affections on the better things above, which are propofed in the Scriptures, as the proper objects of our wishes. Her appetite for the divine Word is keen as that of hunger, or thirst, and " hope deferred "maketh the heart fick." This difpofition is not a tranfient fit, but it is conftant and uniform " at all "times."

21. Thou haft rebuked the proud that are curfed, which do err from thy commandments.

The confideration of the wretched condition of impenitent finners, is another reafon, why we entreat God to fet and to keep us in the way of his commandments. "Pride" produceth "error," and obftinacy in that error; obftinate tranfgreffors reject the call, the covenant, and the terms of the Gofpel; to fuch the "curfe" of the law is ratified and fealed, and mercy configns them over to juftice, which feldom fails to give them fome " rebukes" even in this world, for a foretafte to them, and a warning to others.

22. Remove from me reproach and contempt, for I have kept thy teftimonies.

Reproach and contempt" are liberally bestowed by the world upon men, who, being not of it, reprove its deeds by their exemplary conduct. These, to beginners more especially, are fore lets and hindrances in the way of duty; and, after the example of David, we may befeech God to "remove" them from us, when we fuffer them in his caufe, and know ourselves to be innocent of the crimes laid to our charge. In the mean time, to comfort ourselves under them, let us remember, that HE, who alone,

VOL. II.

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in the ftrict and unlimited fenfe of the words, could fay, "I have kept thy teftimonies," fuftained the utmoft degree of "reproach and contempt," for our fakes, and was patient and refigned under it all, until God "removed" it from him by a glorious refurrection. There remaineth likewise a resurrection for the mystical body of Chrift; and then, "Wif"dom will be juftified of all her children."

23. Princes also did fit and fpeak against me: but thy fervant did meditate in thy flatutes.

"Princes" and rulers have often "fate" in council upon the "fervants" of God, and " spoken," in judgment, falfe things" against them," as they did against their bleffed Mafter, in the days of his flesh. David hath taught us how to act, in fuch circumftances. We are not to renounce the creed, or the commandments, should it fo happen that "the rulers "and the pharifees" neither believe the former, nor obferve the latter; but rather, we fhould "medi"tate," more than ever, in the Scriptures; that we may draw from thence comfort in the troubles, and direction in the difficulties, which perfecution bringeth upon us; always bearing in mind, when princes command any thing contrary to the word of God, that our fervice is due to a higher Mafter; "THY "SERVANT did meditate in thy ftatutes."

24. Thy teftimonies also are my delight, and my counsellors.

Pleasure and wifdom, as the world hath ordered matters, are almoft incompatible; infomuch that Solomon, relating the experience he had had of voluptuousness, mentions it as a thing out of the ordi

nary

nary course, that

his wifdom" all the time “re"mained with him." Ecclef. ii. 9. But they who meditate in the word of God, find a pleasure, which hath wisdom for it's infeparable companion. Their forrow is difpelled, and their doubts are refolved. For how can he be forrowful, who fits by the fountain of joy? How can he be long in doubt, who hath the prophets and apostles for his counsellors?

DALET H. PART IV.

25. My foul cleaveth to the duft: quicken thou me according to thy word.

The Pfalmift, in a state of affliction and humiliation, ftill feeketh relief, by prayer, from the Scriptures. His circumftances vary, but his affection to the word of God continueth the fame. Every one, whofe affections are fet on things below, hath reason to exclaim with David, "My foul cleaveth to the "duft." From this kind of death we are "quicken“ed,” or made alive, by the Gofpel, through that fame fpirit which raised Chrift from the dead, and which shall raise us alfo at the laft day. Then foul and body, perfected together, fhall take their final farewell of earth, and afcend to heaven, where the foul fhall feel no paffion but the love of God, and the body fhall have no employment but to express it.

26. Í have declared my ways, and thou heardest me; teach me thy ftatutes.

We should freely and ingenuoufly "declare" to God in prayer our fins, our temptations, our for

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rows, and our undertakings; it argues love, confidence, and fincerity, fo to do; it is a means of acquainting us with our own ftate, of which generally we are ignorant; and it will not fail to procure us thofe aids from above, of which we ftand in need. God will "hear" us; he will pardon our offences, ftrengthen us in our trials, difpel our grief, and profper the work of our hands upon us. These mercies, when received, fhould incline us to walk worthy of them, and, for that purpose, to beg the farther inftruction and direction of the divine Spirit. "I have declared my ways, and thou heardeft me"teach me thy ftatutes."

27. Make me to understand the way of thy precepts: fo fhall I talk, or, meditate of thy wondrous works, or, thy myfterics.

The heart of the troubled Pfalmift is intent upon duty, and the deliverance which he chiefly requesteth is that from ignorance and error. True knowledge cometh from God, and it cannot be too often defired of him. It is pleasant as the light, extenfive as the heavens, and more profitable than the treasures of caftern kings. He who is led to "understand" the celeftial" myfteries" of the Scriptures, will never want fubjects for "meditation," and should never permit those fubjects either to flip out of his mind, or to lie unimproved in it.

28. My foul melteth for heaviness: ftrengthen thou me according to thy word.

Let us not marvel, if fin bring us to the knowledge of forrow, fince he, who "knew no fin,” was yet, on our account, fo intimately "acquainted with

"grief."

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grief." In the garden, his foul "melted for heavinefs," and "there appeared an angel from hea

ven ftrengthening him." Luke xxii. 43. Our tranfgreffions deserve an eternity of forrow; let us not, therefore, repine at any portion of it, that may fall to our share, in time. No, bleffed Jefu, let us fuffer with thee, as both a means and a pledge of our future glorification with thee. Only " strengthen us, "according to❞ the promises in "thy word." In this life, all we afk is faith and patience; faith, to affure us that thou orderest all things for the beft; and patience, to preserve that faith. These were the provifions with which thy best beloved fervants of old travelled through this mortal life. whom the ends of the world are come, to do the fame; that fo, when the days of our earthly pilgrimage fhall be happily accomplished, we may fit down, with Abraham, and Ifaac, and Jacob, in thy heavenly kingdom.

Enable us, upon

29. Remove from me the way of lying: and grant me thy law graciously. 30. I have chofen the way of truth: thy judgments have I laid before me.

It is plain that "the way of truth," in the latter of these two verfes, is oppofed to "the way of

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lying," or of "falfehood," 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 "falfe." 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 fhews him the latter, and endeavours to feduce him