A SHORT COMMENTARY ON THE PSALMS. From Ancient Sources. PSALM V. 1. HERE we distinguish two kinds of prayer:* words and meditations. Words may refer both to that form of prayer which our blessed LORD has left us, and to those which, by His teaching, His holy Church has provided for her children: meditations, to the thoughts and desires of our hearts, whether put into, or ascending without, words. We call upon GOD to ponder the first, to weigh their full meaning, oftentimes more than we are aware of, and to give us according to that: to consider the second, bestowing on us what He sees to be good among the things which we ask, and regarding our meaning rather than our expressions. 2. Note; there are three things† which make prayer acceptable to GoD,-faithfulness, humility, assiduity; and we have them all here. FAITHFULNESS: my king, showing that we are subjects to none other. HUMILITY: I will look up. ASSIDUITY: early in the morning. My King, and my GOD. By king we understand the SON; by GoD, the FATHER. And the reason of this order of the words may be, that by CHRIST we draw near to the FATHER, as He saith, "None cometh unto the FATHER but by Me." (S. John xiv. 6.) 3. In the morning. This may be expounded in several senses: first, of diligence in seeking GOD, not only in the morning, but early in the morning § Again, of purity; the morning being the clearest and purest time of the day. Again, the night may be taken of the darkness of original sin: then the illumination of baptism is signified by morning. And, literally, David appointed the Levites to stand every morning, to thank and praise the LORD. (1 Chron. xxiii. 30.) Much more ought we to pray in the morning, who celebrate our LORD's resurrection at that season of the day. Look up: because by looking down to the earth we can obtain no real help. 4. The GOD. Not like the gods many, and lords many, of the heathen, which were so often served by, and took pleasure in, wickedness: yea, and further, nothing impure can so much as dwell in His sight. He saith not, come unto Thy Presence, but dwell; for it was in order that, being made clean, they might dwell with Him for ever, that the publicans and sinners came into the presence of our LORD. * Incertus Auctor, 21 E. § I. A., 22 D. E. c. † I. A., 22 A. 5. In this and the next verse are set forth three kinds of sinners who are not to stand in the presence of GOD;* the foolish, that is, sinners in thought (for the fool hath said in his heart there is no GOD): them that work wickedness, that is, sinners in deed and them that speak leasing, that is, sinners in word. Shall not stand in Thy sight. They shall not in this world, even in His holy temple, because they will not: and they will not stand in His sight before His judgment seat, because they shall not. That work vanity. Not that have worked it; or where could any hope to appear? 6. Will abhor. That is, though He doth now abhor them, will in the last day manifest His abhorrence, by condemning them to the bottomless pit. Note: the sins of the heart are visited as if they were sins of action. Blood-thirsty, not bloody: deceitful, not an open liar. 7. And yet, nevertheless, we, who have so often and so grievously offended, both in thought, word, and deed, will come into the house of God; and can only do so in the multitude of His mercy. Or, if prevented from actually going up thither, like Daniel, who when he made his prayer, looked towards Jerusalem, we will worship toward His holy temple. Again, the words may be taken of that celestial house into which we one day hope to enter, and of that Lamb Who is the temple thereof, together with the FATHER. 8. In attaining to this heavenly dwelling we are surrounded by many enemies; and therefore call upon GoD to lead us in His righteousness, even CHRIST, Who is the way. Because of mine enemies. In a twofold sense; that they may be preserved from hurting us, and that we may be enabled to do them good. Before my face. That there may be no turning back from it; no "Ye did run well." (Galatians v. 7.) Or again, that the True Way, our blessed LORD, may be more and more plainly manifested to us; and that we more and more trustfully may look to Him. 9. For there is no faithfulness. And therefore, since there are so many that would lead us into error, we the more require that GOD's way be made plain to us. In his mouth. And "out of the abundance of the heart the mouth speaketh." 10. An open sepulchre. Dangerous and noisome, and as silent in the praises of GoD as the tomb. The two clauses set forth the open and secret endeavours of her enemies to destroy or injure the Church; and they thus also doubly attacked her LORD. Openly, as when they said, He hath an unclean spirit,-as when they took up stones to stone Him,-as when they led Him to the brow of the hill. Secretly, as when, tempting Him, they said, "We know that Thou art true," and as when Judas betrayed Him with a kiss. 11. Let them perish. This is the first instance of that praying * I. A., 22 c. + I. A., 24 A. for evil, which has so much perplexed some, in the Psalms. If we always apply such expressions, as we might, to our spiritual enemies, whom we are bound to hate, and to whom we ought to wish evil, all the difficulty will disappear. Through their own imaginations. Like Gehazi, who thought to obtain the gold, and was visited with the leprosy, of Naaman. 12. Here, and in the next verse, we have the help of GoD promised to His Church. Where note three things-1. It is eternal; they shall EVER be giving of thanks. 2. Divine; THOU defendest them. 3. Free; Thou wilt GIVE Thy blessing. 13. Thou wilt give Thy blessing. And what, then, matters it who scorns or injures us?* "If GOD be for us, who can be against us?" Compass or rather, crown. It is only by GOD'S defence in this life that we can attain the crown of eternal blessedness in the next.† MARGARET. AN OLDEN TALE. WITH pearls, the lady's namesakes, Is herself a pearl more rare. But a matron stands beside her With a face like moonlight pale, When the pitying skies seem lending This weary world a veil ; And she speaks not when they urge her The lady's charms to own, For she striveth with a sorrow That feareth to be known. She is Margaret's foster-mother, That baffles all to spell. 'Tis whisper'd that Salome In secret bends her knee, But now the maidens spare not Their mistress to betide. * S. Chrysost. 37 E. "Peace, slaves !" saith Lady Mar- "Refrain your froward tongue, Nor think ye in my hearing "But tell me now, Salome, Was mother to thy tear? "For I felt it fall upon me, In the silence of thy thought, And the message that it brought. "Why art thou slow to answer? "I ask thee not for flattery, Thou know'st I hold it cheap ; No answer from Salome Save the bursting sob is heard, + S. Hieron. Dial. cont. Pelag. L. iii. T. ii. 781. Two more ballads, on the Baptism and Martyrdom, complete the story. 1 The slaves look on in marvel, Till by a sign dismiss'd, And fondly Lady Margaret Salome's brow hath kiss'd. "Now speak to me, my mother, For see, we are alone"And in fond embrace she mingles With her nurse's tears her own. "O pardon me, sweet lady, The thoughts that o'er me rush, From the depth of love awaking A fountain's heavenward gush. "I need not say with others That thou art passing fair; Thy lover's eyes have told theeThou hast thine answer there. "But even now, my lov'd one, While gazing on thy face, Ianthe seemed before me, In all her youthful grace. "A Pearl of brighter lustre "And methought she bade me tell thee To win like glorious dower, To seal thy radiant beauty For an amaranthine flower." "What meanest thou, Salome ? "There like a broken lily, In silence and in shade. "But the buried root upsendeth "For a Sign was signed upon her, The foster-mother pauses, For Margaret's pale bright cheek And her eyes' inquiring lustre Of the spirit's fervour speak "But Ianthe! But my mother! O tell me, nurse, of her, For a strange new hope within me, Doth at thy tidings stir! "By the Sign of which thou speakest, Salome, dost thou mean The sad and shameful token That marks the Nazarene ?" "Yea! "Twas His Cross that sign'd her, That token of His love, "In manhood's might He came not No earthly splendour crown'd, But lowly in a manger, A wondrous Babe was found. "A Virgin-Mother bare Him, "In poverty abiding, To man's estate He grew, "In shame for our salvation "He comes again, my daughter, To judge th' assembled world, The banner'd Cross His ensign, In sight of all unfurl'd. "Such was the faith Ianthe Learned from the lowly slave, Whom to his wife, Evodius A wedding present gave. "I stood beside thy mother, When on her bright young head, By the moonlit stream in Daphne The cleansing drops were shed. "Fair as the queenly lily, She wore the robe of white, And I tell thee on her forehead Shone a gem of living light. "No worldly wealth might buy it, Albeit it glistens now On many a lowborn matron's, But when that grief was past, How did that holy man, think you, converse there with the LORD? Who will unfold to me this secret? O! that I had been there, and been thought worthy to hear Moses talking with GOD. For Moses spake and GoD answered; alone then did he enjoy those Divine communications, far removed from the intercourse of men. There he received the law of the Decalogue. There he gained an insight into the hidden things of GOD, and the mysteries of our faith. There he learnt in private what he was afterwards to teach the people. There he was instructed in the formation of the tabernacle, the rite of sacrifice, and the order of the Priesthood. There he learnt, in spirit and understanding, the intent and typical bearing of those external and visible institutions. There, free from all earthly cares, he had the opportunity of seeing how gracious the LORD is, how blessed the man who rests upon His holy hill. There, untouched by weariness of body, he was refreshed by the bread of life, and understanding. There, in silence, he drank the streams of Divine impartations, and received grace to be filled with the spirit of wisdom. Hence, through lengthened intercourse and repeated converse with the LORD in the mount, it happened that his face became dazzling from the contemplation of GOD, and seemed to the beholders radiant with |