"Ye were sometimes darkness, but now are ye light in the Lord: walk as children of light." ful works of darkness, but rather reprove them..... And see that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil." "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers......Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from among you, with all malice." "Have no fellowship with the unfruit-wise, such professors are but as sounding brass or the tinkling cymbal. We most earnestly beg of you to be careful how you act in worldly matters, and with worldly men. Let all your doings and dealings be with the strictest honesty and honour. Mark well your goings in your own families and among your familiars. Whether you are masters or servants, married or single, rich or poor, or whatever are your occupations or callings in the world, set a "Use no filthy nor foolish talking, nor watch over your hearts, lips and lives. jesting, which are not convenient; but Remember that the interests of religion rather giving of thanks." "And if ye be are more affected by the misconduct of risen with Christ, seek those things which its professors, and the name of Christ are above....Set your affections on things more dishonoured by their slips and falls, above, not on things on the earth." "Sub-than by all that the enemies of Christimit yourselves therefore to God. Resist anity can say or do. the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you." And be assured of it, that nothing can give us more joy than your spiritual prosperity. "Tis this we seek, and for this we pray. We can say with the great apostle John, that we have no greater joy than to hear that our children walk in the truth. We rejoice that ye know the truth, and can talk of it, but more especially that ye walk in it. There are many persons that have speculative notions of the truth, and can make a noise about it, and yet in their hearts and lives are avowed and practical enemies to it, and, indeed, the greatest enemies it hath. But those that have relished the sweetness of Divine truth, felt its power on their hearts, and desire to practise what they know, are Christians indeed.......Such Christians, dear brethren, we would have you to be, and such we hope you are. And give us leave here to note, that practical godliness is the best proof of a state of grace, and the strongest evidence of the heart being right with God. To establish the truth of this remark, we refer you to our Lord's words, Matt. vii. 21:-"Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven." Not our Lord, nor we, would by this suggest that salvation is of works, in whole or part, but 'tis intended to If you want motives and persuasives to a holy and heavenly life, we can readily refer you to them; they are in the Word of inspired truth, and are such as these: God has loved you with an everlasting love; chosen you in Christ before the foundation of the world; predestinated you to the adoption of sons; given his own-his holy and beloved Son to die for you; and he has died for you, and redeemed you to God by his blood. Your iniquities are pardoned, and your persons are justified; you are called with an holy calling, and shall be saved with an everlasting salvation; for 'tis the will of your heavenly Father to give you the kingdom, and 'tis the will of your Redeemer and Lord that you should be with him to behold his glory. Indeed, the purity of the Divine law is sufficient to convince us of the necessity and beauty of a holy life; but the promises and privileges of the gospel redouble our obligations, and most sweetly allure us on in the paths of duty and a good life. When our hearts are enlarged by the efficacy and power of the gospel of grace, our feet run in the ways of God's commands. In this consists the glory of godly persons and real Christians; and herein lies the difference between them and such who have only a form of godliness, and never felt the power thereof. We have yet many things to say to you, and lay before you, (for God be thanked that we can solemnly assure you, | tendance to reading, meditation, godly our hearts are filled with love to your conversation, and prayer. souls, and 'tis your welfare we seek and wish), but we must content ourselves with hinting a few things more at present; and O may it please God to make our instructions as useful to you as they are well meant by us. We earnestly recommend to you the careful observance of days of fasting and prayer. This is a necessary and delightful duty, and many have found it good to draw nigh to God in this manner; and such have been seasons of refreshing from the presence of the Lord. 'Tis a mercy that we have a God, who is our God, to go unto, and that we have a Mediator and Intercessor with him. Let us draw near, therefore, with true hearts, in a full assurance of faith; let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need. O brethren, watch and pray, fast and pray, that ye enter not into temptation. Permit us to give you a friendly hint with regard to your books and reading. It may be feared, perhaps, that some who have but little time on their hands, spend too much of that time in reading the works of men, and neglect the precious Word of God. 'Tis for such we intend the present caution, and would beg of you, dear friends, that rather than you should neglect the reading of the Bible to read the books of men, you would neglect even some worldly affairs to read the Book of God. O may the Lord's statutes be your songs in the house of your pilgrimage, and the law of his mouth better to you than thousands of gold and silver. We entreat you to pay the most sacred and conscientious regard to the Lord'sday. Don't think it sufficient to attend once or twice on the stated means and ministry of the word, but endeavour to keep all the day holy to the Lord. On the one hand, labour to avoid, not only all servile works, but all manner of conversation, and even thoughts, about the world. On the other, endeavour to spend the whole day in a devotional, serious, and religious manner, and, especially before and after public worship, give at The manner in which that part of God's law respecting the Sabbath is introduced, is equally beautiful and weighty:-" Remember that thou keep holy the Sabbath day." God grant that these words may be written on all your hearts, and be very present in all your thoughts, on the morning of every Day of Rest, while you are in the world, that so you might not "do your own pleasure on God's holy day, but call the Sabbath a delight, the holy of the Lord, honourable, and honour him; not doing your own ways, nor finding your own pleasures, nor speaking your own words." And remember that 'tis not long ere you must appear before the judgment-seat of the Son of man, who is Lord also of the Sabbath-day. As to the state of the churches, though they are not without complaints, yet upon the whole they are in peace and prosperous,-have plenty of the means, and the gospel in its purity;-blessings of the utmost consequence to their joy and increase while in their militant state. Eighty-two have been added by baptism this year, and nineteen removed by death. 66 Now, dear brethren, what shall we say more; our mouth is opened unto you, our heart is enlarged." We should gladly continue our admonitions, and lengthen out our instructions and exhortations, but time forbids; and therefore "we commend you to God and the word of his grace, which is able to build you up, and to give you an inheritance among all them that are sanctified;" and remain and subscribe ourselves your most affectionate brethren in the bonds of the gospel of the grace of God. Signed, June 13, in behalf of the whole assembly, by the Moderator, JOHN POYNTING. will amply repay a repeated perusal. Its affectionate counsels and cautions, its admonitions and reproofs, and especially its exhortations to a diligent perusal of Holy Scripture, are much more needed in this age of declining religion than entreat our readers to they were three generations ago. We respectfully read, mark, learn, and inwardly digest" the wise and weighty counsels of this admirable Circular Letter.-ED.] [This valuable and important Circular Letter THE BRIDE HONOURED AND HAPPY. BY S. LILLYCROP, WINDSOR. "The King hath brought me into his chambers."-SOL. SONG i, 4. THE church pleaded earnestly, "Draw me, we will run after thee," language expressive of the most intense desires for communion and fellowship with her Lord. She hath said, "Let him kiss me with the kisses of his mouth, for thy love is better than wine," and now she rejoices that her prayer has been fully answered. Earnest supplications when expressed in faith and love are sure to be heard at the Throne of grace. And, when heard there, will be answered, sooner or later, as it shall redound to the glory of God. Gideon presumed much upon the forbearance of the Lord, when through fear and trembling he asked for a second sign; but the Lord pitied his infirmity and granted him his request; thus encouraging every fearful and trembling saint to ask again and again that his joy may be full. How many like the bride in these Songs have cried, "Draw me, we will run after thee," and have soon had to exclaim with profound delight, "The King hath brought me into his chambers: we will be glad and rejoice in thee; we will remember thy love more than wine the upright love thee?" "Tis true, sometimes, for very wise purposes, answers are delayed for a season, that we may be led more implicitly to confide in God, seeing how entirely dependent we are upon Him for "all things pertaining to life and godliness." Rachel would not have prized the birth of Joseph as she did, if he had been given before she had watched unto prayer for him so many years. There is one promise that should bring us often on our knees, there to wrestle with the angel as Jacob did at Peniel. It is, "They that wait upon the Lord shall renew their strength." O what encouragement is this! But in the present instance it appears that the answer was almost immediate; for she exclaims, "Draw me," and then adds, "The King hath brought me into his chambers." I. The honour conferred, is a royal favour, as when Solomon brought Pharaoh's daughter home to the royal pavilion he had built for her, on the consummation of the nuptial bonds. So when Christ, the King of saints, the King of kings, and the King of glory, brings home his bride to himself, in some special act of grace, as at the royal banquet of his love, where he feasts the souls of his redeemed upon the elements of his own body and blood, oh, how full of ecstacy and delight are the enamoured ones, "who, have tasted that the Lord is gracious!" Then they feel the truth of Paul's assertion in Eph. v. 25: "Christ loved the church, and gave himself for it." Many there are who neglect, yea, even despise his invitations and royal favours, "But those enlightened from above," prize his goodness and grace above "ten thousands of gold and of silver." 66 to be But this is a special favour, brought into the King's chambers!" Not only into his banqueting chamber, but into all the privileges of his royal palace, the word is in the plural, chambers, and would include the reception chamber, the audience chamber, his private chamber, where none but the queen has a right to communion. Thus when Ahasuerus chose Esther to share his throne, she was brought to him in royal dignity and honour; and when afterwards she and her people were in difficulty and danger; the golden sceptre shielded her from the wrath of her enemies and the king's decree preserved her people from entire annihilation; the Lord thus teaching his chosen by such natural examples, the blessed security of "the bride, the Lamb's wife," when her enemies assail her. such favours must be prized and prayed for by all the redeemed, before they can be realized by the souls of the beloved. But One of the highest honours her Lord confers on his bride, is to bring her into his banqueting house; not as Ahasuerus commanded Vashti to be brought, to be a mere spectacle to his chiefs and nobles. No, but to enjoy as one with her Lord the pleasures and privileges of the royal feast, to experience his smiles and caresses, to taste his love, to drink the nectared sweets, and to feel that she is not her own, but his, who hath loved her and given himself for her, to live and reign with him for ever and ever. Hence her exclamation, "He brought me to the banqueting house, and his banner over me was love." II. The pleasure enjoyed. "We will be glad and rejoice in thee." Palaces and pleasures seem synonymous terms. But such is not always the case. It has been said, that an Italian monarch has a dungeon for offenders beneath the floor of his own palace! These, perhaps, were once the companions of their lord. Royal favours are not always blessings. David could prove the truth of this remark, when the javelin nearly transfixed him to the wall. he had received such a signal favour from the lips of Joseph," did not remember him, but forgot him." Our memories, therefore, require to be often put in motion, like a clock that wants oiling. And this may be done by meditation, reflection, and contemplation, terms that may appear at first sight synonymous, but which on due consideration will shew that each has its separate import. Old Testament believers spent much of their time in this employ. "Isaac went out to meditate in the field at the eventide," a practice adopted by many of the Lord's people in the present day to no small advantage. For the love of Christ should be had in everlasting remembrance, and those who have tasted both its sweetness But King Jesus and his favours are and strength will pronounce it to be blessings indeed, therefore, says his spouse, more cheering than the wine of Lebanon; "We will be glad and rejoice in thee." for age, for purity, for freeness and But who is included in this plural number? | fulness; whilst every drop we get of it may be asked. They are, "the virgins, is gratuitously bestowed. The love of her companions," and 'tis a pity any Christ, moreover, is preferable to wine pious Christian should be without some such as these, "who are enquiring their way to Zion, with their faces thitherward." Matured believers might do good in their day and generation if they would always have some young people in their eye, to whom they are continually communicating the things which make for their peace.' Here the bride rejoices in the gifts and graces of her Lord; in the mysteries of his Divine person as the Son of God and yet the Son of man; in the glory of his kingdom, its extent and increase; in the victories he has achieved, the salvation he has wrought, in the condescension he has evinced, and especially in the love he has displayed to herself! No wonder, therefore, that her soul is filled with joy; no wonder her soul leaps like a hart; no wonder she is ready to dance as David before the ark, or to sing as the sweet singer of Israel did, "The King is all glorious within." "Let the children of Zion rejoice in their King." 66 III. The memory excited. "We will remember thy love more than wine." Our memories greatly fail us in things which pertain to eternity, and seldom fail us in reference to those of time; for we are naturally earth, earthy, "My soul cleaveth to the dust," was a lamentation of one who held sweet intercourse with Heaven. The chief butler, though for its exhilarating influence; it cheers without befooling; it comforts the sou in deepest sorrows; it causes the widow' heart to sing for joy, "When all is grim darkness around." Wine is expensive and is soon gone, but the love of Christ is as free as the air, without money or price, and like the mercy of God it endureth for ever. Divine love (like the fire in the stove) may be sometimes low in the soul, and require to be stirred by the hand that kindled it; but when the flame begins again to rise, the soul exclaims, "We will remember thy love more than wine." For "such was the strength of Christ's love to his people (says Jay,) that he died with them in his heart." IV. The fact stated, "The upright love thee." Sinners in their natural state cannot love God, for like loves like, is an axiom proved true, by the experience of every day. The unclean are of one heart and one aim. So, believers are all the children of God in Christ Jesus, to whatever denomination they may belong. Souls, therefore, renewed by the Holy Ghost cannot fail to love, for they not only now breathe his spirit, "but they shall be like Him, and see Him as He is." No wonder, therefore, it is written, "The upright love thee." They love Him for what He is,-the Son of God with power to save "to the uttermost all that come to God by him." They love him for what he has done-"given his life a ransom for (the) many." They love Him for what He is now doing, "Ever living to make intercession for us, at the right hand of God." They love him for what he has promised to do to all eternity; take us to himself, crown us with glory, "lead us to fountains of living waters, and wipe away tears from all faces." These are blessings attractive, permanent and everlasting; all procured by the sacrifice of himself and bestowed without money or merit, on the people of his choice. We wonder not at the anxiety of the soul to test its own affections to the Beloved, when in the language of that impassioned stanza, it exclaims,—— "Do not I love, O my Lord? Behold my heart and see; And drive each cursed idol out, That dares to rival thee." Surely every true believer must love Jesus, his word, his house, his saints, his Father, his Spirit, his kingdom and glory. Reader, dost thou love Him? "THY GOD REIGNETH." "That saith unto Zion, Thy God reigneth.”—ISA. lii. 7. THE world has no confidence, and the church (which is Zion) no repose, but in the Divine assurance- "Thy God reigneth." What if any other Being reigned? Or what if neither he nor any other reigned? Where would be the government of the world, or where the hope and security of the church? Disorder would become paramount, and confusion itself the supreme ruler of all human things. The world would be a Gehenna, -a place of skulls,—and the church would resemble a pest-house or a plague. But, "Zion, thy God reigneth." Who reigns? Who absolutely governs this mass of apparent confusion-this congeries of wild and incoherent passions? Who governs and controls yonder lawless rulers those proud and haughty monarchs, who think, and speak, and act as if the world were their foot-ball, and its inhabitants but so many worms beneath their lordly tread? Who smites them with paleness, prostrates them with fear, or scatters them and their empty pomp in his anger?-Who? "Thy God, O Zion." He laughs them to scorn, he has them in derision, A breath of his mouth will lay them low as the clods from which they sprang. "Thy God reigneth." Zion, thou art a creature, a cause, and interest of some consequence. Thy God :"--who is he? Is he the Almighty, the Everlasting, the Eternal? Is he the "only wise God, blessed for ever?" Is he "the King of kings and Lord of lords?" Is he the unchangeable, the infinite, the all-perfect Jehovah, who speaks, and it is done; who commands, and all things stand fast? Is he the God who blasted a Pharaoh, who raised up a Cyrus, and who drove a proud Nebuchadnezzar from a palace to a beast feeding upon grass? Yes, this is thy God, O Zion-thy Friend, thy Saviour, thy Portion. His eye is upon thee continually, his mercy around thee for ever, and his truth thy shield to the end of time. Rejoice, O Zion,—O church of the living God! Amidst all the revolutions of ages, the conflict of nations, and the confusion and fear of silly, ignorant princes-" Thy God reigneth.' And He reigns. He is supreme, and not subordinate,-not a deputy, but a King-an Everlasting King in his own right, and by his own unquestioned prerogative. Then it follows that all earthly rulers are at his mercy, and under his control. He puts down one, and raises up another. He makes one honourable, and another despised. He appoints one to dignity, and another to be a laughingstock even to fools. And all nations are under his rule, and cannot move but by his permission. He can increase their wealth or wither their commerce, or scatter their fleets and armies like so much chaff before a hurricane. He can place his kingdom among them or he can remove it if they prove unfaithful, and give it "to a nation bringing forth the fruits thereof." Matt. xxi. 43. In his sovereign pleasure, he once gave it to the Jews, but |