daughter from reading of the Canticles, | know not what it is. Next, there is a ne anima non intelligens vulneraretur, lest the soul that understood not the spiritual sense, should perish in the literal; or as those images, which the Papists call, Idiotarum libros, the laymen's books, being misunderstood do prove the fool's idolatry: so these images (for parables are but the images of things) did not so much instruct, as abuse the eyes of them that saw them, until our Saviour drew the curtain. They had heard of a sheep that had gone astray, of a piece of silver that was lost, that both again were found, that friends were called to rejoice for both; but what this was to them, what share they had in this joy or that recovery, they had not heard, till he that made their ears applied it to their hearts with an "Outw, λeyw vμív, Likewise, I say unto you, I, that came to heal that which was wounded, to bind up that which was broken, to save that which was lost; I, that have left the ninety-nine in the desert, all the angels in heaven (for so the fathers interpret it) to find out one wanderer; I say unto you, to you sinners, that come near to hear me; to you pharisees, that murmur, because those sinners come so near me; to you that know not what the value of a soul is, what music is in the groans, or what beauty is in the tears, of a sad convert, I say to you, there is joy in the presence of the angels of God over one sinner that repenteth. The authority of the speaker must win some credit to this argument; for so far distant is heaven from earth, so rare the commerce between them, that unless God bring the intelligence himself from thence, man will not believe. Let the Separatist boast of his private spirit that hath revealed it, or the bishop of Rome cite his infallible chair; every one is not wax enough to take impression at this. But if our Saviour set his divine seal on; if we once find his ipse dico, I say unto you, then let him that hath ears, hear; no oracle ever spake like this; truth, to the truth incarnate. Be not therefore troubled either with the contrariety of passions in these words, that sorrow should beget joy; or the disparity of the persons, that angels should rejoice for sinners; or the inequality of the extent, many angels for one sinner: for Christ hath spoke it, and we are to believe it. First, that there is joy, though we ubi, a place where, of this joy, though it be not here. Last of all, there is a query too, a why, a reason, a cause, of this joy, for one sinner that repenteth. But first, of that joy itself; for velut solatium erit, saith Tertullian, disserere de illo, quo frui non datur, sick men may talk of health, and why not I of joy? As in sorrow the heart is contracted and straitned, so in joy the passages are enlarged, the cordial spirits scattered, the heart itself runs out, 'tis so dilated; which makes Aristotle say, that joy is, as it were, the letting of the heart out. But if they that feel no joy, cannot define it; nor they that feel it, keep it in their hearts; nor he that wants a heart, judge of it, who shall then resolve us what joy is? or where we shall find a thing to this name? For, examine first the joy of a proud man; lieth it not in the breath of others, a thin cabinet of air which every man hath a key to, but himself. Let but them above him agree not to think him great, or wise, or noble; let but his fellow-worms forbear to honour him; he that holds the plough shall not change joys with him. Ör look on the joy of the voluptuous: doth not sorrow often wait so close as to tread upon the heels of it? Have you not heard the epicure cry, O his gout! even at that time, when he hath been feeding his disease with riot? Were not the Israelites struck with meat between their teeth? and was not Zimri slain in the embraces of his Cosby? Besides, to share in all the good that is under the sun is at the best but indolence, a privation of grief; it is not joy: or if we will needs strain higher for a word for it, it is but an acquiescence, saith Scaliger, a kind of wresting of the mind, it is not joy: he were a strange chymist, you would think, that, when a drop of wine were cast into the sea, durst undertake out of that vast element to extract the spirits of that one drop of wine, and say, here they are: nor shall I conceive him easier an artisan, that can out of the sea of his ordinary hourly discontents, extract this drop of joy, and shew it to me. The truth is, we know not what it is, because we seek not for it where we should. Copernicus, that thought the earth moved, and the heavens stood still, was not yet so mad as either to look for trees in heaven, or stars upon the ground; yet we, in our search for joy, do as mad things as this comes to: for what would you imagine, if you should see a man knock at a grave-stone for a companion, or go down into a charnel-house to make merry: if you did not pronounce him directly frantic, you would guess surely that he had mistook the place: and the like do I of you, saith St. Austin, Qui quæritis gaudium in loco non suo, who look for joy either in the honours or pleasures of this life, or whatever else is not the proper sphere of it. But suppose there were such a thing on earth as joy; that the Philosophers' stone, the northwest passage, and that, were found out together; yet there remains another disquisition: for where shall we have a lodging for it? where a breast capable to entertain it?-in the heart of the sinful man? no, God himself hath barr'd that door against it: for, gaudere non est impiis, as we find it denounced in the prophecy of Esay, there is no peace, no joy to the wicked. They cannot rejoice; they may perchance drown their grief in wine, or drive away their discontents with company, they may reprieve their souls for a time from melancholy; but the fits of a constant ague, or the flowings of the tide, come not more duly, then it returns again: shifting the place will not serve the turn, unless we can shift ourselves; for post equitem sedet atra cura, like the rats that followed the German bishop, thy sad thoughts will after thee. Draw the curtains of thy bed, yet they will lie with thee; shut the door of thy closet, yet they will come in unto thee: for the truth is, saith S. Bernard, Intus est quem fugis, every ill man hath his enemy within him: his own heart calls to him, as his did in the vision, Ego tibi horum sum causa, I am the cause of all this trouble unto thee: thou hast made me ill, I will not leave thee quiet. -No joy then to the wicked: but shall we knock at more innocent doors to see if there it harbours? were the prophets in the Old Testament acquainted with it? the apostles in the New? or shall we enquire of innocence itself, the Saviour of us all? But he will enquire of us again, as he did in the first of the Lamentation, O all ye that pass by, not was there ever joy, but was there ever sorrow like my sorrow? But you will say, perhaps, though he himself were the son of sorrow, yet he bid his followers joy, in the fifth Thus having shewn you the negative, where joy is not; my next venture (if it He that comes out of a dark room into the sunshine, shall be sure to find his eyes dazzled: what then will become of us, whose eyes (Aristotle could say) were tanquam Noctuæ ad solem? how shall we look on this joy of angels? shall we think of the place we live in, or the company they enjoy, or the anthems which they sing when one seraphim echoes to another, or when in a full quire they sound together their everlasting Hallelujahs? or, if we can lift up our thoughts so high, shall we think again, how they see the divine face of God? how they joy in that mirror? how they exult in that beatifick vision? What fulness, what torrents of pleasure in such a sight! such a sight, saith St. Austin, that if the damned spirits could but see a glimpse of it, that very glimpse for that time would infuse such joy into them as to take away the sense of all their pain: such a sight, that the reflected rays of it, even in this life, gives us that which saint John speaks of, that communion with God himself. What then can we conceive of those glorious creatures that see not God either by a glimpse or by reflection, but stand under the direct beams, that have a full and eternal sight, that see him, wπо gos TeоOWTOV, face to face, that hear him even with ear to mouth, that are acquainted even with the very whispers of the Trinity. But wither am I carried? sooner shall a sparrow drink up the sea, or a moale heave the whole earth out of the center, then the heart of man swell to that bigness, as to be able to comprehend his joy. Yet as fathers use to acquaint their heirs with their estates, before they mean they shall possess them; so, be not angry, O my God, that we have look'd afar off into those joys which with thy angels we one day shall inherit: for though they be of the elder family, and we like younger brothers, wear about us a body of flesh, for a note of difference, yet this heraldry is not to last always; for thou hast told us, O my Saviour, that even that difference shall be took away, that we shall be lodyle, equal to the angels, æqualitate gratia, though not nature, saith Aquinas, in an equality of grace, though not of nature. Nor shall we offend to enlarge this meditation further, to conceive as some of the fathers did, that as the angels fell from several hierarchies, some from being seraphims, some cherubims, some thrones, some out of higher seats, some out of lower: so on that great day when God shall distribute his glory amongst us, we may shine at last, that into those several hierarchies we shall be assumed: for, among the rest, Origen was confidently persuaded, Quod si earum virium esset ut vinceret Luciferum, Luciferi solium in cœlo obtineret, that had he been of strength enough www to have overcome Lucifer in temptation, that was once the chief of angels, God would have given him Lucifer's seat in heaven. I confess were this heavenly court, like the court of earthly princes, (where he that is beneath bites at the heel of him that is above him; and he that is above treads on the mouth that bites him,) this might breed rather envy, or hate, or any thing, but joy: but so far are those blessed spirits from envying us for this, that there shall be a time when, some men shall be higher than some angels, yet even for this there is joy in presence of angels. But the school hath well distinguished a double joy in angels, either essential, or accidental; their essential joy consists in the vision of the Deity; their accidental, in the conversion of us sinners: the one is always at full sea, it neither ebbs nor flows, but the other occasionally receives either increase, or diminution: for as St. Hierome is of the mind, that Angelus nomen est officii, non naturæ, to be an angel is a name of office, not of nature, (in essence they are spirits, but in office only angels,) so in that office they accumulate their joy accordingly, as in our protection their success is answerable to their care: it was well thought on therefore by the Church of England to design a Collect in the Liturgie, wherein we pray, that the angels which always do God service in heaven, may by his appointment_defend us on earth: not that we are to believe their presence, as that Jesuit did, who hath not blushed to print unto the world, that at the Bohemian overthrow, there was visibly seen a troop of angels them:-but what angel joy'd, think to fight on the emperor's part against you, when that lie was made? yet on the other side, we are not to deny them to be our guardians, whether one to one, or more to one, since their accidental joy doth ordinarily arise from thence, even from that employment.Well, but do the angels joy at the conversion of a sinner? therefore they know it, but must needs follow, (for the will moves not till the understanding sets it going,) ulto. actus intellectus primus est voluntatis. But that therefore by their evening knowledge, or their morning, as the school distinguisheth, or that therefore in Verbo tanquam speculo, in the face of God as in a glass, all angels necessarily know And thus we descend to the last part of the text, the [why] of the joy. There is joy over one sinner that repenteth. In the which words, we must make a new discovery: First, of the object in general, a sinner. Next, of the quality of the sinner, the sinner that repenteth. Last of all, of the indefinite singularity, for one sinner, implying as much as for any one sinner that repenteth. (To be concluded in our next.) MEMOIR 66 OF MR. SMITH. [Continued from col. 839.] My Dear Sir, the thoughts of all; this will not fol- | that the Holy Ghost is busy to set new low, though all the Jesuits drive it. anthems, the holy angels as busy in No? say they, but suppose there the singing of them. were a glass of chrystal made so large, that whatsoever were done in all the corners of the world might be reflected by it; should not he that saw that glass discern as well all that passed under the sun? just such a glass is God unto his angels: but I doubt the metal of this argument, for a touch or two will break it. First, some of their own men deny, that the Deity can either properly, or by way of metaphor, be term'd a glass; or next, suppose it may, yet not a natural glass, that represents all that is before it: but a voluntary, such a one as shews, non quantum relucet, saith S. Austin, but quantum voluerit, not all that shines within it: but more or less, when, or how, or to whom he pleaseth. God is infinite, whom the angels see, but the manner is finite, by which they see: besides, God knows the inward thoughts, the secret glances of the soul, but the angels do not know them: God knows as well what shall be, as what is, but the angels do not so: God knows the determinate day, resolv'd on in his councils, when the heavens shall be gathered together as a scrole, the sun shall lose his light, the graves open and the dead rise up to judgement, but of that day or hour knows no man else, no, not the angels: what then is become of the Jesuit's crystall? if it reflect all, why not this? or if not all, why do they urge it? But to leave them to their vitrea fracta: the angels know the conversion of a sinner; true, but not always, nor all angels: they know it, not only by outward signs, but sometimes by discovery of our hearts too. But how? by way of leave, by way of dispensation? For none ever denied, but God imparts to them, when he pleaseth, the conversion of whom he pleaseth: There is knowledge, or else there is no joy, in the presence of angels. To conclude this, when God therefore by repentance shall call thee to him; when he shall perform that wonder in thee, which Saint Chrysostome saith, is greater than to create a world, to justifie thee a sinner; when he shall seal thy pardon to thee, with the blood of his Son Christ Jesus, doubt not but on that day God hath revealed this to his angels, that there is a new joy among them, a full concert in heaven, "I beg leave to return you my most sincere thanks, for your friendly letter, upon which I would submit a few remarks, with diffidence and humility, as to a minister of the gospel whom I highly respect. In the first place, I fear you have formed too high an opinion of my conduct, in a moral point of view: but admitting for a moment my just claim to the character you have drawn; I cannot, even then, think with you, that therein consists religious excellence. And for this plain and simple reason: my best actions were not then the effect of a principle of love to God; consequently could not be acceptable to him; for surely you will allow the motive or principle must sanctify or unhallow every thing we do. 66 You express the sorrow and amazement you feel, upon hearing that I am become a Methodist. Oh! my dear Sir, that term of reproach, with its attendants, Bigot, Enthusiast, Fanatic, all sit very easily upon the mind of the humble despised inquirer after truth. While he is using diligently all the means of grace, in order to be enabled to perform the whole revealed will of God, without the least reserve, in thought, word, or deed; he feels with the Apostle, that it is a very small thing to be judged of man's judgment. And he enjoys, and will, if faithful, to the end of time enjoy, that peace of mind which the world can neither give nor take away. "You ask, what are my reasons for seceding from the Established Church? deemer: and I think, in particular, we should avoid following those, who manifest to the world their blindness, by their being ashamed of becoming decided followers of Him, who alone can bring them out of nature's darkness into marvellous light. "I remain, &c. RICHARD SMITH." Thus was our christian friend en abled to witness a good confession, I will tell you candidly. I object to some rules and laws in that church, and prefer the extemporary form of worship used in the dissenting or separate churches. And I hope my good friend will allow, that there is, in every human mind, an inviolable right to its own religious determinations. With regard to the prayers of the Established Church, there can be but one opinion. They are most excellent. But allow me to ask you; Is it not one thing to repeat those prayers; and quite another, to feel our need of the blessings implored in them? I do conceive that, if we feel ourselves lost and perishThe interest of the Redeemer's kinging without a Redeemer, and discover dom now lay near his heart, and enour inability to look unto him, and de- gaged much of his attention. Having pend upon him, without divine inbecome a regular member of the fluences, it is quite immaterial, whe-church, he was solicitous to promote, ther we express our wants in the most refined language, or in the few plain words of the humble publican: "God be merciful to me, a sinner;" or, even uttered. with the silent groan, which cannot be We cannot deceive the Almighty with mere lip-service. He will regard only the language of the heart. Though I think it highly probable there may be no human establishment, that enshrines all truth, without a mixture of error; yet I would only condemn that professor, or rather that hypocrite, whoever he may be, or of whatever denomination, who, to avoid the reproach of the world, obtain a good estate, or for any temporal consideration, dare worship God with an unsatisfied conscience. With respect to the preacher, I must say: If the grand doctrines of the Bible be faithfully declared; I rejoice to hear as of ten as I have opportunity, whether in the church, meeting-house, or open field. "You kindly admonish me not to be misguided by my feelings. A very salutary caution. No, rather may I judge by the prevailing principle of my heart and life; as the tree is best known by its fruits. We have, alas! too much reason to conclude that all are not Israel, that are of Israel. Many professors we fear are not possessors. And of what avail will be our profession, if it be not accompanied with the experience of real religion in the heart, and the zealous practice of it in the life? "I agree with you, we should be upon our guard, in following implicitly any leader but our blessed Re and to stand in the midst of an artful opposition, "As an iron pillar strong, And stedfast, as a wall of brass." as much as possible, the comfort of his Minister; and, by a holy and upright deportment, to hold up his hands. He also enjoyed a lively pleasure, in encouraging such institutions, as have for their object the moral and religious improvement of mankind. Thus influenced, he became an active and useful teacher in the Sabbath School; and affectionately invited other young people to come forward and assist in this good work. That his feet were no strangers to the abodes of poverty and distress, the poor cottagers in his neighbourhood can testify. The "milk of human kindness" flowed round his benevolent heart; and while he administered to their temporal necessities, he earnestly pointed them to the Friend of sinners, and to the Physician of souls. Nor must it be omitted, with what delight he hailed the return of the Sabbath. An entire exemption from worldly cares, was deemed a high privilege, and diligently improved for the purposes of spiritual acquisitions. Often did he adopt the poet's language: "Welcome and precious to my soul Are those sweet days of love," &c. His seat in God's house, was accordingly regularly occupied; and by happy "One experience he could testify, day in thy presence is better than a thousand.” Thus diligent in all the appointed means, and persevering in the path of well-doing, he grew and flourished, like a tree planted and watered by God's own hand. In his journey through the wilderness, he made the Bible his constant companion; and the precious promises of a covenanted God in Christ Jesus, |