ceive them, as in going on he has more plainly revealed. But for the present he speaks of the unutterable goods of those who received him, and sets them in brief before us in these words, saying, As many as received him, to them gave he power to become the sons of God. Whether bond or free, whether Greeks or barbarians, or Scythians, unlearned or learned, female or male, children or old men, in honor or dishonor, rich or poor, rulers or private persons, all, he saith, are deemed worthy the same privilege; for faith and the grace of the Spirit, removing the inequality caused by worldly things, hath moulded all to one fashion, and stamped them with one impress, the king's. What can equal this loving-kindness? A king, who is framed of the same clay with us, does not deign to enroll among the royal host his fellow-servants, who share the same nature with himself, and in character often are better than he, if they chance to be slaves; but the Only-Begotten Son of God did not disdain to reckon among the company of his children both publicans, sorcerers, and slaves, nay, men of less repute and greater poverty than these, maimed in body, and suffering from ten thousand ills. Such is the power of faith in him, such the excess of his grace. And as the element of fire, when it meets with ore from the mine, straightway of earth makes it gold, even so and much more regeneration makes those who are washed to be of gold instead of clay, the Spirit at that time falling like fire into our souls, burning up the image of the earthly, and producing the image of the heavenly, fresh coined, bright and glittering, as from the furnace-mould. Why then did he say not that " He made them sons of God," but that He gave them power to become the sons of God? To show that we need much zeal to keep the image of sonship impressed on us by the Spirit, all through without spot or soil; and at the same time to show that no one shall be able to take this power from us unless we are the first to deprive ourselves of it. For if among men, those who have received the absolute control of any matters have well nigh as much power as those who gave them the charge; much more shall we, who have obtained such honor from God, be, if we do nothing unworthy of this power, stronger than all; because he who put this honor in your hands is greater and better than all. At the same time too he wishes to show that not even does grace come upon man irrespectively, but upon those who desire and take pains for it. For it lies in the power of these to become his children; since if they do not themselves first make the choice, the gift does not come upon them, nor have any effect. Having therefore everywhere excluded compulsion, and pointing to man's voluntary choice and free power, he has said the same now. For even in these mystical blessings, it is, on the one hand, God's part, to give the grace, on the other, man's to supply faith; and in after time there needs for what remains much earnestness. In order to preserve our purity, it is not sufficient for us merely to have been baptized and to have believed, but we must, if we will continually enjoy this brightness, display a life worthy of it. "His glory our design, We live our God to please, MARCH 5. LEIGHTON. Be kindly affectioned one to another with brotherly love; in honor preferring one another.-Rom. xii. 10. Now, in this way of holy, spiritual affection, seeking the true good of one another, be kind in brotherly love; not upon design of particular interest, but by a natural propension, such as in creatures towards their young; such a tenderness as is among men of nearest relations, parents, and children, and brethren; and know that you are indeed brethren of the highest birth and parentage, and so beyond all brethren, Christians are obliged to love one another. Alas! that in them, likewise, it should prove so unhappily true, that the love of brethren is rare; that they should be so hardly drawn to acts of love, and so easily stirred to fits of anger and bitterness, one toward another! My beloved, are we Christians? Oh, where is the spirit of Christ? Where that great law of his, that badge of his followers, love one another, that by which the Christians of the first times, astonished the pagans about them? Yea, their very enemies and persecutors were amazed at it. It were well, and would be one considerable gain by our enemies, if their combinations and malice might drive them close together, and unite them more to one another in love. In honor preferring one another. Putting all possible respect on one another: this is not in ceremony and compliment, though these civilities that are their due, and done without feignedness or affectation, are not disallowed, yea, are, I conceive, included; but in matter of real esteem each preferring one another. For though a man may see the weakness of those he converses with, yet, passing, and, as far as he can, covering these, he ought to take notice of what is good. All have something commendable, and no one hath all; so the meanest may in something be preferable to the highest. And Christian humility and charity. will seek out for and espy that, and for it put all respect upon them, that their quality and station are able to bear and in this, one should prevent one another, and strive who should do most in this kind, as a good and happy contention. And the source of this is, love to God, which so mortifies the heart to all outward advantages, that, further than a man is tied by place and calling, he would not receive, much less desire, any kind of respect from any, but had rather be slighted and disregarded. What cares a soul enamored with the glory to come, for the vain passing air of preference and honor here? That it can easily bate to any, and so far as a man has any power of it, would put it upon others, far rather than own it himself. Such a one can sweetly please himself in being the meanest in all companies where he comes, and passing for each, and he is glad of respect done to others; still looking homeward, where there is no prejudging one another at all, but perfect unenvying and unenvied glory. Glory here is to be shunned rather than pursued, and if it will follow, yet is less to be regarded than thy shadow. Oh, how light and vanishing is it, and even things more solid than it ! The fashion of this world passeth away. "O let us find the ancient way Our wond'ring foes to move, MARCH 6. DR. BATES. Our fathers did eat manna in the desert, as it is written, He gave them bread from heaven to eat. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven, but my Father giveth you the true bread from heaven. For the bread of God is he which cometh down from heaven, and giveth life unto the world.-John vi. 31-33. THE Mosaic dispensation was so contrived as to bear a resemblance of the Messiah in all its parts: The law had a shadow of good things to come. Christ was the end of the law,—the substance of those shadows. The great number of types declare the variety of the divine wisdom, and the admirable fullness of Christ, in whom they are verified. Among these types was the manna that miraculously fell from heaven. 1. Manna was an eminent type of Christ. Accordingly the apostle declares of the Israelites, they did all eat the same spiritual meat, not in respect of its material, but symbolical nature. The express analogy between manna and Christ, is visible in respect of its marvellous production. The Mosaical manna was not the fruit of the earth, procured by human industry, but formed by the divine power, and rained down upon them; therefore it is called the corn of heaven, Ps. lxxviii. 24. This typified the celestial origin of our Redeemer: He is the true bread from heaven, given by the Father. He is called the gift of God eminently, being the richest and freest, without any merit or endeavor of men to procure it. And we may observe the truth infinitely exceeded the type; for manna descended only from the clouds, therefore our Saviour tells the Jews, Moses gave you not that bread from heaven. But he really came from heaven, where the great and glorious presence of God is manifested, and appeared under a visible form in the world. Manna was only styled the bread of angels, to signify its excellency above common food; but, the bread of God is he which cometh down from heaven. : 2. Manna was dispensed to all the Israelites equally not as the delicious fruits of the earth, that are the portion of a few; but as the light and influences of the heavens, that are common to all. And herein it was a representation of Christ, who is offered to all without distinction of nations, to the Jews and Gentiles, to the Grecians and Barbarians; and without the distinction of quality, to the honorable and mean, the rich and the poor, the learned and the ignorant. And here we may observe the excellency of the spiritual manna above the Mosaical: for that fed but one nation, but the bread of God gives life to the world; his infinite merit is sufficient for the salvation of all. 3. Manna was a delicious food: the taste of it is described to be like wafers mixed with honey, that have a pure, chaste sweetness. This typified the love of Christ shed abroad in the hearts of believers. Such an exalted ravishing pleasure proceeds from it, that the Psalmist breaks forth in an ecstasy, Taste and see how good the Lord is. 4. Manna was their only support in the wilderness; strengthening them to vanquish their enemies, and endure the hardships to which they were incident in their passage to Canaan. In this regard it was a lively image of Christ, who is our spiritual food while we are in the desert of this lower world, the place of our trial, exposed to dangers: by him alone we shall be finally vie torious over the enemies of our salvation. And in this also the truth is infinitely above the type that prefigured it. For manna could only preserve the natural life for a time; as our Saviour tells the Jews, Your fathers eat manna in the wilderness, and are dead. But Jesus Christ is the living bread that came down from heaven, and hath a supernatural virtue, to convey a life incomparably more noble, and answerable to the quality of his original. It is incorruptible, as heaven from whence he came : If any man eat of this bread, he shall live for ever. Death is so far from extinguishing, that it advances the spiritual life to its perfection. "Father, supply my every need; Sustain the life thyself hast given, O grant the never-failing bread,— The manna that comes down from heaven." |