THE last Paper referred to the experience of Christians under affliction, and it was then shown, that the case of a Christian under the severest pressure of affliction was preferable by far, to that of the ungodly man in the most favourable circumstances in which he may be placed. But if such be the advantage of the Christian over the ungodly man, when a Christian is under heavy trials, much more we may suppose that advantage will appear, when he is in favourable circumstances, and experiences much peace and joy in believing. And this, it is hoped, will be manifest in contemplating the experience of Christians when favoured with a season of rejoicing. And it is to this case of Christian experience, that the reader's attention is now requested. The perfection of their joy and blessedness is not, indeed, to be looked for in their present state. Here is their sowing time; and they may be called upon to go forth weeping, bearing precious seed. The harvest is the season of gladness, when they shall return with joy, bringing their sheaves along with them. But while, as has been shown, they must look for tribulation in this world, there are also seasons of joy granted them, even during the course of their journey through the wilderness, as refreshments by the way to strengthen for the fatigues of the journey, and as pledges and forelastes of that joy awaiting them in their Father's house in heaven. It is with a view of showing the experience of Christians, when they have seasons of joy even in this valley of tears, that the reader's attention is requested to the portion of Scripture quoted at the head of this Paper.

The things which Christ had said unto them refer to what is recorded in the preceding chapter, and to what is mentioned in the preceding No. 113. FEBRUARY 27, 1841.-1d.]

verses of the 15th chapter. There our Lord compares himself to the vine, and his professing people to the branches. Those branches which continue barren, though apparently and by profession connected with the vine, were never truly ingrafted, and shall be cut off, as good for nothing but to be burnt. Those branches again, which are truly ingrafted into Christ, deriving sap from the vine, become fruitful. They shall not be cut off; but they may need pruning that they may bring forth more fruit. It is then in cleaving closely to Christ by faith, and feeding upon his fulness that Christians become fruitful. We tell them too, for their greater encouragement to abide in Him, that the love which he had for them was as the love wherewith the Father loved him. And if they kept his commandments, they should abide in his love. And these things were spoken to them for the purpose of furnishing them with a never-failing source of joy. And it was a joy of the purest kind, being the joy of their Lord, and as the love wherewith he loved them was the same love wherewith the Father loved him, so the joy inspired by this love was his own joy. And as the love wherewith he loved them was unchangeable; so the joy resulting from it was of an abiding nature. These things have I said unto you, that my joy might remain with you. And as Christ's love hath an extent in it that passeth knowledge, so the joy resulting from it will have a fulness in it to distinguish it from the joy of this world. And therefore does Christ say, "that your joy may be full."

I. Here it may be remarked, that the joy of Christians is derived from Christ. It hath pleased the Father, that all fulness should dwell in Christ. All the well-springs of peace, and comfort, and joy [SECOND SERIES. VOL. III.

are in him. He is the consolation of Israel. He was anointed, as was foretold of him, to preach the Gospel to the poor. He was sent to bind up the broken-hearted, to proclaim liberty to the captives, recovery of sight to the blind, to set at liberty them that were bound, to preach the acceptable year of the Lord. The great design of his coming into this world, was to deliver them from the degrading bondage of sin and Satan, the fatal source of all sorrow, and to bring them into the glorious liberty of the children of God, and to bestow upon them all the blessings of salvation, which are of inestimable value, and which put gladness into the heart more than can be enjoyed in the greatest abundance of earthly good things. The riches of his grace are unsearchable; whatever it may be that can be most conducive to render us truly happy is to be found in Christ, and found in him in all unmeasurable fulness. O that all had the most enlarged conceptions of the glorious all-sufficiency, the inexhaustible fulness, and the admirable suitableness of the Lord Jesus Christ to all the diversified circumstances in which they may be placed, then he would be accounted infinitely precious, infinitely desirable, infinitely lovely. Now since the joy of Christians is thus derived from Christ, what exalted conceptions may be formed of a joy derived from such an abundant inexhaustible and ever-flowing fountain of all good.

II. It may be remarked, that as Christ is the inexhaustible fountain of all joy, so he communicates of his own joy to them that believe, by uniting them to himself, by the indwelling of his Spirit in their hearts. An indissoluble union is established between Christ and believers. He dwells in their hearts by faith; he is in them the hope of glory, and they are in him. They abide in him, being ingrafted in him as branches in the vine. The bond of this union on the part of Christ is his Spirit dwelling in them. And as the sap of the vine circulates through all the branches, giving them life and nourishment; so the Spirit of Christ in believers is a life-giving Spirit, that maintains the spiritual life in their souls. And this union is maintained on the part of Christians by faith. It is in believing the testimony which God hath given of his Son, that they receive Christ; and it is by faith that they abide in Christ, and place continual dependence upon him, and receive continually out of his fulness even grace for grace. This is the account of the matter given us by the Apostle Paul from his own experience. "I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in me; and the life which I live in the flesh, I live by the faith of the Son of God, who loved me, and gave

himself for me."

III. It may be remarked, that Christ communicates his joy to believers in the way of their attendance on the means of grace. Thus, in their reading of the Scriptures, when the Spirit opens their understanding to understand him; and when he takes of the things of Christ to show them unto them, they are admitted to a rich entertain

ment. In contemplating especially the wonderful work of redemption as thus unfolded to them, they see in it from its commencement to its consummation, such rich displays of condescension, grace and love, as make glad their hearts, and in the contemplation of the exceeding great and precious promises of the Gospel, they find abundant sources of joy, so that they may say with the Psalmist, "How sweet are thy words to my taste; yea, sweeter than honey to my mouth." Again, the joy of the Lord is communicated to them, when pouring out the desires of their hearts before God in prayer. The Spirit helps their infirmities in prayer, giving them enlargement of heart, awakening and cherishing high admiration, and lively gratitude, and delight and joy. Again, the joy of their Lord is communicated to them in their waiting upon God in the ordinances of his appointment. There God has promised to meet with his people, and to bless them according to what is promised. "Thou meetest him that rejoiceth and worketh righteousness; them that remember thee in thy ways; also, the sons of the stranger that join themselves to the Lord to serve him and to love the name of the Lord to be his servants; every one that keepeth the Sabbath from polluting it, and taketh hold of my covenant, even them will I bring to my holy mountain, and make them joyful in my house of prayer." There is much in the services of the sanctuary to make glad the hearts of God's people. They are glad when it is said to them, "Go ye up into the house of the Lord." And especially have they often experienced much joy in being admitted to commemorate the wonders of redeeming love at the Lord's table. There they have found that faith, and love, and joy were called forth into lively exercise, so that they could say with the Church, "I sat under his shadow with great delight, and his fruit was sweet to my taste. He brought me to the banqueting house, and his banner over me was love."

IV. I have to remark, that while all fulness of joy dwells in Christ, and while he is ever ready to communicate of that fulness, yet he does so in various measures, according to the diversified circumstances in which his people may be placed. On some occasions he is pleased to give what may be termed a high spring-tide of spiritual joy. And this was the case of Christian experience to which it was intended particularly to direct the reader's attention, and for which the remarks already made were intended to prepare the way. In such cir cumstances, they can enter into the experience the Church, when she exclaimed, " Or ever I was aware, my soul made me like the chariots of Ammi-nadib," or willing people. She seems to have been suddenly visited with an overwhelming manifestation of Divine love; and thus has it been occasionally with the people of God in former and in later times. God seemed to open the windows of heaven, and to pour out a blessing, until there was not room to receive it. Their cup of spiritual joy was full and running over. Whether they were in

of

the body, or out of the body, they could not tell; there seemed to be something of heaven let down into their souls. They saw an excellence, and splendour, and glory in heavenly objects, which they had never seen before. They could then say, "A day thus spent is better than a thousand," and "Is this after the manner of men, O Lord God?" Such, we find from Scripture, has been occasionally the happy experience of God's people. Thus was it with Jacob, when on his journey to Padan-aram, and afterwards when he met with the angels at Mahanaim. Thus was it with David on various occasions, as we find recorded in the book of Psalms; and thus it seems to have been with Habakkuk (iii. 17-19). Under the New Testament, again, there are instances of the same kind, in the case of the Apostle Paul, when he was caught up to the third heavens; and in the case of the Apostle John, when he was favoured with heavenly visions in the isle of Patmos. And those who are acquainted with the history of the people of God in later times, particularly in seasons of peculiar trial, may recollect various instances of very signal manifestations of God's love to them, in which they were made "to rejoice with joy unspeakable, and full of glory." It may be a suitable illustration of this subject, to mention two or three cases of this kind:

1. That faithful servant of God, the celebrated Mr John Howe, well-known in the religious world by his published works, left in writing, on a blank leaf of his Bible, the following account of a striking manifestation of God's love to him, such as he had never before experienced, and which, indeed, he found it difficult to express in words:" I had been preaching from 2 Cor. i. 12, For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward. On the morning after, I awoke out of a most ravishing and delightful dream, that a wonderful and copious shower of celestial rays from the lofty throne of the Divine Majesty did seem to dart upon my open and expanded breast; and I had often cause afterwards to reflect upon that signal pledge of special favour manifested to me on that noted memorable day, and with repeated and fresh satisfaction tasted the delights thereof. On another occasion, some years after that, I sensibly felt something of the same kind, through the adorable bounty of my God, and the most pleasant and comforting influence of the Holy Spirit, far surpassing the most expressive words that my thoughts can suggest. I then experienced an inexpressible melting of heart tears gushing out for joy-that God should shed abroad his love so abundantly in the hearts of men, and that, for this purpose, my own heart should be so abundantly possessed by his blessed Spirit."

2. Mr Flavel, a well-known Christian minister, whose praise is also in the churches, when on a journey, was favoured with a signal manifestation

of God's love. He fell into a heavenly meditation, wherein he had such tokens of the love of God, and his own interest in the Divine favour manifested to him, as greatly surpassed all the rational evidences ever he had; and he had been long a close walker with God, and an eminent preacher of the Gospel.

3. To mention only one other instance, relating to the experience of Mr Robert Fleming, author of a work, entitled "Christology." It shall be given in his own words. In a note accompanying it he says, "What I have written here was under a peculiar impression, of which I am to give no account, and perhaps cannot do any more than the Apostle Paul could of what he saw and heard (2 Cor. xii. 1, 2, 3, &c.); though I pretend not to such discoveries as he had." It is addressed to God his Saviour, and is in these words: "O my King and Lord, thine I am by innumerable ties, thine I am by self-dedication, and thine I am resolved to be for ever. Let others choose whom they please, I and my house are thine, and resolve to be for no other. Speak, Lord, for thy servant's eyes are upon thee, and his ears are open to thy calls. It is my soul's desire, thou knowest, to love thee more, and to serve thee better. I have no other end, in all my studies, labours, and watchings, but thy own service. May I attain to be so happy as to draw over more of my fellowcreatures to thee, in order to become likewise my fellow-servants. O that all men might see what I see in thee! O that they might enjoy thy presence, as I have done, and do even at this present time! O incomparably lovely, glorious, gracious, and condescending Lord, thou art all brightness, mildness, sweetness, and goodness! I adore, I admire, I love, I enjoy! But O my thoughts are swallowed up! My words leave me! Rapturous pleasure! Peace that passeth natural understanding! Joy inconceivable! Celestial vision! Am I in the body, or out of it? Be it as it will, I am still with thee! And O how happy is it to find myself thus with thee and in thee! Here is the centre! Here is the essence! Here is the fulness of true happiness, of solid satisfaction, of heavenly joy! I thank thee, O my dear God and Benefactor, for thyself; I thank thee for thine innumerable and gratuitous benefits; I thank thee for my Bible, and particularly for the New Testament; I thank thee for that measure of knowledge thereof which thou hast mercifully blest me with; I thank thee for answering my prayers, and assisting my endeavours, by carrying me on so far in this great work of Christology,' which thou thyself didst at first so remarkably excite and encourage me to undertake; I thank thee for the eminent manifestation of thy presence and love, by which thou hast so given me a renewed and eminent evidence and proof of thy approbation of these my labours, this 19th day of May 1707; and I thank thee, likewise, for that fair and sure prospect which I have had, in some measure, from my youth up to this day, and have now again confirmed in so wonderful

a manner, that I shall enjoy thee uninterruptedly hereafter, in that happy state where I shall be capable to know thee better, to love thee more perfectly, to enjoy thee more closely, to praise thee more purely, and to serve thee more unweariedly, and that for ever, ever, ever. Amen." Such signal manifestations of God's love are, comparatively speaking, of rare occurrence. But as they have been vouchsafed to some, so they may be still vouchsafed to others; and the more closely that Christians walk with God, they are in more favourable circumstances for receiving such manifestations. Even they, however, who have not experienced such manifestations themselves, should be thankful that God has granted them to others; for they give convincing evidence of the truth of the Gospel, and assist us in forming more enlarged conceptions of the blessedness awaiting the people of God, when they shall be admitted into his immediate presence, to behold his glory unveiled, to look upon his face in righteousness, and to be for ever satisfied with his likeness.

The improvement of this subject belongs, in the first place, to those who, in the kind providence of their God, have been favoured with seasons of spiritual joy; who can say, "O Lord, I will praise thee; though thou wast angry with me, thine anger is turned away, and thou comfortedst me. Behold, God is my salvation; I will trust, and not be afraid: for the Lord Jehovah is my strength and my song, he also is become salvation." What abundant grounds of thankmy fulness have all such! "O praise ye the Lord, for he is good, for his mercy endureth for ever;" and remember for what purpose such joy has been communicated to you. It is that you may run in the way of God's commandments with enlargement of heart. It is "that you may be stedfast, immovable, always abounding in the work of the Lord, for as much as you know, in your own happy experience, that your labour is not in vain in the Lord;" and carefully avoid whatever would mar your spiritual joy. Walk humbly with God; set the Lord always before you; and grieve not the Holy Spirit, whereby you are sealed to the day of redemption.

In the second place, this subject is to be improved by those who are mourning over the weakness of their faith, the small amount of their attainments, the strength of their corruption, and that it is with them a day of small things. It is well that you should be deeply concerned, when the case is so with you. But, when you mourn over your sad case, you are called upon also to seek after deliverance. Make renewed application to the great Physician, who knows your case perfectly, and what is the suitable remedy. Rejoice that there is balm in Gilead-that there is a Physician there. Doubt not his ability and his willingness to heal your spiritual disease. Cast yourselves entirely upon his care and love. Only believe, and you shall be made whole. "Said I not unto thee, that if thou wouldst believe, thou shouldst see the glory of God?"

In the third place, what shall be said to those who neither know spiritual joys, nor seek after them, but are seeking their happiness from the pursuits and pleasures of this world? Alas! you are seeking happiness where it is not to be found; you are pursuing the shadow instead of the substance; you are sowing to the wind, and you shall reap the whirlwind. Well may it be said to you, "Wherefore do ye spend your money for that which is not bread? and your labour for that which satisfieth not?" O that you would lay this matter seriously to heart, ere it be too late! Be assured, that there is only one way to be truly happy. All blessedness is treasured up in Christ. Cleave to Christ, and abide in him by faith; so shall you have durable riches, gold tried in the fire that you may be rich, treasures secured for you in heaven-you shall be rich in faith, and heirs of the kingdom!

THE LILY.

BY THE REV. WILLIAM PATRICK. favourites of Flora; and in heathen lore, as in modern THE lily and the rose are unquestionably the two prime literature, make almost as gallant a show in the choice imagery of the poet, as in the select assemblages of the florist in the embroidered garden and the rich parterre. It is almost impossible to dip to any extent into the classic page, without being regaled with the odour of their rich perfumes, or seeing them, with another favourite, the violet, flit in gorgeous phantasies before our chosen emblems of female beauty, innocence, and The lily and the rose are, more especially, the modesty; and are not always chosen to flatter, but sometimes to instruct.

eyes.

The imaginations of the heathen poets, which will aid us in the illustration of many sacred allusions to of female modesty by the contrast between the lily and this interesting plant, also heighten their descriptions the rose. Thus Virgil (Æn., lib. xii.), in his description of Lavinia,—

"A crimson blush her beauteous face o'erspread,
Varying her cheeks by turns with white and red;
The driving colours, never at a stay,
Run here and there, and flush and fade away.
Delightful change! thus Indian ivy shows.
Which with the bordering paint of purple glows,
Or lilies damasked by the neighbouring rose."

Tibullus (Lib. iii., El. 4) has an equally rich and beautiful comparison,—

"Thus bright the scarlet amaranthus shines,
Which with the lily some fair maiden joins,
A hue like this, when tinged by autumn's pride,
Reddens the apple on the sunny side."

Another heathen poet, on a still bolder pinion, thus gives loose to his imagination,—

"So opening roses mixed with lilies glow, So does the moon in her eclipses show." In modern times, the lily has been universally received as the emblem of purity and modesty. Thus Barton,

"Ye loftier lilies, bathed in morning dew,

Of purity and innocence renew

Each lovely thought."

Cotton, in addressing a beautiful and amiable female admiring these flowers, thus writes,—

"Lilies are, by plain direction,
Emblems of a double kind;
Emblems of thy fair complexion,
Emblems of thy fairer mind.

But, dear girl, both flowers and beauty
Blossom, fade. and die away;

Then pursue good sense and duty-
Evergreens that ne'er decay."

Thomson, taking a leaf from inspiration, thus attempts to "paint the lily, and to gild the rose "

"Observe the rising liy's snowy grace:

Observe the various vegetable race;

They neither toil nor spin, but careless grow;

Yet see how warm they blush! how bright they glow!
What regal vestments can with them compare?
What king so shining, or what queen so fair?"

The Hebrew word for the lily is shoshannin, which, as Kimchi justly observes, is derived from another Hebrew word which signifies six. Leigh, in his "Critica Sacra," says it is thus applied to the lily, because it has six leaves. To speak more scientifically, and therefore precisely, and that the force of the remark may strike closer home, it may be observed, that the lily belongs to the Hexandria class of Linnæus, and, like many others of the same class, has six petals and six stamina; in fact, six in this flower is the chosen number-hence the derivation of its name from a Hebrew radical signifying six. It is possible that the Lilium candidum may be the flower occasionally alluded to by the sacred writers, which our translators render "lily of the valley" (Cant. ii. 1), as Pliny (Lib. xxi., c. 5), and others of the ancients, celebrate Syria for producing the finest plants of this species. It is also more than probable that some species of the Nymphaea, although of the Polyandria class in Hebrew, as in our own tongue, received the name of lilies. The Nymphaea nalumbo, in particular, which frequently differs from the other species by having a sixleaved calyx, like the Nymphaea lotus, was very common in Egypt, and, under the name of lotus, was a universal favourite, especially among the fair sex. It was worn by them in various forms, as an ornament of dress. Its petals were formed into necklaces, and were frequently carried about with them, in bud or blossom, in their hands, as we carry the violet, the lily, or the rose. It was more especially prized as an ornament in the fantastic head-dresses, as represented on the monumentsof which a specimen is given in the adjoining cut.

This prevailing passion of the Egyptian ladies for their national flower is frequently alluded to in the Song of Solomon. Thus, the daughter of Pharaoh declares, (Cant. ii. 16,) "My beloved is mine, and I am his; he feedeth among the lilies." These remarks may serve to throw light on the celebrated title of the 45th Psalm; a subject which has hitherto perplexed the Biblical critic. This beautiful and majestic piece of poetry is evidently an epithalamium, or marriage song, supposed to have been composed on the occasion of Solomon's marriage with Pharaoh's daughter. The title is singular-"To the chief musician upon Shoshannim, for the sons of Korah, Maschil, a Song of Loves." The Hebrew word, "To the chief musician," is omitted in three MSS., and probably ought not to be inserted here, for the title seems to be perfect without it; Maschil, signifies "instruc

tion ;" and Jedidith, "a song of loves." Some suppose Jedediah to be the name given to Solomon, 2 Sam. xii. 25; an alteration similar to the alteration in the title of the 7th Psalm, where Kish is rendered Cush. It is more probable, however, that Jedidith signifies, "of loves," or the "beloved ones;" or, by a slight change in the pointing, "the lovely or beloved girls." It is the word Shoshannim, however, which has chiefly puzzled the commentators. It is allowed on all hands to signify lilies, but they cannot conceive what lilies have to do with the subject-matter of the ode. This Psalm, as we have seen, was written as a nuptial ode, and was intended to be sung, as Dr Taylor justly remarks, in his "Illustrations of the Bible," by the female attendants of the Egyptian princess; and they are called "the lilies," a favourite poetical similitude, as we have seen, both in ancient and modern times, and they are so called, not merely by a poetic reference to the lotus lilies of the Nile, but by a direct allusion to their custom of making the lotus lily a conspicuous ornament of their head-dress. Shoshannim, then, instead of being the name of an unknown tune, or of a six-stringed instrument, as most of the commentators assert, is a poetic allusion at once to the country, the beauty, and the dress of the female choristers. In this Psalm, however, although Solomon be the type, a greater than Solomon is here," viz., "The Lord our Righteousness." Genebrard himself, surely, would not grudge us the type, when it leads to so glorious a theme -even to King Messiah himself; his spiritual beauty. and eloquence, his power and victories, his throne and sceptre, his righteousness and inauguration, his royal robes and glorious palace. The word lily, in a singular or plural form, occurs about sixteen times in the Sacred Volume. The plant mentioned by Virgil (Eclogue, ii. 45, x. 25; and G. iv. 131) is the Lilium candidum; the plant, as we have admitted, also frequently alluded to by the sacred writers. It is of the class Hexandria, order Monogynia. It has a large bulb, a round stout stem, about three feet high, with large white bell-shaped corollas. There are many varieties. The lotus is already described, under the title, "Bulrush." In this country the Convalaria maialis,

"The sweet lily of the vale
In woodland cells is found;

While whispering winds its sweets exhale,
And waft its fragrance round."

But what our translators have rendered "lily of the valley," (Cant. ii. 1,) is not our English flower of that name, but the lily already described. The Convalaria is also a beautiful and interesting plant, on which Hurdis thus moralizes :

"To the curious eye

A little monitor presents her page

Of choice instruction, with her snowy bells-
The lily of the vale."

TRIBUTE TO THE MEMORY OF THE LATE
LORD BRUCE,

(SON OF THE EARL OF ELGIN.*) "THE eldest branch of the first family among us, born to high title and extensive estates, who promised, by the beauty and nobleness of his mind, the amiableness and generosity of his dispositions, and the filial and fraternal tenderness of his heart, to grace the elevated rank and ample fortune to which he was heir, as well as to adorn and delight the domestic circle, has, after fifteen years of impaired bodily and intellectual energies, been committed to the silent tomb. But, oh! how comforting to his relatives, and how cheering to the Christian to know, that while the things which are seen,' fair and brilliant as they were in prospect, were Extract from a sermon preached by the Rev. Peter Chalmers in the Abbey Church, Dunfermline, on the last Sabbath of Decca

ber 1840.