051. The Book Of Psalms.

The Book Of Psalms. In a Bible History of Prayer, it would seem, both natural and proper, to give the Book of Psalms a prominent place. It is, certainly, a remarkable portion of the inspired volume; and the more remarkable in regard to prayer, inasmuch as that, while there are but few instances of prayer in the books of the Old Testament, which have not for their immediate, and, we may add, exclusive object, some temporal benefit; there are, comparatively, few such examples in the Psalms; the latter generally having reference to spiritual blessings. The other portions of the Old Testament are chiefly historical, or prophetic; and while, in these, we often see how good men felt and acted in regard to spiritual matters, we needed one book which should embody the spiritual exercises—the hopes and fears—the joys and sorrows—the thoughts and desires—the conflicts and victories—the prayers and praises of an eminently pious man. And here we have them drawn out, in a most interesting and delightful form. Other saints of the “olden time,” doubtless, had similar exercises; but the experience of the Psalmist might have been richer and more varied. Certainly nothing is here wanting. The pious Mr. Hooker has justly observed: “Let there be any grief, or disease incident to the soul of man—any wound, or sickness named for which there is not, in this treasure house, a present, comfortable remedy, at all times ready to be found.” And, in respect to prayer, what can be imagined, whether as to adoration, or praise, or penitence, or confidence, etc., more appropriate and expressive? What child of God ever found language better adapted to express his affections towards his heavenly Father than the following? “As the hart panteth after the water-brook, so panteth my soul after thee, O God!”—“My soul followeth hard after thee.”—“My soul breaketh for the longing that it hath unto thy judgments, at all times.”—“Whom have I in heaven but thee, and there is none on the earth that I desire besides thee.” Or who, oppressed with a sense of sin and demerit, ever framed for himself a more appropriate appeal than is to be found in the fifty-first Psalm? “Have mercy upon me, O God, according to thy loving kindness; according unto the multitude of thy tender mercies, blot out my transgressions.” And a little further on: “Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence, and take not thy holy spirit from me. Restore unto me the joy of thy salvation, and uphold me with thy free spirit.”

I cannot live without thy light, Cast out and banished from thy sight; My God, thine holy joys restore, And guard me, that I fall no more;

We are safe in saying, we think, that this book has been more read, more pondered, and more loved, by the pious, than any other portion of the Old Testament. In the language of this divine word, the prayers and praises of the Church have been offered up to the throne of grace from age to age. It has furnished ministers and laymen more appropriate expressions for the utterance of their spiritual exercises than, perhaps, all the rest of the Scriptures.

While, therefore—to repeat a remark already, made—it would seem natural to dwell long and particularly on such a book as the Psalms, of which prayer and praise constitute so large a part—the author feels compelled to speak of it only in these brief and general terms. To do justice to the Psalms would require a volume by itself. Besides, he trusts that the great principles, objects, etc., of prayer, will be sufficiently developed, notwithstanding this omission; while the hazard of an unprofitable repetition will be so far avoided.

Another consideration diminishes his reluctance to this course, which is, that some notice may properly be expected, in a work of the present nature, of those prayers which are found in the Psalms, and other parts of the Bible, of an imprecatory character. To a brief explanation of these, therefore, he proposes to devote a few pages.