should once more see Jerusalem in prosperity, and behold in Zion the beauty of holiness. This promise is conveyed under images borrowed from the instructive scenes of agriculture. In the sweat of his brow the husbandman tills his land, and casts the seed into the ground, where, for a time, it lies dead and buried. A dark and dreary winter succeeds, and all seems to be lost. But at the return of spring, universal nature revives, and the once-desolate fields are covered with corn, which, when matured by the sun's heat, the cheerful reapers cut down, and it is brought home with triumphant shouts of joy. Here, O disciple of Jesus, behold an emblem of thy present labour and thy future reward. Thou "sowest," perhaps "in tears;" thou doest thy duty amidst persecution and affliction, sickness, pain, and sorrow; thou labourest in the church, and no account is made of thy labours; no profit seems likely to arise from them. Nay, thou must thy-, self drop into the dust of death, and all the storms of that winter must pass over thee, until thy form shall be perished, and thou shalt see corruption. Yet, the day is coming, when thou shalt "reap in joy ;" and plentiful shall be thy harvest. For thus thy blessed Master "went forth weeping, a man of sorrows, and acquainted with grief, bearing precious seed," and sowing it around him, till at length his own body was buried, like a grain of wheat, in the furrow of the grave. But he arose, and is now in heaven; from whence he "shall doubtless come again with rejoicing," with the voice of the archangel and the trump of God, "bringing his sheaves with him." Then shall every man receive the fruit of his works, and have praise of

God.

PSALM CXXVII.

ARGUMENT.

If this Psalm was written by Solomon, or by David for Solomon, as the title importeth, it was probably used again at the time of rebuilding the city and temple, after the return from Babylon. But indeed it is a Psalm which can never be out of season, the design of its author being to teach us the neces sity of a dependence upon God and his blessing, in every work to which we set our hands. What is said with regard to an earthly house, city, and family, extendeth also to the spiritual house, city, and family of Christ, which are now what Jerusalem, the temple, and the people of Israel, were in old time.

"1. Except the LORD build the house, they labour in vain that build it : except the LORD keep the city, the watchman waketh but in vain."

In every undertaking, the blessing of God must accompany the labours of man, to render them effectual. No work can prosper without him, nor can any design miscarry under his favour and protection, which are equally necessary to be obtained by the builder in time of peace, and by the soldier in time of war. But they, above all men, ought to implore the Divine grace and benediction, who are employed either in building or defending the spiritual house and city of God; especially as the same persons, like the Jews after their captivity, surrounded by enemies always ready to obstruct the work, are often obliged to hold a sword in one hand, while they build with the other. Our own edification in faith and holiness must likewise be carried on by us in this attitude, by reason of the many temptations which are continually assailing us. It may also be remarked, that both Solomon and Zerubbabel had vainly laboured to construct the first or the second material temple, unless Jehovah himself had built the true House for the reception of his glory, that is to say, the Temple of Christ's body, and, after it was fallen down, had reared it again, by a resurrection from the dead.

2. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows; for so he giveth his beloved sleep."

The Psalmist doth not, certainly, intend to say, that labour and diligence

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are vain, but that they are so, except the Lord be with the labourer: the business is not to be done by all the industry and pains, all the carking and caring in the world, without him; whereas, if his aid be called in, if part of our time be spent in prayer, not the whole of it in prayerless toiling and moiling, our work will become easier, and go on better; a solicitude and anxiety for its success and completion, will no longer prey upon our minds by day, and break our rest at night; we shall cheerfully fulfil our daily tasks, and then, with confidence and resignation, lay our heads upon our pillows, and God will "give to his beloved" a sweet and undisturbed sleep," which shall fit them to return every morning, with renewed vigour and alacrity, to their stated employments. This seemeth to be the import of the verse. An obscurity has been occasioned in the translations, by rendering the adverb, 12, so; "so he giveth his beloved sleep;" in which form, this last part of the verse will not connect with what goes before. But if i be translated, like its kindred particle 28, "SURELY* he giveth his beloved sleep;" or, as Dr. Hammond renders it, "SINCE he giveth his beloved sleep" the difficulty will vanish, and the sense appear to be as above. Nor can we easily find a more profitable piece of instruction, with regard to the management of all our concerns, temporal and spiritual.

3. Lo, children are an heritage of the LORD: and the fruit of the womb is his reward."

The labours of mankind, first in building houses and cities, and then in guarding and securing their possessions, are undergone, not with a view to themselves alone, but to their families, which they would establish and perpetuate. The Psalmist, therefore, in the preceding verses, having taught men to expect a happy settlement only from the favour of Jehovah, now directs them to look up to him for the farther blessing of a numerous and virtuous progeny. He can in a moment blast the most fruitful stock, or he can "make the barren woman to keep house, and to become a joyful mother of children." "Lo, children are an heritage of Jehovah;" an heritage which he bestows on those who fear him; "the fruit of the womb is a reward" conferred by him, where he sees it will be a blessing indeed, upon faithful and pious parents. St. Paul calls the converts made by his ministry, his children;" and all believers are the children of Christ, the heritage given him by his Father, the reward of his righteous life and meritorious death; as it is written, "I will give thee the heathen for thine inheritance. He shall see of the travail of his soul, and shall be satisfied," Psalm ii. 8. Isa. liii. 11.

"4. As arrows are in the hand of a mighty man; so are children of the youth."

Children, when well educated, are like so many "arrows in the hand of a strong man;" ready winged with duty and love, to fly to the mark; polished and keen, to grace and maintain the cause of their parents, to defend them from hostile invasions, and instantly to repel every assailant. The apostles and first Christians were arrows in the hand of Messiah, with which he encountered his enemies, and subdued the nations to the faith. When by the splendour of their sanctity, the power of their miracles, and the efficacy of their preaching, they pierced the hearts of thousands and ten thousands, what were they but "arrows in the hand of the Mighty One?" And in this instance likewise it may truly be said, that no well nurtured son of Christ and the church will hear his Father dishonoured, or despise his Mother when she is old.

5. Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate."

In a house full of dutiful children consisteth the happiness of their pa rents, who then can never want friends; friends, that will at no time be

This is the second of the senses given to this particle by Noldius, who cites in confirma. tion of it, 1 Sam. ix. 13. 1 Kings xx. 40.

ashamed, but will at all times rejoice to appear for them, to meet their "enemies" and accusers "in the gate, "or place of judgment; there to answer any charge against them, to vindicate them in their persons, their good name, or their property. It is a glorious sight to behold children thus standing forth in the defence of their parents. In the multitude of true believers consist the glory of Christ, and the riches of the church. How forward were the primitive Christians to meet the enemies of these their spiritual parents "in the gate;" how ready, in their cause, to speak openly, and, having witnessed a good confession, to die by the hand of the executioner! Therefore shall they not be ashamed at the judgment of the last day, but shall then stand with great boldness before the face of such as have afflicted, persecuted, and tormented them. For their heavenly Father will then be their Judge, and will own, in his turn, the cause of his dutiful children, who for his sake endured tribulation, and loved not their lives unto the death. Confusion shall overwhelm the accuser of the brethren, with all the instruments of his malice; but glory, honour, and immortality shall be given to the children of God.

PSALM CXXVIII.

ARGUMENT.

This Psalm containeth a promise made to him who, 1. feareth Jehovah, and walketh in his ways, that he should be blessed, 2. in his person, and, 3, 4. in his family; and that he should see the good of Jerusalem. The Psalm was, probably, sung at the marriages of the Israelites, as it is now a part of the matrimonial service among us. In its prophetical and exalted sense, it hath respect to the person, marriage, family, and city of Messiah.

"1. Blessed is every one that feareth the LORD: that walketh in his ways."

Happiness belongeth not to the rich, the powerful, and the prosperous, as such; but in every state and condition, blessed is the man that "feareth Jehovah," that so feareth him as to obey him, and to "walk in his ways," notwithstanding all the obstructions he may meet with from the world, the flesh, and the devil. Blessed above all the sons of men, and the author of blessing to them all, was the man Christ Jesus, because above them all, and for them all, he feared, he loved, and he obeyed.

2. For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee."

The person is here beautifully changed, and to the man who feareth Jehovah is addressed an enumeration of those blessings which shall attend him. He is to "eat the labour of his hands," that is, the fruit, or returns of his labours. Hereby it is implied, that he is not to be idle, but to "labour," that he may eat; that he is not to be niggardly, but to "eat," when he has laboured; that he is neither to be unjust, by living upon the labours, nor enslaved by depending upon the bounty, of others, but to eat "his own" labours; and that he, whose labours procure him a sustenance, hath enough to be "blessed" and happy. Happy shalt thou be, and it shall be well with thee; everything shall happen, which God seeth to be best for thee in this life, and (as saith the Chaldee Paraphrast on the place) "it shall be good to thee in the world to come." The glory of Christ, and the salvation of mankind, were the fruits of his actions and his sufferings in the days of his flesh; so that, in the enjoyment of them, he doth no more than “eat of the labours of his hands;" or, to use the words of Isaiah, "he seeth of the travail of his soul, and is satisfied." Before he went hence, he took com

* Mr. Merrick observes, that the gate was sometimes the seat of war, as well as the place of judicature. Then was war in the gates," Judges v. 8. He mentions a remarkable Chinese proverb: "When a son is born into a family, a bow and arrow are hung before the gate."

fort in the reflection, "I have glorified thee on the earth, I have finished the work which thou gavest me to do," John xvii. 4. Happy shalt thou be, O Christian, and it shall be well with thee, if at thy latter end thou shalt be able to draw comfort from the same consideration.

"3. Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table."

*

Marriage was ordained by God to complete the felicity of man in a state of innocence; and the benediction of heaven will ever descend upon it, when undertaken in the "fear of the Lord." The vine, a lowly plant, raised with tender care, becoming, by its luxuriancy, its beauty, its fragrance, and its clusters, the ornament and glory of the house to which it is joined, and by which it is supported, forms the finest imaginable emblem of a fair, virtuous, and fruitful wife. The olive trees planted by the inhabitants of the eastern countries around their tables, or banqueting places in their gardens, to cheer the eye by their verdure, and to refresh the body by their cooling shade, do no less aptly and significantly set forth the pleasure which parents feel, at the sight of a numerous and flourishing offspring. As marriage was from the beginning intended to represent the mystical union between Christ and his church, which union is spoken of in matrimonial language, through the Scriptures, both of the Old and New Testament, we need but extend our view to behold, under the imagery of the vine and the olive-plants, the prolific spouse of Messiah, and the children of peace assembled around the table of their heavenly Father. See Psalm 1xxx. 8. Roman xi. 17.

"4. Behold, that thus shall the man be blessed that feareth the LORD." Are temporal blessings, then, the reward of piety? They are not its only, nor chief reward, but are often added, even under the new dispensation, to those who "first seek the kingdom of God, and his righteousness." When they are withholden, or withdrawn, it is for the security or increase of those more valuable blessings, which are spiritual. There are times, when father, mother, brethren, sisters, wife, children, and lands, must be given up for Christ's and the Gospel's sake. But ample amends are promised to be made to all who thus part with earthly relations and possessions. They find in the church other fathers, mothers, brethren, sisters, children, &c. and at the resurrection they will inherit all things," Rev. xxi. 7. and brighter coronets of glory shall sparkle from their heads. The Scriptures show us the servants of God in every state and condition; we view them rich and poor, honoured and despised, sick and in health, married and single, childless and otherwise, in prosperity and in adversity; to teach us, that all things work together for good to them who love God; so that the believer hath comfort always. If temporal blessing be granted him, he accepteth them as shadows of those which are eternal; if they are denied, he remembereth that they are only shadows, and are therefore denied, that he may fix his thoughts and affections more firmly on the substance.

5. The LORD shall bless thee out of Zion and thou shalt see the good of Jerusalem all the days of thy life. 6. Yea, thou shalt see thy children's children, and peace upon Israel."

Every true Israelite rejoiceth in the prosperity of Zion; a blessing upon the church diffuseth itself to all the members thereof; and the good of Jerusalem, with peace upon Israel, is all the good we can desire to see upon earth. Hereafter we shall see greater things than these. Jehovah from the heavenly Zion will bless us with the vision of his immortal glory; we shali see the good of the new Jerusalem, the wealth, beauty, and majesty of that holy city; we shall see the generations of the faithful walking in the light

*This is Bishop Patrick's idea. The learned and ingenious Mr. Harmer, in his very valuable "Observations on divers passages of Scripture," (Vol. I. p. 197, 2d edit.) disapproves of it; as, he says, "we find no such arbours in the Levant, nor is the tree very proper for the purpose." He thinks therefore, the table refers to the "children" only, and not to the "olives." But Mr. Mer rick, in his Annotations, produces some very good arguiments on the side of Bishop Patrick.

of it; with that everlasting peace and rest which remain for the Israel of God. These are the blessings promised to Messiah, and his seed, for evermore.

PSALM CXXIX.

ARGUMENT.

In the former part of this Psalm, 1-4. the church declareth herself to have been often assailed and persecuted by her enemies, but as often rescued and preserved by Jehovah; in the latter part of it, 5-8. she predicteth the miserable end of all those who hate Zion.

"1. Many a time have they afflicted me from my youth, may Israel now say: 2. Many a time have they afflicted me from my youth: yet they have not prevailed against me.”

Affliction is nothing new to the people of God. Many a time have the righteous been under persecution, from the hour when Cain rose up against his brother Abel, to this day. Like the bush which Moses beheld in the desert, the church hath "burned with fire," but is not yet "consumed;" and for the same reason, because God is in the midst of her. He who took our nature upon him, was also afflicted from his youth, but his enemies "prevailed not finally against him." And it is observable, that what God spake, by his prophet Hosea, concerning Israel, "When Israel was a child, then I loved him, and called my son out of Egypt," is by St. Matthew applied to Christ; "Joseph took the young child and his mother by night, and departed into Egypt, and was there until the death of Herod that it might be fulfilled which was spoken by the prophet, Out of Egypt have I called my son," Matt. ii. 14. Hos. xi. 1. The truth is, that there subsisteth between Christ and the church a union like that between the head and the members of the same body; they are therefore called by the same name, ISRAEL, and what is said concerning one, frequently admitteth of an application to the other. He became like us by taking our nature, and we became like him by receiving his grace. Our sufferings are accounted as his; and his righteousness spoken of as ours.

"3. The ploughers ploughed upon my back; they made long their furrows. 4. The LORD is righteous; he hath cut asunder the cords of the wicked."

The former of these two verses expresseth a state of great affliction, the latter a deliverance from that state. The word n, which signifieth to dig, or cut the ground, and so, to plough, is also used simply for cutting, carving, or graving; see Exod. xxxv. 33. Jer. xvii. 1. Being here applied to the back of the captives, and cords having been the instruments of it, in all reason it is to be understood of scourging, with cuts, and, as it were, digs, and ploughs, and makes furrows in the flesh; and the longer the cords of the scourges are, the longer are the wounds and furrows. For our sakes, he who knew no sin "gave his back to the smiters," Isa. 1. 6. and permitted those ploughers to make long their furrows upon it. But "the righteous Lord cut asunder the cords of the wicked;" vengeance overtook the wretched instruments of his sufferings; and the persecutors of his servants shall perish in like manner, as the Psalmist proceedeth to assure us in the verses following.

5. Let them all, or, they all shall, be confounded and turned back that hate Zion."

Since the ways of God are equal, the destruction which hath lighted on former persecutors of the church affordeth an assurance, that all in every

* Ecclesiæ jam inde ab initio in Abel, in Enoch, in Noë, in Abraham, in Lot, in Ægyptiacâ servitute, in Moyse, et Prophetis, graves perpessa inimicos; dicit illa quidem sæpe a juventute se fuisse oppugnatam ; nihilo tamen secius pervenisse ad senectutem, ac ne in senectute quidem opprimi posse. Victus enim qui sæviebat, vicit qui sufferebat. Bossuet.