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eharacter, and to his character belong all those erties which we call the social virtues. In vain therefore do we pretend to love and fear God, to approve of and delight in his perfections, while we practise deceit, injustice, slander and oppression toward our neighbors. "If a man saith, I love God, and hateth his brother, he is a liar ; for he that loveth not his brother, whom he hath seen, how can he love God whom he hath not seen?"

Our morning prayers must be accompanied with benevolent and social affections-with love to all men; especially to the brethren-with resolutions to watch over our tongues in all the conversation, and over our conduct in all the transactions of the day, to do good as we have opportunity, to relieve the distressed as there is occasion, to be quiet and do our own business, to speak evil of no man, give no offence, do no injustice, and, as much as lies in us, live peaceably with all.

This benevolent, peaceable temper is the salt, with which we are to season and qualify our morning sacrifice. Every sacrifice shall be salted with salt. Salt is good; but if the salt lose its savor, how will you season it? Have salt in yourselves, and have peace one with another."

David has observed, "They who seek the Lord shall not want any good thing." But how must they seek him? He adds, "Hearken to me, and I will teach you"-"What man is he that desireth life, that he may see good?-Keep thy tongue from evil, and thy lips from speaking guile, depart from evil and do good, seek peace and pursue it. The eyes of the Lord are upon the righteous and his ears are open to their prayer; but his face is against them that do evil." When he solicited God's gra cious acceptance of his morning incense and evening sacrifice, well knowing that these, without a corresVOL. IV.

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pondent heart and life, would be rejected, he immediately added, "Set a watch, O Lord, before my mouth; keep the door of my lips. Incline not my heart to any evil thing to practise wicked works with them that do iniquity. Let me not eat of their dainties." Or if I should transgress "let the righteous smite me; it shall be a kindness. Let him re

prove me; it shall be an excellent oil which shall not break my head," but heal it when it is broken. "Mine eyes are unto thee, O Lord; in thee is my trust. Keep me from the snare of them who work iniquity.

IV. David in his morning devotion, remembers, with ardent desire, the sanctuary of God. He loved his closet: He loved the temple more.

"As for

me, I will come into thine house in the multitude of thy mercies. In thy fear will I worship toward thy holy temple."

He alludes to the daily sacrifice, which, by divine institution, was to be offered in the temple, morning and evening continually. This sacrifice was accompanied with prayer. Hence the times, at which it was offered, were called "the hours of prayer." To this usage our Lord alludes in the parable of the Pharisee and Publican, "who went up to the temple to pray." When Zacharias entered into the temple to burn incense, "the whole multitude of the people were without praying at the time of incense." The prophetess Anna, observed these hours: Hence it is said, "She departed not from the temple," or neglected not the daily service of the temple; "but served God with prayers night and day," or morning and evening.

They who, by reason of distance, or other inconveniences, could not attend at the temple, were careful to pray, at the stated hour, with their faces toward the temple. Thus they not only enlivened

their faith and devotion, but preserved in their own hearts and recommended to others a regard to the temple worship. Jonah, when he was cast out of God's presence, resolved, that " he would look again toward God's holy temple." Solomon, in his dedication prayer, thus addresses the God of Israel, "If thy people be carried away captive, and in the land of their captivity return unto thee, and pray toward this house; then hear thou and forgive." Daniel, in his captivity, prayed at the time of the evening sacrifice, and "with his face toward Jerusalem.”

When David wrote this psalm, he was driven out by his enemies from abiding in the inheritance of the Lord: But he had not lost his affection for the sacred privileges which he used there to enjoy; he had not forgotten how amiable were God's tabernacles, and with what delight he had seen the glory, and tasted the goodness of God in his sanctuary. He trusted in God's mercy, that he should return, and he resolved that, with God's permission, he would return to the appointed service of the temple --and that, in the mean time, he would, as nearly as possible, conform to the divine institution by worshipping with sincerity of heart, and with his face toward the temple.

Our pious Psalmist considered the acceptance of his daily worship as depending on his love for the temple worship. A disregard to the latter must, in the nature of it, be inconsistent with sincerity in the former. Solomon has observed, "He that turneth away his ear from hearing the law, his prayer shall be abomination." God appointed, that the law -should be read in the temple at the grand festivals, when the nation was assembled before him.

After

the synagogue worship was introduced, a portion of scripture was read on every sabbath. By this usage the knowledge of the law was communicated to all

who were disposed to receive it. Now Solomon says, If any man turned away, and refused to hear the law, God would abhor his prayers. For there could be no sincerity in them. One who desires tò do the will of God, desires to know it, and diligently attends on the appointed means of instruction.

They who turn away from the public devotions of the sanctuary, in vain allege, that they can profitably spend their time in secret meditations and family exercises; for their careless neglect of, and cold indifference to the former, mar all the goodness of the lätter. An upright heart is consistent with itself. It submits to the whole will of God. It chooses all those means of religion, which God has instituted. It does not set one part of religion in opposition to another, but regards all in their place, and makes each subservient to the rest.

V. The Psalmist prays for God's direction in a time of general corruption, when he was in special danger of going astray. "Lead me, O Lord, in thy righteousness, because of mine enemies," or observers: "Make thy way strait before my face; for there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue."

David made this prayer at a time, when infidelity and iniquity of almost every kind much abounded. Many were enemies to him on account of his faithful adherence to the laws and institutions of God. They watched to ensnare him and draw him aside from the purity of religion. They sought an opportunity to reproach him, and through him to wound religion. He therefore prayed, that God would lead him in the path of righteousness.

The pious man will not implicitly follow the multitude, and blindly walk according to the course of 'the world; but he looks well to his goings; he

proves what is acceptable in the sight of God. It is not his inquiry, how he shall commend himself to men, but how he may obtain the favor of God. He does not turn into this, or that course, as humor, interest, or custom may happen to dictate; but he chooses the way of truth, sets God's judgments be. fore him and cleaves to his testimonies.

He is especially careful, in evil times, to walk in a strait path. "Walk circumspectly," says the Apostle, "not as fools, but as wise, because the days are evil."-"Be blameless and harmless in the midst of a crooked and perverse nation."

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We should walk circumspectly in corrupt times, lest, being led away with the error of the wicked, we fall from our stedfastness, and thus bring guilt on our souls, and reproach on our religion. Peter exhorts Christians to a holy conversation, that they may put to silence the ignorance of foolish men," The professors of religion should walk in wisdom, that they may invite and encourage others to walk with them. A good example does more to recommend religion than an hundred speculative arguments. This is an argument sensible and obvious to every capacity. It is an argument, which is seen and felt, and which cannot be refuted. When re

ligion is reduced to practice, and its manners and virtues are exhibited in real life, it then appears to be excellent and good. If you would confound the enemies of religion, only let your conversation be as it becometh the gospel of Christ. Your religion has its adversaries, and you walk amidst observers. Let it be your daily prayer, "Lead me, O Lord, in thy righteousness; make thy way strait before me."

VI. David concludes his morning devotions with a petition for the general interest of godliness, the extinction of wicked works, and the extermination of impious men, the support of truth and the pros