"lying," or of falsehood, in the former. The one comprehends every thing in doctrine and practice that is right, and therefore "true;" the other denotes every thing 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 may 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 judgement 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 have stuck unto, thy "testimonies;" I have adhered so closely and firmly to them, that temptation has in vain essayed to allure, and persecution has 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, "way" of the divine "commandments," until it should have brought him to rest and felicity in the bosom of God.

run the

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 Eschol 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 a 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 judgement, and not the judgement 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 com"mandments;" a path which leads us far 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 by "be

holding," 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.