beautiful robe by our after sloth and transgressions, we be cast out from the inner room and bridal chamber, like the five foolish virgins, or him who had not on a wedding garment. He too was one of the guests, for he had been invited; but because, after the invitation and so great an honor, he behaved with insolence towards him who had invited him, hear what punishment he suffers, how pitiable, fit subject for many tears. For he when he comes to partake of that splendid table, not only is he forbidden the feast, but bound hand and foot alike, is carried into outer darkness, to undergo eternal and endless wailing and gnashing of teeth. Therefore, beloved, let us not either expect that faith is sufficient to us for salvation; for if we do not show forth a pure life, but come clothed with garments unworthy of this blessed calling, nothing hinders us from suffering the same as that wretched one. It is strange that he, who is God and King, is not ashamed of men who are vile, beggars, and of no repute, but brings even them of the cross ways to that table; while we manifest so much insensibility, as not even to be made better by so great an honor, but even after the call remain in our old wickedness, insolently abusing the unspeakable loving-kindness of him who hath called us. For it was not for this that he called us to the spiritual and awful communion of his mysteries, that we should enter with our former wickedness; but that, putting off our filthiness, we should change our raiment to such as becomes those who are entertained in palaces. But if we will not act worthily of that calling, this no longer rests with him who hath honored us, but with ourselves; it is not he that casts us out from that admirable company of guests, but we cast out ourselves.

He has done all his part. He has made the marriage, he has provided the table, he has sent men to call us, has received us when we came, and honored us with all other honor; but we, when we have offered insult to him, to the company, and to the wedding, by our filthy garments, that is, our impure actions, are then with good cause cast out. It is to honor the marriage and the guests, that he drives off those bold and shameless persons; for were he to suffer those clothed in such a garment, he would seem to be offering insult to the rest. But may it never be that one, either of us or of others, find this of him who has called us! For to this end have all these things been written

before they come to pass, that we, being sobered by the threats of the Scriptures, may not suffer this disgrace and punishment to go on to the deed, but stop it at the word only, and each with bright apparel come to that call; which may it come to pass that we all enjoy, through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.

And did all drink of that same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.—1 Cor. x. 4.

THAT the miracle was mysterious is evident from the circumstances related of it. When the Israelites were in great distress for water, The Lord said to Moses, I will stand before thee there upon the rock in Horeb, and thou shalt smite the rock, and there shall come water out of it, that the people may drink. If there had been no other design but the relieving their necessity, that might have been supplied by rain from heaven; or if only to give a visible effect of the divine power, that had been discovered in causing new springs to rise from the earth, or the command of God had been sufficient to strike the rock. But he went to it, to signify the respect it had to himself. He was the Son of God that spake to Moses, and conducted the people. For this reason he is styled the Angel of God's presence not with respect to his nature, but offices.

I will briefly observe the parallel between the rock and Christ.

1. A rock is the ordinary title of God in Scripture, to represent his unchangeable nature and infinite power, whereby he upholds the world. And in a special manner it resembles the Messiah. He is called, The stone which the builders refused, that was made the head of the corner. He is the Rock upon which the church is built and secured against the violence of hell. Now Israel was not supplied from the clouds or the valleys, but the rock; to show that the mystical Rock, the Son of God, can only refresh the spiritual Israel with living water.

2. The quality of the rock hath a proper signification. For although it had in its veins a rich abundance of waters, yet to

appearance nothing was more dry and hard. In this it was a figure of the spiritual Rock. The effects have discovered in him unfathomable depths of righteousness, grace, and salvation; yet at the first view we had no hopes. For if we consider him as God, he is infinitely holy and just, encompassed with everlasting flames against sin, and how can we expect any cooling streams from him? If we consider him as man, infirmity of the human nature did not promise any comfort to us. But what cannot infinite love, united to infinite power, perform? Divine goodness hath changed the laws of nature in our favor, and by an admirable act opened the Rock to refresh us.

3. The rock was struck by the rod of Moses, a type of the law, before it sent forth its streams. Thus our spiritual Rock was wounded for our transgressions, bruised for our iniquities, and then opened all his treasures to us. Being consecrated by suffering, he is the author of eternal salvation. In this respect the gospel propounds him for the object of saving faith. I determined to know nothing among you but Jesus Christ, and him crucified. The sacraments, the seals of the covenant, have a special reference to his death, the foundation of it.

4. The miraculous waters followed the Israelites in their journey, without which they had perished in the wilderness. This represents the indeficiency of the grace of Christ. A sovereign stream flows from him to satisfy all believers. He tells Whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up into everlasting life.

us,

"The well of life to us thou art,—

Of joy, the swelling flood;
Wafted by thee, with willing heart,
We swift return to God.

"We soon shall reach the boundless sca;

Into thy fullness fall;

Be lost and swallowed up in thee,

Our God, our All in All."

MARCH 16.

Love the brotherhood.-1 Peter ii. 17.

LEIGHTON.

THERE is a love, due to all, included under that word of honoring all, but a peculiar love to our Christian brethren, whom the Apostle Paul calls by a like word, the household of faith.

Christian brethren are united by a threefold cord; two of them are common to other men, but the third is the strongest, and theirs peculiarly. Their bodies are descended from the same man, and their souls of the same God; but their new life, by which they are most entirely brethren, is derived from the same God-man, Jesus Christ; yea, in him, they are all one body, receiving life from him their glorious head, who is called the firstborn among many brethren. And as his unspeakable love was the source of this new being and fraternity, so doubtless it can not but produce indissoluble love among them that are partakers of it. The spirit of love and concord is that precious ointment that runs down from the head of our great High Priest to the skirts of his garments. The life of Christ and this law of love are combined, and can not be severed. Can there be enmity between those hearts that meet in him? Why do you pretend yourselves Christians, and yet remain not only strangers to this love, but most contrary to it, biters and devourers one of another, and will not be convinced of the great guiltiness and uncomeliness of strifes and envyings among you? Is this the badge that Christ hath left his brethren, to wrangle and malign one another? Do you not know, on the contrary, that they are to be known by mutual love? By this shall all men know that ye are my disciples, if ye love one another. How often does that beloved disciple press this! He drank deep of that well-spring of love that was in the breast on which he leaned, and, if they relate aright, he died exhorting this, Love one another. Oh! that there was more of this love of Christ in our hearts, arising from the sense of his love to us! That would teach this mutual love more effectually, which the preaching of it may set before us, but, without that other teaching, can not work within us. Why do we still hear these things in vain? Do we believe what the love of Christ did to us, and suffered for us? And will we do nothing for him-not forgive a shadow, a fancy of injury, much

less a real one, for his sake, and love him that wronged us, whoever he be, but especially being one of our brethren in this spiritual sense?

Many are the duties of this peculiar fraternal love; that mutual converse, and admonition, and reproof, and comforting, and other duties which are fallen into neglect, not only among formal, but even among real Christians. Let us entreat more of his Spirit who is love, and that will remedy this evil.

"Still let us own our common Lord,

And bear thine easy yoke;

A band of love, a threefold cord,
Which never can be broke.

"Make us into one spirit drink;
Baptize into thy name;
And let us always kindly think,
And sweetly speak the same.

Touch'd by the loadstone of thy love,
Let all our hearts agree;

And ever tow'rd each other move,

And ever move tow'rd thee."

MARCH 17.

REYNOLDS.

I said in mine heart, Go to now, I will prove thee with mirth; therefore enjoy pleasure: and, behold, this also is vanity. I said of laughter, It is mad: and of mirth, What doeth it?-Eccles. ii. 1, 2.

THERE is a degree of vexation from the enjoyment, or rather from the use of earthly things: for though a wicked man may be said to use the creatures, yet, in a strict sense, he can not be said to enjoy them. The Lord maketh his sun to shine upon them, giveth them a lawful interest, possession, and use of them; but all this doth not reach to a fruition. For that imports a delightful, sweet, orderly use of them, which things belong unto the blessings and promises of the gospel. In which respect the apostle said," that God giveth unto us all things richly to enjoy." This is the main sting and vexation of the creature alone, without God's more especial sanctification and blessing,—that in it a man shall still taste the secret curse, which deprives him of that dearness and satisfaction which he looks for from him.