God knew this, He endured him with much long-suffering, being willing to bring him to repentance. For had he not willed this, then he would not have been thus long-suffering. But as he would not use the long-suffering in order to repentance, but fully fitted himself for wrath, he used him for the correction of others, through the punishment inflicted upon him making them. better, and in this way setting forth his power. For that it is not God's wish that his power be so made known, but in another way, by his benefits, namely, and kindnesses, he had shown above in all possible ways. For if Paul does not wish to appear powerful in this way, (not that we should appear approved, he says, but that ye should do that which is honest,) much less doth God. But after that he had shown long-suffering, that he might lead to repentance, but he did not repent, he suffered him a long time, that he might display at once his goodness and his power, even if that man were not minded to gain any thing from this great long-suffering. As then by punishing this man, who continued incorrigible, he showed his power, so by having pitied those who had done many sins but repented, he manifested his love toward man. But it does not say, love toward man, but glory, to show that this is especially God's glory, and for this he was above all things earnest. But in saying which he had afore prepared unto glory, he does not mean that all is God's doing. Since if this were so, there were nothing to hinder all men from being saved. But he is setting forth again his foreknowledge, and doing away with the difference between the Jews and the Gentiles. And on this topic again he grounds a defense of his statement, which is no small one. For it was not in the case of the Jews only that some men perished, and some were saved, but with the Gentiles also. This was the case. Wherefore also he does not say, all the Gentiles, but of the Gentiles, nor, all the Jews, but of the Jews. As then Pharaoh became a vessel of wrath by his own lawlessness, so did these become vessels of mercy by their own readiness to obey. For though the more part is of God, still we also have contributed ourselves some little. Whence he does not say either, vessels of well-doing, or vessels of boldness, but vessels of mercy, to show that the whole is of God. For the phrase, it is not of him that willeth, nor of him that runneth, even if it comes in the course of the objection, still, were it said by Paul, would create no difficulty. Because

when he says, it is not of him that willeth, nor of him that runneth, he does not deprive us of free-will, but shows that all is not one's own, for that it requires grace from above. For it is binding on us to will, and also to run: but to confide not in our own labors, but in the love of God toward man. And this he has expressed elsewhere. Yet not I, but the grace of God which was with me. And he well says, Which he had afore prepared unto glory. For since they reproached them with this, that they were saved by grace, and thought to make them ashamed, he far more than sets aside this insinuation. For if the thing brought glory to God, much more to them through whom God was glorified. But observe his forbearance and unspeakable wisdom. For when he had it in his power to adduce, as an instance of those punished, not Pharaoh, but such of the Jews as had sinned, and so make his discourse much clearer, and show that where there were the same fathers, and the same sins, some perished and some had mercy shown them, and persuade them not to be doubtful-minded, even if some of the Gentiles were saved, while some of the Jews were perishing; that he might not make his discourse irksome: the showing forth of the punishment he draws from the foreigner, so that he may not be forced to call them vessels of wrath. But those that obtained mercy he draws from the people of the Jews. And besides, he also speaks in a sufficient way in God's behalf, because though he knew very well that the nation was fitting itself as a vessel of destruction, still he contributed all on his part, his patience, his long-suffering, and that not merely long-suffering, but much long-suffering; yet still he was not minded to state it barely against the Jews. Whence then are some vessels of wrath, and some of mercy? Of their own free choice. God, however, being very good, shows the same kindness to both. For it was not those in a state of salvation only to whom he showed mercy, but also Pharaoh, as far as his part went. For of the same long-suffering, both they and he had the advantage. And if he was not saved, it was quite owing to his own will: since, as for what concerneth God, he had as much done for him as they who were saved. Let us then offer up glory to him. For his is the kingdom, and the power, and the glory, for ever and ever. Amen.

AUGUST 16.

Therefore do the virgins love thee.-Sol. Song i. 3.

LEIGHTON.

The virgins. Similitude and conformity of nature beget friendship: pure affections delight in a pure object, and it makes them such. For the truth is, Christ doth not find men naturally suitable to himself, but as he took on our nature, so he washeth away the sinfuless of our nature, which he took not on, and makes us that way conformable to his nature. And they who are so changed, though they were formally lovers of sin, yet, by conversion, which is called regeneration, they are born again, and so become not only chaste, but even virgins, spiritually.

These virgins are such as be truly holy and pure in heart and life, who, though they are are not perfectly free from all sin, yet have affection to no sin. These are singularly delighted with the smell of Christ's name and graces, while the voluptuous person, and the profane worldling, dislike and despise it! The virgins, they bestow their affection whole and entire upon Christ.

The virgins love thee. Grace destroys not the natural passions of the soul, but corrects them only, by destroying their corruption, and so they become not merely not contrary to grace, but are made the subject and seat of grace. This of love, which is the chief of them, we see, it abolisheth not, but rectifies it, recalling it to its due object, and turning it into the right channel, by which it may empty itself into the ocean of goodness.

The virgins love-But whom? Thee. And it is as reasonable a love as it is pure; Therefore they love thee, because thou hast made them in some measure apprehensive of thy worth, which commands the love of all that know it: not a cold and indifferent affection, but a superlative, ardent love, far overtopping all other desires. And with good reason, since Christ doth infinitely, and beyond all comparison, surpass all other things desirable. Ask your own hearts, if you love Christ thus: for if not thus, you love him not at all. The apostle Paul's love was of this size. But what things were gain to me, those I counted loss for Christ; yea, doubtless and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ. This love will not only undergo difficul

ties and sufferings for Christ without either repining or fainting, but it will even be glad to meet with them, as opportunity is, to exercise and testify itself. Hard things will seem most easy for his sake, and bitter things exceeding sweet. In a word, to him that loves, scarce any thing is impossible. Love is the leading passion of the soul: all the rest conform themselves to it, desire, and hope, and fear, and joy, and sorrow.

If, then, you love Christ, the desires and breathings of your soul after him are strong and earnest. If he withdraw himself, or appear angry, if either you see him not, or see him look discontented, your grief will be so deep that it can not be allayed by any worldly employment. Yet upon some former tokens of his love, which is known to be unchangeable, hope will uphold the soul, till the beams of his grace scatter the cloud, and break through. Though our Joseph seem strange, and speak roughly for a while, he can not long refrain discovering his affection.

Again, love you him, unspeakable will be your joy when he smiles upon you. As great will be your delight in possession, as your desire is in pursuit ; and while you have his presence, it will be too hard a task for any affliction to dismay you. Have you indeed heard Christ speak comfortably to you in his ordinances? How will this enable the soul, and arm it against dangers, and distracting, distrustful fears! Perfect love casteth out fear, saith St. John: that is, all base and servile fear; but there is one fear that is in no heart but where love begets it, fear to offend. You know how wary and loath men are naturally to displease those they love; therefore it is, that love to Christ, and a careful observing of his commandments, are inseparable companions. Yea, love itself is the fulfilling of the law, for it gives up the heart to God, and consequently the whole man. Then there is no return of duty which your receiving of Christ calls for, (and what doth it not call for ?) there is none, I say, but is comprised under this one of love. Do you owe him praises? Yes, surely. Then love him; that will stir you up to praise him. You never knew, but where much love was in the heart, it made the tongue ready and active upon all occasions to praise the party loved. Love will entertain small courtesies with great thanks; much more where the benefit so far exceeds all possible thankfulness. Ought you to serve and obey him? Doubtless: he hath for that purpose redeemed you with his precious blood.

And truly there is no obedience or service so full and so cheerful, as that which flows from love. Should you study conformity to Christ, and labor to be like him? Yes, for this is to walk worthy of Christ. Then there is nothing assimilates so much as love. Men delight in their society whom they love, and by their society they do insensibly contract their customs, and become like them. These virgins who love Christ for his graces, they love to converse with him, and by conversing with him, they receive of his graces, and have a smell of his perfumes. Not only do they, by the smell of his garments, or such imposed rites, obtain the blessing, but they likewise smell like him by the participation of sanctifying grace, of his widsom and holiness, in a pure and godly conversation, abstaining from the impure lusts and pollutions of the world; so likewise of his meekness and humility. Never think that one and the same soul can have much pride and much of Christ. Ever, the more grace a man hath, the more sense hath he likewise of his own unworthiness, and God's free mercy, and consequently the more humility.

By these and the like evidences, try whether indeed you love the Lord Jesus Christ. And by these fruits, you who profess to love him, testify the sincerity of your love; and be assured, that if you be now found among these virgins that love him, you shall one day be of the number of those virgins that are spoken of, Rev. xiv. 3, 4, who sing a new song before the throne of God.

For consider him that endured such contradiction of sinners against himself,

lest ye be wearied and faint in your minds.-Heb. xii. 3.

CHRIST has left us his example as the best lecture of our duty. His sufferings concern us not only in point of merit, but conformity. We can never enjoy the benefit of his passion, without following his pattern. His example is the rule of our highest perfection, and we are under the greatest obligation to imitate and honor him who is our Sovereign and Saviour, to whom we owe our redemption from everlasting misery, and the inheritance of glory. It is the apostle's advice to the afflicted; To consider him that endured such contradiction of sinners against himself, that ye be not wearied and faint in your minds. This