tle more diligence, and we shall be sure to find him. What a pity it is that so much labour, and seeking and striving and waiting should be lost for want of a little more? And is it not to be feared that this is too often the case? Yet even in natural life we are sensible how much our success frequently depends on a little more perseverance: A little last stroke of the hammer fixes the nail; a little farther searching discovers the treasure. So it is in things spiritual: The good ground are they 'who keep the word, and bring forth fruit with “ patience :' patience under inward discouragements, as well as under outward distresses. Had the fair one here been disheartened by her frequent disappointments, and returned the way that she came, in a fit of sorrow or chagrin, what should have become of her? But she went on, encouraged by faith and hope, and in a moment was relieved from all her anxiety. It is a delightful observation, and I hope confirmed by frequent experience, that 'man's extremity is Christ's opportunity. He will not try us, nor allow us to be tried above what we are able to bear; but, while he vouchsafes in wisdom to take us out of ourselves, and the paths of our own devising, or out of the streets and broad ways' of human presumption, he will not fail to point out a safer, because a more humble course, taking its rise from obscurity and retirement. • In angu

6

lo cum libello-in a corner with a little book,' (the precious book of God's promises in Christ), was the motto of the pious and well-known Thomas

à Kempis. Every humble christian will make the same happy choice.

It was but a little that I had passed from them, but I found him whom my soul loveth; I held him, and would not let him go, &c.-Language, I think, cannot draw a more striking picture than is here presented to us. And we have the action both literally and emblematically described in the person of the then father of the church upon earth, the patriarch Jacob', and beautifully commented upon by the prophet Hosea. The church then, in her representative, found her Beloved, and held him, and would not let him go till he blessed her. This was a real display of his power and presence. The prophet tells us, it was Jehovah of hosts who now appeared: and it was not on Jacob's account, as a private individual, but in a public character, that this manifestation was exhibited to him. For the prophet says, that at that time Jehovah spake with US.' This transaction, so faithfully recorded by Moses, and afterwards referred to by Hosea, we may well believe is alluded to by the intermediate author of our Song. And these three accounts, from three such authors, compared with, and elucidating one another, will serve to throw some light upon that strangely-looking text, where it is said, • The kingdom of heaven suffereth violence, and the vio

6

Gen. xxxii. 24-30.

3 St Matth. xi. 12.

2 Chap. xii. 3. 4.

1

lent

6

lent take it by force.' Certainly in Jacob's case, a divine person suffered violence, suffered himself to be wrestled with, and even strengthened and enabled the poor feeble wrestler to prevail. In the case before us, the same may be justly said. A weak timorous woman, her heart beating with disappointment, and panting from anxiety, what strength could she be thought to have for such a struggle?' Yet she did what Jacob did, she held him, and ' would not let him go.' It was the same object they were both engaged with, the same strength that enabled them both, the same condescension that yielded to their violence. Jacob's name was from this act changed into ISRAEL; and the church is both in scripture', and in christian language, called ISRAEL, under the same etymology from divine designation, of having power with God and prevailing.' What the arms, strength, and violence are, by which the church prevails in this struggle of faith and love, we have exemplified in her type,' he wept and made supplication to him.' Prayers and tears, we see, preces et lacrymæ, have long been the arma ecclesiæ, the arms of the church: By these she has always succeeded, and without these she need never expect to prevail with her Beloved. Thus it is that she wrestles with God; it was thus that Jacob wrestled: 'I will not let thee go,' says he, except thou bless me and

6

he

Rom. xi. 26. Gal. vi. 16.

2 Hosea xii. 4.

•he blessed him there.' I would not let him go, says the church, till I had brought him into my mother's house, &c.-This was the blessing she wrestled for, and she obtained it. But what is this blessing, and wherein does it consist? Let us examine, and with our old scripture key we may be able to open it up. My mother's house-Who is the church's mother? She herself is usually stiled mother; and 'mother 'church,' we know, is a common phrase; yet we read of one ancient, universal mother' Adam 'called his wife's name Eve, because she was the 'mother of all living.' To this old mother was the promise made, personally, of the seed of the woman; and from her was the church to spring. So struggling, weeping, and praying, to bring him (prevail with him to come,' Heb.) into her mother's house, is emblematical, optative, and predictive of his incarnation, of the accomplishment of the primitive and fundamental promise, when he truly, really, and personally came into this house, this mother's house, peculiarly and exclusively so, as distinguishingly predicated of the woman; and in the accomplishment of which mystery, the man, as such, was to have no share. The prospect of this was the great object of all the prayers, wishes, fervent breathings of the faithful. To this the old mother herself looked, though eventually mistaken, when she said, 'I have got a man, ( eth Jehovah, Heb.) the very Jehovah.' To this the se

cond

Gen. iii. 20,

2 Gen. iv. I

cond restorer of mankind, Noah, the double-visaged Janus of pagan mythology, the commissioned preacher of righteousness', had an eye, when in his prophetic rapture, after his spiritual inebriation with the sacramental wine, he broke out "— Blessed be the Lord God of SHEM,' the Jehovah who was to come of the loins of Shem, so to be his by right and title of descent, distinguishingly from cursed Ham or enlarged Japhet. This it was that all the ancient believers in their inspired devotions still longed for. So prayed the Psalmist 3, Stir up thy strength, (thy manhood) and come and save us.' So said the prophet-‘O that thou wouldest rend the heavens, that thou wouldest come 'down.' So spoke the church here in her mystical style, Till I had brought him into my mother's house. I would not let him go (, la arpnu, from 7o, rapɑ, to assuage, abate, be lazy or remiss) she would not be lazy, remiss, indifferent about him, would not give over her cryings, supplications, and wrestlings, but held him, “s, ahztiu, apprehended him 5, kept possession of him, held him by way of tenement, (so the word signifies ), till the desired expected period of his answering her prayers, and fulfilling all her hopes. Till I had brought him into my mother's house: And then she adds-and

into

I See 2 St Peter ii. 5. and compare Jer. xxiii. 6. 1 Cor. i. 30.

2 Gen. ix. 26.

3 Psalm 1xxx. 2.

4 Isaiah lxiv. I.

5 See Philip. iii. 12.

6 See Psalm ii. 8.