"6. I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD. 7. O God the LORD, the strength of my salvation, thou hast covered my head in the day of battle. 8. Grant not, O LORD, the desires of the wicked: further not his wicked device: lest they exalt themselves."

Jehovah the God of David, is also our God, and he is always ready to hear our supplications. He is our strength, and hath often covered our head with the helmet of salvation, in the day of battle and open war with our spiritual enemies. Nor will he, for the glory of his name, grant their desires, or permit their more secret "devices" and machinations to work the destruction of his people; lest they exalt themselves, as having frustrated his counsels for the redemption of his servants.

"9. As for the head of those that compass me about, the mischief of their own lips shall cover them. 10. Burning coals shall fall upon them; they shall be cast into the fire, into deep pits, that they rise not up again. 11. An evil speaker shall not be established in the earth; evil shall hunt the violent man to overthrow him."

The prophet in these three verses, predicted those just judgments, which Heaven will inflict on the slanderers and persecutors of the righteous. Their lips, which uttered mischief against others, shall be the means of covering themselves with confusion, when out of their own mouths they shall be judged. Those tongues, which have contributed to set the world on fire, shall be tormented with the hot burning coals of eternal vengeance: and they who, with so much eagerness and diligence, have prepared pits for the destruction of their brethren, shall be cast into a deep and bottomless pit, out of which they will not rise up again, any more for ever. Evil speakers and false accusers shall gain no lasting establishment, but punishment shall hunt sin through all its doubles, and seize it at last as its legal prey. Let these great truths be firmly rooted in our hearts, and they will keep us steady in the worst of times.

12. I know that the LORD will maintain the cause of the afflicted, and the right of the poor. Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence."

That unjust and oppressive men shall, in the end, suffer proportionably to their deserts, we are assured from this consideration, namely, that the Almighty is the patron of the injured and oppressed. He will plead the cause of the meek and lowly, who are used by the world, as their blessed Master was used before them. A day will come, when, delivered out of all their troubles, they shall give thanks unto thy name, O Lord, and "dwell in thy presence" for evermore.

PSALM CXLI.

ARGUMENT.

David seems to have composed this Psalm just before his flight to Achish king of Gath; when he had a second time spared Saul's life, but could trust him no longer. See 1 Sam. xxvi. and xxvii. 1, 2. He prayeth earnestly for help, and entreateth to be heard, as when able to attend the service of the tabernacle: 3-5. he petitioneth to be preserved from the snares of idolatry, in the country whither he was going; 6, 7. he relateth his own conduct toward Saul, and that of Saul toward him; 8, 9. he professeth his faith in Jehovah, and redoubleth his prayer to him; 10. he predicteth the destruction of his enemies, and his own deliverance. Many parts of the exposition of this Psalm, given by the late learned Mr. Peters, in his "Critical Dissertation on the Book of Job," have been adopted in the ensuing comment.

"1. LORD, I will cry unto thee; make haste unto me; give ear unto my voice, when I cry unto thee. 2. Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice."

The earnest and repeated supplications for help, in the first of these verses, sufficiently declares the Psalmist to have been, at the time, in a situation of the utmost distress. And the second verse as plainly showeth, that he was then at a distance from the tabernacle, where all the solemn prayers of the Israelites, together with their daily sacrifices, were offered up. And, therefore, with his face, probably, directed thither, like Daniel in Babylon praying toward Jerusalem, he begs that God would accept of all which it was in his power to perform, namely, the devotion of his heart, and the elevation of his hands in prayer; that the one might ascend to heaven, fragrant and well pleasing, as the cloud of "incense" mounting from the holy altar; and the other, in conjunction with it, prevail instead of the "evening oblation," for the deliverance of himself and his companions.

3. Set a watch, O LORD, before my mouth; keep the door of my lips; or, a guard over the door of my lips. 4. Incline not mine heart, i. e. suffer not my heart to be inclined, to any evil thing, to practise wicked words with men that work iniquity, or, idolatry; and let me not eat of their dainties."

David was now going to seek a retreat from the persecutions of his master Saul amidst a race of idolaters, who would be curious to observe all his words and actions, and would attempt to draw him in to be a partaker with them in their idol worship, or to suspect him as a spy and an enemy, if he refused to comply with them. He therefore beseeches God to "set a watch before his mouth, a guard over the door of his lips," that he might neither fendanger his own safety by his imprudent carriage, nor violate his religion by any weak compliances. He entreats to be preserved from that greatest of all evils, the renouncing Jehovah to follow vain and strange gods. He desires that he might not be guilty of this heinous and presumptuous sin, no, not so much as in thought "Suffer not mine heart to be inclined to any evil thing;" that he might abhor to play the hypocrite, by joining in the abominations of the heathen, "the men that work idolatry," though but in show and appearance only; and that he might never be allured by the pomp and pleasure of their feasts, by their luxurious meats, and lascivious rites, to mix in their religious festivals, to eat and drink, and rise up to play"neither let me eat of THEIR dainties." A Christian, living among unbelievers and sensualists in the world, hath abundant reason to put up the same prayers, and to use the same precaution.

"5. Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break, or, depress, my head for yet my prayer also shall be in their calamities, or, against their wickedness."

David continueth his prayer, and beggeth of Heaven, as one of its best and choicest blessings, that if at any time, through the frailty of nature, he should be inclined to yield to the above-mentioned temptations, he might find, among his attendants, some "righteous" and faithful friend, who might, with a kind severity, check and “ reprove him." Such reproof, he says, would at that season be to him as the ID, "chief," or most precious and "excellent oil;" see Exod. xxx. 23. it would not "depress his head,” , or cause him to "hang it down," as people in sorrow do, but it would be "the oil of gladness," refreshing, enlivening, strengthening, and enabling him to lift up his head above the temptations, against which he had been praying, and with renewed vigour, would still continue to pray; "for yet my prayer" shall be against their wickedness. The blessed effects of reproof, when given and taken as it ought to be, never, surely, were more exactly, or more beautifully described.

"6. When their judges are overthrown in stony places, they shall hear my words; for they are sweet."

Of this verse, as it stands in our translation, I know not what can be made. When literally rendered from the Hebrew, it runs thus-" Their

judges have been dismissed in the sides of the rock, and have heard my words that they were sweet." David, reflecting on Saul's cruelty in driving him out of his country, to wander amongst aliens and idolaters, very naturally calls to mind, and mentions, his own different behaviour towards that implacable enemy, whose life he had spared at two several times, when he had it in his power to destroy him as he pleased. "Their judges," or princes, leaders, generals, &c. according to the frequent usage of the word in Scripture, v, “have been dismissed" (the common signification of the verb) DD, in the sides of the rock, when I had them at an advantage there, 1 Sam. xxiv. 3. " and have heard my words, that they were sweet;" they only heard me expostulate with them in a manner so mild and humble, that even Saul himself was overcome, and "lift up his voice and wept, saying, My son David, thou art more righteous than I-The Lord reward thee good for that thou hast done unto me this day," 1 Sam. xxiv. 16. Such hath been my conduct towards the servants of Saul. Yet how have my people, alas! been by them most miserably butchered!

7. Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth wood upon the earth."

This probably alludes to the bloody massacre of Ahimelech and the priests that were in Nob, who, to the number of eighty-five persons, all of a sacred character, and all innocent, were inhumanly slaughtered together by Doeg the Edomite. Such havoc as this might well be compared to the cutting and cleaving of wood, like the fragments of which, the bones of the sufferers lay scattered here and there upon the ground, as many of the bodies might be devoured, before pits were prepared, near the field of slaughter, for their interment. To feel the force of the Psalmist's expressions in this verse, we need not have recourse to such extraordinary scenes of ty. ranny and cruelty. The daily dissolution and destruction of our bodies, in the common way, will be found abundantly sufficient for the purpose. For who can attend the digging of a grave, and view the ruins then disclosed, without exclaiming, "Our bones lie scattered at the grave's mouth, as when ane cutteth and cleaveth wood upon the earth!" Indeed, Rachel hath often had occasion to bemoan her children, thus untimely slain by the unrelenting sword of persecution. But let her refrain her voice from weeping, and her eyes from tears. Her children shall return again from the dead, and their bones shall rejoice and flourish as an herb, Jer. xxxi. 15. Isa. lxvi. 14.

"8. But mine eyes are unto thee, O GOD the Lord in thee is my trust; leave not my soul destitute. 9. Keep me from the snares which they have laid for me, and the gins of the workers of iniquity."

The principle upon which David acted, and supported himself under his troubles, was a firm trust in God, and a steady resolution to obey him. With confidence, therefore, he made his prayer, that Jehovah would keep him from the snares which Saul and his counsellors had laid for him on one hand, and from those of the idolaters, among whom he was driven, on the other; that so he might not be left destitute and lose his life, or, which he prized more, his faith. For it is remarkable, that in his last speech to Saul, 1 Sam. xxvi. 19. where he mentions the wicked policy of his enemies, who had contrived to force him into banishment, he mentions not the danger of his life, but only that of his religion-"They have driven me out this day from abiding in the inheritance of the LORD, saying, Go serve other gods;" intimating, that they had done what lay in their power to drive him to idolatry, by forcing him into a country, where he would have the strongest temptation to it.

10. Let the wicked, or, the wicked shall, fall into their own nets, whilst that I withal escape."

From the sequel of the history, we find that the hope and assurance here This is Mr. Peter's interpretation of the verse; and Dr. Durell hath fallen upon the same.

expressed by the Psalmist were not vain. He escaped all the snares that were laid for him on every side; he lived to see the death of Saul, who fell in a battle with the Philistines, and those Philistines subdued by himself and his subjects. So will the devices of all our enemies be in the end turned against themselves: they shall fall and perish, but we shall triumph with our Redeemer to eternity.

TWENTY-NINTH DAY.-EVENING PRAYER.

PSALM CXLII.

ARGUMENT.

The title of this Psalm informs us, that it was a prayer of David, when he was in the cave, that is, most probably, the cave of Adullam, whither he fled, when in danger both from Saul and from the Philistines, 1 Sam. xxii. 1. It containeth, 1, 2. a supplication; 3-5. an act of confidence in God at that season of danger and destitution; 6. a tender complaint of his sufferings, and, 7. a petition for deliverance. Our translators having rendered some of the verbs in the past tense, the liberty hath been taken to alter them, agreea bly to the Hebrew, and to the tenor of the Psalm, which seemeth to be an actual prayer, and not the relation of one.

"1. I will cry unto the LORD with my voice; with my voice unto the LORD will I make my supplication. 2. I will pour out my complaint bêfore him; I will shew before him my trouble.”

The state of David in the cave of Adullam was a state of utter destitution. Persecuted by his own countrymen, dismissed by Achish, and not yet joined by his own relations, or any other attendants, he took refuge in the cave, and was there alone. But in that disconsolate, and seemingly desperate situation, he desponded not. He had a Friend in heaven, into whose bosom he "poured forth his complaint," and told him the sad story of his trouble and distress. When danger besetteth us around, and fear is on every side, let us follow the example of David, and that of a greater than David, who, when Jews and Gentiles conspired against him, and he was left all alone, in the garden, and on the cross, gave himself unto prayer.

3. When my spirit is overwhelmed within me, then thou knowest my path. In the way wherein I walk, have they privily laid a snare for me." The meaning is, Though my thoughts are so broken and confused, that I am not able to counsel and direct myself in these straits, yet thou knowest the path wherein I walk, thou art with me, and wilt preserve me from those who watch all my steps, and lie in ambush for me. Such should be at all times the confidence of believers in the wisdom, the power, and the goodness of God, even when human prudence has done its utmost, and is at its wit's end.

4. Look on my right hand, and see that there is no man that will know me; refuge faileth me; no man careth for my soul. 5. I cry unto thee, O LORD; I say, Thou art my refuge, and my portion in the land of the living."

David beseecheth God to consider his destitute condition, to "look on his right hand," the place where the advocate used to stand, and to "see that there was no man that would know;" acknowledge him, and take his part; "refuge failed him;" there was on earth no patron, to whom he could commit himself and his cause; no one, , that would "seek, require, or avenge his soul." Thus Dr. Hammond expounds the words in a forensic sense. How affectingly do they describe the destitution of David in the cave, and that of the Son of David in the day of his passion, death and burial! Death will, in like manner, strip us of all our earthly connexions

and dependencies. But even at that hour, may we, each of us, "cry unto thee, O Lord, and say, Thou art my refuge and my portion in the land of the living!"

"6. Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I. 7. Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for, or, when, thou shalt deal bountifully with me."

This prayer of David was heard and answered; he was delivered from his persecutors, enlarged from his distress, exalted to the throne, and joined by all the tribes of Israel. The true David was delivered from his stronger persecutors, brought from the sepulchre, exalted to his heavenly throne, owned and submitted to by the converted nations, who became the Israel and people of God. Nor let us fear, though we be brought very low, and our persecutors, the world, the flesh, and the devil, be at any time too strong for us. God will deliver us from the bondage of sin, and redeem us from the prison of the grave, to join the great assembly before the throne, and there to praise his name for ever.

PSALM CXLIII.

ARGUMENT.

This is the seventh and last of the Penitential Psalms; and as we are not informed of any particular temporal calamities' which gave occasion to its being composed, we shall explain it according to the general use now made of it in the church, for which, indeed, it seems to have been originally and entirely designed. After the example of David, the penitent, 1. maketh his prayer to God for pardon; 2. acknowledgeth the impossibility of any being saved, but by grace: 3, 4. deploreth the lamentable effects of sin; 5. comforteth himself with a retrospect of God's mercies of old; and, 6-12. prayeth, in a variety of expressions, for remission of sin, sanctification, and redemption.

"1. Hear my prayer; O LORD, give ear to my supplications: in thy faithfulness answer me, and in thy righteousness."

When Mary Magdalene washed the feet of Christ with her tears, he knew what the petition was which her soul desired to have granted, and answered it accordingly, before it was made in words, by saying, "Thy sins are forgiven thee." Thus the penitent, without mentioning the subject of his request, as being well known to God, begs that his "prayer and supplication may be heard and answered," agreeably to the "faithfulness and righteousness of Jehovah.”

"2. And enter not into judgment with thy servant; for in thy sight shall no man living be justified."

In the first verse, the suppliant appealed to the promises of God, and his fidelity in performing them. Here he urgeth the fallen, sinful, wretched state of human nature, which hath rendered it absolutely impossible that any son of Adam can be saved, should God "enter into judgment with him," and exact the punishment due to his offences according to the LAW, instead of pardoning them by an act of GRACE. The thoughts of such a trial are enough to appal the soul of the best man living, to make his flesh tremble, and all his bones shake, as if he stood at the foot of Sinai, and beheld Jehovah ready to break forth upon him in the flame of devouring fire.

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3. For the enemy hath persecuted my soul; he hath smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long dead. 4. Therefore is my spirit overwhelmed within me; my heart within me is desolate."

We have an enemy who "persecutes" us with unrelenting malice; he "smites our life down to the ground," as often as we yield to temptation, and fall from our state of holiness, to grovel in base and earthly desires;