Moses, for, If the ministration of death was glorious, how shall not the ministration of the Spirit be rather glorious? And in the Epistle to the Hebrews it is said, Ye are not come to the mount that might be touched, and that burned with fire, nor unto blackness and darkness, and tempest; but ye are come unto Mount Zion, and the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels. To this glory the gospel calls and conducts those who are sanctified and faithful, and, therefore, there is the best of reasons for its being called a glorious mystery.

This description of the gospel is a reproof to those who, in the profession of the gospel, neither regard nor look for any thing better than external peace, worldly honors, and temporal accommodations of this kind. This mystery of the gospel is indeed fruitful, honorable, and glorious; but it promises fruits of another kind, other honors, and glory of a very different description. It brings with it fruits, not of money, but of righteousness; honors, not of the world, but of heaven; glory, not of fleeting vanity, but of eternal blessedness. It is, therefore, our business to seek for glory in the way of this glorious mystery; according to the exhortation of Christ, Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you. Ye see, then, that treasures of riches and glory ar offered to us in the gospel.

For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.-Rom. viii. 38, 39.

THESE are great things here mentioned. But the reason we do not enter into them is, because we have not so great love. Yet still though they are great, as he wished to show that they were nothing beside the love wherewith he was loved of God; after it he then places his own, lest he should seem to be saying great things of himself. And what he says is somewhat of this kind. Why speak, he means, of this present, and evils inherited in this life? For even if a person were to tell me of things to

come, and of powers; of things, such as death and life; of powers, such as angels and archangels, and all the superior orders of beings; even these would be little to me compared with the love of Christ. For even if a person were to threaten me with that future death to which there is no death, to separate me from Christ, nor if he promised the life without end, would I agree to it. Why mention kings here below and consuls? this one or that? for if you tell me of angels, or all the powers above, or all existing things, or all that are to come, they are all small to me, both those in the earth, and those in heaven, and those under the earth, and those above heaven, compared to this charm. Then as these were not enough to set before them the strong desire which he had, he gives a being to others again of like magnitude, and says nor any other creation. And what he means is nearly this, even if there be any other creation as great as the visible, and as great as the intelligible, none of them parts me from that love. This he says not as if the angels attempted it, or the other powers, far from it, but as wishing to show quite to the utmost the love he had toward Christ. For Christ he loved not for the things of Christ, but for his sake the things that were his, and to him alone he looked, and one thing he feared, and that was falling from that love. For this thing was in itself more dreadful than hell, as to abide in it was more desirable than the kingdom.

What then should we now deserve, when he is found not to esteem even the things in heaven as compared with the desire for Christ, and we set more store by things of mire and clay than by Christ. And he out of desire of him would take up with falling into hell, and being banished from the kingdom, if the choice between the two were put to him? but we are not even above the present life. Are we worthy then to touch his very shoes, when we have come to be so far short of his largeness of mind? For he for Christ's sake does not think any thing of a kingdom; but we think slightingly of himself, and things of his we make great account of. And would it were of things of his. But now it is not even this; but with a kingdom set before us we let that alone, and keep pursuing shadows and dreams all our days. And yet God in his love toward man and exceeding gentleness, hath done the same as if an affectionate father should, on his son's becoming disinclined to a continual stay with him,

manage to bring this about in another way. For since we have not the right feeling of desire after him, he keeps putting divers other things before us, so as to hold us to himself. Yet not even for this do we abide with him, but we keep springing off to childish play things. Not so Paul, but like a noble-spirited child, who is open and attached to his father, he seeks only after the Father's presence, and other things he sets not so much store by; or, rather, it is much more than a child. For he does not value the Father and things that are his at the same rate, but when he looks to the Father, he counts them nothing, but would choose rather to be chastised and beaten, so he was with him, than to be apart from him and indulge his case. Let us then shudder, all of us, that do not even feel above money for the sake of God, or rather such of us as do not feel above it for our own sakes. For it was Paul alone who suffered in good earnest all things for Christ's sake, not for the sake of the kingdom, or his own honor, but owing to his affection to him.

"His love, surpassing far

The love of all beneath,

We find within our hearts, and dare
The pointless darts of death.

"Stronger than death or hell

The sacred power we prove;

And conqu'rors of the world, we dwell
In heaven, who dwell in love."

AUGUST 7.

LEIGHTON.

Because of the savor of thy good ointments.-Sol. Song i. 3.

THE holy ointment of the sanctuary, under the law, was composed according to God's own prescription. And they were straightly forbid to imitate it, or make any like it, to signify the singular holiness, the matchless worth of the anointing oil of gladness, wherewith our high priest, the Lord Jesus, was anointed above his fellows. When he came down from his glorious court above, to dwell among men, he apparelled himself like them: he was clothed with human flesh. But yet, that vesture was so transcendently enriched with all graces, as with costly perfumes, that men might easily know there was more under them than a

mere man. Yea, even in that low estate, did such beams of his glory shine through, that all whose eyes were open did clearly behold them, and know him to be no less than the only begotten Son of God, by this, that he was so full of grace and truth. And these are, in a word, the precious ointments whose delightful smell is here commended.

Now, to enumerate and describe these graces, what tongue of men, yea, or of angels, were sufficient? What other is the main subject of the whole Scriptures? What mean all the figures and ceremonies of the law, the costly furniture and ornaments of the temple, the rich vestments of the high priest, that fine linen, that silk and gold, those gems and precious stones? Was any one of them, were they all any other than shadows and dim resemblances of the matchless perfections of Jesus Christ? It is strange that Christians have so low conceits of their high Redeemer! What is the gospel, but a more clear and plentiful pouring forth of those ointments? What was the great labor and business of the holy apostles, but the diffusing of Christ's graces through the world? I determined to know nothing among you, save Christ and him crucified, says St. Paul to his Corinthians. What is the sacrament of the supper, but a covert under which Christ conveys himself and his graces to the believing soul, while the profane and slight-hearted receivers are sent away with empty elements? Thus you see how ample a subject these graces are in general. And truly, the consideration of any one particular of them might be the employment of many hours. Would you hear of the wisdom of Christ? Look what the apostle says of it, In him are hid all the treasures of wisdom and knowledge. Not some drops of wisdom, no, nor streams, but a fountain. Not one treasure, but treasures, many treasures, yea, all the treasures of wisdom and knowledge; yet, not obvious to every eye, but, as treasures are, hid. The children of wisdom, who are the world's fools, have some knowledge of this his wisdom, and draw from it for their own use; but to sound the depth of it, who can be able!

No less admirable is his holiness. late Lamb, and the undefiled sacrifice.

He is both the immacuSuch a high priest became Became us! Yes, holy, harmless, and undefiled: the more we were defiled with sin, the more stood we in need of an undefiled and spotless High Priest. It was as expedient that he

us.

should be unlike us in that, as that he should be like us in all other things. Therefore, as for the legal priesthood there was a holy consecrating oil, so this immortal High Priest was anointed with most entire and complete holiness. And this perfect holiness of his, is set forth as myrrh, the best ointment and spicesmyrrh which is of a virtue preservative from corruption. He. was not only of excellent smell, while he lived among men, but this myrrh did likewise preserve and exempt him from contracting any corruption or pollution, by the bad air of sinful company; so that he conversed with sinners, that he might convert them, without any danger of infection.

And as he was thus extraordinarily anointed with the spirit of wisdom and holiness, so likewise with the spirit of meekness; therefore he is called The Lamb of God, that taketh away the sin of the world. His voice was not heard in the streets. And take in that other grace which he himself mentions together with his meekness, as being near in nature to it, humility: Learn of me, for I am meek and lowly in heart. Indeed, humility is an odoriferous grace it is a gracing grace, it adds a kind of sweetness and lustre to all other graces; yea, it serves singularly as a character for the trial of the truth of all other graces. As balsam, which is the chief of all precious ointments, used to be tried; that is the surest and best, which put into any liquor, goes to the bottom; that but slight, which swims above; so those graces are most upright, that are accompanied with most humility. And that this may be out of doubt, you know that Jesus Christ, of whom we speak, as he had most grace, so was he most exemplary in humility. And certainly the sweet smell of this good ointment did fill the whole house, when he washed his disciples' feet; as is said of the ointment that Mary poured upon his feet.

Among many other of his gracious qualities that might be mentioned, there is one we can not but take particular notice of, his love; the rather, because the fragrant smell of his graces is here said to beget love. Now you know that one of the strongest attractions of love, is love. What made him empty himself of his glory, as the apostle speaks, but because he was full of love? What made him take on the form of a servant, suffer heat, and cold, and hunger, and poverty, but love? What other was it made him digest the persecutions, revilings, and contra