7. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased.

No sooner is the prayer preferred, but the answer is given; and the devout soul de clares herself to experience a joy in the midst of tribulation, far superior to the joy with which men rejoice in the time of harvest, or that of vintage; a joy, bright and pure, as the regions from whence it descends. Such is the difference between the bread of earth, and that of heaven; between the juice of the grape, and the cup of salvation. Teach us, O Lord, to discern this difference, and to choose aright.

The enemies of Christ, as well as those of David, are here called to repentance, and the process of conversion is described. The above mentioned consideration of the divine counsel, and the certainty of its being carried into execution, by the salvation of the righteous, and the confusion of their enemies, makes the wicked "tremble." "The fear of the Lord is the beginning of wisdom" it arrests the sinner in his course, and he "sins not;" he goes no farther in the way of sin, but stops, and reflects upon what he has been doing: he "communes with his own heart upon his bed, and is still;" his conscience suffers him not to rest in the night, but takes the advantage of solitude and silence, to set 8. I will both lay me down in peace, and before him his transgressions, with all the sleep; for thou, LORD, only makest me dwell terrors of death and judgment; stirring him in safety. up to confess the former, and deprecate the This conclusion affords ample matter for latter, with unfeigned compunction and sor-profitable and delightful meditation, if it be row of heart; to turn unto the Lord, and do works meet for repentance; to learn to do good, as well as to cease from doing evil. 5. Offer the sacrifices of righteousness, and put your trust in the LORD.

considered, first, as spoken by David, or any other believer, when lying down to rest, full of the joys of a good conscience, and faith unfeigned; secondly, as pronounced by the true David, when composing himself to his The Jews are no longer to offer the sha- rest, in certain hope of a resurrection. And dowy sacrifices of their law, since He, who happy the Christian, who having nightly, is the substance of them all, is come into the with this verse, committed himself to his world. The Gentiles are no more to offer bed, as to his grave, shall at last, with the their idolatrous sacrifices, since their idols same words, resign himself to his grave, as to have fallen before the cross. But returning his bed, from which he expects in due time ginners, whether Jews or Gentiles, are to to arise, and sing a morning hymn, with the offer the same "sacrifices of" evangelical children of the resurrection. "righteousness," not "putting their trust" in them but "in the Lord" Jesus, through whose Spirit they are enabled to offer, and

PSALM V.

ARGUMENT.

through whose blood their offerings are THE Psalmist, in affliction, 1-3, continues

acceptable unto God. Faith, hope, and charity mutually strengthen each other, and compose "a threefold cord," which is not easily broken.

6. There be many that say, Who will show us any good? LORD, lift thou up the light of thy countenance upon us!

and resolves to continue instant in prayer; 4-6, declares the irreconcilable hatred which God bears to sin, and, 7, his own confidence of being accepted; 8, he petitions for grace to direct and preserve him in the way; 9, sets forth the wickedness of his enemies; 10, foretells their punishment, and, 11, 12, the salvation of the faithful.

1. Give ear to my words, O LORD, consider my meditation, or, my dove-like mournings.

The two former verses were addressed to rebellious sinners, inviting them to repentance and reformation. This seems to relate to the righteous, who, in times of calamity and persecution, like the friends of distressed David, are tempted to despond, on seeing no Although nothing can really hinder or end of their troubles. The Psalmist therefore divert the divine attention, yet God is repreprescribes prayer to all such, as an antidote sented as "not hearing," when either the against the temptation; he directs them, in person is unacceptable, or the petition imthe darkest night, to look towards heaven, proper, or when he would thoroughly prove nor doubt the return of day, when the rising the faith and patience of the petitioner. sun shall diffuse light and salvation, and sor- Christ, the church, and the believing soul, row and sighing shall fly away. How many are all in Scripture styled "doves," from are continually asking the question in this their possessing the amiable properties of that verse! How few applying to Him, who bird of meekness and innocence, purity and alone can give an answer of peace and com- love. The "mournings" of such are always heard and attended to in heaven.

fort'

The Psalmist was encouraged to make his early prayers to God in the day of trouble, upon this consideration, that his righteous cause must finally prosper, and the divine counsels be accomplished in his exaltation, A part of this verse is cited, Rom. iii. 13, and the depression of his enemies, who were together with several other passages from the likewise the enemies of God. The same was Psalms and Prophets, to evince the depravity the case and the confidence of a suffering of mankind, whether Jews or Gentiles, till Messiah; and such is that of his church and justified by faith, and renewed by grace. It people in the world, where "wickedness" is plain, therefore, that the description was may prosper, and "evil" not only live, but reign. Nevertheless, we know that "God hath no pleasure" in them, nor shall they "dwell with him," as we hope to do.

though it was thou that sinned, thou art not fallen alone, but we all that come of thee." 2 Esd. vii. 48.

10. Destroy thou them, O GOD; let them fall by their own counsels: cast them out in the multitude of their transgressions, for they have rebelled against thee.

Concerning passages of this imprecatory kind in the book of Psalms, it is to be observed, that they are not spoken of private and personal enemies, but of the opposers of God and his Anointed; nor of any among these, but the irreclaimable and finally impenitent; and this, by way of prediction, rather than imprecation; which would appear, if the original verbs were translated uniformly in the future tense, as they might be, and indeed, to cut off all occasion from them which desire it, should be translated. The verse before us would then run thus :"Thou wilt destroy them, O God; they shall perish by their own counsels: thou wilt cast them out in the multitude of their transgres sions, for they have rebelled against thee." The words, when rendered in this form, contain a prophecy of the infatuation, rejection, and destruction of such as should obstinately persevere in their opposition to the counsels of heaven, whether relating to David, to Christ, or to the church. The fate of Ahitophel and Absalom, of Judas and the Jews, should warn others not to offend after the same example.

11. But let all those that trust in thee rejoice; let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee. Heb. All they that trust in thee shall rejoice, &c.

As the last verse foretold the perdition of the ungodly, this describes the felicity of the saints; who, trusting in God, rejoice evermore, and sing aloud in the church the praises of their Saviour and mighty defender; the love of whose name fills their hearts with joy unspeakable, while they experience the comforts of grace, and expect the rewards of glory.

12. For thou, LORD, wilt bless the righteous; with favor wilt thou compass him as

with a shield.

FIRST DAY.-EVENING PRAYER.

PSALM VI.

ARGUMENT.

THIS is the first of those Psalms which are styled penitential. It contains, 1, deprecation of eternal vengeance, and, 2, 3, a petition for pardon; which is enforced from the consideration of the penitent's sufferings; 4, from that of the divine mercy; 5, from that of the praise and glory which God would fail to receive, if man were destroyed; 6,7, from that of the penitent's humiliation and contrition; 8— 10, the strain changes into one of joy and triumph, upon the success and return of the prayer.

1. O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.

Let us suppose a sinner awakened to a true sense of his condition, and looking around him for help. Above is an angry God preparing to take vengeance; beneath, the fiery gulf ready to receive him; without him, a world in flames; within, the gnawing worm. Thus situated, he begins, in extreme agony of spirit, "O Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure." He expects that God will "rebuke" him, but only prays that it may not be in "anger," finally to destroy him; he desires to be chastened, but chastened in fatherly love, not in the "hot displeasure" of an inexorable judge. As often as we are led thus to express our sense of sin, and dread of punishment, let us reflect on Him, whose righteous soul, endued with a sensibility peculiar to itself, sustained the sins of the world, and the displeasure of the Father.

2. Have mercy upon me, O LORD, for I am weak; O LORD, heal me; for my bones are vexed, Heb. shaken, or, made to tremble.

The penitent entreats for mercy, first, by representing his pitiable case, under the image of sickness. He describes his soul as deprived of all its health and vigor, as languishing and fainting, by reason of sin, which had eat out the vitals, and shaken all the powers and supporters of the spiritual frame, so that the The "blessing" of God descends upon us breath of life seemed to be departing. through Jesus Christ "the righteous," or Enough, however, was left, to supplicate the "just one," as of old it did upon Israel healing aid of the God of mercy and comfort; through David, whom, for the benefit of his to petition for oil and wine at the hands of chosen, God protected, delivered, and placed the Physician of spirits. How happy is it upon the throne. Thou, O Christ, art the for us, that we have a physician, who cannot righteous Saviour, thou art the King of Israel, but be touched with a feeling of our infirmithou art the blessed of Jehovah, the fountain ties, seeing that he himself once took them of blessing to all believers, and thy "favor" upon him, and suffered for them, even unto is the defence and protection of the church the death of the cross, under which he militant.

"fainted," and on which "his bones were vexed."

3. My soul is also sore vexed: but thou, O LORD, how long?

Another argument is drawn from the sense which the penitent hath of this his woful condition, and the consternation and anxiety produced thereby in his troubled mind. These cause him to fly for refuge to the hope set before him. "Hope deferred maketh the heart sick;" he is therefore beautifully represented as crying out, with a fond and longing impatience, "But thou, O LORD, how long?" His strength is supposed to fail him, and the sentence is left imperfect. What, blessed Jesus, were thy "troubles," when to thy companions thou saidst, "My soul is exceeding sorrowful, even unto death?" By those thy sorrows we beseech thee to hear the voice of thine afflicted church, crying to thee from the earth, "My soul is also sore troubled; but thou, O LORD, how long?"

4. Return, O LORD, deliver my soul; Oh, save me for thy mercies' sake.

A third argument is formed upon the consideration of God's "mercy;" for the sake of which, as it is promised to penitents, he is requested to "return," or to turn himself towards the suppliant; to lift up his countenance on the desponding heart; to "deliver it from darkness and the shadow of death, and to diffuse around it light and life, salvation, joy, and gladness, like the sun in the morning, when he revisits a benighted world, and calls up the creation to bless the Maker of so glorious a luminary, so bright a representative of redeeming love.

5. For in death there is no remembrance of thee; in the grave who shall give thee thanks? The fourth argument proceeds upon a supposition, that God created man for his own glory, which, therefore, would be so far diminished, if man were permitted finally to perish. The body could not glorify God, unless raised from the dead; nor could the soul, if left in hell. The voice of thanksgiving is not heard in the grave, and no hallelujahs are sung in the pit of destruction. This plea, now urged by the church, was urged for her without all doubt by her Saviour in his devotions, and prevailed in his mouth, as, through him, it will do in hers.

6. I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears.

The penitent is supplied with a fifth argument, by the signs and fruits of a sincere repentance, which put forth themselves in him. Such was his sorrow, and such revenge did he take upon himself, that for every idle word he now poured forth a groan, like him

that is in anguish through extremity of bodily pain, until he was" weary," but yet continued groaning; while the sad remembrance of each wanton folly drew a tear from the fountains of grief. The all-righteous Saviour himself wept over sinners; sinners read the story, and yet return again to their sins!

7. Mine eye is consumed because of grief: it wareth old because of all mine enemies.

Grief exhausts the animal spirits, dims the eyes, and brings on old age before its time. Thus it is said, concerning the man of sorrows, that "many were astonished at him, his visage was so marred more than any man, and his form more than the sons of men :" Isa. lii. 14. How long, in these times, might youth and beauty last, were godly sorrow their only enemy!

8. Depart from me, all ye workers of iniquity, for the LORD hath heard the voice of my weeping. 9. The LORD hath heard my supplication; the LORD will hear, or hath heard my prayer.

Repentance, having performed her task, having taught her votary to forsake sin, and to renounce all communication with sinners, now gives place to faith, which appears with the glad tidings of pardon and acceptance, causing the penitent to rejoice in God his Saviour, with joy unspeakable; and inspiring his heart with vigor and resolution to run his course in the way of righteousness. Risen to newness of life, he defies the malice, and predicts the final overthrow of his spiritual adversaries.

10. Let all mine enemies, or, all mine enemies shall be ashamed, and sore vexed; let them, or, they shall return, and be ashamed suddenly.

Many of the mournful Psalms end in this manner, to instruct the believer, that he is continually to look forward, and solace himself with beholding that day, when his warfare shall be accomplished; when sin and sorrow shall be no more; when sudden and everlasting confusion shall cover the enemies of righteousness; when the sackcloth of the penitent shall be exchanged for a robe of glory, and every tear become a sparkling gem in his crown; when to sighs and groans shall succeed the songs of heaven, set to angelic harps, and faith shall be resolved into the vision of the Almighty.

this name, it is sufficiently clear, that David | was at peace with me; yea, I have delivered had been maliciously aspersed and calum him that without cause is mine enemy : niated by such a person; that the Psalm was written to vindicate himself from the imputation, whatever was the nature of it; and, consequently, may be considered as the appeal of the true David and his disciples, against the grand Accuser and his associates. The person speaking, 1, 2, declares his trust to be in God; 3-5, protests his innocence; 6-8, desires that judgment may be given in the cause; 9, 10, prays for the abolition of sin, and the full establishment of righteousness; 11-13, sets forth the divine judgment against sinners; 14-16, describes the beginning, progress, and end of sin, with, 17, the joy and triumph of the faithful.

1. O LORD my God, in thee do I put my trust; save me from all them that persecute me, and deliver me:

To a tender and ingenuous spirit, the "persecution" of the tongue is worse than that of the sword, and with more difficulty submitted to; as indeed a good name is more precious than bodily life. Believers in every age have been persecuted in this way; and the King of saints often mentions it as one of the bitterest ingredients in his cup of sorrows. Faith and prayer are the arms with which this formidable temptation must be encountered, and may be overcome. The former assures us, that God can save and deliver" us from it; the latter induces him so to do. 2. Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.

The "lion" of whom David stood in fear was probably Saul, roused, by a false accusation, to destroy him. The rage of tyrants is often in the same manner excited against the church. And we all have reason to dread the fury of one who is "the roaring lion," as well as the "accuser of the brethren." From him none can deliver us, but God only.

3. O LORD my God, if I have done this; if there be iniquity in my hands;

David makes a solemn appeal to God, the searcher of hearts, as judge of his innocence, with regard to the particular crime laid to his charge. Any person, when slandered, may do the same. But Christ only could call upon Heaven to attest his universal uprightness. In his "hands" there was 66 no iniquity;" all his works were wrought in perfect righteous ness; and when the prince of this world came to try and explore him, he found nothing whereof justly to accuse him. The vessel was thoroughly shaken, but the liquor in it continued pure.

4. If I have rewarded evil unto him that

David probably alludes to the life of Saul, which was twice preserved by him, when he had been pressed by his attendants to embrace the opportunity of taking it away. See 1 Sam. xxiv. xxvi. Of the Son of David St. Paul says, "In this he commended his love to us, that when we were sinners, he died for us:" Rom. v. 8. In so exalted a sense did he deliver him that without cause was his enemy." Wretched they who persecute their benefactor: happy he who can reflect, that he has been a benefactor to his persecutors. 5. Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honor in the dust.

These are the evils which David imprecates on himself, if he were such as his adversaries represented him: persecution, apprehension, death, and disgrace. Christ, for our sakes submitting to the imputation of guilt, suffered all these: but, being innocent in himself, he triumphed over them all; he was raised and released, glorified and adored; he pursued and overtook his enemies, he conquered the conquerors, and trampled them under his feet; and he enableth us, through grace, to do the same.

6. Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded.

To a protestation of innocence succeeds a prayer for judgment upon the case, which is formed on these two considerations; first, the unreasonable and unrelenting fury of the persecutors; secondly, the justice which God has "commanded" others to execute, and which therefore he himself will doubtless execute upon such occasions. How did he "awake," and "arise," and "lift up himself to judgment" on the behalf of his Anointed, in the day of the resurrection of Jesus, and the subsequent confusion of his enemies! And let injured innocence ever comfort itself with the remembrance of another day to come, when every earth-born cloud being removed, it shall dazzle its oppressors with a lustre far superior to that of the noon-day sun.

7. So shall the congregation of the people compass thee about: for their sakes, therefore, return thou on high.

The meaning is, that a visible display of God's righteous judgment would induce multitudes who should behold, or hear of it, to adore and glorify him. For their sakes, therefore, as well as that of the sufferer, he is entreated to re-ascend the tribunal as formerly, and pronounce the wished-for sentence. Thus the determination of the cause