Neginoth," but it adds "upon Sheminith." Sheminith means "the eighth" -that is, the eighth string, or the instrument with eight strings. So that the title means, "To the chief musician upon the stringed instruments, to be played upon the eight-stringed instrument;" or, it might mean, to be played chiefly on the eighth string, in a very high tone. The seventh psalm is called "Shiggaion of David." The meaning of this word is not very plain; but perhaps, as it means "to wander," it signifies a psalm written like an ode; that is, with lines of all sorts of length, some very short, and some very long, instead of continuing all in one steady measure. The eighth psalm is addressed "To the chief musician upon Gittith." It is thought likely by some that Gittith was an instrument which Jeduthun, and his family after him, played upon, and

which was committed to the care of Obededom, the Gittite, and his family. The real meaning of this word is, however, not well known. Remember, it is not a part of the word of God, but only a title to the psalm, of no more importance in itself than the number of the psalm, and so we lose nothing which it is needful for us to know, if we cannot always understand the meaning of a title.

The ninth psalm is directed "To the chief musician upon Muthlabben." This was, perhaps, the name of a tune, or of an instrument. The sixteenth psalm, and some others, have the title, "Michtam of David." Michtam means "A golden or excellent psalm." Some think this was the name of a tune which, on account of its excellency, was called golden, and to which David wished the words of his psalm to be sung; others think it was a musical instrument, which, being much admired, bore the name of Michtam. The twenty-second psalm is inscribed "To the chief musician on Aijeleth Shahar." Some think the words mean, "at the dawning of the day;" and so the psalm was intended to be sung by the priests and Levites every morning, as soon as the day began to appear. The thirty-second psalm is marked by the word "Maschil," which means instruction. This title may, therefore, merely describe what the psalm contains, or, like the others I have noticed, mean the name of the tune to which it was to be sung,

or of the instrument on which it was to be played. The thirty-ninth psalm was intended for Jeduthun the musician, and the forty-second for the sons of Korah, who performed in the holy service. The forty-fifth psalm is addressed "To the chief musician upon Shoshannim," which was either the name of an instrument of six strings, or the first word in a sacred song, to the tune of which David might wish this psalm to be sung. The forty-sixth psalm was most probably intended, by the title, to be played upon an instrument called Alamoth, as it is mentioned in Chronicles. The fifty-third psalm is directed to the chief musician upon Mahalath, which is thought by

some to have been a wind instrument. The title of the fifty-sixth psalm has a very difficult word, and is for, or " To the chief musician upon Jonath-elem-rechokim." A learned man says that the words mean, "concerning the mute dove among them that are in far places;" and so they signify that when David wrote this psalm, he was as a quiet innocent dove, far from home, among the wicked Philistines. The fifty-seventh psalm has this title: "To the chief musician Altaschith, Michtam of David," &c. Altaschith means, "do not destroy," and is thought to describe the state of trouble in which David's mind was when he wrote the psalm; as if he had said, "A psalm written in great grief, when I prayed to God not to destroy me." The sixtieth psalm is "To the chief musician upon Shushan-eduth;" which, perhaps, means a six-stringed instrument. The word "Neginah," in the title of the sixty-first psalm, means the same as Neginoth; that is, a stringed instrument. The eighty-eighth psalm has this expression in the title: "To the chief musician upon Mahalath Leannoth." I have already said that Mahalath is taken for a musical wind instrument, and as Leannoth signifies to answer, it is likely that this psalm was to be sung in what we cal responses; that is, by parties of singers singing by turns.

PALM TREE.

The hundred and nineteenth psalm is divided into as many parts as there are letters in the Hebrew alphabet; each part being of equal length, and

having eight verses. Aleph, Beth, and the other words at the beginning of every ninth verse, are the names of the Hebrew letters, just as if we were to proceed in the same way with A, B, C. There are four psalms so divided, which we call alphabetical psalms. These are the twenty-fifth, thirty-fourth, thirty-seventh, and hundred and nineteenth; though only the latter is so listinguished in our Bibles. The reason for this order seems to have been Lerely to help the memory. As the first word of every eight verses began with the same letter, it would be more easy to recollect what followed. Here it may be worthy of remark, that the hundred and nineteenth is the longest of the psalms, and longer than any chapter in the whole Bible. The hundred and twentieth psalm bears the

name of "a song of degrees," as likewise do many others that follow. They are generally supposed to have been sung by the Levites as they ascended some steps in the temple when they engaged in the sacred services; and so they sung them through as they advanced, by degrees, up the steps. In many of the psalms, you will find the word "Selah." It is not certain what this means, but the most general opinion is that it was a mark in music, signifying that the singer should pause. In the ninth psalm, we have the words, "Higgaion, Selah." Higgaion means meditation; perhaps signifying that the singers should particularly meditate on what they were then singing, as well as pause.

DATES.

We must now take notice of the authors of the psalms, for though they are often called David's Psalms, they were not all written by him, and you will find many of them with other names. Many psalms are by Asaph, who is mentioned as a seer or prophet in the twenty-ninth chapter of the second book of Chronicles, and the thirtieth verse. The forty-fifth psalm is by Solomon, or written by some one for his use. The ninetieth psalm was written by Moses, and is supposed to have been occasioned by God's threatening to cut off the people of Israel from entering the land of Canaan, when they believed the reports of the timid spies about its dangers instead

of trusting in God. Many psalms have not any names of their authors, and so they can only be guessed at from the subjects of them, and as they refer to events which happened when David was not living. Thus, the hundred and thirty-seventh psalm is an affecting account of the sufferings of the Israelites when they were captives in Babylon, and hung their harps on the willows which grew there in abundance by the side of the streams, refusing to play them on account of their great sorrow. As this happened long after David's time, it is supposed that the psalm was written by some Levite on his entering as a captive into Babylon. Again; the hundred and twenty-sixth psalm expresses joy on return from captivity; and as Ezra the scribe was

among those released by the proclamation of Cyrus, it is supposed that he was its author.

With one more observation we shall finish the Book of Psalms. You will find some of them containing some unusually severe and angry expressions about punishing wicked men, and praying that God would do

them all sorts of harm. Now, Jesus Christ tells us to pray for our enemies, and even to do good to them that hate us and do us harm. The word of God does not contradict itself; and very learned men tell us that the parts which we so read are prophetical, and tell what God will do to the wicked, and ought not to read in English as prayers for his vengeance to fall upon them. If, however, it were allowed to a Jew so to pray, it is not allowed to a Christian. We are to be merciful as our Father in heaven is merciful; and there is something very delightful to a pious mind to be able to return good for evil, and even to pray for a cruel enemy. Without we can do this, we only mock God, and shut ourselves out from hope of his mercy, when we pray," Forgive us our trespasses, as we forgive them that trespass against us."

* It has recently been conjectured by Biblical scholars, and with very good reason, that the one hundred and forty-ninth Psalin was composed by some writer, priest or Levite, in the temple service after, the victories of the Asmonean princes (the Maccabees), not more than 150 years before Christ.

PROVERBS:

OR a "Collection of Wise Sayings" made by the wisest of men. The "Proverbs" of any nation are indicative of its wisest and best thoughts, but those collected and in part framed by Solomon have these advantages over all other collections, that they are the collected wisdom of a very intelligent and religious people; that they were arranged very carefully and with long study, by a man greatly renowned for wisdom; that the whole book is inspired by the Holy Spirit; and that it contains much profound and important instruction, which is not proverbial in character. Like the Psalms, the book is poetical in its form and construction. It is divided into thirty-one chapters.

HEN a wise man speaks, we ought to listen to him. God gave Solomon a great deal of wisdom-he was the wisest man that ever lived. And I will tell you how he got his wisdom. He asked for it of God, and God was pleased with his request, and granted it. And if any of you, my young friends, "lack," or want "wisdom," let him ask of God, who giveth it to all liberally.

We treasure up a great many foolish things in our memories; here are some wise things to treasure up. And remember, that though Solomon speaks, yet as God gave him the wisdom, and it relates to what will make us good in life, and happy in death and beyond the grave, we ought to regard every word we here read as if God spoke in our ears.

The Proverbs do not begin till the tenth chapter; the chapters before that are only a sort of introduction, to tell you what is coming, and how and why you ought to attend to it. It is said, "Wisdom crieth without, she uttereth her voice in the streets;" meaning, that the instruction of these proverbs is not a secret, but a thing published, that all may hear and become wise. Here wisdom is spoken of as if it were a female person.

The thirtieth chapter contains the Proverbs of Agur; and the thirtyfirst of king Lemuel, which is thought to be another name for Solomon. I pray that God may give you his grace to practise these Proverbs, and then you may expect to grow up both wise and happy. Amen.