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from all parts of the world, contributing, as to the Lord, and in his sight, for this manifestation of the power of redeeming love in the place appointed, then shall they be blessed, and then shall be the recompense in the resurrection of the just. May they lay this to heart! May those who profess to be the disciples of Jesus think of how he hath fed, and clothed, and visited, and comforted them; and go and do likewise, and that in the very place where he shed for them his blood to redeem them, and to procure for them all the blessing they enjoy or can hope to possess; so shall He soon come and say unto them, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."—"Come, ye blessed, inherit the kingdom prepared for you from the foundation of the world."

Built up thus in charity, upon that Foundation of our faith, in the blessed hope cf the resurrection of the saints, and the glorious return of our Lord, Jerusalem "shall not be plucked up, nor thrown down any more for ever." The nations may rage, and the people may imagine a vain thing; the kings of the earth may combine, and the

rulers take counsel together, against the Lord, and against his anointed: but He that sitteth in the heavens shall laugh; the "Lord shall have them in derision." Then shall the word be found true, "Whosoever shall gather together against thee, shall fall for thy sake." Think you that He will not avenge His own Elect, which cry day and night unto Him, when they are thus found obedient unto the voice of their Lord, in the place of his appointment? Though he hath borne long with them in their backwardness to obey his so-plainly-revealed will, or rather with their blindness and deafness to his word and working: yet I tell you that he will avenge them speedily. Nevertheless—although the command is so clear, and the encouragement so great, it may still well be asked, When the Son of man cometh, shall He find faith in the earth? Men have said, He will not. But the Lord hath not answered so. And we see that He hath directed far otherwise; and His promise is to a people that shall wait for Him at Jerusalem. And our undoubted duty is to follow the mind of God as revealed; so shall we find the promise sore.

Let us now briefly recapitulate. After the Bequest—the witnessing of Judgment and Mercy, in the commencement of Jer. xxxi., we saw, in the first seven particulars, correspondent to the Seals, v. 8—22, that Israel, in their utterly lost condition, was described in the centre, whilst He, in whom he has salvation, is the subject of the first and the last of these particulars.— On the contrary, in the last seven particulars, xxxi. 2—26, which describe the Heir, Christ's oneness with his people is the subject of the centre

one.

Next to that in the third de

scription, v. 10—14, and fifth, v. 18—20, we have the identification of scattered Israel, and the recognition of the lost son Ephraim. Outward from thence we have the place in which they shall be found, and the principal way of their return pointed out; and first and last we have all the families of Israel, and the houses of Joseph and of Judah gathered into one. The Lord is then the glory in the midst of Israel, and a wall of fire around them.

The Bequest having been fairly made out, and the Securities produced,

and now it will have come to him, and he is to use it, in obeying the call, to arouse his brethren: he having prepared the means of their speedy return, to a full participation with him, of the blessing to be found in his Father's house.

The subject of this second thunder, the quarter in which Israel was more particularly to be found, is, as we have seen, pointed out in Jeremiah.

The third thunder (9-14) proceeds more particularly to identify the people who have thus already been so pointed out, as to time and place. The word of the Lord, as being prophesied over the dry bones, was to be the great means of forming Israel anew, Ezek. xxxvii., preparing them for the manifestation of their proper life as sons of the living God. The word was to find them nations, or Gentiles; and specially was the word to reach them in the isles afar off. "Hear the word of the Lord, O ye nations; and declare it in the isles afar off; and say, He that scattered Israel will gather him, and keep him as a shepherd doth his flock." We, in these isles afar off, unto whom the word of the Lord hath so come, are certainly interested in this call. We are called to believe that God hath purposed to identify his people, the very people who were scattered. He will gather them, and keep them, so that they need not fear to put themselves under his leadership. They are to be found a redeemed people. It is because they are already a redeemed and ransomed people, that" they shall come, and flow together to the goodness of the Lord;" to the rich and abundant spiritual blessing that he will bestow upon them, in their collective capacity. They were once his scattered, but are now his redeemed and ransomed people. But although it is spiritual blessing in which they shall rejoice, temporal good shall not be denied. "And their soul shall be as a watered garden; and they shall not sorrow any more at all." And there follows, as we have seen, such a clear identification of sex and age, and other relative condition,

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as plainly implies that the identification is to take place in the present life. And we have heard, that it is to be declared to, and realized in, a people called Gentiles or nations, dwelling where we are, in the isles or maritime parts of the north country, which were as a wilderness when our fathers came hither. The manifestation is especially to take place in the land. There it is that the Lord will fulfil his word. "And my people shall be satisfied with my goodness, saith the Lord." See Ezekiel for the more full expression of this thunder.

The prophecy, having thus clearly indicated the time of Israel's restoration, that it is after their having found grace in the wilderness; and also the place where they are to be found, that it is among the chief of the nations, where there are means and freedom of publishing, where there is occasion for praise, and where prayer is made for the Jews, the remnant of Israel; and having also indicated the means and certainty of Israel's identification, it now proceeds, in the fourth thunder (v. 15-17), to point out the Oneness of Christ with the children of Rachel. It is as being found in Him, that these are to be found sons of the living God.-He took upon Him their sorrows, that his blessing might descend upon them.→ Ephraim seemed to be cut off by the sword of the Assyrian; as Jesus seemed to be by that of Herod, in the slaughter of the children of Bethlehem. "A voice was heard in Ramah, lamentation, bitter weeping, Rachel, weeping for her children, refused to be comforted for her children, because they were not." But as the promised One Seed was preserved until the finishing of his work, so was Ephraim to be preserved until the finishing of the work appointed him to perform in Christ; as being brought into oneness with Christ, and made members of his body. It is as being found in Him, that the children of Rachel are thus spoken of by the Lord, as apostrophising their weeping mother, "Refrain thy voice from weeping, and

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thine eyes from tears; for thy work shall be rewarded, saith the Lord; and they shall come again from the land of the enemy." And not only shall their redemption from the power of death take place, by the triumph of Jesus through the cross-Previous to the resurrection, and immediately before it, "There is hope in thine end, saith the Lord, that thy children shall come again to their own border."We have seen that, in the Book of Psalms, there is a remarkable recognition of the oneness of Christ with his people, who were lost, but who are to be found in Him.

Having thus assured of the identification in Christ, and restoration through him, of that which was lost, the fifth thunder (v. 18-20) proceeds to the recognition of Ephraim, who was entirely lost; but yet is to be found as having been dealt with as was promised to the first-born. He is being prepared for blessing. The Father recognises the voice of his returning prodigal, "I have surely heard Ephraim bemoaning himself." Thus

is he to be found expressing himself at the time of his recognition, and previous to his restoration, "Thou hast chastised me, and I was chastised as a bullock untaught. Turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was turned I repented, and after that I was instructed, I smote upon my thigh. I was ashamed; yea, even confounded; because I did bear the reproach of my youth." Ephraim being thus brought to a sense of his utter helplessness in himself; and entire dependence upon his Father's goodness, wisdom, and power, the Father exclaims, as in full recognition of him whose return, as well as previous backsliding, we find so pointedly described in Hosea:-" Ephraim ! my dear son! a pleasant child, for since I spake against him, I do earnestly remember him still: therefore my bow.. els are troubled for him; I will surely have mercy upon him, saith the Lord." The subject of this thunder is illustrated in Hosea. We have in the

fifth thunder the Recognition of Ephraim, correspondent to the promise of Identification, as given in the third.

Ephraim, being recognised as the first-born, it is not that he may boast himself of either a vain or an oppressive pre-eminence; but that he should, like his Leader, be the servant of all; and prepare for the reception of all his brethren into an equal participation with him of the blessing his Father is pleased to bestow. And accordingly, the sixth thunder (v. 21, 22) proceeds to invite to the adoption of means for the return of Israel generally; and there is a remonstrance with Israel for her dilatoriness in making use of the means provided: indicating that the Lord would have this work performed with speed, immediately upon Israel's knowing herself to be the people addressed. The very sound of the language, and abrupt character of the sentences, is expressive of speed. "Set thee up waymarks; make thee high heaps; set thine heart toward the highway, the way thou wentest: turn again, O virgin of Israel; turn again to these thy cities. How long wilt thou go about, O thou backsliding daughter? For the Lord hath created a new thing in the earth, a woman shall compass a man." Listening to this call, Israel shall at length surround Ephraim in the enjoyment of the blessing of which he is first cheerfully to partake in the restoration. So remarkably is this the case, that in the latter part of Zechariah, who enlarges upon the subject of this sixth thunder, Ephraim and the tribes of Israel, his companions, are spoken of under the name of Jerusalem, as distinguished from Judah; and for whom they are found in most earnest supplication before God. See Zech. xii.

It may be observed that, as in the second of these thunders, there was the promise of a way, by which to return: so in this, the sixth, and corresponding one, there is a call to the speedy use of means, as preparing, to return to Immanuel's land.

The seventh thunder, v. 23-26, speaks of the answer to the earnest

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by right of creation: it is our Immanuel's Land by right of redemption. And it can be fairly claimed in his name, by such as can in truth produce the title-deeds.

That the title deeds, the documents referred to, were long to remain sealed, or unopened, appears to have been intimated in what immediately follows, ver. 13-15, " And I charged Baruch before them, saying, Thus saith the Lord of Hosts, the God of Israel "Be it observed, that it is as "the God of Israel," and not of the Jews only; as "the Lord of Hosts," and not of a remnant merely, that the Most High gives directions as to this matter. "Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open, and put them in an earthen vessel, that they may continue many days."

It may be observed that Neriah means Lamp of the Lord, as Baruch does Blessing-"Blessed is he that readeth" the book, represented by that which was deposited by Baruch; and has that word as a light to his feet, and a lamp to his path.-In preparation for the battle of Midian, Judges vii. 16, lamps were placed in earthen vessels; and the sudden shining forth of the lights from out the darkness, when the pitchers were broken, ver. 19, appears to have had much to do with the discomfiture of the enemy. To this matter is there a reference, 2 Cor. iv. 6, 7? "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to the light of the knowledge of the glory of God in the face of Jesus Christ: But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." The treasure is the word of God, presenting the deeds of purchase; the evidences of what hath been done for us by our Kinsman Redeemer. In Him is the fulfilment of the promise expressed in the name Jeremiah, The Lord shall raise up.-And He shall again descend, when those appointed go forth to meet Him, with their lamps trimmed and their lights burning.

Then those records, which have been left in comparative obscurity many days, will be freely read, and plainly understood, and fully acted upon, by those who, by the grace of God, through Him who hath been raised up for them, have been made heirs of God and joint heirs with Christ. Soon may darkening self be removed, private interpretations cease, and the prophesying in part be done away; and the clear light of divine truth shine fully forth, for the discomfiture of the powers of darkness, and the deliverance of his people. Then will they have communion in the light.

The immediate purpose, for which the sign of purchase thus was made by Jeremiah, is then stated, ver. 15, "For thus saith the LORD of Hosts, the God of Israel, houses, and fields, and vineyards, shall be possessed again in this land." It is to be again observed, that it is as the Lord of Hosts, as the God of Israel, that the Lord promises the re-inhabiting and peaceable possession of the Land of Promise. The colonization of the Land by either Jews or Gentiles, and not by Israel, would not answer the expectation here, as elsewhere, held out to us in the word of prophecy.Even Israel's dwelling there as under a foreign yoke, and not in absolute possession, as under the God of their fathers, would not fill up the promise; and when the promise is fulfilled, it is only, as it were, the sign of a far more important possession, about to be realized by all the children of God, in resurrection glory.

The prophet prophesied as he was commanded: but it is evident, from the conclusion of his prayer, recorded ver. 16-25, that he did not fully understand his own prophecy, or how it could be accomplished. Had he acted according to his own knowledge or inclination, or spoken his own thoughts, he would not have acted as he did, or uttered words such as, by the Spirit of God, he was moved to utter.

In his perplexity he addressed himself to Him who could alone resolve his doubts, and disclose to him the

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secrets of wisdom: ver. 16, "Now when I had delivered the evidence of the purchase unto Baruch, the son of Neriah, I prayed unto the Lord:

First-As the Creator, the Mighty God, ver. 17, 18: "Ah, Lord God! Behold, thou hast made the heaven and the earth, by thy great power and stretched-out arm, and there is nothing too hard" or wonderful "for thee."His might is alike manifested in the fulfilment of promise, to the children of promise, and in the execution of threatening upon those who dare the divine wrath: "Thou shewest loving kindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them." ""The Great, the Mighty God, the Lord of Hosts is his name.'

Second-He is then acknowledged as the Counsellor, ver. 19,-" Great in Counsel and Mighty in work; for thine eyes are open upon all the ways of the sons of men, to give every one according to his ways, and according to the fruit of his doings:" And here, indeed, the divine counsel was required, to reconcile this strict execution of justice, with the bestowment of mercy. upon the guilty.-This can only be through their being brought into new covenant blessing; through their being made one with Him who hath made satisfaction for sin, and brought in everlasting righteousness; and who hath engaged to write his law upon the hearts of his restored people, depositing it in their inward partsworking all their works in them.

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Third-Correspondent to the name Wonderful, or God of Providence, the prayer then proceeds, 20-25, "Which hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and hast made thee a Name as at this day; and hast brought forth thy people Israel out of the land of Egypt, with signs and with wonders, and with a strong hand, and with a stretched-out arm, and with great terror."-His wonder-working power, as the God of Providence, was abundantly displayed in the bringing

his people out of the land of Egypt, leading them through the Red Sea; and conducting and training them in the wilderness; and in afterwards giving them the Land which he sware to their fathers to give them: a land at that time flowing with milk and honey. "And they came in and possessed it; but they obeyed not thy voice, neither walked in thy law: they have done nothing of all that thou commandedst them to do." He had dealt wondrously with them in kindness, as he had promised; but he had to deal with them as wondrously in judgment, according to the threatenings of that covenant, under which they had been given possession of the land. "Therefore thou hast caused all this evil to come upon them: Behold the mounts; they are come unto the city to take it; and the city is given into the hand of the Chaldeans that fight against it, because of the sword, and the famine, and the pestilence. And what thou hast spoken is come to pass; and behold thou seest it." How trying to the faith were circumstances such as these, in which to receive such a commission as that which he had received! The prophet felt that God is indeed wonderful. "And thou hast said unto me, O Lord God, buy thee the field for money, and take witnesses: though the city is given into the hand of the Chaldeans!" The prophet, even after recognizing the Lord as the Mighty God, as the Counsellor, as the Wonderful, appears to have been surprised at the words he was made to utter, so seemingly inconsistent as they were with the circumstances in which he was placed: But he acts wisely in going to Him who could resolve his doubts by making plain his own words. And the Lord condescends, again and again, to confirm his word of promise; and that after a full recognition of the guilt both of Israel and Judah; and of the utter pollution of the place he hath more especially promised to deliver; and wherein he hath purposed to bless his people, lifting them up for ever.