dence? I shall select only a few instances out of the numberless ones I could bring forward. I shall begin with Noah it is written, "By faith Noah, being warned of God of things not seen as yet, moved with fear,' &c. How Noah might have reasoned -I see no appearance of a flood; I am no shipwright: but we hear nothing of this; he was enabled by the constraining influence of God to yield obedience, Here indeed was a display of the providence of God, in obliging the animals of all kinds to go into the ark, in preserving the ark in safety, in drying up the waters, and for the earth again to be peopled. I shall next notice the wonderful providence of God in the character of Joseph. But as I have lately been speaking of this character I shall not enlarge. He also was a man of faith, as it is written, By faith Joseph, when he died, made mention of the departing of the children of Israel, and gave commandment concerning his bones." The character of Jacob has been much on my mind, but for the present I shall pass this dear patriarch by, and draw your attention to the wonderful providence of God in the character of Moses. It is written, "By faith Moses when he was born, was hid three months of his parents, because they saw he was a proper child: and they were not afraid of the king's commandment." Read the wonderful history of his preservation, in the second chapter of the book of Exodus. How remarkable the providence that a princess, Pharaoh's daughter, should have compassion on the babe, and that it should so be ordered that the mother should again have her child, and even be paid for bringing him up. Oh the mysterious and marvellous dealings of the God of Israel! And was he even adopted as son to Pharaoh's daughter, and in a fair way to succeed Pharaoh on the throne, and yet the grace of God was so conspicuous, that

he rather" chose to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." I feel, my dear friends, more in this matter than I can possibly find words to express myself, but I would say by way of application, have we been prompted to make this blessed choice, and have we been enabled, from the bottom of our hearts, to count all things but dung and dross in compa

rison to the beauties beheld in a dear Redeemer. I trust many of us have. Oh, happy choice! Such a poor soul will never, never perish, whatever he or she may pass through in this time state. Let us now follow the man of God to Midian, and again observe the wonderful providence of God towards him, and how the dear Lord provided for him in the family of Jethro. If you read Acts vii. you will find it was no less than forty years that he dwelt there; and what his exercises were, more or less, during that time, I will leave those to judge who are in similar trials; for from having a divine persuasion that he should be the deliverer of the children of Israel, yet what must have been his feelings in the interim I am sure no tongue can tell but those in the same path of the trial of faith; yet God was with him, and sustained him all through. It is somewhat observable that his life is divided into three forties; he was forty years of age when he fled into the land of Midian, he was eighty years old when called to return to Egypt, and one hundred and twenty when he died: and as the Almighty watched over him in his infancy, so he did in his death and burial, for no man knew of his sepulchre. I shall speak a little of Moses when he was not so favoured to yield obedience, that is when called to return; for although the dear Lord told him they were dead who sought his life, yet objection after objection was raised: how should we as finite creatures like to be thus used by a servant, yet see the long-suffering

of the Lord in bearing with his child, as you may read in the third and the fourth chapters of Exodus.

I shall now, thirdly, speak a little of the church or people of God in Egypt, in reference to their deliverance. When the time of the promise drew near for them to be delivered, nothing but heavier bondage and sore oppression were experienced by them; and when Pharaoh found one thing would not do, another was then resorted to. First heavy burdens were laid on them, "but the more they were afflicted, the more they multiplied and grew." Then the midwives were ordered, and it must be noticed he was a despotic monarch, to kill all the male children; but here again he was defeated. This made him more enraged, so that he commanded all the male children to be cast into the river. But shall Moses their deliverer be destroyed? Is any thing too hard for the Lord?" You may read all the great opposition made by this tyrant to detain God's Israel, the wonderful display of God's power in the heavy and sore plagues inflicted on the Egyptians, the astonishing change in the people so that they lent them jewels, raiment, &c., but how was it? "And the Lord gave the people favour in the sight of the Egyptians." Here we must again say, "Is any thing too hard for the Lord?"

66

I often take encouragement from these things under my heavy trials. You know I often say, "Nothing is too had for faith,' and you may, my dear friends, under your heaviest trials, when things get worse and worse, draw this conclusion, that deliverance is near; for thus it has been in all ages of the church, both individually and collectively. I could enumerate many instances but will be satisfied with the two following.-How was it with the church of Babylon, what did they say before deliverance? "Our hope is perished, and we are cut off for our parts." Witness the state of the church in the days of Esther, the

PERMIT me, Messrs Editors, to address a few lines of common-place expressions, through your pages, in answer to J. E. C. respecting his reply inserted last month. I beg to assure him that the few remarks made by me, on his observations relative to the third commandment were submitted to the christian reader in love, and at the command of Jehovah"Thou shalt in any wise rebuke thy neighbour, and not suffer sin upou him." I must tell my friend that many readers were led to consider that he had taken an unwarrantable liberty with the word of God, in wresting a positive command into an absolute promise. We do well, at all times, to bear in mind the difference existing between natural and moral inability, as well as between causes and their effects. A want of this often leads the mind astray. assure J. E. C. that I had no idea of courting contention or debate, but merely to vindicate the law, and the honour of the righteous law-giver, being assured that the law of condemnation was never intended to be trified with or in the least degree designed to eclipse the glory of the Sun of Righteousness, or be as a medium by which the Lord the Spirit administers the consolation which emanated from the all finished work of the great law-magnifier.

I

J. E. C. says he is ignorant of my ideas respecting the law, but knows what the apostle's were. Why not then abide by the apostle's decision,

in Rom. ii. 31-" Do we then make void the law through faith? God forbid ! Yea, we establish the law." This single passage is sufficient of itself to throw into eternal oblivion the quaint idea of an abrogated law. The effects are removed, but not the cause. Christ came to destroy the works of the devil, and erect his kingdom in the hearts of his people; but he declares positively, that He "did not come to destroy the law;" and this his dear children find true in their experience Psalm lxxxix. 30, 31, 32; li. 1. Feeling this, they often cry, as one of them of old, I delight in the law of God after the inward man; but when I would do good, evil is present with me. O wretched man that I am!" Rom. vii. 24.

"

J. E. C. further observes: "I did not assert (as W. Lush insinuates) that the law ever had a greater saving power than it has now." Here I beg to refer J. E. C. to his own statement in the October number, where we read the following remark, "The law became abrogated and done away as to its saving power by the death of Christ." This sentence evidently proves that my remarks rested on something more than a mere insinuation of mine own. But I would say, the law is still in existence, and impartial in its demands and requirements. Sin is sin, whether committed by a regenerated or unregenerated character, but, as J. E. C. justly remarks, There is a difference, and it is free grace alone that makes the difference;" but I do not understand the cause is removed, but the effects," He bore our sins and carried our sorrows" therefore if the children of God sin, they have an advocate with the Father. Nature will rest content with the rivers of Abana and Pharpar, till the Great Prophet of the church, by his Spirit, instructs in the knowledge of the efficacy of the waters of the fountain

66

If however grace, Christ, heaven, or glory were not typified by the law, their silence on the subject evidently proves that none of them ever viewed the law in such a light." My friend suggests, that because I could not see a glorious promise of gospel grace emanating from Sinai's mount, I must have shut mine eyes." I would beg to say that I have suffered much from the smoke of Sinai ere now, and as I was examining the command to find gospel-grace, I found the itching and burning coming on again, and again I repaired to my kind physician who mercifully anointed mine eyes with eye-salve, Rev. iii. 18, and told me, with a voice of tenderness, that when I wanted to know the security of Zion's children, I had better stand at the foot of the cross, than expose myself to the stifling smoke of Sinai. And J. E. C, closes his observations, by giving up the rightly adjusting the auxilary verb shall to the reader; to this I say amen.

As I have never learnt from the

scriptures, nor any author, either ancient or modern, that the law (moral) was typical, or used as a medium for the communication of gospel grace, I was led to consider J. E. C.'s remarks novel. Calne.

QUERY.

W. LUSH.

Any correspondent of the Spiritual Magazine will greatly oblige a Constant Reader, who will state, scriptually and briefly, on what grounds it is believed that Adam had power given him to keep the covenant of works.

THE SUPERIOR EXCELLENCY OF THE

ALL OTHER

SCRIPTURES:

SPIRITUAL WRITINGS BEING BUT STREAMS FROM THAT INEXHAUSTIBLE FOUNTAIN.

John v. 39; Isaiah viii. 20; xxiv. 16; Luke xvi. 29; xxvi. 27; John v. 46.

WITHIN these lively oracles divine,
Glorious unsullied truths resplendent shine;
They all concentre in the bleeding Lamb,
Publish salvation through his precious name,
And prove the Suffering Jesus, great I AM.
Hence sweeter far than honey's luscious store,
Into the heart divine repasts they pour;
The weary soul with peace refreshing fill,
And on the tender herbage dews distil.
This brook the mirror of redeeming grace,
Displays the beauties of Immanuel's face;
And while each saint the lovely form surveys,
Its heart-renewing energy conveys.
But, as the cloudy pillar sudden reared,
To Pharoah dark, to Israel bright appeared :
So, while to proud self-righteous hearts, the
word,

Eventual death and darkness doth afford;
On Christ-like minds it pours a flood of day,
And points to Christ, the Life, the Truth, the
Way.

Here in full bloom and fairest verdure grows, The Tree of Life, whose wondrous fruit bestows

Ambrosial food, whose leaves the nations heal,
And Gilead's balm to wounded hearts reveal,
Whose boughs project an ample cooling shade,
Where Zion's Pilgrims in repose are laid;
And screened from each malignant solar ray,
They sit and sing their sorrows all away.
The Pearl of Price, whose radiancy outvies,
The fairest blushes of the morning skies,
Lies here concealed, which none on earth can
find,

Till light divine illuminate the mind.
That merchant's wise who loss of all sustains,
And Christ the gem inestimable gains.
While fools are by the ignuus fatuns led,
Of vain injections in proud fancy bred,
Here truth investigate-and only here,
God's word, and Spirit, saves from every

snare.

While numbers split on rocks, and sink in sand,

And plunged in error's gulph ne'er reach the land,

This faithful compass, shall thy course direct,

And in the most outrageous storms protect;
Safe o'er the boisterous deep thy bark convey,
And guide to regions of eternal day.
And while you stay in this dark vale of tears,
The word will prove a cordial for your fears:
Your staff whereon to lean, your lamp to guide,
Till you are seated by Immanuel's side.
Art thou in trouble? here is precious balm,
Sufficient all thy inward storms to calm ;
Thy soul from each felt bondage to release,
And fill with sweet unutterable peace.
Art thou bereft of friends? distressed, forlorn,
Not knowing where thy weeping eyes to
turn?

The word reveals a sympathetic friend, Whose boundless, changeless love can never end.

When all forsake, he still remains the same, And Jesus is his precious, precious name. Are dispensations dark? do all things seem With crosses, dangers, and distress to teem ? Yet trust a God of providence, whose ways Are all complete with wisdom, love, and grace:

E'en crosses are but blessings in disguise, Though thorns on earth, they 're buds of paradise :

Though wheels in wheels convolved intricate

move,

Yet all shall end in everlasting love.

Do wars without, and fears within annoy, And rob thy soul of wanted peace and joy? Doth Jesus hide his face? Yet trust his word, And stay upon thy faithful King and Lord; He'll burst the cloud with an effulgent ray, And turn thy thickest darkness into day. Though clouds envelope Jesus' lovely face, Yet still this sun pursues his glorious race; 'T is unbelief that makes the mists arise, And scatters darkness through the gloomy skies.

Only believe and straight shall dawn the morn, Dark night disperse, and light thy soul adorn. Doth proud Apollyon, subtle, dang'rous foe; Strive all thy faith and hope to overthrow? Meet him intrepid, lo! thy Captain stands Ready to screen thee from his alien bands; Undaunted grasp the Spirit's two-edged sword,

Then thou shalt conquer like thy glorious Lord;

The word shall bruise the subtle serpent's head,

Before this weapon Satan always fled.

Let faith but wield the sword, then all is well, Thou 'rt more than conqueror o'er sin, death and hell.

Doth fresh contracted guilt thy conscience pain,

A load which thou, poor worm, canst not sustain ?

The word a blest catholicon reveals,
Which each inveterate wound effectual heals:
The precious blood of Jesus crucified
A balsam is, and all thy guilt doth hide.
Wash in the cleansing font, and wash again,
It straight expunges every guilty stain.
In Jesus' spotless righteousness arrayed,
Before the throne of grace stand undismayed;
This sacred breast-plate shall each dart repel,
Though shot with all the envenomed force of
hell.

Clad with this robe, no condemnation fear
From God, the law, or justice most severe.
Art thou afraid at times that soon or late
Total apostacy will be thy fate?

Here the word yields substantial sure relief, To calm thy fears, and banish all thy grief: Thus saith the Lord to every troubled heart, The aspiring hills and mountains shall depart, But nought shall change my everlasting love, Nor from the saint my boundless grace re

move:

From everlasting they my chosen were,
And shall for ever all my glory share.
Mine by election, purchase, calling, they
Shall live and reign throughout eternity.
Here, O believer, drink large draughts of bliss,
God's covenant is of love, the vast abyss;
Ordered in all things steadfast, sure it stands,
And richly answers all that faith demands.
Though from this spring have thousands drank
before,

Yet undiminished is the copious store;
From hence the promises like riv❜lets flow,
Which neither change or limitation know;
Upper and nether springs from hence arise,
Rich grace on earth, and glory in the skies :
The fountain 's locked, but Jesus keeps the
key,

Ask and you shall the latent mysteries see; Mysteries which feast on earth our ravished

To hear him tell each changing frame,
And feelings ever new ;
How often foes almost o'ercame,

And how God brought him through:
How oft temptation sought t' allure
Disguised in various dress;
And how his footsteps walked secure
Held by restraining grace.

In tribulation's hour of pain,

Bereavement, slander, care;
When unbelief strove hard to reign,
And doubts begat despair :
How Jesus in that trying day

With some soft whispered word,
Drove every doubt and fear away:

His manifested Lord.

And how depending yet on him
He journeys fearless on,
Assured the dark dividing stream
Will bear him to his throne.
Though at the threshold lingering still
I scarcely seem to move,

I love the path to Zion's hill,
And all its travellers love.
Dear every circumstance to me.
Which former pilgrims found,
And joyful every sign I see

Which marks the sacred ground.
When in the experience of my days
I recognize them there,
Each evidence awakens praise,

And prompts afresh to prayer.
Veterans of Christ! who long have fought
In many a dangerous field,
Let all your battle-spoils be brought
Immanuel's house to build.