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beginning to the end of the Bible. And then it is manifest that the return of the Jews to the land of Canaan from the Babylonish captivity, is not the event mainly intended by the prophecy of which these words are a part. The time of that return was not the time when that was fulfilled in the 2d verse of this chapter," And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name." That was not the time spoken of in the two preceding chapters, with which this chapter is one continued prophecy. That was not the time spoken of in the last words of the foregoing chapter, when the Lord would cause righteousness and praise to spring forth before all nations: nor was it the time spoken of in the 5th, 6th, and 9th verses of that chapter, when "strangers should stand and feed the flocks of God's people, and the sons of the alien should be their ploughmen, and vine dressers; but they should be named the priests of the Lord, and men should call them the ministers of God; when they should eat the riches of the Gentiles, and in their glory boast themselves, and their seed should be known among the Gentiles, and their offspring among the people; and all that should see them should acknowledge them, that they are the se which the Lord hath blessed." Nor was that the time spoken of in the chapter preceding that, "when the abundance of the sea should be converted unto the church; when the isles should wait for God, and the ships of Tarshish to bring her sons from far, and their silver and gold with them; when the forces of the Gentiles and their kings should be brought; when the church should suck the milk of the Gentiles, and suck the breast of kings; and when that nation and kingdom that would not serve her should perish and be utterly wasted and when the sun should be no more her light by day, neither for brightness should the moon give light unto her, but the Lord should be unto her an everlasting light, and her God her glory; and her sun should no more go down, nor her moon withdraw itself, because the Lord should be her everlasting light, and the days of her mourning should be ended." These things manifestly have respect to the Christian church in her most perfect and glorious state on earth in the last ages of the world; when the church should be so far from being confined to the land of Canaan, that she should fill the whole earth, and all lands should be alike holy.

So that the children of Israel's being wedded to the land of Canaan, being manifestly not the meaning of these words in the text, " As a young man marrieth a virgin, so shall thy sons marry thee," as some suppose; I choose rather, with others, to understand the words of the church's union with her faithful pastors, and the great benefits she should receive from them. God's ministers, though they are set to be the instructors, guides, and fathers of God's people, yet are also the sons of the church: Amos ii. 11, "I raised up of your sons for prophets, and of your young men for Nazarites." Such as these, when faithful, are those precious sons of Zion comparable to fine gold spoken of, Lam. iv. 2; spoken of again, verse 7: "Her Nazarites were purer than snow, they were whiter than milk." And as he that marries a young virgin becomes the guide of her youth; so these sons of Zion are represented as taking her by the hand as her guide: Isai. li. 18, "There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up." That by these sons of the church is meant ministers of the gospel, is confirmed by the next verse to the text: "1 have set watchmen upon thy walls, O Jerusalem."

That the sons of the church should be married to her as a young man to a virgin, is a mystery or paradox not unlike many others held forth in the word

of God, concerning the relation between Christ and his people, and their relation to him and to one another; such as that Christ is David's Lord and yet his son, and both the root and offspring of David; that Christ is a son born and a child given, and yet the everlasting Father; that the church is Christ's mother, as she is represented, Cant. iii. 11, and viii. 1-and yet that she is his spouse, his sister, and his child; that believers are Christ's mother, and yet his sister = and brother; and that ministers are the sons of the church, and yet that they are her fathers, as the apostle speaks of himself, as the father of the members of the church of Corinth, and also the mother of the Galatians, travailing in birth with them, Gal. iv. 19.

2. The second and chief fulfilment here spoken of, of that promise of the church's being married, is in her being married to Christ. "And as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." Not that we are to understand that the chu: ch has many husbands, or that Christ is one husband, and ministers are other husbands that she hath; for though ministers are here spoken of as being married to the church, yet it is not as being his fellows or competitors, or as husbands of the church standing in a conjugal relation to his bride in any wise parallel with his: for the church has but one busband; she is not an adulteress, but a virgin, that is devoted wholly to the Lamb, and follows him whithersoever he goes. But ministers espouse the church entirely as Christ's ainbassadors, as representing him and standing in his stead, being sent forth by him to be married to her in his name, that by this means she may be married to him. As when a prince marries a foreign lady by proxy, the prince's ambassador marries her, but not in his own name, but in the name of his master, that he may be the instrument of bringing her into a true conjugal relation to him. This is agreeable to what the apostle says, 2 Cor. xi. 2: "I am jealous over you with a godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin to Christ." Here the apostle represents himself as being, as it were, the husband of the church of Corinth; for it is the husband that is jealous when the wife commits adultery; and yet he speaks of himself as having espoused them not in his own name, but in the name of Christ, and for him and him only, and as his ambassador, sent forth to bring them home a chaste virgin to him. Ministers are in the text represented as married to the church in the same sense that elsewhere they are represented as fathers of the church: the church has but one father, even God, and ministers are fathers as his ambassadors; so the church has but one shepherd. John x. 16, "There shall be one fold and one shepherd;" but yet ministers, as Christ's ambassadors, are often called the church's shepherds or pastors. The church has but one Saviour; but yet ministers, as his ambassadors and instruments, are called her saviours. 1 Tim. iv. 16, "In doing this thou shalt both save thyself and them that hear thee." Obad. 21," And saviours shall come upon 蓝 Mount Zion." The church has but one priest; but yet in Isai. lxvi. 21, speaking of the ministers of the Gentile nations, it is said, "I will take of them



for priests and Levites." The church has but one Judge, for the Father hath committed all judgment to the Son; yet Christ tells his apostles, that they shall sit on twelve thrones, judging the twelve tribes of Israel.

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When the text speaks first of ministers marrying the church, and then of Christ's rejoicing over her as the bridegroom rejoiceth over the bride; the former is manifestly spoken of as being in order to the latter, even in order to the joy and happiness that the church shall have in her true bridegroom. The preaching of the gospel is in this context spoken of three times agoing, as the great means of bringing about the prosperity and joy of the church; that is



foretold; once in the first verse," For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth ;" and then again in the text, and lastly in the two following verses, "I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence; and give him no rest, till he establish, and till he make Jerusalem a praise in the earth."

The text thus opened affords these two propositions proper for our consideration on the solemn occasion of this day.

I. The uniting of faithful ministers with Christ's people in the ministerial office, when done in a due manner, is like a young man's marrying a virgin.

II. This union of ministers with the people of Christ is in order to their being brought to the blessedness of a more glorious union, in which Christ shall rejoice over them, as the bridegroom rejoiceth over the bride.

I. The uniting of a faithful minister with Christ's people in the ministerial office, when done in a due manner, is like a young man's marrying a virgin.

I say, the uniting of a faithful minister with Christ's people, and in a due manner for we must suppose that the promise God makes to the church in the text, relates to such ministers, and such a manner of union with the church; because this is promised to the church as a part of her latter day glory, and as a benefit that should be granted her by God, as the fruit of his great love to her, and an instance of her great spiritual prosperity and happiness in her purest and most excellent state on earth. But it would be no such instance of God's great favor and the church's happiness, to have unfaithful ministers entering into office in an undue and improper manner. They are evidently faithful ministers that are spoken of in the next verse, where the same are doubtless spoken of as in the text, "I have set watchmen on thy walls, O Jerusalem, which shall never hold their peace day nor night." And they are those that shall be introduced into the ministry at a time of its extraordinary purity, order, and beauty, wherein (as is said in the first, second, and third verses) her righteousness should go forth as brightness, and the Gentiles should see her righteousness, and all kings her glory, and she should be a crown of glory in the hand of the Lord, and a royal diadem in the hand of her God.

When I speak of the uniting of a faithful minister with Christ's people in a due manner, I do not mean a due manner only with regard to external order; but its being truly done in a holy manner, with sincere, upright aims and intentions, with a right disposition, and proper frames of mind in those that are concerned; and particularly in the minister that takes the office, and God's people to whom he is united, each exercising in this affair a proper regard to God and one another.

Such a uniting of a faithful minister with the people of God in the ministerial office, is in some respect like a young man's marrying a virgin.

1. When a duly qualified person is properly invested with the ministerial character, and does in a due manner take upon him the sacred work and office of a minister of the gospel, he does, in some sense, espouse the church of Christ in general for though he do not properly stand in a pastoral relation to the whole church of Christ through the earth, and is far from becoming a universal pastor; yet thenceforward he has a different concern with the church of Christ in general, and its interests and welfare, than other persons have that are laymen, and should be regarded otherwise by all the members of the Christian church. Wherever he is providentially called to preach the word of God, or minister in holy things, he ought to be received as a minister of Christ, and the messenger

of the Lord of Hosts to them. And every one that takes on him the office of a minister of Christ as he ought to do, espouses the church of Christ, as he espouses the interest of the church in a manner that is peculiar. He is under obligations, as a minister of the Christian church, beyond other men, to love the church, as Christ, her true bridegroom, hath loved her, and to prefer Jerusalem above his chief joy, and to imitate Christ, the great shepherd and bishop of souls and husband of the church, in his care and tender concern for the church's welfare, and earnest and constant labors to promote it, as he has opportunity. And as he, in taking office, devotes himself to the service of Christ in his church; so he gives himself to the church, to be hers, in that love, tender care, constant endeavor, and earnest labor for her provision, comfort, and welfare, that is proper to his office, as a minister of the church of Christ, by the permission of divine Providence, as long as he lives; as a young man gives himself to a virgin when he marries her. And the church of Christ in general, as constituted of true saints through the world, (though they do not deliver up themselves to any one particular minister, as universal pastor, yet) do cleave to, and embrace the ministry of the church with endeared affection and high honor, and esteem, for Christ's sake; and do joyfully commit and subject themselves to them to cleave to, honor, and help them, to be guided by them and obey them so long as in the world; as the bride doth in marriage cleave and deliver up herself to her husband. And the ministry in general, or the whole number of faithful ministers, being all united in the same work as fellow laborers, and conspiring to the same design as fellow helpers to the grace of God, may be considered as one mystical person, that espouses the church as a young man espouses a virgin. As the many elders of the church of Ephesus are represented as one mystical person, Rev. ii. 1, and all called the angel of the church of Ephesus; and as the faithful ministers of Christ in general, all over the world, seem to be represented as one mystical person, and called an angel: Rev. xiv. 6, " And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell upon the earth, and to eved nation, and kindred, and tongue, and people." But,

2. More especially is the uniting of a faithful minister with a partic is a Christian people, as their pastor, when done in a due manner, like a and man's marrying a virgin.


It is so with respect to the union itself, the concomitants of the the fruits of it.

uni as the spel, and that hath Isaiah liv.

(1.) The union itself is, in several respects, like that which is young man and a virgin whom he marries.

It is so with respect to mutual regard and affection. A faithfu that is in a Christian manner united to a Christian people as their piters with his heart united to them in the most ardent and tender affection: and is like a the other hand, have their hearts united to him, esteeming him very i love for his works' sake, and receiving him with honor and reverer willingly subjecting themselves to him, and committing themselves to f. Christ, as being, under Christ, their head and guide. ion, in

And such a pastor and people are like a young man and virgin unit bride. marriage, with respect to the purity of their regard one to another. The you the man gives himself to his bride in purity, as undebauched by meretricious ei in braces; and she also presents herself to him a chaste virgin. So in such a unioat of a minister and people as we are speaking of, the parties united are pure and holy in their affection and regard one to another. The minister's heart is united to the people, not for filthy lucre, or any worldly advantage, but with a pure

benevolence to them, and desire of their spiritual welfare and prosperity, and complacence in them as the children of God and followers of Christ Jesus. And, on the other hand, they love and honor him with a holy affection and esteem; and not merely as having their admiration raised, and their carnal affections moved by having their ears tickled, and their curiosity, and other fleshly principles, gratified by a florid eloquence, and the excellency of speech and man's wisdom; but receiving him as the messenger of the Lord of Hosts, coming to them on a divine and infinitely important errand, and with those holy qualifications that resemble the virtues of the Lamb of God.

And as the bridegroom and bride give themselves to each other in covenant; so it is in that union we are speaking of between a faithful pastor and a Christian people. The minister, by solemn vows, devotes himself to the people, to improve his time and strength, and spend and be spent for them, so long as God in his providence shall continue the union: and they, on the other hand, in a holy covenant commit the care of their souls to him, and subject themselves to him.

(2.) The union between a faithful minister and a Christian people, that we are speaking of, is like that between a young man and virgin in their marriage, with respect to the concomitants of it.

When such a minister and such a people are thus united, it is attended with great joy. The minister joyfully devoting himself to the service of his Lord in the work of the ministry, as a work that he delights in; and also joyfully uniting himself to the society of the saints that he is set over, as having complacence in them, for his dear Lord's sake, whose people they are; and willingly and joyfully, on Christ's call, undertaking the labors and difficulties of the service of their souls. And they, on the other hand, joyfully receiving him as a precious gift of their ascending Redeemer. Thus a faithful minister and a Christian people are each other's joy: Rom. xv. 32, "That I may come unto you with joy by the will of God, and may with you be refreshed." 2 Cor. i. 14, ins you have acknowledged us in part, that we are your rejoicing, even as ye fort ours."


her Another concomitant of this union, wherein it resembles that which becomes royal ng man and virgin united in marriage, is mutual helpfulness, and a conare and endeavor to promote each other's good and comfort. The mindue mainestly and continually seeks the profit and comfort of the souls of his but its bed to guard and defend them from every thing that might annoy them, intentions, and labors to promote their spiritual peace and prosperity. They, concerneder hand, make it their constant care to promote his comfort, to make people to of his great and difficult work easy, to avoid those things that might God and difficulty of it, and that might justly be grievous to his heart; and Suchin them lies to encourage his heart, and strengthen his hand in his terial ofind are ready to say to him, when called to exert himself in the more

1. parts of his work, as the people of old to Ezra the priest, when they characn bowed down under the burden of a difficult affair: Ezra x. 4, "Arise, of a his matter belongeth to thee: we also will be with thee: be of good couing, and do it." They spare no pains nor cost to make their pastor's outward wcumstances easy and comfortable, and free from pinching necessities and disPacting cares, and to put him under the best advantages to follow his great work fully and successfully.

Such a pastor and people, as it is between a couple happily united in a con jugal relation, have a mutual sympathy with each other, a fellow feeling of each others' burdens and calamities, and a communion in each other's prosperity and

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