of the sufferer may "fail" with looking upward, and his earnest expectation may be ready to break forth, in the words of Sisera's mother, "Why is his chariot so long in coming? Why tarry the wheels of his chariot?" But what saith God, by his prophets and apostles? "Though it tarry, wait for it, because it will surely come," Hab. ii. 3. "Yet a little while, and he that shall come, will come," Heb. x. 37. The "word" which hath promised it, is the word of truth, faithfulness, and "righteousness;" the attributes of God are engaged for its accomplishment, and he cannot deny himself.

"124. Deal with thy servant according unto thy mercy, and teach me thy statutes. 125. I am thy servant; give me understanding, that I may know thy testimonies."

The consideration, that we are the "servants" of God, if indeed we are so, will always be successfully urged to the best of Masters, as an argument why he should "deal with us according to his mercy," in the pardoning of our offences; "teach us his statutes," that we may know and do his will; and instruct us in his "testimonies," that we may believe aright concerning him.

"126. It is time for thee, LORD, to work: for they have made void thy law."

The "law" of God "is made void" by those who deny its authority, or its obligation; by those who render it of none effect through their traditions, or their lives. When a deluge of wickedness and impiety, entering at these gates, hath overwhelmed a land, "it is time for the Lord to work;" the great Lawgiver will then exert his power, and vindicate his authority speedily. There is a certain measure of iniquity, which when communities, or individuals, respectively, have filled up, the destroying angel comes forth, and executes his commission. How ought a man to fear, lest the next sin he commits should fill up his measure, and seal his eternal doom!

127. Therefore I love thy commandments above gold; yea, above fine gold."

As the wickedness of those increaseth, who "make void the Divine law," the zeal and "love" of believers should increase in proportion, to stem the torrent; and this may be done, to a surprising degree, by a few persons, who, after the example of the first Christians, can forsake all, to follow their Master; who have the sense and the courage to prefer truth, wisdom, holiness, and heaven, to falsehood, folly, sin, and the world; who can resolutely reject the glittering temptation, and say, without hypocrisy, to their God, "I love thy commandments above gold, yea, above fine gold."

128. Therefore I esteem all thy precepts concerning all things to be right: or, Therefore all thy precepts, even all, have I approved; and I hate every false way."

For the same reason that the children of God, in the worst of times, "love his commandments," they love them "all," not observing such only as they can observe without giving offence, but, regardless of the censures of the world, doing their duty in every particular; not "hating" some "evil ways," and at the same time walking in others, but extending and manifesting their aversion to all alike. Of such persons it is evident, that they make a conscience of their doings, and their conduct appears to be uniform; the adversary will have no evil thing to say of them; they will do real service to the cause which they maintain; and, after having honoured their Master before men, they will by him be honoured before men and angels.

PE. PART XVII.

129. Thy testimonies are wonderful: therefore doth my soul keep, or, observe them."

The Scriptures are "wonderful," with respect to the matter which they contain, the manner in which they are written, and the effects which they produce. They contain the sublimest spiritual truths, veiled under external ceremonies and sacraments, figurative descriptions, typical histories, parables, similitudes, &c. When properly opened and enforced, they terrify and humble, they convert and transform, they console and strengthen. Who but must delight to study and to "observe" these "testimonies" of the will and the wisdom, the love and the power, of God most high! While we have these holy writings, let us not waste our time, misemploy our thoughts, and prostitute our admiration, by doting on human follies, and wondering at human trifles.

"130. The entrance of thy words giveth light: it giveth understanding unto the simple."

The Scriptures are the appointed means of enlightening the mind with true and saving knowledge. They show us what we were, what we are, and what we shall be; they show us what God hath done for us, and whot he expecteth us to do for him; they show us the adversaries we have at encounter, and how to encounter them with success; they show us the