things elfe; and the foul that is brought to seek him, will foon exchange the galling cares and tormenting defires of the world, for the light yoke and easy burden of her Saviour, in whom she will find rest, and peace and comfort. Therefore,

4. Seek the LORD and his frength: Seek his face

evermore.

By faith we find our Redeemer in this life, and experience the power and comfort of his grace; but hope and love ftill feek, and with, and aspire after the fight and enjoyment of him in heaven, whither he is afcended.

5. Remember his marvellous works that he hath done, his wonders, and the judgment of his mouth ; 6. O ye feed of Abraham his fervant, ye children of Jacob his chofen.

As an encouragement to "feek Jehovah evermore, "the feed of Abraham and the children of Jacob" are exhorted to bear in mind the marvellous works "which he had done" for them from the beginning, to protect and deliver them, as alfo "the judg"ments of his mouth," whether by this phrase we understand the righteous laws given to his people, or the denunciations and executions of vengeance against their enemies. But alas," the feed of Abraham” kept not the faith of their great progenitor; "the "children of Jacob" have forfeited the bleffing which their father obtained. We Gentiles have been

for a long feason, the adopted "feed of Abraham," and have inherited the benediction of " Jacob." Let us not forget the "marvellous works" of God in Christ, and the " judgments of his mouth."

7.

He is the LORD our God, his judgments are in all the earth.

If Jehovah were the "God" of Ifrael, on account of what, in covenant, he promised, and performed for them, he is now the God of us all, on account of what he promifed, and hath performed, in Chrift Jefus for them and for us. If, when he fettled Ifrael in Canaan," his judgments" were manifefted to" all the earth," were they not manifefted alfo when the Chriftian church was established, and the idolatrous powers of the world were overthrown by the Gospel ?

8. He hath remembered his covenant for ever, the word which he commanded to a thousand generations. 9. Which covenant he made with Abraham, and his oath unto Ifaac: 10. And confirmed the fame unto Jacob for a law, and to Ifrael for an everlasting covenant: 11. Saying, Unto thee will I give the land of Canaan, the lot of your inheritance.

Upon bringing the ark to mount Sion, David teacheth Ifrael to blefs and praife God for his having "remembered his covenant," made with an "path" to their forefathers, Abraham, Ifaac, and Jacob, that he would, in due time, fettle his people in the land of Canaan. Now, it is very obfervable, that in the hymn uttered by Zacharias, the father of St. John the Baptift, on the fubject of our redemption by Christ, thanks are given to the Lord God of Ifrael, because he had "remembered his holy covenant, and "performed the oath which he fware to our fore"father Abraham." And what was that? Why, "that we being delivered out of the hand of out

"enemies,

"enemies, should ferve him without fear, in holiness "and righteousness." But when, or where did God promise any fuch thing to Abraham, except when he told him, "that his feed fhould be in bondage four "hundred years," but that "the nation," which detained them in bondage, fhould afterwards be "judged," and that they should be " brought out," and come to" Canaan," Gen. xv. 13. where they were to" ferve" him? The cafe feems to be this: Zacharias, under the immediate influence and direc-. tion of the Holy Spirit, transfers the language of the old difpenfation to the affairs of the new one; he celebrates the redemption of the world, by Christ, from fin and death, in words which literally defcribe the redemption of Ifrael from Egypt by Mofes; to teach us, that we should regard one as a facramental pledge and figure of the other; that there is another bondage, in which the people of God are held; another Mofes, who is to deliver them; another land of promise and of reft, where they are to be fettled. This the Hebrews might have known, as St. Paul tells them, Heb. iv. from a paffage in the xcvth Pfalm, where, long after they had been in poffeffion of Canaan, David fpeaks of another "day" of probation, and another " Reft." The Jews have fince had a melancholy proof of the fame thing, by being difpoffeffed of that earthly inheritance, which they falfely deemed to have been perpetual, and vainly regarded as the end of all the promises, made to a "thousand generations," that is, (a definite number being put for an indefinite) to them, and to us,

and to" as many as the Lord our God fhall call," while the world shall last.

12. When they were but a few men in number ; yea, very few, and ftrangers in it. 13. When they went from one nation to another, from one kingdom to another people.

How wonderful was the difplay of God's wisdom and power, in his chufing a fingle family, and that a small one, the members of which were literally "ftrangers and pilgrims upon earth;" in his promifing to that family, in thofe circumstances, a large and fertile country, where the thrones of many princes were then firmly established; and lastly, in his putting them into actual poffeffion of it, at the time appointed! Thus the family of the holy Jefus was, at first, but small; "the members of it were "a few, yea, a very few;" they were fojourners in a land not theirs; "they went from une nation to an"other;" nay, they were accounted the "refufe of "the world, and the offscouring of all things." But "Fear not, little flock," faith he unto them, "for "it is your father's good pleasure to give you the kingdom." Luke xii. 32. Let us view Ifrael brought into Canaan, nor doubt but that believers shall inherit the kingdom of heaven, and fucceed to the thrones of apoftate angels.

14. He fuffered no man to do them wrong; yea, he reproved kings for their fakes: 15. Saying, Touch not mine anointed, and do my prophets no harm.

The patriarchs, during their peregrinations, were often in imminent danger; as Abraham on account of Sarah; Gen. xx. Ifaac, in a fimilar cafe; Gen,

xxvi. Jacob from Laban; Gen. xxxi. And from his brother Esau; Gen. xxxiii. Yet, deftitute as they were of earthly help, the mightieft kings could not hurt them. Their "ways pleased the Lord, and " he made even their enemies to be at peace with "them." Prov. xvi. 7. They were the typical "prophets, and Meffiahs, or Chrifts*," of Jehovah; and kings were forbidden to lift up a hand against them. How doth the fame kind providence watch over the body and the members of the true CHRIST; how often hath it interpofed to protect and preferve them from the powers of the world!

16. Moreover he called for a famine upon the land; he brake the whole staff of bread.

When Jacob had efcaped other perils, we find him and his family likely to perish with hunger. Gen. xlii. "Famine" is here finely reprefented as a fervant, ready to come and go, at the "call" and command of God; for calamities, whether public or private, are the meffengers of divine justice. "Bread" is the "ftaff" which fupports life; when that staff is "broken," the body fails, and finks to the earth. The word of God is the ftaff of spiritual life, the

Ideo autem Chrifti five Uncti dicuntur, quod effent et facerdotes et reges: fummâ quippe poteftate præditi, nullique obnoxii, Hinc fœdera æquo jure pacta cum regibus: hinc bella fufcepta, et quidem nutu fuo, aufpiciis, ut aiunt, fuis. Gen. xiv. 21. Hinc Hethæi ad Abrahamum: "Audi nos, Domine: Princeps Dei es "apud nos." Ibid. xxiii. 6. nemini obnoxius, nifi Deo. Quo jure Ifaacus et Jacobus ufi funt. Gen. xxvi. &c. Ad hæc Prophetæ erant; ut hic, et Gen. xx. 7. Quos omnes titulos unum Christi nomen complectitur. Chrifti autem dicuntur, in typo Chrifti ipfius ab eis orituri. BossUET.