with such Arminian rubbish, as to conclude that he loves to-day, and hates to-morrow; a child of God today, and a child of the devil to-morrow. No, no, whom once he loves, he never leaves. If the sun does not shine, we come into the deeps, to be tried, and do not feel so comfortable, nor so happy; cannot get this, that, and the other, we fear we have neither part nor lot in the matter. Let me ask who begun the work? God. Who created the sun? Why, God. Then he must make the sun of righteousness arise on the soul, and make the word a blessing to you,' so that it reaches the heart, and you have a blessed feast, strength according to your day. He will never deceive you; no, no, look at poor Elijah, who had a double meal, because he had to go forty days and nights in the strength of that meal. If we have a double meal, it is because we have to go through some dreadful distress or trials. I have found this out, as I have told you before. Two years back, I had some sweet manifestations, more than for forty-four years before, and have had more persecution, trials, and troubles than ever I had before. Blessed be God, he is my God still, no matter what men say. Men say you act improperly, you act wrong; but the Lord will act as a sovereign, and in his own time and way he will appear. He shews us we have no control over these blessings; we cannot command them at our will, free will cannot have them, it is just as pleases him. And if we cannot command them, blessed be his name, he will not let our iniquity be our ruin, he will not leave us to ourselves, but what is best for us we shall have, so that this salvation secures all the glory to God, and secures the poor soul from being carried away by free will, and he will bring the poor soul to acknowledge that salvation is by grace, full, free, and sovereign mercy in Christ: "This is all my salvation, а and all my desire." I do not desire better salvation, upon better grounds; a better Christ, or a better covenant. I wish you to appear hardy, not such a milk sop as to be always seeking comfort, and not like to go into the field of battle. It may be a good while before you have some comfort; but, if you are a soldier, you must endure hardness, as soldiers of Jesus Christ. It may be some time before you come to fighting, but remember you have got to receive some heavy blows. We are not so much afraid of going to hell for sin, when we are overcome by temptation, as the rod, and the hiding of God's face. The temptation has been so powerful, we may have been overcome thereby, and though not so much afraid of hell, yet we are afraid this will bring the rod of God on us, our Father will hide his face, and we shall go mourning, without the light of the sun. It is no light matter for the poor soul to go mourning, without the light of the sun, for it may be twenty years for his folly. This is a dreadful place, talk about being light, or thinking lightly of sin, or that it is a nonenity. Away with such trumpery, if you have ever enjoyed the favour of God, you will dread the hiding of his face. The man that cares nothing about God's favour, or friendship, so that he does but get to heaven, knows nothing of the matter, never a soul goes to heaven who sets light by the favour of God, if he dies in this state. The favour and friendship of God is heaven. The man who has enjoyed this, knows it is so glorious, so good, rich and free, that he is so tenacious of the honour of God, he is afraid of being overcome by the tempter; not because he shall be sent to hell, he does not fear hell, no, no, but he fears to do anything that will bring dishonour on the dear Lord, so that he shall go without the light of his countenance. Like poor Little Faith, who got robbed of his jewels, be cause he slept at Dead Man's cave, when, just as he was waking, three robbers came up, and knocked the poor man down. The first Faintheart bid him stand and deliver his money. Now he made no haste to do this, he had a little comfort, and was not willing to part with it. Mistrust then ran up to him, and picks all the money out of the poor man's pocket, and poor Little Faith cries out, "Thieves, thieves." Guilt came and knocks him down with a club, leaving him bleeding, and then, thinking Great Grace was on the road, they were forced to flee. They did not take away his jewels; but took away all his comfort. But the reason was, he, poor thing, had been asleep: "Therefore, let us not sleep, as do others; but let us watch, and be sober." The more a soul is brought into the nature of this covenant, the more hideous will sin appear. The more a soul trembles at itself, and everything else, the more he will cleave to God, by humble and fervent prayer: "This is all my desire" now, all my security. I want the love of God in me shed abroad in my heart, the love of Christ, that I may hold communion with him, enjoy his fellowship, and walk under his smiles, that I may eat off his table, partake of the rich fruit of his grace, the rich manifestations of his mercy. I want not to go long without a meal; I want now and then my Husband to pay me a visit. What is it makes the presence of the husband needful to the wife? That is because he is her security. When he is away, she may know that he is well, and may hear from him now and then; this will not do, this is not enough, she wants his presence. Suppose thieves should break in, who so able to defend her as her husband. A letter from him will not do; no, no, I must have him come home, I shall be ruined if he does not. So it is with this poor soul, he must come to hear prayer: Lord, make haste, give me a manifestation, I must have a manifestation, "Now this is my salvation, this is all my desire." The desire accomplished is sweet to the soul, and a tree of life, Hope deferred maketh the heart sick. See what a suitableness there is in this salvation, suitable to that object that stands in need of it; who has tasted of it, and handled it, tasted the word of life. When the Lord said he was the bread of life, that came down from heaven, the disciples said: "Lord, evermore give us this bread," we shall be starved without it. How stands the matter with you? Is this all your salvation, and all your desire? Is Christ above everything? Could you part with everything rather than him; rather all men be against you than he be against you? Though I am but a poor worm of the earth, and no more power over the devil than a poor worm over a serpent; yet the Lord has got the serpent in his hand, and he comes no further than my Lord pleases; he holds him, and says, Hitherto shalt thou come, and no farther, and here shall thy proud waves be stayed. Our dear Lord tore his sting right out, and stung the old serpent to death, and set his people free; he wrought out a salvation from death, hell, and sin. This is a salvation all the way home into eternal glory, where we shall sing a song of praise to the triune God, who loved us, and washed us in his own blood. If your hearts live in the fear of God, you may say, this is all my desire, and that you may know more of it, be led more deeply into the secret recesses, so that your heart may sing more freely and sweetly, "my Lord and my God.” May the Lord add his blessing, for his name sake. LITERARY NOTICE. In the press, No, 5 of the Rev. J. A. Wallinger's Sermons, entitled, "Ruth's Trial and Encouragement." 12mo.,2d. Covenant of works; but the children of the promise are counted for the seed, as the apostle tells us in his epistle to the Romans: But yet, this worldly church "The Song of Songs, which is Solomon's." have their songs of praise to Almighty Verse 1. There is nothing more clear and evident than for the church to have their love songs, or divine and spiritual songs, in the times of the law, under that dark and gloomy dispensation; and although they had all the views and discoveries of the Messiah, Jesus to come, by types, shadows, and figures; yet this song is most heavenly, as if it had been sung by the church, in the most flourishing and glorious times of the gospel. What song was ever penned in holy writ like this? When were there so many discoveries of the flowings of grace, that heavenly love, sweet communion, and fellowship, that free converse and conference that is be tween the espoused Lord Christ, the Head, Bridegroom, and Husband of his church, and the spouse, the bride's or Lamb's wife? It may well, therefore, becalled the Song of Songs, and that for several reasons. First, Because it is far above, and contrary to the filthy songs of a profane, debauched, and brutish world; their songs must be suited to gratify their lusts, and please their sensual minds, as they are under the power of brutish and fleshly lusts; but this song is quite of another nature. Secondly, As it is contrary to the songs of a debauched world, so it is far above the reach, and beyond the spring of any light, life, or love, that is found in the worldly church, or earthly Jerusalem. By earthly Jerusalem, I mean such who are brought out of their heathenish and idolatrous state, into a conformity to the law of God, as on Mount Sinai; and so are under a covenant of works, being the fleshly seed of Abraham. By the word flesh, in scripture, is sometimes meant, the works of the law, or the God; though their songs are more outward, and visible, not inward and spiritual. Their songs are more of good works than free grace; their songs are from a selfish power of free will, wanting the spring of divine love and free grace. But, Thirdly, This song may be called the Song of Songs, from the beauty or divinity of its nature. It is a song of the heavenly marriage, that is between the spouse and her espoused Lord. As the marriage between the Lord Christ, and his church, is spiritual, so this song is spiritual. Again, it is a love song; it is all made up of love: all the church's love runs out freely after her espoused Husband. Again, it is a song, wherein the substance of all other graces shines forth. There is a mighty shining work of faith in this song, there is pardon, peace, love, joy, and delight, that they have in each other. There is a sweet complacency and heavenly concord between each other in this song. Again, Fourthly, It may well be called the Song of Songs, from the superabounding degrees of it; in that it is a song of the greatest glory that a human soul is capable of, on this side of the highest heavens. It is a song of that communion, that follows immediately upon the marriage union, between the Lord Christ and his spouse, the church; which communion is the entrance into the paradise of God, an emblem of the upper glory, the first fruits of the heavenly Canaan. Again, it is a song, wherein they are anxiously seeking, which should commend, or shew forth the virtues, graces, or excellencies of each other most, though the Husband, far outdoes the spouse, for as much as he is infinite. But to return, the Husband cries, Behold thou art fair, my love, behold thou art fair; thou hast dove's eyes. The spouse makes answer, Behold thou art fair, my beloved, yea, pleasant: also, our bed is green. Thy church cries, My be loved is white and ruddy; the chief est among ten thousand. His mouth is most sweet, he is altogether lovely, or all love. The Husband cries, Thou hast ravished my heart, my sister, my spouse, with one of thine eyes; with one chain of thy neck. Now the spouse might well make answer, and say, "O my espoused Lord and Husband, why dost thou thus commend my beauty? and why art thou thus taken with my brace lets, or jewels, and this my chain? Are not all these thine own? Are not these my bracelets, jewels, and this golden chain of gospel truth about mine heart thine own? Is not this my beauty and comeliness, that which thou hast put upon me?" To which we may answer, The Lord is well pleased with the work of his own grace; he is more delighted with the beautiful graces of the Spirit of life, than with all the greatness and glory of this evil world; and that because these graces bear the very image, or likeness of their espoused Lord. There is nothing in this lower world does so shadow forth the glorious nature of Christ as the grace of the new covenant does. Again, if the Lord did rejoice in the creation of the first world, as it is said, "At the close, or evening of the day, the Lord looked upon the works that he had made; and behold it was very good.' And in the Psalms, "The Lord shall rejoice in his works." Now if the Lord be thus pleased with the works of the first creation, how much more with the second? If he is wellpleased with those works that, at last, shall be consumed by fire, how much more with that, which is as a well of water, springing up to everlasting life? But to go on, some may object and say, Why is this song styled above others? Had not Moses, Miriam, Deborah, Barak, David, and other Old Testament saints, men of God, famous in their day, men of great renown, their songs of praise; and why is this of Solomon's called the song of songs? What I have said already, I think, is sufficient to answer; but, to make it more evident, the songs of those holy saints of God, did immediately follow upon their deliverance, and salvation from their powerful and deadly enemies; when the powers of this world, when persecuting, bloodspirited men of the serpent's seed did pursue the church, and said: "We will overtake, we will divide the spoil, our lusts shall be satisfied." Then was God's time to cut them off, they sunk as lead in the mighty waters, so in after ages, when no less would serve, but to rase it, even to the foundation, to cut off the name of Israel, from being a nation; then in the mount our Lord is seen, and he frustrates all their designs, and tramples them under feet. On which account, all the churches of the saints have had their songs of praise, for the wonders of God's salvation in the overthrow and destruction of their powerful enemies; but this song of songs is wholly on this marriage union and communion, between the Lord Christ and his spouse the church; not but that in all the other songs of salvation they had a feeling sense of the great mercy and love of God, in their salvation and redemption, wrought out by Jesus; but yet, I say, again that this song is chiefly of communion. It is a song of the spiritual birth, the second creation, the new creature life wrought in the soul, in which there follows, all that sweet conference, correspondence, and intimate freeness in this marriage state. But some may say, was there ever such a thing on this earth? or is it possible, for the Lord of Glory to marry himself to a mortal worm, to a vile and wretched sinner, one of the worst part of the creation under the whole heaven? To this I answer, yes; that though we have made ourselves so vile, yet he owns himself a Husband, even to a people that had broken covenant with him. By which covenant, we are to understand ths first covenant, made at Mount Sinai, when he brought them out of the bondage of Egypt, which my covenant they brake, says he, though I was an Husband to them (Jer. xxxi., 32.) Again, return unto me, saith the Lord, for am married unto you. And in Isaiah liv., 5, thy Maker is thy Husband, the Lord of Hosts is his name. If this be so, how, or when is it, that this marriage is made up and completed? I will not stay long, in looking back into eternity; but this I affirm for truth, that that God, who is wisdom itself, did from eternity, in the secret counsels of his grace, choose a people for himself, and take a people for his name, whom he would bring in Jesus Christ, into a marriage covenant and relation with himself, at all times, and in all ages of the world; but now, as to the actual completing of it, it is in the time immediately on effectual calling. Effectual calling, therefore, precedes and goes before; there must be a call of grace. The voice of Christ must reach the dead soul, and bring it over to himself, from death to life, before this marriage is completed. This is clear from Isa, lviii., "Hear, and your soul shall live," which words import a spiritual or gospel call; for a call from a legal, or letter ministry, I think, can never reach a dead heart, and bring it to life. It must, therefere, be a call of the grace of Christ in the ministry, and word of his gospel, by the power of his Spirit, that reaches the dead soul, and brings it to life, Again, these words, 66 Hear, and your soul shall live," fully import, that we are spi. ritually dead; as if he should say. you are dead, but if you hear, you shall live; but, if you do not hear, you shall remain dead, as you are now. This word, hearing, further imports, our believing and receiving Jesus; and, therefore, he tells the Jews, "If ye believe not that I am he, ye shall die in your sins for ever." And what follows, "Hear and you shall live," and in the next words says, "And I will make an everlasting covenant with you, even the sure mercies of David;" or the holy things of Jesus. Why is it called an everlasting covenant? I answer, because all the blessings and mercies of it are everlasting. Pardon of sin is everlasting, peace, joy, justification,union, communion, and fellowship with Jesus, all these are everlasting blessing of the new covenant, which flow into the soul on effectual calling. From hence it is evident, that this spiritual marriage, and covenant relation follow on effectual calling; and, also, that this spiritual song, or song of songs, is altogether an harmony in that sweet converse, communion, and fellowship, between the Lord Christ, and his spouse, the church, in their marriage state and covenant relation. (To be continued in our next.) A LETTER FROM A COUNTRY Addressed to the Rev. Joseph Irons, I am sorry that so many weeks have passed away without an acknowledgement from me, of the last token of your respect and christian love, presented by the hand of our mutual friend, Mr. B. |