Passing by the literal interpretation of this passage, which no doubt primarily refers to the time of the restoration of the literal Israel, I shall here apply it, as we are no doubt likewise warranted in so doing, to those whom Israel typified,1i.e., the children of the living God Himself.

"Instead of the thorn shall come up the fir tree." Here we have a shadow also of the glorious change effected in the spirit of the saved sinner himself. "Instead of the thorn." This then was once his natural condition-bringing forth thorns and briers. "Thorns" were, as we have seen, the effects of the curse, and they are emblematical of "the works of the flesh," which are in all hearts by nature.

66

So

"But" now, oh, glorious change! 'Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God." Yes, "instead of the thorn shall come up the fir tree." Of what then is the fir tree an emblem? The fir tree is an emblem of Christ Himself. He says in Hosea, "I am like a green fir tree. From Me is thy fruit found." And in the Psalms we read that "the fir tree" is "a refuge for the stork: " while in the ceremonial law of Moses, you will find the stork is mentioned as an "unclean bird." Here then have we Christ set forth to us in figure, as the alone refuge of the poor lost sinner's soul: for in those who are thus "born again from above," and have been made "partakers of a Divine nature," and have become "new creatures," or a new creation," in Christ Jesus, not only is the curse itself removed from off their persons; but the effects of it from within them likewise : for "Christ Himself "is now in" them "the hope of glory."

But even this is not all: for where Christ is, there is liberty; and he who has Christ, has with Christ, all that Christ has for him. "Instead of the brier shall come up the myrtle tree: and it shall be to Jehovah for a name, for an everlasting sign that shall not be cut off."

11 Cor. x. 11.

4 Psalm civ. 7.

• Col. i. 27.

3 Hos. xiv. 8.

21 Cor. vi. 11.

5 Lev. xi. 19; Deut. xiv. 18.

Of what then were briers the emblem? Of mischievous and hurtful lusts and corruptions, which spring naturally out of a stony, unconverted heart. "The earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed," says Paul, "receiveth blessing from God: but that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned. But, beloved," adds the Apostle, "we are persuaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous to forget your work and labour of love, which ye have shewed toward His name, in that ye have ministered to the saints, and do minister."

The myrtle

Once in the

Of what then was the myrtle an emblem? is spoken of in four passages of Scripture only. 8th Chapter of the Book of Nehemiah, in which a direction is given to the restored Jewish nation after the Babylonish captivity, to go to the mount to fetch myrtle branches to make booths, wherein to dwell for seven days, in accordance with the law of Moses; where it is said, "And there was very great gladness." This was "the feast of tabernacles," an account of the institution of which we have in the 23rd Chapter of the Book of Leviticus, wherein the people were commanded, in commemoration of their deliverance from Egypt, to "rejoice before the Lord their God seven days." In two other passages of Scripture (this being one of them,) the myrtle is mentioned in connexion with "exceeding great and precious promises." The fourth passage occurs in the first Chapter of the Book of the prophet Zechariah. There in a vision the angel of Jehovah is represented as standing among the myrtle trees that were in the bottom, i.e., the valley, and he said, "we have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest.” "And Jehovah answered the angel that talked with me with good words and comfortable words."

Travellers in the East tell us that they have wandered for hours through the most magnificent groves of myrtle, which formed an almost continuous arbour over their heads, covered here and there with delicate white flowers, exhaling at every motion the most delicious perfume; while their dark polished leaves shut out the burning sun, and combined the most refreshing coolness with the most perfect beauty.

If then we consider how beautiful the myrtle tree is in itself, and for what purpose these sweetscented groves were used in the East; and then compare these passages of Scripture together, I think we can only come to one conclusion, that the myrtle tree, contrasted as it is here with the prickling irritating brier, is an emblem of the Divine rest of the soul in God, consequent upon its full reception of Christ Jesus to dwell in the heart by faith. "He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty. I will say of Jehovah, He is my refuge and my fortress: my God, in Him will I trust." "Jehovah thy God in the midst of thee is mighty; He will save, He will rejoice over thee with joy; He will rest in His love, He will joy over thee with singing." And "ye shall have a song, as in the night when a holy solemnity is kept:" (the very feast of tabernacles!)" and gladness of heart, as when one goeth with a pipe to come into the mountain of Jehovah, to the mighty one of Israel."3

And oh, wondrous blessing! It is never to end, or to be exhausted. "It shall be to Jehovah for a name, for an everlasting sign that shall not be cut off." "Of the increase of His government and peace there shall be no end." Neither shall any of His loved ones ever be cast away, or perish. "My sheep hear My voice, and I know them, and they follow Me: and I give unto them eternal life; and they shall never perish, neither shall any one pluck them out of My hand." "Wherefore," beloved brethren in the Lord Jesus, "comfort" yourselves, and "one another with

1 Psalm xci. 1, 2.
4 Isaiah ix. 7.

2 Zeph. iii. 17.

John x. 27, 28.

3 Isaiah xxx. 29.

these words." And "yield yourselves unto God, as those that are alive from the dead, and" all "your members as instruments of righteousness unto God."

And now just one closing word to the unconverted. You have seen something of the glory of the redeemed. How inconceivably dreadful will it be to you, if, instead of inheriting this "exceeding and eternal weight of glory," you be cast away into "the blackness of darkness for ever!" "See," then, "that ye refuse not Him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven.' And may the good Lord Himself be gracious to thee and quicken thee; and so incline thine heart to "come unto " Him, and be saved. For it is written, "the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come: and whosoever will, let him take the water of life freely." Amen.

11 Thess. iv. 18.

4 Jude 13.

Rom. vi. 13.

3 2 Cor. iv. 17.

5 Heb. xii. 25.

6 Jsaiah xlv. 22; Matt. xi. 28; John vi. 35; vii. 37-39.

7 Rev. xxii. 17.

APPENDIX.

AN EPITOME OF THE PROPHECIES IN "THE BOOK OF THE PROPHET ISAIAH, AND IN THE BOOK OF "THE REVELATION.”

THE purport of this Work, which is to give a Birds' Eye View of the period, which reaches from Redemption to the Final State, necessitated the selection of some of the prophecies only, to the exclusion of others; and this necessarily precluded the consideration of the entire Prophecies of any one particular prophet. With a view, however, of meeting to some extent the needs of some students of the Word in consequence, I shall in this Appendix give a brief Epitome of the Prophecies in the Book of the prophet Isaiah, as well as of those in the Book of the Revelation: for it will, I think, be found on a careful examination of the prophecies generally, that they are all, more or less, constructed upon the same principle as those which are contained in these two Books.

The Prophecies of Isaiah.

Chapter i. is an Introductory Prophecy, which relates, as it states, to Judah and Jerusalem; and although, like all the other prophecies, it has a general bearing upon the times in which it was written, yet its exhaustive fulfilment will only take place at "the time of the end," to which it looks forward: when "Zion shall be redeemed with judgment, and her converts with righteousness; and the destruction of the transgressors and of the sinners shall be