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with fire seven years; so that they shall take no wood out of the field, nor cut down any out of the forests; for they shall burn the weapons with fire; and they shall spoil those that spoiled them, and rob those that robbed them, saith the Lord God." Ezekiel here gives us to understand that, by means of the people of God being driven out of their cities, and by the word of God, they would be enabled to destroy or be destroying their enemies, and to spoil those who had been spoiling them, and rob those who had robbed them; and this, too, would take seven years, or 2520 days; and, Ezekiel being commanded to reckon each day for a year, iv. 4-6, then it would be 2520 years.

The proper question would now be, " When did those years begin?" I answer, They must have begun with the first captivity of the tribe of Judah, the inhabitants of Jerusalem, in Babylon; for all the prophets agree in this thing, that Babylon would be the kingdom which would carry the Jews into captivity. See Jeremiah xv. 4. "And I will cause them to be removed into all the kingdoms of the earth, because of Manasseh, the son of Hezekiah king of Judah, for that which he did in Jerusalem." Also let those who wish to read more on this subject, read Jeremiah, chapter 21st to the 29th, inclusive; and the prophecy of Ezekiel, from the beginning of the 1st chapter to the end of the 39th chapter; also the chapter in which is our text; - and we cannot for a moment doubt but that Babylon is the nation which was to make desolate Judah and Jerusalem.

Then, if Babylon was the nation which was to scatter the people of God, and this, too, in the days of Manasseh, 1 ask, When was this captivity? I answer, In the year 677 before Christ; see 2 Chron. xxxiii. 9-13; see also the Bible chronology of that event; this being the first captivity of Judah in Babylon. Then take 677 years, which were before Christ, from 2520 years, which includes the whole "seven times," or "seven years," prophetic, and the remainder will be 1843 after Christ; showing that the people of God will be gathered from among all nations, and the kingdom and greatness of the kingdom will be given to the saints of the Most

High; mystical Babylon will be destroyed by the brightness of his coming; and sin, and suffering for sin, will be finished to those who look for his coming. "And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad," John xi. 51, 52.

Yes, dear hearer, to them that look for his appearing, Christ will come the second time without sin unto salvation. "And can it be possible," says the dear child of God, "that that day is so near as 1843? It is too good news for me to believe. Yet the evidence is very strong; it seems clear. I really believe I shall watch for it with a good deal of anxiety. And if it should not come, I shall, I feel now, be somewhat disappointed." Yes, I am satisfied, this is the language of every Christian heart.

*

"But," says another, "it is all visionary. I do not believe it. And if I had any idea that it would be so, I could not take another moment's comfort of my life. What, the judgment day within seven years? I cannot bear the thought? I will drive such thoughts from my mind. To you, whoever you are, whether professor or non-professor, who in your heart think such thoughts as these, I have one word to say. Your standing is des perate indeed. I am bold to tell you, you love not Jesus. Every moment, then, you delay coming to God through Jesus Christ, may be big with eternal conse quences, even as the day of judgment, for aught you or I can tell. For instance, this may be the last moment the Holy Spirit will ever strive; it may be the last moment of reason; it may be the last moment of life it may be the last moment of time; and you unprepared O God, reform these blinded souls, "who will not be reformed by thee, nor by these things," or everlasting punishment will be their doom.

* These Lectures were first published in 1836.

LECTURE XVIII.

SOLOMON'S SONG viii. 5.

Who is th 3 that cometh up from the wilderness, leaning upon her beloved?

THE text is a passage of divine inspiration, which strikes the mind of the hearer or reader with more than ordinary power and force; and is propounded by way of question, as though in the answer we might receive much instruction and useful knowledge. It is truly so; and may the Spirit of God assist us to gather honey from this beautiful flower from the wilderness. We find it in the Songs of Solomon, which are highly figurative and allegorical, and were when composed presented in poems or songs; but by reason of the translation they have come to us in prose.

Some have supposed, that when Solomon composed this Song, or Songs, they were composed for dramatical performances, either as preludes, interludes, or epilogues. But I am of opinion that it was composed for a prophetic song of Christ and his church. But be that as it may, they certainly do represent, in rich and beautiful figures, the character and love of Christ for his church; likewise, her character and love towards her divine Master, her connection to him, and her dependence upon him in this state of trial. That the church has been, and will be, in a state of trial as long as she remains imperfect, cannot be doubted by any man of common reflection, perception, or knowledge.

She has enjoyed her seasons of prosperity; and has been strongly tried in scenes of adversity. In tracing

her history from the patriarch Abraham to the present day, we find her variable as the wind, and changeable as the weather.

To-day, she is coming up out of the wilderness leaning on the arm of her beloved; to-morrow, "like a young roe leaping upon the mountains, and skipping upon the hills."

Now she is seen among the trees of the woods; next in a palace of silver inclosed in boards of cedar.

There we saw her in the clefts of the rock; here we behold her in the broad way, in the streets of the great city.

Again we find her among the foxes of the desert; and anon we perceive her seeking him whom her soul loveth.

She is asleep on her bed by night; and the same night the watch finds her in the city.

Behold her Lord, knocking at the door for admittance, while she is too indolent to arise and let him in. The next moment she is opening to her beloved; but he had withdrawn himself. At one time the voice of her beloved sounding over the hills, and echoing among the mountains like the roar of distant thunder, has no impression; next the soft whisper of love gains all her attention.

Here blows the rough north wind and strong south wind upon her spices; yet they put forth no fragrancy. And there the lightest breeze makes her roses blossom, and all the air is perfume.

See her countenance to-day black as the tents of Kedar; and to-morrow comely as the daughters of Jerusalem, and fair as the purple curtains of Solomon. Today she is "a garden barred, a spring shut up, a fountain sealed;" to-morrow "a garden open, a well of living waters, and streams from Lebanon." Now she is weak as a babe; a single watchman can "smite, wound, and take away her vail;" and then she is courageous and valiant, "terrible as an army with banners." Today she is made to keep another's vineyard; to-morrow she is realizing a thousand pieces of silver from her own. She is truly a changeable being, carried about by the

sligntest circumstances. This is the description of the church, as given to us in this Song of Solomon's. I shall therefore show in explanation of our subject,

I. What has been the general character of the church in the wilderness;

II. Her character when out of the wilderness; and, then,

III. Make an application of our subject, by showing in what state the church may be considered at the pres ent time.

I. The church in the wilderness.

It appears by the word of God, that for some wise purpose, God has called his people into the wilderness state, time and again. 1st. Abraham was called to go out from the land of his fathers "into a strange land, not knowing whither he went; and he obeyed God, sojourning in the land of promise as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise; for he looked for a city which hath foundations, whose Builder and Maker is God." By this means, Abraham obtained the name of the Father of all them that believe. We learn by the history of Abraham, that the first seed of the church was called into the wilderness as a place of promise; where God took spe cial care of them, saying to the kings and princes of this world, "Touch not mine anointed, and do my prophets no harm." We see them supported and kept through all the trials of life; and, in the midst of idolatrous nations, among whom they sojourned, not one of them lost their faith, or became impure in their worship; but God was with them, preserving them in war, famine, and the heavy judgments of God upon the nations with whom they sojourned.

The next account we have of the church being called into the wilderness was in the days of Moses, when the children of Israel were delivered from Egyptian slavery, and brought out by the mighty and powerful hand of God into the wilderness, where she was fed, clothed, and shod by miracle, and preserved by manna from heaven, and flesh from the desert; where the cloud of his presence overshadowed them by day, and the pillar of fire by night.

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