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. 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 wan- Instruction from above is necessary for the dering into the path of error. How much children of God, while they continue in this depends upon the road we choose! How world. The more we know, the more we difficult is it, in a divided and distracted shall desire to know; we shall beg a daily world, to choose aright! Yet this choice, supply of grace, as well as of bread, and a 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. 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 a sufficient motive for continuing so to do. "Teach me, O God, the way of thy statutes; and I shall keep it unto the end." 34. Give me understanding, and 1 shall keep thy law; yea, I shall observe it with my whole heart. 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 fol- Much "understanding" is needful in order lowed," but "I have stuck unto thy testimo-to the observation of the law, that we may nies; " I have adhered so closely and firmly know what is commanded, and what is forto them, that temptation has in vain essayed bidden, and how far; that we may avoid the to allure, and persecution as vainly attempted snares laid for us in the way of duty; that to force, me from them. And therefore he we may respect things according to their due beseecheth God so to continue his grace and rank and worth; that we may do good works favor, that he may never, by falling from his in their proper time, place, and manner; steadfastness, disgrace his Master, his cause, above all, that the affections may be directed his brethren, himself, nor be put to shame at by the judgment, and not the judgment by the the last day. "O LORD, put me not to 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. understanding, and I shall keep thy law; yea, I shall observe it with my whole heart." This was the 35. Make me to go, or, conduct me, in the path of thy commandments; for therein do I delight. 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. Psalmist's case. But even then he promises "Give me 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 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 to 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 "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. وو 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. 66 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 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, shall 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 appear 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 labor and suffer reproach, because 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 servant" of God," answer" to his blasphemers; and the mouth of all wickedness will be stopped at the last day. 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 and one who "feared" to offend him. 43. And take not the word of truth utterly The "reproach" which we have all most out of my mouth: for I have hoped in thy reason to dread, and to pray that God would judgments. : In the meantime, while affliction presseth | must himself "delight" in the practice of hard upon us, while our deliverance is de- what he preacheth. If there be in us a new ferred, and the enemy is suffered to reproach nature, it will "love the commandments of and blaspheme, our prayer must be, that God God," as being congenial to it on that which would give us courage, and utterance, still we love, we shall continually be "meditato confess him before men, and boldly to ting;" and our meditation will end in action; speak his "word of truth," for the edification we shall lift up the hands which hang down, of some, and the confutation of others; as Heb. xii. 12, that they may "work the works knowing, that our faith is not vain, nor shall of God, while it is day; because the night we be disappointed of our "hope," since both cometh, when no man can work.” John, ix. 4. 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. ZAIN. PART VIII. 49. Remember the word unto thy servant, upon which thou hast caused me to hope. God promiseth salvation before he giveth By means of strength and power from it, to exercise our faith, to prove our sincerity, above, we shall be enabled to serve God, in to perfect our patience. For these purposes, adversity, as well as in prosperity; and he seemeth to have sometimes forgotten his amidst all difficulties and dangers, into which word, and to have deserted those whom he the path of duty may lead us, Charity will had engaged to succor and relieve; in which persevere in it, till, arriving at the gate of case, he would have us as it were, to remind heaven, and there taking leave of her com- him of his promise, and solicit his performpanions and fellow travellers, Faith and Hope, ance of it. The Psalmist here instructeth us she shall enter those blissful regions, to per- to prefer our petition upon these grounds; form to eternity that perfect will of God, first, that God cannot prove false to his own which the infirmities of fallen nature pre-word; "Remember the word unto thy servented 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 straightened 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 tyranical 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, vant:" secondly, that he will never disappoint an expection which himself hath raised; upon which thou hast caused me to hope." 50. This is my comfort in affliction: for thy word hath quickened me. While performance is delayed, we "rejoice in hope;" Rom. xii. 12. and the promise is our comfort in affliction; a. comfort, divine, strong, lasting; a comfort that will not, like all others, fail us when we most want it, in the day of sickness, and at the hour of death; but will always keep pace with our necessities, increasing in proportion as the pleasures of the world and the flesh decrease in us, and then becoming complete, when they are no more. So powerful is the word of God to revive us, when dead, either in sins, or in sorrow; "Thy word hath quickened me." 51. The proud hath had me greatly in derision: yet have I not declined from thy law. A true servant of God believeth the promises, and practiseth the precepts of his blessed Master. The haughty infidel will scoff at him for one part of his condnct; the insolent worlding will ridicule him for the other. But neither will induce him to disbelieve, or to disobey. Let us be certain that we have the divine "law" for our warrant in what we believe, and in what we do: and then, let not the "derision of the proud " prevail upon us to "decline from it." 52. I remembered thy judgments of old, O LORD: and have comforted myself. The great remedy against that temptation night, the dissipation, noise, and hurry of business ceases; external silence produceth internal calmness and composure, inviting us to celestial contemplation; the world is dead to us, and we are dead to the world; the soul is then most alive, and seemeth to experience a foretaste of that time, when the body and its concerns shall no more molest and impede her. The good effect of hours thus secretly passed in holy exercises, will appear openly in our lives and conversations: "I have re which ariseth from the reproaches of our the subject of his meditation. With his tonscornful and insulting adversaries, is here gue he praised him in the day, with his heart prescribed, namely, a "remembrance of God's he desired him in the night-watches. At judgments of old," whether we understand the "judgments" of his mouth, or those of his hand; his righteous decrees for the punishment of bad, and reward of good men, or the many and wonderful instances of his executing those decrees, from the beginning of the world, recorded in the sacred history. These are sources of real and endless "comfort" upon such occasions; because nothing can happen to us, which hath not happened to God's people " of old; "no case, of which there is not a prece-membered thy name, O LORD, in the night, dent in Scripture, where we may read the and," as the fruit of it," have kept thy law." process of similar trials, their issue, and the 56. This I had, because I kept thy comfinal sentence of the judge, who is still the mandments. same, and whose rule of procedure and determination is invariable. As one sin is often the consequence and the punishment of another, so one act of obe53. Horror hath taken hold upon me, be-dience is the issue and the reward of another; cause of the wicked that forsake thy law. The consequence of a due meditation on God's judgments, will be a compassion for the "wicked," on whom those judgments, in the end, fall; so that instead of feeling for ourselves, on account of the injuries they do us, we shall feel for them, who are thereby drawing down vengeance and destruction on their own heads. "Daughters of Jerusalem," said the blessed Jesus, when led to be crucified, "weep not for me, but weep for yourselves, and for your children." Luke, xxiii. 28. 54. Thy statutes have been my songs in the house of my pilgrimage. The soul, which descended from above, and longs to return thither again, is a stranger and a sojourner upon earth. The body is "the house of her pilgrimage," in which she is confined during her state of exile. And, how harsh soever the usage may be which she receiveth from the world, she ever findeth joy and comfort, as once did the fugitive and wandering son of Jesse, in making God's "statutes "the subjects of her psalms, and hymns, and spiritual "songs," until death shall restore her to liberty. Then, ascending to heaven from whence she came, and, like the early lark, singing as she ascends, she will seek her native abode, there to celebrate her redemption from the earth, and to chant forth the praises of Him who hath redeemed her, in a new song, before the throne. 55. I have remembered thy name, O LORD, in the night, and have kept thy law. By the "name" of God, his nature, so much at least of it as we are concerned to know, and are capable of receiving, is revealed Such a love had the Psalmist for it on that account, that, as in the day God's statutes were his songs, in the night God's name was to us. and, to him who hath well used the grace already received, shall more be given. "This I had," this ability to perform my duty, and to delight in the performance of it day and night, was vouchsafed unto me, "because I kept thy commandments," because I was not heretofore disobedient, but employed the strength with which thou, O Lord, hast endued me, not in doing mine own will, but thine. CHETH.-PART VIII. 57. Thou art my portion, O LORD: I have said that I would keep thy words. Happy the man, who can sincerely say, "Thou art my portion, O LORD;" I have considered, and made my choice; from henceforth, I renounce all things for the love of thee; thou art sufficient for me; thee only I desire to enjoy, and, therefore, thee only I desire to please; "I have said that I would keep thy word." 58. I entreated thy favor with my whole heart be merciful unto me, according to thy word. He who hath chosen God for " his portion," will earnestly seek his " favor," and the light of his countenance; he who hath promised and vowed to "keep the words" of God, hath need to seek that favor and that light, that he may have grace and power to fulfil his engagements. Mercy is the sole fountain of every good gift for which we ask, and God's promise the only ground upon which we ask it; "be merciful unto me, according to thy word." 59. I thought on my ways, and turned my feet unto thy testimonies. The Psalmist did not content himself with barely praying for strength and grace, but his faith, relying on the word of promise, put itself in motion. He considered his "ways," night into day, and their prison into a parahis course of thinking, speaking, and acting; dise; when, lo, their hallelujahs ascended to how far he had proceeded in it, and whither heaven, and God arose to judgment; the earth it led him; and this consideration produced trembled, the doors were opened, the chains a conversion of the whole man, of the heart fell off, the gaoler and his family were conand its affections, from the creature to the verted, and the apostles set at liberty. And Creator, as he hath revealed himself in the although there be no obligation upon men to Scriptures of truth; "I turned my feet unto" rise at midnight," in order to give thanks;" thy testimonies." yet, if they who awake at that, or any other time, would accustom their hearts, at least, to so divine an exercise, they would find it always productive of the most comfortable effects. 60. I made haste, and delayed not to keep thy commandments. 63. I am a companion of all them that fear thee, and of them that keep thy precepts. A true penitent suffereth no time to be lost between his good resolutions and the performance of them. "Draw me," saith the church, "and we will RUN after thee:" Cant. i. 4. Andrew, Peter, and others, stayed not for a second call from Christ, but followed him immediately upon the first. By deferring our return to duty, we lose many comfortable fruits, which it would have produced both in ourselves and others, while the difficulties of ever returning, and the danger of never re-tical body, insomuch that "if one member turning, are daily and hourly increasing. 61. The bands, or, troops, of the ungodly have robbed me; but I have not forgotten thy law. As no sufferings should make us neglect our intercourse with God, so neither should they tempt us to forsake the communion of saints, or fellowship of them who "fear God, and work righteousness." These are knit together in love, as members of the same mys suffer, or be honored, all the members should suffer or be honored with it; " these we should own at all times, in prosperity, and in adversity; with these should our acquaintance and conversation be, for the mutual improvement and consolation of them and of ourselves. Of such was David a " companion," and such the Redeemer himself "is not ashamed to call brethren." Heb. ii. 11. 64. The earth, O LORD, is full of thy mercy: teach me thy statutes. To be robbed, or plundered of his possessions in this world, was by no means a case peculiar to David. The primitive Christians were continually so treated; and our Lord gives all his disciples warning to stand prepared for such events, ready in disposition, in heart and mind, to quit all, as they who first followed him literally did. The apostle tells Heaven and earth, and all that are thereus of some, who not only bore patiently, but in, declare, from day to day, the "mercy" even "took joyfully, the spoiling of their of their Creator and Preserver, which is goods:" the reason he assigns for so extraor-"over all his works." And his goodness, dinary a behavior, deserves to be noted and thus displayed through the outward and remembered; "knowing that they had in visible world, forbids us to doubt of his lovheaven a better and an enduring substance:" ing kindness towards those immortal spirits, Heb. x. 34. They who part with earth to gain heaven, and exchange the world for its Maker, certainly lose nothing by the bargain. Nay, there will come an hour, when, for that foretaste of glory which a good conscience affordeth to its happy possessor, the dearest lover of mammon would joyfully give up all the gold of Peru, and all the diamonds of Indostan. which, in tenements of mortal clay, make, TETH.-PART IX. 62. At midnight I will rise to give thanks unto thee, because of thy righteous judgments. So far were temporal losses from causing the Psalmist to forsake God, that he sought O LORD, according to thy word. him the more earnestly and fervently on that 65. Thou hast dealt well with thy servant, As the sense of our wants should prepare account, rising at "midnight to give thanks" the mind for prayer, so gratitude for blessfor all his righteous judgments" and dispen-ings received should tune the heart to praise. sations towards his servants. Thus Paul and In preferring our petitions, self-love may Silas, not only impoverished, but imprisoned, sometimes have a share; but thankfulness for the testimony of Jesus, yet in that situa- is the offspring of an ingenuous spirit, and tion, with their feet fast in the stocks, sang the love of God. Let a man carefully re"praises at midnight," thereby turning their count the divine mercies shown to him from |