Ezekiel and Zechariah give us more of the details of that eventful time, and teach us more of the nature of the deliverance, by teaching us of the dangers and enemies from which they are to be delivered. In the 38th and 39th chapters of the book of the prophet Ezekiel, we read that "in the latter days God will bring forces from all nations against Jerusalem, to take a spoil, to take a prey, to turn their hand upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the land." At the same time, God says, "I am against thee, O Gog; thou shalt fall upon the mountains of Israel, thou and all thy band, and the people that is with thee. So I will make my holy name known in the midst of my people Israel, and the heathen shall know that I am the Lord, the holy one in Israel, which caused them to be led into captivity among the heathen; but I have gathered them into their own land, neither will I hide my face from them; for I have poured out my Spirit upon the house of Israel, saith the Lord." In other and more express terms does Zechariah speak of the same times, the same dangers, the same enemies, and the same deliverance by the mighty hand of God. In Zech. xiv. 1, we read, "Behold, the day of the Lord cometh, and thy spoil shall be divided in the midst of thee. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle. And the Lord shall be king over all the earth; in that day shall there be one Lord, and his name one." In the 12th chapter of the book of the same prophet, and 7th and 8th verses, it is written, "In that day the Lord also shall save the tents of Judah first. In that day shall the Lord defend the inhabitants of Jerusalem; and it shall come to pass in that day that I will seek to destroy all the nations that come against Jerusalem.” These remarkable events form the great crisis in the history of the Jews. The consumption decreed is now determined, and the cup of wrath which God has put into their hands to drink is now being drained to the dregs. That hand which has long lain heavily upon them will be transferred to the haughty ones of the earth, that have hated and persecuted and crushed the beloved people of God. God will no longer leave them to be a prey to the nations. He will be to them as of old,-a cloud by day, a pillar of fire by night, a glory in the midst of them, and a wall of fire round about them. All will be made to know that God is their God, and that they are, and have been, and will be His people. Comparing what has been so far stated with the beginning of the 7th chapter of the book of Revelation, we shall find that the same things are brought before us in one of the scenic representations of St John. The subject of the beginning of this chapter is Israel sealed by God, in order to be delivered out of the great judgments coming upon the world at the coming of the Son of God, the Lamb. The purpose and the accomplishment are crowded together. It is evident that the one hundred and forty-four thousand of the Israelites are sealed for deliverance, just as their forefathers in Egypt were sprinkled with blood for a similar purpose. In chap. ix. ver. 4, the sealed ones are exempt from the judgments which are to be poured out upon the earth. In chap. xiv. we find them finally rescued, and standing secure on mount Zion, in the company and under the protection of the Lamb. The terms in which they are spoken of make them the subjects of the real passover. The most prominent features in the passover type were deliverance through the Lamb slain, the first-fruits, and the unleavened bread. These are the great characteristics of the one hundred and forty-four thousand. They are delivered ones by the Lamb, with whom they stand. They are the first-fruits. In their mouth was no guile, (the leaven of hypocrisy,) and they are without fault before the throne of God. They are the firstfruits of all Israel to be gathered in and restored; they are the first-fruits of all the Gentile world, whose ingathering will be celebrated at the great feast of tabernacles, while the knowledge of the Lord shall cover the earth as the waters cover the sea. The song which they sing is one of deliverance and of victory. It is a song of victory, such as Moses sang. It is the song of the Lamb, as He has fulfilled what Moses sang in type. The song is new, for the Lord, according to what is said by Isaiah, (chap. xliii. 19,) has done "a new thing," in delivering them out of great dangers, and in a wonderful manner. The 98th Psalm is prophetic of these things, and expresses, if not the words, at least the ideas of this new song. They only could sing it, for they only have passed through the dangers and experienced the deliverance-they only have encountered the enemies and gained the victory. To God is given all the glory. His power, His justice, His mercy, His truth are all celebrated on their harps," and in this new song. The time is, when the heathen are gathered round Israel, and when the Lord shall come to judge the earth. These things identify this with all the other prophecies of the Old 66 Testament which we have quoted, and with the words of our Saviour with respect to the fulfilment of the type. This will be a joyous time to these Israelites delivered, not only because of the morning that has succeeded the dark night of sorrow and suffering, but also because it is the beginning and the pledge of a future of happiness and glory for the whole house of Israel, and for all the nations of the earth. The creation itself has been burthened, and has been groaning and waiting for the dawning of this day. The cloud of God's wrath, which has so long been suspended over Israel and the earth, is bursting open and rising, and on it there spreads a bow of promise, proclaiming that God will bless Israel, and that Israel will be a blessing to all the nations of the earth. We can imagine Israel, under the light of Him who is now their "glory," receiving an access of knowledge of their own promises and covenants, and entering into their spirit, and rejoicing in their participation, and, in such a frame, singing, in the joy of faith, the 67th Psalm :— God be merciful unto us. and bless us; That thy way may be known upon earth, Let the people (Israel) praise thee, O God; Let all the people (the whole house of Israel) praise thee. O let the nations (the Gentiles) be glad, and sing for joy : For thou shalt judge (reign over) the people (Israel) righteously, And govern the nations (the Gentiles) upon earth. Let the people praise thee, O God; Let all the people praise thee. Then shall the earth yield her increase; And God, even our own God, shall bless us. God shall bless us; And all ends of the earth shall fear him. This psalm begins in supplication, and ends in the expression of the full assurance of faith. If we take an interest in the destiny of the Jew, and of the human race, we cannot but sympathise with the sentiments of Israel as expressed in the above psalm. The prayer of every child of God should be, "Oh, that the salvation of Israel would come out of Zion! When God bringeth back the captivity of His people, Jacob shall rejoice, and Israel shall be glad." ART. V.-LOVE THE TRUE LIFE OF THE SOUL. Thus we WHAT is life? This question has frequently been asked, but never yet fully answered. All kinds of life are full of wonders. The tiniest plant and the smallest insect contain mys. teries which cannot be explored. Mystery deepens, and wonders increase as we go on to contemplate life in its higher forms. The more we think of ourselves and of other creatures around and above, the more, if we feel aright, are we constrained to exclaim with the Psalmist, "I will praise thee, for I am fearfully and wonderfully made." "Marvellous are thy works, O God." Taking the word "life" in its general acceptation with reference to man, we may observe, that life is not mere existence, but existence with enjoyment. Existence destitute of enjoyment, and from which all hope of happiness is excluded, is called in the Scriptures, "death, eternal death;" and this in contrast with "life, eternal life." read, "The wages of sin is death, but the gift of God is eternal life." The Psalmist, also, describing his preference, says, "Thy loving-kindness is better than life," by which he intended, that the enjoyment of God's favour was to him not only better than mere existence, but better than all the joys, honours, and relationships connected with life in this world. What, then, we ask, is the principal joy of the existence of rational creatures? The answer must be "LOVE." It is love which makes existence really become LIFE. The unconscious babe exists, but when it begins to feel love towards persons, things, and pursuits, what a charm does this add to existence! Give a rational being everything else, and withhold objects to love, or a capability of loving them, and life is a poor thing, not worthy of the name. On the other hand, take away almost everything from a person, but leave him objects of affection, with a loving heart to embrace them, and the springs of happiness still remain. A consideration of this point will shew why so many who are rich in this world, are often miserable; while others, who are poor and almost destitute, have a considerable degree of happiness. The man who loves much, is the really rich man. It should also impress on the minds of all the importance of cultivating the affections of our nature, and of reciprocating the love of others towards us. If persons become selfish and habitually careless of the comfort of others, they must become unsociable; -there is no help for it. But our object is to refer principally to spiritual subjects; to the life of the soul with relation to God, and other spiritual beings and things. Do any ask, What is spiritual life? The answer must still be "LOVE!" Those who can say, "We love Him, because He first loved us," are assuredly possessed of spiritual life. Such have a capacity for enjoyment which is enduring and unlimited; and objects are provided for them which will fully employ and completely satisfy all their powers. Though the capacity will be ever increasing, it will never grow beyond its means of enjoyment; for "eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." The Holy Spirit has already begun to reveal these things to that loving heart, who now "dwells in love, and dwells in God, and God in him," (1 Cor. ii. 10.) The eternal life of such an one is begun. He lives in proportion as he loves. Often his spiritual life is weak, because his love is feeble, but he hopes for" eternal life," or love in which there will be no feebleness or decay. His noblest, sweetest thoughts concerning that blessed state is, that "Life is love and immortality. The being one, and one the element." He knows also that his hope of this eternal life will never make ashamed, because it rests on the infinite and unchangeable love of God, even that love which is commended to us by the death of Christ for those who were ungodly, and without strength, which love is shed abroad in his heart by the Holy Ghost who is given unto us, (Rom. v. 5-7.) The frequency with which the word "LIFE" is used in Scripture to set forth a state of grace now, and perfect happiness and glory in the world to come, is worthy the closest attention. A prayerful examination of such passages would bring a rich reward. The believer's safe state, new nature, heavenly relationships, glorious privileges, and realised hopes, are all set forth by the word LIFE. The substance of the eternal promise of God is "life," (Titus i. 2.) The great gift of God and of Christ is "life," (1 John v. 11; John x. 28.) The justification of believers is a legal "life," or freedom from all condemnation. Their sanctification is a moral life, or deliverance from enmity and love of sin, and those who thus live legally and morally are introduced into and capacitated for a life of communion with God, and this blessed fellowship with the Father, and the Son, is life indeed. Their faith worketh by love, and by faith and love they enter within the veil, into the world of love, where Jesus is entered, and have "access into the grace wherein they stand," -"seeking the things which are above, where Christ sitteth on the right hand of God, thus abiding in His love who is their "LIFE." This is a real life of rest, satisfaction, activity, and hope. 66 دو This great fact, that life is love, not only exhibits the vastness and variety of the believer's privileges, and unfolds the |