Meditation is a Duty which God requireth.

WE read in the sacred Scriptures that God commanded his people Deut. 6. 8, 9., to binde the Words of his Law for a sign upon their hands, and to be as frontlets be­tween their eyes, to write them upon the posts of their houses, and on their gates, to teach them diligently unto their children, to talk of them in their houses, and to think upon them, when they walk by the way, when they lye down and when they rise up: all which was to this end and purpose, Deut. 11 18. that they might lay up his Words in their hearts, and in their soules, to meditate upon them for their instru­ction, for their spirituall comfort, and for their directi­on in a vertuous life, and holy Conversation. This is the counsell of the wiseman, Prov. 7. 3 To binde the Command­ments of God upon our fingers, and to write them upon the table of our hearts, that we may be familiarly ac­quainted with them, and to meditate on them upon all [Page 2] occasions. Paul gave Timothy diverse holy precepts, concerning his life and doctrine, 1 Tim. 4. 15 and then he gave him expresse charge to meditate upon them, and to give himself wholy to them, that they might be well fastned in his heart to observe them. Also when Moses was dead, God made Joshua the chief commander of his people, and appointed him to bring them into the land of Canaan, and to give them the possession of it; which was a work so great, so difficult, and so dangerous, by reason of the great strength of the inhabitants of that Land, as might make Joshua to shrink from it, and a­fraid to undertake it; but God did encourage him by many gracious promises of his assistance, to make him able to effect it, and therefore he command­ed him three severall times, to be strong and of a good courage, not to be afraid, but to rest upon his Word for strength and ability to do that work whereunto God had called him, and would assuredly perform his Word, if he did observe to do according to all the Law which Moses commanded him, and not turn from it to the right hand or to the left, that he might prosper whi­thersoever he went: Wherefore God saith thus unto him, Josh. 1. 8. This book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou maist observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good successe. Have not I commanded thee?

This is an holy duty which ought to be fixed upon holy things, and performed to an holy end: for it is very usefull and profitable, very sweet and comfortable to every true Believers soul, if it be rightly performed. The Saints and servants of God have been very fre­quent in the practice of this duty, whose hearts were inlarged to meditate upon heavenly & spiritual things, & they did thereby draw true consolation to their souls. Psal. 63. 6 This was holy Davids exercise day and night; Psal. 119. some­times in the precepts and Statutes of God, Psal 143. 5. sometimes [Page 3] on his wonderfull Acts, and excellent Works; Psal. 104. 34 and his heart found great sweetnesse in these his Medita­tions.

Now then it is richly worth our pains to get this Art of Divine Meditation: for it will increase our know­ledge of God and of his Laws, it will make grace more fruitfull in us, and our sorrows lesse grievous: It will also strengthen our faith in the promises of God, to make us stout and couragious in his Cause, to with­stand the assaults of the divell, and all the oppositions of wicked men. How can we be edified by the Preach­ing of the Word of God, if we let it depart out of our mindes, and do not chew the cud, and ruminate upon it in our hearts? How can we teach our children and servants the Lawes of God, if they come not frequent­ly into our own meditations? How can our wayes be prosperous here upon earth, & how can we hope to have good successe in what we take in hand, if we do not me­ditate something concerning God day and night? If we neglect this pious Duty, we do then estrange our selves from God, and we bereave our souls of those spi­rituall benefits and comforts which otherwise they might receive, and we lose a great part of the comfort of our lives.

But this Art is not easily learned, common grace or humane learning cannot attain unto it: for the affecti­ons of the heart cannot be raised up to heavenly con­templations, if they are not seasoned with sanctifying grace; neither can they delight in spirituall things, if they are clogged with earthly cares, or drawn away after worldly vanities. A true child of God is not al­wayes prepared to meditate as he ought, to make his meditations edifying and comfortable to his soul: for the inward corruptions of his unregenerate part will hinder him, the thoughts of his worldly affairs will di­stract his minde, that he cannot be so well disposed for such an heavenly duty, or else the divell will be ready [Page 4] to suggest unto him evill thoughts, or to bring into his remembrance some of his former sins, to disquiet the peace of his conscience, to trouble the tranquillity of his minde, and so to interrupt his thoughts, that his meditations may not be for the honour of God, nor yet fruitfull and profitable to himself; and therefore he must crave the assistance of the Spirit of GOD by Prayer.

Rules of direction for our holy Meditations.

VVHerefore now, that our Meditations may be holy and acceptable to God, and that we may finde sweetnesse and comfort in them, we must carefully observe these few Directions following,

The first is, to fix our meditations upon holy things, and not upon that which is vain and unprofitable: for they do most conduce to the glory of God, and to the comfort of our soules. This is Pauls counsell, Col. 3. 1, 2 to set our affections on things above, not on things on the earth: whereby we shall give a clear evidence, that we are risen with Christ from the death of sin to the life of grace. As our affections are carried, so are our me­ditations: if they are carried to worldly vanities, our mindes will be so incumbered, that we cannot freely meditate upon those things that concern the Kingdom of heaven, neither will our meditations be for Gods glory, or for our eternall good. But if our affections are carried toward heavenly things, then our meditati­ons will be spirituall and heavenly, and our actions will be tending to the honour of God. 1 Chron. 29. 3. David set his af­fection to the house of his God, and therefore he pre­pared abundantly of his own proper good, of gold and silver which he gave to the building of it. Wherefore it concerneth us very much to keep our hearts close unto God, that our minds may be raised up to him in our hea­venly [Page 5] contemplations, and that he may be glorified in all our actions:

The second direction is, that our meditations must be of the heart, as well as of the brain; otherwise this Duty is not so performed that God will accept it. It is the heart which God respecteth in all our services to him; without which our best duties are not regarded. Luk. 2. 19 The blessed Virgin kept all the sayings of the shep­herds and others concerning Christ, and pondered them in her heart. Oh, how acceptable is that sacrifice which is offered up to God with a pure and perfect heart? how effectuall is that Prayer which is presen­ted unto him with a true and faithfull heart? how plea­sing are those Almes to God that are given to the poor with a willing heart? and how comfortable are those meditations which proceed from an upright heart? The brain may work, and the cogitations of the minde may be set upon holy objects, and all to little purpose, if the affections of the heart be wanting.

Thirdly, the end of our meditations must crown the work with gracious acceptance, and this must be the glory of God. We do greatly honour God in our me­ditations when we ruminate upon his incomprehensible Essence, how infinite he is in all his Divine Attributes, and how wonderfull in all his works: also, when we meditate upon his Law, and upon his gracious promises to us in Christ, if hereby we are brought to reverence and adore his Sacred Majesty, to love him for his goodnesse, and to yield due obedience unto his com­mands, and if we can rest upon his promises, and di­scern his wisdome and glory by his Works. This must be the main end of our meditations; and if we do se­riously meditate upon the holy things of God to an ho­ly end, then God will accept them, and we shall be edified by them. But if we propound any other end to our selves, whether it be for discourse or vain-glory, or the like, we seek not the honour of God herein, but [Page 6] we delude our selves, and defraud our souls of that heavenly comfort which otherwise they might have.

Fourthly, our hearts and consciences must be puri­fied and cleansed from dead works by faith, and true re­pentance, that an holy zeal may be kindled in our af­fections, and that our souls may feel the comfort of a spirituall warmth by our holy meditations. For if there be any guilt of sin that cleaveth fast to our consciences, because we have no assurance by repentance, that it is washt away in the blood of Christ by faith, it will cool the zeal of our affections, and stop the current of Gods assisting grace; so that our meditations can make no holy impression in our hearts, no print of Piety in our lives and conversations; neither can they send forth any beams of true consolation to our souls. Where­fore if our hearts are not sanctified and seasoned with grace, our meditations cannot be to the glory of God, nor to our own spirituall good, neither can we say as the Psalmist did Psal. 104 34. My meditation of God shall be sweet, I will be glad in the Lord. This will move our hearts and affections, and will put a spirituall life into our me­ditations, when our hearts are cleansed from the guilt of sin; so that we can freely meditate upon the bounty and goodnesse of God in all his dealings with us: this we may do if faith goeth along in all our holy meditati­ons.

Fifthly, we must have some spirituall understanding in those things whereon we desire to meditate, that the holy Ghost may guide us in our meditations, and then we shall glorifie God, and comfort our souls thereby; otherwise the thoughts of our hearts will wander, and go far astray from the matter, whereupon they should be fixed; and we may easily lose our selves in the dark, if the spirit of God doth not give us some spiritual light, to guide and direct us therein, and we can receive no benefit by this holy service, if it be not performed with an understanding heart. The more knowledge we have [Page 7] of what we intend to meditate, the more will our hearts be enlarged for it, and the deeper impressions will our meditations make in our affections, and the greater will be the comfort of our souls. This was the saying of the Psalmist. Psal. 49. 3. The meditation of my heart shall be of under­standing. Thus saith Paul: 1 Cor. 14 15 I will pray with the spirit, and I will pray with the understanding also; I will sing with th [...] spirit, and I wil sing with the understanding also: so like­wise we must meditate with the spirit, and with the under­standing also. How can we learn the Commandements of God, and how can we keep his Law, if the Lord doth not give us understanding in them by his Spirit.

This heavenly wisdome is the gift of God, which we must with all care and diligence labour for, according to this of Solomon: Prov. 4. 7. Wisdome is the principall thing; there­fore get Wisdom: and with all thy getting get understanding. This is a speciall meanes to come to the true way of ho­ly and devout meditation.

Sixthly, We must dayly practice this religious duty, and if we learn to meditate upon our selves, what our state and condition is, whether it be of nature or of grace, it will bring us to the meditation of spirituall things.

Though it be a very hard matter for a true childe of God to meditate upon heavenly things for his own be­nefit and comfort; yet by use and exercise we may at­tain unto it, and the sweetnesse that we shall find in it will by degrees bring us to delight in this pious duty. Phil. 3. [...]0 For by this meanes we shall have our conversation in heaven, though we live upon earth, and we shall enjoy heaven and heavenly happinesse in some part while we live in this world: for if we be frequent in our medita­tions on the Kingdome of heaven, 2 Cor. 1. 12 the grace of God will make our conversation in this world to be in sim­plicity and godly sincerity.

The seventh Direction is, to choose such times, and such places as are most fitting and most convenienient [Page 8] for this holy duty, that we be not interrupted by any oc­currence of worldly occasions, but that our mindes and our hearts may agree, and go together in our medita­tions.

The fittest time for this religious service is, when God is pleased to give an inclination of will, and to move our hearts thereunto by his holy Spirit: which time we ought not to let slip, nor to lose this oppor­tunity which he tendereth to us; because it is the time for grace of his own choosing, and the time which he will accept.

If we take this time and set it apart to imploy our selves in this holy service, he will then inlarge our hearts for it, he will direct us in it, and he will graci­ously assist us with his Spirit, to conceive aright of those things whereon we do intend to meditate. As we must be free at that time from all incumberances by our af­fairs; so we must retire to such a place, where we may be solitary and private, that our hearts may wholly in­tend our meditations.

A solitary field is a fitting place to ruminate upon the works of God: Mat. 6. 6. Our closet is most convenient to meditate on the Law of God. If we choose such times and places, we may freely delight our selves with heavenly and spirituall contemplations.

Lastly, we must prepare our hearts for this pious du­ty by faithfull prayer, that God will be pleased to aid and assist us herein with his blessed Spirit, to raise up our affections, to enlighten our understandings, and to purge and cleanse our hearts from all sinful thoughts, worldly cares, and from every evill concupisence, that we may fully devote our selves to the meditation of heavenly things, that this holy service may be perfor­med to the glory af God, to the increase of our spiri­tuall knowledge, to the strengthening of our faith and confidence in God, & to carry us on cheerfully through all the troublesome chances and changes, that are inci­dent [Page 9] to this life: for our holy Meditations will lift up our hearts and affections above all worldly cares, and above all the crosses and sorrows that we shall meet with here upon earth.

Holy Meditation is the prerogative onely of a true Christian.

AMong many Prerogatives that a true believing Christian hath above all other men, this is not the least, that he can raise up the Affections of his heart to heavenly contemplations, by the power of the Spirit of grace that is in him: whereas unregenerate men can­not attain to this high degree of true Christianity by all the meanes that art or nature can afford them: for their Meditations reach but to the notions of the brain, and are practised onely by the outward man, which can yield them no spirituall consolation; because they have not the power of grace to move the affections of the heart to heavenly things, which only can minister sweetness & true consolation to an afflicted soul, and to a troubled conscience, to give them good hope and assurance of the grace and favour of God, and of the pardon and for­givenesse of their sins.

Carnall men set their mindes and affections upon carnall delights; voluptuous men do dayly study how to satisfie their souls with unprofitable pleasures, and worldly minded men set their hearts upon covetousness, and upon the pomp and vanity of this present world.

These and the like kinde of men are so pressed down with the burden of sin, and they are so encumbered with worldly cares and sinfull delights, that they have no power to mount up toward heaven in their affecti­ons, and no hearts fit for Divine contemplations; because they have no interest in Christ; and therefore they can have no spirituall light to discern aright of heavenly things.

But a true believing Christian hath the light of Gods [Page 10] Spirit to give him spiritual understanding, he hath strength of grace to withstand all spirituall lets and hinderances, and to raise up his affections above all earthly things, & with the wings of faith he can mount up above all the blocks and impediments, that the divell or wicked men can cast in his way to depresse his spirits, and to keep down the cogitations of his heart from pious and devout Meditations.

It cannot be denied, but that the dearest of Gods servants cannot sometimes perform this religious Duty as they should, because they do often finde the flesh to war against the spirit, Rom. 7. 21, 23. as Paul did, and that they are so yoked with their unregenerate part, that when they would do good, either for the glory of God, or for the comfort of their own souls, evill is present with them, which doth disturb the peace of their consciences, the quiet of their mindes, and the freedome of their spirits; and doth also stop the sweet influence of comfort that should come to their souls: but especially they are hin­dered in their Meditations, which is a Duty meerly spi­rituall, and cannot be performed but by the spirit; yet through Christ they get the victory, and they will break through all opposition, because Rom. 7. 22. they delight in the Law of God, and in heavenly contemplations after the inward man, and their mindes will be set at liberty to serve him, Rom. 7. 25. though with the flesh they do sometimes serve the law of sin.

If we have given up our names unto Christ, and are listed in his roul to fight under his banner, we must look for continuall conflicts and combates with our spirituall enemies, which dayly seek to ruine our souls by hinder­ing us in our Religious duties; but we are sure to have comfort in Christ; and power from him to prevail a­gainst them, and to get the conquest over them all, if we can raise up our hearts to contemplate his Omni­potent power, his infinite Wisdome, and his wonder­full care of us.

Sometimes we have conflicts with pleasure, and plenty; sometimes with afflictions and penury, with sin and temptations, with pain and sicknesse, and with the ter­rours of death: all which for a time may hinder the freedome of our spirits, that we cannot compose our thoughts, nor settle our hearts for holy Meditations; but we shall recover our selves again by the power of Christ, whose Grace is sufficient to hold us up against all op­position whatsoever, and to set our hearts in such a frame as is fitting for the performance of this holy Duty.

Wherefore Eph. 6. 11, 12. seeing we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darknesse of this world, and against spirituall wickednesse in high places; we must put on the whole armour of God, that we may be able to stand against the wiles of the devill. 2 Cor. 10. 3, 4. Though we walk in the flesh, we do not war after the flesh: for the weapons of our warfare are not carnall, but mighty through God, to the pulling down of strong holds, cast­ing down imaginations, and every high thing that exalteth it self against the Knowledge of God, and bringing into captivity every thought to the obedience of Christ.

The same power that pulleth down the strong holds of sin in us, and the sinfull imaginations of our mindes, will also raise up the affections of our hearts to devout and pious Meditations of the heavenly and spirituall things.

The more free we keep our hearts from worldly cares and our mindes from sinfull thoughts, the fitter we shall be for this holy Duty, the better we shall perform it, and we shall reap the more comfort by it.

But unregenerate men are not acquainted with this spirituall armour, they have no power against their spi­rituall enemies, they have no weapons fit for this war­fare: for untill they are brought out of their naturall [Page 12] condition into the State of grace, & have interest in Christ by faith they are so clogged with their worldly affairs, so wedded to earthly vanities, and so intangled with the corruptions of their nature, that there is no room in their hearts for any holy contemplations, and they have no grace that can give them strength to fight against the allurements of the world, the intisements of the flesh, and the cunning stratagems of the devill.

How dreadfull it is to Meditate on God.

NOw prepare thy heart, and all the faculties of thy soul by those former Directions, and by prayer to meditate on Neh. 1. 5. Psal. 47. 2. Dan. 9. 4. the great and terrible God, who in him­self is infinite in Majesty, and eternall in glory, and the great Creator of heaven and of earth, whose Essence and Being is incomprehensible: for thou canst not but stand confounded at the consideration of his greatnesse, which the blessed Angels are not able to compre­hend.

Wherefore, empty thy heart of all sinfull cogitations, and lay aside all thy worldly cares, that thou maist free­ly set thy minde upon God, to contemplate with all fear & due reverence something of his excellencies and greatnesse, so far as God hath revealed himself, and according to the measure of that heavenly knowledge which he hath given thee: let thy Meditations of these things be guided with good understanding, and let them be bounded with Christian sobriety, lest thou be swal­lowed up in the depth of this infinite and incomprehen­sible Ocean.

Let thy faith regulate thee in thy Meditations: for what thou canst not comprehend thou art bound to be­lieve, because thou dost deal with the hidden things of God, Joh. 5. 6. who is Truth it self.

Thus meditate with dreadfull reverence on the high [Page 13] and mighty God: for as he is infinite in his Essence, so he is also infinite in all his Divine Attributes: Where­fore content thy self with what he hath revealed in his Word, and by his Works, and do not curiously search into those things, which are not yet to be known, but are sealed up in his own secret counsell, untill he shall be pleased hereafter to reveal them.

1 Sam. 6. 19. The Lord smote the men of Bethshemesh with a very great slaughter, because they looked into the Ark of the Lord, which was not lawfull to any, save onely to Aaron and his sons.

Beware then, that he smite not thee, if thou presu­mest to look further into his secret counsells than Christ hath revealed.

If we duly consider the transcendent majesty and glory of God, it will cast great dreadfullnesse into our Me­ditations: for it will dazel the eye of our understand­ing far more than the brightnesse of the Sun beames can dazel the eyes of our bodies, which may strongly move us to a dreadfull fear and reverence of him: Job. 37. 22 for, as Elihu said to Job, with God is terrible majesty. Also, Job speaketh thus of God to his three friends. Job 13. 11. Shall not his his excellency make you afraid? and his dreadfall upon you? Gen. 28. 17. How dreadfull, saith Jacob, is this place? and it was because God was there.

Thus saith the Lord of hosts by his Prophet: Mal. 1. 14. I am a great King, and my Name is dreadfull among the Hea­then.

Heb. 12. 21. When God gave the Law at Mount Sinai, the sight was so terrible that Moses himself said, I exceedingly fear and quake. Exod. 34. Moses did earnestly desire to see the face of God, to whom he gave this answer, that no man could see him and live; but yet (to satisfie his request, and to shew him in part what a terrible and glorious God he was) he told Moses that he should see some piece of his glory: but he added, that it was needfull he should hide himself in the hole of a rock, and be co­vered [Page 14] with Gods own hand for his defence, while God in some measure of his Majesty, did passe by in his glory. And when he was past, God took away his hand, and suffered him to see his hinder parts onely, which was notwithstanding most terrible to behold.

Dan. 7. Daniel also did see in a vision the Majesty of this great and terrible God, which is recorded in the sa­cred Scriptures, to teach us thereby what a Prince of Majesty is, and how dreadfull in his judgements, when he is offended.

Now consider what maketh it so dreadful to Meditate on God; it is not onely the consideration of his in­comprehensible and Divine Essence, or the transcen­dent glory of his sacred Majesty, or his infinite Power, whereby all creatures, all principalities and powers are under his subjection; but also the consideration of the frailty and weaknesse of our nature, and the vilenesse of our condition by reason of our many sins, where­with we have offended him, and justly incurred his high displeasure, and have deserved his wrath and fury to be poured out upon us, whereby we stand in conti­nuall fear of his judgements, and of the severity of his justice.

For if we have a true sight of our own basenesse, that we are but as clay in the hand of the Potter, or as an earthen pitcher which is easily broken in pieces, we can­not but be afraid to draw near so great and glorious a Majesty, to contemplate his greatnesse and power, the breath of whose Nostrils is able to consume us.

But if we consider that our sins have laid us open to the rigour of his justice, and have justly moved him to pour down upon us the full vialls of his wrath and in­dignation to our eternall destruction; it must needs then strike terrour into our hearts, when we come be­fore him in our heavenly Meditations: for he is a sin­revenging God, Heb. 12. 29. and a consuming fire, he will suffer no sin to go unpunished.

This doth make our sins the more hainous, and the pu­nishment of them the more grievous; because they are committed against an Omnipotent and most glorious God, from whom we had our first being, and from whose goodnesse we do dayly receive all blessings, both spirituall and temporall that are needfull for us.

Wherefore we cannot Meditate with comfort upon God, when the guilt of our sins cleaveth to our souls: We cannot chearfully lift up our hearts unto him, when our consciences do accuse us of sin, that we have offen­ded God our Creator, and that we lye under the curse of his Law, and are in continuall expectation to have the penalty of it inflicted upon us, which we know we have justly deserved.

Thus it is with us until we can apprehend God to be re­conciled unto us by the merit of the death of Christ, w ^ch we must apply to our own hearts by faith.

When God doth visite us with afflictions and troubles, as he hath done to many of his dear servants, that we feel the smart of his rod, and his hand heavy upon us, it will take away the comfort of our Meditations, and make us afraid of his judgements, as it was with holy Job, David and others; because sometimes they are very terrible to us.

Thus saith Job unto God in his afflictions: Iob. 13. 21. With­draw thine hand far from me, and let not thy dread make me afraid.

Again he saith thus, Iob 6. 4. The terrours of God do set them­selves in array against me.

If God be so dreadfull to his own servants, how then can the wicked and sinners appear before him? how can they withstand his judgements, or bear the fiercenesse of his wrath and fury? he cast the disobedi­ent Angels out of heaven without any hope of redem­ption; he cast Adam out of Paradise, and laid a severe curse upon the earth for his sake, and upon all his po­sterity for his sin: he drowned the whole world, and [Page 16] consumed Sodom and Gomorrah with fire: he gave his own people into the hands of their enemies for their transgressions, and brought grievous judgements upon many particular offenders. Wherefore we cannot deny but that the Meditation of these and the like works of Gods justice must needs be dreadful and uncomfortable to us, if we look onely upon the justice of God, and not also upon his mercy.

But above all it is most dreadfull to Meditate upon the day of judgement, when we must appear before this great and terrible God, to give a strict account unto him of whatsoever we have done here in the flesh, whe­ther it be good or evill.

Ioel. 2. 11. That day is great and terrible, who can abide it? Then shall all our secret sins be brought to light, and laid open to the view of heaven and earth, then it wil ap­pear how we have served God, what good we have done, and what evill we have shunned, and then we must answer for every idle word that we have spo­ken.

Then shall be great confusion both in heaven and in earth, to the astonishment of all Nations: for, Luk. 21. 27. they shall see the Son of man coming in the clouds of heaven with much power and glory, and with great authority and majesty. 2 Cor. 5. 10. All must then be presented before the judgement seat of Christ, 1 Cor. 4. 5. who will bring to light those things that were hidden in darknesse, and will manifest all the thoughts of every mans heart.

Luk. 23. 30. Rev. 6. 16 Then the wicked shall say to the hills, fall upon us, and hide us from the face of him that sitteth on the throne, and from the anger of the Lamb, because the great day of wrath is come.

This terrour will be so unspeakable, that it will make every mans heart to tremble: for the just men, and the Angels themselves are said to fear; surely then it must needs be dreadfull to think upon it.

What a fearfull day will it be to carelesse and loose [Page 17] livers, who carry the guilt of sin upon their souls with them unto judgement? how will it terrifie them when they see such dreadfull feares and miseries to rush in up­on them?

Math. 24. 29. Then they shall see the Sun to be darkened, and the moon not to give her light; then the Stars shall fall from heaven, and the powers of the heavens shall be shaken.

Thus saith the Prophet, Isa. 13. 13, 14. The earth shall remove out of her place in the wrath of the LORD of hosts, and in the day of his fierce anger, and it shall be as the chased Roe, and as the sheep that no man taketh up.

Then shall they see all sepulchers open, and to yield forth their dead bodies of all men, high and low, rich and poor, to stand there naked before the Judge, and before his Angels, and in the face of all creatures: their sins shall be revealed, their secret offences shall be laid open, and they shall be constrained to give an account of those things, whereof they would disdain to have been told in this life.

Consider now who can Meditate upon the eternall God, this great and terrible Judge without much fear and dread, if he cannot appear before him with a good conscience; and who can think upon that fearfull day of account without much terrour and trouble of spirit, if he hath not some good assurance of the pardon of his sins by his true repentance, and that he is reconciled to God by faith in Christ? Wealth and honours cannot help, the Judge will not be partiall, neither will he be corrupted, an evill conscience will not be silent, no intercession of worldly friends can prevail at that day: all things wil cry for vengeance upon the wicked and re­probate, to yield them cause of fear and terrour; but nothing will yield them any hope of comfort.

Above them shall be their dreadfull Judge, who is offended with them for their wickednesse; beneath them they shall see hell open, and the cruell furnace ready [Page 18] boyling to receive then; on their right hand their sins accusing them; on the left hand the divels are rea­dy to execute Gods eternall sentence of condemnation upon them; within them is conscience gnaw [...]ng like the worm that dieth not, because it is full of the guilt of sin, without them all damned souls are howling and yelling, and on every side the whole world is burning. What shall a wretched sinner now do, that carrieth the guilt of his sins with him to this great day of judgement? how can his heart bear these fearfull perplexities? What way will he take to escape this dreadfull judgement? to go back it is impossible, to go forward is intollera­ble; death will slee from him, the grave cannot hold him, the hills cannot cover him, but there he must stand as a miserable forlorn and desperate wretch, untill he receive this dolefull and irrecoverable sentence. Go ye cursed into everlastingfire; the thought of these things cannot be but most terrible.

Now it concerneth every one to set his heart in an holy frame of fear and reverence, and to humble his soul greatly before God, when he intendeth to rumi­nate upon the glorious Majesty of this great Judge, or upon this great and terrible day, when a most severe ac­count shall be required of every one, of whatsoever they have done in this life, whether it be good or evill; also when they meditate on the fearfull sentence which shall then be pronounced against all offenders, and exe­cuted upon them to all eternity, without any hope of ease or remedy.

This is not to deter or afright us from an holy & pious Meditation of these things, though they be every sad and dolefull to naturall men, neither is it to drive us into despair, as if there were no hope to stand before this Judge with comfort at that day, or to avoid that dread­full sentence of condemnation: but it is to stir us up to use all care and diligence to make our peace with God in time, and to get a modest and a sober assurance of [Page 19] the pardon of our sins by repentance; and that by a true and lively faith we may be united unto Christ our blessed Saviour and Redeemer, who shall be then our Judge.

This consideration must needs comfort us much, if we have any clear evidence that we belong unto Christ. To this end Mark 13. Christ foretold his disciples the fearfull manner of his coming to judgement, that they should watch and pray, that so it might not come suddenly up­on them, to finde them sleeping in security, or un­prepared for it; and what he said unto them, he saith unto all, that we should also watch and pray, to escape the great danger of that terrible day, and to stand with confidence before the throne of the Son of Man at that time.

When 2 Pet. 3. 10, 11, 12. Peter had described with what terrour the Lord would come to judgement, he exhorteth us to an holy conversation, and to godlinesse, looking for, and hasting unto the coming of the day of God, and therfore to be diligent that we may be found of him in peace, without spot and blamelesse.

Thus we may meet the day of judgement with com­fort, if we can earnestly long after it, and can heartily desire to meet our Lord Christ, when he cometh in the clouds unto judgement; which we cannot do untill we find by due examination that we are in the state of grace, and that by faith we are invested into the new Cove­nant, and have lived unto God, and not unto our selves.

Wherefore thus saith the son of Sirach, Eccl. 18. 20. Before judge­ment examine thy self, and in the day of visitation thou shalt find mercy.

And as Paul saith, 1 Cor. 11. 31. If we would judge our selves, we should not be judged.

This trying and judging of our selves must be done in this life: for after death there is no faith, no repen­tance, and no reformation of life: if we die in our sins, [Page 20] they will follow us unto judgement, and accuse us be­fore the great Judge of heaven and earth, and they will cry in the ears of God for the sentence of condemna­tion to be passed against us, which also will presently be put in execution to the utter destruction of our souls and bodies in everlasting burnings.

How to Meditate comfortably on God.

IF we desire to make our Meditations on God to be comfortable to our souls, we must not look onely upon his greatnesse, but also upon his goodnesse: for our shallow Meditations cannot reach so far, as to draw any true comfort to our selves from the consideration of of his greatnesse and power, unlesse we do also look upon his goodnesse to us in Christ, which doth open a fountain of true consolation to us, not onely in our Meditations of him, but also in our sufferings for him. So likewise if we look onely upon the justice of God without any relation to his mercies in Christ, we shall find little comfort in our Meditations of him: for we cannot but quake and tremble at the severity of his ju­stice; because we have broken all his commandements, and have transgressed his Law, and therefore we lye un­der the curse and penalty of it.

Also, if we look vpon our selves altogether as we are by nature, polluted and stained with the guilt of sin, both originall and actuall, without any relation to the blood of Christ by faith, it will make us ashamed to come into the presence of God, and afraid to think upon him; because he is a sin-revenging God, and will not suffer sin to go unpunished.

But thus we shall have comfort in our Medita­tion of God, if we look upon him in Christ by faith, for then we shall see that Christ hath wrought our re­conciliation with him by his death, that he hath made [Page 21] an atonement for us, that he hath satisf [...]ed his justice, and the penalty of the Law by the merit of his blood, and that he hath taken the guilt of our sins upon him­self, and hath nailed it to his own crosse, Rom. 3. 24, 25, 26. and there­fore we are justified fr [...]ly by his grace, through the redem­ption that is in Jesus Christ; whom God hath set forth to be a propitiation through faith in his blood, to declare his righ­teousnesse, that he might be just, and the justifier of him which believeth in Jesus.

Wherefore as John saith. 1 John 2. 1, 2. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the prepitiation for our sins, and not for ours onely, but also for the sins of the whole world.

The same John doth expresse the wonderfull love of God to us in these words: 1 Joh. 4. 10. Herein is love, not that we loved God, but that he loved us, and sent his son to be the propitiation for our sins.

Now we may receive plenty of spiritual comfort, when we meditate on God, either in his greatnesse or in his goodnesse, in his justice, or in his mercy: for by this a­tonement, which Christ hath made for us, God doth not now look upon us as his enemies, or as rebels to him; but he takes us for his own people, and as his servants, Ier. 31. 33. according to his promise in the new Covenant: and also as his children by adoption in Christ, which makes the Meditations of our hearts sweet and comfortable to our souls.

It is a great honour to be servants to an earthly Prince; but it is a far higher title of honour to be servants to the King of heaven.

The holy Patriarchs and Prophets, all the Apostles and Saints of God, did account it their highest honour to be the servants of God, and they did much glory in this honourable title.

Thus saith that Kingly Prophet David: Psal. 116. 16. O Lord, truely I am thy servant, and the son of thy handmaid: thou hast loosed my bonds.

David useth this as a strong motive to God, to hear his prayers, and to grant his requests. Psal. 86. 2, 4, 16. O thou my God, save thy servant that trusteth in thee. Rejoyce the soul of thy ser­vant: f [...]r unto thee, O Lord, do I lift up my soul. O turn unto me, and have mercy upon me, give thy strength unto thy servant, and save the son of thine handmaid.

God gave this title of honour to his choisest ser­vants, as to Abraham, to Jacob, to Moses, to David, Job, Zor [...]bab [...]l, and to CHRIST himself, as he was man: For thus he saith by his Prophet, Zech. 3. 8. Behold, I will bring forth my servant, the Branch.

This honour have all they that truly believe in Christ, because he hath reconciled them to God his Father, and hath made them his servants by grace.

Wherefore now, if we have any clear evidence to our consciences, that we are the servants of God by ver­tue of this atonement, if we do serve and obey him with faithfull hearts, in sincerity and in truth; we may then cheerfully fix our Meditations upon God, which will be acceptable in his sight, and comfortable to our own souls. For by this sweet relation that we have unto God through faith in Christ, our duties and services to him will be accepted, though they be imperfectly performed by us, if we shew our best care to please him from an upright heart, as his faithfull servants ought to do. Also we may apply our selves by holy supplications to our heavenly Lord, as being his servants to protect us from our enemies, to provide for us in our necessities, to succour us in our tribulations, and to countenance us as his servants in all our temptations, that our faith may not fail us, and that our spirits may not sink under the burden of them.

Whatsoever we want we may have it of God, and whatsoever we fear may come upon us, he will prevent it, or fit us for it, or else he will sanctifie it for our good, that we may find comfort in it. Wherefore we need not be afraid to contemplate his greatnesse, for his good­nesse [Page 23] will sweeten that fear; we need not fear death in a servile way, for it hath no sting to hurt us: and we need not be terrified at the Majesty of the great Judge of quick and dead, nor at the rigour and severity of his justice at the day of judgement; for Christ Jesus shall be then our Judge, who is now our Saviour and Re­deemer.

We cannot then but shew our duty to God, and our love to Christ by our willing and ready obedience to the commands of God, and by our thankfull remem­brance of our Redemption wrought by Christ, by ru­minating on his Word, and by contemplating his won­derfull works: our thoughts will be continually upon him, our delight will be to Meditate on him, and the affections of our hearts will be alwayes towards him

Consider further what Christ hath done for us, that we may the more comfortably Meditate on God: he hath not onely redeemed us out of the servitude of sin and Satan, and made us the servants of God by grace; but also, Iohn 1. 12 he hath given power to as many as believe on his Name to become the sons of God; which priviledge and honour we have onely by faith, Gal. 4. 5, 6. who hath redeemed us that were under the Law, that we might receive the adoption of sons. And because we are sons, God hath sent forth the Spirit of his son into our hearts, crying Abba Ftther.

How comfortable then will our Meditations be to our souls, when we ruminate upon God as he is our Fa­ther? what can deject our spirits, or make us afraid, if we have a sure confidence that God is our Father? Can we be brought to a lower degree of misery, than Luk. 15. 18, 19. the poor prodigall in the Gospel was? and yet when he remembred his Father, he was comforted and re­freshed.

Can any poor soul be deeper plunged in sin, or lead a more vicious life than this prodigall did? and yet his Father did not cast him off, but upon his true submissi­on [Page 24] he received him again as his son. Why then should we despair of mercy, though our sins are many and very great?

Why should we fear the terrours of death, if we be well perswaded of our adoption? for Gal. 4. 7. we are heirs of God through Christ, and we go to possesse that inheri­tance which belongeth to us as sons; and why should the thought of the day of judgement be terrible to us, seeing Christ our Redeemer will make up our accounts for us, and will perfect with his own righteousnesse whatsoever is wanting on our parts? Do we think that Christ will redeem us out of the bondage of Satan, and will free us from the strictnesse of the Law, the domini­on of sin, & from the sting of death, and at last will leave us to our selves to answer the rigour of Gods justice for whatsoever we have done here in the flesh? Surely no: for then the Work of our Redemption had not been per­fectly finished; but Christ will be then our hiding place, he will cover all our sins under the Robe of his own Righteousnesse, and will shelter us from the fierceness of Gods wrath, and from the severity of Gods ju­stice.

We have now much matter for Divine and Heavenly Meditations to comfort and refresh our languishing souls, when they are any way perplexed with sorrowes, feares, or doubtings, if we ruminate upon our happy condition by being in grace and favour with God: for we have the honour and dignity to be the servants of the great King of heaven and earth by the right of purchase, and so are none but such onely whom Christ hath bought with his own blood.

Also, if we Meditate upon our Adoption it wil be very comfortable to us, and exceeding sweet to our spirituall taste: for Christ hath given us hereby all the priviledges of sons, both in what we are freed from, and in what we have right unto: for we are freed from all evill of sin, and from all evill of punishment: sin hath no power [Page 33] to condemn us, though it will still molest and trouble us; and there is no evill in our afflictions and sufferings, because the nature of them is changed into Fatherly chastisements, which conduce to our good, and not to our hurt. Also, we may draw great consolation from our Adoption, if we Meditate upon the right, which we have thereby to all the promises of God, to all his ho­ly Ordinances, to all his blessings, to whatsoever is good for us, or we stand in need of, and also to an hea­venly inheritance after this life is ended.

If we consider the mercies of God to us in Christ, they will afford us matter enough of comfortable Medi­tations: for if we search the Scriptures, Zech. 13. 1. we shall find a fountain of mercy that God hath opened to the house of Da­vid, and to the inhabitants of Jerusalem, for sin and for nu­cleannesse; wherein we may wash away all the guilt and stains of our sins, if we can apply the streames thereof to our hearts by faith: this Fountain is the blood of Christ, which the holy Ghost here meaneth; Joh. 4. 10 In Christ we shall finde water of life to refresh our panting souls, when we are in any distresse, or lye languishing under the sense of our sins.

John 6. 48. 58. Christ is also the bread of life, whereof if we eat by faith, we shall live for ever. Col. 3. 11 Thus Christ is made all in all to us by faith: 1 Cor. 1 13. for he is made unto us wisdome, and righteousnesse, and sanctification and redemption.

His wisdome will teach us the way of truth, it will guide us in it, and it will dispose of all things for our good.

His Righteousnesse is a garment of salvation to us; his Spirit of grace will inrich us with all heavenly en­dowments, to lead an holy and sanctified life and con­versation.

Also, Psal. 103 3, 4 by his redemption all our iniquities are forgiven, all our spirituall diseases are healed, our life is redeemed from destruction, and we are crowned with loving kindnesse and tender mercies.

Let us consider also for our further comfort in our Meditations on God, Eph. 3. 17 that Christ, the eternall son of God, doth spiritually dwell in our hearts by faith, and he doth not come to lodge with us as a guest, or to sojourn there for a time, and then to be gone from us; but he com­eth to abide and to dwell with us for ever, he hath taken up his habitation there, and our faith will cleave so close to him, that he will never depart from us, neither will he suffer us to depart from him.

We read that Ittai the Gittite, one of Davids worthies would not leave the King when he fled from his son Ab­salom, but he answered the King in this manner: 2 Sam. 15 21 As the Lord liveth, and as my lord the King liveth, surely, in what place my Lord the King shall be, whether in death or life, even there also will thy servant be.

Thus close doth our faith cleave unto Christ: for it will not suffer us to leave him, neither will he leave us, but our faith will be still with Christ, both in life and in death.

O happy is our condition if we have such an Inhabi­tant in our hearts: if Christ hath setled his abode there, he wil execute his Priestly Office, to make intercession to his heavenly Father for us, 1 Pet. 2. 3 and he wil make us a roy­all priesthood to offer up ourselves and our prayers un­to God, and to present unto him our spirituall sacrifi­ces and oblations, our thanks and praises for bles­sings and mercies received, and a broken and contrite heart for sins committed, which sacrifices God will not refuse.

Christ will also execute his Propheticall Office in our hearts, to teach and instruct us the right way to true holinesse and godlinesse of life and conversation, and how to attain unto eternall salvation in the life to come. So likewise Christ will rule and reign in our hearts as King by his Spirit of grace, to order and govern us in all our wayes and actions, to over-rule and subdue all the Spirituall enemies of our salvation, to protect and [Page 27] keep us from all perills and dangers, to provide for us what is needfull for our good, and also to comfort us in all our sorrowes, and in the anguish of our souls, to keep us out of the power of the devill at the hour of death, and 2 Tim. 4. 8 to give us a crown of righteousnesse, which he hath laid up for us at the day of his appearing.

Here is yet more matter of comfort to be drawn from Christ in our Meditations of him, when he doth spiri­tually dwell in our hearts, and that by faith we do injoy his sacred society: for he doth cloth us with his own Righteousnesse for our justification, and he doth en­dow us with the graces of his Spirit for our sanctificati­on, that through him we may be able to overcome the world, the flesh, and the devill, and so to over-power the corruptions of our nature, that our sinful lusts, and the evill concupiscence of our flesh shal not have domi­nion over us; Rom 8. 16 and his spirit will bear witnesse with our spirits that we are the children of God.

Christ will also put a spirituall light into our under­standing to discern the things of God, which a na­turall man cannot do, and to know our own condition, from whence we are fallen, and how to be recovered; he will give us grace upon the sight and sense of our sins to be truly humbled for them, to repent and turn to the Lord; for he delighteth to dwell with those that are of a broken and a contrite heart; according as he speak­eth by his Prophet: Isaiah 57 15 Thus saith the high and lofty One, that inhabiteth eternity, whose Name is holy, I dwell in the high and lofty place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.

Christ will also change the perversenenesse of the will, to put it into a frame of conformity to the will of God, and he will take off the immoderate affections of our hearts from all earthly things, and will raise them up to heavenly contemplations, to study holinesse of life, to love that which Christ loveth, to delight in his [Page 36] Commandments, and in his Ordinances, and to practise with a willing minde all holy duties which he requireth, both to God and to our neighbour, in Publick and in private, at home in our families; and to others upon all occasions.

Then we shall find heavenly joy, and spirituall con­solation, when we set our hearts to Meditate thus on God in Christ.

Wherefore the consideration of these great benefits and comforts which we have by Christ, should be strong and prevalent motives to us, to prepare our hearts to receive him, to inlarge our affections with holy desires to imbrace him, Psal. 24. 7 and to set open the gates and doores of our souls, that this King of glory may come in and dwell with us for ever.

If we do sincerely from the heart desire such a glori­ous King, and such a bountifull Inhabitant to make his perpetuall abode with us, then we must presse hard upon him, and importune him earnestly with our fre­quent and fervent Prayers to abide and dwell with us. Gen. 19 2, 3. The two Angels that came to Sodome refused to tarry all night with Lot upon his first intreaty; but when he pressed greatly upon them, they turned in unto him, and entered into his house, and he made them a feast, and they did eat, and then they preserved him from the burning.

But behold, Revel. 3. 20 Christ standeth at the door of our hearts and knocks; if we hear his voice, and open the door, he will come in to us, and will sup with us, we shall sup with him.

O the happinesse of that soul that doth hear the voice of Christ, when he calls, and doth open his heart unto him when he knocks, either by the Ministery of his Word, by the motions of his Spirit, by afflictions, trou­bles, crosses, or by any other meanes whatso­ever.

But if we will intertain Christ, we must have no cor­rivall [Page 37] with him: for God and Mammon, Christ and Belial cannot dwell together. Thus saith Christ, Luk. 26 13 Ye cannot serve God and Mammon: for no man can serve two masters.

Also, thus saith Paul: 2 Cor. 6. 14 15 What communion hath light with darknesse? and what concord hath Christ with Belial? Mat. 10 37. If we love father or mother, son or daughtor more then Christ, we are not worthy of him.

If the affections of our hearts are carried after the riches, preferments, and pleasures of this world, or af­ter any darling sin; then Christ will not dwell there and we lose the comfortable and blessed Presence of the eternall Son of God, and the fulnesse of all his excel­lencies and rich endowments, for that which is nothing else but vanity and vexation of spirit.

Wherefore now we may Meditate comfortably on God through Jesus Christ our Saviour: for the terrible­nesse of his Majesty is clouded with the vail of his goodnesse, the severity of his justice is sweetened with his mercy and tender compassion,

Christ hath taken our souls out of the hand of Gods justice, and hath put them into the hand of his mercy, where they shall be kept for true blessednesse to all eter­nity.

If his greatnesse doth affright us, his goodnesse will allure us; if his justice doth drive us from him, his mercy and love will draw us to him: for by Christ we have a neer relation to God himself, either as his servants by grace, or as his children by adoption, in both which respects our Meditations of him will be exceedingly de­lightfull to us: So likewise if we fix our thoughts upon Christ, though his excellencies and dignities are far a­bove the reach of our humane capacity; yet by faith we do apprehend him to be our Redeemer, and our Advocate now at the right hand of God his Father in the highest heavens; and therefore our Meditations of him cannot but ravish our souls with heavenly joy, and [Page 30] spirituall consolation, in the assurance of our Redem­ption, and of our Atonement with God, and also in the hope of our eternall salvation, and to be heirs of the kingdome of heaven, which he hath purchased for us with his own blood.

How to Meditate on the Holy Ghost.

THe Holy Geost is the same spirituall Essence and Being with the Father, and with the Son, coequall and coeternall with them both; but as the Deity is di­stinguished into three Persons, the holy Ghost pro­ceedeth from the Father, and from the Son, and he is the third Person in the sacred Trinity.

Christ doth prove that the holy Ghost proceedeth from the Father in these words: Iohn 15 26 But when the comfor­ter is come, whom I will send unto you from the Father, he shall testifie of me.

That he proceedeth from the Son is manifest by this of Paul: Gal. 4. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba Father.

John also the beloved Disciple of Christ maketh it plain that the holy Ghost is the third Person in the holy Trinity by these words: 2 Joh 5. 7 There are three that bear record in heaven, The Father, the Word, and the holy Ghost, and these three a [...]e One.

The Prophet calls him, Isa. 11. 2 The spirit of Wisdome and un­derstanding, the spirit of counsel and strength, the spirit of knowledge and of the fear of the LORD.

Heb. 9. 14 He is the eternall spirit of God from whom nothing can be hidden, according to this of David, Psal. 139 7 Whither shall I go from thy Sptrit? or whither shall I flee from thy presence?

Christ calleth him the Spirit of truth: Ioh 14. 16, 7. And I will pray the Father, and he shall give you another comforter; that he may abide with you forever, even the Spirit of truth, [Page 31] whom the world cannot receive. John calls him Rev. 11. 11 the Spirit of life, because by the power of his grace de doth quick­en our hearts, and revive us when we are dead in our trespasses and sins.

Paul doth also call him Rom. 8. 15, 16 the Spirit of adoption to wit­nesse to our spirits that we are the children of God.

If we fix our Meditations on the holy Ghost, as he is in his Divine Essence and Being, or as he is one of the three Persons in the sacred Trinity, we shall be con­founded in these deep mysteries of the Trinity in Unity, and Unity in Trinity; but if we Meditate upon him ac­cording to his proper Office, as he is a Comforter, or according to his severall operations in our hearts, we shall then find much comfortable matter for our hearts to Meditate upon, which will minister heavenly and spirituall consolation to our poor souls.

First, therefore we must consider that the proper Office of the holy Ghost is to be a comforter to us in all our afflictions and sufferings: for we are dayly exposed to many tribulations and calamities, either for the pro­fession of the Name of Christ, for the triall of our graces, or for our correction when we lye in sin without repentance, which would easily swallow us up, if we had not some true comforter to support and comfort us in them.

1 Pet. 2. 1 [...] 1 There is also an host of sinfull lusts in us that war a­gainst our souls, which do dayly assault us with strong temptations, and we are round beset with perills, dan­gers and spirituall enemies, which continually threaten our downfall and ruine, and do seek to hinder our sal­vation.

But above all we are sometimes wounded in our con­sciences with the guilt of sin, which is a burden heavier than we can bear.

Thus saith the wise man, Prov. 18. 14 A wounded spirit who can bear? We can have no true comfort in these or the like afflictions, but what cometh from the holy Ghost, and [Page 30] [...] [Page 31] [...] [Page 40] no hope of succour or relief in our distresses without him, if our spirits are wounded, he onely can apply the true Balm of Gilead to cure them.

This Balm is the blood of Christ, which is an univer­sall Remedy to cure all the spiritual diseases of our souls, and none but the holy Ghost can apply it to our hearts by Faith.

Also, if the holy Ghost doth not refresh us with the comforts of grace, and with the assurance of the love and favour of God, we shall be ready to sink under the great weight of our calamities and miseries.

But we may draw comfort enough from the holy Ghost in what sad condition soever we be: for he will sweeten the bitternesse of all our sufferings with true peace of conscience and tranquility of minde, in the assurance of the pardon of our sins; he will sanctifie all our afflictions and sorrowes with saving grace, that they shall be for our good, and will witnesse to our spirits that we are in grace and favour with God through Jesus Christ our Lord and Saviour.

Also, he will give us strength and courage to suffer any thing for Christ, and for righteousnesse sake, and like­wise heavenly wisedome rightly to use every part of the whole armour of God, to defend our selves from all our spirituall enemies, and to beat back or quench all the fiery darts of the divell, that his temptations and evill suggestions may not wound our souls to the death. Lastly, he will perfect all with the gift of perseverance, so that we shall be able to stand fast in the day of tryall, and we shall have assured hope of conquest and victory in all our conflicts and combates here, and to be crow­ned with immortall glory hereafter.

Now let this be the desire of our souls, and the Me­ditation of our hearts to draw comfort from the holy Ghost, when we are afflicted, troubled, or any way perplexed with grief of heart, sorrow of spirit, or an­guish of soul, which we may do, if we know that no [Page 33] outward comforts can support us without God, and therefore we do not rest and rely upon them; but do seek to the true comforter by earnest and faithfull Prayer in all our necessities, which is a sure means to draw com­fort from him when we want it.

Also, if we be truly sensible that we do want his gracious assistance to carry us on cheerfully through all the dif­ficulties and dangers that we shal meet with in this world, upon our humble supplications to him, he will return us a comfortable answer, as shall be best for us.

So likewise, if the guilt of our sins doth stick close unto us, or if we possesse our former iniquities by a sin­full remembrance of them; so that we are truly humbled in the sight and sense of them, and that our hearts are touched with a godly sorrow for them; the holy Ghost will then come with spirituall consolation to comfort our poor souls with an holy assurance, that all our sins are washt away in the blood of Christ by faith.

Lastly, we may draw comfort from this spiritual foun­tain by our pious and devout Meditations of him: for then he will give us a sweet taste of his heavenly graces to comfort us in all conditions of life, and he will give us spirituall joy in the midst of all our afflictions: also, he will unite us unto Christ by Faith, and will seal our Redemption to us by his blood, whereby we shall enjoy eternal felicity for ever.

O what sweet Meditations may we draw from this hea­venly Comforter in all the sadnesse of our hearts.

Thus we may Meditate on the holy Ghost, as he is the true comforter of our souls; we come now to con­sider of his Divine Operations, from whence we may also draw much profitable and comfortable matter for our holy Meditations.

And for our better understanding herein, this eter­nal spirit of life is set forth in the holy Scriptures by se­verall resemblances, to shew in what manner, and how variously he worketh in our hearts, that our Meditati­ons [Page 34] may be ordered accordingly.

First, the holy Ghost is resembled to a dove: for when Christ was baptized, Mat. 3. 16 he descended in the similitude of a dove, and rested upon him, which was to shew his spirituall anointing to his Office of Mediatorship, and to set forth the true nature of Christ, how humble and and meek he was, how innocent and harmlesse, how loving, and how ready and willing he was to do good to all.

These dove-like qualities were poured upon Christ above measure, that we his members might receive the same in some measure from him by the holy Ghost: for he will put all the faculties of our souls, all the affections of our hearts, and all the parts of our bodies into a new frame, he will change the corruptions of our nature into an holy temper; of proud and haughty minded he will make us lowly and meek, of hatefull and malicious he will make us loving and courteous to all, he will so sea­son us with sanctifying grace throughout, that our evill disposition shall be changed into a gracious condition.

This spirit of truth will bring us an Olive leafe, Gen. 8. 11 like Noahs dove, to let us know, that though we be in the midst of troubles, dangers, or distresses; yet we shall be preserved and delivered, and though we be troubled, disquieted, or perplexed in our mindes, yet at the last we shall have peace, tranquillity, spirituall joy and comfort

Now by this resemblance of the holy Ghost we may examine our selves what purity and holinesse he hath wrought in us, what meeknesse of spirit, what patience under the crosse, what love to God and to our neighbour, and how far we are sanctified in all the affections of our hearts, & in all the parts of our bodies: also, how much the corruptions of our nature are weakned in us, and how far we are changed from that which is sinful to newness of life, if we can finde these Operations of the holy Ghost in us, [Page 35] they wil afford us profitable matter for our hearts to meditate upon to the glory of God, and for the comfort of our own soules.

Secondly, some of the operations of the holy Ghost are set forth unto us by the resemblance of that Exod. 13 21 pillar of a cloud, which went before the children of Israel by day, when they marched out of Egypt, to guide them the right way that God would have them go toward the Land of Canaan. This pillar did also protect and de­fend them from their enemies, it kept the scorching heat of the Sun from them, and it cooled and moistned the earth with sweet and comfortable dewes, which was a great refreshing to the people of God in their march through that hot Countrey.

We are by nature under the spiritual bondage of sin and Satan, which is far worse than the Egyptian bon­dage was to the Israelites; and we have no means to be brought out of it, but by an almighty power; and if God doth deliver us, yet we are so ignorant of the way to the heavenly Canaan, that we cannot set one step to­ward it, except the holy Ghost doth put a spiritual Light into our understanding, to teach and instruct us in the right way to heavenly happinesse.

And because we shal meet with many spiritual ene­mies, so long as we march thorough the wildernesse of this world, the holy Ghost will so protect and defend us, that they shall neither hurt our souls by their power, nor keep us out of Canaan by their subtilty or malice. He will guide and direct us into all holy duties, he will give us holy desires and true endeavours to do the will of God, and to walk humbly before him in this present world.

Also, the holy Ghost doth protect us from the heat of Gods wrath, by working faith in us to lay hold upon the merit of Christs death for the pardon of our sins, and by conferring grace for the sanctification of our lives.

So likewise he doth refresh and comfort our fainting spirits with the sweet dewes of heavenly consolations, and he doth mollifie and soften our obdurate and stony hearts with those influences of grace that descend from him, that we may Joel 2. 28 Gal. 5. 22, 23. be fruitfull in all good works.

This holy Spirit doth also quench the fire of sin, which otherwise would inflame the whole man with sin­ful lusts.

And lastly, the holy Ghost doth purge and cleanse the soul from the filth of sin, as water washeth away the filth of the body.

This doth God promise by his Prophet, Zech. 36 25. I will pour clean water upon you, and you shall be clean from all your filthinesse, and from all your idols will I cleanse you.

Wherefore we ought seriously to ruminate upon these operations of the holy Ghost: for we cannot find the right way to the heavenly Canaan by all that nature or humane learning can afford us, we cannot over power our spiritual enemies by our own strength, we have no holy desires, and no ability in our selves to any thing that is good, nothing that is in our power can keep us from the wrath of God, and we have nothing that can refresh and and comfort our afflicted spirits.

But here we shal find that the holy Ghost wil be our guide to this heavenly Country, he wil be our Protector against all adversary power, and he wil be a true com­forter to us in all our sorrowes, and upon all occasions in all conditions of life.

He will bring us unto Christ, and wil firmly unite us unto him by faith: 1 Cor. 10. 1, 2. for as the ancient Fathers were all un­der the cloud, and all passed thorough the sea, and were all baptized unto Moses in the cloud and in the sea; so we are baptized unto Christ by the holy Ghost, that our sins may be washed away in his blood, and that we may be sanctified by this spirit of grace to live in true holinesse and righteousnesse all our dayes.

If we can thus Meditate on the holy Ghost, it wil [Page 37] be exceeding profitable and comfortable to our souls.

Thirdly, the holy Ghost is resembled to the pillar of fire, that conducted the Israelites by night out of Egypt toward the Land of Canaan.

Now we must consider, that such as are the properties of fire, such are some of the operations of the holy Ghost in our hearts.

Fire is the most pure Element, and purifies all other elements, it doth naturally mount upward, it is bright and shining, and giveth light to all dark places.

It doth also warm and comfort every part of our bo­dies, and it is the most active of all the other elements; it purifies the gold and burnes away the drosse.

Thus it is with the holy Ghost; for he is essentially pure in himself, and purifies every soul from dead works into which he comes, he wil not suffer any unclean lust, or evill concupiscence to have dominion where he dwelleth, and he wil raise up the cogitations of the minde, and the affections of the heart to mount up­wards in heavenly contemplations. Also, whereas by nature 1 Cor. 2. 10, 11. we cannot receive the things of the Spirit of God; for they are foolishnesse unto us; neither can we know them, because they are spiritually discerned: God hath revealed them to us by his Spirit: for the holy Ghost wil put a spiritual light into our hearts, to discern the deep things of God: he wil also inflame our affections with an holy zeal to the glory of God, and will make our love fervent to the truth. So likewise the holy Ghost wil melt our hard and stony hearts, and make them tender and gracious, flexible and yielding to eve­ry holy duty. And whereas our hearts are naturally bound up in unbelief, and heavy and sluggish to any thing that is good, Psal. 119. 32. the holy Ghost wil so inlarge them that with all cheerfulnesse of spirit, and willingnesse of minde we shall run the way of Gods Commande­ments.

Wherefore now, if we have found any of these ope­rations [Page 38] of the holy Ghost in our hearts, we shal be in some measure purified and refined from our sins and pollutions, we shall have some of the drosse of our cor­rupted nature consumed, and the heavenly graces of the Spirit of God wil shine forth in the integrity of our lives and conversations. Also, we shall have some spiritual light to guide our darkned understandings in the knowledge of God, and of his wayes, some fer­vency in our Prayers, some love to the truth, and some holy zeal to the true worship and service of God: we shal delight in his Law, we shal study to do good works, and it will be the desire of our hearts, and the comfort of our souls to Meditate day and night in the Comman­dements of God.

If these Operations of the holy Ghost, which are re­sembled to these two pillars, cannot easily work upon us, if these cannot raise up our affections to heavenly contemplations; and to be forward and ready to every good duty in the service of God; then surely we are exceeding dull and stupid, and we have great need to pray earnestly, that the holy Ghost will be pleased to come with his unresistible power, and break our hard & stony hearts and molifie this extreme obduracy that is in them with his suppling grace, that so we may more easily take the impression of his sanctifying grace in us.

Consider further, that these two pillars which did lead the Israelites out of Egypt, were a visible sign of the presence of God with them, to conduct them in the way to Canaan, to protect and defend them from all their enemies, and to deliver them out of all dangers. And they were in the form of pillars to be a clear evidence to them, that the Lord would not leave them, nor forsake them; but would constantly abide with them, until he had brought them past all danger, and had delivered them out of all their troubles, and until he had given them rest from all their enemies. Act. 12. Thus the Angel of the Lord delivered Peter out of prison, and would not [Page 39] leave him untill he had brought him past the first and se­cond ward, and through the iron gate into the city, where he might secure himself from Herod, who sought his life.

These pillars were also a witnesse to them of the Co­venant and Promise which God made to their Fathers, that he would give them the land of Canaan for their inheritance, and that the people should alwayes remem­ber, to the glory of God, their miraculous deliverance out of Egypt, and the wonderfull goodnesse of God to them all the time they travelled through the vast wildernesse: for they had still a pillar to conduct them, and God would have a memoriall kept of all his won­derfull works. Thus Josh. 24 the Lord commanded Joshua to take twelve stones out of Jordan, and to leave them in the place where they should lodge that night, to be a perpetuall memoriall that the waters of Jerdan were out off before the Ark of the Covenant of the Lord, when it passed over Jordan.

In Nehemiahs time Neh. 9. 12, 19. the Levites in their confession of Gods goodnesse, do remember how God brought his people out of Egypt, & led them by those two pillars; & though they did highly provoke God by their molten calfe, yet he forsook them not in the wildernesse: the pillar of the cloud departed not from them by day, nei­ther the pillar of fire by night Gen. 19. 26. Lots wife became a pil­lar of salt, because against Gods commandement she looked back toward Sodom, Luk. 17. 32 which great judgement Christ would have to be perpetually remembred. Gen. 31. 45, 52. Ja­cob set up a stone for a Pillar, as a memoriall of his in­tegrity to Laban, and for a witnesse of the Covenant that was between them. Also, Gen. 35. 20 he set a pillar upon Rachels grave for a perpetual memorial of her. 2 Sam. 18. 8. Absa­lom reared up for himself a pillar in the Kings dale for the perpetuity of his name: for he said, I have no son to keep my name in remembrance, and therefore he cal­led the Pillar after his own name.

If we do well ruminate upon these things, and im­print them in our hearts, it will make much for our spi­ritual consolation: for where the holy Ghost doth settle his abode, it is to abide there for ever; and if we enjoy his blessed presence, it is the greatest comfort of our souls. He will be as a strong Pillar for us to rest upon, when we are assaulted with strong temptations, or be­set with perills and dangers, or any way visited with sorrowes and afflictions: he is also such a Pillar of true comfort, as will not leave us in any sad condition, or misery, but will still continue with us, untill he hath brought us out of all our troubles, dangers, and di­stresses.

This similitude of a Pillar doth so strengthen our faith and hope in God, that nothing shall be able to overthrow the foundation of it. This is also great consola­tion to us, that we have the Spirit of truth to bear witness to our spirits, that we are in the love and favour of God, though the outward man be miserably afflicted, per­plexed and tormented.

This consideration will appease the clamours of our sins, and the accusations of our consciences; and though we are in our own apprehension, as quite forsaken of God, yet we shall hereby be preserved from sinking un­der so great a pressure of temptation; and though the devill doth aggravate our sins to make us cast off all hope of pardon; yet this blessed Spirit will make us look up to Christ by faith, as he was upon the crosse, and we shall see the guilt of all our sins nailed to the same crosse, and the righteousnesse of Christ to be im­puted to us, which will frustrate the malicious designe of the devill against the salvation of our souls.

Here also we may find profitable matter for our in­struction and edification: for it doth teach us to rest firmly upon the aid and assistance of this blessed Spirit in all conditions of life, and in all the calamities and tri­bulations that we shall meet with in this present world.

It doth also binde us to a thankfull remembrance of all the benefites which we have received from him, of all the heavenly endowments which he hath bestowed upon us, and of all the spirituall graces, which he hath wrought in us, that we may imploy them to the glory of God, and to the good of our own souls; and there­fore we ought not to grieve the Holy Ghost, nor quench his gracious motions, but to yield all willing and ready obedience to his good will and pleasure.

This doth also teach us to rest upon the promises of God, both for provision, for succour in time of need, and for the salvation of our souls: for he that hath pro­mised is faithfull and true, and if we wait his appointed time, he will assuredly perform it.

Lastly, we must mark and observe what speciall ope­rations of the holy Ghost we have found in our hearts, either for the illumination of our understandings in heavenly things, or working our perverse wills to the will of God, or sanctifying of our affections to new­nesse of life, that we may glorifie God by our thank­fulnesse for them.

Fourthly, the holy Ghost is resembled to a seal: for Eph. 13, 14. We are sealed with this holy spirit of promise, which is the earnest of our inheritance, untill the redemption of the pur­chased possession, unto the praise of his glory.

Also, Paul saith, 2 Cor. 1. 12 that God hath sealed us, and given the earnest of the Spirit in our hearts. Also again he saith, Eph. 4. 13. Grieve not the holy Sptrit of God, whereby ye are sealed unto the day of redemption.

Whatsoever God hath decreed for our preservation and salvation is sealed with this Spirit of Truth, and cannot be reversed; but is more firm, Esth. 8. 8. than the law of the Medes and Persians: 2 Tim. 2. 19. for the foundation of God stand­eth sure, having this seal, The Lord knoweth them that are his In times of common calamities, God will set [...] seal of preservation upon his own servants, that th [...] shall not be hurt. [...] The Angel that ascended f [...] [Page 42] East, having the seal of the living God, cryed with a loud voice to the four Angels, to whom it was given to hurt the earth and the sea, saying, hurt not the earth, neither the sea, nor the trees, untill we have sealed the servants of our God in their foreheads.

The holy Ghost doth also seal the New Covenant, and all the gracious promises of the Gospel to our hearts by faith: Joh. 3. 33. and if we receive his testimony, we do set to our seal that God is true. Why then do we not rest upon them? why is our faith shaken with every gust of temptation, and with every little trouble that cometh nere us? Are we so weak in faith, that every blast of affliction shall blow us down? Why are we so doubt­full of our salvation, that we are ready to let go our hold on Christ, when we look upon our dayly slips and failings that are caused by the subtility of the devill, by the inchantments of the world, and by the allurements of our carnall lusts? We do not consider that we are sealed with the holy Ghost unto the day of Redemp­tion.

And when we suffer afflictions or tribulations, we do not consider that they shal not hurt us: for we have the seal of God in our foreheads, and he wil sanctifie all our sorrowes for our good: whereas to the wicked they are the beginnings of those eternall torments which they shal suffer hereafter for ever.

Here we may find sweet consolation in all conditions of life: for if we are loath to leave this world, and those possessions which we do here enjoy, let our hearts and mindes be raised up to meditate upon that inheri­tance, and those possessions which Christ hath purcha­sed for us by his blood, which we shal enjoy in heaven: for we have the seal of the holy Ghost for the truth of it, and then we shal be willing to leave these vain and earthly riches, and we shal earnestly desire to enjoy those heavenly and durable treasures which are there laid up for us.

If the foundation of our faith be shaken, this seal of the holy Ghost will settle it sure; The Lord knoweth them that are his. The Covenant of Grace is con­firmed to us by this seal, and we may faithfully rest up­on it: for all the promises of God therein contained shall be performed in their season. Our spirituall ene­mies, our crosses and tribulations, and death it self cannot hurt us; because we have this seal of the holy Ghost: for he will take away the print of the devils seal, which by nature is upon our hearts, and wil stamp his own image in the room. Rev. 9. 4. 5 But those men that have not the seal of God in their foreheads, lye open to all the judgements of God, to be tormented as with the torment of a Scorpion, when he striketh a man.

Lastly, the Holy Ghost is resembled to winde, for when he hath any great work to do in us, he will come with power to rectifie our stubborn wils, our obdurate hearts, and rebellious affections; he will come like a rushing winde, to make us quake and tremble before him, and to beat down all the strong holds of sin, that our hearts may be prepared to receive him, and that he may freely work his own work in us.

Thus he came upon the Apostles Act. 2. 2, 3 with a sound from heaven, as of a rushing mighty winde, and filled all the house where they were sitting; and then he gave them the gift of tongues, to speak the language of every na­tion whither he should send them, and he gave them all spirituall graces, and abilities fit for that Office and function whereunto he had called them.

Secondly he is resembled to wind, because his Operati­ons are free to himself, and he is no way necessitated in his workings, for he worketh in every one when and how he pleaseth.

Thus said Christ to Nicodemus, John 8. 3. The winde bloweth where it listeth; and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth: so is every one that is born of the spirit.

Gods election is of free grace, not of works; Gen. 4. 4. he had respect to Abell and to his offering; but he refused Cain and his offering.

Rom. 9. 11 13, 15, 20. God did choose Jacob, and rejected Esau, the chil­dren being not yet born: for thus saith God to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

We are as clay in the hand of the potter; cannot he make of the same lump, one vessel unto honour and ano­ther unto dishonour? Shall the thing formed say unto him that formed it, why hast thou made me thus? Thus saith the Lord by his Prophet, Isa. 45. 10 Wo unto him that saith unto his Father what begettest thou? or to his mother, what hast thou brought forth? Jer. [...]8. 6. for we are in Gods hand as the clay is in the potters hand. So likewise 1 Cor. 12. the holy Ghost bestoweth his gifts diversly, some have one gift, some another, some have more, and some have lesse; none but Christ had a fulnesse of all gifts, and John 1. 16 of his fulnesse have all we received, and grace for grace.

As there is great diversity in the gifts, 1 Cor. 12. 6. so there is as great in the operations of the holy Ghost, and yet all proceed from the same Spirit: for God worketh all in all.

Thirdly, the holy Ghost is resembled to winde, be­cause he doth blow away the chaff and vanity of our sinfull inventions, and idle cogitations, that our mindes may be the better fitted and prepared for heavenly contemplations, and for the worship and service of God.

Now to bring all this home in particular to thy self, consider what comforts and benefites thou dost enjoy by the holy Ghost, both as he is the true comforter, whom Christ sent down from the Father to abide with thee for ever, and also by his holy operations according to those severall resemblances, and then thy meditati­ons of him will be comfortable to thy soul.

He will be a carefull Father to provide for thee, he will be a wall of defence round about thee, he will dull the sense of all thy pains and torments, that thou maiest the better bear them, as he did to the three children in the fiery furnace, and to some of the holy Martyrs in their torments.

Though thy sufferings are above humane strength; yet he will give thee strength of grace to bear them con­tentedly: for he will raise up thy heart Heb. 11 20 to look to the recompense of reward, which God will give thee in hea­ven of his own free love, bounty and goodnesse.

Also, if the crosse lieth long upon thee, and thou canst not get it removed by thy earnest supplications; yet thou needest not be out of hope: for the heavenly comforts of the holy Ghost will never fail thee, but will still bear thee up, against all the boysterous billowes of temptations and sorrowes.

Though thy whole life be a life of misery; yet the end shall be comfortable to thee, according to this of David, Ps 37. 35, 37, 38. Mark the perfect man, and behold the upright: for the end of that man is peace. But though the wicked are in great power, spreading themselves like a green bay tree; yet they shall be destroyed together, and their end shall be cut off.

If we have these benefits and comforts, and much more by the operations of the holy Ghost, we must then study how to be thankfull to him for his goodnesse and how to expresse it by our conformity to his will, and by our ready obedience to his holy motions. Also, we must have recourse unto him by fervent prayer for what we want, as it may stand with his good pleasure to grant.

But we must take heed with what heart and with what affections we make our addresses unto him: for if there be any secret or darling sin lurking in us, he will easily find it out, he can search into the most secret cor­ners of our hearts, and nothing can be hidden from his [Page 46] all seeing eye. If our hearts are more set upon carnall pleasures or worldly profits, than to me­ditate on his gracious operations, and how to enjoy him, he will soon discover our hypocrisie, and it will stop the current of his graces to our hearts; but if he findeth truth and sincerity in our inward parts, he will then plentifully bestow his heavenly gifts and graces upon us: for he will give us more meeknesse of spirit, more patience in our troubles, more comfort in our sorrowes, and more grace to cleanse and purge away the leprosie and filth of our sins.

Also he will put our hard and stony hearts into a gracious condition, fit to receive the print of his own image to seal unto us the assurance of our salvation. No duty then in the service of God can be hard to us, if we are guided by this eternall Spirit, and nothing that we suffer can be bitter to our souls, if this heavenly comforter hath made his abode in our hearts.

In the last place we must consider, that no saving and sanctifying grace can be wrought in us, but by the holy Ghost, and we can discern nothing of the deep things of God for our comfort, if we have not a spirituall light from him: he worketh faith in us to unite us to Christ, and to make application to our selves of the merit of his sufferings for our redemption: he works repentance to assure us of the pardon of our sins, and to manifest the power of Christs death and resurrection in us, by the mortifying and killing of the power of our sins, and by the quickening of us up unto newnesse of life.

The holy Ghost worketh our filiall love to God, our hope in his promises, our Christian patience in bearing the crosse with a meek and a contented minde, our Christian fortitude and courage in all our spirituall combates and tryalls, and our constancy to hold out untill we have obtained victory. He gives us the as­surance of our justification, the sanctification of our lives, ability to pray unto God, and to meditate on [Page 47] him as we ought, and he worketh the renovation of the whole man in us.

These heavenly graces are as so many precious jewells to adorn our souls, that we may be all glorious within, Psal. 45. 13 like Solomons Queen, to be espoused unto Christ: for if we be decked with these ornaments of grace, and cloathed with the righteousnesse of Christ, to cover the shame and the deformity of our sins, then God will accept of our persons, and of our offerings, and will hereafter wed us to his own Son.

Wherefore, when we come into the presence of God to partake of his Divine Ordinances, or to perform any holy service unto him, we must humbly crave the assist­ance of the holy Ghost, to give us understanding hearts and sanctified affections, and to put an holy zeal into our prayers and Meditations, that they may mount up above all earthly things, and ascend up to the throne of grace, where they shall be heard and graciously ac­cepted.

Acts 7. 30, 32, 33. When Moses perceived that God was in a flame of fire in a bush, he trembled and durst not behold, un­till he had put off his shoes from his feet; because the place where he stood was holy ground. So likewise, Josh. 5. 13, 14. though Joshua was so valiant, as to withstand a man of war, that stood over against him with his sword drawn in his hand; yet when he understood that he was the captain of the host of the Lord, even God him­self, he fell on his face to the earth, and did worship, and losed his shoe from off his feet, because the place whereon he stood was holy.

Thus we ought to appear before God with fear and trembling, and to come with all due reverence into his Presence when we perform any holy duties unto him, also to put off all our filthinesse, and to put on the righ­teousnesse of Christ by faith, because we come into an holy place, where God himself is present, who will not suffer any unclean thing to come near unto him.

If we can thus Meditate on the holy Ghost, we shall find much sweetnesse and comfort in our Meditati­ons.

Now let thy heart Meditate freely on this blessed Comforter with an holy devotion, and pure affections, when thou art in any sorrowfull or afflicted condition, or when any anguish of spirit doth seize upon thee: for true consolation is no where to be found, but onely in him. Let thy heart also ruminate upon those severall resemblances of the holy Ghost, which will help thine understanding to discern how he worketh in thy heart, to purge thee from thy corruptions, to instruct thee in the wayes of godlinesse, to confirm thee in the Truth, to change thy sinfull disposition into a sanctified condi­tion, to seal the assurance of thy Redemption to thy soul, to blow away all vain and sinfull cogitations out of thy minde, and to give thee all spirituall abilities meet for a Christian warfare in this life, that thou maist have a Crown of righteousnesse in the life to come.

How to Meditate upon the Works of God.

IF we consider and look well upon the works of God, in the Creation of the Heavens and of the Earth, how he hath beautified and adorned the Heavens with in­numerable glorious bodies, and replenished the Earth with all varietie of Plants and fruitfull trees, and with all kindes of living Creatures, both great and small; also, how he hath filled the bowels of the Earth with rich and precious mineralls, and the seas with fishes of all kindes: we cannot then but admire the Omnipo­tent Power, the infinite Wisedome, the transcendent glory, and the wonderfull Goodnesse of God the great Creatour, who hath made them all for our use and ser­vice, and that he might be glorified by them.

This consideration will help our understandings in the knowledge of God, and to raise up our hearts to Meditate upon his Almighty power, his Divine Wise­dome, his glorious Majesty, and his admirable good­nesse to the sons of men. Rom. 1. 20 For the invisible things of God, that is, his eternall power and Godhead are seen by the Creation of the world, being understood by the things that are made, to the intent that every man should be without excuse.

Thus saith the Prophet: Jer. 10. 12 He hath made the earth by his power, he hath established the world by his wisdome, and hath stretched out the heavens by his discretion.

And thus saith the Psalmist: Psal. 111. 6, 7. He hath shewed his peo­ple the power of his Works, that he may give them the heri­tage of the heathen. The works of his hands are verity and judgement. Psal. 104. 24, 25. O Lord, how manifold are thy Works? in wisdome hast thou made them all: the earth is full of thy riches; so is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. Also David saith thus; Psal. 19. 1. The heavens declare the glory of God, and the firmament sheweth his handy work. But if we con­sider the goodnesse of the Lord in all his Works, we shall finde no end thereof, Exod: 34. 6 He is abundant in goodnesse and truth. Psal. 33, 5 The earth is full of the goodnesse of the Lord. Psal. 52. 2 The goodnesse of God endureth continually.

There is no creature, though it be never so contempti­ble, but it findeth the goodnesse of God, and there is no moment of time, but we have experience of his goodnesse and mercy to us.

Behold and see the beauty and splendor of the Sun, of the Moon, and of all the Sarres, admire their glori­rious bodies, and what lustre they cast down upon the earth, how they rejoice to run their course in their se­verall orbs, wherein God hath placed them, and yet they do not crosse or hinder each other in their moti­ons; also, how God doth by them measure out time, how he governeth the day by the Sun, and how he ruleth [Page 50] the night by the Moon and Starres. Consider also, how usefull and comfortable these glorious creatures are to us, and how God divided the year by them into Win­ter and Summer▪ Spring-time, and Harvest▪ and hath continued these severall seasons even to this day, as he said to Noah presently after the flood. Gen. 8. 22 While the earth remaineth, seed time and Harvest, cold and heat, summer and winter, and day and night shall not ce [...]se.

All these do clearly set forth the glory of God, the Wisdome, the Power, and the goodnesse of the great Creatour.

What shall we say now to our selves? Shall these irrationall Creatures keep their appointed stations, and shall we go astray from God? Shall they obey the will of God, and shall we rebell against him? Shall they run their course with joy and delight, according to the will of God, and shall we be backward in a Religi­ous and pious course of life, contrary to his will? Shall we have no heavenly thoughts, no holy desires to do the will of God, and no sincere devotion in the wor­ship and service of our God? Oh, let the comfortable presence of the Sun, and the beauty of the Moon, and the brightnesse of every Starre move us day and night to raise up our thoughts, and to set our Meditations upon God their Maker, whose Glory doth infinitely surpasse the brightnesse of them all, and let us study to praise and magnifie him for his goodnesse, and for his won­derfull works that he hath wrought for the sons of men.

If we look upon the birds and [...]ouls of the aire, or upon the beasts of the field, and consider how God pro­vided food and rayment, and weapons of defence for them all, how he preserveth them in their kindes, and what great increase they bring forth through his blessing we may see a glympse of the glory of God even in them, his care in providing for them, and his great Wisdome in the variety of their kindes. Job 39. What goodly wings and [Page 51] feathers hath God given to the Peacock, and to the Ostrich, what strength to the horse? what swi [...]tnesse to the Eagle? how terrible is the Leviathan? none is so [...] Job 41. 19 fierce that dare stir him up, who then is able to stand before God? Luk 12. 27 How hath God cloathed the Lillies? Solomon in all his glory was not arraied like one of them.

There is no creature so base and contemptible in our eyes, but that we may see the print of Gods finger up­on it, and there is no plant that groweth in the earth, but is full of the goodnesse of God, and usefull to man.

The Psalmist telleth us, Psal. 148. that both the senselesse and sensible creatures have a voice to praise the goodnesse of the Lord; how can we then be silent?

Consider the Lark to imitate her: for the higher she mounteth▪ the more cheerfully she singeth; so likewise the higher we raise up our affections toward heaven in singing praises unto God, the sweeter will our melody be in his ears. If our spirits mount up to heaven in our contemplations upon the Works of God, we cannot but acknowledge to his honour and glory, what excellent Workmanship and Wisdome he hath shewed, even in the least of them, and how wonderfull good and gra­cious he hath been to us; because he hath made them all for our good, that we should glorifie God in the right use of them. But if we look upon the Creatures with a superficiall eye, and if we have the dayly use and service of them, and can finde no matter to ruminate upon for the glory of God, Deu. 29. 4 then the Lord hath not given us an heart to perceive, and eyes to see, and ears to hear what great things God hath done for us, and what blessings he hath bestowed upon us to this day.

Consider further, how plentifully God hath provided for man; he hath given him some creatures for nutri­ment, some for cloathing, others for ornament: some are for his delight and lawful pleasure, and others are for [Page 25] his necessary occasions: so likewise Luk. 12. 22 God doth feed the fowles of the aire, and every living creature, and he doth cloath the very grasse of the field.

Thus saith the Lord unto Job, Job 38. 41 Who provideth for the raven his food? when his young ones cry unto God, they wan­der for lack of [...]eat.

This was to strengthen J [...]bs confidence in God, for though he were now brought down from greatest plenty to the greatest want and penury, from the highest ho­nour to the lowest degree of ignominy and reproach; yet God had still a care of him, and was all sufficient to raise him up again to honour, and to provide what was needfull for him. Also, though he were now in the furnace of affliction, and upon the test for the tryall of his patience, yet God would bring him out of all his afflictions, and restore him again to joy and gladnesse of heart.

Why then do we take so much thought for food and rayment? why do we cark and care for the things of this life? why are we so cast down, if we want them? why are we so disquieted, if trouble sicknesse or sorrow presse heavy upon us? is not the life more than meat, and the body more than rayment? hath not Christ had experience of these wants, and of the crosse, and and hath not he sanctified them to us?

This is the counsel of our Saviour Christ, Luk. 12. 29 30. That we should not be of doubtfull minde, to seek after earthly things with too much greedinesse, because our heaven­ly Father knoweth that we have need of them. Holy Da­vid doth thus parly with his own soul, when he was in a sad condition: Psal. 43. 5 Why art thou cast down, O my soul, and why art thou disquieted within me? then he doth thus comfort him self; Hope in God, for I shall yet praiss him, who is the health of my countenance, and my God: For he will provide for us, he will sweetly comfort us in our necessities, and will put a blessed end to all our soorows and tryalls.

But to look a little more about the Works of God: if we consider the wonders that are in the sea, where the great Leviathan doth sport himself; and the costly and precious mineralls that are in the earth, which God hath created for the use of man; we shall see Gods stamp upon every creature, which giveth us just occasion to imploy our pious thoughts, and the affections of our hearts in the Meditation of his wonderfull works, and how to praise him for his goodnesse, and cheerfully to serve him in true thankfulnesse for all his benefits to us.

We must not therfore be more ignorant and dul of un­derstanding than the beasts; we must not be like the Jewes, of whom God complaineth thus by his Prophet. Isa. 1. 3. The ox knoweth his owner, and the asse his makers crib: but Is­rael doth not know, my people doth not consider.

Wherefore let our hearts be now enlarged in the con­templation of the Works of God, that we may Medi­tate his praise and glory for the comfort of our souls. How can we forget God, seeing his Works are alwayes before our eyes, and seeing he doth dayly feed us and cloath us with his good creatures? and how can we ne­glect our praises and thanksgivings unto him, when we lye down at night, and when we rise up in the morning seeing he hath created both the day and the night for use and comfort?

Though God hath given us the use of all his creatures here below, and power to dispose of them at our own pleasure, so that it be for his glory; yet we know not how long we shall enjoy them: for God onely is the d [...]sposer of time, to give more or lesse as he pleaseth; for as the Psalmist saith, Psal. 74. 16 The day is his, the night also is his: he hath prepared the light and the Sun.

God hath given us no more time but the very moment that is present; for if it be past, we cannot recall it; if it be not yet come, we know not whether we shall enjoy it, when one moment is past, it is at Gods pleasure to give us another.

Wherefore every day and every night that we en­joy from God, should be spent to that end, for which God hath ordained them, which is, that his holy wor­ship and service be principally regarded, that our law­full calling be carefully followed in their due seasons, which we may take for the glory of God, either by our Meditations in his Word, or on his Works, or by some pious duties, as God shall give us fit opportunity. For God did not create the day for works of sin and wicked­nesse; but for Works of piety and holinesse: neither did he give us the use of the day to spend it vainly, idly, or unprofitably; but to be spent about that which doth conduce to his honour and glory, and to the good of our own souls.

Also, God did not create the night to be spent in works of darknesse, neither did he give us the use of the night for luxurious pleasures; but to weep and mourn for our sins, Psal. 6. as David did, and for holy Meditations; also, to refresh our bodies and spirits when they are wearied with the labours of the day before, to make us the more fit for the duties following.

If we thus spend our time, it will keep us from sin in the day, and from uncleannesse in the night. Thus God doth teach us highly to prize our time▪ and to im­prove it to the best advantage of his honour, Phil. 2. 12 and to the working out of our own salvation with fear and trembling. So likewise, Eph. 5. 16. we ought to redeem the time that we have lost; because the dayes are evill; and that must be by doubling our future obedience to Gods Com­mandements.

Thus we may enrich our souls in the knowledge of God, if we do devoutly Meditate on him, and upon the creatures which he hath made.

We have shewed in generall, how God provideth what is fitting for all living creatures, we come now to shew some speciall works of Divine Providence to the Saints and Servants of God, when they are brought in­to [Page 55] such straits, that they know not what to do, nor which way to turn themselves for safety. If we have means to escape the danger, or to be delivered out of it, and we do neglect it; we have then no ground to hope for safety, or deliverance by the Providence of God, because we bring our selves into the danger: but if we have no means to escape, and no way to be delivered out of any dangerous strait, we may then cast our selves upon the Providence of God, and he will make a way for us to escape; because he hath brought us into this strait, to manifest his own work of Providence for his own glory, and for our safety.

Gen. 22. Thus he brought Abraham into a great strait, when he did expresly command him to offer his onely son Isaac, whom he loved, for a burnt offering. Abraham must now either violate his faith and obedience to God, or else he must slay his own dear son, who was the heir of the promise: but Abraham cast himself upon the Providence of God, and would not disobey his com­mand: then God shewed him a Ram, which he took and offered up for a burnt offering in the stead of his Son.

God did likewise bring the children of Israel into a terrible strait, when they marched out of Egypt; for they could turn no way from apparent danger of de­struction: the red sea was before them, their enemies were behinde them, and mountains were on each side, so that there was no way or means to escape, Exod. 14. 10. then they were sore afraid, and cryed out to the Lord. And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will shew to you to day. Then the Lord made a way for them through the sea, and saved them from their enemies: but the sea drowned all the host of the Egyptians that pursued after them.

The Prophet Gad came to David and told him the Word of the Lord, ^b Shall seven years of famine come unto thee in thy land? or wilt thou flee three moneths before [Page 59] thine enemies, while they pursue thee? or that there be three dayes pestilence in thy land? This put David into a great strait; but he cast himself upon the mercies of God, and did choose to fall into the hand of the Lord, and not into the hand of man; for he knew that his mercies were great. [...]hil. 1. 23, 24. Paul was in the like strait, for he knew not whether to choose to live, which was more need­full to the Philippians, or to dye, which was far better for himself.

Sometimes God suffers the devill and wicked men to lay their traps to ensnare his own servants, if he seeth them secure and carelesse of their wayes, and though they do maliciously intend and purpose their hurt and ^d 1 Cor. 10. 10 13. destruction; yet God, by his wise providence, will make a way for them to escape the danger of them all, that he may magnifie his own glory thereby. Sometimes also, God doth suffer his servants to be pinched with want and scarcity, to be long under afflictions and under the crosse, and for some ends best known to his Divine wisdome, he doth long defer to manifest his Providence to them for their succour and comfort; which is a very great tryall of their faith, hope and dependence upon God; and many of Gods dear children have complain­ed that he did not help and relieve them, and that he suffered his enemies so long to triumph over them. Thus saith the Psalmist, Psal. 94. 3 Lord, how long shall the wicked, how long shall the wicked triumph? Thus David complain­eth, Psal, 42. 9 I will say unto God my rock Why hast thou forsaken me? Why go I mourning because of the oppression of the ene­my? Also, thus Asaph complained when he was in great distresse: Psal. 77. 7 7, 8, 9, 10. Will the Lord cast off for ever? And will he be favourable no more? Is his mercy clean gone for ever? ever? doth his promise fail for evermore? hath God forgotten to be gracious? hath he in anger shut up his tender mercies? And then he doth confesse that it was his infirmity to question the good Providence of God.

But some do repine and murmur against God, and against his wise Providence through unbelief, if they have not their wants & necessities supplied at their plea­sure, and if they have not deliverance out of their trou­bles and tribulations when they expect it. These are rea­dy to say with Jehoram, that wicked king, 2 Kin. 6. 33. Behold, this evill is of the, Lord, what should I wait on him any longer?

Holy David doth expresse in diverse of his Psalmes, how he waited for the Lord from day to day; how he rested on the Lord, and how patiently his soul waited for him

If we thus wait upon God, Isa. 30. 18 then the Lord will wait that he may be gracious unto us, and therefore we ought to wait for him. But if our Faith in God can reach no further, than humane sense or reason can carry it, we dishonour God by our unbelief,, though we have for­merly had great experience of his good Providence to us, and we shall provoke him to wrath as the Israelites did in the wildernesse, when they said, Psal. 78. 19, 20. Can God fur­nish a Table in the wildernesse? Behold, he smote the rock, that the waters gushed out, and the streams over flowed, can he give bread also? can he provide flesh for his people? Thus they believed not in God, and rested not upon his Providence, though they had seen so many of his great wonders, which he had wrought for them.

Wherefore now, let this be the desire of our hearts, and souls, Eph. 3. 17 that our faith may be rooted and grounded in the love of God to us in Christ, who with him hath given us all things.

The glorious creatures in heaven are comfortable to us by our interest in Christ, and all creatures here be­low are for our use, and at our command, and service, because we have right to them by faith in Christ, with­out which we can have no comfort in them, and no as­surance that they belong unto us. If our faith be well rooted, it will then be fruitfull in all good works, and it will never decay, because it doth spring from a Divine [Page 58] Principle, and is continually watered with a spirituall dew from heaven. Also, there is great need that it be well grounded and built upon a sure rock, because we shall meet with strong assaults and temptations, which like boysterous windes and billowes, will seek to over­turn it, and we cannot comfortably injoy the good crea­tures of God, if we do not injoy them in Christ our Saviour, which must be onely by faith in him.

God himself will sometimes try our faith, to the ut­most by afflictions and crosses, by suffering our enemies and wicked men to vex our very souls, or by withdraw­ing his assisting grace from us, by clouding the light of his countenance, or by deferring the manifestation of his Divine Providence, when we are in any strait, or in any necessity, which we could not shun, and cannot tell which way to turn our selves, because we have no means of help, comfort, and salvation, but onely to cast our selves upon the Providence of God, which we cannot comfortably do, if our faith be not well ground­ed in Christ the rock of our salvation. For if it be groun­ded upon any sandy foundation, as upon our naturall endowments, upon common grace, or upon any earth­ly thing, it will fall at every gust of temptation, at eve­ry wave of affliction, and it will not endure the fiery tryall; it doth rest more upon the arm of flesh than it doth upon God, and it seeks rather to secondary means for help and succour, than it doth unto God, and in the end it will deceive us.

In the last place God is wonderfull in his works of justice, and in his Works of mercy, both to the just and and to the unjust; but in a farre differing manner to them both, and to a farre-differing end. For God will not suffer sin to be unpunished, wheresoever he findeth it. If his own children offend, he will chastise them with a fatherly correction in much love and tender compas­sion, and to bring them to better obedience; but his loving kindnesse he will not take from them, according [Page 59] as he said to David, 2 Sam. 7. 14, 15. If thy son commit iniquity, I will chastise him with the rod of men, and with the stripes of the children of men: but my mercy shall not depart away from him. But God punisheth the sins of the wicked in an­ger, and with much severity for their destruction: his own children are reformed by their corrections, but the wicked are more hardned in their sins by their punish­ments. This of the Prophet is verified in them: Jer. 5. 3. O Lord, thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction, they have made their faces harder than a rock, they have refused to return.

God doth also bestow his mercies and blessings upon them both; he doth commonly give more of his tem­porall blessings to the wicked than he doth to the godly, to leave them without excuse, and to give them means and ability to glorifie God, but they abuse them to sin and uncleannesse, to excesse and riot. Eccl. 5. 13 This is that evill which the Preacher did see under the sun, namely, riches kept for the owners thereof to their hurt.

But God hath speciall gifts and blessings which he bestoweth onely upon the godly, and these are the sa­ving and sanctifying graces of his Spirit, which are pe­culiar onely to them, and reserved for them.

Wherefore now, if we seriously ruminate upon the Works of God▪ we shall finde much matter for our in­struction, and for our spirituall consolation. The knowledge of the creature, is a ready way to bring us to the knowledge of the Creator, and the due observa­tion of the Works of God will bring us to the love of him, to the fear and dread of him, and to the obedi­ence of his commands We have dayly experience of the Works of Gods Providence, and of his goodnesse to us in Christ, which should strengthen our faith, hope and confidence in him, though he doth sometimes bring us into great straits, and layeth great tryalls upon us; [Page 60] and it should keep us from murmuring and repining, though he doth long delay to send us help and comfort in time of need. Also it should keep us from carking care, and from immoderate seeking of earthly things, because God will provide for us, and will not suffer us to lack any thing that is good. We should there­fore wait upon him, and wait patiently for his salvation, in all our wants and necessities, in all our troubles and tribulations, and in all straits and distresses, which the malice of the devill or wicked men can bring upon us, for God can and will by his wise Providence turn that to our good, which they intend and purpose for our hurt▪ How should we then delight to meditate on God in all his Works? seing Psal. 145. 17. the Lord is righteous in all his wayes, and holy in all his works? What comfort can we want in the saddest times, seeing God watcheth over us by his Divine Providence for our good? what need we fear the malice or power of our spirituall enemies, seing we have Gods Protection to keep and defend us from them? If we [...]ay up these things in our hearts, our souls will have the comfort of them in all the sadnesse and sorrowes that we shall meet with in this life.

Concerning the Creation of Man.

NOw we come to the Principall piece of Gods Work­manship, which he wrought here upon earth, and that is the Creation of man; in which great Work the three Persons in the sacred Trinity did agree with one consent, and gave him such a body as should be capable of immortality, and such a soul as should receive the im­pression of the image of God: for thus saith the Lord, Gen. 1. 26 Let us make man in our image, after our likenesse. Man must needs then be created in innocency, in righteous­ness and true holiness, without spot and blemish, or any imperfection, either in his soul or body. There was [Page 61] no perversnes in his wil, no folly in his understanding, & no corruption in his heart; for God gave him ability, and a willing minde to obey him, and a wise and an under­standing heart, able rightly to know God his Creator, and to worship and serve him as he ought to be served. Also he did know the nature of all the beasts in the field, of all the fowles in the air, and the vertue of all herbs and Plants; and God made him presently fit for that rule, and soveraignty which he gave him over the crea­tures. God did also set his love upon him, and crowned him with glory and honour, according to the words of the Prophet David: Psal. 8. 4, 5, 6. What is man that thou art mindfull of him? or the son of man that thou visitest him? For thou hast made him a little lower than the Angels, and hast crowned him with glory and honour. Thou ma [...]est him to have dominion over the work of thy hands, thou hast put all things und [...]r his feet: For he was created in his full per­fection, fit to rule and govern the creatures, whom God had made for his use, and service:

As God did shew his wonderfull wisedome and power in the creation of Man; because he made him such an excellent creature of the dust of the earth; so he now sheweth no lesse power and wisdome in fashioning him in the womb: for thus saith holy David: Psal. 1▪ 39. 1 [...], 15. I will praise thee: for I am fearfully and wonderfully made, marve­lous are thy Works, and that my soul knoweth right well: my substance was not hid from thee, when I was made in se­cret, and curiously wrought in the lowest parts of the earth. The Preacher also saith, Eccl. 11. 5 That we know not how the bones do grow in the wombe of her that is with child. There are more wonders in man, than there are parts and members of his body, and every one of them calls for due consi­deration. The eye is but a little member, and yet the best oculist cannot finde out all the wonders that are contained in it.

Who can discover the windings and turnings of the brain? how it worketh upon whatsoever it apprehend­eth? [Page 62] It is troubled with visions and dreams in the night: it is at no quiet all the day, man hath no command over his own thoughts, but they flie swiftly from the East to the West, and they bring back to remembrance things that were long past and gone. So likewise there are such secret corners in the heart, that no man is able to discover what is hidden there: God only that formed it knoweth the breadth and deepth of it, his all-seeing eye can search into it, and nothing that lurketh there can be hid from him.

Who can declare the wisedome of God in the Creati­on of man? in the faculties and endowments of his soul? in the structure of his body? and how he is fa­shioned in the womb? we may admire at these things, but we cannot comprehend them. Now let us bring down our thoughts and cogitations to ruminate upon our selves, & to consider what our condition was in our first creation: surely we were in Adams loyns when he was in his happy condition, and we did partake with him in the perfection of his holinesse; he had the Law of God imprinted in his heart, so had we; he was able to keep it, so were we; the image of God was stampt upon his soul, so it was upon ours: All which doth af­ford us plenty of matter for our holy Meditations, how to glorifie our good God & great Creator, with all our strength and with all our might, both of soul and body, and how to expresse our thankfulnesse to him by our continuall care to obey his will, and to walk before him in holinesse and righteousnesse all our dayes.

Wherefore now, beloved in Christ, let me thus ex­postulate with thee; Hath God made thee a man [...], whereas he might have made thee a brute beast, or a worm? Isa. 64. 8: Rom. 9. 21. for thou wert in his hands, as the clay in the hand of the Potter, to be made a vessell unto honour or unto dishonour as his pleasure. Hath God given thee a reasonable and immortall soul, whereas he might have given thee the soul of a beast, which is mortall and [Page 63] perisheth w ^th the body? hath he filled thy soul with know­ledge and with all heavenly gifts and graces? whereas he might have made it empty and void of understanding, and uncapable of instruction: then let God be thy God, and honour thou him, let him be thy Lord, and serve and reverence him in sincerity of heart, and in truth.

Hath God given thee dominion over all the creatures here below, to rule and govern them at thy will and pleasure? why then canst thou not govern thy self, to keep upright and straight in the wayes of God? why dost thou not rule thine own passions, but sufferest them to break out into rage and fury upon every slight oc­casson? why art thou carried with a full stream, and with an unbridled liberty to carnall lusts and sensuality? Doth every creature serve and obey thee, and wilt not thou serve thy God, who made them serviceable [...]nd obedient to thee? do not they teach thee by their obe­dience to thy▪ will, that thou shouldst do the will and Commands of thy God? Jer. 35. The Lord would have his people to learn obedience of the Rechabites. The wise man sendeth the sluggard to the Ant to learn wisedome of her. Prov. 6. 6, 7, 8. Go to the Ant, thou sluggard, consider her wayes, and be wise, which having no g [...]ide, overseer, or ruler, provideth her meat in the summer, and gathereth her food in the harvest. Thou dost look for obedience of thy hyred servant, and wilt thou perform none unto God, to whom thou art bound in a far stronger bond? canst thou work thy head and thy heart about thy worldly affairs, and canst find no thoughts for heaven, no time and no matter to Meditate upon, for the glory of God, and for the comfort of thy▪ soul?

Oh, let such grosse stupidity be far from thee, learn of the very creatures to obey God with more willingnesse of minde, and to be more zealous for his glory. Thou wert created in perfect holinesse and righteousnesse; study therefore and labour for purity of life and con­versation, and do not stain and defile that which God [Page 64] would have to be kept holy and unblameable in his sight.

Let the thoughts of thy minde and the Meditations of thy heart be thus imployed about thy creation, and a­bout the wonderfull goodnesse of God to thee, that thine affections may be stirred up with an holy zeal to the constant practice of pious and religious duties for the honour of God. If we thus look upon our selves, we cannot want matter to magnifie the wisdom & goodness of God, neither can we be so fruitlesse & unprofitable in his service, as naturally we are: for the grace of God, that is in us will constrain us, to better obedience.

To what end and purpose man was Created.

IF we see a fair and stately Building, we will commend the Builder, and presently conclude that he built it for his own habitation, or for some honourable use and service. If we look upon our selves, we shall see an admirable fabrick of body, which is richly beautified and adorned, both within and without, and we cannot but magnifie our Omnipotent Creator, and presently conclude, that surely God did make us such excellent creatures, and did inrich us with such spirituall gifts and graces for some speciall end and purpose. We were not made by our selves, we had no being nor beginning from our selves; there was nothing in us to move to­ward our creation, & therefore we were not created for our-selves, to follow our own pleasures, to serve our own lusts, or to walk according to our own inventions. It is a vain thing to imagine that we are bound to no­thing, or shall be accountable for nothing that we do in this life; but that Job. 11. 12 we are born like a wilde asses colt in the wildernesse, that hath no master to tame him. Let such great folly and impiety be far from us: for we were not born to live as we Psal. 12. 4. list, as if none should [Page 65] controll us, and as if there were no Lord over us; but Eccl. 11. 9 God shall bring us unto judgement for all things whatsoever we do; Mat 22. 36 and we shall give account in the day of judgement of every idle word that we shal speak. How carefull then ought we to be so to live, as not to dishonour God in any thing? and how watchfull should we be over all our wayes, because we must give such a st [...]ict account unto God at the last day?

If then we demand of our selves, between God and our own consciences, wherefore and to what end we were made, and sent hither into this world, what to do, and wherein to bestow our time; then our hearts will tell us, that it was for no other cause or end, but to serve God with pure affections in righteousnesse and true holinesse all the dayes of our life, and after that service to enjoy eternal blessednesse in the life to come; also, to use those creatures which God hath given us, that he may be honoured and glorified thereby. Where­fore in whatsoever we bestow our time, if it be not conducing and profitable to this end and purpose, it is vanity and lost labour, it will give us no ease or relief in our sorrowes, and it will bring no comfort to our souls. Likewise if we are immoderate in our desires after earthly things, though they are in themselves law­full and good, and if we covet more riches, honour and worldly preferments, or any thing else, than shall be best to inable us in the true religious service of God, and to further the salvation of our souls, we are then out of the right way, and we run from the true end for which we were created.

Now we may take a view of our own condition, and we may see in what state we stand with our God: For if if we do principally attend to the true end of our Crea­tion, that our studies, endeavours and all our actions are chiefly bent for the glory of God, and that we can truly say with good Hezekiah, 2 Kin. 20. 3 I have walked before the Lord in truth, and with a perfect heart, and have done that which [Page 68] is good in his sight: or as holy David said, Psal. 26. 3 Judge me O Lord, for I have walked in mine integrity; I have wal­ked in thy truth. Also, if we can truly say, Phil. 2. 12 That our whole course of life hath tended to the working out of our salvation with carefulnesse, fear and trembling, then we are most happy, we steer our course to the right end, and we shall at length attain to that King­dom of eternall glory, which we desire and hope for. But if upon a diligent search, we finde our selves to be in a contrary course, to sit with vain and prophane persons, to have fellowship with hypocrites, and dis­semblers, to love the society of evil doers, and to delight in earthly vanities, all which will easily corrupt us by their evill example and sinfull wayes; then the course of our life is not tending to the glory of God, but it is dishonourable to him, and destructive to our own souls. Thus we are brought into a perillous and dangerous way that leadeth directly into perdition, if God in mercy doth not bring us into the right way.

Wherefore it doth greatly concern us to raise up our thoughts to God our Creator, to fix the Meditations of our hearts upon him, Isa. 51. 7 to look unto the rock whence we are hewen, and to the hole of the pit whence we are digged, to look unto Adam our first parent, as he was in the state of innocency, before his fall, that we may labour for his purity, that we may follow after his righte­ousnesse, and seek the Lord with pure affections, and study how to serve and please him in all things, as Adam was then able to do. Also it behoveth us to consider how dangerous it is to conform our selves to the com­mon errour of the world, that man was born to be for himself, and for his ownn ends, which errour we must carefully avoid, and then we shall labour to s [...]eer our course the right way, and we shall bestow our time to the right end; Mat. 6. 33 First, to seek the Kingdome of heaven and the righteousnesse thereof, and then those things, that shall be needfull for this present life, shall be added unto us.

Concerning the fall of man.

MAn had power and ability given him to stand and continue in that perfect and blessed condition, wherein he was created; but he did soon fall from God by transgressing his command in eating the forbidden fruit, whereby he brought himself and all his posterity, that were then in his loyns, and came out from him by naturall propagation, under the severe curse that God laid upon him for his sin; and this was the Originall of sin to all his posterity.

By this meanes Adam def [...]ced the bright image of God that was stamped upon his soul: for he lost the perfection of his understanding, the liberty of his will and the integrity of his heart. Also the earth was curs­ed for his sake, and the creatures became rebellious to him: he is now a slave to the devill, and to his own sin­full lusts, and he hath no power to redeem himself out of that captivity and bondage, onely he hath a possibi­lity by Christ to be restored again to his former happi­nesse; whereas the Angels that kept not their first Sta­tion, but sinned against God, and were thrust out of heaven, have no possibility to be again restored. Adam also hath made himself and all his posterity lyable to all outward crosses and sorrowes of body, goods and good name, to all inward troubles of minde, and anguish of spirit, to all temporall plagues and punishments, and to all eternall pains and torments.

This was our condition in him, we did also fall from God with him, and our losse hereby is as great as his was, our misery as much as his, he did eat of the forbid­den fruit, and our teeth are set on edge; so that now we have great cause Isa. 38. 1, 2, 3. to turn our faces toward the wall with good Hezekiah, and to weep with great weeping, [Page 68] to be ashamed of our selves, and to be confounded in our selves: for the sentence of eternall death is pro­nounced against us, and we are now under the curse of the Law, and under the fierce wrath and fury of an omnipotent Judge, because we have sinned against God our Maker; Psal. 137 2, 3. we may now hang up our harps on the willowes, for we can sing no more the joyfull songs of Zion; we are cast out of paradise, and out of the favour of God, and we are now captives in a strange land, under the tyranny of the devill. We have not now that sweet familiarity with God, which we had in the loynes of Adam before his fall, we cannot now in­joy the light of his countenance, nor look upon him with comfort: for all the beauty of our first holinesse is stained, and polluted with sin and uncleannesse, the pure image of God is defaced in us, we have no know­ledge in heavenly things, no holy zeal in our hearts, no purity in our affections, and no readinesse of will to o­bey God.

We have lost all those precious Ornaments of grace, of righteousness and true holiness, of heavenly wisdom, understanding and fear of God, which made us lovely in his sight; and now we are wholely naked, Ezek. 16 like a wretched infant that cannot help it self, and we are void of all goodness, and of all help and comfort in our selves.

If we look further into our condition, we shall see how we are plunged into the depth of all misery: for we are now slaves to every vanity, and to every base sinfull lust, and our servitude and bondage under them is very miserable, because they tyrannize over our souls, and yet we do willingly submit unto it, which make us not able to break those chains of sin, wherewith we are bound. We have lost our right to the creatures, and our dominion and soveraignity over them: the earth will yeeld us no increase without excessive labour and toyl, we ly open continually to all our spirituall ene­mies, [Page 69] to all kinde of perills and dangers, to all sorrows aad miseries in this life, and to eternall burnings in the life to come. Whatsoever we want in spirituall or tem­porall blessings, and whatsoever we suffer by outward afflictions, or inward troubles of minde, is the fruit of sin, and should make us call to minde, and with much grief and sadnesse of heart to think upon our fall in Adam, and how rebelliously we have sinned against God in the whole course of our lives.

If this be our condition, which is most true, as we are in the Sta [...] of nature; what comfort can we then take in all worldly pomp and dignities? what contentment is there in all earthly pleasures and delight? they are all nothing else but vanity and vexation of spirit. We may injoy more of this world than our hearts can desire, and yet our soules may starve for want of spiritual food and comfort.

Gen. 4. 12 Cain was heir apparent to the whole world, and yet he was driven out from the presence of God, and be­came a vagabond upon earth. So we may injoy what­soever the world can afford us, and yet God will not look upon us with a gracious aspect, and then our con­dition will be no better than that of Cain. We may injoy health, wealth, peace, liberty, and all manner of prosperity, and yet our souls may be sick, they may languish with sadnesse of heart, they may be much per­plexed, and shut up as it were in a dungeon, because they are so restrained by the corruptions of our nature that they have no freedome to mount upwards towards heaven.

It is nothing so uncomfortable to live in perpetuall darknesse, and never to see the light of the Sun; as it is to have our understandings spiritually darkened, and to live without the light of the Mal. 4. 2 Sun of righteousnesse to have no appearance from him, to open the eyes of our understandings, to be a guide to our reason, to season our hearts with grace, and to shew us the way that will [Page 72] bring us to heavenly happinesse. This is our condition by nature, we are out of the favour of God, our life is void of all true comfort and consolation, we walk in darknesse, Isa. 53. 6 we go astray like silly sheep, and follow our own inventions, and we have no ability in our selves to return again into the right way.

Wherefore let our hearts be throughly affected with this our sad condition, let our Meditations hereupon draw us to a godly sorrow for our sins, which may bring us to true repentance and newnesse of life: let this be our chief care, and the desire of our soules, to regain the grace and favour of God, and to be reconciled unto him. Let our souls bewail our sins with hearty contrition and true compunction: let our teares manifest the grief of our hearts, and the truth of our repentance for our transgressions, and let us cast our selves down at Gods footstool, and humbly acknowledge our offences to him, suing earnestly to God by prayer for the pardon and forgivenesse of them through Faith in Christ. Also, we ought to be humble petitioners to God for a supply of such graces as we want to strengthen [...]s against the corruptions of our nature, and against all the enemies of our salvation.

This should be our constant practise every night be­fore we sleep, to make our peace with God for the sins of the day past, wherein we have failed of our duty, and wherein we have dishonoured God, that our souls may rest in peace, as well as our bodies do rest in quiet. So likewise every morning we should acknowledge our thankfulnesse to God for the comforts of the night past, and to crave his blessing upon our labours the day fol­lowing.

If we continually practise this duty, it will keep us from grosse sins, and great offences, and it will make us take all occasions to renew our Repentance with God for our sins. Every fit of pain or of sicknesse that we feel, and every crosse or affliction that we suffer, [Page 73] calls loud for repentance, because it is a fruit of our sins: also, every blessing and every good thing that God is pleased to bestow upon us, cryeth loud for our thank­fulnesse; because it is bestowed of his own free bounty, and goodnesse, and not for any merit or desert of ours. Though we are miserable vile and wretched in our selves, yet God is gracious and mercifull, and doth dayly give us occasions to glorifie him, and he doth use all means to bring us home again unto himself: for he doth not delight in the death of a sinner, but rather that he should repent and turn unto him; neither doth he deal with us according to our sins, nor reward us according to our deservings, but hath paid a great prize for our re­demption out of this miserable condition.

Concerning the Redemption of Man.

VVHen God saw man in this sad condition, a la­mentable spectacle of wofull misery; then he took pity upon him, Ezek. 16. 8 and this time of his wretched estate was the time of Gods love to him: for soon after his fall God made a gracious promise of Redemption to him, Gen. 3. 15 that the seed of the woman should break the ser­pents head. This promise God did afterwards renew to the Patriarks, which was concerning Christ the Lord, that should come in his appointed time, whom God did plainly reveal to some of the Prophets. Gal. 4▪ 4, 5 VVhen the fulnesse of the time was come, God sent forth his son made of a woman, made under the Law to redeem them that are under the Law, that we might receive the adop­tion of sons. 1 John 4 9, 10 In this was manifested the love of God toward us; because that God sent his onely begotten Son into the world, that we might live through him.

Herein is love, not that we loved God, but that he loved us, and sent his son to be the Propitiation for our sins. John [...] 18 The onely begotten son of God, who is in the [Page 72] bosome of his Father, came down from heaven, and assumed our nature, and took upon himself the guilt of our sins, to Redeem us from the curse of the Law, from the dominion of sin and Satan, and from the power of death.

1 Cor. 7. 23 Christ hath also paid an infinite price for our Re­demption, even his own most precious blood, and the full vialls of Gods wrath were poured out upon him, because he did undertake to satisfie the justice of God for our sins: for thus saith the Prophet, Isa. 53. 6. The Lord hath laid on him the iniquity of us all. Acts 12. 7, 8 Now let us gird up our loines with Peter, and binde on our sandals, Eph. 6. 15 and let our feet be shod with the preparation of the Gospel of peace, to be fitted and prepared for our deliverance out of prison: for the chains of our sins are taken off, and the prison doores are opened to set us at liberty, and to redeem our souls from destruction.

This Work of our Redemption is so great a mystery, that the blessed Angels do adore it with much admirati­on, but they cannot comprehend it: it was decreed in heaven before the world was, and all the three Persons in the holy Trinity had their severall operations in the effecting of it.

1. John 4 14. The Father sent the Son to be the Saviour of the world. And Christ himself doth testifie that the Father sent him for this end and purpose. John 5. 36, 37 For the works, saith he, which the Father hath given me to finish, the same works that I do, bear witnesse of me, that the Father hath sent me. And the Father himself, which hath sent me, hath born witnesse of me: For a voice came from heaven when he was baptized, saying, Mat. 3. [...]. This is my beloved Son in whom I am well pleased. The Son also assumed our na­ture, both soul and body: Heb. 2. 17. For he was like unto us in all things, Heb: 4. 15 sin onely excepted; he was every way fully qualified to be our Mediator and Redeemer, he became our surety, and he paid the debt that we did [...]ow to the justice of God for our sins, by his death and by the [Page 73] price of his blood. The holy Ghost also rested upon him at his baptisme, Heb. 1. 9. and anointed him with the oyl of gladnesse above his fellowes, Col. 1. 19 that in him should all fulnesse dwell, John 1. 16. and of his fulnesse have all we received and grace for grace. God hath made him the head of his Church, and the holy Ghost doth convey all saving graces from him to all the Members of that mysticall body.

VVherefore if we are elected unto salvation, and do belong unto Christ by the Election of grace, the holy Ghost will at some time or other work sanctifying grace in us, and will unite us unto Christ by faith, that so we may have a modest and sober assurance of our Redem­ption by him, and of our reconcilement into the love and favour of God. Why then do we not seek to be ingrafted into Christ for our Redemption? Why do we continue still in a voluntary captivity and bondage, whereas we may be set at liberty? Why are we still exiles and banished from the presence of God, whereas we may be brought again into his favour? Why do we not seek hs face and the light of his countenance, seing all true felicity and happinesse consisteth therein, Psa. 16. 11 and see­ing at his right hand are pleasures for evermore? and why are we so backward in seeing the kingdom of hea­ven? Alas, we have not a true sense of our own miserable slavery, we do not feel the burden of our sins, we do not see how the devill doth tyrannize over us, how he doth beguil us with a seeming pleasure and profit in sin: for he will not let us see the greatnesse of the losse that we sustain by it, nor the bitternesse of the torments that will follow after it, beside those temporall sorrows that it bringeth upon us in this life.

Thus the devill bringeth us into security, and into a dead sleep of sin, and doth so stupifie all the faculties of our souls, that we have no sense of our spirituall mi­sery, and by this means he leadeth us into a dangerous way, that tendeth to no other end but to the perdition [Page 74] and destruction of our souls. Also we are so delighted with the vanities of this world, that we think of no o­ther happinesse, than what we do now injoy: or if there be any other heaven, than this upon earth, we will be directed to it by the guidance of our own cor­rupted will, and not by the Spirit of God: for the de­vill would perswade us that nature can finde out a rea­dier and an easier way to heavenly felicity, than by Christ.

Thus we are hindred, and kept back by the delusions of the devill by the alluring vanities of the world, and by the deceitfulnesse of our own hearts, that we can­not come unto Christ for our Redemption, and to make our peace with God through faith in him, and to have an holy assurance of it by our sound and true repent­ance

Wherefore it doth now plainly appear that we have no power or ability in our selves to come unto Christ; we must be taught of God, or else we cannot find the way, he must draw us, or else we cannot come to Christ: For thus saith Christ himself, John 6. 44 No man can come unto me except the Father, which hath sent me, draw him. God doth sometimes draw us unto Christ, Hos: 11. 4 as he drew E­phraim, with cords of a man, with bands of love: he will give us a Spirituall light by his Spirit to finde the way, he will kindle an holy zeal in our hearts and affections to walk in it, and he will inflame our desires, that by grace we may come to Christ our Redeemer. Gal. 3. 24 Some­times God doth bring us unto Christ by the Law, as our Schoolmaster with a rod in his hand, by terrifying us with the threatenings of the Law; if that be not suffici­ent, then he will make us feel the smart of his rod by af­flictions, crosses, and tribulations.

God doth also send his Ministers, 2 Cor 5. 20 as his Ambassa­dors, that by the Preaching of the Gospel they might win us unto Christ, and to be reconciled unto God. Christ doth also sweetly draw us unto himself, as the [Page 75] head draweth the members of the body, and as the bridegroom draweth his spouse.

Thus saith the Spouse to her beloved, Cant. 1. 3 Draw me, we will run after thee. Christ doth also lovingly invite us to come unto him, and to make us the more willing to come, he doth allure us by his gracious promises: Mat. 11. 28 Come unto me all ye that labour and are h [...]avy laden, and I will give you rest. Thus also he saith by his Prophet, Isa. 55. 1, 2, 3 Ho, every one that thirsteth, come ye to the waters, and he that hath no mony: come ye, buy and eat, yea, come, buy wine and milk without money, and without price: hearken diligently unto me, and eat ye that which is good, and let your soul de­light it self in fatnesse. Incline your ear, and come unto me: hear and your soul shall live.

How could Christ expresse his love more freely to a poor sinfull soul, than now he doth? what will move us to come unto him, if this free tender of grace cannot? But to the end we may be quite without excuse, and that the love of God may abundantly appear unto us, the holy Ghost doth likewise draw us unto Christ, by giving us a true sight and sense of our sins, by shew­ing us the means how we may be freed from the guilt, and from the condemning power of sin, by working faith in us to apply to our selves the merits of Christs blood, and his righteousnesse for our justification, and by working us into newnesse of life by the sanctificati­on of the Spirit.

It doth now plainly and evidently appear, that our sins have set us at a farre distance from God, according to this of the Prophet, Isa. 59. 2. But your iniquities have separated between you and your God, and your sins have made him hide his face from you, that he will not hear: For God will not regard us, untill the pardon of our sins be sealed to us by faith in the bloud of Christ, and we can have no comfort in God, nor hope of his grace and favour, untill we have some assurance of the remission of our sins by true repentance, and turning unto God. For thus [Page 76] saith the Prophet, Isa. 56. 3, 4, 5, 7 Th [...]ugh we have been strangers to the people of God, and as fruitlesse as a dry tree; yet if we now k [...]p his Sabbaths, and choose the things that please him, and take hold of his Covenant, he will give us a place in his house, and an everlasting name, that shall not be cut off: he will bring us to his holy mountain, and make us joyfull in his house of Prayer, and all our offerings shall be accepted.

Though Christ by his death and resurrection hath perfectly wrought our redemption from all our spirituall enemies, yet we have not the full vertue and power of it in this life: for we are often foiled with the temptations and suggestions of the devill, our sins do prevail against us, our sinfull lusts and unruly passions do often over­power us, Rom. 7. 19, 20, 23. and the corruptions of our unregenerate part do war against the Law of our minde, and bringeth us captive to the Law of sin, so that the good which we would we do not, but the evill which we would not, that we do; it is then no more we that do it, but sin that dwelleth in us. Wherefore we can feel the power of our redemption but in part, so long as we live in the flesh; but it will be fully perfected when our corruptible shall put on incorruption, and our mor­tall shall put on immortality, and that cannot be untill the generall resurrection at the last day, when all the ene­mies of our salvation shall be subdued: For death will seize upon our bodies, and will keep them in the prison of the grave, untill Christ shall come with power, and break open the prison doores by the power of his resur­rection, and raise them up to immortality, and to eter­nall glory, and then our Redemption will be made per­fect to us; and this John 6. 54 Christ hath promised, and he doth plainly manifest it to us: for when he had shewed his disciples some signes and tokens of his second comming, which were forerunners of the generall resurrection, he said, Luke 21 [...] 28. That when they see those things begin to come to passe, then they should look up, and lift up their heads, for their Redemption draweth nigh, whereof we are as fully perswaded by faith in this life, as if we did al­ready [Page 77] injoy it. Wherefore let nothing weaken our faith in our Redemption: for we may confidently rest upon it, though we have it but in part in this life: for Christ will perfect it to us at the last day, when he will raise up our bodies out of the dust, by his Almighty Power, which is the last part of our Redemption.

Here is matter of great comfort, if our hearts do pi­ously ruminate upon the transcendent love of God to us in our Redemption. John 3. 16 For God so loved the world, that he gave his onely begotten Son; that whosoever believeth in him should not perish, but have everlasting life.

Redemption is freely offered to all, yet none can have the assurance of it, but such as believe in Christ, and be­long unto him through the election of Grace; these and none but these shall have the benefit of it: for they are within the New Covenant, Heb. 9. 15 which Christ hath procured for them by his death: these onely shall receive the pro­mise of an eternall inheritance, and shall be advanced to an higher degree of felicity and blessednesse, than they had in Adam before his fall.

Adam had but a dimme light of his Redemption; yet it was sufficient to ground his faith upon it, and the pro­mise of grace was very mystically delivered to him, but the Patriarks and Prophets had a clearer evidence of it: God hath given us a full demonstration of our Redem­ption, because Christ is come in the flesh, and hath fi­nished the whole work of our Salvation, by treading down all principalities and powers under his feet, and by subduing to us all the enemies of our salvation; and be­cause death is our last enemy, which will undoubtedly seize upon our bodies, we do assuredly believe, that by the power of Christs Resurrection, who is our head, our bodies shall be raised up out of the dust at the last day: for Christ hath redeemed our bodies from death, as well as our souls from the devill, that both in soul and in body we may live and reign with Christ for ever­more.

Wherefore if God hath been so rich in goodnesse to us, and if his grace and love hath been so free, as to re­deem our souls from hell, and our bodies from the grave, even when we were his enemies, and when he saw nothing in us but misery, then let us with the Pro­phet David, say thus with our selves, Psal. 116 12, 13, 14 What shall we r [...]nder unto the Lord for all his benefits towards us? how shal we pay our vowes which we have made to him in our Baptism or at any other time? we will take the cup of salvation, and call upon the Name of the Lord, we will be his servants, and will offer to him the sacrifice of praise and thanksgiving. Thus let our thoughts, and the Meditations of our hearts be alwayes upon the love of God to us, and not upon the vanities of this world; let them be set upon the joyes and happinesse of heaven, and not upon earthly transi­tory pleasures and delights; let us study how to live a sanctified life unto God, and a blamelesse life to our neighbours, and not how to fulfill our own sinfull de­sires, and the evill concupiscence of our flesh: other­wise we have received the grace of God in vain, and we can have no good assurance of our Redemption by Christ: for God bestoweth his grace upon us, and hath given us the light of his Spirit, that we should walk as in the light, and not in darknesse, that our conversati­on should be holy and pure; and not corrupted and de­filed with uncleannesse; but that we should perform holy obedience unto God, and serve him with pure af­fections.

Now let our hearts and souls devoutly Meditate upon the great Work of our Redemption: for it was far grea­ter than the Creation of the whole world; God did but say the Word let such a thing be made, and it was made: he did not disrobe himself of any part of his glo­ry in the creation of any creature, but rather his glory, wisdom and power was magnified in the making of the least of them. But in the Redemption of man, Christ Je­sus, the second Person in the sacred Trinity laid aside all [Page 79] his celestiall and heavenly glory, which was his due from his first incarnation and from eternity, and came down from his Throne of Majesty in heaven, and hum­bled himself to the meanest condition of life here on earth, and to the basest and most accursed death, even to the death of the crosse, that he might Rede [...]m us from the lowest degree of misery, and advance us to the high­est degree of happinesse, even above the blessed Angels in heaven.

This will be exceeding great joy and comfort to us, if we have an holy perswasion of our Redemption by faith in Christ: for hereby we have a near relation unto God, being made his sons by adoption in Christ, and then our souls will so delight in him, that nothing will will be hard to us that we shall suffer for his sake, and nothing will be too dear for him that he shall require, and it will be the desire of our hearts to do his will, and the joy of our souls to be joyned nearer and closer unto him; also we shall willingly part with our dearest sins, rather than our sins shall part us from our God. This ho­ly perswasion, if it be well grounded, will make us fear no adversary power, and our spirituall enemies shall not daunt us: for we will flee unto Christ as our best re­fuge in all our troubles and sorrowes; we will crave his protection in all our perills and dangers: for he is our Redeemer and our Saviour, he is the Rock of our salva­tion, in whom we must trust; he will give us strength of grace to endure our tryalls, to fight his battels, and to stand for the truth against all opposition.

We may safely rest upon Christ, and put our confi­dence in him for comfort and succour, when any cala­mity doth oppresse us; for help and deliverance when any spirituall enemy doth assault us: for he will be our hiding place in times of danger, and our comfort in all our sorrowes and afflictions.

Eph. 1. 20, 21, 22. For God hath set him at his own right hand in the hea­venly places, farre above all principality and power, and [Page 08] might, and dominion, and every name that is named, no [...] onely in this world, but also in that which is to come: and hath put all things under his feet, and gave him to be the head over all things to the Church.

Wherefore let the consideration of all these benefits, which we have by our Redemption, stir us up with all care and diligence to perform that duty and obedi­ence which we owe unto Christ, and to expresse all fili­all fear, and reverence, all love, praise and thankfulnesse to him for our Redemption, which Work neither God nor man could effect for us, but onely Christ, who was both God and Man.

The time of grace.

GOd is the sole Disposer of Time, and he keeps that precious Jewell in his own Cabinet, to give to the sons of men what time he pleaseth, and he appointeth every one to improve their time for the gaining of the grace and favour of God, and of those things that do conduce to the kingdom of heaven; and not to spend it vainly, sinfully and licenciously. To some he giveth more time, and to some lesse, and all must imploy it to the glory of God, and to the good of his neighbour. God doth measure out our life by time, and some have a longer measure than others, and this measure is dispen­sed to us by moments: for we cannot recall the time that is past, and we do not injoy the time that is to come; so that we have onely the time that is now pre­sent, which is but a moment, and when one moment of time is gone, God doth give us another, until the mea­sure of time, that God hath allotted us, be fulfilled. If we look upon an hour-glasse, we shall see how swiftly one grain of sand runneth after another, and so con­tinueth untill all be run out.

Thus it is with the moments of our life, one mo­ment [Page 81] followeth swiftly after another, which God would have us duly to consider, that we may not waste our time in vain things, but imploy it to that end for which God gave it▪ and that is, to the working out of our own salvation, that God may be honoured and glo­rified thereby; and therefore about whatsoever we spend our time, if it doth not conduce to that end, it is but lost and vainly spent.

God hath given us a time for all our necessary occa­sions here upon earth, that all things may be done in their season: For as the Preacher saith, To every thing there is a season, and a time to every purpose under the hea­ven: [...] Eccles. 3. 1, 2. A time to be born, and a time to dye, a time to plant, and a time to pluck up that which is planted: and we do observe the times and seasons of the year, when to till the ground, and when to sow our seed, when to reap our harvest, and when to gather in the fruits of the earth.

The Coelestiall Bodies know their times, as the Psal­m [...]st sait [...]: Psal. 164: 19. He appointeth the Moon for seasons; the Sun knoweth his going down.

Also the fowles of heaven, and the birds in the air have their times appointed: for thus God upbraideth his own people by his Prophet; Jer. 8. 7. The Stork in the heaven knoweth her appointed times, and the Turtle, and the Crane, and the Swallow observe the times of their coming; but my people knoweth not the judgement of the Lord.

We are wise enough to know our times for earthly things; but we have no care to observe the times of grace, how and when we may gain the grace and favour of God, that he may accept of our persons, and of our holy oblations that we offer unto him; and also when we may obtain from him the saving and sanctifying graces of his most blessed Spirit.

The time of our life is the generall and longest time of grace, that God hath given us, wherein we should seek his gracious acceptance of us in Christ, and where­in [Page 82] he doth work grace in the hearts of all his Elect by his Spirit.

Now if we measure this time of grace by the length of our dayes, acco [...]ding to the course of nature, or ac­cording to the health and strength of our bodies, or by our own foolish fancy, that measure is very uncertain: for who knoweth whether his dayes shall be many or few? Are we not dayly subject to casualities, and to sudden death? if we be strong and have our health to day, we may be weak and sick to morrow; though we dream of long life; yet it is but a dream, for we have no assurance of it.

If we thus measure the time of grace, we shall put it off with delayes, untill God doth suddenly bereave us of all time. But we must measure out our dayes by the Rule of Gods Word. and then we shall see, Gen. 47 9 that our dayes are few and evill; as Jacob said unto Pharaoh, and holy David will tell us, Psa. 144. 4. that man is like to vanity, his dayes are as a shadow that passeth away: also, Psal. 39. 5. that our dayes are as an hand-breadth, and our age is as nothing before God: And in another Psalm, he saith thus: Psal. 103. 15, 16. As for man, his dayes are as grasse: as a flower of the field so he flowrisheth: for the winde passeth over it, and it is gone; and the place thereof shall know it no more.

Thus saith holy Job, Job 7. 6. 7 My dayes are swifter than a wea­vers shuttle, and are spent without hope. O remember that my life is winde. If our life be winde, how soon then is it gone? how little then is the time of grace? and yet up­on this little moment dependeth our eternall happiness: for when this life is ended, there is no more time for grace, or to seek the favour of God.

Wherefore it is extream folly to lose any part of this precious time without some gain of grace,▪ or to spend it to any other end than to the glory of God: then much more, to waste it in sinfull pleasures, to the great dishonour of his Name, and to the destruction and losse of our own souls.

Though we be in the State of Grace; yet through the corruption of our nature, and the frailty of our un­regenerate part, we are subject to many slips and fail­ings, and sometimes we do so dangerously fall, that God will hide his face from us, and eclipse the bright beames of his gracious countenance for a time; so that we shall have no sense nor apprehension of his Grace and favour to us, and the fruits of his Spirit will seem to us to be withered and dryed up.

But God hath his speciall times of grace, when he will be found of us, and when he will graciously accept us, and will manifest again the fruits of his holy Spirit, and his sanctifying graces shall again shine forth in us, when God hath wrought his own work in our hearts, and hath humbled us for our sins with his rod, he will then call to us, saying, Psal. 27. 8. Seek ye my face, and our hearts must presently answer with David, Thy face Lord will we seek: for to answer presently to Gods call is the time of gracious acceptation, thus saith David, I acknowledged my sin unto thee, and mine iniquity have I not hid: I said k Ps. 32. 5, 6. I will confesse my transgressions unto the Lord, and thou for­gavest the iniquity of my sin. For this shall every one that is godly pray unto thee in a time when thou mayest be found. Also, when we seek with all faithfull diligence unto the Lord in our tribulations, and sue unto him with all our hearts, we shall find him gracious and propitious to us, as the Lord himself saith by his Prophet, Jer. 29. 12, 13, 14. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and finde me, when ye shall search for me with all your heart, and I will be found of you, saith the Lord.

But the holy Ghost sets down a more particular time of grace: Heb. 3. 7, 13. To day if ye will hear his voice, harden not [...]our hearts, and he giveth this reason, lest any of you be hardened through the deceitfulnesse of sin: for God doth call to us every day by some meanes or other, to seek his face and his favour. Wherefore we must not put [Page 84] off the time of grace untill the morrow: for as James saith, Jam. 4. 14 W [...] know not what shall be on th [...] morrow: For what is our life? It is even a vap [...]r that appeareth for a little time and then vanisheth away.

It is now plain and evident▪ that the principall time of grace is, when God is pleased to offer it, and when he doth give us the means to attain unto it: for God keeps the gift of grace in his own power, to give it to whom, and when he pleaseth, and except God doth of­fer it, we cannot receive it. The very first desires of seeking grace is Gods free offer of it to us: for he doth incline the will, and works those holy desires in our hearts by the operation of his own Spirit. Sometimes the holy Ghost doth work them in us upon the true sight and sense of our sins, and thereby moves us to make our peace with God by true repentance, according to this of the Prophet. Isa. 55. 6, 7 Seek ye the Lord while he may be found, call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.

The holy Ghost doth also work thus in our hearts up­on the sense of our wants and necessities, and upon the sense of our afflictions and tribulations, to humble our souls before God, that our hearts may be prepared to seek his love and favour, by fervent prayer. Thus saith the Prophet, Isa. 26. 16. Lord, in trouble have they visited thee, they powred out a prayer, when thy chastening was upon them.

If we do duly consider these thiogs, and ponder well upon them in our hearts, it will teach us highly to prize that time which God doth lend us here in this life for the gain of Grace, that hereafter we may attain to eternall happinesse in the kingdom of heaven: also not to refuse any offer of Grace that God shall make unto us: First, because o [...]r time is short and momentany, and [Page 85] we know not how long we shall enjoy it. Secondly, be­cause our little time is transitory, and passeth swiftly away, and we cannot recall one moment that is gone. Thirdly, because it is the time which God hath appoin­ted for Grace, and the time of his gracious acceptati­on. Fourthly, because the eternall salvation both of our souls and bodies dependeth upon this short time of our life. Lastly, if we lose any opportunity of grace that God doth give us, we shew great unthankfulnesse to God, and we know not whether he will give us ano­ther opportunity for it. Wherefore we should not spend our time idly, or unprofitably; but we must with all care and diligence improve it to those ends for which God hath given it, to make our calling and election sure by faith in Christ, to make our peace with God, whom we have offended, and to regain his love and fa­vour, when we have lost the apprehension of it by our sins.

Many heavenly comforts we shall finde, if we listen to Gods call, and receive Grace when he doth offer it. First, God will be found of us, if we seek him with pure affections, and in the uprightnesse of our hearts. Se­condly, he will hear our supplications and prayers, if they proceed from a true sense of the want of what we pray for. Thirdly, he will succour and comfort us in our sorrowes and distresses, if we cry unto him in the true apprehension of our own misery. Lastly, such is the goodnesse of God, that he will incline our will, and put holy desires into our hearts, to seek the light of his countenance, when we are prepared for it by true humi­liation and sorrow for our sins: for then he will hear our prayers, he will grant our requests, and will graci­ously accept us; though our sins had formerly moved him to hide himself from us.

Consider further, that the principall meanes of grace is by Jesus Christ our Saviour, by whose righteousnesse we are justified, by whose grace we are sanctified, and [Page 86] by the merite of whose blood we are saved: so that with­out Christ we can neither come into grace and favour with God, neither can any sanctifying and saving graces be wrought in us to make us capable of salvation.

Now God hath appointed the sincere Preaching of his Word to be a special meanes to reveal Christ per­fectly, and fully to us, and to work faith in us, where­by we are knit and united unto Christ, from whom all other sanctifying and heavenly graces do plentifully flow, and they are conveyed to us by the operations of the holy Ghost.

Thus saith the Apostle, Rom. 10. [...]7. Faith cometh by hearing, and hearing by the Word of God; and it bringeth in with it all other spirituall Graces. For the Word of God con­taineth in it whatsoever is needful to salvation, and there is no grace but we may attain to it by this meanes, if the holy Ghost doth accompany the administration of it to bring it close to our hearts.

God hath also other meanes, which he useth for the working of grace in us, and to bring us home when we go astray from him: for every blessing that we receive, every affliction that he sendeth, and every motion of his Spirit that we feel, is a call from God, and a meanes that conduceth to the gain of some grace or other. His bles­sings should stir us up to glorifie God with our praises and thankfulnesse: Rom. 2. 4. his goodnesse should lead us to re­pentance, and his love to us, should binde us to love him again: also, the sorrowes and miseries that we suf­fer in this life should teach us godly sorrow for our sins, and patience under the crosse, they should humble us, and bring us to true repentance, and newnesse of life: so likewise every motion of his holy Spirit should move us to obedience, and to conformity of will to the will of God; and the dayly experience we have of Gods care over us, should teach us to confide in God, and to rest and depend upon him in all conditions of life whatsoever.

These and the like means God doth use to quicken up those graces that lye languishing in us, and are as dead to our apprehension; and also to make us seek unto him for his grace and favour, which is sufficient to support us in all our tryalls and distresses.

These heavenly motions of the holy Ghost is Gods still voice, which should make deep impression in our hearts, because he doth thereby immediatly from him­self reveal his will and pleasure to us, what we ought to do; to which holy inspirations we ought to yield our willing obedience, though it be irksome to our nature, and crossing the unregenerate part of our will, as to re­pent, and to leave a darling sin, which we have long nourished in our bosomes This is a time when we may gain the grace and favour of God, if we are ready to listen to this voice, and cheerfully to obey it Where­fore this ought to be our care, to imbrace any meanes, or opportunity that God shall tender to us for grace, be­cause it is Gods time of grace, and he will second his own time and his own meanes with a blessing, if we im­brace it; but if we will be feasting, when we should fast and pray, or rejoicing when we should mourn and weep, we do then discover too much disobedience, and rebel­lion against the will of God.

Now we ought to examine our selves how we have profited under the meanes of grace, how the Word of God hath wrought upon our hearts and affections, what heavenly graces have been wrought in us by it, or by any of Gods holy Ordinances, and what spirituall comfort we have found by them. Also, we ought to examine what thankfulnesse we have returned to God for his bles­sings, what sorrow of heart we have had for our sins, how we have been humbled under the crosse, what reforma­tion of life Grace hath wrought in us, how we have o­beyed the holy motions of Gods Spirit, and how we have been ravished in soul with earnest desires to do the will of God.

If we have lived long under a powerfull Ministery, and yet have gained little or no knowledge of Christ, and of the truth, and no faith or saving grace is wrought in us by the power of it, we have then lost so much time of grace, and we have not improved the meanes of grace to our best advantage, nor to the right end as God hath appointed, which is to gain grace for the spiritual good of our souls.

Wherefore, let these be the Meditations of our hearts, how to improve the time and the meanes of Grace to the right end, that we may be found good stewards, and profi­table servants to our Lord and Master Jesus Christ, by that gain which we shall make of grace in this little stock of time which he hath given us in this life. For the more time, and the more meanes of grace we do enjoy, the more fruits of grace we must bring forth, or else we shall be unprofitable servants. If we improve our time for grace, as we ought, we shall gain the love and favour of God in Christ, our hearts will be seasoned with all spirituall graces, and our conversation will be in hea­ven, while we live here upon earth: for we shall live a gracious and a comfortable life now, and a glorious and blessed life hereafter. Also, let this be the true desire of our souls, to redeem the time of grace that we have lost, and to improve the meanes of grace to more profit, that the fruits of it may appear in our obedience to Gods Commandements, in our zeal to the true worship and service of God, and in our care to walk in all piety and vertue, which we may the better do, if we daily ad­dresse our selves to God by faithfull prayer for the gra­cious assistance of his holy Spirit herein.

In the last place we must consider, that though God doth give us time and meanes for grace; yet we cannot attain unto it without the speciall working of the Spirit of grace in us, for he must put a spirituall light into our understandings, he must open our hearts, and incline the will, or else we cannot receive it.

All heavenly gifts and spiritual graces come from God, which the Father is sometimes said to give, ac­cording to this of James, Jam. 1. 17 Every good gift, and every perfect gift is from above, and cometh down from the Father of lights.

Sometimes also the Sonne is said to give them: for thus saith the Apostle, Eph. 4. 8. when he ascended up on high, he led captivity captive, and gave gifts unto men, that is, he gave not onely places of dignity and of authority to some in his Church; but also he gave them all spiritual indowments of grace meet for their several places and functions. But these heavenly graces are properly wrought in our hearts by the holy Ghost, how and when he pleaseth.

We must therefore crave his help, we must wait his time, and attend upon the means, until he shall be pleased to work grace in us, and we must resolve with­out delaies or excuses, Heb. 3. 7. to accept of grace, even that very day when God doth offer it, and not to grieve his good Spirit by refusing the sweet tender of grace, or by losing any opportunity, wherein God may be glo­rified by this heavenly work of grace in us.

Wherefore, Ps. 8. 4, 5. be not thou like the deaf adder that stoppeth her ear, which will not hearken to the voice of charmers charming never so wisely; but when any means of grace is offered, or when thou feelest a good motion in thy heart, be ready to imbrace it: for that is Gods call, and then Christ knocketh at the door of thy heart, Rev. 3. 20. as he did at the door of the Laodiceans: if thou dost presently open unto him, he will come in to thee, and will sup with thee, and thou shalt sup with him; but if thou deferrest it until the morrow, thou knowest not whether he will knock again or not.

O, what a bountiful and gratious guest dost thou lose, if thou wilt not open thy heart, when the Spirit of Christ knocks there, either by the preaching of his [Page 90] Word, by holy inspirations, by his blessings, by affli­ctions, or by any other means whatsoever.

If thou belongest unto him, thou wilt know his knock, thou wilt know his voice, thou wilt make hast and prepare the best rooms in thine affections to give him entertainment, and thou wilt clear away all the filth of thy sins by faith and true repentance, that he may come into a clean heart, that nothing may dis­please, or discontent him: for he comes not to lodge with thee a night or two, as a stranger, or to sojourn with thee a moneth or a year, and then to leave thee; Eph. 3. 17. but he will dwell in thy heart by faith, Joh. 14. 23 and will abide with thee for ever by his holy Spirit. When he is come, he will furnish his rooms with his own furniture, he will perfume them with his own merits; so that whatso­ever issue from thence, shall be a sweet savour, well plea­sing and acceptable to God: he will also beautifie and adorn all the faculties of thy soul with spiritual and hea­venly graces, he wil heal and cure al thy spiritual diseases; he will be a Prophet to thee, to teach and instruct thee in the wayes of godliness; he will be thy High-priest to make intercession for thee, and to present thy prayers and oblations unto God his Father; also, he will be thy King to rule in thy heart with his scepter of righte­ousness, and to subdue all the enemies of thy salva­tion.

Christ will feast thee at his own table with bread of life, water of life, and with heavenly Manna, which are precious dainties, and spiritual food for thy soul to feed upon, and thy heart will rejoice and be glad in him. Thou shalt also injoy Gal. 5. 22, 23. the fruits of his Spirit, which are love, joy, peace, long-suffering, gentleness, goodnes, faith, meekness, temperance; and all that belong unto thee shall partake of the riches of his goodness, and of his blessings. Ps. 24. 7. Let thy gates therefore stand open, that the King of glory may enter in, and be thou as ready to re­ceive [Page 91] him with all joy and gladness of heart, Luc. 19. 6. 9. as Zachae­us was to receive Christ, when he was in the flesh, who brought salvation to his House. Be not thou like the spouse in the Canticles, Cant. 5. 2 [...] who would not rise out of her bed of security to open the door of her heart to her beloved; but suffered him to stand knocking and calling, until his locks were wet with the drops of the night.

Now if thou hast any care of thy souls health, study and meditate how to observe the times and means of grace, and how to improve them to the glory of God, and to thine own spiritual gain.

Canst thou observe the times and seasons of the year for the fruits of the earth, and hast thou no care to take the opportunities that God gives thee for grace? learn of the marriner, who will hoyse up sail, when the wind serves for him; and when God offers thee grace, do thou raise up thy heart and affections to receive it. If thou refusest his gracious goodness to thee herein, it is no wonder, if thou art barren of true vertue and piety, if thy soul be without spiritual comfort in thy sorrows and afflictions; and it is no marvel if thou art fruitless in all good works.

If thou wilt make the true gain of thy time, thou must diligently attend to the holy ordinances of God, thou must thankfully receive his mercies and blessings, thou must bear the Cross of Christ with patience and with meekness, submitting thy self with all humbleness of spi­rit to the will and pleasure of God. Also, thou must repent of holy duties omitted, as well as of sins commit­ted, and howsoever God shall deal with thee at that very time, make an holy use of it for the glory of God, and for the comfort of thy soul.

If the devil hath deluded thee with false pretences, or hath lulled thee asleep in his bed of security; so that thou hast slighted the means of grace, and hast vainly spent thy precious time without any spiritual or heavenly [Page 92] gains, thou must labour with all Christian diligence to recover it again, which thou maist do by the gracious help and assistance of the holy Ghost herein: for thou hast no ability in thy self, to get out of these dangerous snares of the devil; or to redeem the time that thou hast lost.

To conclude, if thou dost desire to make the true gain of the time of grace, thou must strive to remove out of thy heart whatsoever doth displease, or dishonour God, and whatsoever may hinder the operations of the holy Ghost, and the current of grace to thy heart. For if thy mind is carried after the love of the world, after vain pleasures, or sinful delights, and if thou dost prize any thing above grace, or love any thing more than thou lovest Christ; the love of God cannot dwell in thee, and spiritual grace cannot be wrought in thee, until thy heart be prepared to receive it, which must be by the powerful working of the holy Ghost.

The danger of delaies in seeking Grace.

THere is now great need, that we do seriously be­think our selves, and that our hearts do faithfully meditate upon it, what danger we may incurre and run into, if we do not accept of grace when God doth offer it, if we do not come to God when he calleth, nor do what he commandeth at his own appointed time: also, how dangerous it is to delay our repentance, and the reformation of our sinful lives from day to day, and to cover our delaies with this vain pretence, that to mor­row we will perform that which God commandeth, and then we will amend all that is amiss; and thus we put off this precious time of grace, and thus we deferre our repentance for our sins, until God, who is the sole commander of time, doth shut us out of all time, to the [Page 93] utter perdition of our poor soules, which he may just­ly do, if we thus abuse the singular benefit of time, which God hath given us here for the gaining of his grace and favour.

This is a dangerous and a cunning deceit, which the devil useth to bring us to destruction; if he can per­swade us to make delaies in the work of grace, and in doing that which God commandeth: for by this means we shall incur the wrath and high displeasure of God, we shall in danger our repentance, and conversion unto God, and consequently our eternal salvation, The devil knoweth that one sin will draw on another, that custom will bring us to an habit of sinning; and he that will not receive the tender of grace to day, may not have the time, or the means of it to morrow, and he that refuseth to re­pent to day, may be more indisposed for it to mor­row.

Also, he knowes how hard it is to leave old sins, and and that God may justly withdraw the comfo [...]t of his presence, and may deny us his grace, if we do abuse his goodness and loving kindness to us: by these our de­laies in grace we do exasperate the justice of God to pu­nish us, aod thereby we heap vengeance upon our own heads, Rom. 2. 5. and we do treasure up wrath against the day of wrath. Likewise he knoweth how uncertain our life is, and the many and perillous chances that may come to hinder us from making our peace with God in time, and therefore he will labou [...] to perswade us to deferre a little, and then a little more, and that hereafter we shall have better occasion, and fitter opportunity to do that which God commandeth, then for the present we have.

If we continue in sinne without repentance, the pow­er of the devil is more established and confirmed in us, the good inclination of our will is more weakned and perverted, the faculties of our mind are more corrupted, our understanding is more darkned, and our unruly pas­sions [Page 94] are more strengthned against the rule of reason, and harder to be repressed by continuance of time, than they were before.

Wherefore, we cannot be safe from the evil of those subtle suggestions of the devil, unless we shroud our selves under the protection of God by prayer, and keep our souls close unto Christ by faith: for then he will preserve us from the danger of those snares, and he will keep us, that we be not deluded with his inchant­ments, to lose the opportunities of grace, that God doth give us. For it is grace onely that doth keep us from the habit of sin, that no sin shall be rooted in us; it is the strength of grace that giveth us power over our sins, and that keeps us from the delusions of the Devil: and therefore if God withdraws his assisting grace from us, we have then no means to be preserved from those dangerous deceits of the devil, or to make the way of vertue, and of godliness easie to us.

If we have been deluded by the subtilty of the devil, by the allurements of the world, or by the intisements of the flesh, to continue long in a sinful course of life, and to neglect the means of grace, when it was offered, or to delay our repentance, and turning unto God, to the great hazzard of the salvation of our souls; let our heart melt into godly sorrow for our long delaies in seeking the grace and favour of God, and for losing so much time without the gain of some grace for the good of our souls, that God may be glorified thereby. If God shall make our life but like the shortest day of the year; yet we shall discover too much gross ingrati­tude to him, if we will not afford him one hour of that day for his honour and glory: then much more is our unthankfulness toward him, if our life be lengthned out to the longest day, and if we do also injoy the sun-shine of the Gospel; and yet have no care to seek his face, or to gain his favour, untill the twilight of that day, when sickness and infirmities will disable us, and when de­crepit [Page 95] old age doth seaze upon us. How can we expect that God will accept of our sower winter fruits, when we deny him our sweet and pleasant summer fruits? what fruits can the seed of grace produce, when our hearts have been overgrown with bryers and thorns ah our whole life? can we spend all the oyle in our lamps in seeking for earthly things, and provide none to have our lamps burning, that we may attend upon the bride­groom when he cometh? Mat. 25. The foolish Virgins in the Gospel did thus, and therefore, when the bridegroom came, they were not ready, and went not in with him to the marriage, and the door was shut, we should therefore watch, for we know neither the day, nor the hour, wherein the Son of man cometh.

If we do seriously think upon the many and great be­nefits that we have already received from God, and yet we do hope for, and expect much more, even eternal happiness hereafter; we cannot but be more careful to labour for true saving grace in the best part of our daies, without which we cannot attain to it: and not to spend our time vainly in seeking the profits and plea­sures of this world, reserving the last and worst part of our lives for the service of God, and for the Kingdome of heaven: for we know not whether God will then ac­cept it.

If God doth give us grace then to repent (for repen­tance is absolutely his own gift) yet we must then lament and bewail these dangerous delayes which we have made: for by how much the more we prolong our retur­ning unto God, the more we increase our sins, and so much the greater will be our pain and sorrow in our re­pentance, if it be true, and sound: also, the amendment of our lives will be much the harder. Time is not gain­ed, but lost, which we spend without some fruits of grace and godliness, which indeed is the true gain of time: and therefore we should seek unto God while he may be found, Isa. 55. 6. we should call upon him while he is neer: [Page 96] otherwise, though we seek him, he will not be found, and though we call upon him, he will not answer, nor be intreated. Thus saith the Apostle, 2 Cor. 6. 2 now is the time acceptable, now is the day of salvation.

But we have just cause to bewail our condition: for the corruption of our nature doth so weaken us, and the power of our spiritual enemies doth so prevail a­gainst us, that we cannot break through such strong op­position, as they make to hinder this holy work of grace in us.

I he devil doth cunningly disswade us from it, the world doth strongly allure us to follow still the vanities of it, and our own flesh doth dayly intice us to carnal pleasures and delights; so that we can finde no time to make our peace with God, or to improve the means of grace to his glory, and to our own comfort. Though we do sometimes strive against our sins; yet we cannot overcome them, or if one sinne be subdued, another is ready to rise up against us; also, though we cannot actually commit a sin; yet we may commit it in our sinful desires to it, in a sinful remembrance of it, in consenting to it, or in suffering it to be done, when by our place and authority we might hinder it. We have also just cause to bemoan our selves: for though we do labour for grace, and do use all means for it to the best of our power, and yet we cannot attain unto it. Though it be thus with us; yet we must still continue our best endeavours to oppose all the enemies of our salvation, and we must still use the means of grace, and wait upon God, until he shall please to work grace in us by his Spirit; also, we must pray unto him with a faithful heart, that by the omnipotent power of his grace, ^e and by the rod of his strength, which is the Word and Sprit, he would make us able to overcome our corruptions by seasoning our hearts with grace, to subdue the power of our sins by repentance, to im­prove our time to the glory of God, and also to break [Page 97] through the snares of the devil, the world and the flesh. Then God will so bless us in our pious indeavours, that we shall prevail against all opposition and adversary power, not by our own strength, but by the might, and power of Jesus Christ our gracious Redeemer; 2 Cor. 12. 9. whose grace and favour is sufficient for us, and whose strength is made perfect in our weaknesse, under whose banner we fight these spiritual battels for the honour of his great name.

Of Christ our Redeemer.

IF it be so, that Christ is our Redeemer, and hath wrought our redemption with his own blood, and hath purchased for us a new Covenant, and an everlast­ing inheritance in heaven, as formerly in part hath been shewed; also, if we have all our strength and power from him against our spiritual enemies, without whom we cannot stand against them, nor break through the bands of death to injoy that heavenly inheritance which he hath prepared for us: we must then know who Christ is, what is the nature of his Person, what is his power and strength, and how he was qualified for this great work, that we may have a sure ground to confide in him, and to rest upon him as our Redeemer and one­ly Saviour.

Also, we must know how he hath satisfied the justice of God for our sinnes, how he hath conquered death, hell, and the devil, and what price he hath paid for our ransom: for without this heavenly knowledge and faith to apply it to our selves, vve can dravv no comfort to our souls from Christ, neither can vve have any good as­surance, that vve are freed from the curse of the Lavv, that the justice of God is satisfied for our sins, that sin hath no condemning power over us, that the sting of death [Page 98] is taken away, and that we are reconciled again unto the favour of God.

God hath revealed these deep mysteries to us in his holy Word, that the meditations of our hearts may be enlarged upon them for our instruction and edification, and for the comfort of our souls, as God shall give light to our understandings by his blessed Spirit. But as the Prophet saith, Is. 53. 8. Who can declare his generation, which was from eternity? for Christ our Redeemer is the onely be­gotten Son of God, Joh. 1. 18. who is in the bosom of the Father, and was promised and expected since the beginning of the world. And when the fulnesse of time was come, that God had ap­pointed for his incarnation, John 1. 14 the Word was made flesh: for Heb. 2. 16 he took on him the seed of Abraham, and personally united to his Divine nature a true humane body, Luc. 1. 31, 32. of the seed of the Virgin Mary, Mat. 26. 38 which was indued with a reasonable soul; and the holy Ghost did so sanctifie her wombe, that he was born without sin, either original, or actu­al. And though the humane nature of Christ was ta­ken into his Deity, whereby this union was never to be dissolved: yet either nature had their whole proper­ties, and operations remaining still unconfounded, and therefore he was true God, and true man, Heb. 2. 17 like unto us in all things, Heb. 4. 15. sin onely excepted, and those two natures made but one person in Christ, Mat. 28. 18 to whom God the Father hath given all power in heaven and in earth; so that he commandeth and over-ruleth al created pow­er whatsoever.

God did also give him three honourable offices, that he might be every way fit to be our eternal Mediatour between God and us: for God ordained him to be a Prophet to teach and instruct us; to be a Priest to make intercession for us, and to offer such a sacrifice to God for our sins, as he would accept; and to be a King to rule and govern his Church, and also to rule in our hearts by his Spirit.

Christ being thus qualified, hath fulfilled for us and [Page 99] in our nature, whatsoever the Law did require of us, and his righteousness is imputed to us by faith for our justification, that no guilt of sinne might cleave to us in the sight of God.

When Christ did execute that part of his priestly of­fice, which was the offering up of his body a sacrifice for us, no heart can conceive, and no tongue can ex­press the bitter torments which he suffered both in his soul, and in his body, to satisfie the justice of God, for our sinnes, and to purchase our freedome and redempti­tion out of the captivity of sinne and Satan. Isa. 53. He was a man of sorrowes, he was despised, he hath born our griefs, he was wounded for our transgressions, he was bruised for our iniquities, the chastizement of our peace was upon him, and with his stripes we are healed. All we like sheep are gone astray; we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all. Hereby it appeareth, that the ju­stice of God cannot dispense with any sinne: for he did severely punish it in his own dear Son; because he found the guilt of sinne upon him, though it were none of his own: for he was in his own nature free from any spot, or stain of sinne whatsoever.

Now learn this instruction, that when thy heart doth meditate on Christ thy gracious and blessed Redeemer, thy thoughts must not rest upon his humane nature; but with the piercing eye and power of faith, thou must raise them up to contemplate with all due reverence his Deity, & admire with great admiration, that the eternal Son of God was pleased for thy sake, thou poor silly worm, to leave his glorious mansions in heaven, and to lay down that heavenly glory, which was ever his due, and to condescend so low as to be clothed with thy nature, which thou hast stained with the guilt of all manner of sinne, that he might cloth thee with his own righteous­ness, and restore thee again to the first purity and inte­grity in Gods account, wherein thou wert created. [Page 100] Now then canst thou ever put an end to thy meditati­ons on his abundant love to thee? canst thou be un­thankful to him, that he hath been so rich in goodness to thee, so free in his mercies, and so liberal in his be­nefits to such a worthless creature, as thou art? let him therefore be the chief joy of thy heart, and put thy whole confidence in him by faith for thy salvation: do not forget so great love; but close with him, imbrace him with the armes of thy faith, be guided and directed by him in all thy wayes, and yield all submission to Christ thy King and Governour, to obey his Laws, and to observe his commands.

Feed thy heart then, and refresh thy soul by rumina­ting upon the excellencies and al-sufficiency of Christ thy Saviour, with thoughts beseeming the honour and dignity of his sacred Person. For if thou thinkest upon him onely as he is man, thou doest too much under­value his Highness, and if thou conceivest of him, as on­ly God, thou canst not draw then neer unto him without dread and terror, by reason of his glory and majesty, and also by reason of thy pollutions and defilements. If Christ were onely man, he could not have satisfied the justice of an infinite God, neither had his blood been a sufficient price for mans redemption; and if onely God, he could not have suffered the penalty of the Law by his death. But if thou doest meditate on him, and apply thy self to him by a true and a lively faith; as he is thy onely Saviour, both God and man, Heb. 4. 16. then thou maist come boldly to the throne of grace, where thou shalt receive, and find grace to help in time of need; and thy meditations of him will be exceeding comfortable to thy soul. Thou maist safely fix thy faith upon him, and ground thy hope in him for thy salvation: Act. 4. 12 for there is no other name under heaven, whereby thou must be saved, but by the name of Iesus: and according to the e­steem thou hast in thy heart of that Name, such is thy faith, and such is thy hope and confidence in him. For [Page 101] if thy thoughts concerning him are low, it is a manifest sign that thy faith in him is weak; but if they are truly raised up to contemplate and acknowledge his Deity through his humanity, its a good evidence that thy faith is strong in him. Wherefore, renounce all that is in na­ture, or in humane learning, and trust not to thine own abilities, or to common grace for thy redemption: for they profit thee nothing for thy justification, though they may conduce much toward a well ordered and ci­vil life: but strive to get faith; and all sanctifying grace, that the righteousness of Christ may be imputed to thee, and that thy life may be truly sanctified, and reformed to the will of God.

We must consider further for our better understan­ding of Christ our blessed Redeemer, that he is set forth in the holy Scriptures by some resemblances, which are very comfortable for us to meditate upon; because they shew our union with him, his special care of us, and the great benefits that we shall have by him, if we can make an holy application of him to our selves by faith. First, he is resembled to a vine, and then we are the bran­ches, Joh. 15. 5. I am the vine, saith Christ, ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If we are ingrafted by faith into this true vine, we are then so firm­ly knit and united unto Christ, that no power, nor policy can separate us from him: for 1 Pet. 1. 5. we are kept by the power of God through faith unto salvation: we shall be purged and pruned from the guilt, and from the polluti­ons of all our sins, and we shall be dressed and adorned with grace and vertue, that we may bring forth much fruit in a pious life, and holy conversation.

Secondly, Christ is resembled to an head: Col. 1. 18. for he is the head of the Church, and we are the members of that body, to be guided and directed by him, to be taught and instructed of him, and as the head preserveth the natural body; Eph. 5. 23▪ so is Christ the Saviour of every [Page 102] member of his mystical body; and as all the members of the natural body draw their sense and motion from the head, and are serviceable, and obedient to the com­mand of the head, as the hands to work, the feet to run, the back to bear any heavy burden, and the like; so do we draw all our sense and motion in heavenly things from Christ, by reason of the operation of the holy Ghost, and we ought to yield all duty and obedi­ence to him, to do what he commandeth with all cheerfulness of spirit, and willingly to bear his Cross, though the burden be very heavy to our weak nature. This will give us great assurance, that we have a neer relation unto Christ, if we find this readiness of will in our selves, to submit to his most blessed and holy will.

Thirdly, Christ is called Heb. 13. 20 that great shepheard of the sheep, and thus he saith of himself, Ioh. 10. 11, 14. I am the good shep­heard, and I know my sheep, and am known of mine: the good shepheard giveth his life for the sheep. The Prophet telleth us from the Lords own mouth, that it is the property of a good shepheard Ezec. 34. 3, 4 to feed the flock, to strengthen the diseased, to heal the sick, to bind up that which is brok [...]n, to bring again that which is driven away, to seek that which is lost, and to protect his flock from the danger of the wolf. Isaiah did prophesie thus of Christ. Isa. 40. 11 He shall feed his flock like a shepheard: he shall grather the lambs with his arm, and carry them in his bosome, and shall gently lead those that are with young.

This tender care Christ hath over every lamb and eve­ry sheep that belongeth to his fould. If we are then his sheep, Ioh. 10. 3, 4. we know his voice, we will hear it, we will follow him, and obey his voice.

Thus saith David, I [...]sal. 23. the Lord is my shepheard, I shall not want. If the Lord be our shepheard, then surely our shepheard is the Lord Iehovah, under whose shadow we shall be preserved, and from whom we shall receive all sweet consolation and refreshing. Thus saith the Lord [Page 103] by his Prophet, Eze. 34. 23 And I will set up one shepheard over them, and he shall feed them, even my servant David, which is Christ the Lord.

Fourthly, Christ is resembled Rev. 2 2. 2. to the tree of life, which did bear twelve manner of fruits, and yielded her fruit every moneth, and the leaves of the tree were for the healing of the Nations.

Now then, Cant. 2. 3. if we sit down under the shadow of this tree, we shall find great pleasure and delight, we shall be preserved from the heat of Gods wrath, we shall be refreshed thereby in the scorching heat of afflictions and fiery tryals, and under this shadow the burning heat of our sinful lusts will be cooled and asswaged. If we feed upon the fruit of this tree by faith, which is the bo­dy of Christ crucified upon the Cross, and his blood powred out, it will be sweet and pleasant to our spiri­tual tast: Iohn 6. 5 [...] for it will [...]e the bread of life to make us live for ever, Ioh. 4. 14. and his blood will be a fountain of living water, which will spring up in us unto euerlasting life. The leaves of this tree are his gracious promises, which will heal and cure all the spiritual diseases and wounds that our sins have made in our souls, if we do apply them to e­very particular wound by faith.

Lastly, Christ is resembled to a bridegroom, and then the whole Church of God, and every true believer is his spouse, and his bride. That is that which Iohn the Baptist said, Iohn 3. 29 He that hath the bride is the bridegroom, which he then spake of Christ.

Now, there is a wonderful joy and rejoicing between the bridegroom and the bride, and the Prophet ex­presseth Gods rejoicing over his people by this mutual joy that is between them. Isa. 62. 5 As the bridegroom rejoiceth o­ver the bride, so shall thy God rejoice over thee. Who can describe the perfect love of Jesus Christ to his spouse? who can declare the loving affections of the bride­groom towards his bride? what excellent benefits doth he bestow upon her of his own bounty and grace, with­out [Page 104] any of her deservings? though she hath many spots & blemishes; yet he will not forsake her, but will sancti­fie her, and make her holy, chast, and pure, fit to be his spouse, being adorned with his own ornaments of grace. This doth evidently appear in that excellent song of Solomon, where the admirable love of Christ to his spouse is expressed, and also the intire affection of the Church unto him. This is Christ our gracious Redeem­er, and these are some of the heavenly comforts that we shall enjoy by him, if we can imbrace him by faith, as our blessed Saviour, and bridegroom of our souls.

We may now draw much comfortable matter from these several resemblances of Christ, for the strengthning of our weak faith, and for the supporting of our droo­ping spirits; also they will afford us excellent matter for our instruction, to teach us how to demean our selves towards him; and where to find true comfort in time of need. If we are branches of this vine, we shall draw grace and vertue from him to make us fruitful in all good works, to walk uprightly before God, and to live comfortable in what estate, or condition soever we be. If Christ be our head, we will be directed by him in all our wayes, we will seek unto him for protection against all our enemies, for preservation from all casualties, and dangers, and for deliverance out of all our trou­bles: also, that we may receive from him some influence of spiritual grace, without which we cannot move one step toward heaven.

If Christ be our shepheard, then we must be harmless and meek, as his lambs, our ear must be open to his voice, we must follow him and none but him: Psa. 2. 2. 3 for he will make us to lye down in green pastures, he will lead us forth beside the waters of comforts, and will bring us forth in the paths of righteousness, and will also plenti­fully provide for us: though his rod of correction, or his staffe be upon us; yet they shall be for our great be­nefit [Page 105] and consolation. So likewise, if we can shroud our selves by faith under the shadow of this tree of life, it will greatly refresh our souls, and we may find cure for all our spiritual diseases by applying the promises of the Gospel, and the merit of Christs sufferings to our selves by faith. But above all, if we can feed upon the blessed fruit of this tree by faith, in the hearing of the Word preached, in the worthy receiving of the Lords Supper, and in our devout and zealous meditations on Christ crucified for us, it will nourish us up to eternal life.

Lastly, if we are betrothed unto Christ by faith, he will then rejoyce over us to do us good, he will make us pure and holy, and will hide all our deformities of sin under the robe of his own righteousness out of Gods sight, and will adorne us with his own spiritual and heavenly graces, that we may be lovely in his sight, and fit to be wedded unto him for ever hereafter in the Kindome of heaven. We are also bound by vertue of this our union to love Christ with pure affections, to honour him above all, and to keep our selves from spi­ritual fornication, tha [...] the may delight in us to do us good, and never to leave and forsake us.

The consideration of these things is well worthy our serious and devout meditations; because hereby we shall the better know Christ our Redeemer, and we shall draw neerer into communion with him, who is the fountain of all true consolation, and the onely meritorious cause of our salvation, by that redemption which he hath wrought for us. This knowledge of Christ is above all humane wisdom, and therefore 1 Cor. 2. 1, 2. Paul came not to the Corinthians with excellency of speech, or of wisedome, to de­clare unto them the testimony of God. For he determined not to know any thing among them, save Iesus Christ and him crucified. Wherefore, if we can gain this heavenly knowledge by our studies and meditations of Christ, we have enough to make our soules gracious here, and e­ternally blessed hereafter.

Of Christs Prophetical Office.

NOw we come to the several offices of Christ; from whence we may draw some profitable matter for our instruction, and for our comfort. And in the first place, God ordained him to be a Prophet, according as the Lord said unto Moses, Deut. 18. 18. I will raise them up a Pro­phet from among their brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him.

This is that great prophet of the Lord, Christ Jesus, who had not his Prophetical gift by divine revelation, as all the Prophets had; but it was inherent in him, and he had it from his own divine nature, and by his own power, and therefore he needed not that any thing should be revealed unto him. Christ gave some mani­festation of this his office by way of prophesie: Luc. 21. for he foretold the destruction of the Temple, Luke 19. 43, 44. the great de­solation that should shortly come upon Jerusalem, Lu. 21. 25 and also the signs which shall be before the day of Judge­ment, likewise he foretold Mat. 20. 18, 19. what should be done to himself in his passion, Mat. 26. 34 and how shamefully Peter should deny him; and not a word that proceeded out of his mouth could fall to the ground, but must be fulfilled in due time, because Joh. 14. 5 he that was the Truth did speak it. He Joh. 2. 24, 25. did know the secrets of every mans heart, he knew who believed in him, and who did not, and also what mischief his enemies intended against him, for no­thing could be hidden from him. Christ hath given some glimps of his Prophetical gift to his Ministers, to foresee the judgements of God that will fall upon a Nation, or people, if they are above measure sinfull, and will not be reclaimed, nor brought to repentance; [Page 107] but Christ by his own preaching hath now put an end to the gift of Prophesie ordinarily.

If it be so, that every word which Christ hath spoken must be fulfilled, how ought we to fear and tremble at his threatnings? how careful should we be to make our peace with him by sound repentance and turning unto God, before he puts in execution what he hath threatned? also how comfortable are his promises, which in their time shall be performed, if we rest upon them by faith? how can any affliction, or sorrow tire if we rest upon a promise of succour from Christ? and how can we despair of our salvation, if we do believe, that Christ hath perfectly wrought our redemption, and hath made our peace with God his Father? Also, if it be so, that Christ doth see by his divine nature into the secrets of all hearts, we ought to be vigilant and careful to keep our hearts cleansed, and purified from the guilt of sinne into the blood of Christ, by the day­ly renewing of our faith and true repentance, that no dar­ling sin may be cherished there: for he can see it and find it out.

But this was not the chief end that Christ did intend in this his office: for he was anointed by the holy Ghost at his Baptism to preach the Gospel of peace, according to this prophesie of him, Isa. 61. Luc. 4. 18. The Spirit of the Lord is upon me, because the Lord hath anointed me to preach good tidings unto the meek he hath sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound, to proclaim the acceptable year of the Lord, &c. Christ did execute the part of his Pro­phetical office in the whole course of his Ministry, and Mat. 7. 28, 29. the people were astonished at his doctrine: for Luc. 4. 32 his word was with power, and he taught them as one having authority. His whole doctrine was pure and divine, it was directed to the manifestation of his heavenly Fathers will, and to the regulating of our sinful lives according to Gods commandements, which he comprehended in this short [Page 108] sum, Mat. 22: 37. 39 Thou shalt love the L [...]rd thy God with all thy heart, and with all thy soul, and with all thy mind; and thou shalt love thy neighbour as thy self. Christ did rightly inter­pret the moral Law, and freed it from the false glosses of the Pharisees, for whereas that commanded onely ex­ternal obedience to the commandements, according to their interpretation of them, as not to kill▪ not to com­mit actual adultery, and the like; Mat. 5. his doctrine addeth internal observation, as not to speak angry words to our neighbours hurt, not to lust, and the like And where­as the ceremonial Law commanded to offer up a sheep, or an oxe for our sins; the doctrine of Christ doth in­struct us, to offer up a broken and a contrite heart, that our sins may be washed away in the blood of Christ by faith, and to purpose and resolve the reformation of our sinful lives. Christs doctrine tended wholly to the perfect service of God, to draw our minds from the va­nities of this world, and to set our affections upon the Kingdom of heaven. Also, it tended to the depression of our spiritual pride, to the mortification of our sinful appetites, and to the stiring up of our heavenly cogita­tions, to peace of conscience, tranquillity of mind, pu­rity of body, and the comfort of our soule: in brief, his doctrine did contain whatsoever is necessary to salva­tion: for he did reveal the whole counsel of God.

As the doctrine of Christ was divine and heavenly; so his whole life and conversation was exactly sutable thereunto; for it was most upright and holy, and a lively table, wherein was expressed the perfection of his doctrine. This may teach all the Ministers of his word, to frame their lives according to the purity of their doctrine, that their good example may confirm their doctrine, and be a pattern for others to follow. Christ doth still execute this part of his Prophetical office in his Ministers, by the preaching of his Word, and the vertue and power of his Spirit doth also joyn with their continual preaching, to make it powerful for [Page 109] edification and instruction, and effectual to salvation. Wherefore our hearts and affections must be sanctified and seasoned with grace, and our eares must be spiritu­ally bored, when we come to hear the Word of God preached, and we must faithfully pray, that his Spirit would accompany the outward ministration of it, to make it profitable and comfortable to our souls.

Examine now thy self, what impression the doctrine of Christ hath made in thy heart, which thou hast often heard sincerely preached, and how thou hast been pro­fited by it, what knowledge thou hast gained in hea­venly things, how thou art confirmed in the truth of Gods Word, how thy faith in Christ is established, what hope thou hast of eternal salvation, and how firm­ly thy faith is grounded upon the promises of God. Al­so, how thou art humbled for thy sins, and what refor­mation of life it hath wrought in thee, what patience and meekness of Spirit thou hast in thy sufferings, what zeal for the glory of God, what constancy in thy try­als, and what love thou bearest to thy neighbour: these and the like benefits thou maist have by the Word of God, if thou art a profitable hearer of it. If upon due examination of thy self, thou doest find any of these operations of the Spirit of God in thee, it is a sure evidence, that he hath made thee a profitable hearer of his Word.

Many did hear Christs doctrine from his own mouth, and yet they received no good by it; so thou maist hear his holy Word, and be no whit the better for it, if it be not preached as wel to thy heart by the Holy Ghost, as it is to thine ear by his Ministers. Oh, consider how many worthy sermons thou hast heard without profit, what thou hast been taught, and yet not edified, nor reformed; because thou didst hear them with uncircum­cised ears, and with a poluted and unbelieving heart: for thy heart is naturally unfit to receive the heavenly doctrine of Christ, until rhe holy Ghost doth prepare it, [Page 110] and season it with grace, that it may bring forth fruit unto newness of life. Hos. 10. 12 There is so much fallow ground in us, which is barren and unfruitful, that the good seed of the Word of God cannot be sown to us in righ­teousness, to reap the fruits of it in mercy, unt [...]l the holy Ghost breaks up this fallow ground with the power of his sanctifying grace, neither can we seek the Lord, that he may come and rain righteousness upon us. Wher­fore, Ier. 4. 4. we must be circumcised to the Lord, and the foreskins of our hearts must be taken away, and the vail that is upon our understandings must be removed, and we must be purified by faith, before we can be made fruitful, in an holy and vertuous conversation, by the Mi­nistry of the word.

Wherefore imbrace the holy doctrine of Christ with pure affections, lay it up in a clean heart, and ruminate upon it in thy serious meditations, that it may abide with thee, to make thee grow dayly in grace, vertue and godliness, until thou comest to a full stature in Christ. Consider therefore, and observe, how thou art inwardly affected when thou hearest it, what delight thou hast in it, and what impression of grace it makes in thy heart: for if thou delightest in the Lords Sabbath, and rejoic­est when his Word soundeth in thine ears, Luc. 5. 41 as the babe did leap for joy in Elizabeths wombe, when she heard the sa­lutation of the Virgin Mary, because Christ was then in the Virgins wombe; thou art then in a blessed and comfortable condition, Isa. 58. 13, 14. and thy soul shall delight in the Lord, who shall feed thee with the heritage of Jacob.

Christ doth also teach us what we ought to do, by his works that we dayly see, both of justice and of mercy, which are his silent Preachers, and therefore they ought to be carefully regarded: for there is no act of his but is intended for our instruction. Noah was many years in building the Ark, which was a long sermon to teach the world of the ungodly what God intended to do. God 1 Pet. 3. 20 waited then for their repentance and conversion an hun­dred [Page 111] and twenty years. while the Ark was a preparing. 2 Pet. 2. 5 Noah also was a Preacher of righteousness to them all that time, and did warn them of the wrath of God, which did hang over their heads for their sins. Thus doth God also deal with us: for he doth visit us with sickness, he doth teach us thereby to prepare our selves for the hour of dissolution, and to perfect our account which we must make to the great Judge of heaven and earth at the last day. that so we may willingly resign up our selves unto God, when death shall part them from our bodies When God suffereth us to fall into temp­tations, then he calls us to pray for his assisting grace, for strength of faith, and for constancy to stand out a­gainst the devil to the end, that he may give us the crown of victory. If he doth visit us with losses, trou­bles, or afflictions, it is to teach us patience and meek­ness, and to humble our selves under the hand of God, until he doth deliver us. If he doth chastise us for our sins, it is to bring us to repentance. When God bestow­eth his blessing upon us, or removeth the cross from us, Ps. 50. 15 then he calls for a thankful remembrance of his mercy and goodness to us: howsoever God dealeth with us, ei­ther in judgement, or in mercy, it should teach us to glorifie him, as well in our sufferings as for his bles­sings.

Thus God doth teach and instruct us what we should do, and how to obey his will, both by his Word, and by his Works; and as our ear must be open to his Word, that it may be conveyed to our hearts by the holy Ghost; so we should dayly observe the Works of God, and how he dealeth with us, that our hearts may receive instruction, and our tongues may blesse his great and glorious name. Wherefore we ought to listen to Gods voice in them, that our hearts may return an answer of obedience agreeable to his will.

Of Christs Priestly Office.

GOd did also ordain Christ to be a Priest, accord­to this of David, Ps. 110. 4. The Lord sware, [...]nd will not repent, Thou art a Priest for ever after the order of Melchisedeck. He was anointed to his office, not with the material oyl of the sanctuary, but with the spiritual unction of the holy Ghost, when he was baptized, and he did ex­ecute it, partly by his prayers, which he did frequent­ly offer up to God his father for all his elect in the dayes of his flesh, and partly by that sacrifice, which he offer­ed up upon the cross at his death. Heb 7. 24, 25. Christs priesthood is unchangeable and eternal: for he is still our High­priest, and ever liveth to make intercession for us; and therefore he is able also to save us to the uttermost, that come unto God by him. Heb. 8. We have such a High-priest, who is set on the right hand of the throne of the Ma­jesty in the heaven. Heb. 7. 26, 27. For such an High-priest became us, who is holy, harmless, undefiled, separate from sins, and made higher than the heavens.

When Christ did offer up himself a sacrifice to God, his whole humane nature was bound to the altar of his Divinity with the cordes of unseparable union, and love, Isa: 53. 10 and his soul was made an offering for sinne, as well as his body, which was crucified, and his precious blood, which was poured out upon the Cross. Heb. 7. 27. This sacrifice, though it were but once offered, was sufficient to satis­fie the justice of God, to appease his wrath, to blot all our sins out of his book of remembrance, and to per­fect for ever them that are sanctified.

This is also piously to be considered, Rev. 1. 6. that Christ by his eternal Priesthood, hath made us Kings and Priests unto God, and his Father, 1 Pet. 2. 5 and an holy Priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ. [Page 113] These sacrifices are our prayers, our praises, thanks­givings, and a broken and a contrite heart for our sins; Phil. 4. 1 [...]. also, our deeds of charity to the poor members of Christ, are and odour of a sweet smell, a sacrifice accep­table an well pleasing to God. Paul did beseech the Ro­mans Rom. 12. 1 to present their bodies a living sacrifice, holy, accep­table to God, which is their reasonable service: so that what­soever we offer unto God, it must be offered with a sanctified heart, which is washed and purified in the blood of Christ by faith, and indued with sanctifying grace from above, and then our sacrifice will be clean, and accepted of God. Though our prayers and prai­ses be imperfect, and come farre short of that which they ought to be; yet if they proceed from a sincere heart, and are offered up by Iesus Christ our High-Priest, then he will perfect them with his own righte­ousness, and present them to God his Father for us, and we may rest assured, that God will be pleased to accept them graciously.

Wherefore, seeing Christ hath made us Priests unto God, because we belong unto him, we must offer up our prayers and oblations to God, and not to Saints, or Angels: for he is the author and the giver of every blessing and mercy that we receive, he provideth for us food and raiment, and whatsoever is needful both for this present life, and for that which is to come; he doth protect us from dangers, he doth support us in our tri­bulations, and delivereth us out of our distresses, when we cry unto him with a faithful heart. We have there­fore great cause to ascribe all honour and glory unto him, and thankfully to acknowledge, that God is the sole author of all our good, to whom we must return all praise and thanks for it. Also, if our prayers and oblations have no relation unto Christ by faith, they cannot be accepted, neither can we confidently hope to receive a gracious return of them with a blessing, except we believe that Christ our Advocate will present them to God his Father.

If we did duly consider, how much we stand in need of Gods helping hand, and of his assisting grace, to carry us on through all the troubles and dangers, that we shall meet with in this life; also, how God doth con­tinually follow us with his tender mercies and loving kindness, we would not be so slack in our prayers, and praises unto him; and if we did consider that our pray­ers must mount up even to the throne of Gods Majesty, they would not be so cold, so dull, and so much clog'd with worldly cares and sinful thoughts as commonly they are, which doth hinder their swift ascent up to hea­ven: but we would labour to be more heavenly minded, and to put more holy zeal and fervency into them, and to send our faith along with them, which will soon bring them unto Christ, and then he will present them unto God for us. So likewise, if we consider how careless we are in the worship and service of God, how ready we are to fall from him, how imperfectly our best duties are performed, what sins we dayly commit, and what wrath and fury we do justly deserve for them; we should then be more humble, more affected with god­ly sorrow, and more carefull to renew our repentance every day; our sighs and groans for our sinnes would proceed from our hearty contrition, and from true compunction of spirit, and then our faith in Christ will give us a firm assurance of the pardon, and forgiv­ness of them all: for thus saith the Lord, Isa▪ 66. 2. To this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word. Also, Isa. 57. 15 Thus saith the high and lofty one that inhabiteth eternity, whose name is holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.

Wherefore now, if we think to have our wants and necessities supplied by our industry in our callings with­out prayer; if we think to be supported in our troubles, or to be delivered out of our miseries with prayer; to [Page 115] be nourished at our tables, or refreshed in our beds without prayer; and to be eased of our paines, or re­covered of our diseases without prayer, we shall either miss our desires, or else we shall have them without a blessing. We cannot conceive how prevailing faithful prayer is with God, if it be presented to him by Christ. Thus saith James, Jam. 5. 15 16, 17, 18 The prayer of faith shall save the sick; and if he commit sins, they shall be forgiven him. And a­gain. The effectual servent prayer of a righteous man availeth much. Elias prayed earnestly that it might not rain: and it rained not on the earth by the space of three years, and six moneths; and he prayed again, and the heaven gave rain, and the earth brought forth her fruit. Gen. 20. 17 At the prayer of Abraham, God healed A­bimelech, and his wife, and his maid servants; and they bare children 1 Sam. 1. By prayer Hannah obtained a sonne. Exod. 32. 11. Moses by prayer did stop the flud▪ gates of Gods fury, that were ready to be poured out upon his own people, for their idolatry in worshipping the golden calf. By prayer we may obtain any blessings from God, and e­scape any judgement that he hath threatned, Likewise our interest that we have in Christ by faith will make our praises and thanksgivings to God for blessings received to be accepted; and will also make them not to return empty again into our bosomes. If our repentance for our sinnes be without faith in Christ, it will give us no good assurance of pardon, though we do express all the outward signes of true humiliation; and though we break our hearts with grief, yet we can conceive no hope of forgivness without Christ: for Christ onely must procure our pardon, and bring us again into the love and favour of God.

Of Christs Kingly Office.

GOd did likewise ordain Christ to be a King, ac­cording as he spake by David, Ps. 2. 6, [...]. I have set my King upon my holy hill of Sion. Thou art my Son, this day have I begotten thee. The Angel also that was sent to the Vir­gin Mary, told her, Luc. 1. 31 32, 33. that she should conceive in her womb, and bring forth a Son, and should call his name Ie­sus, who should be great, and should be called the Son of the highest, and the Lord God should give unto him the throne of his father David, and he should reign over the house of Jacob for ever, and of his Kingdome there should be no end. But Christ came not to be a temporal King upon earth, but to be a spiritual and heavenly King, to over-rule and subdue all the enemies of his Church, and to rule and reign in the hearts of all his elect by his Spirit: for thus he saith▪ of Pilate, Ioh. 28. 36▪ My Kingdome is not of this world. Notwithstanding he did shew some apparant signs of his regal power and authority, when he was up­on earth: Mar. 8. 27. for he stilled the boysterous winds and raging seas by his command; Mar. 5. he cast out devils by his own authori­ty; Mat. 28. 6. he triumphed victoriously over death, hell and the de­vil by his resurrection from the dead, Act. 1. 8. and by his glorious as­cension up into heaven.

Christ was a King from eternity, Col. [...]. 18. and God made him the head of his Church at his ascension in the same nature as he was our Mediatour, God and man, to preserve and defend it from all adversary power, and to rule and govern it by his word and spirit in righte­ousness and in truth. Thus doth Christ still execute his Kingly office, by setting up his Kingdome of grace in our hearts, by restraining the power of the devil, and by giving us a gracious ability to stand against all his temptations and wicked suggestions. Also, Christ by [Page 117] his regal power in us doth weaken and beat down the power of all our sinful lusts, and evil concupisence, and of whatsoever rebelleth against his Spirit, and he bow­eth our will by the powerful operation of the holy Ghost, to yeild him ready obedience, as our King and Governour, and so to prepare us by the vertue and power of his grace, that at length he may bring us to his eternal Kingdom of glory.

Christ is Eze. 7. 22, 23 that highest branch of that cedar, spoken of by the Prophet, who came of that holy line by suc­cession from Adam to Abraham, and so to David, and then to the Virgin Mary, and he was of the same na­ture with that tree, but without sinne: him did God crop off by his death, and did plant it again at his as­cension upon an high mountain and eminent; when he made him the head of his Church, which became a goodly cedar by the promulgation of his Gospel, under whose boughs every true Believer shall have protection from dangers, comfort in their tribulations▪ and re­freshment for their dejected spirits and sorrowful souls: none are exempted from Christ; but all fowl of every wing, both Jew and Gentile shall dwell in the shadow of the branches of this cedar, they shall be comforted and protected, 1 King. 19 4, 5, 6, 7. as Elijah was from the rage and fury of Iezebell, when he sat under the Iuniper tree; they shall be preserved from eminent dangers, Judg. 4. as Deborah was from Siseraes great host; Dan. 6. 22 and as Daniel was from the Lions: and as many more of the servants of God have been preserved in their greatest perils. Iohn calls this goodly cedar Rev. 22. 2. the tree of life, whose leaves are for the healing of the Nations: for they have a soveraign vertue to heal and cure all the spiritual diseases of our souls, if we can rightly apply to our selves by a true faith the promises of the Gospel, and the merits of Christ crucified for us. We need not then fear the power, or malice of our spiritual enemies, or the dan­gers that are incident to us in this life▪ if we can shroud [Page 118] our selves under the shadow of this tree. Here is great consol [...]tion for our poor souls against the condemna­tion of sinne, the fierceness of Gods wrath, the fear of death, and against the devil, who hath the power of death; because Christ is our King, our head, and a tree of life to us, to comfort us in all our miseries, to strengthen us against all the assaults of the devil, to cure us of all the wounds that sinne hath made in our souls, to shelter us from the wrath of God, and to bring us to eternal life.

Though Rev. [...]8. 16 Christ be King of Kings, and Lord of Lords, and hath the command over all created power and principalities; yet when he was in the flesh, he did vail the glory of his Deity with our nature, and laid a­side his regal power and authority, Phil. 3. 7, 8 and made himself of no reputation, and took upon him the form of a servant, he humbled himself, and became obedient unto death, even the death of the Cross: and the more he suffered, the more did his innocency appear, and the greater was his honour in the conquest that he got over all his enemies, that he might strengthen us in our sufferings with assured hope of a glorious victory over all our spiritual enemies, though sometimes we may be foyled by them; and also to comfort us in all sadness of spirit, and in whatsoever we shall suffer for his Names sake. It is no dishonour to us to be made like unto Christ our head, though it be as he was in the lowest degree of his humiliation, when he was made the scorn of men: 2 Tim. 2. 12. for if we suffer with him, we shall also reign with him: he hath gone before us in the same steps, to make the rugged path of afflictions plain and smooth to us. Jam. 4. 7. If we resist the devil, with the shield of faith, Christ our King will make him flie from us. If we cease not to labour and strive against our sins and corruptions, though our natural strength cannot over­come them, yet Christ will give us strength of grace in his good time to subdue them: for he will not suffer any enemy to overthrow his Kingdome of grace, if once [Page 119] it be planted in our hearts; but he will keep and defend it from the spoilers: and though the devil doth take ad­vantage of our sins, and thereby seeketh to root out that spiritual seed of grace which is in us; yet he shall never prevail: for it is grounded upon an immortal foundation, which cannot be overthrown; it may be shaken with his boistrous and violent temptation, but it shall never be cast down; because our faith is built upon a sure rock, which is Christ Iesus our King and head. If sorrows and crosses breaks in upon us, which we could not prevent, nor avoid, we need not fear: for we shall see the salvation of Christ, either in our strength and patience to bear them meekly, or in our deliverance out of them, or else he will sanctifie them to our good. We need not cark and care for the things of this life; but when we have done our best indeavour in an honest and lawful calling, we must leave the e­vent and success to God, which peculiarly belongeth unto him, and then he will have a care of us: Deut. 8. 3. for man liveth not by bread onely, but by every word that proceed­eth out of the mouth of the Lord. Luc. 12. 24 God feedeth the young ravens, when they cry unto him; then much more will he feed us: for it is part of his Kingly office, to provide all things that are needful for those that belong unto him. Shall not the head provide for the members of the same body? and shall not Christ provide for us, who have neerer relation to him by faith.

Now try and examine thy self, search into thine own soul, to see if Christ hath set up his scepter of righteous­ness in thy heart, to bear rule in thine affections, to regulate thy crooked and perverse will, and to bring un­to his subjection whatsoever resisteth, or rebelleth a­gainst the Spirit of grace. If thou dost find the fruits of sanctifying grace in thee, then make a further scru­tiny, to see unto what measure of grace thou hast at­tained. What corruption hath it mortified in thee? what strong holds of sinful lusts hath it beaten down? [Page 120] how is the body of sinne dismembred and weakned? how strong is thy faith, to rest and depend upon Christ in all difficulties and dangers? canst thou joyfully bear the scandal of the Cross? canst thou meekly bear the loss of thy friends, of thy liberty, or estate for his sake? hast thou faith and patience to suffer afflictions, perse­cution, sword, or famine for him? and canst thou re­sist unto blood, if Christ thy King shall call thee to it? then it is an evident sign, that his Kingdome of grace is well established in thy heart, and hereafter thou shalt have a large inheritance in his Kingdome of glory. Pet. 1. 10 Wherefore give all diligence to make thy calling and electi­on sure, that thou mayest be invested into his Kingdome of grace here, which will bring thee hereafter to eternal bles­sedness in the Kingdome of heaven.

Now set thy mind and the meditations of thy heart upon Christ, as he is thy King, and resolve with an ho­ly resolution to submit thy self to his rule and govern­ment, to be directed by him in all thy wayes, and to ex­pres thy thankfulnes to him for his great care of thee, who by his divine providence disposeth all things for thy good. If troubles and calamities follow thee like the billowes of the Sea, Christ will calm them: if they are ready to overwhelm thee, then even then will Christ take thee by the hand, Mat. 14. 31 as he did Peter upon the sea, and will keep thee from sinking. If God looks anger­ly upon thee for thy sinnes, Christ will appease his wrath, and make intercession for thee. If death looks upon thee with a grim countenance, and is ready to bereave thee of thy soul, and to expose thy body to the worms; yet know with holy Iob, Iob 19. 25 that thy Redeemer liveth: also, Luc▪ 6. 22. that he will give his Angels charge to carry thy soul up into Abrahams bosom, and at length he will raise up thy body out of the dust, and will make it a glorious and incorrup­tible body, fit to live and raign with him for ever. Thus and much more will Christ do for all those that have any relation to him by faith, or that belong to his spiri­tual [Page 121] Kingdom, for the honour of his great Name, and for the eternal good of his Church.

Of the Passion of Christ.

VVHen Christ had finished his Prophetical of­fice in his Ministry, and had wrought so many miracles as seemed good to his divine wisdome, the time was then come, that he must offer up a sacrifice to God for our redemption, which was his whole hu­mane nature, soul and body for our sins: then Rom. 4. 25. God delivered him up to the power of the devil, and into the hands of his enemies for our offences; because the guilt of all our si [...]nes was charged upon him. For before this very time, neither the devil, nor his deadly enemies had any power against him: this was the time which God had decreed in his secret counsel, that Christ should submit himself to their malice and power, that the work, which God had sent him to do might be finished: and when that work was perfectly wrought, then God delivered him out of their power by his resurrection and ascensi­on. Wherefore we ought to prepare our hearts for holy and devout meditations upon the Passion of Christ, which was most bitter to his humane nature; because the wrath of God was poured out upon him for our sins, and the powers of darkness were let loose against him, like so many wolves to worry this immaculate Lamb of God, or like so many fierce mastifes against the Lion of the Tribe of Iuda; but the innocency of Christ did carry him through his whole Passion, and by his own power he overcame the sury of all his enemies; though they were permitted to torment and torture him at their pleasure, even to the death. Christ suffered no­thing for himself, but it was for all those that were of the election of grace, the guilt of whose sins he did [Page 122] take upon himself, and to pay their debt, to satisfie the penalty of the Law for them by his death; and the justice of God by the merit of his blood: also, it was to cloth them with his own righteousness, that they might be justified in the sight of God. Therefore, let no circumstance of his Passion pass without due consi­deration, Lam. 1. 12 Behold, and see, if there be any sorrow like unto his sorrow, which was done unto him▪ wherewith the Lord hath afflicted him in the day of his fierce anger. How was the perfection of beauty stained? How was the Sun of righteousnesse clouded? How was the bright morning starre darkned? How was the Lord of glory contem­ned, blasphemed, scorned, and spightfully used? How was perfect holiness and innocency accused, rejected, condemned, cruelly tormented, and most shamefully killed? And how was Truth it self despised and troden under foot? Can we think upon his Passion without tears, and mourning, if we belong unto him? Can we ruminate upon it, and not accuse and condemn our selves, who were the cause, why he suffered these things, and much more? For the guilt of our sinnes brought all this evil upon him; our sins brought the e­ternal Son of God from his glorious palace in heaven, to be of the lowest degree and condition among men here upon earth, and to be exposed to all the ignomi­ny, reproach and cruelty, that the devil, and wicked men could put upon him; otherwise we had been still aliens and strangers unto God; we had been still under the curse of the Law, and under the dominion and pow­er of sinne and Satan.

Wherefore we have great cause to admire the riches of his mercy, of his goodness and love to us; nothing could move him to do this for us, but his tender mercy, and his free grace: for he saw nothing in us to move him to pitty, but our misery and wretched condition; this was the time of his love, then did he cast his skirt over us to hide our shame, and then did he undertake this great work of our r [...]demption. Now let the con­sideration [Page 123] of what Christ hath suffered for us, and of the great benefits which we received thereby, bind us in a firm bond of love and thankfulness to him, and how to express it by our due respect to all his Commande­ments.

The incarnation of Christ without his Passion could profit us nothing; the purity of his doctrine could not edifie our hearts, if he had not shed his blood to clense us from our sins; his prayers to God could not avail us, nor procure mercy for us, if he had not offered a sacrifice, and shed his blood to satisfie the justice of God for all our transgressions; also, the perfect pat­tern of his holy life could not bring us to the integrity of conversation, if he had not died, that sinne might be mortified, and killed in us, and if he had not also rose again, to quicken us up to newness of life. It is there­fore the Passion of Christ that reconcileth us to God, that takes away the guilt of our sinnes, that gives us power to mortifie and subdue them, that pulleth out the sting of death, that bringeth heavenly joy and comfort to our dejected spirits, and at length will bring salvati­on to our souls.

But an unregenerate man is not sensible of the bitter passion of Christ; he can feel no sweetness in it, because he hath no spiritual tast; he knows not the power of it, and he can have no benefit by it, so long as he is in that condition; because he hath no spiritual relation to Christ. He lives in health, wealth, and pleasure, he feels no misery, he is not afflicted with crosses, trou­bles and sorrowes, like other men; his mind is not troubled, and his thoughts are not disquieted for his sinnes, they come not neer his heart; and therefore he regardeth not the afflictions of Ioseph, he looks not af­ter the Passion of Christ, nor after the salvation of his own soul thereby; but he blesseth himself in this his condition, though there be no true comfort in it. Thus the devil deludes him, and leads him on in blindness of [Page 124] understanding, in hardness of heart, and in gross se­curity, to the great danger and hazzard of his soul; unless God in much mercy doth annoint his eies with his spiritual eye salve, to let him see his own sad con­dition, and to bring him unto Christ by faith. Let no man therefore measure his spiritual condition by those outward blessings that he enjoyeth: for a poor man may be rich in grace and godliness, and a rich man may be empty and void of all piety and goodness. God doth commonly give more wealth to the wicked, than he doth to his own servants, Eccl. 5 3 and their large portion of earthly blessings may be for their hurt.

Consider now, O vain man, who blesseth thy self in thy plenty, that thy misery is so much the greater, by how much thou art less sensible of thy sinne, and the closer thou art joined to the world, the farther thou art from Christ, and the more thou delightest in earth­ly pleasures, the less comfort canst thou have in the passion of Christ. Though thy riches and honours do dayly increase; yet thy sinnes will make them bitter to thee: for the least of all thy sinnes, though conceived but in thought onely, and never acted, will bring thee under the curse of the Law, and will make thee lyable to the eternal wrath of God, and it will so pollute and defile thy soul, and so poison the whole man, that God will abhorre thee for thy filthiness, and whatsoe­ver floweth from that corrupted fountain is unclean. Thy riches and pleasures will keep thee from mount Calvary; where Christ was crucified, so long as thou delightest in them more than in the meditation on the Passion of Christ. The blessings, which thou injoyest, are curses unto thee, so long as thou art without Christ, and him crucified, and continuest in thy sinnes without repentance. There is a sting in every thing that thou possessest, which sting is the evil of sinne, and it will wound thy soul to the death, if it be not cured by the blood of Christ, which he shed in his passion, and it [Page 125] must be truly applied to thy heart by faith. Do not think that the mercy of God will save thee: for if thou hast no interest in Christ crucified, and neglectest the means of grace when it is offered, the guilt of thy sinnes cleaveth still to thy soul, and thou canst lay no claim to the mercies of God, but art under the severity of his justice.

Where is now the civil honest mans comfort, that thinks to gain heaven by his outward form of godliness, without the blood of Christ? What is the condition of the great men, and mighty hunters of this world, who think they are highly in the favour of God, because they abound in all earthly pomp and pleasure, if they have no interest in the passion of Christ? Surely, their condition is no better than that of the Lacdiccans, Rev. 3. 27. who thought themselves rich and increased with goods, and had need of nothing, and knew not that they were spi­ritually wretched, and miserable, and poor, and blind, and naked. If any cloud of afflictions and crosses doth but shadow their earthly felicity, it takes away all their joy, and it is ready to break their hearts: for they think that to be their greatest misery; because they do not see how poor, and naked they are of grace, nor the evil of their sins, how they are holden in subjection to every carnal and base lust, and to every evill concu­piscence, which will bring all misery whatsoever upon their souls.

But let my heart still ruminate and meditate upon the Passion of my dear Saviour, 1 Cor. 2. 2 and let it be the desire of my soul to know Iesus Christ, and him crucified, who is my wisdome, righteousness, sanctification and redemption. For Heb. 9. 14. it is onely the blood of Christ, who through the eternall Spirit, offered himself without spot to God, that doth purge our consciences from dead works, to serve the living God. Also, Iohn saith, Rev. 1. 7: that the blood of Christ the Son of God, clenseth us from all sinne; so that no spots, no staines, no guilt of sinne shall cleave to our souls to our con­demnation; [Page 126] and as he in himself according to his di­vine nature was infinite, so the price, which he paid at his Passion for our redemption, was of infinite worth, and the benefits that we receive by him are likewise infinite.

If we are clensed from the guilt of all our sins by the blood of Christ, then the sting, which sin hath put into all things that we possesse, is taken away, and we may comfortably use them to the glory of God; and Christ by his resurrection and ascension hath sanctified them to us for our good: riches shall not make us proud, or ambitious, nor steal away our hearts from God; want and penury shall not make us repine, or murmur against the providence of God, to make us forsake him; but all things shall work together for our good: death shall not be terrible, but advantage to us, and we shall sleep qui­etly in our graves, until the general resurrection; be­cause no guilt of sinne will lie down with us in the dust to follow us unto Judgement. Though sinne hath wounded our souls; Mal. 4. 2. yet if we fear his Name, the Sun of righteousness shall arise with healing in his wings to cure it: for Luc. 10. 34. Christ like the good Samaritan, will pour in wine and oyl to clense and heal it. Though sinne doth sometimes over-power us; yet Christ by vertue of his death will subdue and kill it in us, and by the power of his resur­rection he will quicken us up to newness of life; and he will make our unruly passions and sinful desires to be tributary and servants to us, by the power of his Spirit, and of his sanctifying grace, Iosh. 9. 23. as Ioshua made the Gibe­onites hewers of wood, and drawers of water for the house of God

Lastly, 1 Thes. 1. 10. Christ hath delivered us by his Passion from the wrath to come, and from all the punishments that are due to us for our sins.

Christ did not begin his Passion, until he had fulfilled all righteousness in his life and doctrine, that the Law required; though his whole life was a life of suffering and of sorrow. But when he knew that the time was at [Page 127] hand, when he must offer up his body a sacrifice to God for the sinnes of the world, Mat. 26. 21 he told his disciples, that one of them should betray him into the hands of his enemies, Joh. 16. 32 & that they all should be scattered from him, and also what he should suffer in his Passion: notwith­standing, he did not shrink from it, but did willingly undertake it; because it was his Fathers will to have it so. Wherefore, he did arm himself with divine pati­ence and meekness to suffer whatsoever was appointed in Gods decree should be put upon him, and he prepa­red himself by prayer for that great work. This is to teach us to submit with all meekness of spirit to the will of God in all our sufferings, how to prepare our selves for them, and how to demean our selves in them.

God hath appointed every man some work to do, and when one work is finished, he hath another ready for him: for God requires that we should be diligent, and painful in our callings, frequent in holy duties, and industrious in his vineyard. Mat. 20. 6 The good Housholder in the Gospel rebuked those that did stand all the day idle. Eze. 16. 49 Idlenesse was one of the sins of Sodom, which brought down fire and brimstone from heaven upon it. This is one of the properties of a good wife, Pro. 31. 27 that she looketh well to the wayes of her houshold, and eateth not the bread of idleness.

God doth not appoint to every one their work alike: for Paul had more work appointed him, than any of the Apostles: 2 Cor. 11. 28. for the care of all the Churches came dayly upon him. Abraham had harder work to do, when he was to offer up his onely Son to God, than any of the Patriarchs. If God appointeth much work, he will give time to doe it; if his work be hard, strength, and ability to go thorough with it. Where­fore, if God shall call us to any hard service, which is not pleasing to our nature, or may seem impossible to humane strength, we ought not to consult with flesh and blood what to do, but to be obedient to the will [Page 128] and pleasure of God, though we can expect no outward help, nor support in it: for if we rest upon God, he knoweth how & when to make us able to perform what he commandeth, and to bear what he layeth upon us. If we believe that God will assist us in his own work, we shall set upon it with good courage and Christian fortitude. That we may the better do any work that God commandeth, we must prepare our selves for it by faithful prayer, and then rest upon the assisting grace of God with stedfast hope, that he will both help us in it, and will bless and prosper our indeavours to his glo­ry and to our comfort. Thus we should do every day in the works of our calling; but chiefly on the Lords day, when we should spend our whole time in his wor­ship and service.

Now let our hearts faithfully meditate upon the Pas­sion of Christ, and upon every particular that he suf­fered for our sakes, and then we shall find the bitterness of it: for the wrath of God was in every part of his sufferings, and followed him from place to place, even to mount Calvary, until divine justice was fully satisfi­ed for all our sins: then we shall imbrace him with hearty affections, and our souls will rest comforted in the assurance of our redemption thereby.

of Christ's Agony in the garden.

THe hour is now come, when Christ must pay the whole debt to God his Father, which he did under­take for us; now is the time, when the justice of God must be satisfied for our sinnes, now doth God deliver up his dear Son to the powers of darkness, now doth he cloud the bright beams of his glorious countenance from him, and leaves him to himself to encounter with the devil; because be saw the guilt of all our sins upon him, and now doth the devil take a double advantage against our dear Saviour, and with all his power and [Page 131] malice he doth fiercely set upon him in a single com­bate, thinking now to prevail, because God did seem to discountenance him, and also because there was sin, and that very great, which was laid to his charge: for the guilt of all the detestable and abominable sinnes of all the elect of God was imputed to him, and the devil knew how odious and hateful sin was in the sight of God; also, the devil knew that such was the rigour, and strictnesse of the justice of God, that he would not spare his own natural Son, if he found him clothed with sinful and polluted garments. But the devil was much deceived in Christ: for though he had sinne up­him; yet he had no sinne in him, he had no sin of his own, but our iniquities were laid upon him; because he did stand between the justice of God and us, to shelter us from the anger, and wrath of God, which was our due for all our transgressions, and also to suf­fer whatsoever was due to us by the Law, to free us from the curse of the Law: but Christ was no longer under the severity of Gods displeasure, than until his justice was satisfied, our redemption perfectly finished, and our atonement made with God. Notwithstanding the devil out of meer malice to mankind, doth labour to the uttermost of his power, to hinder this great work of our salvation, which Christ was now about to effect, by seeking to destroy our blessed Saviour.

From hence we may learn to be afraid of sinne, be­cause the justice of God will spare none, if the guilt of sinne be upon them, and if they are not washed and made clean with the blood of Christ by faith, but do sleep in their sinne without repentance. Also, we may observe the cunning and the malice of the devil against the children of God: for he will then soonest assault them with his temptations, when they are under Gods visitation, or when he doth hide the light of his coun­tenance from them; because he thinks then to prevail, and that they are then least able to resist him; whereas [Page 127] God doth usually give his servants most grace, when crosses or afflictins are upon them. But this is our com­fort, that the devil can prevail no more against us, than he did against our gracious Saviour: for Christ will restrain his power in regard of our weakness, and he will hide himself no longer from us, than until we are truly humbled for our sinnes, and that our hearts are clensed by faith and sound repentance. Lastly, though the devil did what he could against Christ to hinder us of our salvation; yet he was not able to com­pass his wicked design: for Christ did confound him, and did fully finish his great work, which he had un­dertaken; although it were exceeding bitter to his hu­mane nature: thus will Christ confound all the enemies that seek the ruin of our souls.

Now did Christ feel the burden of our sins presse so hard upon him, that his very soul was heavy even to the death; now did God begin to pour out his wrath upon him, and to let loose the principalities and powers of darkness to torment his innocent soul; and now did God offer his beloved Son a cup of trembling, and wrung out the very dregs, which he did willingly drink, because his Father gave it him: for thus he said unto Peter, Joh. 81. 11. The cup which my Father hath given me, shall I not drink it? Luk. 22. 44. His Agony in the garden was but a tast of this cup, and yet it was so strong and so bitter to him, that his sweat was like great drops of bloud trick­ling down to the ground: so that an Angel was sent from heaven to strengthen him, and to comfort him in the assurance of his Fathers love. For the sorrow of his heart, and the anguish of his soul, was so great, Mat. 26. 39. that he prayed three several times to his heavenly Father, if it were possible, to let that cup passe from him; which was, that he might in himself expresse unto us a true Passi­on of humane weakness for our comfort and consolati­on, when our weak flesh fainteth under the pressure of grief, or calamity: Mat. 26. 41 for the spirit may be willing and [Page 123] ready to suffer, though the flesh be weak.

There were many bitter ingredients in this cup of our Saviours passion, which he was to drink for our sakes: for every scorn and contumely that was put upon him, every blasphemous word that was spoken against him, every stripe of the whip, every thorne that pierced his tender temples, and every nail that fastned him to his Crosss, were exceeding sharp and bitter to him: be­cause it was for sinne, and they were all venomed with the malice of the devil, and the wrath of God went a­long with him in all his Passion, until he had suffered so much as the justice of God required: but chiefly the fear of death did most perplex his humane nature, by reason of the sting that was now in it: wherby he did ma­nifest the truth of his humanity, which was not exemp­ted from humane passions, though it was alwayes free from the infection of sinne. If Christ had not dyed for us, we had reaped no benefit by his life for; our justi­fication, the lothsome diseases of our souls had not been cured, but Eph. 2. 1. we had still remained dead in our tres­passes and sinnes: for nothing could kill the power of sinne in us, but the death of the eternal Son of God, and nothing could quicken us up in a spiritual life, but his resurrection from the dead, and nothing moved him to dye for us, but his tender love and compassion to us. When Christ was in the flesh, he had a share in all our miseries, even from his infancy, and when he was to dye, he suffered more than any heart is able to con­ceive; whereby he hath sweetned the bitterness of our miseries, and hath opened a ready way for us to find comfort in our sufferings, if we can make our title good in him by a true faith.

God doth keep this cup in his own hand to give to whom he pleaseth, Ps. 75. [...]. and if he giveth it to us that are his servants, that we must drink of this bitter cup of affliction and sorrow: though the wine be red, and it be full of mix­ture, yet we shall not wring out the dregs thereof, and drink [Page 134] them; for they are reserved for the wicked. Christ our blessed Redeemer hath drunk the dregs of this cup for us, and hath made it a cup of salvation, and a cup of consolation, healthful and profitable for us in the end, though it be bitter and uncomfortable in the tast. We need not then be dejected in our spirits, when we are under the Cross, if we consider that our sufferings come from the hand of the loving and tender Father, Ier. 10. 24 to cor­rect us with judgement, not in his anger, to refine the dross, and to purge away the corruption that is in us, but not to consume and destroy us.

If we conceive through humane frailty, or through the weaknesse of our faith, that this cup is to strong for us, and that we are not able to bear it, we may pray, and that earnestly and often, to have it removed, and to passe from us, if it may stand with Gods good plea­sure, to whose holy will we must alwaies submit our de­sires: for if it be not his will to deliver us, it will be his will to comfort us, if we do patiently attend his ap­pointed time.

This is holy Davids counsel, Ps. 27. 14 wait on the Lord, saith he, be of good courage, and he shall strengthen thy heart: wait, I say on the Lord. And again he saith, Ps. 34 8. Blessed is the man that trusteth in him. If we thus wait on the Lord, he will also wait to do us good: for thus the Prophet expresseth the wonderful goodnesse of God to his peo­ple. Is. 30. 18 And therefore will the Lord wait, that he may be gracious unto you. What can more strongly move us to wait patiently the Lords time, when he will be pleased to send us comfort in our sorrows, and delive­rance out of them? Psa. 50. 15 God hath also commanded us to call upon him in our troubles, and he hath promised to deliver us; and as he hath commanded the one, so he will never fail to perform the other.

But when the Lord giveth this cup to the wicked, Ier. 25. 25. 28. it is the wine cup of his fury to them for their destruction, and though they refuse to take it; yet they shall cer­tainly [Page 135] drink it. Sometimes the Lord maketh his own people drink very deep of this cup: for thus the Pro­phet bewaileth the sorrows and afflictions of Ierusalem, Isa 51. 17. Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury, thou hast drun­k [...]n the dregs of the cup of trembling, and wru [...]g them out. But the Lord their God will take a time to plead their causes when they repent, and forsake their sinnes, and turn unto him. Is 51. 22, 23. Behold, saith the Lord, I have taken out of thy hand the cup of trembling, even the dregs of the cup of my sury, thou shalt no more drink it again, but I will put it into the hand of them that afflict thee. If God be angry with his servants, it will be but for a night, joy will come in the morning: if he doth suffer the wick­ed to afflict them, it will be for a short time, and then he will give them a double measure of consolation for their sorrows, and at length will pour out his fury in full measure upon their enemies

Though it was the will of God that Christ in his hu­mane nature should drink this cup, and the very dregs of it, which brought him so low in his own apprehen­sion, as if God had forsaken him; yet his divine na­ture did so uphold him, that he was able to bear it; whereby he hath made that cup milde and gentle to us: for all that belong unto him, must tast of this cup in this life. And as Peter saith, If judgement first begins at the house of God, what shall be the end of them that obey not the Gospel of God? and if the righteous scarcely be sav­ed, where shall the ungodly and the sinner appear? If God gave this cup of trembling to his own dear Sonne, who was full of all good, surely then he will not spare us, that naturally are dry, barren and fruitles.

Wherefore, look narrowly to thy wayes, and walk circumspectly before thy God: for if thy sins and ini­quities breaks upon thee, and thou continuest in them without repentance, God will put his cup of fury in thy hand, and thou must certainly drink it, which will [Page 136] make thy heart to quake and tremble, when thou doest tast it; [...]an. 5. 5, 6. King Belshazzars countenance was changed, and his thoughts troubled him, so that the joynts of his loynes were loosed, and his knees smote one against another, when he did but see the hand-writing that was upon the wall against him: how much then wilt thou tremble, that must drink the dregs of this cup, if thou goest on still in a rebellious way against God, with­out repentance. But if thou wilt seek the Lord betimes, and meet him by faith in Christ, and with a penitent heart, he will be found of thee, and this cup shall ei­ther passe from thee, or else it shall be tempered to thy strength, that thou maiest drink it with comfort.

If we look upon our Saviours bloody sweat, we shall see the anguish of his soul, and with what violence the devil did assault him: thus terrible was his Agony, be­cause the great Dragon, that old serpent the devil did set upon him with all his power, and cast his venomous and poysoned darts to wound his very soul, if it had been possible, and to sting him unto death. Though the devil, and his wicked instruments were suffered at last to take away his life; yet the venome of their ma­lice could not hurt him: for as he lived an innocent Lamb without any spot, or stain of sinne; so he died a sacrifice without blemish, holy and acceptable to God, and by his death he did vanquish sinne, which was the sting of death, and by his resurrection he did vanquish the devil, who had the power of death, and also he subdued all the power of wicked men, and perfectly fi­nished the whole work of mans redemption. In this Agony Christ found the burden of sinne so heavy upon him, and the power of the devil so strong against him, that his soul was heavy even to the death. What could be wanting to add sorrow to his soul, when the great dragon of hell was unchained and let loose upon him? yet by the power of his Deity he overcame him, though he were forced to a bloody sweat.

If the beginning of our Saviours Passion was thus bit­ter and painful to him, when he was in his full strength of body, how terrible was it afterwards, when his body was faint and weak, and his spirits almost spent? If the devil by his own power did thus afflict his soul, how was he afflicted, when his soul and body were tortu­red and tormented by the devil and his cruel instru­ments in his greatest weakness? Wherefore, if he did sweat drops of blood for our sakes, it is a shame for us to take no pains in his service for the advancement of his Name, and to suffer nothing for his glory? We can sweat abundantly about our pleasure, and profit, and about our affaires in this world; but we can feel no warmth of holy zeal in our affection; toward him; neither will we take any pains about the affairs of the Kingdome of heaven. We will not suffer our own name, or credit to be blemished; but we hear the sacred Name of our blessed Redeemer dishonoured and blasphemed, we are not moved at it, but we can suffer it well enough. Also we can professe his Name when there is no opposi­tion against it; but if clouds, or stormes of affliction and persecution do arise upon us for his sake, we are ready quickly to shrink from it: or if his enemies strike at him through our sides, we are then much troubled, and we can bear no smart for him, though he did sweat clots of blood for us. If this be our condition, if this be our love to our Redeemer, and our faithfulness to our Saviour, and if there be such cowardise in us, that we cannot stand for him, we do then discover too much ingratitude, and unthankfulness to our most loving and dear Saviour, and too much forgetfulness of his great goodness to us.

If we do wel consider how bitter Christ's Agony was to his very soul, it will stirre us up to magnifie him for his grace and goodness, and to express our thankfulness to his praise and glory by our piety in the duties of his worship and service, and by our works of love and cha­rity▪ [Page 138] to his Saints in their necessities. For if we com­fort the comfortless, and relieve the needy according to our ability for his sake, he will then comfort us when we are in any sad condition: for he is the fountain of all true consolation, and he knoweth by his own ex­perience how great a burden it is to have a sorrowful soul, according to this of the wise man, Prov. 18. 14. A wounded spirit who can bear? But if we hope to find comfort in our griefs and sorrows by secondary means without Christ, our hope will deceive us: and we cannot ex­pect comfort from Christ, unlesse we are truly sensi­ble of the burden of our misery, and that we have rela­tion to him by faith: for nothing can comfort us without him, What true comfort can we have in our riches and honours, if we do not enjoy Christ with them, and if we have not made our peace with God by faith in him, and by our true repentance? What ease can the best Physick give us in our pains, or sick­ness, if God doth not send the Physitian, and also bless the Physick we take? Yea, What Angel can comfort us in the anguish of our souls, if God doth not send him to give us some assurance of his love to us in Christ? Though it be the will of God, that in sickness we use the lawfull means of our health and recovery, and in our troubles to use the means of our comfort and deli­verance; yet it is not his will that we should rest upon the means without him: but first we must have recourse unto God, and with all humble reverence make known our state and condition to him, and withall to crave his blessing upon the means we shall use according to our several necessities; and thus we shall receive from God what we desire, or else what is better for us.

From hence also we may learn by the example of our gracious Saviour, to wait upon God for comfort in our sorrows, and to be constant in our prayers, untill he shall be pleased to return us a gracious answer: for [Page 139] Mat. 26. 44. Christ prayed three times in his Agony, before he had any answer from his heavenly Father; and as the bitter­ness of his Agony did increase, so the fervency and zeal of his prayers was stronger. But such is the weak­ness of our faith and confidence in God, that we are ready to give over waiting upon him, when we are in trouble, if he doth not send us help and succour when we expect it: neither can we with Christian constancy per­severe in our prayers, if God doth not grant our re­quests at our own time, and according to our own de­sires; except he doth assist and strengthen us with his grace and holy Spirit. For it is Gods peculiar work to corroborate our minds, and to confirm our hearts with a settled resolution to rest and depend upon him in all our difficulties and dangers? otherwise we shall soon start aside at the fear of every temptation and trouble, Also, such is our security and carelessnesse, that we regard not the sorrows of the servants of God, we cannot mourn, though the Church of God be in great heaviness through afflictions, we cannot watch, though we see eminent danger; our eyes are so dim and heavy, that we cannot see the judgements of God, that are upon a nation, or upon a people, Mat. 26. 43. The dis­ciples were asleep, when Christ was in this sharpe A­gony, Jon. 1. 4, 5 Jo [...]as was also fast asleep in the ship, when it was like to be broken with a mighty tempest. Thus are the best of Gods servants subject to the like infirmities and failings through the frailty of the flesh, which will sometimes prevail against the spiritual part that is in them.

Consider further, that as the first Adam lost that happiness, which he had in his creation, in the garden of Eden, which was a place of as much pleasure, and delight, as the whole earth could afford; so the second Adam Christ Jesus our dear Saviour began his Passion in a garden, to repair our lost happinesse, whither Christ did often resort to refresh himself, and for his [Page 140] own private devotions; and yet there the devil did se­duce our first parents, and here also he did violently as­sault our blessed Redeemer, to cause the one to fall and sinne against God, and to hinder the other in the work of our redemption. Thus the devil layeth his traps and snares in our lawful pleasures and delights, to catch us at advantage, and to make us sinne against our God, and thus also he doth endeavour to hinder us in our ho­ly devotions, and in any special work which God hath appointed us to do. How then can we be free from his evil suggestions? and how can we be secure from dan­ger? Though we can be no where free from his tempta­tions; yet we shall be preserved from the evil of them, if we keep close unto Christ by a true and sincere faith. Though the devil is most-maliciously bent to do us hurt; yet Christ will restrain his power, that he shall not do so much as his malicious will desireth: Isa. 37. 29. for he will put an hock in his nose, and a bridle in his lips, to pull him back, that he shall not hurt our souls, though he may be permitted to afflict our bodies.

Wherefore this is our singular comfort, that if the de­vill be any way too subtle, or too strong for us, Christ will give us heavenly wisdome to prevent his subtilty, and strength of grace to overcome his power. If the devil doth suggest into us fears and doubtings of our salvation to afflict our minds, to disquiet the peace of our consciences, or to perplex our souls, Christ will sweetly refresh and comfort us with more assurance thereof by faith. Also, if he doth call our sins to re­membrance, and doth lay them before us with their se­veral aggravations, to affright and terrifie us, and to drive us into despair, Christ will shew us the clots of blood which he did sweat in his Agony for our sakes, and the wounds that were made in his body, that our sins might be washed away in the blood that flowed from thence, and he will bid us put our finger by faith into the print of the nails, and thrust our hand into his [Page 141] side, that we may not be faithless, but faithful to be­lieve that all this was done to our beloved Redeemer for our deliverance out of the bondage of sinne and Satan, and for our eternal salvation: for Christ will not suffer any member of his mystical body to be hurt, or wounded by the devill or wicked men to the anger of their souls. It is a great honour to us, if we are made conformable to our head Christ in his sufferings: Rom. 8. 17 2 Tim. 2. 12. if we suffer with him, we shall also raign with him. Let the de­vil rage what he will; yet he can do nothing until his hour of permission be come, and then he can do no more, but what Christ will suffer him to do, and that will be according to our strength of grace, and not according to his malicious will and purpose.

Concerning the fidelity of Peter, and the treache­ry of Judas.

NOw behold and see, how the sorrows of our sweet Saviour comes upon him Job. 1. like Iobs messengers, and like the throws of a woman in travel: for no sooner was he out of his sharpe Agony, and bloody sweat, and a little refresht with the comfort of an Angel; but pre­sently Luk. 22. a band of rude and cruel souldiers sent from the chief priest, and rulers of the Jewes, was ready at hand to apprehend him, and Iudas one of his disciples, who sold him for a prey to the blood thirsty Jews, was their guide to conduct them to the place were Jesus was, and he gave them a sign how they should know him, and also a watch-word to hold him fast. But when Peter saw that his dear Master was apprehended, and ready to be carried away by that base multitude; his love and zeal to him was so inflamed, that he did hazzard his own life in his cause, and he cut off the High-priests servants ear with his sword in his masters defence; but Christ rebuked him for it, saying, Mat. 26, 52, 53. Put up again thy sword into [Page 142] his place: thinkest thou, that I cannot now pray to my Fa­ther, and he shall presently give me more than twelve le­gions of Angels? Yea, he was able by his own divine power to defend himself from them all: for by the pow­er of his word his enemies were smitten to the ground. But to shew how ready he was to obey his heavenly Fa­thers will, and to finish the work of mans redemption, for which cause he was sent into the world, he did meekly as a Lamb, submit to his Fathers will, and suffer himself to be bound, and led away to Annas the High-priest.

Now we may see, that an holy and religious master may have a wicked, or ungodly servant, though the example of his own life, and his discipline in his family be pious and godly. 2 King 5. Elisha the Prophet had a cove­tous Gehazi▪ Philemon had an unfaithful and unprofita­ble Onesimus, until Paul did work upon him and convert him to the faith. So likewise a good servant doth sometimes dwell in the house of an irreligious and un­godly master. Gen. 39. Potiphar had a faithful and a chast Io­seph in his house. Naaman had a vertuous maid in his 2 King. 5. family; and there were Saints in Cesars houshold, Phil. 4. 22. who sent their salutations to the Philippians, Also, a godly and religious father hath oft times a wicked and ungracious son, Adam had a wicked Cain▪ Noah had a cursed Cham. Abraham had a scoffing Ishmael, Isaac had a profane Esau, and David also had an incestuous Amnon, and a rebellious Absalom: for good educati­on and holy instructions cannot make children to be vertuous and godly, unless the holy Ghost doth season their hearts with grace.

If we settle and compose our thoughts to ruminate seriously upon these two disciples of Christ, we shall see the damnable treason of wretched Iudas, and the cou­ragious boldness of blessed Peter. Both of them did hear the heavenly doctrine that Christ preached; yet they were not alike edified by it: for it was as good seed [Page 143] sown in good ground to Peter, which brought forth fruit unto holiness and righteousness; but to Iudas that good seed was sown in barren ground: for his heart was stony, full of unbelief, and void of all grace and goodness, and could not receive it: the preaching of Christ was but as a bare sound to his ear, which did not profit him to salvation; because the holy Ghost did not spiritually bore his ear and convey it to his heart. They did also see the great miracles that Christ wrought; but they were not alike instructed by them: for Peter by the eye of his faith did thereby see his Deity, and did believe and confesse, that he was the Christ, the Son of the ever-living God; but Judas could see no more of Christ but his humane nature, though he might con­ceive him to be a great Prophet.

These two Disciples were like Gen. 25. 23, 24. the twins in Rebeckahs womb: Rom. 9. 13. for God loved Jacob, but he hated Esau; so Christ loved Peter, Joh. 6. 70. but Judas was a devill. For the devill entred into him, and took possession of his heart; and then he plotted and contrived how to betray his most gracious and loving Master, whom he knew to be blamelesse, and free from any offence; and his treason was carried on in a most deceitful and malitious way against him: Mat. 26. 15. for he betrayed him to the Rulers of the Jewes for a small sum of money, who were his deadly enemies, and sought his life; and to colour his devilish mischief, he betrayed him to the Souldiers with a kisse. Thus apt was Judas to learn any wickednesse in the de­vils school; but he could learn no goodnesse in the school of Christ, though Christ himself was the school­master. But such was the faithfulness of Peter to his dear Lord, that he would not be danted at the band of Souldiers, neither would he shrink from him when he was in this danger, but did greatly jeopard his own life for his Masters safety.

If it be so, that the devil teacheth wicked and ungodly men, to hide their mischievous designes under some [Page 144] pretence of love and kindness, we shall hardly escape their snares: for we cannot tell what is intended under a fair shew of friendship, and we cannot be free from danger, when it lurketh so privily under plausible pre­tences. Abner did not suspect that Joab intended to kill him, 2 Sam. 3. 27. when he took him aside in the gate to speak with him quietly. Joab also saluted Amasa with these kind words, 2 Sam. 20. 9, 10. Art thou in health my brother? and he took him by the beard with the right hand to kisse him, and then he smote him with his sword, and he died. 2 Sam. 13. 28, 29. Thus treacherously did Absalom kill his brother Amnon, when he invited him to a feast in his own house. The Disci­ples did little think that Judas betrayed his Master when he came and saluted him with a kiss; but Christ knew it, who is the searcher of all hearts, and none but he could know it; for he knew what he had done with the Rulers, what compact and bargain he had made with them, and what he did further purpose and intend to doe, and therefore he said unto him, Luke 22. 4 [...]. Judas, betray­est thou the Son of man with a kisse? Thus saith a reve­rent Divine; It is a special cunning of the devill, and it is full of danger, to put a smiling, and an alluring countenance upon his baits, as he doth by his tempta­tions of profit and gain, which, like unseen bullets, wound and kill before they are discerned; or like the viper, that, putting us to no pain, brings us into a plea­sing slumber of security, which endeth in the dead sleep of death and condemnation. For prosperity and worldly allurements hide hostility under the pretence of friendship, and makes us love the weapons that hurt us, and to refuse the meanes whereby we may be cured; and these make conquest not onely of our power and strength, but also of our hearts, wills, and affections, and they retain us in a voluntary servitude, having no desire to come out of this pleasing bondage, or to reco­ver our liberty, though the meanes be offered to us. This is the policy, and subtle cunning of the devil, to beguile [Page 145] poor soules with such fair pretences; for in their smiles and fawnings he doth secretly attempt their ruine and destruction.

Consider further, Mat. 10. 1, 8. that when Jesus sent forth his twelve Disciples to preach, he gave unto them all power against unclean spirits, to cast them out, to heal all manner of sickness, and all manner of disease, to cleanse the lepers, and to raise the dead; they had freely re­ceived these gifts of him, and therefore they should freely dispense them. Judas had the same power, and received the same gifts with the rest of the Disciples; but because his heart was not seasoned with sanctify­ing grace, though he did cure others, yet he could not cure himself, and though 1 Cor. 9. 29. he did preach to others, yet he himself was a cast-away: he had the gift of preach­ing, but not the grace of preaching; he had faith to work miracles, but not the grace of faith unto justifi­cation, and to rest and confide in Christ for his salva­tion.

These gifts of the holy Ghost are sometimes given to unregenerate men, and yet they are no whit neerer to the Kingdome of Heaven. Wherefore let no man rest secure of his salvation, because he hath such excel­lent gifts; for except the holy Ghost doth conferre sanctifying grace with his gifts, they will not be effectu­all to salvation. We may have the gift of prayer, of temperance, of continency, of patience, and of all mo­rall vertues; and yet if we have not the grace of pray­er, that we can pray in faith, and the grace of all other vertues, as being the fruits of faith, they will not be ac­ceptable to God, nor profitable to us for the salvation of our soules. Wherefore if God hath given us the gifts of his Spirit, and the meanes of grace, we ought to use his gifts to his glory, and to improve the meanes of grace for the sanctifying of his gifts unto us, that we may [...] to eternal life.

Let this be our dayly study, and constant care, to [Page 146] inrich our soules with true saving grace, and then the devill cannot so easily undermine us, and we shall be so watchful over our wayes, that no iniquity shall cleave to our souls. For if the devill can fasten any one sin upon us, he will soon link another sin to that, and will draw us on from sin to sin, untill they make a strong chain, which will pull us down into the pit of destructi­on, unlesse we break every link of this chain with true repentance.

Also, if we be thus watchful, it will keep us from se­curity, and from presuming upon our own strength in times or places of danger, Psa. 119. 37. and we shall turn our eyes from beholding vanity, and refuse the false favours which the world doth promise us: for the fear of God will be alwayes before our eyes, and then we may be confident, Psa. 91. 11 that God will give his Angels charge over us, to keep us in all our wayes, lest at any time we dash our feet against a stone, or least we stumble at those blocks which the devill layeth in our way. Mat. 26. 41. Christ hath commanded us, to watch and pray, that we enter not into temptation; Eph. 6. 13. and he hath given us spiritual armour, and weapons of defence, which we must take unto our selves, that we may be able to resist in the evill day: Let us learn Psa 58. 5. the wisdome of the Serpent, by stopping our eares against their charming perswasions, and by suspecting most their malicious attempts, when with greatest shew of love they smile and fawn upon us.

We must now consider by the example of Judas, that unlesse the Spirit of God doth accompany the use of all his holy Ordinances, we may outwardly partake of them, but we shall not inwardly be edified by them, neither shall we find any spiritual consolation in the use of them, because there is no efficacious working of the holy Ghost in our hearts: the outward man may be affected for the present, but the inward man cannot be edified: for there will be no illumination [Page 149] wrought in the understāding to conceive rightly of hea­venly things, no true conformity in the will to the will of God, no holy zeal in the heart and affections, and no pious Reformation will be wrought in the life and con­versation. 2 The [...] 2. All men have not faith, (as saith the Ap­postle) all men do not profit by the meanes of salvation, and all men are not edified by the preaching of the Word of God. We may joyn with the Congregation in hearing, in praying, in singing of Psalmes; some shall receive comfort and instruction, others shall receive no benefit thereby: we may also partake with them in the Lords Supper, and we may feed our bodies with the outward Elements in that Sacrament; but we shall never feed and nourish our souls to eternal life with that spi­rituall Grace which is signified by them, except our hearts are prepared to receive it through the sanctifi­cation of the Spirit; we may eat and drink the Bread and Wine, but we cannot eat and drink the Body and Blood of Christ, but onely by faith: our souls may lan­guish and starve for want of heavenly food and nou­rishment, if the milk of Gods word and this spirituall food be not conveyed to our hearts by faith, as it i [...] to the ear and to the hand by the Minister; also if the ho­ly Ghost doth not give us a spirituall appetite to it, that our heart [...] may spiritually feed upon it, it will not be the sweet savour of life unto life unto us; but rather the savour of death unto death.

If the devill can bereave us of the benefites that come by the meanes of Grace, and make us lose the opportunity of it, and can keep us from the true knowledge of God, and of his Son Jesus Christ, as he did Judas; he will then lead us on in a sinful and wicked course of life, until he doth bring us to eternal perdition. Thus by degrees he brought Judas from infidelitie to hardness of heart after he had taken pos­session of him, until at last he fell into despair, and became his own executioner for his damnable treason [Page 150] against his Lord and Master: for presentlie after he hanged himself, Act. 1. 8. he burst asunder in the midst, and all his bowels gushed out. Thus did God give him his just reward for his horrible sin and impiety against Christ, and yet he was one of his Disciples, and had as much means of grace as the rest had, and also as many common and external gifts of the Spirit, as they had, and did see the great works that Christ had done: And thus will God shew his justice and judgements upon impenitent and notorious offenders, that are so hardned in their sins, that no meanes of Grace can bring them to Repen­tance.

Now examine thy self, thou that dailie seest the won­derful works of God, if thou canst look beyond nature, and see his power and wise providence in them; if thou canst discern the finger of God, when great men are brought down, and men of low degree are exalted; also, if thou canst see how God will bring to pass his own de­signs against all opposition of wicked men, and that he can discover the hellish plots and maginations of the Devil and his instruments, Plal. 7. 15. and will make them fall into the same pit, which they have digged for others, Esth. 1. 10. as he did unto wicked Haman. If thou seest these and the like things come to pass, thou must believe that it is the work of God for his own glory and the good of his Church. Peter did see the great works of Christ, & he did believe that they were wrought by the power of his divine na­ture. Judas did also see the same works, but he could not discern the divinity of Christ in them. If thy condi­tion be like unto that of Peter, that thou canst see a di­vine power in the great works that are wrought here upon earth, and that God by his wisdom and providence can dispose of all the troublesome chances and changes that happen here, either in Church, or State, to his own glory, to the good of his people, and to the confusion of his and their enemies; then thou doest rightlie un­derstand the waies of God by a spiritual illumination [Page 151] that is in thy heart. But if with Judas thou canst no discern Gods divine power in his works on earth, to over-rule all adversarie power, Psal. 2. 2. though they rage in fury, and take counsel together against the Lord and against his anointed; then thine understanding is blinded, and thou liest open to all kind of dangers, and distractions of mind.

Search again into thine own heart, thou that livest where the Gospel of Christ is sincerely preached, and his holie Sacraments rightlie and duly administered, and examine thy self with what affections thou doest come to those holie Ordinances of God, what grace is wrought in thee, and how thy faith is strengthened by them, how much sin is weakned, and how thy life is reformed. Also, examine what spiritual life thou hast, what fruits it doth bring forth, what care thou hast to nourish it by thy profitable hearing of the Word of God, and by thy worthy receiving of the Lords Supper: if thou canst give a good account, that thou hast spent thy time profitably, and hast improved the means of grace to the best advantage; then thou art a faithful servant to thy Lord and Master Jesus Christ, as Peter was. But if this heavenlie food will not please thy palate, it cannot nourish and comfort thy soul, because thou hast some secret corruptions, or some beloved sin that keeps the sweet influence of grace from thy heart, and then thou wilt reap as little benefit by the Word of God, and by his holie Ordinances, as wretched Judas did, though he heard Christ himself preach to him. Surely, God doth still send down this heavenlie Manna (blessed be his holie name for it) and thou maiest gather it for the nourishment and comfort of thy soul, if thou wilt; but if thou canst find no spiritual sweetness in it, thy taste is not then spiritual, but it is dulled with world­ly cares, or sinful pleasures, which must be purged out of thy heart by the blood of Christ, before thou canst with Peter take pleasure and delight to hear the words [Page 152] of Christ, John 6. 68 which are the words of eternall life, and before thou canst make it the joy of thy heart to medi­tate on the Statutes of God. How canst thou hazard thy life for Christ, as Peter did, and for the truth of his Gospel, if thou art not well instructed, and a good proficient in his School? And how canst thou live a spiri­tuall life to God, if thy heart hath not sucked vertue and power from Christ by faith, who is the fountain of this water of life, and of this coelestial food to nou­rish thee up to everlasting life.

Look now a little upon Peters zeal for his Masters safety, he resisted those that came to apprehend him, John 18. 10, 11. and smote the high Priests servant; but Christ cured the wound, and rebuked Peter for it, because his zeal was not well grounded: for▪ he did endeavour to hinder him in the work, which God had appointed him to do concerning mans redemption, and therefore Christ said unto him, The cup which my father hath given me shall I not drink it? This may teach us, to drink willingly any cup of affliction that our heavenly Father shall give us: for it must needs be good and profitable to us, if we re­ceive it from God, as from the hand of our Father. Al­so, that holy zeal, or fervency of spirit in Gods Cause is a duty which he requireth, and his servants do pra­ctise it; yet it must be regulated according to know­ledge, and to the glory of God: for blind zeal will lead us into many errours. Davids zeal was rightly re­gulated, Psal. 119. 139. My zeal, saith he, hath consumed me, be­cause thine enemies have forgotten thy words. Num. 25. 11, 12. Such was the zeal of Phinehas in the matter of Zimri and Cozby, which turned away the wrath of God from the children of Israel, And therefore God gave to him and to his seed af­ter him his covenant of peace, even the covenant of an ever­lasting Priesthood. If we have this holy zeal and fer­vency of spirit in our Prayers, and in all other services that we perform unto God, he will hear them, and will graciously accept them, and return us a blessed answer [Page 153] in due time. Rev. 3. 19. When Christ had rebuked the Laodi­ceans for their lukewarmnesse, he doth counsell them to be zealous and to amend: for this fire of holy zeal will take away the coldnesse of our affections in our Prayers, Meditations, Thanksgivings, and in all other our holy duties to God. This is one end of our Redemption by Christ: for Paul saith, Tit. 2. 14 That Christ gave himself for us, that he might redeem us from all ini­quity, and purifie unto himself a peculiar people zealous of good works. But there is a zeal that comes from a blinde devotion, which will easily mislead us. Rom. 10. 2, 3. Paul did con­fesse that the Jews had a zeal of God, but it was not according to knowledge: for they went about to esta­blish their own righteousnesse by the Law, because they were ignorant of the righteousnesse of God, which was by Christ

Wherefore study and labour for heavenly wisedome, and spirituall understanding to carry thy zeal the right way, and to regulate it with an holy discretion, that it may not exceed the bounds of Christian moderation; but that it may be steered according to the will of God and to his glory, and not according to thy passions, or to a wrong end. If there be an holy zeal in thy pray­ers, they will speedily mount up to God, and be quick messengers to return thee a gracious answer from him; whereas cold and dull prayers ascend up heavily to God and they will as slowly return with a blessing. So like­wise, this holy zeal will put life into all thy devotions and duties to God, to make thee perform them with a willing minde, and a chearfull heart.

Now look once more upon the treason of Judas, and see if ever there was the like treachery plotted, or the like horrible fact committed upon earth, and all for base gain: it was plotted by the devill against the eter­nall son of God, and acted by Judas, his accursed instru­ment against his most gracious Lord and Master; his heart was so set upon covetousnesse, that he lost his soul [Page 154] for the gain of a little mony: What did Judas now g [...] by his bargain? What gain did he make by exchanging his soul with the devill for money? this was his gain, the horrour of a guilty conscience, because he betrayed innocent bloud, a reprobate minde that could not re­pent, and the fearfull terrours of desperation, which made him hang himself.

Consider therefore how far earthly minded men will indanger their souls for the wealth of this world. It is true which Paul saith, 1 Tim. 6. 10. that covetousnesse is the root of all evill; not in regard of the things coveted: for in them­selves they are the blessings of God, which he hath given us, and hath appointed them to be used to his glory; but in regard of the immoderate desire of them, the un­lawfull meanes that is commonly used to get them, and the wrong end for which they are so eagerly desir­ed; but chiefly because they steal away their hearts from God: for they set their hearts upon them, and prize them above heavenly riches, they stick not to get them by oppression, or fraud, and they covet them to satis­fie their own lusts, and not to honour God with them; they do not think that the guilt of their covetousnesse cleaveth close to their souls, and that there is a sting in their gettings, which will sting their souls to death, as it did Judas.

God doth allow us to get gain by honest meanes in our lawfull callings, that he may be honoured thereby, that we may live comfortably to do him service, and maintain in the charge that God hath given us, and also to be able to succour and relieve the poor.

But if we covet riches for any end that is dishonour­able to God, or get them by any unlawfull meanes, 1 Tim. 1. 19. we do then make shipwrack of faith and a good conscience; we trust in our wealth, and not in God; and thus we do voluntarily suffer our covetous desires to tyrannize over us, untill they bring us to perdition. How happy then is that heart which is not affected to it? how peaceable [Page 155] is that conscience which is not infected with it? and how comfortable will our lives be to us, if we can rest content with that portion which God hath given us by our industry in our honest callings? we shall live with­out carking care, which otherwise in time will eat out our spirits, and consume our bodies; we shall sleep without trouble of minde, and though we possesse but little, yet we shall injoy the blessing of God with it, which will make that little far better to us, than to pos­sesse much, and not to have his blessing therewith. Also many rich men have great store of wealth, and yet they injoy but litle of it, because they have not an heart to use it: but they hide it as in a napkin, like that unprofita­ble servant in the Gospel; so that God hath no glory, themselves have no content, and others have no good by their great wealth.

If we bring Peter and Judas face to face, the one will appear more beautifull and the other more deformed, and we shall the better discern the faithfulnesse and piety of the one, and the infidelity and wickednesse of the other; the zeal of Peter to his beloved Lord and Ma­ster, and the damnable treachery of Judas against him: the one sought to save his Masters life, the other to de­stroy it, though both of them were brought up in the same school. When vertue is set opposite to vice, ver­tue will shine forth the more clearly, and vice will be the more ugly. Pilate gave the Jewes their choice of Jesus or of Barrabas; but they chose Barrabas the murtherer, and rejected JESUS, whom they could no way convince of any crime, which made their hatred and malice against Christ the more odious and detest­able to all posterity.

Look now with the eye of admiration upon thy gra­cious and blessed Saviour, how willing he was to drink that cup of trembling, which his Father gave him, where­of he had a taste immediatly before, which put him into such an Agony, that his soul was heavy even to the [Page 156] death, and his sweat was like drops of blood; but now he must drink the dregs of it for us, and in our stead: for he knew that we were not able to bear it, Christ knew that Judas would seek him that night in the gar­den to betray him, and that he would bring a band of souldiers to apprehend him; and yet Christ would not absent himself to avoid it, neither would he use the power of Angels for his defence, nor his own Divine Power to keep him from their fury and rage: for though by the power of his word they were smitten to the ground; yet he suffered them to rise again, and he did voluntarily put himself into their hands, to lead him away whither they would. Thus meekly did Christ submit to his Fathers will: for he was not of Elijahs fiery spirit, 2 Kings 1▪ who called for fire from heaven, which con­sumed two captains, and their fifties, whom king Ahaziah sent to apprehend him. The Disciples that were at Cesa­rea besought Paul with many teares, not to go up to Jerusalem, because Agabus had Prophesied that there he should be bound, and delivered into the hands of the Gentiles; yet Paul would not be perswaded: but l [...]ke a true Disciple of Christ, he answered them thus: Acts 21. 13. What do ye mean to weep and to break mine heart? for I am ready not to be bound onely, but also to dye at Jerusalem for the Name of the Lord Jesus Christ. Look also upon the admirable mildenesse of Christ, who gave these friendly and familiar words to that wicked traitor, when he came to betray him, Mat. 26 50 Friend, Wherefore art thou come? And again he said, Luk. 22. 44. Judas, betrayest thou the Son of Man with a kisse? These milde and gracious words might have mollified his obdurate heart, and touched his conscience with remorse, if Rom. 1. 28 God had not given him over to a reprobate minde. This is to teach us meeknesse of spirit, when our supposed friends prove treacherous, and when our kindnesse is spitefully re­warded: for we are commanded by Christ himself, Mat. 5 48. to blesse them that curse us, to love our enemies, to do good to [Page 157] them that hate us, and to pray for them that despitefully use us, and persecute us: As Christ gave us this in precept so likewise he gave it us by his own example.

But this Doctrine is unpleasing to our corrupted na­ture, and we cannot hear it, unlesse Christ doth endow us with his Spirit of meeknesse.

By the example of these two Disciples, we may ex­amine the condition of our own hearts, whether there is the seed of grace in us to make us faithfull to our Lord and Saviour Jesus Christ, that we can stick close to him with Peter, whatsoever we shall suffer for his sake; or the seed of hypocrisie, which reacheth onely to the pro­fession of his Name, when there is no opposition a­gainst it, and when it may stand with their own profit and advantage: for troubles and persecution will make an hypocrite forsake Christ, and hope of lucre will make him change his profession of him, as it did Judas. We may also learn from hence, That to live in a religious family is not sufficient to make a good servant, and to injoy the meanes of grace is not sufficient to mak a faith­full Disciple of Christ, except the holy Ghost doth change the heart and affections from their sinfull con­dition to an holy conformity to the will of God.

Wherefore let this be the Meditation of our hearts, to expresse the truth of our graces by our faithfulnesse un­to Christ in all our sufferings for him: Also, so to live in a religious family, and so to improve the meanes of grace, that some gracious operations of the holy Ghost may be seen upon our hearts and affections by the puri­ty of our lives and conversations.

What Christ suffered under Caiaphas.

VVHen Christ was apprehended they brought him bound to Caiaphas the high Priest, as if he had been a Malefactor, where he was examined, Mat. 26. spit [Page 158] upon, buffeted; smitten, derided, and most spitefully used; they sought false witnesses against him, but found none that did agree one with another: notwithstand­ing he opened not his mouth to complain, or to clear his own innocency, that this prophesie of him might be fulfilled, Isa. 53. 7. He is brought as a lamb to the slaughter, and as a sheep before her shearers is d [...]mb, so he openeth not his mouth.

His own Nation the Jews did offer those blasphemous indignities to him: for they were ever a rebellious and stiffe-necked people, Ezech. 2. which made the Lord so much, and so often to complain of them by his Prophets, and they were still maliciously bent against them, because they rebuked them of their sins and rebellions against God: whereby we may see how neer it comes unto God himself, when his own People, and they that pro­fesse his Name, prove disobedient and rebellious to him.

But they could find no fault with Christ, Joh. 8. 46. they could not convince him of any sin, there was no guile ever found in his lips; he did miraculously feed the hungry, he cured the diseased, he cleansed the lepers, he cast out the devils, he observed the Ceremonies of the Law, and paid his tribute unto Caesar; and yet their rage and malice against him was full of cruelty, because he laid open their grosse hypocrisie, and condemned their vain traditions, and because he discovered the unfaith­fulness of their hearts, and the evil of their wayes. Such was the wilful blindness of their Rabbies, that they would not know Christ, nor acknowledge him to be the Messiah that was promised, though his doctrine was most pure and powerful, and his life sutable there­unto, though he had wrought many great miracles a­mong them, and though most of their prophets had so plainly fore-told of him, which was fulfilled in their dayes; for they stumbled at his low condition of life, and could not see the excellencies and great worth that was in him.

Though the wicked Jews did use opprobrious words, and blasphemous speeches against our sweet Saviour, and though they did disdainfully abuse him, and un­justly sought matter against him by false witnesses, that they might accuse him before the Romane Governour to put him to death; yet he did shew divine patience, and gave not the least word of offence to his enemies, notwithstanding they did thus strongly provoke him to it. If we doe well consider this, it will teach us, by the example of our gracious Saviour, how to demean our selves, when we are under the like sufferings.

Also, it will keep us humble minded and lowly, not to be puffed up with spiritual pride, as the high Priest was; for then we shall give the devil great advantage against us; he will blind our understandings, that we cannot rightly discern that which is holy and just, and he will infect our hearts with hypocrisie, so that others shall be seduced, and beguiled by our outward shew of godlinesse, whereas there is no sincerity in our hearts, and at last our feigned holinesse will be discovered, 2 Tim. 3. 5 because we content our selves with a form of godliness, and regard not to have the power of it in our lives and conversations. Who were so proud of their outward holiness as the Scribes and Pharisees? Who were grea­ter hypocrites, and did deceive more with their seeming sanctity than they? And who were more cruelly and maliciously set against Christ, Gods Annointed, than they? Wherefore we ought to be very careful to keep down that high mindedness, which we are prone unto, if we are in any eminent place of authority in Church or State, or if we have any gifts or endowments of the Spirit above other men: 1 Pet. 5. 5. for God resisteth the proud, and giveth grace unto the humble; lest hereupon the divel draw us into his snares, to dissemble with God, in the profession of his Name, and also with men in our dea­lings with them. We ought therefore to look well to the integrity of our hearts: Psal. 51. 6. for God will be well pleas­ed, [Page 160] if he findeth truth and sincerity in the inward parts▪ though there may be weaknesses and failings in the per­formance of our duties to him. Hence it was, that Christ did commend Nathanael, because there was no guil found in him.

Now look upon thy beloved Saviour for thy instru­ction, and behold how meekly the Lamb of God stand­eth among those ravenous wolves, who sought to de­vour him. Doth not thy conscience tell thee, that the guilt of thy sins was as fewell to kindle their rage, and to maintain the fire of their fury against him? wert not thou some part of the occasion that he suffered such dis­grace, such ignominy, and such blasphemous reproaches as were cast upon him? If thy sins had no relation to Christ in his sufferings, thou canst have no benefit there­by: if thou dost not firmly believe that the guilt of thy sins was imputed unto Christ, and that he suffered for thy sake, as well as for all the Elect of God, his righte­ousnesse cannot be imputed to thee, his sufferings will profit thee nothing, and thou canst have no good as­surance that thy sins are washt away in his blood: Ezech. 18. [...]. but thou hast eaten the sower grapes, and his teeth were set on edge, thou hast committed the trespasse, and he hath suffered the punishment, that by his stripes thou maist be healed. Wherfore thou hast no means to be justified by the righ­teousnesse of Christ, and to have the remission of thy sins by the merit of his blood, but by faith in him, if thou canst apply him to thy self; also without faith in Christ the wrath of God cannot be turned away from thee, and thou canst not comfortably rest upon his pro­mises for thy salvation.

Christ doth here teach thee meeknesse of spirit, when thou art unjustly accused, spitefully reviled, and shame­fully used; he doth also teach thee patience, when thou art in trouble, or in any necessity: for he suffered farre more in thy nature to be an example to thee of meek­nesse, and of patience, and to sanctifie all thy sorrows [Page 161] and sufferings to thee. Wherefore let not thy love to him be abated, because of his troubles; but rather increase it the more, because he suffered for thy sake, and for thy good: also, let not thy confidence in him be weakened; because he is now going to Golgotha, which is an uncomfortable place to flesh and blood, and be not thou disheartned if thou must go the same way, and must follow him in the same steps, and to the same place, for Christ is gone before to sanctifie both the way and the place to thee, and to take away the bitternesse of all thy troubles and crosses; and therefore if thou wilt not go up after him to Mount Calvary, thou art not worthy to ascend up into heaven to him. Wherefor la­bour for Christian fortitude, and an holy resolution, that when troubles, sorrowes, or calamities do come up­on thee, thy minde may not be dismayed with fear, nor thy heart faint with grief, if thou must drink of these bitter waters of affliction for his sake.

Consider now, Mar. 14, 62. that Jesus plainly told the high priest, that he was the Christ, the Son of God, and that they should see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven; whereupon the indignation of the high priest was such, that he rent his clothhs, he accused him of blasphemy, and judged him to be worthy of death. His proud spi­rit could not endure to hear such great things of so poor and silly a man as he conceived Christ to be; but he was transported beyond the bounds of sound judgement with a kinde of blinde zeal, or rather with furious hatred against Christ: for he would not believe his report; though he had declared himself so plainly to him; ac­cording to this of the Prophet, Isa. 53. 1. John 12. 38 Lord, who hath believed our report, and to whom hath the arm of the Lord been re­vealed? This Prophesie of Christ was at this very time fulfilled, for now he was brought into such troubles, and into such danger of his life, that none believed what the Prophets had reported of him, or what he did speak [Page 162] of himself, his Divine Power was clouded from them, he was as a man not able to help himself, and his own Disciples staggered in their faith of him at this time. This doth often shake the faith of the best of Gods ser­vants, when they see the rage of the wicked, the perills and dangers that do round beset them, and no power appearing to deliver them; because God doth not re­veal the strength of his arm for their help and suc­cour.

May we not now justly admire at the incredulity that was in the high Priests heart, and at the blindnesse of his understanding, who would neither believe the words of Christ, nor understand the ancient Prophesies, which he knew were then to be fulfil [...]ed concerning the Messiah that was promised, which did exactly agree with Christ, and could agree with no other? but the saying of the Prophet was fulfilled in him, Isa. 6 9, 10. Go and tell this peopl [...], Hear ye indeed but understand not: and see ye indeed, but per­ceive not. Make the heart of this people fat, and make their [...]at. 13. 14, 15. eares heavy, and shut their eyes, lest they see with their eyes, & hear with their eares and understand with their hearts, and convert and be healed. Zecha. 11. 13. The Prophesie, that he should be sold for thirty pieces of silver, and that a potters field should be bought with that money, was fulfilled before his eyes, and yet he would not believe. Also, Isaiahs Prophesie of Christ was fulfilled at that very time: Isa. 53. 3. for then he was despised and rejected of men, they hid their faces from him, and esteemed him not: and yet he would not believe. He could not be ignorant what great works Christ had wrought, and how powerfull his Preaching was, and yet he would not believe, but rather this did increase his malice and fury against him. The Priests and Elders expected a temporall king to deliver them out of their subjection to the Romanes, but when they saw Christ in so mean a condition, they were offended in him and refused him, according to this of Paul, 1 Cor. 1. 23. that Christ crucified was a stumbling block unto the Jewes [Page 163] and foolishnesse unto the Greeks. If Caiaphas had rightly understood the Prophets, he would have applied their Prophesies unto Christ, that he came not to de­liver them from the Romanes; but to deliver them ou [...] of the bondage of sin and Satan; also, he had then un­derstood by the words of Christ, that he was both the Son of God, and the Son of Man, and though he stood before him in a contemptible manner, and though his enemies did then insult over him; yet they, even they should hereafter see him sit in his humane nature at the right hand of God, and also coming in the clouds of heaven at the last day to judge both the quick and the dead. But he had no spirituall eye to discern the Divini­nity of Christ in this his despicable condition, and he had no believing heart to give credite to his words, though they were the words of truth, and of eternall life; but he made them an occasion of his death: for presently upon this he delivers him up to Pilate the Ro­mane Magistrate, to be put to death for a blasphemer, for the Regall Scepter was now taken from Judah, and they had no power to put any man to death.

Here Meditate with pious affections upon the bound­lesse mercy and bountifull goodnesse of God in offering grace to all: Christ preacheth salvation even to those that did seek his life, he revealeth unto them that were his deadly foes the greatest mystery that ever was, to wit, the incarnation of the eternall Son of God, the exalta­tion of his humane nature, and his glorious triumphing over all his enemies, both spirituall and temporall at his second coming, which will be at the great day of judgement. 1 Tim. 3. 16. This is the great mystery of godlinesse: God manifested in the flesh, justified in the Spirit, seen of An­gels, preached unto the Gentiles, believed on in the world, received up into glory, But behold and see the ingratitude of most men, who will not receive the glad tidings of salvation, though it be brought home to their houses, ex­cept they may have it on their own conditions; if they [Page 164] may still injoy the pleasures and vanities of the world, their carnall delights and bosome sins, they are willing to imbrace it; but if they must part with these, and must have it with crosses, troubles, persecutions and torments, and with such like incumbrances, they are willing then to be without it. Proud men will not receive the Gos­pell of peace of such as are of no esteem, or reputation, and Caiaphas will not receive the meanes of grace from Christ himself, nor learn the way to salvation of him; because he was in bands, and his spirituall pride would not suffer him to hearken to the heavenly doctrine of Christ, as he was now in this sad condition, because he conceived him to be a man of no extraordinary gifts, or endowments.

But be thou, O my soul, alwayes ready and prepared to receive the Gospel of salvation with all humblenesse of mind, meekness of spirit, and with hearty and pure affections, whensoever, or howsoever it be brought to theee from Christ: for this heavenly liquor coming from Christ, may be as wholsome as comfortable and as profitable, if it be brought in an earthen Pitcher as in a silver Cup, so that it be purely tempered, and that the holy Ghost doth joyn in the administration of it, to bring it close home to all thy spiritual diseases, that by faith in Christ thou maist be cured. If the Gospel of Christ be sincerely preached, thou wilt find it full of heavenly comfots, and of holy directions for a pious life and conversation: 2 Tim. 3. 16. for it is profitable for doctrine, for reproof, for correction, and for instruction in righteousnesse, that thou maist be perfect and throughly fur­nished unto all good works. If thou doest esteem of it ac­cording to the condition, or quality of him that brings it, and not according to its own worth, or the honour and majesty of him that sends it, thou doest then too much undervalue it, and dost dishonour God himself that sendeth it: For God hath wrought mighty things by weak meanes, 1 Cor. 1. 27. he hath chosen the foolish things of the world to confound the wise, and the weak things of the world [Page 165] to confound the things which are mighty. Also, Jam. 2. 5. He hath chosen the poor of this world to make them rich in faith and in grace: for grace is the true riches of the soul, and this is the wealth which is most to be desired. When God works great things by small means, he is then most to be glorified. Judg. 7. 2. God brought down Gideons Army of two and thirty thousand to three hundred, that he might have the honour of the overthrow of the Midianites, that Israel might not vaunt themselves against him, saying, Mine own hand hath saved me. The Apostles of Christ did many mighty works by their Ministerie, though most of them were but poor Fishermen: for they did not work by their own strength, but they had their power and abilities from Christ: 2 Cor. 5. 19, 20. for they were his Ambassadors, and the word of Reconciliation was committed to them.

Peters denial of CHRIST.

COnsider now by Peters example, how weak the de [...] ­rest of Gods Servants are, if he doth leave them to their own strength, and how unable they are to resist any temptation, if the Devil be permitted to assault them, and if God doth with-draw his assisting Grace from them in their temptation. For though Peter but a few hours be­fore, did stoutly oppose a Band of Souldiers in his Masters defence to the hazzard of his own life; yet now he is sur­prised with sudden fear through the subtiltie of the Devil, which did greatly shake and endanger his Faith. We may very well conceive that it was not barely the words of the High Priests servants, that made Peter fall so fearfullie, Mat. 26. 69. as to deny his Lord and Master three several times, and that with bitter execrations, seeing he loved him so dearlie, and did so faithfullie promise, not to forsake him, though he should die with him. But the Devil put a sting into their words, which did strike Peter with deadlie fear, that he should be brought into the like troubles, as his Master [Page 166] was then in, and also into danger of his life: without doubt the Devil did use all means to aggravate these feares in Peter by his suggestions; to make him forget his for­mer promise, and to abjure his beloved Master. For doubtless he did suggest unto him, That if Christ were the Son of God, then surelie God would not suffer him to be thus shamefullie intreated; or if Christ were able to help himself, he would not endure such ignominy and such blasphemies to be cast upon him; and if he could not deliver himself, then Peter would bring himself into many perils and dangers, if he did acknowledge that he was one of his Disciples, and the Priests and Elders would use him far worse than they did his Master: Also, if Christ had not some way or other offended, though Peter did not know it, the Priests and Elders would not be so cruellie bent against him. These, or the like suggestions the Devil did probably cast into Peters mind, to increase his fears, to weaken his faith, and to overthrow that confidence which he had in Christ.

Thus the sting of that old Serpent went along with the words of a silly damosel, which Peter did not suspect, and they entered so deep into him, that they poysoned his heart with unbelief, and made him to denie that he was a follower of Jesus, and also he began to curse and swear that he knew him not, Luk. 22▪ 31; 32. though Christ had told him, that Satan desired to sift him as wheat, and that he should thrice deny him before the Cock did crow, which was to make him the more watchful over his words, and the more careful of himself; yet he did dangerously fall from his dear Lord and Master, and he had not recovered himself, if Christ had not prayed for him, that his faith might not fail: for he knew that Peter was not able by his own power to with­stand such a strong temptation, but would be shamefullie foyled in it, though he was so confident of his own strength.

When Peter was in this fearful condition by his great sin through the cunning of the Devil, Christ did graciously [Page 167] look back upon him, and touched his heart with his Spirit, Mark. 14. and made him remember the crowing of the Cock, which was the token of remembrance that Christ gave him. Then Peter knew how heinously he had sinned, and then also he presently went out from that wicked companie to avoid further occasions of sinning, and wept bitterly, which was a true Testimonie of the sorrow of his heart, because he had so grosly denied his dear Master.

Here we may discover the frailty of the flesh, though we be in the state of Grace, if God doth not still uphold us with the power of his Grace: For our passions will over­power us, our sins will prevail against us, and every tem­ptation of the Devil will make us let go the Anchor of our Hope in God, if we had not the benefit of Christs prayer, that our Faith fail not in these our spiritual conflicts. Here also we may see what deep impression sudden fear will sometimes make in our hearts: for it will sink our Spirits, and take away all humane Strength and Courage. Thus it was with Josephs Brethren, when they found their Mony in their Sacks mouth: Gen. 42. 28. for their heart failed, and they were afraid.

The Canaanites were not able to stand before the Chil­dren of Israel, Denr. 11. 25. because the Lord did lay the fear of them, and the dread of them upon all the Land. Sudden fear will also shake the very foundation of our faith, and of all other spiritual Graces that are in us, as it wrought upon Peter at this time. This is an humane Passion that all men are sub­ject unto; but a good Conscience, and a watchful Eye are the best preservatives against it: For as the Psalmist saith, Psal. 53. 4, 5. The workers of iniquity are in great fear, where no fear is; because the guilt of their sin lieth upon their Con­sciences.

Here also we may discover the policy of the Devil, who putteth his Hook into such plausible and harmless Baits, as do give us no occasion to suspect any hurt or danger, whereby we are easily brought under his power, if we have not the assistance of Gods holy Spirit to escape them. [Page 168] Wherefore, we have great cause to stand continually upon our watch, and to suspect our own strength, and to be careful what we speak, and what we hear, what we do, and what we see done, what steps we tread, and what com­pany we come into: for there might be much danger, where we see no appearance of it. Let Peters example keep us from presuming upon our own strength; lest God doth permit the Devil to winnow us as Wheat, that we may know how weak we [...]re without the power of his Grace, and to make us afraid of falling into temptations. This fear is not slavish, but it is an holy and a true filial fear, which will keep us from all occasions of sin, whereby God may be dishonoured, and it will bring us to an holy care, how to walk circumspectly before God in all Piety and Godliness; it will also restrain us from all sinful de­sires, and put us forward to the practise of all holy duties.

From hence also we may draw sweet Consolation to our Souls, though the measure of our Faith and of other Graces be but smal: for the Devil can do nothing without leave and permission from God, who will not give him power against us above our strength, but will restrain him from effecting that; which his malicious will doth intend and purpose for our hurt. He may be permitted to sift us with his temptations, as he did Peter, he may bring trou­bles and afflictions upon us, as he did upon Job; but he shall never overthrow our Faith, nor quite bereave us of Hope: for God will so order and dispose of our suffer­ings, that they shall procure our good, either to purge us from some corruptions that we cherish, or else to make us keep more close to our God; and this is our great comfort, That Christ hath Prayed for us, that our Faith might hold out to the end, though the combat we fight be very diffi­cult and dangerous, and our strength very weak.

Afflictions and Crosses will try our patience, Scorns and Reproaches will try the meekness of our spirits, Want and Penury, will try our trust and confidence in the [Page 169] providence of God, anguish of Soul for sin will try our Faith and Hope in Christ, want of answer to our praiers will try the fervencie and faithfulness of them, and the fear of persecution, or torment, will try our constancie and perseverence in the truth. If we find anie Grace weak in us, Christ will make it stronger, if we sue unto him for it by our faithful Praiers: For the Spirit of Grace rested upon him, that Grace might plentifullie flow down to all that have interest in him by Faith: Psal. 13. 3. 2. Like the precious Oynt­ment that was poured upon Aarons head, which went down to the skirts of his garments.

If this be our Condition, that we are daily subject to divers temptations, which of our selves we can neither prevent, nor overcome, we must then keep close to our gracious Saviour and Redeemer, who onlie can keep us from them, or preserve us in them, 1 Cor. 30. 13. and he will not suffer us to be tempted above the strength of our Faith; but will with the temptation also make a way to escape, that we may be able to bear it. Psal. 37. 244 Though we fall, we shall not be utter­ly cast down: For our Lord Christ holdeth us with his hand, and he will raise us up again by true repentance, as he did Peter. If the floud-gates of sorrows are set open upon us if the fear of troubles, or the fear of death doth surprize us, Christ will stop those sloud-gates, and will comfort us at the hour of death; or else he will give us an eye of Faith, not to look upon them with a sad and heavie heart; but to look up above them to that coelestial happi­ness which he hath prepared for us, which no eye hath seen, no tongue can express, and no heart can conceive, and to wait patientlie for it, until Christ our ever blessed Redeemer shall reveal it to us, which will be but in part in this life by Faith; but fullie and perfectlie in the life to come according to everie mans capacitie. Also, if the Devil doth aggravate our sins, and sers them before us in a multiplying Glass to the breaking of our hearts with god­lie sorrow, and to the anguish of our Souls, which will make us shed many bitter tears for them, as Peter did, [Page 170] then Christ will look graciouslie upon us, and will give us a double measure of true consolation by the assurance of the pardon and forgiveness of them.

We may further learn Instructions by Peters fall, that if we give way to any sin, the Devil will easily draw us un­to higher degrees of sinning, as he did Peter: For at the first he did but simply deny Christ, then he denied him with an oath, Mat. 26. 74. And at last he began to curse and to swear that he knew not the man; and therefore we must be very careful to nip sin in the bud, lest it lay us open to the Devils tyranny, or stop the current of grace to our hearts, where­by we shall not be able to recover our selves; but rather we shall fall away more and more from God. Sin is a spiritual gangrene to the soul, which will eate into all the faculties of it, if it be not in time cut off, and killed by faith in the death of Christ, and by true Repentance. There is so much of the unregenerate part in the best of Gods ser­vants, as that they sin daily, and the Devil is ready to take advantage upon every sin; but he cannot easily fasten his sting upon their sins; because they are not glued so fast to their hearts, but that they may easily remove them: wheras his sting will soon take hold of any sin that is rooted in us, either by custome, or by delight, to wound our souls even to the death. If we sleight the least sin, it will bring us on to greater, and if we be careless of small sins, they will bring us to a custom of sinning, which will quickly beget an habit of sin in us, which is a fit ground for the Devil to work upon, to keep us from returning unto God, and to plunge us deep into the gulf of sin, unless Christ in his abundant mercy doth touch our hearts with his Spirit, to let us see from whence we are fallen, and doth also give us grace to repent and return to the Lord, and then we shall keep a more diligent watch over our selves for the time to come.

If we look upon our selves in Peter, we shall see that we also are subject to the like delusions of the Devil; we are as ready to deny Christ, and to fall away from God, as [Page 171] he was, and the fear of trouble, persecution, or danger for Christ will prevail as much with us, as it did with him, to make us renounce our Profession and the Truth of the Gospel, and to bring us to the brink of perdition; but Christ will not suffer us to fall into that bottomless pit, but will look upon us in mercy, as he did upon Peter.

The Devil did delude Peter with vain hope, that by this means he should escape the trouble and danger that might come upon him, if it were known that he was a Disciple of Christ: for thus he brought him into the ready way to lose the grace and favour of his Lord and Master Jesus Christ, and into the way that leadeth to eternal de­struction. Thus also doth the Devil delude us, if we trust him: for he will promise all worldly wealth and earthly pleasures, and will give to some a large portion of them in part of payment; but in the end he will pay them with wormwood and gall, which will be more bitter to them, than Peters tears were unto him. When we think our selves most strong, then we are soonest overcome; and when we presume most upon our own strength, then we give the Devil the greatest advantage against us. In pro­sperity we think our selves so strong, that we cannot be shaken, we are then secure and able to stand unmoveable against any opposition; 1 Cor. 10: 22. but let him that thinketh he standeth, take heed lest he fall: For alas, we know not the wiles of Satan, we cannot conceive how many wayes he hath to deceive us. What way shall we then take to escape these wiles and deceits, whereof the world is full by his means? There is a deceitful tongue, against which David thus prayeth, Psal. 120. 1. Deliver my soul, O Lord, from lying lips, and from a deceitful tongue. There is also a bag of deceit­ful weights, which is alwayes seconded with a false tongue, as the Lord speaketh by his Prophet, Mic. 6. 11, 12. Shall I account them pure with the wicked ballances, and with the bag of deceitful weights? For the rich men thereof are full of vio­lence, and the inhabitants thereof have spoken lies and their [Page 172] tongu [...] is deceitful in their mouth The wise man telleth us, Prov. 14. 36. of a deceitful Witness, Prov. 23. 6. and that the dainties at a rich mans table are deceitful meat; because they will easily in­tice us to gluttony: Also, Prov. 27. 6. that the kisses of an enemy are d [...]cei [...]ful: for they proceed from a false heart. Who can discover the deceitfulness of his own heart? or the delu­sions of his own fancy? Every sinful lust and evil concu­piscence doth delude us, the world is full of deceit to be­guile us, wicked men have their wiles to vex the godly, and such as are simple in heart, Num 25. 18. as the Midianites vexed the Children of Israel with their wiles, wh [...]rewith they be­guil [...]d them in the matter of Peor, and in the matter of C [...]zby. If we will be well fenced from these delusions which come from the Devil, Eph. 6 11. we must put on the whole Armour of God, [...]nd then we shall be able to stand against them all. This holy Armour will also defend us from all the delusions of worldly vanities, and of our own sinful lusts; howsoever the world, the flesh, or the Devil shall tempt us: for it will preserve and keep us from the evil of their temptation.

Consider now that God, who can bring good out of evil, and can make all things work together for the good of his servants, made Peters fall to be a means of exceeding great good unto him: for thereby he did see the weakness of his Faith, to keep him from presumption; also un­susp [...]cted dangers, to keep him from security, he did see the malice and subtilty of the Devil, to make him more careful and watchful over himself, and he was the better able by his own experience to comfort and strengthen his brethren in their slips and falls; but above all, it made him love Christ his dear Lord with more int [...]re affections, and to stick closer unto him for the time to come, and to be more couragious in his cause. Thus God turned the evil which the Devil intended for Peters hurt▪ and made it conduce to h [...]s great good: and thus also will he turn away the evil of our sins, and of our temptations, and the evil of our sorrows and sufferings, and will make them ad­vance [Page 173] his own glory, and to be profitable to us, if we can bath our sins in our penitentiall teares, as Peter did.

Now we come to consider more fully how the divell went to work to make Peter fall so fearfully: surely the instruments, which he used, were but the high Priests ser­vants, the words which they spake to Peter were of no great consequence, they were neither threatning, nor terrifying, which in themselves could not so much afright him: neither was it onely the sudden fear of danger, or those wicked suggestions of the divel, though they did work much upon him, to make him doubt of the Deity of Christ, now he saw him so contemptibly used of the Priests and Elders, that made Peter fall so danger­ously: for he was in more danger of his life but a little before, and yet he was not daunted; but the divell knew that Peter was of an hot fiery spirit, and violent in his passions, which would easily make him say he knew not what, and therefore he did chiefly work upon them which would transport him beyond the bounds of his reason and understanding, and also beyond the bounds of grace and godlinesse All that went before were but as engines of warre, which he fitted and prepated for this great battery: By his suggestions he did undermine Peters faith and confidence in Christ, to make way that fear might take the greater hold upon him, that so he might by degrees bring him to such an hight of passion as should over-power, his reason, understanding, faith, and all spiritual grace that was in him; and thus he brought him to deny, to forswear, and to abjure his dear Savi­our, even with execrations, whom he knew to be now about the great work of mans salvation. When Jesus was transfigured upon Mount Tabor, Mar. 9. 6. Peter spake he wist not what: for sudden fear carried him beside him­self. Also, when Jesus shewed his Disciples what he should suffer at Jerusalem, Mat. 16. 21, 22, 23. Peter began to rebuke him for it: for he was carried beyond the bounds of mo­desty [Page 174] and sobriety with a preposterous zeal, and a se­cret pride, which the divell did stir up in him. Thus was the violence of Peters passions the immediate cause of his downfall, because they did exceed moderation, and were not regulated according the holy will of God.

Thus also did the devill go to work with us to bring us to perditiou; first he will set upon us with his subtile wiles and delusions; then he will labour to undermine our faith, and trust in God by his evill suggestions and wicked stratagems, that we should not wait upon God for his help and succour in our distresses, that we should not depend upon his Providence for relief and comfort in our wants and necessiti [...]s, and that we should not rest upon him and upon his mercy in Christ for our salvati­on

If all this will not serve his turn to bring us to confu­sion, then he will assault us with feares and doubtings to disquiet the peace of our consciences, he will frighten us with troubles and dangers for the profession of the Truth; he will make us doubt of the Wisdome of God to direct us in all our affairs, that we may trust to our own Wisdome with our God, he will make us doubt of his power to deliver us, when we are in any straits, as he did Peter, to make us trust to secondary meanes without God, or else to use unlawfull meanes for our safety; and he will make us doubt of the mercy and love of God, when we feel the smart of his rod, or the anguish of our spirits for our sins, to make us think that God hath forsaken us, that he hath cast us out of his fa­vour, and that there is no hope of comfort for us, that so he may bring us into despair.

How was holy Job terrified with these doubts and feares in his afflictions, Job 7. 13, 25. when his bed did not comfort him, his couch did not ease his complaint, and when his soul chose strangling and death rather than his life? thus it was also Psal. 77. with Asaph and others.

If all other meanes fail, then the divell will work up­on our passions, and personall infirmities, and he will kindle such a fire there, as will devour our reason, and understanding, as will mislead our zeal, and the affecti­ons of our hearts, and will carry us beside our selves, and beyond the limits of Piety and goodnesse; If he meeteth with such men as will give way to their passions, he will easily inflame them with fury, and rage beyond all moderation, or else he [...] will drive them down into discontent and despair, which is very hardly reco­vered.

But by the wisedome of the Spirit of God we shall discover and escape his wiles and delusions; by the power of grace we shall withstand his wicked suggesti­ons; by vertue of a good conscience we shall stand up­right in the fear of troubles, and dangers, Rom. 1. 1. 20. and the strength of our faith in Christ will carry us on cheerfully through all afflictions, crosses and sorrowes, and it will confirm our trust and confidence in God, so that we shall find this of David to be true, Psal. 22. 4, 5. They that trust in the Lord shall be delivered out of all their troubles, and shall not be confounded. 2 Kin. 1 [...]. 5. Hezekiah was delivered from Se­nacheribs great Army, because he trusted in the Lord. If Peter had trusted in his Lord and Master Christ Jesus, whom he knew to be the Son of God, he had never fal­len so dangerously as he did.

Faith will also bring us to the true fear of God, which will enable us to over-power and suppresse the violence of our passions, though we be naturally inclined there­unto.

Lastly, Faith will strengthen us against all doubtings, and distrust, when Gods corrections are upon us: Heb. 12. 6, 7. for whom the Lord loveth he chasteneth, and he scourgeth every son whom he receiveth. If we endure chastening, God dealeth with us as with sons, Thus saith Eliphaz to Job, Job 5. 17. Behold, happy is the man whom God correcteth; there­fore [Page 176] despise not thou the chastening of the Almighty. Why then should we mistrust the love and favour of God, when we are under his visitation? Why do we not put more confidence in his power, to defend us? more trust in his care to preserve us? and more hope in his promises to save and deliver us from our enemies, and out of troubles and dangers? Wherefore if we do piously meditate upon these things, it will be a great strengthening to our Faith, and exceeding comfortable to our souls in all our temptations, sorrows and suf­ferings.

Consider in the next place, that as Christ appointed the crowing of the Cock to be Peters remembrancer of his sin; so likewise God in much mercy hath many waies to put us also in minde of our sins, and to call us to speedy repentance for them, which we ought with all care and diligence to mark and observe. If God doth forbear and suffer us to go long unpunished for our of­fences, Rom. 2. 4. his goodnesse herein should lead us to repen­tance. But if he doth give us any check of conscience, or layeth any affliction upon us, they are as so many warnings to make us remember our sins with grief of heart, and to bring us to repent of them, that we may escape the evill which otherwise our sins would bring upon us. But when the holy Ghost doth touch our hearts, as he did Peters, he will work with unresistible power to make us think upon our sins with godly sor­row, with true contrition and compunction of spirit, with hatred and detestation of them, he will make us confesse and acknowledge them before God, and ear­nestly to crave the forgivenesse of them by Faith in Christ, and to have an holy assurance of it by our true and sound repentance. But if we remember our former sins with delight and approbation, we sin them over again, and this remembrance is sinfull, and it proceed­eth from our corrupted nature, and not from grace, which will never bring us to forsake them, or to repent [Page 177] of them. When Peter came to himself, and remembred his unthankfulnesse to his Lord and Master, and did see from whence he was fallen, he was wounded to the ve­ry soul, and presently went out to seek a place where he might ease the grief of his heart with his bitter teares.

Consider now with all pious devotion, how dangerous it is, and what advantage we give the divell, if we re­iterate any sins, as namely swearing, lying, uncleanness, drunkennesse, Sabbath-breaking, or the like: for it will fasten the guilt of that sin closer to our souls, which will not be removed without bitter teares; but will press us down to the pit of destruction. Consider also, that great and crying sins require loud cryes, deep sighs and grones, and many teares, which we cannot pour forth, untill we do abandone all our wicked and lewd companions, and all former occasions that did intise or provoke us thereunto, and untill Christ doth look upon us, and touch our hearts with his Spirit, to let us know that he doth take notice of them. 1 Cor. 16. 13. We should therefore watch and stand fast in the faith, that we de­part not from Christ; but support our faith with stedfast hope and assurance, that he will stablish us with his free Spirit, never to fall away from him totally and fi­nally.

But thou wilt say as sometimes Peter did, that though thou shouldst dye with Christ, yet thou wilt never deny him, nor forsake him, but do not trust too much to thine own strength, though thou art in the State of grace: for if Christ doth not uphold thy faith, the power of Sa­tans temptations will prevail against thee, thine own heart will deceive thee, and the devill will be too cun­ning for thee. Ezech. 33. 31. Thou maist honour Christ with thy, lips, and yet in heart thou maist deny him: for if the power of a Christian life goeth not along with thy out­ward profession, thou dost then dishonour his holy Name, dost forsake Him in thy heart. If there be such [Page 178] unfaithfulnesse in thee to Christ thy Saviour, and if there be such hypocrisie hidden under a fair profession, then every rumour of trouble, or danger for Christ, every alluring vanity, and every delightfull sin will make thee turn aside from him Psal. 78. 57. like a deceitfull bow; because thy heart is not well seasoned with grace, to make thee stand firm and stedfast unto Christ, and to his truth against all opposition.

If this be thy fidelity to thy Saviour, and if thou dost repose so little confidence in him, then surely he will not regard thee, though thou dost howle and call unto him day and night, when thou art in any distresse or misery. The Lord complaineth of his own people, Hos. 7. 14 that they had not cryed unto him with their heart, when they howled upon their beds: for they did still re­bell against him.

Wherefore let there be truth and sincerity in thy heart, that thy heart and thy tongue may go together in thy Prayers, in thy vowes, and in all thy services to God and man: let thy heart and thy hand go together in thy almes to the poor, and in all thy works of charity: for if thy heart be not faithfull to God, thy best services and duties cannot be accepted. Also keep thy heart closely knit to Christ by faith, and then he will cast an eye of mercy upon thee, as he did upon Peter, if at any time through humane weaknesse, or upon the violence of any passion, or strong temptation thou shalt fall a­way from him. Thy heart is that which Christ requireth: for thus he saith by Solomon, My son give me thy heart: ⁱ Prov. 23. 26. give not thy heart therefore to the pleasures and vanities of the world, nor to carnall lusts and delights; but one­ly unto God.

Now Meditate seriously upon all the circumstances of Peters fall, and thou wilt find thy self likewise subject to the like provocations, and to the like frailties and failings; and learn instruction thereby, not to be se­cure, because dangers and temptations do every where [Page 179] attend thee, and not to presume upon thine own strength, for that will not preserve thee; but labour to be well rooted in the truth, and well grounded in the faith, and love of Christ, and then no spirituall enemy shall pre­vail against thee, and the cunning stratagems of the divell shall not hurt thee, no fear of perills and dangers shall make thy faith in Christ to fail, and no afflictions or troubles shall make thee out of hope of the love and favour of God in Christ, but thou wilt resolve still to be faithfull to thy Saviour, and to keep thy heart sincere and upright towards God; and then Christ will restore thee if thou fallest, he will heal thee by repentance, as he did Peter, if thou art wounded, and whatsoever thou fearest shall not dismay thee. Christ will be thy com­fort in all thy sorrowes, thy hiding place in all dangers, and he will be thy defence against all thy spirituall ene­mies, that they shall not overthrow the salvation of thy soul.

Christs sufferings under Pilate.

NOw we come to consider what Christ suffered un­der Pilate, and how the immaculate Lamb of God was hurried from the wolfe to the lyon, and from thence to the bear, and back again to the lyon, and so to the shambles, where he must be slain. For the more his Divine graces did shine forth in the purity of his life and Doctrine, the more did the divel rage, and the malice of the Jews increase against him. He is now brought before Pilate, Luk 23. and thither did the chief Priests and Elders come with their false accusations against him. They likewise follow him from Pilate to Herod, before whom also they falsly accused him with much vehemen­cy, yet they rest not there, but they returned again to Pilate with their hearts full of envy and malice, and their mouthes full of opprobrious speeches and blasphemies [Page 108] against the innocent Lamb of God, to put him to death. Thus they persecuted the Lord of glory our gracious Redeemer, and yet these wicked dissembling Rulers did hide and cover their grosse hypocrisie, and their divi­lish malice under the pretence of sanctity and holinesse: Joh 18. 28 for they refused to go into Pilates judgement-hall, lest they should be defiled; but that they might eat the Passeover, for this was the preparation day. What ho­linesse can there be in a malicious heart? How can the heart be prepared to serve God aright, when the con­science is stained with the guilt of sin? and how durst they eat the Passover, when there was so much soure leaven of hateful malice in them? but they did stand more upon the outward form of godlinesse, then to per­form it with pure affections, and with a good consci­ence.

Now we may easily see what Satans drift is against the servants of God: for if he did stirre up all his instru­ments to persecute Christ Jesus our Head with deadly hatred, he will not spare us that are his members; and he will set upon those that are most eminent in grace with his strongest assaults. Thus he assaulted Job with many and great afflictions, one upon the neck of ano­ther to overthrow his patience. 1 Chro. 21. 1. Thus he strongly tempted David to number the people, to make him trust in the arm of flesh, and to weaken his confidence in God; 2 Cor. 12. 7. and thus he buffeted Paul with his tempta­tions and many sore afflictions. But this is our comfort, that he can do no more than God doth permit him, he cannot exercise his power according to his malice: for God will not suffer him to assault his weak servants with strong temptations; and though he doth some­times permit him violently to set upon those that are rich in grace and strong in faith; yet he will order and dispose his attempts for their good, and not for their destruction, as the divell doth maliciously intend. God will make them serve for the triall and manifestation of [Page 181] their graces, for the preventing of spirituall pride, and for the confirmation of their faith, and affiance in God by that experience of his assistance and gracious deli­verance, which hereby they have gained.

From hence we may learn how to be prepared, when we come to the Lords Table to eat of his holy Supper, how to come to the hearing of his Word, and how to addresse our selves unto Prayer, and to pious medita­tions. If we come to these holy Ordinances with pol­luted hands, and with hearts defiled with the guilt of sin, as these Rulers did to eat the Passover, what ho­linesse soever we pretend, we do but dissemble with God, we delude our own soules, and God will neither hear us nor accept us.

Wherefore we must cast out the leaven of sin, and purge our consciences from dead works by faith in the bloud of Christ, before we come into the presence of God, that our affections may be quickned and raised up to these heavenly and Divine Ordinances of God. But if our sins do stick close to our soules by our delight in them, they will binde us over to judgement, and to condemnation; and therefore we must not seek to hide them, or to colour them over with fair pretences, as if God could not see them; but we must confesse them, and lay them open before God from a truly humbled and penitent heart, that so we may come before him in sin­cerity and in truth: for Psal. 44. 21. God knoweth the secrets of our hearts. But if we will hide our sins quite out of Gods sight, we must hide them under the righteousnesse of Christ: for there is no other hiding place for sin, but under this robe.

Thus the guilt of our sins may be hidden from God, if we can apply to our souls Christ crucified, and his righteousnesse by faith. Also if we have a true assurance by our repentance, that our iniquities are forgiven, we may then, and not before, draw near unto God with comfort, and we may partake of his holy Ordinances [Page 182] with much profit: for they are appointed for us, if we are thus prepared for them, and bestowed onely up­on such as have interest in Christ by faith.

We come now to look upon the innocency of our blessed Redeemer, who was without spot or stain of sin, both in the sight of God and in the sight of man; other­wise he could not have saved us from our sins. Thus saith God himself of him, Luk. 17. 5. This is my beloved Son, in whom I am well pleased. John 8. 46 Which of you, saith Christ to the Pharisees, convinceth me of sin? Pilate and Herod did strictly examine him, and yet they could find no fault in him. Luk. 23. 14. Pilate himself did freely confesse that Christ was blamelesse, and therefore he sought meanes how to release him. Also, Mat. 27. 19 his wife sent to him saying, Have thou nothing to do with that just man: for she was much trou­bled that night by some revelations concerning him. Though Christ was accused of many things, yet nothing could be proved against him: notwithstanding Christ was willing in obedience to his Fathers will, to suffer the ut­most that God had appointed for mans redemption: for if any part of this great Work had been left unfinished, he could never have procured our atonement, and re­conciliation with God.

Wherefore here is matter of great comfort for our hearts to meditate upon: for though the guilt of all our sins was imputed unto Christ, yet he was not de­filed therewith, and though he suffered for sin, yet it was not for his own, but for the sins of all the Elect of God, which he took upon himself: for the perfection of his purity, and of his righteousnesse did still remain unspotted, and undefiled, that we might be cloathed therewith, by faith, to hide our nakednesse, and the shame of our sins when we come into the presence of God to perform any holy service unto him; but speci­ally when we shall appear before his dreadfull Tribunal at the last day.

From hence also we may draw much consolation, [Page 183] when we are falsely accused, spitefully used, or cruelly persecuted for the Profession of the truth, and for a good conscience: for our dear Saviour hath suffered the like in our Nature and for our sakes, that these and the like sufferings might be sanctified to us, and that we should follow Christs example of patience and meekness when we are under them.

We need not therefore be dismaid, when we are thus unjustly dealt with: for Christ hath taken away the evill of these sufferings, and hath taught us how to de­mean our selves under them; and if we wait patiently upon God, he will in due time make our innocency break forth like the Sun out of a cloud to his own glo­ry, and to our great comfort.

Consider now, and admire to see, how the malice and cruelty of the chief Priests and Scribes did increase against Christ: for when they perceived that Pilate had cleered his innocency, and was willing to release him, their rage and fury was the more inflamed, Mat. 27. 20. insomuch as they moved the people to desire that Barrabas might be released to them who raised sedition in the City, and was also a Murtherer, and that JESUS might be crucified, which kinde of death was most ignominious, most shamefull and accursed. Though they knew by their own Law what a crying sin in the eares of God the shedding of innocent blood was; yet no blood could satisfie them but innocent blood. Pilate offered them the blood of Barrabas; but that would not content them: for they thirsted after the purest blood that ever was spilt, even the most precious blood of the eternall Son of God; because he laid open their corrupt do­ctrines, and discovered their hypocrisie to all the peo­ple. The cruell Jews did shed the blood of the Pro­phets that were sent to them, and now they do eagerly hunt after the blood of Christ, whom they could no way convince of any sin. Thus doth their divelish envy and malice carry on to the highest degree of rebelli­on [Page 184] against God and against his Anointed.

Now let us meditate with an holy zeal and pious de­votion upon the price of our Redemption: 1 Pet. 1. 18, 19. for we were not redeemed with corruptible things, as silver and gold, from our vain conversation; but with the precious blood of Christ, as of a Lamb without blemish and without spot, who was both God and Man; so that the Jews crucified him that was 1 Cor. 2. 8. the Lord of glory, and the blood which they spilt was the blood of that Person, who was God as well as Man, according to this of Paul, Act. 20. 28 That God hath purchased to himself a Church with his own blood.

Wherefore, 1 Cor. 6. 20 seeing we are bought with such a price, we ought to glorifie God in our bodies, and in our spirits, which are Gods, Heb. 6. 5, 6. and not to fall away when we have tasted of the good Word of God, and of the powers of the world to come; seeing thereby we crucifie to our selves the Son of God afresh, and put him to an open shame by our new committed sins after repentance.

Also, we must ruminate upon the transcendent worth of the blood of our crucified Redeemer with pure af­fections: for it was an infinite price to satisfie the justice of an infinite God. We cannot conceive, much lesse expresse the incomprehensible goodnesse of Christ, who of his meer love hath given up himself and his whole nature, both Divine and Humane, to purchase our re­demption with his own blood. His Deity of it self could not suffer either hunger or thirst, pain or torment: for these and all other his sufferings did properly belong to his humane nature; but by the personall union of his humanity with his Deity, the Divine nature of Christ did suffer together with his humanity by a nearer simpa­thy, than is between the members of the naturall body and the head, or between the members of the mysticall body of Christ, and himself, who is their Head: for these members both naturall and spirituall are but knit and united to the head by firm ligaments; but the hu­manity of Christ was taken up into his Deity, and so [Page 185] made one Christ. Saul persecuted Christ, when he did persecute his Church: for thus saith Christ unto him, Act. 9. 4, 5 Saul, Saul, why persecutest thou me? And he said, Who art thou Lord? And the Lord said, I am Jesus whom thou persecutest: for he persecuted him in his members, he being their Head. How much more then did the Deity of Christ suffer throughout his whole passion by simpa­thizing with his humane nature, not onely as Cor. 11. 3 God is the Head of Christ, but chiefly because his humane na­ture was personally united to his Deity, this is the cause why the blood of Christ, his sufferings, and his death is of so great merit, and of such an infinite price.

If it be so, that Christ did give himself in his whole nature for us, that his blood should be spilt, his body mangled and tortured, his soul tormented, his Glory clouded with ignominy and shame, and that his Deity should be blasphemed and spitefully dishonoured for our redemption, and if we were bought with so great a price; we have then as great cause as ever David had, Psal. 103▪ 1, 2, 3, 4. to blesse the Lord, and to stirre up all that is within us to praise his holy Name for all the benefits of our redemption: for he forgiveth all our iniquities, he healeth all our diseases, he redeemeth our lives from destruction, and he crowneth us with loving kindnesse and tender mercies.

For if we can apply to our selves by a true faith, Jesus Christ, and him crucified for us, Gal. 2. 20 as Paul did, he will fasten the guilt of our sins to his own crosse, that it shall not cleave to our souls, and he will remit the punishment that is due to us for them; also, he will heal and cure all the spirituall diseases of our souls by powring clean water upon us, and by sanctifying us with his grace and holy Spirit unto newnesse of life, which is a sure evi­dence of the pardon of our sins, and then he will imbrace us with the armes of his love, and will crown us with everlasting peace.

Consider yet further to what height of impiety the spiteful and malicious Jews are brought, Mat. 27, 24. Pilate washed [Page 186] his hands in water before he gave sentence against Christ, in token (as he thought) that he was inno­cent of the guilt of his blood, because he knew him to be a just person; but the Jewes drowned themselves in the blood of that immaculate Lamb and said, Let his blood be on us, and on our children. O what a burden is in­nocent blood to the conscience? What fearful judge­ments did they pull down upon themselves, and upon their posterity hereby? David found this to be true, when he did unjustly shed the innocent blood of Ʋriah: [...] 2 Sam. 11. for Psal. 51. this fact of his cost him many a tear, before he coul get assurance of pardon for it.

How severe was the punishment that God laid upon Cain for killing his brother Ab [...]l? and yet these wretched Jewes did wish that the most precious blood of Christ the eternall Son of God, might lye upon them and upon their children; to which God in justice did say, Amen. That blood which was the blood of the New y Heb 9 20 Covenant, and sealeth redemption to all that do apply it to themselves by faith, is made a most heavy curse to the Jewes for their unbelief, and it doth rest upon their posterity even to this day; because they did despise it, and most maliciously trampled it under their feet: for they rejected him and would not believe in him for their salvation; but preferred a murtherer before him, which made their sin the more odious in Gods eye.

Wherefore let the thoughts and the Meditations of our hearts be, how to moderate and suppresse our rash, and raging passions, that they break not out to wicked wishes, or impious execrations to our own hurt, or to the hurt of another; but specially concerning blood, lest God that heareth in heaven should say, Amen to it: for then the guilt of that sin will lye heavy upon us, and the evill which we have unadvisedly wished will be grievous to them; except we do speedily repent, that God in mercy may forgive us. We should therefore [Page 187] set a continuall watch before our lips, that we speak no­thing against themselves, or to the hurt of another: for God in his justice may bring the same evil upon us, which we have wished either to our selves or to others; but we ought to accustome our selves to blessing and not to cursing, to wholesome speeches that may tend to edi­fication, and not to mischievous words that tend to de­struction, and then God in mercy will say Amen to it.

Now observe and mark what barbarous cruelly the Gentiles did use against our dear Saviour: for as soon as he was condemed, Mar. 15. 15. they scourged him without limi­tation of stripes; so that this of the Psalmists was verified in Christ, Psal. 129. 3. The plowers plowed upon my back they made long their furrows: whereas the Jews were limited by the Law of God to fourty stripes. When Christ was thus b Deut. 25 3: cruelly scourged, then Pilate delivered him to be cruci­fied, Mat. 27. and then the savage Gentiles did mock and de­ride him, they did spit upon him, they crowned him with thornes, and smote him on the head with a read, and then they led him away to be crucified.

This was a dolefull spectacle, and able to make a deep impression of tender compassion in any Christian heart, to see a righteous man thus miserably tortured; but much more to see the onely begotten Son of God thus disho­noured, and thus shamefully used with as much disgrace and shame as they could devise. But such inhumanity did reign in their murthering mindes, and such cruell deeds were acted with their bloody hands, that nothing could swage their malice and cruelty; and nothing could mollifie their stony hearts, or melt them into compassi­onate pitty; because they were given up to a reprobate minde.

But let our hearts be touched with a true sense of our Saviours sufferings, and with a godly sorrow and com­punction for our sins, when we ruminate and ponder in our thoughts, how unjustly our blessed Redeemer was [Page 188] condemned, and how cruelly he was used for our sakes: for Gods controuersie was against us, and not against his dear Son. But because he of his tender love and compassion, stept in between Gods fierce wrath and us, which he knew was too heavy for us to bear, and took upon himself the guilt of our sins, and because the desire of his soul was to reconcile us to God his Father, he was willing that so much of Gods severe wrath, as in justice was due to us for our transgressions, should light upon himself, which he did meekly undergo to free us from it. If we are thus affected when we do seriously think upon the passion of our Saviour Christ, it will make us hate our sins with a perfect hatred, it will pull down our proud and haughty spirits; it will make us thankfully to acknowledge our unworthinesse of so great love from him, and it will bind us in a firm bond of love and obe­dience to him: then Christ will commiserate and pitty us in our sorrowes, and will comfort us in our sad con­dition.

But alas, we take no pleasure in such dolefull Medi­tations, we are not feelingly affected with our Saviours tedious and bitter passion, and therefore we cannot bring it home to our selves by faith; neither can we raise up the affections of our hearts hereunto, because we are not perswaded that he suffered more than his humane nature could have born, if it had not been supported by his Deity; neither do we faithfully believe, that what he suffered was for our redemption, as it was for all the elect of God; and therefore we can draw no spirituall comfort from thence to our souls.

These sad contemplations are not sweet to our taste, they are not delightfull to our corrupted nature, nor pleasing to our carnall desires: for we had rather go to the house of feasting, than to the house of mourning: our love to Christ is not so firm, and our faith in him is not so strong as to make our mindes constant in these heavenly Meditations, which are most profitable for the good of our souls.

If we find such obduracy in our hearts, so little grace in our affections, and that our unregenerate part is so prevailing in us, that we can take no pleasure to Me­ditate on the bitter passion of Christ, as if he were not to be pitied; we may justly condemn our selves of too much ingratitude for his great love to us, and we cannot then expect any compassion from him in our afflictions and miseries.

If we look upon a Kings onely Son, and see him suf­fer all kind of rebuke and shame by rebells and traitors, and all kinde of torturings and tormentings for no of­fence given, shall we not pity his miserable condition? And shall we not think upon his miseries with sad hearts? Then much more should we be compassionately affected when we remember what great things Christ hath suffered for us; and yet the remembrance of them should be delightfull to us, because it was the Work of our redemption, and the price which he paid for our ransome out of that spirituall bondage wherein we were holden by sin and Satan.

Wherefore if thy Saviours sufferings have made any impression in thy heart, shew some fruits of thy thank­fulnesse to him by thy bowels of tender compassion, and of pity to his poor Saints that are in want and mise­ry: for thou mayest shew thy love to him in them. Christ looked with the eye of mercy upon thee, and did commiserate thy wofull and distressed condition; he poured out the streams of his most precious blood from all parts of his body, to wash away the filth and the staines of all thine iniquities, and hast thou no sparks of Charity for his poor distressed members? Canst thou think upon his poverty, Mat. 8. 20 who had not whereon to lay his head, and not restrain thy thoughts from pride and am­bition? Canst thou see thy self in prosperity, and not pity and relieve the servants of God that are in misery? Think upon his nakednesse when he was upon the crosse for thee, ?to asswage thy vainity in apparell, and to in­duce [Page 190] thee to cloath his servants in their naked conditi­on: remember his hunger and thirst to make thee so­ber and temperate in thy diet, and to refresh his hungry Members with something that comes from thy table, that Psal. 69. 22. thy table become not a snare before thee.

If thou injoyest thy liberty, think upon thy Saviours bonds, and cast an eye of compassion upon his poor servants in the dungeon.

If thou canst make this good use of thy Meditations upon the passion and sufferings of Christ, it is a comfor­table evidence, and a good assurance that Christ suffer­ed for thee, and that thou art of the number of those whom he hath bought with his own blood, and whom he hath redeemed out of the prison of eternall death.

CHRISTS sufferings under the Crosse.

VVE come now to consider yet further, how cruelly the stony-hearted Jewes, and the bar­barous people dealt with our beloved Saviour: for they laid the heavy crosse upon him to bear it to Mount Cal­vary, whereon he was to be crucified, though he was much weakened by his bitter Agony but a little before, and for want of rest all that night, and though his back was rent, and torn with the whip, his body fore with cruell blowes, and faint with fasting, and with the losse of bl [...]. But because they feared he would faint by the way, or not come soon enough to the place where he was to dye, that they might have their fill of cruelty against him, and because the day was now farre spent, Luk. 23. 16. Mat. 27. 32. they compelled Simon a Cyrenian to bear his crosse after him.

Now we may inlarge our Meditations upon the sor­rows of our sweet Saviour, which do every hour increase upon him, and his deadly foes do still add grief to his misery, by laying his crosse upon his tender back; yet [Page 191] he did patiently bear it, though he was very sensible of the weight and burden of it, which was too heavy for his humane strength, considering how much he was weakened This wooden Crosse was but the shadow of that which did most presse him: for it was the wrath of God which was now poured out upon him, that was such an unsupportable burden that his humane nature could not bear it without the power of his Deity to sup­port and assist him in it. Simon could help him bear this crosse; but no creature, either man or Angel could help him bear the burden of Gods wrath for the guilt of our sins, that was now charged upon him, which was so great and so heavy, that it made his knees to bow, his heart to faint, and his very soul to tremble: for he stood now before the Tribunal of Gods justice, as guilty of all manner of sin, Original and actual, of Omission and of Comission: for the guilt of the foulest sins of all the elect of God was imputed to him, and he was to satisfie the ju­stice of God for every sin, great and smal before he could be eased of his sorrowes, paines and torturings, and be­fore he could finish the work of our redemption, which God sent him to do. In Christ was verified this of the Prophet, Isa. 63. 3, 5 I have trodden the wine-presse alone, and of the people there was none with me: and I looked and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me, and it upheld me. This is he whom John saw sitting upon a ^c Rev. 19 11 13. white horse, who was cloathed with a vesture dipt in blood, and his name is called the Word of God. Christ was that ^d Isa. 63. 1. mighty warrier who came from Edom, who had many strong enemies to encounter with, that did sorely wound him; but at length he got the victory over them all by the greatnesse of his strength, and by the righteous­nesse of his Words, and therefore he was glorious in his red apparell, and mighty to save all such as belong unto him, and do put their trust in him.

This crosse is a fit resemblance of all the troubles and [Page 192] sorrowes that we shall meet with in this life: for it was heavy and troublesome to bear. First, because Christ himself did bear it, he found the weight and trouble of it, and he was a man of sorrowes, he was acquainted with grief, and he did feel the burden of our afflictions and tribulations, to make them easie to us, and accor­ding to our strength. Secondly, because it was so hea­vy unto Christ, that he was ready to faint under it; whereby he did expresse in himself the weaknesse and frailty of our nature: for if crosses and tribulations presse hard upon us, we are ready naturally to repine, to cast off all hope, and to sink under the burden of them; and therefore Christ knowing by his own experience the weight of them, and our inabil [...]ty to bear them with a contented patience, will comfort, support, and streng­then us under them. Thirdly, that was a wooden crosse, which was not for perpetuity, but continued onely for a time: to shew that our crosses and sorrowes continue not for ever: for God doth afflict us but for a short time; but his loving kindnesse and tender mercies to us continue for ever. Thus saith holy David, Psal. 30. 5. His an­ger endureth but a moment, in his favour is life: weeping may endure for a night, but joy cometh in the morning. Christ will not suffer us to faint under our troubles and miseries; but will ease and refresh us, as Simon eased him, when he was under the like condition. But if it be the will and pleasure of God that the crosse shall rest upon us, and that afflictions shall follow us untill we have finished our course in this life, death will then take it quite from us, and we shall never bear it any more, and we know not how soon that may be; also, it will open a door to us for our entrance into perfect blisse and happinesse. 2 Cor. 4. 16 17. Wherefore we should not faint, but though our outward man perish, yet the inward man is re­newed day by day. For our light affliction, which is but for a moment, worketh for us a farre more exceeding and eter­nall weight of glory. Lastly, God hath many wayes to [Page 193] help and ease us, when we are under the crosse: for as he provided this stranger to bear the crosse after him, because none of his own nation had any pity on him; so likewise God will provide meanes for our comfort and succour in our tribulations, beyond our expectation. When the Jewes were in great danger of destruction by Hamans wicked device, Queen Esther thought it dange­rous for her to go in unto the King to speak in the be­halfe of her people, except she were called; but Mor­decai sent her this word, Esth. 4. 13, 14. Think not with thy self that thou shalt escape in the Kings house mere than all the Jew [...]s: for if thou altogether holdest thy peace at this time, then s [...]a [...]l there enlargement and deliverance arise to the Jewes from a­nother place, but thou and thy fathers house shall be destroy­ed; and who knoweth whether thou art come to the kingd [...]m for such a time as this? Wherefore we may rest upon God by faith in Christ for comfort or deliverance in all our necessities and dangers: for though our friends, or such as have relation to us, do refuse to help us accor­ding to their abilities; yet God will raise up strangers for our comfort, and will send us meanes of deliverance which we little thought on.

This should teach us to bear meekly and patiently the crosse that God doth lay upon us: for thereby we do shew our conformity with Christ, we follow his example and then he will give us grace to make an holy use of the crosse to the glory of God, and to the comfort of our souls.

Also, if we wait upon God with a stedfast hope, he will then give us a cheerfull heart under the crosse, and a willing minde to bear it, untill he shall be pleased in his good time to remove it from us; which will be when it will make most for his own glory, and for our eter­nall good.

From hence we may draw true consolation to our souls: for though Christ had more laid upon him than his humane strength was able to bear; yet we shall not [Page 194] be overloaden with the burden of our crosses, because God hath committed the tempering of the cup of our afflictions to our Saviour Christ, who will shew his ten­der compassion to us, though no humanity was shewed to him: he best knoweth what we are able to bear, and the sharpnesse of pain, smart, sorrow of minde, and of any calamity whatsoever, but specially he knoweth that we are not able to bear the anger and wrath of God for our sins; and therefore he hath made an atonement between God and us by the merit of his blood, and hath also changed the nature of our crosses and sufferings by that which he hath suffered for us, and hath now ap­pointed them for an holy and profitable end. For whereas in their own nature they are simply evill, and the punishments of sin, and destructive to us, he hath sanctified them, he hath taken out the sting of evill that was in them, and hath changed them into fatherly chastisements for the reformation of our sinfull lives; so that whatsoever we suffer, though it be the due desert of our sins; yet it comes not now from Gods indignation and fury for our destruction, but from his fatherly love to correct and chastise us, as his children, to bring us to better obedience to his will, and that our souls may be saved in the day of his appearing. Also if our cor­rections are too sharp, Christ will ease the smart with his supplying grace: for Heb. 4. 16. he will be a present help to us in time of need.

But if God doth shew us any way to escape the dan­ger of the crosse to shun troubles, persecutions, or the like, and if he doth afford us any lawfull meanes for our recovery out of pain or sicknesse, for our relief in want and scarsity, for our support and comfort in tribulations and distresses, we are bound by the command of Christ to go that way for our safety, and to use the means which he hath appointed for our health, for our relief, and for our comfort in our miseries. Thus said Christ to his Dis­c [...]ples, Mat. 10. 23 When they persecute you in this city flee ye into ano­ther. [Page 195] When Christ himself was in danger of his life at Nazareth, Luk. 4. 29. 30. he passed through the midst of them and went his way. At another time when they intended to cast stones at him, Ioh. 8. 59. he hid himself and went out of the temple, going through the midst of them, and so passed by. If crosses do come upon us, which we might lawfully have shun­ed, Goddoth not then lay the crosse upon us; but we pull it upon our selves: also if we have meanes for our own good, and do neglect it, we tempt God, and de­spise the riches of his goodnesse to us. But if we use the meanes that God hath given us in relation to Christ by faith, he will then send a blessing upon the meanes for our good. Likewise if we do not sanctifie the meanes which we use by Prayer to God in Christ, we can have no ground to hope for ease, or recovery in our sick­nesses, for comfort in our sorrowes, or deliverance out of our troubles, and without Prayer we cannot expect that good successe by our endeavours which we desire. This was the sin of King Asa, 2 Chr. 16 [...] 12. whose disease in his feet was exceeding great; yet he sought not to the Lord, but to the Physicians for his cure. If we suffer unjustly Christ hath taught us by his own example to bear it meekly and patiently, and to commend our cause unto God, to rest upon him, and to wait his time for our inlargement, for God heares the cryes of the oppressed, and the prayers of them that mourn, & he puts the tears ⁿ Psal. 56. 8. of the weeping widow into his bottle, and delivereth poor captives out of prison. Wherefore if we seek to Christ in our necessities, we shall obtain what we desire or what is better for us.

But some will say thus, my passions cannot bear the crosse of a reviling and injurious tongue, the cup of af­fliction is bitter to me. I covet ease, delight and pleasure; and I am ready to faint through the weaknesse of my strength, under the burden of sicknesse, pain or trouble. But wilt thou give so much way to thy passions as to dishonour God thereby? is thy minde so much set upon [Page 196] vain pleasures, as if no sorrow could come upon thee▪ Did Christ bear his crosse, and dost thou think to go free? Dost thou not know, O fainting soul, how to measure thy strength? [...]f thou dost measure it by the com­mon measure of mature, thou wilt find it too weak to bear thee up against those crosses, afflictions, or tem­ptations, which thou shalt meet with in this life; but if thou dost measure it by the measure of the sanctuary, and by the grace of Christ that is in thee, thou wilt then per­ceive what strength thou hast to bear the crosse: for thy strength lyeth not in the wealth, or in the arm of flesh; but in thy faith in Christ, and in the graces of his Spirit. If thou hast but a little faith, and a small measure of grace, thou hast then but little strength and courage to encounter with the assaults of the devill, with the troubles and vexations of this world, and with the discomforts of sicknesse; but art easily surprised with every temptation and sinfull lust, and as easily over­whelmed when the waves ef affliction come upon thee. Wherefore when thou art upon thy bed of sicknesse; or in any distresse and misery, complain not of thy strength of body, if that be weak and faileth; but look to the strength of grace that is in thee: 2 Pet. 3. 18. for grace may grow and increase, though the strength of thy body doth de­cay, or is spent and grace will uphold thee from sinking, even in the bitter pangs of death, and it will make thee to hold on constant to the end in all thy sufferings.

Consider in the next place, that Christ hath appoint­ed his crosse to be the badge of every true Christian, which he must wear for the honour of his Lord and Master. Thus saith Christ, Mat. 16 24. If any man will come after me, let him deny himself, and take up his crosse, and follow me. Also Paul saith, Acts 14. 22. That through much tribulation we must enter into the Kingdom of God. Christ giveth this badge to some, for the tryal and the manifestation of his graces in them, that he may be glorified thereby: to others, for their humiliation, and to bring them to [Page 197] repentance for their sinnes; he doth exercise others under the crosse, to conform them unto himself in his sufferings, and to make them bear it contentedly. Also he gives this badge to some to keep them from securi­ty, and to prevent their backslidings from God: for by these tryals and afflictions he doth alwayes intend the good of his servants, and not their hurt.

Where this mark is truly imprinted, there will grace appear, and the fruits of it will break forth in their con­formity to the will of God, in their faith and patience under afflictions, and in their rejoycing in the crosse of Christ. This was the Apostles joy, Acts 5. 41 that they were counted worthy to suffer shame and rebuke for the Name of Christ. And this was Pauls glory: Gal. 6. 1 for saith he. God forbid that I should glory save in the crosse of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For such is the tender and indulgent care of Christ toward those that wear his livery, that though they are put into the fining pot of affliction, there to have their drosse and corruptions purged and refined, yet he will not suffer them to receive any detri­ment thereby; but he will bring them forth purer gold than they were before.

Wherefore learn to carry the crosse of Christ in thy heart, expect it daily, and resolve to bear it willingly, when God shall be pleased to lay it upon thee, and then thou wilt not feel it so heavie as it is in its own nature; also imprint the remembrance of his passion in thy minde, thereby to mortifie all thy worldly lusts and sin­full desires, This cognizance will tell thee what inhe­ritance thou hast in Christ, if thou dost duly examine thy heart, when thou art under the crosse, how thou hast glorified God by thy faith and patience, how much thou art refined from thy corruptions, how much nearer thou art brought unto Christ in thine affections, to love him, to confide in him, to delight in the sweet fruition of him, and to meditate on his goodnesse and love to [Page 198] thee. If thou canst finde such fruits of thy crosse, and that in the midst of thy sorrowes thou canst say with ho­ly Job, Job 13. 1 [...]. Though he slay me, yet will I trust in him: then be confident that Christ hath set his own stamp upon thy heart, he will know thee for his own, he will hide thee under the shadow of his wings, he will provide for thee in all thy necessities, and upon all occasions, and all the powers of darknesse shall not be able to raise his stamp or the impression of it out of thy heart, or to se­parate thee from Christ.

Mark further, and consider it well, that there were some that followed Christ all that dolorous way to Mount Calvary, who could not refrain from teares and ^u Luk. 23. 27, 28. sorrowfull sobs; but bewailed him and lamented when they saw his dolefull and sad condition, and they were chiefly women, to whom Jesus turning said, Daughters of Jerusalem weep not for me, but weep for your selves and for your children. Whereby he did graciously instruct them, how to fix their mourning upon the right object that their teares may proceed from a principle of grace; not to mourn for him, because he did suffer no more than what was appointed by his heavenly Father, and he did bear it in obedience to his will: also, he did undertake no more than he was well able to undergoe, and no more could be laid upon him than was decreed in his Fathers counsell for the redemption of man. But Christ would have them weep and mourn for their sins, which brought the wrath of God upon themselves, and upon their children,: for there were grievous judgements, which would shortly come upon them. Also Christ did intimate to them, that their sins, and the sins of their children were a great part of the cause why he suffered such contumelies, and so much cruelty, both by the Jews and by the Gentiles, that they might be freed from the guilt and from the punishment of them.

Consider now, that Christ doth give them two speci­all reasons why they should weep and mourn for them­selves [Page 199] and for their children. First, because of the great desolation and finall destruction that was shortly after to come upon that famous and renowned City, and upon the whole nation of the Jews, wherein they and their children should suffer very great calamities; therefore Christ did tell them, Lu. 23. 29▪ That the dayes were coming in which they should say, blessed are the barren, and the wombes that never bare, and the paps which never gave suck Luk. 19. 4 [...] And Christ himself wept for the misery that was to come upon Jerusalem.

Secondly Christ willeth them to reserve their teares to lament and bewail their sins, and the sins of their chil­dren; because the great and terrible day of the general judgement was coming, when every one both high and low, great and small, young and old must give a parti­cular account to God of what they have done in the flesh, either in thought word or deed, whether it be good or evill. Isa. 2. 19. Hos. 10. Luk. 23. 30 Then shall they begin to say to the moun­tains, fall on us, and to the hills cover us.

Thus doth Christ direct us how to glorifie God with our teares, how to comfort our soul by our mourning, and how to be prepared for any common calamity, and also how to meet the day of judgewent with comfort, and that is by mourning for our sins in time, and by making our peace with God by faith in Christ, with the teares of true repentance.

Now take a view of thy teares and see from whence they flow; from an humane principle, or from a prin­ciple of grace: if thou canst mourn for the evill of pu­nishment, which thou sufferest, and canst not mourn for the evill of the sin which thou committest, thy teares are not then spent upon the right object; or if thou dost weep & grieve for thy sins, and hast no relation to Christ by faith in thy mourning, thou wilt have but little assur­ance of pardon, and thou wilt find but small comfort in thy weeping. Also if thou dost lament and sorrow for thy sins, and not fully purpose and dost endeavour to reform [Page 200] thy sinfull life, thy repentance is not sound, and thy sorrow is not unto salvation. So likewise if nature can finde teares for the losse of some dear friend, or for any other worldly losses, and grace can find none to bewail thy self, because the light of Gods countenance is cloud­ed from thee, or because the Church of God is under afflictions and troubles, thou dost then waste thy teares to a wrong end. Ezra. 10. 6. Ezra mourned for the transgression of the people; Neh. 1. 4. and Nehemiah mourned for the deso­lation of Jerusalem. Psal. 119. 230. Rivers of waters run down mine eyes, saith David, because they keep not thy Law. These teares proceeded from a Principle of grace, wherewith God was well pleased. And Christ doth here command us to reserve our teares for general calamities; because then God doth call for fasting, lamentation and mourn­ing; from those especially that are like to partake in such calamities.

If we can thus regulate our mourning, and thus im­ploy our teares, it will make much for the glory of God and for the comfort of our own souls.

But the consideration of the dreadfull day of judge­ment should most of all affect our hearts and soules with a godly sorrow for our sins, and with an holy and ear­nest desire to be reconciled unto God by faith in Christ, and to have a true assurance of the forgivenesse of them by our repentance, that we may then appear before God without any guilt of sin upon our souls, and without the clamours and accusations of an evill conscience, and then it will be a day of rejoicing to us, and not a day of terrour. But if our souls are to appear with the polluti­ons and stains of sin, and if our consciences are ready to accuse us, and to prefer a bill of indictment against us, that day will be most terrible and fearfull to us: for when we shall look upon the Judge, we shall see nothing in his countenance but terrour and fury, and we can ex­pect nothing from him, but that dreadfull sentence, of go ye cursed into everlasting torments: on the contrary, if [Page 201] the grace of God hath taught us to deny ungodliness and ^c Tit. 2. 12. 13. worldly lusts, and to live soberly, righteously and godly in this present world; we may then confidently look for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ.

Wherefore it concerneth us no less than the salvation of our souls, to make up our account while we live here, which we must then give unto God, even to an idle word; because we shall be judged according to our works: for after this life is ended, there is no more faith to lay hold on Christ, no more hope of salvation, and no repentance for sin. If our account be made up according to our own righteousnesse, it will come farre short of that which God requireth, and he will not ac­cept it; but if we can make it up in the righteousnesse of Christ by faith, then whatsoever is wanting in us will be made perfect by his righteousness in the sight of God. How pittifull then and miserable will the condition of unregenerate men be at that day? Who can make per­fect their account, seeing they have no interest in Christ? And how can they stand before that great and dreadfull Judge, seeing he will not then know them? Wherefore we should not neglect to make up our account thus with God every day; because we know not how soon we are bereaved of time and grace for it, and the losse of one day may indanger our salvation. Lose no time then and no opportunity for this great work of thy salvation, 2 Pet 1. 10. but redeem the time which thou hast lost, by doubling thy future diligence to mak thy calling and election sure.

What Christ suffered upon the Crosse.

OUr gracious Redeemer, after many a weary step, is now brought to Mount Calvary, which was without the gates of the City, where he must finish the great work of mans Redemption by his death and resur­rection, [Page 202] for to this end he came down from heaven and assumed our nature; and all our iniquities were im­puted to him; because he was our surety, and did un­dertake to satisfie the justice of God for them all, not onely for the Jew, but also for the Gentile. Joh 20. [...] at 27. Now be­hold and see how his innocent hands and feet are nailed to his Crosse, and how he is mocked and derided in his misery, how the barbarous people insult over him, how grievously he is tortured, and what execrable blasphe­mies they belch out against him; he did now endure the bitternesse of pain, and the extremity of cold being naked upon the crosse. but above all the anguish of his soul was so great, because the fierce wrath and hot displeasure of Almighty God was heavy upon him, that he cryed out, My God, my God, Why hast thou forsaken me? for then he had little or no sense of his heavenly Fathers love, and the bright beames of his Deity were clouded for a time from his humanity.

If it be so, that the eternall Son of God our blessed Redeemer suffered all kinde of shame and ignominy, blasphemous words and cruell torments upon the crosse, even to the pouring out of his very heart blood, to purge and cleanse us from the guilt and from the filth of all our sins, and that he suffered whatsoever the malice and power of the devill could inflict upon him, and also that for the time his Divine nature did refuse to minister comfort to his humanity in these his bitter torments; what thankfulnesse then do we ow to our dear Saviour for his wonderfull love to us? What can be too dear for him that did account nothing too dear for us? what duty, what reverence and fear do we ow unto him, who hath paid so great a price for our redemption? Our best expressions of love and duty are no way answerable to that which Christ hath deserved, and which we are Sound to perform unto him; yet if they come from a willing minde and from a sincere heart, Christ our Sa­viour will accept them, and out of his fulnesse will sup­ply [Page 203] what is wanting in us, and God will be well pleased with it for his sake.

Here is much matter of heavenly comfort for us, if our hearts can devoutly Meditate upon it, and receive it. Our life may be full of misery, and our hearts full of sadnesse, and perplexity, our faith may be so weak that we can have no apprehension of the love and fa­vour of God, and our spirits may be so cast down, that we cannot raise them up towards heaven; we may be pressed with troubles, crosses and sorrowes beyond our strength, and the light of Gods countenance may be so eclipsed, that we can see no token of his grace and fa­vour to sweeten the bitternesse of our sufferings, and to support us under the pressure of them; but we are ready to faint, and to cast off all hope of relief and comfort; Psal. 42. 11. but for all this we need not fear our souls need not be disquieted within us: for if we wait on God, he will be our present help, he will be our God and he will not forsake us. The brightnesse of his coun­tenance may be darkened for a few hours, as it was with the Sun at this very same time, Mal. 4. 2. but the Sun of righteousnesse will again appear to us, with healing in his wings: then we shal see the salvation of the Lord, if we can look up with the eye of faith to our sweet Saviour, who was brought to a lower degree of spirituall desertion in the appre­hension of his humane nature, thn we can be; and yet he found a return of the gracious aspect of his Fathers countenance toward him: whereby he hath sanctified and sweetned whatsoever can betide us to sink our spirits, or to shake our faith and confidence in God. If our ear is spiritually bored to hear those dolefull and lamentable words which our Saviour uttered upon the crosse, when he was ready to yeild up his Spirit to God his Father, and yet apply them to our selves by faith, we may then draw vertue and power from them to strengthen our faith, and to support our hope in the assurance of his love, that he will not bring us to so low a degree of spiritual desertion, [Page 204] because our weaknesse will not bear so great a tryall; but will make us to hold out to the end by the Almighty power of his eternall Spirit.

Now learn, O my sorrowful soul, so to imprint the cru­cifying of thy dear Saviour in thy heart by faith, that thou maist draw grace and vertue from thence to crucifie all thy corruptions, and the evill concupiscence of thy flesh, that thine affections may not be carried after worldly vanities, that thine eyes may not delight to gaze upon obscene spectacles, that thine eares may be dull to unsa­vory speeches, but swift to hear words that tend to edi­fication, and that thy tongue may have no motion to ut­ter any thing that is dishonourable to God, or hurtfull to thy neighbour. Gal. 6. 14. Thus by the power of Christ cru­cified, the world shall be crucified to thee, and thou un­to the world, if thou dost truly believe that he was cruci­fied for thee; because it will dull the edge of thine affecti­ons to all earthly things, it will work in thee an hatred and detestation of all sinfull pleasures, and thou wilt day­ly labour and Col. 3. 9. Eph. 4. 22. strive to mortifie the old man of sin, that hath had his habitation in thy bosome above these threescore years.

In thy first creation thou wert a lovely creature, be­loved of thy God, without spot or blemish in soul, or in body, thou wert beautified and adorned with all graces and holy vertues, reverenced and obeyed of all other creatures here upon earth, and the celestiall orbs did cast no evill aspects upon thee: but now thou art deformed with sin, thou art polluted in all the faculties of thy soul, and in all the parts of thy body: for thou art spiritually blinde, naked and void of all goodnesse, thou art deaf and dumb to heavenly things, thou art lame and impotent, and canst not walk in the paths of righteousnesse; also thou art so bent and bowed to the earth, that thou canst not raise up thy heart toward heaven, and so full of spiri­tuall diseases and infirmities, that there is no sound part in thee.

But this is thy comfort, O my soul, that the blood of thy crucified Redeemer which was spilt upon the crosse will take away all thy deformities of sin, and will heal all thy spiritual diseases; and his righteousnesse will make thee lovely in the sight of God.

If this be our condition by nature, if we are thus de­formed with the guilt of sin, that cleaveth to our souls by our fall in Adam, and if we have no meanes to regain our first happinesse in Adams first innocency, but by Christ, and to be cleansed from all our sins but by his blood; then our chief care must be how to injoy Christ, and how to have this great benefit by his blood.

If we are ingrafted into him by faith, we shall injoy him in his whole nature, as he is God and Man, we shall partake with him in all his excellencies and graces, he will work a new creation in us by his Spirit, and a thorough change in all the faculties of our souls, and in all the affections of our hearts, that no sin shall cleave to our souls for our condemnation: for he will also nail the the guilt of all our sins to his crosse, upon which he shed his most precious blood to make an attonement for them all. He will also take away the stains and filth of our sins by his sanctifying grace and holy Spirit, and will put upon us the robe of his own righteousnesse, which will cover all our deformities, and will make us amiable and lovely in the sight of God. By the merit of Christs blood our sins shall never be laid to our charge, by the power of his death we are made able to mortifie and kill the power of sin in us, and the vertue of his resurrection will quicken us up to newnesse of life, and his righteousnesse will restore us to an higher degree of purity and holinesse than we had in our first creation: Gal. 3. 27. for by faith we are baptized into Christ, and have put on Christ, Eph. 5. 30. and we are now members of his body, of his flesh and of his bones, and we are confirmed in this blessed condition by his free Spirit, so that we shall never depart from him.

If Christ had not been crucified, and his bloud pour­ed [Page 206] out upon the crosse, and if he had not been made a curse for us by that kinde of death; then Gods decree had not been fulfilled, the work of our redemption had not been finished, we had been still under the curse of the Law, the guilt of sin had still rested upon our souls, and all the Prophesies of him had not been fulfilled; also, we could not have had all those great benefits by his death and by the merit of his blood. Phil. 2. 8. But Christ did humble himself to the cursed death of the crosse, and there his heart blood was poured out, which made his sacrifice compleat and perfect.

This made the faith of the penitent thief so famous; because he did imbrace Christ for his Saviour when he was upon the crosse. 1 Cor. 2, 2, 4. This made Paul to prefer the know­ledge of Jesus Christ, and him crucified before all humane wisedome; because thereby the Spirit of God did make his preaching powerfull and effectuall: Gal. 6. 14 and this made him glory so much in the Crosse of Christ. Wherefore we need not be ashamed of Christ, because he was cruci­fied, and we need not refuse to bear his Crosse after him; because it is the greatest honour of a true Christian, and that which bringeth the greatest comfort to our souls, to be made conformable to Christ in his sufferings.

Now we come to consider what admirable gentlenesse, what great mercy and goodnesse Christ did shew to his persecutors and tormenters, he did practise the same Doctrine which he taught his Disciples in the Mount, Mat. 5. 44. Love your enemies, blesse them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you. For he gave them not a bitter word, but did patiently and meekly suffer all their barbarous usage and cruelty against him, and when their hearts were inflamed with malice, and their hands laboured to crucifie him, and when the pangs of death were upon him, his tender heart was moved with compassion toward them, and the fountain of his mercy was opened, that the sweet streams of his blessing might flow upon them: for [Page 207] even then he did pray his heavenly Father to remit and and forgive their great sin. Luk. 23. 34. Father, saith he, forgive them, for they know not what they do: For they were spiri­tually blinde, and could not see who he was, and their hearts were hardened, that they could not understand nor believe from whence he came, and wherefore he suf­fered them to put him to such a shameful and cruel death.

If our dear Saviour was so mercifull to those that brew­ed their hands in his blood, what heart can then conceive the riches of his mercy and love to his own servants, that love serve and obey him in truth, and with upright hearts? For mercy and tender love are essentially and natural­ly inherent in him, and there is no end of his good­nesse to all those that be long unto him; his mer­cy to them goeth along in all his works: for if he doth correct them, it is in mercy for their good, he will not let the rod go out of his own hand: to some he doth but shake the rod, others feel but few stripes; and though some have many stripes, Jer. 10. 2. yet it shall be with judgment, not in his anger; he wil not deal with them according, to their sins, nor reward them according to their iniquities, but his mercy will prevail, though his justice be provoked.

Wherefore let no poor afflicted soul, that is under his rod, forbear coming unto Christ: for he can take off his visitation when he pleaseth, and he will pity him, as a Father pitieth his childe. Also let no poor sinner that is truly humbled for his sins, be afraid to have recourse unto his Redeemer: for he prayed for such, to procure their pardon, and to bring salvation to their souls. All the riches honours and pleasures that the world affords, can give a sinfull soul no true consolation, if he be trou­bled and perplexed for his sins; they are all miserable comforters, when the guilt of sin lieth upon the consci­ence: true comfort and fulnesse of joy is to be found onely in Christ, and in him crucified: for he will take away the guilt of his sins, that they shall not molest, or trouble his conscience, he will help him bear his sorrowes with a [Page 208] contented patience, he will stand by him, and intercede for him, that in his temptations and trials his faith may not fail him, Rev. 7. 17 Isa. 25. 8. and at last he will wipe away all teares from his eyes. All this, and much more, Christ will do for us; for he will also stand for us against all the ac­cusations of the devil, be they true or false; if they be true, he will present his own merits to his Father in sa­tisfaction for us; if they be false, he will give the devil a shameful repulse, and will curb him that he shall not hurt us: 1 John 2. 12. for Christ Jesus the righteous is our Advo­cate with the Father, and the propitiation for our sins, and for the sins of the whole world

Consider in the next place, that Christ did now put an end to the Ceremonial Law, for the types and sha­dows did cease when he was slain, because he was the substance of all those ceremonies and sacrifices. This was the last ceremonie which was to be fulfilled, Heb. 13. 11, 12. that the bodies of those beasts, whose blood was to be brought into the Sanctuary by the High Priest for sin, were burnt without the Camp. This Ceremony Christ fulfilled, when he shed his bloud without the gate, that he might sanctifie the people with his own blood. For both Jews and Gentiles were now gathered together at Mount Calvary, where Christ died, that the people of all Nations might be sanctified with his bloud, if they come unto him by faith to be cleansed from the guilt of their sinnes, and purified from their pollutions with his sanctifying grace. Wherefore now, though we are aliens and strangers to the house of Israel▪ yet nothing hindereth, but that we may go forth boldly unto him, who finished our redemption by his death without the gate, that thereby he might sanctifie the Gentiles with his blood, as he did the Jewes, and therefore he will not refuse us.

Lastly consider, that Pilate did highly honour our Lord and Saviour Christ, when he wrote this Title to [Page 209] be set over his head upon the Crosse, Jon 2 [...]. 10. Jesus of Naza­reth the King of the Jewes; which was a title of great honour, and not of shame and disgrace unto him. Their manner was to set up a superscription to shew the crimes why a malefactor was put to death; but Pilate could find no crime, and no fault in Christ, and therefore he wrote this superscription to clear his innocencie, and to brand the Jewes with perpetual ignominie and shame to all generations, for their malice and cruelty against him. For though Pilate did not believe that Christ was a King, and though he was perswaded by the chief Priests, and by the people, to condemn him, and to put him to death; yet God would not suffer him to be per­swaded by them to alter the Title, but to have it written in Hebrew, Greek, and Latine, that all Nations and Lan­guages might know the honour of his Person, and the horrible wickedness of the bloudy Jewes in killing their King, whom God had appointed and sent to be their Saviour and Redeemer; also to make their name odi­ous to all people, as a just judgement of God upon them, because they refused the sweet tender of his grace and mercy, and killed his dear and onely Son. Christ was brought to the lowest degree of his humiliation, and now God doth begin to glorifie him, and to pub­lish his honour and his great Name by the highest au­thority to all nations and people, and to the perpetual infamy and reproach of all his enemies to all posterity. This honour was his due, and God would not suffer him to loose it, and thus God will do for us also. If we are made the scorn of men, if we suffer persecution, fire, sword, or famine in a good cause, and if we die upon this crosse, yet God will manifest the integrity of our hearts, and will give us that honour which is due to us, as his servants and his children: for if we drink of Christs bitter cup of sorrows, we shall also drink of his pleasant cup of joy and consolation.

Wherefore if thou wilt have the meditations of thy [Page 210] heart upon the passion of thy dear and gracious Re­deemer, to be comfortable and profitable to thy soul, thou must not look upon him onely in that despicable condition, as he is now upon the crosse to the outward eye; but with the eye of faith thou must look upon him, as he is the eternal Son of God, God and man, and as he is dignified with all his excellencies and titles of honour: for he was a Prophet, and such a Prophet as did endow all the former Prophets with the spirit of pro­phesie, whose Prophesies did chiefly concern him.

Also he was a Priest after the highest order, whose Priesthood was eternal, according to this of the Psal­mist, Psal. 110. 4. The Lord sware and will not repent: Thou art a Priest for ever after the order of Melchisedeck.

So likewise, he was a spiritual King to rule his Church, and in the hearts of all his elect, and he did subdue all his enemies under him, and he will also subdue all the enemies of his spiritual Kingdom in us.

If thou canst thus see the excellencies of Christ through his mean and contemptible condition, and if thou canst believe that he is thy Redeemer, and all-sufficient to be thy Saviour, it will inflame the affections of thy heart with intire love to him, because he hath humbled him­self so low for thy sake; it will make thee bend thine ear to his instructions; for he will teach thee heavenly wisdom, and how to walk in the paths of godlinesse; he will also present thy prayers, and all thy holy services to God his Father, and then they shall be accepted; and this will also work a reverential fear in thee, to yeild all obedience to his commands: If thou doest thus look upon Christ, though he be upon the crosse, it will give thee abundant comfort in thy sufferings, exceeding much joy in the benefits which thou shalt have by his passion, and it will stirre thee up to a thankful acknowledge­ment of his goodness and mercie to thee.

Now look upon thine own unworthiness, and thou wilt admire the mo [...], that Christ should so much humble [Page 211] himself to exalt thee, that he should suffer so much smart, pain, and torment, to free thee from everlasting torments and burnings in hell, and that he should loose the comfort of his Deitie, and the sense of his Fathers love, to reconcile thee unto God, and to make an at­tonement for thy sins.

Who were the Agents in the Passion of CHRIST.

VVE come now to consider what Agents there were in this doleful tragedie of our Saviour Christ, how every one acted for his own ends, how God did make the designes of the devil, and of all his wicked instruments, to work for his own glorie; and how he did afterwards bring their wickedness upon their, own heads.

The whole Passion of Christ, and every circumstance of it was decreed from eternitie, and the three Persons in the sacred Trinity were the first and principal A­gents in this great work of Christs Passion: for they de­creed, that Jesus Christ the second Person in the holy Trinitie should be sacrificed, and made a propitiation for the sins of the world, which was done at Gods ap­pointed time. For God the Father sent him into the world for this end and purpose, and God the Son gave himself to be a ransome for us, and assumed our nature, that he might fulfil all righteousness, and suffer the whole penalty of the Law for us; also God the holie Ghost did give him all fulness of grace and power to bear the bitterness of his passion, and thereby to con­quer sin, death, hell, and the devil, and to give us power also over all the enemies of our salvation. Though God was the principal Agent in the crucifying of Christ; yet herein he had no evil intent or purpose, and therefore he was without sin: for he had a gracious [Page 212] and merciful end in it, that his justice might be satisfied for the sin of man, and that the redemption and salva­tion of all his elect might be wrought by the precious bloud, and all▪ sufficient sacrifice of his dear Son.

But the devil was the chief actor in the wickedness, and crueltie of this sad tragedie, whose end and design was to hinder our salvation by destroying our Saviour, and this he did seek to bring to passe by wicked means, and of malice to mankind; and therefore as soon as he had his permission from God, he raised up his wicked instruments for his hellish design.

First, John 13. 27. he entred into Judas, and took possession there, Mat. 26. 25, 16. who out of covetousness sold his Lord and Ma­ster to the chief Priests and Elders for thirtie pieces of silver, and sought opportunitie to betray him unto them.

Then he stirred up the chief Preists and Elders a­gainst him, who out of malice and envie did persecute him, and falslie accuse him before Herod and Pilate, be­cause the people did so much resort unto him.

Pilate condemned him out of fear and flattery to keep his grace and favour with Caesar, and to please the people; for he thought he did it for Caesars honour. The Souldiers crucified him for a reward, and to make a spoil of his garments.

Thus they are all the devils instruments to put the immaculate Lamb of God to a most shameful and cruel death for their own wicked ends. But God did over­rule them all by his gracious and wise providence, and made all their purposes and actions to serve for the fur­thering of his most loving and merciful end, which was decreed from eternitie.

From hence we may draw sweet meditations for our comfort upon the power and goodness of God, who can and will over-rule the power of the devil, and of all wicked men, and will so dispose of all their plots and devices, which they intend for the hurt of his ser­vants, that they shall all serve for his own glorie, and [Page 213] for their good; he can frustrate their wicked intentions, and can bring about his own end, to effect his own work by them; God hath this provident care of his peo­ple, that whatsoever their enemies do maliciously intend or devise against them shall be brought to nought, or else he will make it serve for their advantage and gain. Though our enemies be as strong as 1 Sam. [...] Goliah was, and though we are as unfit to encounter with them, as David was to fight with that great Gyant; yet if we put our confidence in God, as David did, and keep close unto him by faith in Christ, he will direct a stone to beat out their brains. And though they be as cunning and as subtile 2 Sam: 17 as Achitophel was, yet God can confound them in their own craft and policy.

Mark now and consider it well, how God in justice did revenge the treachery and cruelty that was used in betraying and in murthering of his dear and onely Son, and how he brought their wickednesse upon their own heads: for Judas was given up to a reprobate minde, Mat. 27 5 and immediatly after he hanged himself.

God did severely punish the whole nation of the Jews for this most horrible fact, and laid the innocent blood of his Son upon them and upon their posterity, which doth stil rest upon them, because they did wilfully without cause and out of malice shed it.

Pilate also was soon after cast out of Caesar's favour, and banished into France; and the Devil was hereby quite vanquished and overcome; so that now he hath no power to hurt the meanest of Gods Saints. Thus will the Lord deal with all those that have their hands stained with the blood of his Anointed ones, and with all such as are Actors in any wicked Design: They may hide their counsels in the dark; yet nothing can be hidden from God: for he hath an All-seeing eye to discover what they go about, and he will bring the evill of their doings upon themselves, or upon their children.

Wherefore have thou no hand in the blood of Gods [Page 214] servants, and partake not with the wicked in their evill de­signes: for the guilt of their sins will cleave to thee, and God will not suffer it to go unpunished: for if thou art partaker of other mens sins, thou shalt also partake with them in their punishment: There­fore, Eph. 5. 6, 7. Paul adviseth the Ephesians not to be partakers with wicked men, because the wrath of God cometh upon the children of disobedience for their sins. God calleth his people out of Babylon, saying, 1 Rev. 18. 4 Come out of her my peo­ple that ye be not partakers of her sins, and that ye receive not of her plagues. But it is a blessed thing to partake with the children of God in his holy Ordinances, in all holy du­ties, 2 Cor. 1. 5, 7. and in the sufferings of Christ; Because we shall also partake with them in the consolation that is by Christ.

Thus the servants of God should mutually joyn together in the worship and service of God, that they may also mutually have the benefit, and comfort of those services here, and also partake together with them of the glory that afterwards shall be revealed.

Of the penitent Thief.

NOw we come to consider, that Christ was crucified between two thieves, according to this of the Pro­phet, Isa. 53. 12 He was numbered with the transgressors; one of them had no remorse of conscience, nor grief of heart for his offences; but began to rail upon Christ, to revile him, and blasphemously to taunt him, saying, Luk. 23. 39. If thou art Christ save thy self and us. But the other was touched by the holy Ghost with a godly sorrow, and a relenting heart for his sins, and did freely confesse that they two did justly and deservedly suffer death for their offences; but he did justifie our beloved Saviour for his blame­less innocency, and he rebuked his fellow, saying, Fear­est thou not God, seeing thou art in the same condemnation? Then he turned to Christ to implore his mercy, and made this short and sweet Prayer to him: Lord, remem­ber [Page 215] me when thou shalt come into thy Kingdom. To whom Christ immediatly gave this gracious Answer, Verily I say unto thee, This day shalt thou be with me in Paradise: Surely these gracious words of Christ did much mitigate and asswage the sorrowes of his perplexed minde, and much eased the bitternesse of his torments, and this bles­sed Promise gave him good assurance, that after his pre­sent sufferings and pains, he should injoy rhe blessed so­ciety of Christ in the heavenly paradise. For as Faith wrought in his heart a true contrition to Repentance, and opened his mouth to make a good confession of his sins, and to vindicate the innocency of Christ from the asper­sions of his fellow Malefactour; and also to present his humble request unto Christ his Lord, for some gracious rememberance of him: so no doubt it sealed such an ho­ly assurance of future happinesse to his sorrowfull soul and wounded conscience, that he did stedfastly believe the promise, and faithfully lookt for the performance of it: whereby his fainting Spirits were much comforted, and the cruell torturings of his body, which he suffered, were sanctified and sweetned to him.

Here set the Meditations of thy heart upon the free love and mercy of Christ to poor sinners, he choseth whom he will, and whom he will he refuseth; his gifts of grace are free, his love and favour is not necessitated, to any.

Gen. 25. 2 [...]. There were twinnes in Reb [...]ccas wombe, Rom. 9. 13. God loved the one and he hated the other. Two men may be in one bed; God may take the one, and he may leave the other: so likewise there were two thieves crucified with ^e Luk. 1 [...]. 34. Christ, and he had compassion on the one, but he re­jected the other: for he bestowes his grace upon whom he will, and when he pleaseth. There is no person so vile, no condition so base, and no time so late as to hinder▪ Christ from shewing mercy to a poor sinner that is truly sensible of his misery, and feels the burden of his sin [...], and doth humbly acknow­ledge [Page 216] his miserable condition, and his unworthinesse to him, and doth earnestly sue for his grace and fa­vour with a broken and a contrite heart, as this Male­factor did. Also, Christ will not refuse those that re­nounce themselves, and their own merits, and rest one­ly upon his righteousnesse by faith for their justification, & also upon the merite of his death for the pardon of their sins, and for the salvation of their souls: for his promises of grace and mercy are made to such as sigh and mourn for their transgressions.

Now examine thy condition with a faithfull heart: art thou a malefactour and a grievous sinner against God? Doth the guilt of thy sins presse heavy upon thee? Dost desire from thy heart to be eased of that burden? Is the remembrance of them bitter unto thee, though it be when thou art weak and faint, and ready to give up the ghost? Then look up to Christ with the eye of Faith, confesse thy sins unto him with a penitent heart, and if thine ear be spiritually opened, thou wilt then hear a gracious and mercifull answer from him to thy Petitions, and if thou wilt diligently search the Scriptures, thou wilt find some promises of grace which will sute with thy condition that Christ hath made to such as thou art, which thou must apply to thy fainting soul by true faith, and stedfast hope that it belongeth unto thee; then rest upon it with a firm confidence, to comfort thee in the assurance of thy reconciliation unto God, which will take away the evill of all thy sorrowes, and the terrour of death it self; which to a naturall man is most uncomfortable, and death is most fearfull and terrible to such as see the hand-writing of God against them: for as they have lived in sin without repentance; so they dye with the guilt of sin upon their souls without for­givenesse.

This Act of Christ in the conversion of this poor sin­ner was extraordinary, and it was a speciall work of mercy to manifest his power and goodnesse to him, even [Page 217] at the last hour, when he had no hope and no meanes of his salvation, and when he was upon the Crosse expect­ing death every moment; and also it was to shew that he is no respecter of persons, and that he is not limited to time, or meanes, when or how to work repentance in the heart of a dejected sinner, or to save any that come unto him with an upright heart, and sincere affections, though it be immediatly before they go hence, and shall be seen no more.

For it doth not appear that this man had ever any know­ledge of Christ, or any opportunity to come unto him, or any means of grace before this time, or that he did wittingly and wilfully defer the time of his salvation, or neglect the means of grace to the last hour, or desperate­ly reserve the hope of his Redemption to the time of his death. But though it were late before this Malefactor was converted, or had any true saving grace wrought in him, or before he did believe in Christ; yet his faith was true, Luk. 23. 41. and he made a good confession of his sins, and did justifie the innocency of Christ in that instant of time when none of his friends durst speak in his cause, and his Apostles either doubted or seemed to stagger in their faith of his Divinity. Also, this mans conversion was at such a time, as that he could neither be baptized, nor have further time for the amendment of his sinfull life.

Here is much matter of Spirituall comfort, if we duly consider how powerfull true faith is to prevail with Christ in all our troubles, sorrowes and necessities: for if we rest and depend upon him, and if our hope and confidence be onely in him, let our condition of life be what it will, he will not deceive us in our hope, nor leave us without support and comfort; also, if he findeth faith and truth in our hearts, he will deny us no good thing that we crave of him, be it never so great, or begged ne­ver so late: for this poor sinner begged heavenly happi­nesse at the very last hour of his life, when he had no time to expresse any thankfulness for so great a bles­sing, [Page 218] and yet he had his request granted.

But this particular Act of Christs mercy makes no ge­nerall rule for remission of sins to those that do wilfully defer their repentance and turning to God to the last and worst part of their lives: not that Christ is not alwayes ready to receive the truly humbled, and repenting sinner, but because late repentance is seldome sound. God will not bestow this heavenly grace at their pleasure, who do willingly neglect the meanes of grace, and lose the op­portunity that God hath given them for it, and do ra­ther choose to continue still in their sins, than to leave and forsake them, and to turn to the Lord with all their heart, and with all their soul.

We cannot but dayly see what meanes the Lord useth to bring us unto Christ, and to make us get an holy assu­rance of the pardon of our sins through him by true re­pentance: his Law doth shew us the deformity of our sins, and what we have justly deserved thereby, which is a forcible means to drive us unto Christ, by him to have Redemption from the curse of the Law? the sense of our sins, and the anguish of our Spirits for them are strong motives to make us seek to our crucified Redeemer, that they may be washt away in his blood, which he shed up­on the crosse.

Also the smart of his rod in our troubles, sorrowes and afflictions are speciall means which God is pleased to use to bring us to repentance; but specially if we finde by the manner of his visitation, that it is for some particu­lar sins which we have committed, we ought then speedi­ly to repent of them, and to seek after the blood of Christ, to apply it to our selves by faith, that the guilt of such sins may not cleave to our souls and consciences, but that those spiritual wounds which they have made in us may be quickly healed, before they come to putrid sores and ulcers, and we may have a true assurance: hereof by our repentance.

If repentance be truly wrought in us, there will be such [Page 219] an holy change in all the faculties of our souls, in all the affections of our hearts, and in all the parts of our bodies, that the corruptions of our Nature, and the sinfull lusts of our flesh will be mortified, and the power of sin will be killed in us, that by the sanctifying Grace of the holy Ghost we may be raised up to newnesse of life

If we did seriously consider these things, we should not keep at so farre a distance from Piety and vertue, and we should not be such strangers to a Christian life and conversation; but we would use all means to get in­to nearer society with Christ by true saving faith, and by heavenly contemplation▪ that the spirituall dew of his heavenly graces may distill into our hearts to sanctifie us throughout, both in soul and in body, that in Christ we may be made new creatures.

To this end we must endeavour to keep our faith still in action, and continually to use it upon all occasions, and in every condition of life: for thereby we shall draw strength and power from Christ to carry us on through all temptations and tryalls, and to support and comfort us in all sorrows and tribulations; it will purifie our hearts from dead works, and suffer no sin to continue with us without repentance, to hinder the salvation of our souls.

This rare example of the goodnesse and mercy of Christ to this believing Thief, may keep us from despair, because Ezech. 18 21, 22. there is mercy for a sinfull soul, if at any time he doth truly repent, and turn to the Lord with a full intent and purpose of will to reform his evill, it doth also teach us not to be secure, or carelesse of our salvati­on: for it is extreamly dangerous to loose any opportu­tunity of grace that God shall give us, or to take so much liberty to sin as to forget to make our Peace with God in time: for we must give an account at the last day of all that we have done in the flesh, and our condition then wil be most miserable, if our reckoning be not made [Page 220] perfect in the righteousnesse of Christ by faith while we live here upon earth, and therefore it is the greatest pu­nishment in this life to have no sense of our spirituall mi­sery, and not to fear or remember the dreadfull day of judgement. Also, this consideration should keep us from rash judgement; and censuring of any mans condi­tion, though he be a notorious sinner: for God can give him grace to repent when he pleaseth.

As this one example of the mercy of Christ to this pe­nitent sinner may keep us from despair, from security and from rash judging of others; so let it keep us from pre­suming upon sin in hope of pardon; we do wilfully de­lay our repentance from day unto day, and so continue impenitent to the last part of our life, because this man had all his sins forgiven even in a moment, and was re­ceived to mercy at the last hour: for God may justly deny us mercy, if we refuse grace when the means is offered to us. So likewise let it keep us from presuming upon repen­tance, because it is not in our power to repent when we will.

This heavenly grace is the gift of God, and it is the first fruits of faith, which the holy Ghost will work in us, if we are ready to yield obedience to his holy inspirati­ons, or to make the right use of such meanes, as he is pleased to use, to make us willing to seek unto him for it: for if the Spirit of God doth not work it in us, we can have no hope ever to obtain it.

Now consider the strength of faith that was in this poor sinner, he gave the highest title of honour to Christ when he we was scornfully mocked, and in a most con­temptible condition to the eye of all men; he did im­brace him and vindicate his honour when he was upon the crosse, he did believe that heaven was his Kingdom, though he were now reviled and despised of all men, and that he had the disposing of all honours and preferments in that Kingdom which made him pray unto him, Lord, remember me when thou comest into thy Kingdome; also, his [Page 221] heart was touched with a sensible feeling of his sins, he made a pious confession of them, and therefore he did pray for mercy out of a true sense of his misery.

If we can shew the faith of this penitent Thief, though our life hath been as vicious as his was, and though we turn to Christ late as he did; yet we may have good hope of the pardon of our sins, and we may comfortably ex­pect his felicity, for Christ will return the like gracious answer to our Prayers, and the like promise of future happinesse.

But what faith can we shew if we still dishonour Christ with our words, and works? how can we trust in him, if we do not believe that all regall power both in heaven and in earth is given unto him? And how can we hope for future blessednesse from him, if we are not confident that he is the disposer of all the glorious mansions that are in heaven; what godly sorrow have we for our sins, if we still go on in a presumptuous way of sinning? And what hope is there of true repentance if we still cherish & foster our sins in our bosome? if our faith and repentance be no better then thus, Christ will not hear our Prayers, nor grant our requests.

Wherefore let not the devill delude thee with security or presumption lest he brings thee to perdition: for ma­ny have perished with the shadow of this deceitful hope.

Look well to the truth of thy faith, that it be well grounded upon the true knowledge of Christ, and of those excellencies that are in him, that thou maist firmly rest upon him in all troublesome and dangerous times; but chiefly for the redemption of thy soul.

Neglect not the means of grace, and defer not thy re­pentance: for God hateth such as upon confidence of repentance in their old age, do presume to sin the mo [...]e freely, as if God did not know the deceit and hypocrisie that is in their hearts.

Deut. 29. 19, 20▪ If thou dost flatter thy self in thy wickednesse, and doest blesse thy self in thy heart, saying, I shal have peace, [Page 222] though I walk in the imagination of my heart, to ad drankenes to thirst: then know that the Lord will not spare thee, but then the anger of the Lord, and his jealousie shall smoke against thee, and all the curses that are written in his book shal lye upon thee, and the Lord shall blot out thy Name from under heaven.

Consider further how much this penitent sinner was humbled in the sense of his sins, and of his unworthinesse, and also how bountifull and good Christ was to him: for he durst not presume to beg any inheritance in the King­dom of Christ; but onely some remembrance of him, when he came into his Kingdome; but Christ did grant him a present possession of his Kingdome, Verily, I say, unto thee, To day thou shalt be with me in Paradise.

This Paradise was the place of blessednesse, where all the Saints of God shall be untill the generall resurrecti­on, whereof the earthly Paradise was but a shadow. Psal. 16. 1. 1. This blessed place is in the presence of God, where we shall have fullnesse of joy, and it is at Gods right hand, where there are pleasures for evermore.

Exod. 34. 6. Thus is Christ abundant in goodnesse and in truth, if we have but little comfort in this short time of our life, yet when we come to the end of our dayes we shall have fulnesse of joy in the Paradise of God together with Christ our Saviour for evermore Wherefore though this life be full of vexations and troubles, the meditati­on and hope of heavenly happinesse, which we shall hereafter injoy to all eternity, will sweeten the bitter­nesse of all our momentany afflictions and tribulati­ons.

Now comfort thy self, O penitent sinner, if thou art so cast down in the apprehension of thy sins, that thou darest not come into the presence of God in regard of Divine justice, Luk. 18. 13. or lift up thine eyes unto heaven with the poor Publicane, to crave what thou wantest or de­sirest, because thou hast justly incurred his high displea­sure by thy manifold transgressions; yet be not disheart­ned, [Page 223] faint not, but come cheerfully to Christ with true faith, and firm confidence to be received: for he will open a Fountain to thee from whence all Divine mercy floweth, and thou wilt find him alwayes ready and wil­ling to accept of thee: make thy condition therefore truly known unto him, put up thy prayers and supplica­tions to him, and though thou desirest but a drop of comfort; yet he will give thee abundant consolation in what thou sufferest, and much more than thou desi­rest.

By the example of this Malefactor, we may draw ho­ly Meditations upon the Divine Nature of true faith for our instruction and comfort: for it looketh beyond the eye of reason, and above the reach of nature, it maketh us evidently to apprehend that which our reason or na­turall capacity cannot shew us, and it will make us be­lieve in hope, even against hope, that which is impossi­ble to nature, and incredible to humane reason. This mi­serable sinner had no reason to believe in Christ, and to confide in him for his salvation: for we do not read that ever he heard his preaching, or saw any of his miracles; but he saw him now ready to dye an ignominious and cursed death upon the crosse, and he heard him thus re­viled, Mat. 27. 39. If thou be the Son of God come down from the crosse. Also, he heard him mocked in this manner by the chief Priests and Elders, He saved others himself he cannot save: if he be the King of Israel let him come down from the crosse, and we will believe in him; He trusted in God, let him de­liver him now, if he will have him: for he said, I am the Son of God.

Though these and the like blasphemous words were spoken in derision against him, which were sufficient in all reason to keep back this Malefactor from trusting in him; yet the holy Ghost did so work upon his heart, that he did faithfully believe that Christ was the Son of God, that he was the King of Israel, that he had saved others, and therefore he could save him also, which made [Page 224] him to apply himself to Christ for comfort, and for his salvation, and in his addresses to him, he came with all modesty and humble submission, he gave him all due ho­nour and reverence, as much as he was then able to ex­presse, and then he made this humble suite and supplica­tion to him: and no sooner was his request made but it was granted, because Christ did see truth and sincerity in his heart, and integriry in his expressions.

We may observe from hence for our instruction and consolation, that the holy Ghost can work the conversi­on of a sinner, either without meanes, or by contrary meanes, he doth▪ sometimes work very strangely upon the will and upon the affections of the heart: for Christ was now preached by his deadly foes out of scorn and mockery; Phil. 1 15 as there were some in Pauls time that did preach Christ even of envy and strife; others of love and good will; yet the Spirit of God did so enlighten the understanding of this sinfull man, and did so work upon his will, and so seasoned his heart with saving grace, that he received holy instruction thereby, and what the ene­mies of Christ did speak in his disgrace, he did apply it to himself, to confirm him in the truth of his Divinity, which made him stick close to him by faith, when he was in the lowest degree of his humiliation: his faith made him rest upon Christ and upon his promise above the strength of nature, and contrary to all humane rea­son.

If he had seen the glory of Christ in his transfigurati­on upon Mount Tabor, and if he had seen some of his great miracles, or had heard his Divine Doctrine, and powerful Preaching, his faith had not seemed so great; but now he did see him onely upon Mount Calvary; nailed to his crosse, as the worst of Malefactors are, and rejected of his own nation; so that to the outward eye he appeared nothing else, but a pitiful spectacle of wo­ful misery; and yet this penitent sinner did expresse an admirable faith in the pangs of a cruell and violent death, [Page 225] though his faults had been intolerable in his dissolute life: for nothing but faith could move him to honour and re­verence Christ; now he was in this sad condition, and to sue unto him to be remembred in his Kingdome. By the eye of his faith he did see in Christ more than hu­mane meeknesse and patience in his sufferings, undaunted courage above the strength of nature, to go thorough with all constancy those torturings and torments, which with all cruelty and malice were inflicted upon him: and he did see some glympse of Divine mercy in him, when he heard him pray so graciously for his persecutors, and tormentors, and for those that put him to death.

In the last place, ponder well in thy heart upon the mercifull answer of Christ to this penitent Malefactor, Verily, I say unto thee, To day thou shalt be with me in Paradise; whereby he did shew his power to forgive sins upon earth.

Thus he said to the sick of the palsie, Mar. 2. 5 [...] 10. Son thy sins are forgiven thee: and hereby also he did shew that he had power to dispose of heaven at his own pleasure: Mat. 28. 18. for all power was given to him both in heaven and in earth: there­fore he did assure this Petitioner, that though his body did now suffer the torments of a cruell death; yet his soul should live and presently injoy a most happy and blessed condition in the Paradise of God, and in the mansions of heaven to all eternity, which place John 14. 2. Christ hath prepared for his servants.

We shall meet with labour and toil, troubles and crosses in this life, which do imbitter all our comforts here; but when we shall injoy this heavenly Paradise, Rev. 14. 13. the Spirit saith, that we shall rest from our labours, and we shall feel no more sorrow: our bodies shall sleep in the dust untill the generall resurrection; but our souls shall rest in joy and happi­nesse for evermore.

Though we live a restlesse and uncomfortable life in this world, it will be but for a short time; but in the world to come we shall have fulnesse of joy and felicity [Page 226] with Christ, and with his holy Angels and blessed Saint [...] in heaven, which never shall have an end.

Consider also, that Christ did presently grant his re­quest, and did suddenly perform his promise: for God doth sometimes answer the desires of our hearts before we speak, and he will give what we need before we ask. When Daniel prayed for the restauration of Jerusalem, God answered him before he had made an end of his pray­ers, Dan. 9. 21 and caused his Angel Gabriel to flye swiftly to touch him, and to inform him of the time when Jerusa­salem should be restored.

But sometimes it is long before we have a return of our prayers, because God will try our patience, and constan­cy in waiting his good pleasure, and by his delayes to make us more fervent in our supplications: for he loves an holy importunity.

1 Sam. 1. 12. Hannah continued long before the Lord in praying for a childe, before she obtained her request. Also, God doth sometimes long delay the performance of his promise to try our faith and confidence in him; as he did to Abraham for diverse years, before he gave him a child by Sarah his wife; and also before he delivered his people out of Egypt. Wherefore faint not in thy pray­ers, for what thou desirest, neither be weak in faith, if thou hast a promise from God, but rest upon it with an assured hope; for he will choose the fittest time to answer th [...] Prayers, and to perform his promise, which may most advance his own glory▪, and be best for thy good.

Of the Virgin Mary.

NOw did the sorrowes of this blessed Virgin begin, when she saw her dearly beloved Son in this lamen­table condition upon the crosse, and heard the blasphe­mies and reproaches both of the Jews and Gentiles, she saw how the barbarous people did insult over him, and [Page 227] what cruell tormens were inflicted upon every part of his body, and that he was now ready in this extremity of misery to give up the Ghost.

Luk. 2. 34. 35. Now was old Simeons Prophesie fulfilled, now did a sword peirce thorough her soul, Isa. 8. 14. he was now set for the fall and rising again of many in Israel, and for a sign which shall be spoken against: If Christ had not strengthened her faith, she had been swallowed up of too much grief and sorrow, for her tender heart could not indu [...]e to see the barbarous inhumanity and savage cruelty that her dear Son suffered, whom she knew to be innocent and just, and free from any offence. For no doubt Christ had formerly revealed to her, Mar. 10. 33, 34. as he did to his Disciples both by his words and by his Spirit what he should suffer at Jerusalem; and it was so decreed by God his Father for the redemption of man, that their faith and confidence in him might be strengthned; also, that God sent him into the world for this very end and purpose, that he might work the salvation of all his Elect by his death. And that the holy Virgin might be the better armed to bear her great afflictions at this time, she knew him to be the eternall Son of the living God, though he was cloathed with her flesh; and therefore he was able to bear whatsoewer should be inflicted upon him▪ and that he should suffer no more than what was decreed in the secret Counsel of God. She was also ful­ly perswaded, that though they did kill him; yet he would rise again the third day according to his own words, in conquest and triumph over all his enemies, maugre all their power and policy to prevent i [...].

The blessed Virgin did ponder these things in her minde▪ she laid them up in her heart, and did faithfully believe them, which did much sweeten her sorrowes, and mitigate the anguish of her soul, and hereby she did bear her afflictions with the more contented patience.

Thus will Christ arm his servants with Christian forti­tude, and will furnish them with spirituall abilities when [Page 228] they are to encounter with any hard tryall, and he will give them heavenly comforts for their encourage­ment, when they suffer any sorrowes or afflictions for his sake: for they are all as dear unto him as his Mother was. Wherefore if we are in any distresse, or put upon any service which is above the strength of nature, we must look upon the Almighty power of Christ with the eye of Faith, as he is God as well as Man, and upon his good­nesse and tender love to all his servants, and also upon Gods eternall decree and wise providence, that nothing can be imposed upon us, but what was preordained & fore­seen by God himself for his own glory, and then Christ our blessed Redeemer will fit us for it: and if it be too hard for us to undergo, he will direct and assist us with his Spirit in it; also, if the burden be too heavy for our strength to bear, he will either lessen the burden, or in­crease our strength, or else he will act the part of the Cyrenian, and take it off from us in his good time.

The best of Gods servants can claim no Priviledge from crosses, sorrowes and afflictions in this life: for they must passe thorough many tribulations, before they come to their eternall rest in heaven.

God hath many gracious ends in suffering his servants to be tempted, to be tryed, to be buffeted and afflicted; and whatsoever the instruments which he useth do intend against them; yet he will frustrate their wicked designes, and will effect his own work for his own glory, and for their good.

[...] Cor. 12 [...], [...], 9. Paul had his temptations and his buffetings by the messenger of Satan, to keep him from spirituall pride through the abundance of revelations, and to manifest the power of God in his weaknesse, and the grace and favour of Christ in sustaining him in his sufferings. How strangely was Abrahams faith and Jobs patience tryed? How was God glorified thereby? And how were they rewarded for their obedience and constancy? What afflictions did the Israelites suffer in the wilderness, [Page 229] and yet they were but the corrections of a loving Father, to a stiffenecked son? For thus saith Moses to them: Deut. 8. 5 Thou shalt also consider in thine heart, that as a man chasteneth his son, so the Lord thy God chasteneth thee. Holy David did often feel the smart of Gods rod, and he found much good and comfort by it. Psal. 119. 6 [...]. Before I was afflicted, (saith he) I went astray, but now have I kept thy word. Also he saith, Psal. 23. 4 Thy rod and thy staffe they comfort me; and then he concludes thus. Psal. 94. 12 Blessed is the man whom thou chastenest, O Lord. This exhortation the wise man giveth, Prov. 3. 11, 12. My Son despise not the chastening of the Lord: neither beweary of his correcti­on, for whom the Lord loveth he correcteth, even as a Fa­ther the son in whom he delighteth. Heb. 12. 11. But no chastening for the present seemeth joyous, but grievous: never­thelesse afterward it yieldeth the peaceable fruit of righteousnesse, unto them which are exercised thereby. Wherefore we must not measure the love of God by the outward blessings which we injoy, nor his displea­sure by the crosses which we suffer.

Consider now, that none could ever claim greater priviledge from afflictions and sorrowes, than the Vir­gin Mary, and none was ever more to be honoured upon earth than she: for she did bear Christ the only Son of the eternal God in her blessed womb, who had the command of all creatures in heaven and in earth, and who was the fountain of all true consolation, and she injoyed the comfort of his sacred society many years, and yet she had her cares, she had her sorrowes, her whole life was full of afflictions, wants and necessities, she was put to great extremities when Christ was born, soon after she fled into Egypt for the safety of her Sons life, she lost him three dayes at Jerusalem; and at that time she sought him with a sorrowfull heart.

But above all behold and see how her soul is now pierced thorough with grief: for she must now lose his gracious company for ever, she now beholds him [Page 230] upon the Crosse, she seeth how his tender body is rent and torn with the thornes, and with the whip, how his hands and feet are nailed to the Crosse, as if he had been a notorious malefactor, and she hears the revilings and blasphemies that were uttered against him in a most shameful & spiteful manner, which was enough to break her sorrowfull heart; but especially she did see his very heart blood gush out of his side, which was pierced with a spear. This was the wofull and lamentable con­dition of the blessed Virgin at this time; but Christ gave her inward comfort and strength of faith answer­able to the greatnesse of her sorrowes, which did up­hold her heart from fainting, and her soul from sin­king.

This may be the condition of any of Gods servants, they may be oppressed and pressed down with tempo­rall miseries, they may drink deep in the bitternesse of them; but yet they are freed from the curse that was upon them, and there is nothing in them to hurt their souls; for that is taken away by these sufferings of Christ, which makes the burden of them more easie, that they may bear it with a willing minde.

When our afflictions are thus sanctified, we shall find the fruit and benefit that comes thereby to be very sweet and profitable, so that we shall have good cause to re­joice under them: for as our sorrowes and sufferings do abound; so also grace shall superabound, 2 Cor. 1. 5. and as the sufferings of Christ abound in us, so our consolation also a­boundeth by Christ.

Consider yet further, that as the holy Virgin was continually exercised under the Crosse, and had her share in common calamities; so likewise she had her particular cares of want and scarcity: for her condition of life was but mean, and her livelihood was but small: therefore she was now like to be left destitute of all comfort, relief and succour. But Christ her beloved Son takes care of her, he provides as well for the main­tainance [Page 231] of her body, as for the comfort of her soul, and commends her to John his beloved Disciple. John 19. 26, 27. Wo­man, saith he, to his Mother, behold thy Son, and to John he said, Behold thy Mother. And from that hour John took her unto his own home, and provided for her during her life.

Thus was the blessed Virgin trained up in the school of affliction and sorrow, to keep her from spirituall pride, though she were honoured and blessed above all other women; and that her minde should not be dra­wen away after the pomp and vanitis of the world, but still to bear Christ in her heart, as sometimes she did bear him in her wombe. It was also to free her from all earthly cares, that the meditations of her heart might be alwayes heavenly, and that the desire of her soul might be to be with Christ.

This care Christ will have to provide whatsoever is needfull for all those that belong unto him: for he best knoweth what is good for us, and he will not suffer us to want, if we put our trust in him. We need not carke and care for the transitory things of this life, which are given to the wicked as well as to the godly: We need not distrust the wise Providence of God; but we may confidently rest upon Christ: for he will support and comfort us in our tribulations, and will provide for us in our wants and necessities: troubles and sorrowes may come upon us, losse of Parents, Children, or Friends will come, and casualties may happen in our estate, which we would neither foresee nor prevent: these and the like will imbitter all the comfort and con­tent that we can finde in this world; but if we belong unto Christ, we shall never lose him, neither can any thing bereave us of the sweet consolation that we shall finde in him.

This we may believe to be true, that our crosses and sufferings in this life may be better for us then to injoy all earthly pleasures and delights. Moses refuseth to [Page 232] be called the son of Pharaohs daughter, chosing rather to [...] Heb. 11. 35, 25, 26. suffer▪ affliction with the people of God, than to injoy the pleasures of sin for a season: esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. Heb. 12. 12 Then lift up the hands which hang down, and the feeble knees: Let not outward crosses or afflictions too much seaze upon thee; but by faith have respect unto the recompence of the reward, and raise up thy Meditations to Spirituall things, set the affections of thy heart upon Christ, and him crucified, which will make thy life comfort­able here, and will bring thee to reign eternally with him hereafter.

Now we must learn how to draw true consolation to our souls from this eternal Fountain of comfort, when outward calamities or anguish of spirit doth overpresse us. Our worldly preferments, our natural endowments, humane learning, or common grace cannot reach this Fountain, the well is deep, and nothing can reach it but true Faith, which is the onely bucket to draw this water of comfort from Christ, which will refresh our souls when they are thirsty and dry▪ heaven will then smile upon us, though the world frownes; the inward man will feel comfort and consolation, though the outward man be miserably tortured and tormented with the vexations, and miseries that are incident to this life. Wherefore every pain and grief that we feel, and every crosse and affliction that we suffer, should make us have a greater desire to some of this water, 2 Sam. 23. 15. than David had to drink of the water of the well of Bethlehem, which was by the gate. Also, if we will draw comfort to our selves from this heavenly Fountain, we must then com­fort the comfortlesse, Mat. 25. 35. we must feed the hungry, visit the sick, cloath the naked, and relieve the oppressed; then Christ will comfort us in our distresses, and he will pro­vide for us in our necessities. Psal. 34. 10 The young lyons may lack and suffer hunger, but we shall not want any good thing.

Christ was Zech 13. 1 this Fountain which God promised should be opened to the house of David, and to the inhabitants of Jerusalem for sin and for uncleannesse, and it was open­ed when this blessed Virgin saw the blood and water gush out of his side, which was pierced with the Spear, to take away the guilt of sin that doth wound our souls, and to wash away the filth of sin that doth pollute and defile our consciences. No darts of Satan can be so fiery against a poor sinner, but this blood can quench them, no wound can be so deadly, or so deep in the soul, but this blood can search it, and cure it, if it be rightly applyed by Faith, whereof we may have an ho­ly assurance by our repentance and newnesse of life.

Wherefore here is much comfort for a poor languish­ing soul, that is doubtful of the pardon of his sins, if his Faith can perswade him that Christ Jesus was crucified for him, and that this Fountain was opened for his cure: for without this holy perswasion nothing can truly comfort us in our spirituall afflictions.

Faith will give us this holy assurance, if by the ver­tue and power thereof we can say with holy Paul, Gal. 6. 14 By the crosse of our Lord Jesus Christ the world is crucified to me, and I unto the world.

Hereby we have power to mortifie our evill concu­piscence, and all our sinful lusts, that they may have no dominion over us, to lead us captive unto destru­ction.

Lastly we may learn by the Example of our blessed Saviour, that it is a pious duty which God requireth, for children to provide for their needy, or aged parents according to their ability, both in their life and at their death; and this is part of that thankfulnesse, which they ow to their parents, and which God hath commanded them to perform: for next under God we ow our selves, and whatsoever we have unto them; we had our being, our breeding, and our education from them; can any expression of thankfulnesse then [Page 234] be too much for them? If God hath blessed us with plenty and with increase, it was for our parents sakes, to relieve and succour them in their age, and in their necessity; or else it was because they were faithfull to God in his worship and service, and therefore God hath poured down his blessings upon us their children, as it hath been his usuall custome so to do. Wherefore if God hath dealt bountifully with us, and but sparingly with our parents, we are both bound by the Law of God, and by the law of nature, to supply their wants accor­ding to our power.

As God hath communicated some part of his own honour to our Parents, by giving them the Title of Fa­ther, to preserve the preheminence which he hath given them over their children; so he hath bound the chil­dren by a strict command to honour their Parents, and to expresse it by their reverence, obedience and thank­fulnesse to them for what they have received from them which they cannot perform as they ought, if they do withdraw any thing from their due honour, and dig­nity, or their helping hand from them in their necessi­ty. Children are not bound thus to honour their Pa­rents onely in their minority, or so long as they are under their tuition and government: for the Comman­dement of God doth not limit it to these times; but it gives the Father & the Mother this honor so long as they have any child living; and there is a promise of a great blessing annexed to this Commandement. Children may come to be greater in worldly honours and pre­ferments then their Parents; and yet they have no pri­viledge against this Command of God. Thus saith Paul, Eph. 6. 1. Children, obey your Parents in the Lord: for this is right: and then he citeth Gods Commandement which bindes them to this obedience.

Luk. 2. 51. Christ himself was subject to his Parents, untill his heavenly Fathers businesse called him away, and now at his death he takes order for his Mothers maintai­nance. [Page 235] Wherefore, if children do thus expresse their thankfulnesse to their Parents, and do thus honour and obey them according to the Example of Christ; then God will provide for them and their children, and will perform his promise of long life, and of blessings, both temporall and eternall: on the contrary, God will curse the children that dishonour their Parents, and are in this kind unthankfull to them, both in this life and in the life to come.

The darkning of the Sun.

NOw behold how God did shew a miraculous sign of his high indsgnation against the cruelty of the bloody Jews and barbarous Gentiles to his onely Son, and how much he did hate and abhor their abominable sin: Mar. 27. 45 For the Sun was then totally darkned at mid-day, and so continued for the space of three houres, which was a far greater darknesse than could be by any eclipse, as if it had disdained to look upon, and mourned to see such an horrible fact as was then committed in crucifying the Lord of glory.

Hereby also was signified how the glory Mal. 4. 2. of the Sun of righteousnesse was then darkned: Isa. 53. 2. There was no beauty in him, and no comelinesse that we should desire him. Christ was then in the extremity of his passion: for the flood-gates of Gods wrath were set open upon him, and the bright beams of his heavenly Fathers counte­nance were clouded from him, which he could not re­gain untill he had fully satisfied his justice for the guilt of our sins, which he had taken upon himself, and which did most obscure his transcendent beauty, which was naturally in him.

All this Christ hath suffered for us, that God might look favourably upon us, and that the guilt of our sins might be done away by faith in his blood; also, that [Page 236] the spots and pollutions of them might be washt away in the Laver of Regeneration, and newnesse of life.

This miraculous darkning of the Sun was also an evi­dent sign to the Jews of their unbelief, and to shew the blindnesse of their understanding, the obstinacy of their will, and that they were given up to a reprobate mind, as a just judgement of God for their unbelief, and for this their loud crying sin, in which sad condition they continue even to this day: 2 Cor. 3. 13, 14. for their mindes were blinded, and in the reading of the Old Testament there was a vail upon their heart; so that they could not stedfastly look to the end of that which is abolished, which vail is not yet taken away from them. This was typified by that vail which Moses put over his face, when he was come down from the Mount, and from [...] Exod. 34. 33. the Presence of God.

In the dayes of Samuel God did shew a manifest to­ken of his high displeasure against his people for their great sin, 1 Sam. 12. 17. when he sent thunder and rain in the time of wheat harvest▪ to let them know that their wic­kednesse was great in the sight of the Lord, in asking them a King, 2 Sam. 8. 7. because they had rejected the Lord, that he should not reign over them.

God will set his mark upon obstinate and rebellious sinners, that will not be reclaimed, and turn to the Lord, as he did upon Cain and others, to brand them with perpetuall infamy and shame for their impenitency. God hath also severall judgements for wicked men, as we may see by dayly experience in these sinfull times: Some he marks for the sword, some for famine, others for the pestilence, sudden death, or the like; upon whomsoever his mark is set, there the judgement will fall.

God hath likewise his mark of preservation, which he will set upon his own servants in times of mortality, or of any other common calamity: Zech. 9. 4. for when he sen­deth [Page 237] forth his destroying Angel in a general calamity to destroy thousands, he will also in much mercy send forth another Angel to mark and seal those in their foreheads, who are to be preserved, that whatsoever the calamity be, it may not hurt them.

Consider now how uncomfortable it is to want the light of the Sun, and what little joy we can take in this life, if we want the light of our eyes, and then we shall see that it is much more uncomfortable to want the spi­rituall light of our understanding. Thus saith Christ, Mat. 6. 22, 23. The light of the body is the eye, if therefore thine eye be single, thy whole body shall be full of light: But if thine eye be evill, thy whole body shall be full of dark­nesse. If therefore the light that is in thee be darknesse, how great is that darknesse?

Wherefore, if the Sun of righteousnesse doth not shine upon us, to give light to our understanding; if he doth not heal the perversenesse of our will, and the sinfulnesse of our affections, we shall walk in darknesse and in the shadow of death: for we shall be without a guide to keep us from stumbling, and falling dange­rously into grosse sins, wherein if we continue without repentance, we may justly fear some judgement of God to fall on us, or some manifest sign of his indignation to be shewed upon us for our sins.

We should therefore learn this heavenly wisdom, to break off from our sins to day by true repentance & tur­ning to the Lord, lest we be marked for destruction too morrow; and we should make our peace with God by faith in Christ, that we may be marked with the seal of redemption, which Christ will stamp upon every true believers heart for their preservation from evill in this life, and for their eternall felicity in the life to come.

Consider yet further, how the Sun in the Firma­ment did mourn to see the King of glory thus abased, to see the ignominy and disgrace that was cast upon him, [Page 238] how cruelly he was used, and how unjustly he was put to death. This should teach us to mourn for the calamities of the Church of God, & for the loss of any pillar in that spirituall building. We have many examples of the servants of God for this pious duty; Jeremiah, Ezrah, Nehemiah, and others mourned and lamented greatly for the first desolations of Jerusalem, and of the Tem­ple. Luk. 19. 41, 42, 43. Christ himself wept over Jerusalem, when he beheld it, because he knew the finall destruction that should shortly after come upon it. When Elisha ^l 2 King. 13. 14. the Prophet was fallen sick of the sicknesse whereof he dyed, Joash the King of Israel came down unto him, and wept over his face and said, O my Father, my Father, the chariot of Israel, and the horsemen thereof.

This was a full expression of the grief and sorrow of his heart for the losse of so great a Prophet, who was a strong Pillar in the house of Israel.

Consider also that if there be no mourning, and no tears for the sins of a nation, or people, God will make the heavens to mourn, and the clouds to pour down rivers of tears, to teach us what we should do, when the land is over-grown with the weeds of sin.

If it be so, that the servants of God do mourn for the miseries that his Church doth suffer, and for the losse or pulling down of any polished stone in that heavenly building; then whose servants are they, and what master do they serve, that dismember the mysticall body of Christ, that pull down any Pillar of his Church, or pull any polished stone out of his spirituall Temple, whereby it may be in danger of ruine, or to fall to de­cay? Also, they are in a sad condition, that pollute, deface, or throw down his materiall temples, to the dishonour of his Name, to the suppressing of his true worship and service, and to bring in sects and schismes, profanenesse and superstition. God will not suffer such instruments of wickednesse to go unpunished; but in his due Time he will make them examples of his fury, if [Page 239] they do not sincerely repent of their crying sins, and cursed abominations.

By this strange darknesse of the Sun we may also learn how uncomfortable it is to a childe of God, to have the light of his Countenance clouded from him. Psal. 30. 7 David was much troubled when God did hide his Face from him.

How was Christ himself perplexed in his soul, when the light of Gods countenance was withdrawen from him? It made him cry out in the bitternesse of his Spi­rit, My God, my God, why hast thou forsaken me? As it is the greatest blessednesse to [...]njoy the favour of God, so it is most uncomfortable when we have no apprehen­sion of it. Thus saith David of himself, Psal. 21. 6 Thou haste made him exceeding glad with thy countenance. Also, thus he prayeth, Psal. 4. 6. Lord lift thou up the light of thy coun­tenance upon us.

It doth likewise teach us what a great punishment it is when the Ministers of God are removed from their places, and the people fit in darknesse, and left to ig­norance and spirituall blindnesse, or else to such teach­ers, as cannot shew them the right way to heavenly happinesse. But it is a punishment above all other, when God will take away his Word and Gospel from a Nation, or people; because they despise it, and will not learn instruction by it.

Christ thus threatneth the Church of Ephesus. Rev. 2. 5. Re­member therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and I will remove thy candlestick out of his place, except thou repent. Darknesse of understanding was one of the curses which God threatned to bring upon his peo­ple, if they would not obey his Law. Deut. 28. 28, 26. The Lord shall smite thee with blindnesse, and thou shalt grope at noon­dayes, as the blinde gropeth in darknesse, and thou shalt not prosper in thy wayes.

Among the sins of the Jews which the Prophet rec­koneth [Page 240] up, this was one, Isa. 59. 7, 9, 10. that they made haste to shed innocent blood; Therefore (saith he) is judgement far from us, neither doth justice overtake us: We wait for light, but behold obscurity; for brightnesse, but we walk in darknesse. We grope for the wall like the blinde; and we grope as if we had no eyes: We stumble at noonday, as in the night, we are in desolate places as dead men.

All this was truly verified in the Jews at this time, when they shed the innocent blood of our Saviour Christ upon the Crosse.

It is therefore a fearfull judgement, when God doth bereave us of the means of knowledge and understan­ding of his will. Hear what the Lord threatneth by his Prophet. Amos 11, 12. Behold the dayes come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord. And they shall wander from sea to sea, and from the North even to the East, they shall run to and fro to seek the Word of the Lord, and shall not find it.

Miserable are the people that are in such a case: for they have no means to come to the knowledge of God, and of his Son Jesus Christ, by whom they must be saved.

Now let us Meditate with faithfull hearts on the wonderfull goodnesse of God, who hath continued still unto us the light of his Gospel, and his Word of truth, to be a Lanthorn to our feet, and a light unto our paths, and to guide us into the way of true peace and heavenly felicity, whereas our sins have justly deserved that he should remove our Candlestick from us. Let us also study all thankfulnesse to him for so great a blessing, and labour to improve it to the glory of God, and to the edification of our souls to eternall life. 1 Sam. 3. 1 In the dayes of the Judges untill Samuels time the Word of the Lord was precious; there was no open vision. Wherefore, while we do injoy it we should highly prize it, and im­brace it with pure affections, as the means which God hath appointed for our salvation.

In the last place consider, that as it was the good pleasure of God to humble his onely Son so low before he had finished the work of our redemption, as that the Sun seemed to mourn at the sight of it: so likewise God is sometimes pleased to bring his dearest servants from the highest degree of honour to the lowest con­dition of men for some end and purpose, which he in his secret wisdom doth intend, either for his own glory, or for their good. It may be our case to be brought from plenty to penury, from pleasure to pain, from health to sicknesse, from credit and honour to shame and dis­grace; but we need not repine at Gods Providence herein: for as he can advance his own glory by our condition, how mean soever it be; so he can and will sanctifie our condition to our comfort, and for our good, though it be among the lowest degrees of men, if we do meekly submit to his will and pleasure. We cannot be brought so low as our gracious Saviour was, we cannot suffer so much of Gods fury as he did: for he drank a full draught, and the very dregs of the cup of trembling at Gods hand; but we have a very small portion measured out to us, and the bitternesse of it will soon be out of our tasté: Psal. 30. 5. for the anger of Goden­dureth but a moment, in his favour is life; wé [...]ping may endure for a night, but joy cometh in the morning. Our cup of affliction is tempered and measured out by Christ ac­cording to our strength, and it is sweetned with many comforts, that we may willingly take it, and be able to bear it.

Christ hath had full experience of our sorrowes, and he will compassionate us in our miseries. If we are op­pressed under the crosse, he will ease it in his good time; if we are perplexed for our sins, he will present our con­dition to his Father, and the merit of his blood to pro­cure our atonement with God, that the bright beams of his grace and favour may again shine upon us.

If we do seriously meditate on these things, we may▪ [Page 242] faithfully believe, that Christ the Sun of righteousness will at length come with healing in his wings, and dis­pell the black cloud of afflictions, which hath long over­shadowed us.

Of the Death of our SAVIOUR CHRIST.

COnsider now with all pious devotion, to what weaknesse both of spirit and body our dear and precious Saviour was brought, when he was upon the Crosse: for his blood was wasted, his Spirits were spent, the moisture of his body was dryed up, and the time of his dissolution was now at hand.

Now was fulfilled that of the Prophet, Zech. 13. 7 Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd and the sheep shall be scattered. When Christ was in this extremity of weaknesse a little before his death, Joh. 19. 28. he said, I thirst, by all which he did shew the truth of his humanity. This thirst was not so much for wine, or water to refresh his fainting spirits, as it was to have our redemption fini­shed, that God might be glorified in the salvation of mankinde. Then the barbarous people that had no hu­manity in them, gave him Vinegar in a spunge to drink, which they did out of malice to increase his pain and misery; but the Lord did so order it, that it was to fulfill this saying of the Psalmist, Psal. 69. 21. They gave me also gall for my meat, and in my thirst they gave me Vinegar to d Joh. 19. 30 drink. When Christ had tasted it, he said, It is finished; because all the Prophesies were then fulfilled that were spoken of him in his life. Luk. 23. 46. Then he commended his Spi­rit into the hands of his Father, and gave up the Ghost: As this Lamb of God lived in perfect innocency, so he dyed in perfect meeknesse.

Then presently after Joh. 19. 34 one of the souldiers pierced his side with a spear to his very heart, and forthwith c [...]me there­out bloud and water; that the Scripture might be fulfilled, Zech. 12 10. They shal look on him whom they pierced.

This was also done that we might faithfully believe the truth of his death. This is a speciall Article of our Faith, which we must stedfastly believe, if we will have comfort in the assurance of our redemption: for if Christ had not truly dyed, the justice of God had not been fully satisfied for our sins, we could have had no power to dye unto sin, or to mortifie our corruptions and sinfull lusts, and death would be most bitter, fear­full and terrible to us. If Christ had not dyed and rose again, how could death have been destroyed? How could the sting of death be taken out? Who should have sanctified death unto us? And how could we be willing to imbrace it? Wherefore if we do truly believe the death of Christ, and that he dyed for us, it will mi­nister much matter of exceeding great consolation to our souls at the hour of our dissolution.

From the former considerations we may draw much comfortable matter for our hearts to meditate upon.

First it doth evidently appear that our Saviour Christ did assume to his Deity our whole nature, soul and bo­dy, which did still retain all the properties of humane nature, unconfounded with his Deity: Heb. 2. 17 He was like unto us in all things, Heb 4. 25. sin onely excepted. His soul was sensible of grief and sorrow; his body did feel the smart of pain, he was subject to all our naturall passions and infirmities, which may be without sin; he was sensible of hunger, thirst, wearinesse and the like: he was also subject to mortality, though not to corruption: for, Psal. 16. 10 God would not suffer his holy One to see corruption; be­cause he had no spot▪ or stain of sin in him, and there was a true dissolution of his soul from his body when he dyed.

If Christ had not assumed our whole nature, he could [Page 244] not have perfectly saved and redeemed us, soul and bo­dy, and then the work, which God sent him to do, had not been finished, but we had still remained in our sins.

Heb. 10. 10 But the whole work of our Redemption was fully wrought by that which he suffered, both in his soul and in his body, to give us an holy assurance that we are freed from the guilt of sin here, and saved from the condemning power of sin hereafter.

Secondly, we may learn from thence this instruction, so to regulate our thirsty desires, that they may be for the glory of God, and not for own sinfull ends. If we thirst after the things of this world for any other end, than for the honour of God; our thirst is sinful, and it will be satisfied with vinegar, or gal; and if we thirst after blood, rapine or revenge, the end of these and the like thirsty desires will be the death of our souls. But if our thirst be holy and heavenly, we shall then have thirsty desires and holy endeavours Isal. 613. how to injoy God, and to do his will, how to preserve our neighbours safety, and how to keep our selves undefiled; and if we can say as David did, Psal. 143. 6. My soul thirsteth after thee, O Lord, as a thirsty land: then our thirst shall be quenched, and our souls shall be refreshed with the sweet comforts of God. Also, if we thirst after Christ Jesus, who is the chief honour of a Christian, and after grace and godlinesse, which are the true riches of the soul; then Christ will be a fountain of living water to us, which onely can quench our spiri­tuall ^o Joh. 4. 10. thirst, and refresh our panting souls, and it shall spring up in us to everlasting life. Christ calleth every one to drink of this water. John 7. 37 Is any man thirst, let him come unto me and drink: Thus saith the Prophet, Isa. 55. 1. Ho, every one that thirsteth, come ye to the waters, and ye that have no silver, come, buy and eat; come, I say, buy wine and milk without silver and without money.

Here Christ offereth himself and his graces freely: But to whom? It is onely to such as have a spiritual thirst after him. Wherefore if this be the thirst of our souls [Page 245] to injoy Christ, and him crucified, we shall see such a Fountain of water of life flow out of his blessed fide, as will purifie our hearts from all sin, and cleanse our con­sciences from all iniquity, whereby our thirsty souls will be more comforted and refreshed, than our bodies can be by any Fountain of Water in our naturall thirst. Psal. 42. This holy thirst made Davids soul pant more after God, than the Hart panteth after the water-brooks.

Thirdly, from this consideration that Christ had vi­negar given him in a spunge, we may learn this profi­table Doctrine, that there is no content nor stability in any earthly thing, for though we should injoy all the contentment that the world can give us; yet it will not satisfie our desires, something will be wanting, and we shall still thirst after more, and we shall finde soureness and bitternesse in the best of earthly things. Also, that which we do possesse, we have it but in a spunge, a sud­den casualty by fire, or water, a word spoken against King, or State will wring it out, a little pain or sickness a little trouble or sorrow will soon blaste the comfort of of it, and make it like vinegar to our taste. If we should meet with nothing to imbitter, or blast our earthly joyes, yet in their own nature they are transitory and unstable, Eccl. 12. 1. and when old age cometh, we shall take no pleasure in them, and death will quite bereave us of them all. Now then if we put our trust in these vain things they will de­ceive, and will give us no solide comfort, except we do injoy them in Christ: for without him the best of all earthly blessings are but vanity and vexation of Spirit. Wherefore let this be our greatest care, our chiefest joy, and the desire of our souls to injoy Christ, to be joyned unto him with the bond of faith and love; and then what­soever our estate or condition be. we shall finde comfort in it, we shall injoy it with a good conscience, we shall glorifie God with it, and if we do casually lose it, we shall lose nothing by it: for we shall still injoy Christ, who will abundantly recompense our earthly losses with [Page 246] spirituall comforts here, and with an eternall inheritance hereafter,

Fourthly, when death comes near to us, we have most need of the best comforts, both for soul and body that we may the more strongly encounter with this ter­rible enemy in the dissolution of our souls from our bo­dies; but Christ at this time had soure vinegar given him, which could no way comfort him; but rather aggravate his pains and sorrowes, when he was every way in great extremity.

This doth fitly resemble the case of many of Gods dear servants: for they are often troubled and perplexed with many fears, doubtings, temptations, and evil su­gestions of the devil, when they are to enter into a sin­gle combate with death it self: for then he will lay their sins before them with all the aggravations that may be, and he will labour to hide the mercies of God in Christ from them, that they might have no hope, or comfort to support them in this great conflict, which doth put them into trouble of minde, grief of heart, and anguish of spirit, and it is more uncomfortable and unpleasing to their spirituall taste, than any vinegar can be to the pa­late. Then is the time▪ when the Divell is most malici­ously bent against them, then doth he bestirre himself, to trouble the Peace of their consciences, to disquiet the tranquillity of their mindes, and to keep them from the assurance of the love and favour of God to them in Christ, that they should not comfortably resign up their souls unto God: he will affright them with the fear of death, with the greatnesse of their sins, with the hypo­crisie of their hearts, with their infidelity and unbelief, he will labour to keep the gracious promises of God from them, or else to perswade them that they belong not unto them, that so they should have no comfortable as­surance of the pardon of their sins. Also he will terrifie them with the fear of Gods justice, and with the terrour of the dreadfull day of judgement, if it were possible, to drive them into despair.

But here is comfort for a poor sinner, that it is thus assaulted by the Divel, when he is near his departure out of this life, or at any other time; that Christ hath sancti­fied all these sorrowes and conflicts to him, and he will confirm his faith, and stablish his hope upon his true humiliation for his sins; and then those fears and doubt­ings will vanish away; for he knoweth that we are not able to resist such temptations, and the weaknesse of our spirits, and of body is such, that we cannot with­stand such strong assaults, and therefore Christ will give most strength to our inward man, when the outward man is most weak, and he will most weaken the power of the Divell, when his malice is strongest to do us hurt. And though we may be dangerously foyled in these spi­rituall combates; yet Christ will uphold our faith, he will give us spirituall consolation, and will speak peace to our souls and consciences, when through weaknesse of body we cannot expresse the joy and comfort of it.

Fifthly, before we can willingly leave this world, we must be well perswaded that we shall injoy a better ha­bitation in the world to come, which holy perswasion that we may have, we must seriously consider how we have done the works which God hath appointed us, how we have improved the talent that he hath lent us, how we have glorified God in our calling, and what good we have done to our neighbour, according to the means, and ability that God hath given us: for we must give an account of all these things before the Tribunall Seat of God, and we shall be judged according to our works.

Wherefore if we can truly say that we have done Gods works to the best of our power, & with an upright heart, and that we have well improved our time, and our ta­lent to the glory of God, then we may say with Christ, It is finished, and with Paul, 2 Tim. 7. 8 I have finished my course and have kept the faith; henceforth is laid up for me a Crown of Righteousnesse, which the Lord the righteous Judge shall give [Page 248] me at that day: and not to me onely, but unto all them also that love his appearing. And though our work hath been very imperfectly done by us; yet Christ our Saviour will make it perfect by that which he hath done for us in our nature, and God will accept it for his sake: then we shall cheerfully resign up our souls to God at the hour of our dissolution.

Sixthly, Christ doth here teach us to commend our souls into the hands of God; we received them immedi­atly from God, and therefore we ought to resign them up again unto him, he breathed into us the breath of life, which is our chiefest and most precious Jewell, and therefore we ought to keep it holy and undefiled for him, that when he is pleased to call for it, we may be sure to deliver it up to himself: for the Divell will be ready watching for it, as soon as it is separated from the body, and none can keep it from him but onely God. Wherefore we must keep our souls so pure and clean, that God may accept them, and take them into his charge: for if we present unto him a filthy soul, pol­luted with the guilt of sin, we have no ground to be­lieve that God will take care of it, and keep it unto the general resurrection.

Wherefore, we should study and labour to keep our souls clean from sin, by washing them dayly in the blood of Christ by faith: if they be stained with the sins of the day, we should thus cleanse them at night before we sleep, and if they are defiled with the pollutions of the night [...] we must not forget to wash them with the teares, sighes and groanes, that flow from a sorrowfull and con­trite heart in the morning, before we set about our ne­cessary occasions in our calling, that we may comforta­bly believe that God will blesse and prosper our handy work.

If this be our dayly and constant practise, the blessing of God will go along with us in all our actions, sin can­not then cleave to our souls to make death fearfull to us, [Page 249] death cannot then come suddenly upon us, neither will the remembrance of it be terrible; but we shall cheerful­ly commend our souls to God; because we may confi­dently believe that he will keep them in his heavenly mansions, untill they shall be again united to our bodies with an unseparable union, and made glorious bodies fit to live and reign with Christ for ever.

But naturall men know not the worth of their souls, nor the great price wherewith they are redeemed, if they belong unto Christ, they suppose that the soul cometh from a Principle of nature, as the body doth; whereas it is an immortall spirit, which proceedeth not from any mortall principle, but is breathed into us by the holy Ghost, as soon as the body is framed in the wombe, and made capable to receive this breath of life. Though the soul be thus highly to be prized, and far excelleth the body in worth and dignity; yet naturall men will pam­per and garnish out the body, which is every day sub­ject to corruption and change; but they suffer their souls to starve for want of spirituall food, and to go naked for want of spirituall cloathing; whereby they are ex­posed to the venomous darts of the Divell, and to the scorching heat of their sinfull lusts. Their souls have no spirituall light to foresee dangers and to shun them, they have no heavenly grace to resist the temptations and al­lurements of the world, the flesh and the Divell; but what the eye or the eare lets in, is willingly received. Thus their souls are polluted and unclean, and death doth snatch them away; because they cannot willingly deliver them up: for they have no faith to believe, and no assurance to perswade them, that God will receive their souls, when they are parted from their bo­dies.

This is the condition of our souls by nature, and so long as they are in this condition God will not receive them, and then they must needs be a prey to the Divell. Psal. 103▪ 4. But Christ hath redeemed our souls from destruction, [Page 250] 1 Cor. 6. 20. he hath bought us with a great price, he hath shed his most precious blood upon the crosse, to take away the guilt and filth of our sins.

Wherefore, God may justly claim our whole man, both soul and body as his due by a treble right; by the right of creation, of donation, and of purchase: Act. 17. 28 for in him we live and move and have our being; 1 Cor. 4. 7 What have we that we did not receive from God? What shall we bequeath unto him in thankfulnesse for all his benefits to us? We can do no lesse than devote our selves, souls and bodies to him, and to his service while we live here; and when this life shall be ended, to bequeath our precious souls unto him, purified and cleansed from all sin in the blood of Christ by faith, for nothing can be too pure that is presented to him, and nothing can be too dear and pre­cious for him

If we bequeath this precious legacy to God in our life­time, then he will require it, as of right belonging un­to him, and he will receive it from us at our death: This will sweeten the bitternesse of death to us, which will put an end to all our sorrowes, and this will make us wil­ling to leave this world, and desire with Paul to be dis­solved; because we do stedfastly believe that we shall be with Christ.

But if we give our selves to worldly vanities, to lewd and licencious living, and not to the true worship and service of God; we shall then be unwilling to part with this life, or to look upon death when it comes, because we know not to whom it will deliver our poor souls: for we cannot comfortably commend them to God when we dye, with any hope or good assurance that he will receive them; seing they did God no service while we lived. What thankfulnesse is it then to commend our souls unto God, when we can keep them no longer for the world, or for our sinfull delights? And what comfort can we have at our death, if we have no faith to believe that we shall injoy all happinesse with Christ, [Page 251] but rather just cause to fear that the sinfulnesse of our life will bring us to everlasting torments after death.

It may sometimes fall out that we shall neither have time nor ability to dispose of our souls when we dye, as we desire and as we ought: for if death comes suddenly upon us by any casualty or otherwise; we have then no time to commit our souls unto Gods protection: or if we are taken away by some violent or malignant disease, which doth distemper our senses, and weaken our under­standing and reason, that we are unfit for this great work, we have then no ability to resign up our spirits unto God in an holy way.

What shall we do then? Where is our comfort in death? This need not trouble our thoughts, if we have formerly in our life had any holy assurance of our union with Christ, of our justification by his righteousnesse, of our redemption by the merit of his blood, and of his death, and of his sanctification by the holy Ghost; and that we have lived vertuously and piously in the fear of God, and have served the Lord our God with a perfect and upright heart in the time of our life: for then death cannot come suddenly upon us, and no extremity of sicknesse or pain can separate us from Christ, nor take away our comfort from our souls at our death; because God will receive them up into his holy habitation, to a­bide and dwell with Christ for ever, though we have neither time nor ability to commend them unto him.

Lastly, let us zealously meditate for our great comfort upon the bloud and water that gushed out from our Saviours heart after he was dead, when his side was pier­ced with the spear. There was bloud to take away the guilt of sin for our justification, and there was water to wash away the stains of sin for our sanctification. For as our sins were imputed to him as our surety; so▪ by faith his righteousnesse is imputed to us, and God doth ac­count us just▪ and righteous in his sight for the sake of [Page 252] Christ: so likewise by grace we are▪ renewed dayly and sanctified in our lives and conversations.

Wherefore, we should raise up our thoughts, and the affections of our hearts to this sanctifying water, when we think upon our Baptisme, or see that Sacrament cele­brated, that our hearts may be sprinkled with it by faith, to purifie our souls from the leprosie and spots of our sins. Also we must set the cogitations of our hearts upon this sacred blood, when we feed at the Lords Table, that by faith we may be perswaded that Christ did shed his blood and was crucified for us.

Consider also, that though the body of our blessed Redeemer was miserably rent and torn by the cruelty of his enemies, yet God would not suffer them to break a bone of him, according to this of David, Psal. 34. 20 He keepeth all his bones, not one of them is broken: and though they brake the bones of the two malefactors that were crucified with him; yet they brake not a bone of him, that the Scrip­ture might be fulfilled, Num. 9. 12. that not a bone of him should be broken.

God so restrained his bloody enemies, that they could do no more than what was decreed, and what Christ was willing to suffer: for he did not yield to their ma­lice and cruelty, but onely in obedience to his Fathers will: for a word of his mouth had been sufficient to con­found all his tormentours; but how then should our re­demption be wrought? How should the will of God be fulfilled? And how should he have learned by his own experience what we suffer when we are under the crosse, that he might pity us?

This may teach us to bear patiently whatsoever God doth lay upon us, though the instruments that he useth be our deadly foes; because it is his will and pleasure to have it so. 2 Sam. 16. 1 [...]. Thus did David meekly bear the cursing of Shim [...]i, and would not suffer Abishai to kill him, be­cause it was the Lords will it should be so.

This Meditation will greatly comfort our fainting [Page 253] spirits, when we are under any strong temptation, or worldly misery, that no enemy, be he never so power­full, or his heart never so malicious, can imagine more against us in his wicked thoughts, or act more with his cruell hands, than Divine Providence hath ap­pointed. Also, no calamity, pain or sicknesse can af­flict us without his will, no perill or danger can come near us without his permission, and we shall suffer no more under any crosse, than God in his wisdom know­eth to to be profitable for us.

If we are thus perswaded, it will greatly comfort us in all our sufferings, and keep us from mur­muring and repining when GODS visitation is up­on us.

Wherefore, let no fear of danger cast down our hope, let no storme of persecution shake the foundation of our faith, and let no waves of affliction quench the flame of our love, or abate the zeal of our affections to our dear Saviour, who spared not his own life for us, but poured out his very heart bloud for our justification and salva­tion. If the strength of grace that is in us be not answe­rable to what we suffer, or to the power of our corrupti­ons, Christ will either take off some part of our burden, or give us more strength to bear it; and he will also make us able by degrees to overcome our corruptions, that we may live a sanctified life to the Lord; and then let death come how, or when it will, we shall dye in the Lord, which will be great gain and advantage to us.

Now let the Meditations of thy heart be fixed upon the death of thy precious Saviour, that from thence thou maist draw vertue and power by faith to mortifie and kill the body of sin, that by nature, is in thee, & also to have a firm assurance that he hath reconciled thee to God by the merit of his blood. Why then dost thou cherish any sin to crucifie thy Redeemer afresh? What is this that thou doest when thou delightest in swearing, in uncleannesse, in drunkennesse, and the like? Why dost thou delay [Page 254] thy turning unto God? Why dost thou thus indanger the salvation of thy soul? Oh think upon the iniqui­ty of thy sin with hatred and detestation, which hath put to death thy gracious Redeemer, think upon thy sin with godly sorrow and true compunction of heart, which did so separate thee from thy God, that nothing could restore thee into his grace and favour, but the death of his eternall Son.

Wherefore seek earnestly by faithfull Prayer to thy sweet Saviour, that thou mayest finde the vertue, and power of his death in the crucifying of all the severall members of this body of sin, that by nature is inherent in thee, that so thy corruptions may be weakened, and thou mayest be dayly renewed by the strength of that sanctifying grace, which the Holy Ghost hath wrought in thee.

Consider now in the last place, how rigorously God did deal with his onely Son throughout his whole passi­on; he gave him no intermission in his suffering; but as soon as one sorrow was past, another presently came in the place, when one pain was over, a greater was rea­dy to supply the room: Psal. 102. 4. his heart was smitten and wi­thered like grasse, so that he forgat to eat his bread: his torturings came so fast upon him, that he had no time to refresh himself with bread or water; but above all Gods fury was upon him in all his sufferings, which made his passion beyond the strength of nature. God never dealt thus with any of his servants; but still they had some intermission in their afflictions, some comfort in their sorrowes, and some heavenly consolation to uphold their spirits, or else a joyfull deliverance out of them.

Joseph had his afflictions, and yet at length God ad­vanced him to great honour. Jobs afflictions came up­on him as fast as one messenger could follow another, at last misery seized upon his own body: but in the end God gave him double as much as he took from him. So [Page 255] likewise David and many more have suffered very great afflictions and torments, but none like unto Christ, whose passion continued to his heath. 2 Cor. 11. Paul was above measure afflicted persecuted and tormented for the Name of Christ, and at last he dyed by the sword: but all this while he had Christ to support him with many spiritual consolations. Wherefore, howsoever God is pleased to deal with us in this life, it will be in mercy and in judgement for our good, and not in fury, or in the rigour of his justice for our confusion, and he will boun­tifully reward us in the life to come, if we hold out con­stant to the end.

What happened at CHRISTS Death.

VVHen the soul of our blessed Redeemer was dis­solved, and separated from his breathlesse bo­dy, Mat. 27. 51. The vail of the Temple was rent in twain from the top to the bottome, the earth did quake, the rocks rent, the graves were opened, and many bodies of the Saints which slept arose, and came out of their graves after his resurrection.

God did shew these strange signs and wonders at the death of his Son, as fore-runners of the fearfull judge­ments, that soon after should come upon that renowned City, and upon the whole nation of the Jews, and so strike terrour into their hearts for their odious and de­testable sin, in crucifying the Lord of glory, if by any means they could be made sensible of their sins, that they might repent and turn to the Lord, that so God might turn away his judgements, and have mercy on them.

This hath been Gods usuall course, to give warning before he strikes, to threaten before the judgement comes, and nothing but repentance can stay Gods hand. 1 Kin. 21. 29. Ahabs outward form of humiliation kept off the [Page 256] judgement from himself, that God hath denounced a­gainst his house by his Prophet. The Ninivites repen­ [...]ed at the Preaching of Jouah, and therefore God brought not the evill upon them, which he threatned against that great City. But the house of Juda would not repent, though God sent his Prophets to them early and late; and therefore they were carried away captives into Babylon. Thus doth God in great mercy give war­ning before he doth visite a nation, or a people in his wrath, that they should prevent the judgement, by their repentance.

First, God did shew by the renting of the vail of the Temple, that the partition wall was now broken down, which was between the Jew and the Gentile, and that Christ was as freely given to the one as the other, and the merit of his blood was as effectuall for the salvation of the Gentile, as it was for the Jew, if he were truly re­ceived by faith. The vail being now rent, the Gentile hath free accesse to the Mercy-seat, which did typifie the Throne of grace by Christ. Long before this God did choose some to be the first fruits of the Gentiles, as namely Eliez [...]r of Damascus in Abrahams family, Ra­hab of Jericho, Ruth the Moabitesse, and Naaman the Syrian with many more.

Secondly, God did hereby shew, that now there was an end put to the sacrifices of the Ceremoniall Law; because the true Paschall Lambe was slain, of whom these sacrifices were but types and shadows, and that the Ce­remoniall Law was now abrogated, Joh. 4. 22, 23. and the true wor­ship and service of God was not confined to Jerusalem, or to the Temple; but now God might be wor­shipped in any other place, so that it be in spirit and in truth.

Thirdly, we may see the free mercy and goodnesse of God to the Jew, and also to the Gentile: Acts 15. 10. for by the death of his Son he hath cased the Jew of the great burden of Ceremonies, which neither they nor their [Page 257] fathers were able to bear, by putting an end to the Cere­moniall Law; and he hath brought the Gentile within the Covenant of grace, and hath admitted him into the most holy place: for the vail of the Temple, which be­fore kept him out, is now rent asunder. God hath also sanctified every place where he is truly worshipped and served with a pure and upright heart, and hath given us as great Priviledges in Christ, as he gave to his ancient people the Jews.

Fourthly, by these miraculous signes and wonders God did convince his people of the hardnesse of their hearts, and of their wilfull blindnesse, who would not see the fulfilling of their ancient Prophesies in Christ, nor believe that he was that Messiah which was promised, though they could object nothing against it. Where­fore their hearts did not relent for their great impiety; but the earth and the stony rocks were more sensible than they.

If we are thus hardned in our sins, and thus blinded in our understandings, it is a fearfull sign that we are given up to a reprobate minde.

Fifthly, we may hereby see how God made the senselesse creatures to honour his Son at his death, though both Jew and Gentile did most spitefully disho­nour him in his life. Christ honoured his Father while he was living, and his Father honoureth him now he is dead by these great wonders, and by the Testimony of the Centurion, and others, who seeing what came to passe, said, Mat. 27. 54. Truly this was the Son of God. Thus will God honour those that honour him by a vertuous and godly life, or by their sufferings in his cause: for he will make their innocency to appear, and will manifest the truth of their Profession to the honour of his own Name, and he will give them immortall glory in the life to come.

Wherefore if thou art in place of authority, honour God by executing judgement and justice without ex­ception [Page 258] of persons; if thou art rich, honour him in the right use of them, and with works of mercy to the poor and needy; if thou art poor be content with thy condi­tion. If thou hast children, honour God in their good education, teach them the fear of the Lord, and let thy verteous life and good conversation be an example of piety to them. Also if thou hast a family, command thy children and servants to keep the way of the Lord, to walk in his Statutes, and to do righteously, that the Lord may bring a blessing upon thee, and upon thy house.

If thou art under the crosse, honour God with thy pa­tience, hope, and confidence in him whatsoever thy condition be, honour him with thy thankfulnesse.

Sixthly, God doth give us to understand by the trem­bling of the earth, and by the renting of the rocks, how powerfully the holy Ghost doth sometimes work upon our hearts at our first conversion, to bring us to repentance, Acts 9. as he did at the conversion of Paul, Acts 16. and at the con­version of the Jailor, and of diverse others, for though our hearts be naturally as stupid and dull to any thing that is spirituall and heavenly as a lump of earth; yet when the holy Ghost works upon them with his Almigh­ty power, he will make▪ them quake and tremble, and he will put a new Principle of grace into them, whereby they shall be changed into a gracious condition, and their natural dull and stupid properties shall be made active and ready for every holy duty. And though our hearts are by nature as hard as any stone, and no way capable of any gracious and heavenly impression; yet the Spitit of God will break them in pieces, and will mollifie and soften every piece, to make it tender and flexible to the will and pleasure of God.

Wherefore if thou dost find this dulnesse in thine un­derstanding, this earthly mindednesse, and this stupidi­ty in thine affections, that thou hast no will to serve thy God; also, if there be such obduracy in thy heart [Page 259] that thou canst not lament, and mourn for thy sins, and thy heart cannot melt into sighing and tears for thy transgressions, and if there be such unbelief in thee, that thou canst not apply any promise of mercy to thy self, and canst have no hope nor assurance of the pardon and forgivenesse of thy sins upon thy repentance and turning unto God; then make thy condition known to thy Sa­viour Christ in all meeknesse of spirit, and he will put an holy light into thy understanding by his Spirit, he will sanctifie thine affections, and season them with grace, he will take away thy hard heart of unbelief, and will make it more sensible of thy miserable condition, and will fit and prepare it for a deeper impression of grace.

Lastly, God doth shew by the opening of the graves that there shall be a generall resurrection of every mans body at the last day, when they must appear before the judgement seat of God, to give an account of whatso­ever they have done in the flesh. Though our bodies are lockt up in the grave for thousands of years, and though their dust and ashes are scattered abroad with the winde to the utmost parts of the earth, yet at the last every grave shall be opened, and shall deliver up her dead, and every grain of dust shall be gathered together, that every man may have his own body, to deliver up his account before the great and dreadfull Judge of hea­ven and earth, to receive the just reward of their works: the wicked to be thrust down with the devils into ever­lasting burnings for their evill deeds, and for their un­belief; but such as belong unto Christ shall be received up to eternall glory: The Saints that then arose out of their graves were forerunners of this generall resur­rection.

This was a dreadfull sign to the cruell Jews who had imbrewed their hands in the blood of Christ: for the same Jesus, whom they crucified, shall be the Supream Judge at that day, before whom they must appear, to an­swer for this their bloody fact. [Page 260] It may also be a terrible warning to all wicked men, that are defiled with innocent blood, and that live in pro­fanenesse and sensuality, fulfilling their sinfull lusts with­out any remorse of conscience, or holy desire to be re­claimed from their wicked wayes, and without any care to make their peace with God by faith in Christ, and by true repentance: for a time will come when they must answer the rigour of Gods justice for all their crying sins, and hainous abominations.

Wherefore, enter into a serious consideration with thy self, how thou art prepared and fitted for thy grave. If thou hast lived to the world, to the flesh, to the de­vill, or to thy self, thou art in a sad and lamentable condition: for the grave cannot keep thee from judge­ment, but must open her mouth, Jona. 2 10 like Jonahs Whale, at the sound of the last Trumpet, and it will deliver thee up even as it sound thee. If thy grave receive thee an hypo­crite, a blasphemer, a swearer, an unclean person, or the like; it will deliver thee up to judgement all pollut­ed with the guilt and filth of the same sins. Job 20. 11 If thy bones are full of the sins of thy youth, they will lye down with thee in the dust, and they will cleave fast to thee, when thou shalt rise again. How canst thou then stand before the Tribunall seat of God, and before all his glorious An­gels and blessed Saints, if thou art in this sinfull conditi­on? And how canst thou endure the rigour of his ju­stice, and the severity of his judgement?

If this consideration were well imprinted in thy heart, it would make thee afraid to go on in a way of sin with­out repentance.

But such as have lived to the Lord shall dye in the Lord, and shall sleep quietly in their graves as in their beds, Mal. 3. 17. for they are the Lords Jewels, and he keeps them in these cabinets, untill the day that he shall make up his Jewels.

Wherefore, if we have any interest in Christ by faith, his blood will cleanse us from all our sins, his righteous­nesse [Page 261] will make us accepted in the sight of God, and he will account us as his jewels, and then Christ will sancti­fie the grave to us. Isa. 57. [...]. We shall enter into Peace, we shall rest in our beds, walking in his righteousness. Thus com­fortably shall we enter into the grave, if we have an ho­ly assurance by the witnesse of his Spirit to our spirits, that we dye in the Lord, and then our resurrection will be with unspeakable joy and comfort to us.

Of the Buriall of Christ.

THough Christ dyed a most shamefull and ignomini­ous death; yet he had honourable buriall accord­ing to the manner of the Jews: John 19. 40, 41. For Joseph of Arimathea and Nicodemus, two honourable men among the Jews, begged leave of Pilate, and took down his body from the Crosse, and wrapped it in linnen cloathes with spices, and laid it in a new sepulchre, which was hewen out in a rock▪ wherein was never man yet laid, and they rolled a great stone to the doore of the sepulchre. But the chief Priests and Pharisees thought him not safe enough, and therefore to prevent his resurrection (as they thought) Mat. 27. 64, 65. they got leave of Pilate to make the Sepulchre sure; Then they sealed the stone and set a watch about the Sepulchre: yet notwithstan­ding at Gods appointed time, he did rise again from the dead by the power of his Deity, which was not separated from his humane nature, though he were now dead: Psal. 16. 10. for, God would not suffer his holy One to see corruption; 1 Cor. 15. 44. and his naturall body was raised up a spirituall and glorified body.

But what comfort can we draw from Christ now he is dead? Can we have any benefit by him as he is now bu­ried? It is true which Christ said, John 6. 63 It is the Spirit that quickneth, the flesh profiteth nothing.

Though we can draw no comfort from the body of Christ as it is now in the grave; yet by his eternall Spirit [Page 262] which ever liveth, we may receive great benefit and much spiritual consolation by the death & burial of our Saviour Christ. For by faith we may draw vertue and power from thence to kill that body of sin, which by nature is in us, and to bury it with Christ, that the new man of holinesse and righteousnesse may be quickned and raised up in us: for it is not enough to mort [...]fie and kill this body of sin; but we must also bury it, and every member of it with Christ, that no sin, though it be never so profitable or pleasing to our nature, may gather strength to over­power us, or to bring us again into subjection, that [...] ­very base lust should reign over us, to make us slaves un­to sin. It is true that sin will still dwell in us; but the Spirit of Christ will make us able by the vertue of his death so to kill the power of it, that it shall not have dominion over us▪ Grace worketh our sanctifica­tion by degrees, and we cannot expect perfection of holinesse, untill we come into the Kingdome of Heaven.

Now if we will bury our sins in the Sepulchre of our blessed Saviour, we must not onely forbear the actu­all committing of sin; but we must quite loose the de­lightful remembrance of it: for if we do still retain with approbation a sinfull remembrance of our former sins, we do then keep them above ground and unburied, and they will be odious in the sight of God, though the act of sin be mortified in us. Rom. 6. 3, 4, 5. If we are baptized into Jesus Christ, we are baptized into his death, and therefore we are buried with him by Baptisme into death, that the body of sin might be destroyed, that henceforth we should not serve sin, but should walk in newnesse of life.

If we be thus buried with Christ, then the sweet per­fume and precious odours of his merits will take away the stench and noisomnesse of our sins from the Lord our God. Wherefore, by faith we shall draw a new principle of grace from Christ, to be crucified with him, to live and dye in him, to be buried with him, both in [Page 263] the act and in the delight of sin, Col. 3. 1. and to rise again with him in an holy and sanctified life, and we shall be con­tinually with him, to have our communion and fellow­ship with him: for every member of his mysticall body will be where he is in a spirituall manner; because Christ will draw him to himself by his Spirit.

Thus is Christ also present with us by his grace, and holy Spirit, to assist and support us, to teach and in­struct us in what condition soever we be.

There is the same relation by faith between Christ and us, as is between the head and the members; and we shall injoy the comfort of this blessed relation by our heavenly Meditations of him: for then by his Spirit he is present with us to teach us some heavenly instructions for our edification, which we ought carefully to practice that he may be honoured thereby.

There is no time, or place but we may take occasion to Meditate something on Christ for the good and comfort of our souls; either as he is our Mediator and Redeemer, or as he is our Prophet to teach and instruct us, our high Priest to present our Prayers and oblations to God, or our King to rule and govern us by his Spirit. If we Meditate upon his passion, upon his death and buriall, he will shew us how low he did humble himself to advance us, and it will much comfort us in our afflicti­ons and sorrowes, and also it will fit and prepare us for death and for the grave, that we may as willingly lye down in the grave, where we shall rest in peace, as we take our rest and sleep in our beds. By these and the like Meditations of Christ, we shall injoy his sacred so­ciety by his Spirit, and he will make us feel true conso­lation thereby. But if we Meditate upon the Exhortati­on of Christ, we must raise our affections up to the high­est heavens: for there he sitteth at the right hand of God above all principalities and powers▪ and then he will shew us how victoriously he triumpheth over all his enemies, and that he hath subdued all the enemies of our [Page 264] salvation, to teach us to fear and reverence his sacred Majesty, to perform all dutifull obedience to his Com­mands, and to submit to his rule and government. And because he is our Advocate with the Father, we may come boldly to him in all our wants, troubles and ne­cessities.

Also, faithfull Prayer is another speciall means to injoy the comfort of this happy relation and Communi­on, which we have with our Saviour Christ in all condi­tions of life, and upon all occasions whatsoever, to give us comfort in all our distresses, strength of grace against temptations, protection in all dangers, and deliverance out of all troubles.

If our Prayers proceed from a faithfull heart, they cannot return without a blessing: for they will open Christs rich treasury, and whatsoever is there, we shall have so much of it as is good for us. This kind of pray­er will yet reach higher: for it will so prevail with Christ, that he will open his heart to us, and conceal nothing from us that may conduce to an holy and sanctified life here, and to the injoyment of eternall blessednesse here­after.

If we dayly converse thus with Christ in our Medita­tions and Prayers, we shall have our conversation with him in heaven, though we live in a vale of misery here upon earth.

Now then examine thy self what communion thou hast had with thy dear Saviour; hath he walked with thee in the field, as he did with Isaack in his Meditati­ons? Hath he travelled with thee in the way, as he did with the two Disciples as they went to Emmaus? Went he into a strange land as he did with Joseph into Aegypt? or was he in prison with thee, as he was with him and with the Apostles? Hast thou had his company in thy bed-chamber, or in thy closet as David had? Was he in the dungeon with thee as he was w ^th Jeremiah? Hast thou had his company when thou hast been among spoi­lers, [Page 265] as Daniel had among the Lyons, and as Paul had when he was in the Lyons mouth? And hath he been with thee upon thy sick-bed, as he was with Hezekiah? Then surely thou hast received some blessing from him, then thou hast learned holy instructions of him; how to bear thy crosse without murmuring, and how to endure thy sufferings with meeknesse of spirit. Then also thou hast learned how to pray zealously, how to live piously, how to fix thy trust and confidence on him, and how to set thine affections upon him, by the plentifull experi­ence which thou hast had of his goodnesse to thee; that so thou maist dye in his love and favour.

Examine thy self also what sin thou hast killed, and buried: for if thou dost leave thy sins, because thou hast not ability to continue still in them,, thy sins do leave thee, but thou dost not leave them, and they are not buried with Christ in his Sepulchre: for thou retainest still the remembrance of them with delight and appro­bation; and if thou hadst ability and opportunity, thou wouldst be as vicious still as ever thou wert before. For unlesse faith had sealed thy union with Christ, thou canst have no power from his death to mortifie thy corrupti­ons, or to bury thy sins with him; neither canst thou live unto righteousnesse and true holinesse.

Consider in the last place what subtile policy was used to make the Sepulchre sure, that the body of Christ might not be stoln away, and to prevent his resurrection from the dead: for, they sealed the Stone, and set a watch about the Sepulchre.

But God did hereby make the truth of his resurrection the more evident, to the great comfort of his children, and servants; but to the perpetuall shame and confusion of his enemies, and of such as will not believe it. For Gods Decree must stand, and nothing can prevail to frustrate his determinate Councell: Whatsoever wic­ked men do vainly imagine, or contrive, God will bring to passe what he hath decreed for his own glory. This [Page 266] is great comfort to the servants of God, that are under tyrannicall pressures, and can see no means how to be delivered out of their slavery: for God will bring about his own purposes, and will be honoured in their delive­rance to the shame and rebuke of all their ene­mies.

Consider also, that those malicious Jews could not but be convinced in their consciences, that Christ was the Son of God, by those strange wonders which they saw at his death; and yet they still spit out their blas­phemies, against him, though he were dead, and in the presence of Pilate they term him a deceiver.

Thus it is with wicked men when they are given up to a reprobate minde: for there is no end of their wicked­nesse against God, and no end of their malicious and mischievous practises against his servants, and against all that professe his Name.

A brief Summe of the Humiliation of CHRIST.

CHRIST was in the bosome of the Father from eter­nity, where he was cloathed with fulnesse of Ma­jesty and Glory in the highest heavens, and had the Do­minion and power over all things both in heaven and in earth: but when he was to undertake the Work of our Redemption, which was determined by all the three Persons in the holy Trinity, before the world was, he laid aside his Glory, and humbled himself for that great Work, which was decreed in the secret Counsel of God, and to be wrought at his appointed time. The first degree of Christs Humiliation was, that he gave away the ma­nifestation of glory of his Deity, which he had with the Father in heaven, which was his due from his first in­carnation; [Page 267] the bright beams whereof were clouded with his humanity: for he took upon himself our flesh, and was cloathed with our weak and frail nature, and was subject to such humane passions and infirmities as might be without sin. This was a great degree of Humiliation for the eternall King of glory to leave his glorious man­sions in heaven, and to come down and be with us men here upon earth, and to take up his habitation in an earthly tabernacle, which was subject to hunger, thirst, and heat and cold, to pain, torment and death it self.

The second Degree of his Humiliation was, that he took upon himself the guilt of our sins, and did under­take to fulfill the whole righteousnesse of the Law for us▪ and to satisfie the justice of God for all the sins of his Elect: not that his humane nature was polluted or stain­ed with any sin: For the holy Ghost did so sanctifie the Virgins wombe, that he was conceived and born with­out Originall sin, and he lived without any actuall trans­gression; but our sins were imputed to him, and there­fore as the Apostle saith, Gal. 3. 13 He was made a curse for us. Also, Tit. 2. 14. Christ gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a peculiar peo­ple, zealous of good works. He gave his body and all the parts of it to the persecutors & tormentors, he gave his blood to be spilt, and his life for the redemption of man▪ he gave his soul to suffer anguish and sorrow, [...]sa. 53. 10. and to be a [...] of fering for sin: also, in some sort he gave his Deity, by suffering most horrible blasphemies, that were cast upon him, Acts 20. 28. and God purchased to himself a Church with his own blood.

This was a very low abasement of Christ, when he left all his glory in heaven, and came down to live here upon earth, not in the nature of Angels; but he cloath­ed himself with our flesh, which was all stained and de­filed with the guilt of our sins: Isa. 53. 6. for God laid on him the iniquity of us all.

The third degreee of Christs Humiliation was, that he was content with a mean condition of life here upon earth; his birth and education was very mean, he was exposed to wants and necessities, to perils and dangers even from his infancy; and after he began his Ministry he had no abiding place, Mat. 8. 20. he had not where to lay his head, and he did the office of a servant to his own Disciple, John 13. 5 when he washed their feet: for as the Apostle saith, Ph [...]l. 2. 7. He made himself of n [...] reputation, and took upon him the form of a servant. Christ continually travelled from place to place to teach the people, to heal the sick, to cleanse the lepers, and to cast out Devils; he was often wearied, often hungry, and often thirsty.

Thus was his whole life full of sorrowes and full of af­flictions, and thus low did the eternall Son of God hum­ble and abase himself, to advance us and to perfect the work of our redemption.

Lastly, in his passion he was made a scorn to the most abject of all the people, and a derision both to Jew and Gentile; he suffered both in his soul and in his body, as much anguish pain and torment, as the power of the di­vell and the malice of wicked men was able to inflict up­on him. And as if all this was not sufficient to humble him enough, God himself did fiercely assault him: for he kept all comfort from him, when he was in his greatest extremity, and his wrath went along with all his other sufferings.

When Christ had suffered to the full, so much as the justice of God required in satisfaction for all our sins, and that the work of our Redemption was perfectly finished, then he commended his soul unto God, and dyed upon the Crosse, according to this of the Apostle, Phil. 2▪ 8. He humbled himself and became obedient unto death, even the death of the crosse: this kinde of death was most pain­full, shamefull, and accursed.

Here is a short view of the humiliation of Christ: for [Page 269] our weak understandings cannot reach to the depth of that which Christ suffered for us, much lesse can we reach to the honour and dignity of his Person in his Di­vine nature, which doth make his sufferings, and his Humiliation far the greater. If we do seriously meditate upon it with pious affections, it will teach us to adore his sacred Majesty with reverence and godly fear, to love him with a perfect love, to serve and obey him with a pure and upright heart, and to suffer any thing for his sake with a cheerfull minde. Also, if we have gained any grace by the death and passion of Christ, it will teach us meeknesse of spirit, and humility of minde, though we have places of preheminence and authority above other men.

If God shall bring us down from an high degree to a mean condition of life, we shall bear it contentedly; because God is the sole disposer of all things, and he can raise us to an higher degree, if he pleaseth. If what we have be too little for us, and that we can improve more to the best advantage of Gods glory, he will then in his good time bestow more upon us.

If our life be full of troubles and sorrowes, the Humi­liation of Christ will teach us, 1 Pet. 5. 6, 7 to humble our selves under the mighty hand of God, that he may exalt us in due time. We may safely cast our care upon him, for he careth for us, Psal. 18. 35 His right hand will hold us up. Psal. 17. 5 He will hold up our go­ings in his paths, that our footsteps slip not. Cant. 2. 6. Christ also will put his left hand under our heads, and with his right hand he will imbrace us.

Wherefore▪ if we have this gracious humility of spi­rit, it will produce these and many more blessed fruits, to give us comfort in a troublesome and painfull life. And when death comes, it will be favourable to a meek and humble spirit, and well-come to a good conscience: if we be thus qualified it will bring us to our graves in peace, and then we shall have a joyfull and a blessed re­surrection.

Christ did willingly humble himself to the death for us; why should we be unwilling to resign up our life unto him? do we know no other happinesse, or do we hope for no greater felicity, than what we now injoy? We h [...]ve no abiding place here, but we are subject to changes every moment, and upon every small occasion. 1 Chro. 29▪ 15. We are strangers and sojourners here, our dayes on earth are as a shadow▪ and there is none abiding, our mansion house where we must dwell for ever, is in heaven, which Christ our Saviour hath prepared for us, to draw our mindes from all earthly delights, which are fading and transitory, and alwayes mixed and imbittered with some sorrowes and vexations, that our hearts and affections may be in­flamed to injoy that celestial happinesse, where we shall be stablished and confirmed in perfect holinesse for ever, and where we shall injoy the perfection of all blessed­ness for evermore

Wherefore, Heb. 12. 2. look unto Jesus the Author and finisher of our faith, who for the joy that was set before him, endured the crosse, despising the shame, and is set down at the right hand of the Throne of God. 2 Tim. 2. i2 If we suffer with Christ, we shall also reign with him; if we dye with him, we shall al­so live with him, if we are buried with him, we shall rise with him, and if we partake with him in his humili­ation, we shall also partake with him in his exaltation: for the members must be made conformable to the Head.

Of the Resurrection of CHRIST.

VVE come now to the Exaltation of our blessed Redeemer: for though he suffered his enemies to tyrannize over him at their pleasure, and to put him to a most cruell and shamefull death upon the crosse, be­cause it was his heavenly Fathers will it should be so, yet he rose again the third day by the Almighty Power of his Deity, and cloathed himself with the glorious robes of immortality, triumphing over all his enemies, both [Page 271] spirituall and temporall. The truth of his Resurrection ^a Luk. 24. did first appear by the testimony of two Angels to the Woman that came the third day to his Sepulchre to im­balm his body: John 20. then he appeard to Mary and to his Disciples at several times: also to five hundred brethren at once, and he conversed with his Disciples fourty dayes upon earth, before he ascended up into heaven.

Many Saints that slept were raised out of their graves with him, who also appeared to many in the holy City, and probably ascended up with him into heaven; so that we may safely build our faith upon the truth of his Resur­rection, which is an Article of faith that we must believe for the well grounding of our hope, that our bodies shal also rise again from the dead with songs of rejoicing and triumph.

Here is matter of exceeding great comfort to our souls for our hearts to Meditate upon, if we do stedfastly be­lieve that Jesus Christ our blessed Saviour is risen from the dead.

First, we may be truly perswaded hereby, that he hath fully satisfied the justice of God for all our sins, and that the guilt of sin is taken away from our souls, and nailed to his Crosse, so that if God looks upon our sins there, he will also see the precious blood of his dear Son that was spilt for them.

Secondly, we may firmly believe, that Christ by his Resurrection, hath gotten the victory and conquest over sin, death, hell and the Devill: John 10. 18 for as he had power to lay down his life, so he had power to take it up again. Christ hath likewise taken away the strength of sin, and hath pul­led out the sting of death, in that he hath fulfilled all righ­teousnesse, and fully satisfied the penalty of the Law: 1 Cor. 15. 56. for, the sting of death is sin, and the strength of sin is the Law. Wherefore we may now draw vertue and grace from Christ▪ to overpower all the corruptions of our na­ture, Eph. 2. 1. and though we are dead in trespasses and sins, yet by the power of his Resurrection he will quicken us, and [Page 272] raise us up out of the grave of sin, and will give us a spirituall life to live the life of grace to him here, that we may live the life of glory with him hereafter for ever.

Why then should we fear death that hath no sting to wound us? Why should we not smile upon it, se­ing Christ hath sanctified it to us? Why should we fear the Devill with a servile fear, seing Christ hath redeemed us out of his bondage? His malice may molest and trouble us, if we be not well armed with faith; but Christ hath weakened his power below our strength. When our bo­dieslye in the dust, our souls will be out of the devils reach: for Christ will take them up to himself into the Paradise of God, where the devil cannot come, for he is cast down into utter darknesse; he may be permit­ted to tempt or afflict us while we are in the flesh; but Christ, whom we serve, will not suffer him to prevail against us.

Thirdly, seeing Christ our head is risen from the dead, we also that are his members must rise again at the last day: for the Head will draw all the members of the body with it.

Christ hath redeemed our bodies from the grave, as well as our souls from death: if therefore we be not rais­ed again out of the grave, our redemption is not per­fectly wrought. Also, if there shall be no resurrection of our bodies, and if death hath power to keep them still in the grave, then our union with Christ is not firm, and our faith is not able to keep us close unto him, and our hope is not stedfast; but death hath not this power, the graves will open and deliver up their dead, and our bodies shall rise again to injoy that unconceivable happinesse with our souls of the beatificall vision of God, and to be for ever with Christ our Redeemer; because Christ our Head is risen.

Lastly, our chief comfort dependeth upon our resur­rection to glory, for in this life we finde nothing but la­bour [Page 273] and travell, sorrow and trouble, vexation, and anguish of spirit: our hope of future rest and peace, of joy and comfort, happinesse and glory, doth sweeten all our afflictions here, and makes us bear them contentedly and chearfully, for as David saith, Psal. 58. 11. Verily, there is a reward for the righteous, and this reward is in heaven. Now if there be no resurrection from the dead, our hope is vain, our comfort will deceive us, and our life is most miserable of all men, according to this of Paul: 1 Cor. 15. 15. If in this life onely we have hope in Christ, we are of all men most miserable; for we shall never injoy this reward which God hath promised; but our faith is grounded upon the sure promises of God, which cannot deceive us concer­ning the resurrection of our bodies unto glory, which will yield us unspeakable consolation, when we seriously Meditate upon it.

Wherefore now, raise up thy spirit thou fainting soul, for Christ hath redeemed thy body from the grave, and thy soul from death by his Resurrection, he hath conque­red all the enemies of thy salvation; sin hath no condem­ning power over thee, death is advantage to thee, hell is lockt up from thee, and the Devill himself cannot go beyond his commission for thy hurt. Though the world doth frown upon thee, Joh. 16. 33 and thou findest tribulation here; yet be of good chear, and lift up thy head: for Christ hath overcome the world, and he will sanctifie all thy tribulations to thee. Thou livest here subject to shame and reproach, to diseases of body and sorrow of spirit, and to all miseries and calamities; but death will put an end to all thy labour and travell, the grave will refine thy body from all imperfections and diseases, and thy resurrection will bring thee to thy reward, which is laid up for thee in heaven.

If the powers of darknesse set themselves in array a­gainst thee, if the terrours of death assault thee, fear not, but keep close to the Resurrection of thy Saviour by faith, he hath overcome them all, and will also sub­due [Page 274] them unto thee. Eph [...] 30. If thou art a member of his body, of his flesh and of his bones, thou must be made confor­mable to him, as to thy head, as well in his glory as in his shame, as well in his resurrection as in his death and buriall.

If the crosse must try thy strength, he will not tire thee with a greater burden than thou art well able to bear. If pain or sicknesse brings thee near unto death, the faith­full hope of a joyful resurrection will greatly refresh and comfort thy soul: for though thy soul must be parted from thy body; yet neither thy soul nor thy body shall be parted fuom Christ; but thou shalt rise again out of the dust with a spirituall and immortal body to be joyned un­to Christ thy head for ever.

Now think on these things with holy affections, and they will minister heavenly comfort to thy soul, when thou art in any perplexity of minde or body.

Consider now to whom Christ appeared after his Re­surrection, it was first to holy Women, who in their pi­ous devotion and love to him came to imbalm his body with spices and sweet odours: then he appeared to his Disciples at sundry times, and also to many Brethren, that they all might be well confirmed in the truth of his Resurrection, and of his Deity, to comfort them in their sorrowes, to uphold them in their sufferings, to stren­then their faith against all persecutions and bloody try­als: and to be able to strengthen others in the Doctrine of the Resurrection. Thus did the holy Apostles testfiie that they had seen the Lord Jesus after he was risen, to confirm their Doctrine of his Resurrection. But Christ did not appear to any wicked or ungodly men: for they could neither believe it nor understand it, nor receive any comfort or benefit by it, because they have no spi­rituall eye to discern his glorified body, but chief­ly because they have no relation to him as their Savi­our.

Christ doth appear to us at this day by his Spirit [Page 275] when he doth manifest to us the truth of his Resurrection by his Word, and doth give us grace to apply it to our selves, for the confirmation of our faith in the Resur­rection of our bodies at the last day. But chiefly Christ doth appear to us when by faith we draw vertue and power from his Resurrection, to rise from the death of sin to the life of grace▪ when we can raise up the affecti­ons of our hearts from earthly and worldly cares to hea­venly contemplations, and when we can with the wings of faith mount up above the sinfull delights and pleasures of this life, and above all the calamities and tribulations that we shall meet with here upon earth, to have our conversation in heaven, and can draw comfort to our selves in all our sorrowes and miseries from the hope of our resurrection.

There will also be a day of resurrection to the wicked, which will be most sad, wofull and miserable to them: for they shall not rise with purified and glorified bodies; but with filthy, ugly, and unclean bodies, all besmeared with the guilt of sin which will make them odious to look upon, and they have no covering to hide their sins, but onely the Divels liverey, which is a guil­ty conscience, that they may be known to whom they belong: For there is no place, and no inheritance in heaven for such unclean monsters; but they shall be thrust down into the lowest hell, to partake with the devil and his angels in their everlasting torments, which is the reward of all wicked men for their evill works.

Of CHRISTS Ascension up into Heaven.

VVHen Christ had fully instructed his Apostles after his Resurrection, in those things which concer­ned the Kingdom of Heaven, and had taught them how to plant his Church here upon earth, he was taken up in the sight and view of them all, and ascended up into hea­ven [Page 276] where he sitteth at the right hand of God in fulnesse of Majesty and glory, until he shall come again to judge both the quick and the dead; whereby Christ is now be­come our eternall Advocate with the Father, to make intercession for us, and he is also our eternall high Priest, to present our Prayers and oblations to God.

At his Ascension he carried up our humane nature with him into heaven, and hath advanced it above the Angels, and above all Principalities and powers: also Christ hath taken possession of that heavenly Inheritance, which we shall hereafter injoy: for he keeps it for us.

Wherefore now, let the thoughts of our hearts be raised up in our holy Meditations to contemplate the transcendent glory of Christ, now he is at the right hand of the Father, that we may firmly confide in him, and have a longing desire to be with him, to injoy that place of true blessednesse, John 14. 2 which he hath prepared for us in his Fathers house. Also let all our Prayers and sacrifices proceed from an upright and a believing heart, that they may be such as Christ will present to his Father for us; and then we may confidently believe that God will gra­ciously receive them.

Here is also great comfort for us, that though we sin dayly through humane frailty, or through the corruption of our nature, 1 John 2. 1, 2. that we have an Advocate with the Father Jesus Christ the righteous; and he is the propitiation for our sins, who will intercede for us, and will present the me­rit of his blood unto him in full satisfaction for all our sins, whereof we may have an holy assurance by faith and true repentance.

If we do faithfully believe that we have such an high Priest, and such an Advocate in heaven, why do we give our selves liberty in sin to displease him? Why do we cherish any darling sin in our affections? Why are our prayers, our praises, and our thanksgivings so few and so seldome sent up to him? Why are they so cold and so [Page 277] dull that they cannot mount up to him? And why are our spirituall oblations so full of unbelief? Do we think that Christ will intercede for us, if we sin wittingly and willingly against God? Will he procure our pardon, if there be any accursed thing hidden in our hearts? Will Christ present our Prayers to God if they proceed out of feigned lips? And will he present our duties and ser­vices to God, if they are performed with unbelieving and deceitfull hearts? If we thus conceive of the inter­cession of Christ, we delude our selves and indanger our souls to utter perdition.

If we did truly believe, that Christ hath taken possessi­on of that heavenly inheritance, which is prepared for us, our souls would be ravished with an holy desire to injoy it, we would contemn the vanities of this world in com­parison of that, and our affections would not be carried after sinfull pleasures; afflictions and crosses would not cast down and deject our spirits, but we would live chearfully in the midst of all troubles, and sorrowes, be­cause by faith in Christ we are made heirs of the kingdom of Heaven.

If that place be so perfectly pure, that no unclean thing can enter there, we should study to live piously and vertuously to the glory of God, while we live in the flesh, that we may have a sure hope to injoy it hereafter. If a Kings Son that is heir apparent but to an earthly Crown, should live like a base peasant, and delight in the company of such as are of mean and low degree, we wil be ready to say, that he is unworthy of such an Inheritance. Let us make this our own case, and consider to what honour and dignity we are born by our adoption in Christ, that we may not live in subjection to every base and sinfull lust, as unworthy of that Inheritance, which Christ hath prepared for us in the Kingdom of heaven.

Though our condition [...]e mean in this world, and our calling such as that we must converse with ungodly people, as to the outward man; yet the conversation of [Page 278] the inward man may be spirituall and holy: Joh. 17. 15 for Christ hath prayed his Father to keep us from the evill that is in the world, that we may imitate here upon earth the blessed Angels and Saints in heaven by glorifying God, and by our readinesse to fulfill his will and pleasure. Thus saith the Apostle, Col. 3. 1, 2 If we be risen with Christ, we should seek those things which are above, where Christ sitteth on the right hand of God; and there should our affections be set, and not on things on the earth.

Thus we may have our conversation in heaven, thus we may live a spirituall life upon earth, and thus we may injoy the sweet communion of the blessed Trinity, even in this life: for God the Father will be gracious and lo­ving to us in Christ, as a Father is to his children. God the Son will be righteousnesse, sanctification and Re­demption to us, according to the nature of a Saviour to his elect people: and God the holy Ghost will abide with us for ever in all difficulties and dangers, according to the nature of a true Comforter.

A brief summe of the Exaltation of CHRIST.

IF we look now upon our beloved Saviour, we may contemplate his great Exaltation with much joy, and gladnesse of heart, Eph. 4. 8. for he is ascended up on high, and hath led captivity captive. Rev. 19. 11, 12, 13, 14, 15, 16. John doth describe him sitting up­on a white horse, because he doth judge in righteousnesse, his eyes were as a flame of fire, and on his head were ma­ny crownes; he was cloathed with a vestare dipt in blood, and his name is called the Word of God: and the armies which were in heaven followed him upon white horses: and out of his mouth goeth a sharp sword, that with it he should smite the nations, and he shall rule them with a rod of iron, and he treadeth the wine-press of the fierceness and wrath of Almigh­ty God, and he hath on his vesture and on his thigh a name [Page 279] written, King of kings and Lord of lords. 1 Tim. 6. 15, 16. He is the blessed and onely Potentate, who onely hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, or can see.

Phil. 2. 9, 10. God hath highly exalted him, and given him a Name, which is above every name; that at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth: Rom. 9. 5. for he is over all, God blessed for ever.

Psal. 2. 6, 8 God hath now made Christ a King, and set him upon his holy hill of Sion, he hath given him the heathen for his inheri­ritance, and the uttermost parts of the earth for his possession. Also, the Apostle saith, Col. 2. 9, 10. In Christ dwelleth all the ful­nesse of the Godhead bodily; and we are compleat in him which is the head of all principality and power.

We may yet consider further, how God hath exalted Christ: Eph. 5. 23. For he hath made him the head of his Church, Eph. 1. 22. and hath put all things under his feet, and gave him to be head over all things to the Church. Also, Psal. 118. 12. Christ is be­come the head stone of the corner in this spirituall building, and he doth so firmly binde every stone of this building to himself, that they shall never depart from him. Thus God is pleased to reveal in some measure how highly he hath exalted our dear Saviour after his great sufferings in his bitter passion; but as we are not able to conceive what he suffered; so our weak capacity cannot reach to that transcendent glory and Majesty, which he now hath in the same nature, as he was our Redeemer, God and Man.

If God hath so highly exalted our glorified Redeeem­er, then we must study and Meditate with an holy zeal and pious devotion, how to exalt him in our hearts, how to prize him in our affections according to his excellen­cies and dignities, how to have a reverent esteem of his worth, how to honour and reverence him for his greatnesse, and Hos. 3. 5. how to fear and love him for his good­nesse. Also, we must have a diligent care to obey his [Page 280] rule and government, as he reigns and rules in our hearts by his Spirit, that we may withstand and resist the temptations of the devill, that the alluring vanities of the world may not insnare us, and that no evill concu­piscence may overpower us, to make us dishonour our God, or disobey the will of our dear Saviour.

If Christ be truly advanced in our mindes and thoughts according to the glory and honour wherewith God hath crowned him, then our souls will feel a comfortable in­fluence of grace from his glorious Exaltation, to give us an holy assurance that he hath led captive all our spi­rituall enemies, and hath so weakened their power, that they have no ability to hurt our souls: also, that in his due Time he will take revenge upon all the Enemies of his Church. And as he is crowned with the highest titles of honour; so likewise he will crown the meanest of his Saints with honour and dignity far above the grea­test Potentate upon earth. This doth also give us assu­rance that we may receive from the fulnesse of Christ suf­ficient grace for the mortifying of our sins, for the san­ctifying of our lives, and for our comfort in all tribula­tions, he will support us in all our spirituall weaknesses, he will cure all the wounds that sin hath made in our souls, and he will keep us from despair; because he doth binde us with the bonde of faith so close to himself, that we shall not totally and finally fall away from him, and he will so protect and defend us, that no adversary power shall be able to take us out of his hands.

But if we conceive of these high honours and dignities of Christ according to our humane capacity, and not according to the reach of faith, as it is grounded upon the Word of God, we shall too much undervalue his highnesse, and disrespect his sacred Majestie: we can­not confide in his power to defend us against all our spi­ritual adversaries, neither can we rest and depend upon his goodnesse to supply all our wants, to minister relief in all our necessities, to heal all our infirmities, and to [Page 281] be all in all unto us upon all occasions: our frail nature will be full of doubtings and fears to weaken our faith and confidence in him: for according to our esteem of him in our hearts, such is our faith, such is our hope and trust in him; if we have no spiritual eye to discern these essential honours and excellencies of Christ, we cannot then reach them with that reverence, and fear, with that duty and obedience as we ought, and our best wor­ship and service will come far short of that which his great and dreadful Name requireth.

Now then examine thine own heart and see what good, evidence thou hast that Christ is dear and precious unto thee, and that thou dost honour him with thy heart and soul, what experience hast thou had of his goodnesse and power? How hast thou performed thy duty and service to him? What awful reverence and filial fear hast thou had of his sacred Majesty, when thou hast been in his presence, and about his businesse? If thy conscience can tell thee, that Christ is the joy of thy heart, that he is thy Lord God, thy King and Governour; then he hath set up his Scepter of righteousnesse in thee, and ruleth in thy heart, and that hereafter he will bring thee to his eternall kingdom of glory.

If the holy Ghost hath thus wrought in thy heart, thou wilt finde a conformity of will to the will of Christ, thine affections will be squared to the glory of God, to love that which he loveth, and to hate that which he hateth; thy sinful desires will be restrained: for the fear and dread of his great Name will be alwayes before thine eyes, and the love of him will constrain thee to obedi­ence. Also, the hardnesse of the heart will be taken a­way, Ezek. 36. 26, 27. and it will be made tender, and flexible, fit to re­ceive any heavenly impression of grace.

Our Advantage and gain by CHRIST in this life.

EVery true believer hath a peculiar Advantage, and Gain by Christ, more than unregenerate men, in whatsoever they possesse: though these have more of earthly blessings and of common graces, than many of Gods servants; yet it is with a great deal of difference; for by Christ they are sanctified to the one, & not the other. But there is a spirituall Gain by Christ which is onely proper and peculiar to the children of God, whereof un­regenerate men are not capable, until faith be wrought in them by the holy Ghost to unite them unto Christ.

First, we have this Advantage by Christ above un­regenerate men, Gen. 3. 17. that the curse which God laid upon the creatures for the sin of man is taken away, and he hath given to every true believer in Christ the free use of them all for his comfort, and to glorifie God in their right use, and by their thankfulnesse for them: for Christ hath sanctified them, and made them blessings to them. But unregenerate men have no right to what they injoy; because they have no interest in Christ, and the curse still cleaveth to whatsoever they possesse: for Christ hath not taken it away, nor sanctified their estate unto them for their good.

Secondly, this is our peculiar Gain by Christ, that he hath taken away the guilt of sin that by nature was upon our souls, and hath fastned it to his own crosse; where­as naturall men have the guilt of their sins still cleaving to their souls, so long as they are in that condition. This is a great advantage to us that are in Christ, if we do well consider it; for now we may appear with boldnesse in the presence of God, we need not fear the accusations of the Divell, our conscience can witnesse nothing against [Page 283] us, because we have no guilt of sin, and the Law cannot condemn us. Rom. 8. 1. There▪ is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh but after the Spirit. Isa. 53. 5, 6 For Christ was wounded for our transgressions, as saith the Prophet, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all. Thus are our sins imputed unto Christ; because be hath taken them upon himself; and his righteousnesse is imputed unto us, that we might appear without sin in the sight of God.

Thirdly, This is a speciall Gain that we have by Christ above all other men, that he hath redeemed us from the curse of the Law, Gal. 3. 13. being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: Christ in our nature, and for us, hath fulfilled the whole righteousnesse of the Law, by his active obedience to it, and he hath suffered the penalty of it by his passive obedience, even to the death of the Crosse, that the justice of God might be satisfied for all our sins▪ so that now we are not under the curse of the Law, nor under the condemning power of sin, but we are under grace; because he hath reconciled us to God, and brought us a­gain into his grace and favour, that the sanctifying graces of his holy Spirit may season our hearts and affections to walk before him in holinesse and purenesse of living all our dayes.

Wherefore now, our afflictions and troubles, which are part of this curse, are sanctified to us, and made sa­lubrious and wholesome for our good, and the evill of punishment, which we suffer, is taken away by the merit of his sufferings, and the nature of them is changed into fa­therly chastisements, to correct us for our sins, that we may walk more obediently before God; or else they are to try the truth of our graces for the honour of God that gave them.

Fourthly, this is another great Advantage and Gain that we have by Christ, which unregenerate men cannot finde, that he hath also freed us from the dominion of sin: for though sin will dwell with us so long as we live in the flesh; yet the strength and power of sin is weaken­ed and killed by the vertue and power of that grace which Christ hath given us by his death.

The best of Gods servants do often complain how the unregenerate part in them doth sometimes prevail against the Spirit, which makes them groan under the burden of their corruptions, as holy David and others have done. Paul also found this to be true: for thus he saith, Rom. 7. 18, 19. I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me, but how to perform that which is good, I finde not: for the good that I would, I do not; but the evill which I would not, that I do. And he had no power but onely from Christ to be freed from this do­minion of sin, and therefore he cryeth out, saying, Rom 7. 24, 25. O wretched man that I am, who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord; for he found this Benefit and Gain by Christ, for saith he, Phil. 1. 21. To me to live is Christ, and to dye is gain; or else we may read it thus. For Christ is to me both in life and in death advantage.

This is not the gain which natural men look for, they seek after the gain of riches, the gain of honours, and the gain of worldly preferments; they look not after spiritual gain, they do not esteem of vertue and godliness; piety towards God is out of request with them, though it be the true gain and most to be desired.

Fifthly, that we may get this spirituall gain of Godli­nesse; which is the advantage onely of a true Believer, Christ doth wash us in the Laver of his righteousnesse, and therefore he bestowes all sanctifying and saving graces upon us, to purifie us from the silth and polluti­ons of our sins. For Christ doth unite us unto himself by Faith, whereby we are cloathed with his righteous­nesse, [Page 285] and have all the benefits that come by the merite of his blood: then faith drawes in with it all other san­ctifying graces, to make us compleat and perfect in Christ, to beautifie and adorn our souls, that we may lead a vertuous and pious life in the right way of true ho­liness, 1 Pet. 2. 2 Christ doth also give us an holy desire to the sincere milk of the word, that thereby we may grow in 2 Pet. 3. 18. grace and in the knowledge of our Lord Jesus Christ: by whom we are brought into the favour of God; Rom. 3. 24 by whose grace & love we are freely justified through the Redemption that is in Jesus Christ: Eph. 2. 8. by whose free grace also we are saved through faith in Christ. Saving grace was one of the special gifts that Christ gave after his Ascension, according to this of Paul, Eph. 4. 7. But unto every one of us is given grace according to the measure of the gift of Christ. Heb. 13 9. Wherefore, if our hearts are stablished w ^th grace, we shal not be carried about with diverse and strange doctrines; but we shall stand firm in the Faith, and in the truth of our Profession, and our hearts will be purged from dead works.

Sixthly, we have this great Advantage by Christ above all other men, Gal. 4. 5, 6, 7. that by him we receive the adoption of sons, and thereby we injoy all the Priviledges that be­long to sons: for God hath sent forth the Spirit of his Son into our hearts, crying, Abba Father; and we are made heirs of God through Christ. Wherefore, Heb. 4. 16. in him we may come boldly unto the throne of grace by Prayer, that we may obtain mercy, and finde grace to help in time of need. For God will have a fatherly care of us to protect us in all dangers, to provide whatsoever is good for us, and to comfort us in all our sorrowes and distresses.

Psal. 9. 9. Isa. 25. 4. Thus was God a refuge and a shield of defence to David, and to other holy men in their troubles and af­flictions.

If his rod of correction be upon us, it will be in love, Heb. 12. 6. as a father chasteneth his son, that he may receive us as his sons: and though we feel his visitation sharp; Lam. 3. 31 yet he will not cast us off for ever,: for Eph. 4, 30. we are sealed unto the [Page 286] day of Redemption, Heb. 6. 12. that we may through faith and patience inherit the promises, 1 Pet. 1, 4. as heirs to an inheritance incorrupti­ble and undefiled, and that fadeth not away, reserved in hea­ven for us.

Lastly, Christ hath sealed the Covenant of grace to us with his own blood, whereby we are freed from the strict keeping of the legal Covenant of Works; and Christ will perfect with his own righteousnesse whatso­ever is wanting in us to the fulfilling of the Law, if we en­deavour the best we can with an upright heart to do the will of God; and then God in mercy will accept of our imperfect obedience for his sake.

This new Covenant, which Christ hath procured for us; will admit of the obedience of Christ for us, and al­so of our true repentance for our sins, which the legal Covenant would not; because it required perfect and per­sonal obedience to every tittle of the Law, both in thought in word, and in deed.

By vertue of this new Covenant, Jer. 31. 33, 34. God is our God, and he will forgive all our iniquities, and will re­member our sins no more: upon condition that we be­lieve in Christ, Heb. 12. 24. who is the Mediator of this Covenant, and that with our faith we joyn piety and new obedi­ence.

Christ hath also given us his Sacraments, whereby this Covenant is sealed to us, if we do worthily partake of them: but of this Covenant, and also of the Sacra­ments: I have written more fully in another Trea­tise.

Now Meditate with an holy devotion upon all these Advantages, which every true believer hath by Christ in this life above all other men, that have no interest in him by faith, and examine thy self hereby what thou hast gained by him. If thou hast used the blessings of God and his good creatures soberly and temperately to his glory and not to pamper or cherish any sin to dishonour him thereby, and doest return thanks unto God for them [Page 287] with a sincere heart; because he is the sole giver of all things that thou injoyest: then Christ hath taken away the curse that was upon them, and hath made them bles­sings to thee, which thou maist freely use to thy comfort; otherwise thou canst finde little comfort in them. Also, if thou dost truly believe that thy sins were imputed un­to Christ, and hast an holy assurance hereof by the day­ly renuing of thy repentance for thy dayly sins; then thou maist be fully perswaded, that the guilt of sin, which was a burden to thy conscience, and did cleave close to thy soul, is taken away, and that Christ hath nailed it to his crosse, whereby thou art freed from the curse of the Law, and from the condemnation of sin. This con­sideration will much comfort thee, when thou art under the crosse: for the evill of punishment that was in thine afflictions is taken away, it being part of the curse, and thou art but chastised for thy good, and not punished for thy hurt.

Examine thy self yet further what thou hast gained by Christ: for if thou canst over-power thy corruptions by the strength of grace, and canst leave thy sins before they leave thee, and that the remembrance of them is bitter to thy soul, and doest dayly strive with a true pur­pose of heart to newnesse of life; then thou hast an evi­dent sign, that Christ hath taken away the dominion of sin in thee, Ezek. 36. 25. and hath poured clean water upon thy soul, to purifie & cleanse thee from all thy filthines. Also, if thou dost find the fruits of the Spirit of sanctification, that thou hast an holy desire to the means of grace, and a faithful endeavour to grow stronger in grace, that thy heart may be stablished in the truth, and thy Faith firm to uphold thee in thy sufferings and tryalls; then thou hast gotten great gain and much Advantage by Christ. But if thou art perswaded of thine Adoption by Faith in him, thou canst not conceive how great thy gain will be: for whatsoever a childe can desire of a loving Father, thou mayest ex­pect much more from God: nothing shall be too dear [Page 288] for thee, nothing shall be hurtfull to thee, and nothing shall be concealed from thee, that may be profitable and advantageous to the salvation of thy soul.

Let us consider now, that our hearts may ruminate well upon it for our great comfort, what honour we have by being made the sons of God. 1 Sam. 18. 23. When Sauls servants came to perswade David to be the Kings son in law, he gave them this answer, Seemeth it to you a light thing to be a Kings son in law, seeing that I am a poor man and lightly esteemed? How great then is the honour, and how high­ly to be esteemed, for a poor wretched captive to be made the Son of the eternall and everliving God? to have such a Father to come to in all our necessities, such a Refuge in all our distresses, such a Protectour against all our enemies, and to be heir to such an Inheritance as is incorruptible and eternal, which Christ hath reserved for us in heaven.

Wherefore we should be holy and undefiled in our conversations, as becometh the sons of such a Father, we should not walk stubbornly before him, but in filial fear and reverence, obeying his holy will and commands with filial love, and submitting to his rod and corrections, as a childe ought to submit to his Father: If our services are thus performed to God, he will then be a tender and a gracious Father to us.

If we have this Gain by Christ in this life, what is the gain of the whole world to it? What is all earthly ho­nour to the honour of a true Christian? and yet most men covet and desire that gain, and that honour, and they neglect the true Gain, and the true honour of a Christian, which is chiefly to be desired. Mat. 16. 26 What is a man profited, saith Christ, if be shall gain the whole world, and lose his own soul?

If we injoy Christ, we have a rich Patrimony, we can want no comfort, whatsoever shall betide us in soul, or in body, in goods, or good name; he will repair all our losses in Adam with his abundant righteousnesse, he will [Page 289] also repair all our losses in children, servants, or estate, either in this life, Job. 42 10 as he did unto Job, or else in the life to come in a more plentifull manner. Christ will like­wise furnish us with all spiritual abilities to encounter with the enemies of our salvation, to stand firmly for the truth, and for a good conscience, and to endure the try­all of our faith, love, hope and patience, and he will make perfect whatsoever is wanting, or imperfect in us: 2 Cor. 12. 9 for his grace is sufficient for us, and his strength is made perfect in weaknesse: his love and his care of us doth most shine forth, when we do most a base and humble our selves, and when we do acknowledge our unworthinesse of it.

In the last place we should Meditate with all thankful­nesse upon the great benefit that we have by the Cove­nant of grace, which Christ hath sealed for us with his blood: for we may faithfully believe, and comfortably expect, that God will perform his condition expressed therein to us, though we cannot perfectly perform our conditions to him; also, that he will purifie and cleanse us from all our filthinesse, Jer. 32. 40. and will put his fear in our hearts that we shall not depart from him, Wherefore, let not the failings and frailties of the flesh discomfort us, nor weaken our faith and confidence in the goodnesse of God to us in Christ: for the flesh will rebell against the spirit, and the corruptions of the unregenerate part will sometimes breake out upon us, to dash and hin­der our comfort in this gracious Covenant. Therefore Christ hath ordained the two Sacraments to seal this Co­venant to our souls, for the better confirmation of our Faith: Gal. 3. 26, 27. For if we are baptized into Christ by Faith, we have put on Christ, we are members of his Church, and this Covenant is sealed to us; 1 John. 1. 7 and the blood of Christ hath cleansed us from all sin. If age, or sicknesse, or any thing else beside sanctifying grace, doth keep us from sinning against God, this is not the true purging a­way of sin, nor the regeneration and renewing of the [Page 290] holy Ghost, because the evill concupisence of the flesh, and the sinful desires of the minde will remain strong, and will still reign in us, though we cannot actually com­mit sin. So likewise if we do spiritually feed upon the body and blood of Christ at the Lords Table, we do then seal this Covenant of grace to our souls, and we shall finde the comfort of all those promises, that are contai­ned in it.

This spiritual food was the fruit that the Spouse did feed upon, Cant. 2. 3. which was so sweet to her taste; and we shall also finde the same sweetnesse in that blessed fruit. But if we come to that holy Supper with mindes full of worldly cares, or sinfull lusts, and with hearts full of hypocrisie and unbelief, we do eat and drink damnation to our selves.

We need not now envy at the prosperity of ungodly men; their wealth is their snare to bring them into the paths of perdition, their gain is their losse, their pleasure will be their pain, and their sweetnesse will be bitterness to them in the end: so that what gain soever they make of this world, if they do not also gain Christ with it, they will finde no Advantage nor true comfort by it.

It is a shame for rich men, and a dishonour for such as are in eminent places of authority, if they are not truly vertuous and religious. This heavenly gain is peculiar onely to the Children of God, which they have onely by Christ, and they seek it no where but of him.

Our Advantage and Gain by CHRIST in Death.

AS Christ is our spirituall gain in this life, so he is no lesse our advantage and Gain in our death, for he hath so conquered death, that it shall neither sting us, [Page 291] nor hurt us, though we must at Gods appointed time yield and submit unto it. Death of it self is a terrible ene­my, and destructive to our whole nature, and it is the greatest part of the curse for the breach of the Law; but Christ hath made it our friend, and hath taken the curse from it, so that if we live an holy and pious life in Christ, we shall also dye a comfortable and a Christian death in him. Rom. 5. 12 By the fall of Adam sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned: Heb. 9. 2 [...]. Therefore it is appointed unto all men once to dye, and after this is the judgement.

Thus saith the Psalmist, Psal. 89. 48 What man is be that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave? Paul saith, 2 Cor. 4. 7 that our bodies are but earthen vessels, which are soon broken, or 2 Cor. 5. 1. earthly houses, which are soon dissolved.

The wise man hath no priviledge from death more than the fool, one event happeneth to them both. Eccl. 2. 14, 16 How dyeth the wise man? As the fool, saith the Preacher Eccl. 3. 20 All go unto one place, both high and low, rich and poor, all are of the dust, and all turn to dust again: For we must be conformed to Christ in his death, if we desire to be conformed to him in his resurrection.

This is the way that every man must go, before he can ^h Rom. 3. 23. come to eternall life: for all have sinned, and come short of the glory of God, Rom, 6. 23▪ and the wages of sin is death.

If it be so, that none can escape the stroke of death, but that it will seize upon all flesh with an unresistible power, we ought then to be alwayes well prepared, that death may not come suddenly upon us, to take us away in our sins, before we have made our peace with God by faith in Christ, and before we have got a modest and so­ber assurance of the pardon of our sins by true repen­tance, that we may willingly part with this world, and comfortably resign up our souls to God in full hope, that we shall injoy a better life hereafters for ever­more; [Page 292] and this preparation for Death is onely by Christ.

Consider, now, that Christ will fit and prepare us for Death, and will also fit a Death for us, which shall make most for the glory of God, and be most advantagious to us; and he will so sanctifie it to us, that our gain there­by shall be far greater, than our loss.

If we dye in the Lord, or for the Lord, death may part our souls from our bodies; but it cannot part our souls from Christ: the soul may be parted for a time from a crazy, diseased and corruptible body, which is but an earthly Tabernacle; but we shall receive the same bo­dies again, in full strength, in perfect beauty, and incor­ruptible, free from aches, or diseases, from decay or corruption.

Death may take our souls out of a world of miseries and calamities, of sorrowes, troubles and vexations; but it will presently convey them into an haven of rest, and into an heaven of happinesse, where there is no la­bour nor toil, no troubles, nor sorrow; but perfect peace and fulnesse of joy for ever, and our bodies shall be rais­ed up to injoy the same blessednesse with our souls. 2 Cor. 5. 1. Death may dissolve the earthly house of our tabernacle, but we have a building of God, an house not made with hands, eternall in the heavens.

What if we lose our lands and possessions, wherunto we are but tenants at will? [...] Pet. 1. 3, 4 We have a lively hope by Christ to injoy an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for us. Death may take us from our earthly friends; but it will bring us into the society of the glorious Angels, and blessed Saints in heaven; and to be wedded to Christ our Be­loved for ever, to whom in this life we are but es­poused.

Consider in the next place for our further comfort, that we have this Advantage by Christ above other men, when we are to dye, 1 Cor. 15. 55, 56. that death hath nothing to hurt [Page 293] us, sin hath no power to condemn us, and therefore death cannot binde us over unto judgement.

Thus saith the Lord by his Prophet, Isa. 42▪ [...]5 I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. How can death then be any way hurtful to us? As Christ hath taken away the guilt of our sins, so he will also fasten all our good works and pious duties to our souls, which will go with us to the grave, Rev. 14. 13 and will follow us to the day of judgement, to be had in remembrance then before God. This is a blessed Advantage that we have by Christ in death above other men that have no interest in Christ. For their evil works cleave so close to their souls, that they will fol­low them unto judgement, to increase their torments in their condemnation. Thus saith Paul, 1 Tim. 5. 24. Some mens sins are open before hand, going before to judgement, and some mens follow after. Zophar also saith thus of the wicked, Job. 20. 11 His bones are full of the sin of his youth, which shall lye down with him in the dust.

Consider also, that Christ through his own death hath destroyed the Divell, Heb. 2. 14 that had the power of death; so that now the Divel is most weak against the servants of God at the time of their death: whereas to the wicked he is a strong enemy, and will not be beaten from their beds-feet, until he hath gotten their souls, which are gi­ven him for a prey Luk. 10. 22 But God hath appointed his ho­ly Angels to attend upon his children, when they de­part out of this life, and to receive their souls from the hand of death, to carry them up into Abraham's bo­some

This is a great comfort and benefit to them, when they are to leave this world, and it is such a Gain, as no naturall and unregenerate man can expect.

Wherefore, 2 Pet. 1. 10 we ought to use all care and diligence to make our calling and election sure, and to make sure our union with Christ by faith, that so we may live a sanctified life to the Lord, and then let Death come how [Page 294] or when it will, we shall undoubtedly dye in the Lord, for death may come in an hour, or in a moment, when we look not for it; it may break in upon us like a theefe in the night, and take away our souls at unawares; but this need not trouble us: for if our life hath been holy and upright towards God, our death cannot be but sanctified to us in Christ, who wil keep our souls out of the power of the divel. For if we have no other power to preserve them from destruction, but what nature or common grace can afford us, we are not able to encounter with death, to make any advantage by it: for the strength of nature will decay in us, and common grace can give us no antidote against the sting of death: it is onely faith in Christ which is the true Antidote against the terrours of death, and against the power of the Divell: nature can give us no balm to heal the wounds, and putrid sores that sin hath made in our souls, which must be cured before we go hence, or else death will deliver them up in such a loathsome condition, as that God will not accept them. Jer. 46. 11 But if we go up to Mount Gilead, we shall finde balme there, which will cure us of all our spiritual diseases. For in vain we shall use many medicines, if we neglect this balm, which is the blood of Christ. Jer. [...]. 22. There is balm in Gilead, there is a Physician, even Jesus Christ our blessed Redeemer, that can recover the health of our souls, and can rescue them out of the jawes of death, and from the power of the Divel.

Now let the Meditations of thy heart be continually how to injoy Christ in thy life, that thy soul may injoy him at thy death, and how to make the true gain of thy time here, that when death shall bereave thee of all time, Christ may be then thy gain for ever.

If thou wilt have any hope of a comfortable death, thou must labour to live an holy life unto God: for a vicious and sinfull life can give thee no assurance of a blessed death; and if Christ be not thy Redeemer in thy life, he will not be thy Saviour at thy death, to save [Page 295] thy soul from destruction, and to bring it to eternall blisse. Also, if thou desirest to injoy heavenly felicity with the Saints of God, thou must so live in the true fear of God, that thou mayest dye in his favour, and then death will open the door, and give thy soul free passage to injoy it.

All the good that Christ hath procured for us by his death cannot be fully injoyed in this life; but is reserved for us in heaven, which we must come to possesse by death; and therefore Christ will so prepare us for it with his sanctifying grace, and will also prepare death for us, that it shall not hinder us of these great benefits; but be a speciall means to bring us to the full possession of them.

If we do well consider and faithfully believe, that we shall have this gain by Christ in our death, how will it strengthen us against the fears and terrours of death? How will it confirm us in a stedfast hope of a joyful re­surrection? How will it stir up our hearts and affections to live as becometh the children of God, that death may deliver up our souls unto him? and how willingly shall we part with this world, if we have an holy assu­rance to injoy a far better Inheritance in the world to come.

But Christ is no gain to unregenerate men in their death: for as they would not know him in their life, so he will not know them when they dye, but will leave them to the power of death, to binde them over unto judgement. Death will bereave them of all their wealth and possessions, it will strip them of all their rich jewels, and precious ornaments, it will lay their honours in the dust, it will take away all their beauty, strength and comelinesse, which was their pride, and it will leave them nothing but their winding-sheet, neither will it give them any recompence for all their losses, but shame and con­fusion, pain and torment, which never shall have end. Luk. 16. Thus it was with the rich man in the Gospel, for death [Page 266] took him away from all that he had, and left him not so much as a little water to cool his tongue, when he was in the tormenting flames; and thus it is with all rich men, if they are not rich in faith and in grace.

But some are not willing to dye through humane frail­ty and weaknesse, though they be in the state of grace: Mat. 26. 41. for the spirit may be ready, though the flesh be weak. Others have no assurance of a better life, and therefore they would willingly keep this which they now injoy. Some again have their hearts and affections so glewed to earthly things, that the very thoughts of death is bitter to them. Others also are loath to dye because they cannot provide for wife and children, and they have none to take care of them. Though God requires this Christian care of them; yet we must not distrust the goodnesse of God, whose eye of providence is upon all his creatures; then much more upon those that belong unto him.

But when we have done our best endeavor in an honest calling to provide for them, & yet must leave them scant of means for their subsistance; then God will have a special care of such Widows & fatherles children, & therefore he hath given many strict commands concerning them, and he hath made many promises of protection, help and comfort to them. Psal. 68. 5 A father of the fatherlesse, and a judge of the widowes is God in his holy habitation. Also, God will blesse the children if their fathers have lived in the true fear of God, and he will provide for them if death takes away their parents, and they are left destitute of food and rayment: But this may be an advantage even to such children; because then they are immediatly commended to the care and providence of God, who best knoweth how to make provision for them, and he will neither be wanting in the trust that is committed to him, neither wil he frustrate the hope of those that rest and depend upon him for succour in time of need.

Consider in the last place what the Son of Sirach saith, [Page 297] Eccl. 41. 1, 2. That as the remembrance of death is bitter to a man that liveth at rest in his possessions, unto the man that hath no­thing to vex him, and that hath prosperity in all things; yea, unto him that is yet able to receive meat: so the sentence of death is acceptable unto the needy, and unto him whose strength faileth, that is now in the last age, and is vexed with all things, and to him that despaireth, and hath lost pati­ence.

But none can be truly willing to dye, but onely a true Christian, that is ingrafted into Christ, and hath an ho­ly assurance that he dyeth in the love and favour of God, and doth faithfully hope for that Crown of righteousness, and that heavenly Inheritance which the righteous Judge hath reserved for him.

If we have this assurance by our union with Christ, and also a stedfast hope of salvation, well grounded upon the promises of God, we shall not be afraid to look death in the face, nor unwilling to resign up our souls unto God, before death doth violently or suddenly take them from us. For Christ hath taken away the evill that is in death, and hath so weakened the power of it, that it cannot bereave our souls of that spiritual comfort and gain which we have by him, though sometimes we cannot feel it in a sudden or violent death, neither can it binde us over unto judgement: For nothing can dissolve the union that is between Christ and our souls by faith. Though God should take us away when we are young, or in our middle age, as he did that good King Josiah; yet it shall be for our great Advantage, that we should not see the evill that is to come, and the sooner to injoy our eternall rest and happinesse with Christ.

Our Advantage and gain by CHRIST after death.

BUt the chiefest gain that a true Believer hath by Christ is after death: for whatsoever he gained by him in life, or in death, was to fit him for the injoyment of this great gain, and to give him some assurance of it: and some taste how great and how comfortable it is. We have this heavenly advantage by Christ in this life, but in hope, and we cannot come to the full fruition of it until after death, and then we shall find it to be so great, that no tongue can expresse it, and no heart can con­ceive it; but if we duly consider from what evils and miseries we shall be then freed, and what glory and bles­sedness we shall then injoy, we may conceive something of this unspeakable gain.

First, we shall be freed from all the temptations and suggestions of the devil: Rev. 12. 9. for he is cast out into the earth, and all his wicked Angels are cast out with him: They ne­ver had any place in heaven since their fall; though they flie in the air, or mount up to the first or second re­gion of heaven, yet they cannot come into the heaven of happinesse, where the Saints and Angels of God have their habitation; for heaven is not a place for such un­clean spirits.

Also in heaven we shall be freed from all worldly temptations, from all carnal delights and earthly va­nities, that may intice us to sin: Rev. 21. 27 For there shall in no wise enter into it any thing that defileth, nor whatsoever worketh abomination, or maketh a lie: for as the place is most pure, so they that come there must be pure and holy.

Secondly, in heaven we shall be freed from the issues of temptation, and that is sin: for thus saith the Pro­phet, Jer. 3. 17. When the Nations shall be gathered unto the Throne [Page 299] of the Lord, they shall walk no more after the imaginations of their evill heart. In this life the soul is purged and pu­rified from the guilt of sin by the bloud of Christ, and all the spots and staines of sin are taken away by the la­ver of regeneration; the body also is purified and re­fined in the grave, by the vertue of Christs death and bu­rial; and therefore, 1 Cor. 15. 41. though it be sown in corruption, in dishonour, and in weaknesse, yet it is raised in incor­ruption, in glory, and in power; it is sowen a naturall body, but it is raised a spirituall body, which is subject to no sin, corruption, or infirmity, which are the fruits of sin, and it is endowed with perfect abilities to glorifie God, together with the Saints and Angels in heaven. So long as we live in the flesh we cannot but sin against God; but when this mortal shall put on immortality, there will be then no more place for sin, but our whole nature shall be made spiritural and heavenly. This con­sideration should make us desire with Paul, Phil. 1. 23. To be dissolved, and to be with Christ, that we might no more sin against our God, nor offend him with our pollutions; but alwayes to sing praises and Hallelujahs unto him, as the Saints and Angels do in heaven.

Thirdly, we shall then be freed from all troubles and sorrowes, from all pain and diseases of body, from all anguish of spirit and grief of hears: Rev. 25. 4. For God will wipe away all tears from our eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away. Thus are the servants of God freed from all temptations unto sin, from all sin, and from all misery and sorrow after death, by the merit of Christs death and passion; but carnal and unregenerate men carry their sins with them to the grave, and death opens the gate to their eternal torments in hell: for it bindeth them over to the great and terrible day of judgement, when the fiercenesse of Gods wrath shall be poured out upon them to their utter confusion.

We come now to consider what great honour, and what joy and comfort the servants of God shall have by Christ after death: for though their life here be full of sorrowes, yet after death they shall be freed from them all, and they shall also have the fulnesse of all true com­fort and consolation.

First, we shall injoy God himself, 2 Cor. 1. 3. who is the God of all comfort: for thus he saith by his Prophet, Isa. 51. 11, 12. The redeemed of the Lord shall return and come with singing unto Zion, and everlasting joy shall be upon their heads; they shall obtain gladn [...]sse and joy, and mourning shall flee away; I even I am he that comforteth you. What com­fort can we then want if God be our Comfor­ter?

Secondly, if we delight in pleasures, heaven will afford us more than our hearts can desire: Psal. 36. 8, 9. There we shall be abundantly satisfied with the fatnesse of Gods house: and he will make us drink of the river of his pleasures, for with him is the fountain of life, in his light shall we see light Also, the Psalmist saith thus, Psal. 16. 11 God will shew us the path of life, in his presence is fulnesse of joy, at his right hand there are pleasures for evermore: For heaven is the place of all peace and comfort, of all joy and happinesse, and of all glory and immortality.

Thirdly, heaven is the place of all security, as Abra­ham said to Dives. Lu. 16. 26 Between us and you there is a great gulf sixed, so that they which would passe from hence to you cannot, neither can they [...]asse to us that would come from thence. Also, th [...] saith Christ, Mat. 25. 10. When the Brid [...]groom cometh, and they that are ready are gone in with him to the marriage the door will be shut, and the [...] none can go in, and none can come out Mat. 6. 20 [...]n heaven we may safely keep our spiritual [...]reasure from the moth and rust and from that arch theif the devil. If this precious jewel, which is our [...]ou [...], be laid up in heaven, it will be safely kept there, for nothing can corrupt it, and no theif can steal it a­way▪

Lastly, that which makes up the fulnesse of our joy and happinesse in the Kingdom of heaven, is the eternity of it: for if we should injoy it but for a time, it would greatly lessen the comfort of our felicity; there shall be an end of time, but there will be no end of our blessed conditi­on in heaven. For thus saith the Lord, Isa. 65. 17, 18. Behold I create new heavens, and a new earth; and the former shall not be remembered, nor come into minde.

But be you glad and rejoice for ever in that which I create: for behold, I create Jerusalem a rejoicing, and her people a joy. And again he saith by the same Prophet, Isa. 66 22 For as the new heavens and the new earth which I will make, shall remain b [...]fore me, so shall your seed, and your Name remain. Thus saith John, Rev. 2 2. 5. The servants of the lambe shall be in this city of God, and they shall reign for ever and ever. Paul speaking of the resurrection, saith thus. 1 Thes. 4. 17 Then we which are alive, and remain, shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we ever be with the Lord.

Daniel also saith thus, Dan. 7. 18. And the Saints of the most high God shall take the Kingdome, and possesse it for ever, even for ever and ever. Holy David saith, Psal. 37. 18 that the inheritance of the upright shall be for ever. Thus it is evident how great our gain shall be by Christ after death, and that there shall be no end of our happinesse.

Consider now, that whatsoever we suffer in this life is but for a short time, and that the bitternesse of our sorrowes is sweetned with some comforts; also that our joy and felicity in heaven is for eternity, and that it is no way imbittered with any troubles or vexations; that we may patiently and meekly bear whatsoever God shall lay upon us, and earnestly desire to be uncloathed of this corruptible body, that we may put on the glorious robes of immortality for ever.

Thus saith Paul, [...] Cor. 4. 17 Our light affliction which is but for a moment, worketh for us a far more exceeding and eternall weight of glory.

So likewise, if we consider and believe, that we have this Gain and advantage onely by Christ, it will make us study and labour by all meanes to injoy him, and when we have gotten some interest in him, to stick close to him by Faith, to love him with intire affections, and to be obedient to his will and commands.

Wherefore now, if thou hast any holy desire to be freed from all temptations, from all sin, and from all sorrow, vexation and calamity; then set the Meditations of thy heart upon the fruition of the Kingdom of Heaven, where thou shalt be freed from all these evils, though here upon earth they will rush in upon thee. Also, if thou desirest to injoy all the happinesse that heaven can afford thee, and to injoy God himself for ever; then look up unto Christ thy Saviour with the eye of faith, who hath purchased heaven for thee with his own blood, and hath made thee the Son of God by adoption, that he might bestow all this upon thee; whereof he hath given thee some taste in this life, but thou canst not be made perfect in it, untill this life is ended. 2 Pet. 1. 10. Give all diligence therefore, as Peter saith, to make thy calling and election sure by a lively faith in Christ, and get the seal of the new Covenant, which is the blood of Christ, to be stamped upon thy heart, that thou mayest carry it to thy grave, and then death will give thy soul free passage into the mansions of heaven, where this perfect freedome is to be obtained, and where this gain of eternall blessed­nesse is to be gotten. Wherefore walk not after the flesh, but after the Spirit, live not as a citizen of this world, but live here as a free denizen of the heavenly Jerusalem, having thy minde, and the affections of thy heart set up­on the holinesse and righteousnesse thereof, that thy life and conversation may be pure and holy here up­on earth, and then thy soul shall live, and eter­nally possesse it, after it is dissolved from thy body.

How CHRIST is our Spirituall life.

MAn in his first creation had a spirituall life, which was free from any spot or stain of sin; but he soon lost it by his transgression, and defaced this lively image of God, that was stamped upon his soul, and then in himself he had no ability to recover his lost happinesse. This leprosie of sin hath infected all his posterity that proceed from him by naturall propagation, which hath brought upon them a spiritual death, and layeth them open to eternall death hereafter.

Though this be our condition by nature; yet Eph. 2. 4, 5, 6, 7. God, who is rich in mercy, for his great love where with he loved us, even when we were dead in sins, hath quickned us together in with Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that he might shew the exceeding riches of his grace, in his kindnesse toward us through Christ Jesus.

Eph. 4. 23▪ This renovation in the spirit of our minde is wrought in us by the holy Ghost through Christ: for he was a­nointed with the holy Ghost for this end and purpose, that by him we might be raised up from the death of sin to a spirituall life of grace, according to the signification of his Name: for as he is Christ, he is Anointed of God, and as he is Jesus, he is the Saviour of the world, to save us from our sins, and to work salvation for us, whereof we are not capable, untill we have a spiritual life wrought in us.

Thus saith the Spouse of Christ, Cant. 1. 3. Thy Name is as oynt­ment po [...]red forth. A precious Oyntment hath many ex­cellent vertues: Psal. 104. 15. for it maketh a chearful countenance, it comforteth and strengtheneth all the parts of the body, it healeth all diseases, and it sendeth forth a sweet sa­vour, when it is poured out, which refresheth and com­forteth [Page 304] all the senses. Thus is Christ to every true be­lievers soul, he is the Anointed of God, as saith the Psalmist of him, Psal. 45. 7. Thou lovest righteousnesse, and hatest wickednesse, therefore God thy God hath anointed thee with the oyl of gladnesse above thy fellowes: Act. 10. 38 for he was anointed with the holy Ghost, and with power.

First, by the power of his holy unction, Christ doth put a spiritual light into our understanding by his Spirit, that we may see how to walk in the paths of godlinesse and truth, according to this of old Simeon, Lu. 2. 31, 32. that God had prepared him to be a light to lighten the Gentiles, and to be the glory of his people Israel. Psal. 97. 11 Light is sown for the righteous, and the comfort and gladnesse of it for the upright in heart.

This Prophesie was fulfilled in Christ. Isa. 2. 9. The people that walked in darknesse have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined. Eph. 5. 14 Wherefore, awake thou that sleepest in fin, and arise from the dead, and Christ shall give thee light.

If we want this heavenly light we must needs wander and go astray from God, and we have no means to ob­tain such a light, but by Christ. It is sin that hath brought this darknesse and this spiritual death upon our souls, and none but Christ can take it away. This is the beginning of our spiritual life, when we have some light to discern the spirituall things of God, for the good of our souls.

Secondly, Christ is the food and nourishment of our souls, to preserve this spirituall life in us, whose flesh we must spiritually eat, and whose blood we must spiritually drink, by faith in the hearing of his Word preached, and Sacramentally, when we come to his holy Table; or else we have not this spirituall life in us. John 6. 48, 53. I am that bread of life, saith Christ, which came down from heaven, who so eateth my flesh and drinketh my blood hath eternall life, and I will raise him up at the last day: for my flesh is meat [Page 305] indeed, and my blood is drink indeed. Wherefore, if our souls do hunger and thirst after this heavenly food, and do earnestly desire to be refreshed and fully satisfied there­with, it is an evident sign that there is a spiritual life in us: for Christ doth freely offer himself to every empty soul that can feed upon him by Faith in his Word, or in his Sacraments.

But if our desires and the affections of our hearts are taken up with the love of this world, and of earthly va­nities; its no marvell if we have no hunger, nor thirst af­ter Christ, and that we feel so little want, and need of him.

Thirdly, the blood of Christ is the true balm to heal, and cure all the diseases and wounds that sin hath made in our souls: it is like Lu 10. 34 the good Samaritans wine and oyl; for it hath a cleansing and an healing vertue. There can be no wound so deep in the soul, and no ulcer so festered, but this precious Oyntment will cleanse and heal it, if it be rightly applyed by faith and true repen­tance: for repentance layeth open the wound by true confession, and faith applyeth the remedy to it, and then repentance giveth us an holy assurance that we shall be cured.

This is the way, and the means of recovery, when our souls are sick of any spirituall disease, and also to preserve that spirituall life which is in us.

Lastly, when the heavenly graces that flow from Christ are poured out upon our soules, they will greatly refresh and comfort our spirits in all sadnesse of heart, and they will so persume all our actions and services which we perform unto God, that their sweet savour shall ascend up unto him, that he may smell it, and graciously accept of us, and of our offerings. Gen. 8. 21. When Noah offered burnt offerings to the Lord after the floud, the Lord smelled a sweet savour, and accepted his sacrifice, and blessed him exceedingly. Wherefore, if our souls are perfumed with grace, they will so perfume all our holy oblations [Page 306] which we offer up to God, that he will in mercie accept them for his Sonnes sake. I rev. 5. 8. But the sacrifices of the wick­ed are an abomination to the Lord, and they stink in his nostrils, because they proceed from a corrupt and unclean heart, which is not perfumed with grace; how much [...] Eccl. 10. 1 more when he bringeth them with a wicked mind. [...]o, 21. 27 Sin is like dead flies in the ointment of the Apothecary, which causeth it to stink: for sin maketh us odious in the sight of God.

Wherefore take heed with what heart thou comest into the presence of God, and that thou bringest no ob­lation to him with a wicked mind; but first purifie thy heart from sinne by faith in the bloud of Christ, and see that thy soul be perfumed with sanctifying grace, and then come and offer thy gift, and God will accept it. But if there be any sin in thy bosome unrepented of, or any iniquity in thy heart, which thou seekest to hide from God, then he cannot smell a sweet savour of thy prayers, of thy praises and thanksgivings, or of any duty which thou performest to him, to make it accepted, because thy heart is not upright before God.

Now we must examine our selves what spiritual life we have by Christ, and we must know how he is our spi­ritual life, if we will have any comfort thereby.

First. 1 Joh. 2. 20 If we have this holy unction from Christ, which was poured upon him above measure, that it might run down to every member of his mystical body, which was typified by Psal. 133. 2. that p [...]ecious ointment which was poured upon Aarons head, and ran down to the skirts of his garments; so that we have a spiritual light, to discern the things that belong to our peace: then Christ hath wrought this life in us by his holy Spirit; for in the state of nature we were dead to any thing that is heavenly; 1 Cor. 2. 14 and we could not receive the things of the Spirit of God, because they are spiritually discern­ed.

Secondly, if our soules can feed upon heavenly food, [Page 307] and if we can expresse all other actions of a spiritual life, as to walk in the paths of holinesse, to speak the pure Language of Canaan, and to have our conversation in heaven, while we live here upon earth; we may then be fully perswaded; that there is a spirituall life in us: for so long as sin reigneth in our mortall bodies, and untill there be a new creation wrought in us, we are spiritually dead to every good work, and we can expresse no actions of a sanctified life.

Thirdly, if our souls are cleansed from the guilt of sin in the blood of Christ, and if the filth and stains of our sins are washed away in the Laver of Regeneration by his sanctifying grace, and covered under his righteousnesse, that they appear not to the dishonour of God, or to the hurt of our neighbour, and that we delight not in any sin; but do study and endeavour to serve and please God with a sincere heart and pure affections; it is a sure evidence that Christ hath quickned, and raised us up from the death of sin to the life of grace.

Lastly, if our duties and services to God proceed from a clean, and a purified heart, which is sanctified and per­fumed with the graces and merits of Christ, then God will smell the perfume of them to accept of our persons and of our holy offerings, because the Spirit of Christ is in us.

Thus we may know to our great comfort, if we narrow­ly look into our condition, what spirituall life we have, and that we have it onely from Christ, and by him.

Wherefore, now if thou desirest to live spiritually by Christ, thou must faithfully believe that he hath taken a­way that spiritual death, which by nature was upon thee for thy sins, and that he onely can give thee this spiritu­all life: for as he hath vanquished and overcome the power of death, both spiritual and temporal; so he can give a spiritual life, as well as a temporal, to whom and when he pleaseth.

This spiritual life thou must have from him, if thou [Page 308] canst make a particular application of him to thy self by faith, that he is thy Saviour, and thy Redeemer: for he hath then breathed into thee the Spirit of grace, which hath wrought this spiritual life in thee, though at the first thou canst feel no power of it: without this ap­plication of Christ to thy self, thou canst draw no com­fort from him, and he will profit thee nothing. It did much comfort Job in his greatest misery, when he did thus apply Christ to himself. Job 19. 25, 27. I know, saith he, that my Redeemer liveth, whom I shall see for my self. If thou canst bring thy heart to close thus with Christ, he will give light to thine eyes, food to thy soul, balm for thy diseases, and comfortable refreshing for thy languishing spirits. But if thou art still dead in thy sins, and hast no spiritual life in Christ, thou canst then feel no comfort by him: for what good can light do to a dead man? What bene­fit can he have by the daintiest food? What can the best medicine profite him? And what sense hath he of the best perfume? But if thou doest live in Christ, and he in thee, thou shalt partake with him in his fulnesse of all spiritual graces: Col. 1. 19 for it pleased the Father, that in him should all fullnesse dwell. John 1. 16 And of his fulnesse have all we received, and grace for grace.

Now consider further, that Christ is the meritorious cause of this spiritual life: Tit. 2. 14 for he gave himself freely and voluntarily to be an oblation and a sacrifice for us, to redeem us from all iniquity, and from whatsoever we are lyable unto by reason of sin, to wit, from the guilt of sin, from the dominion of sin, from the curse of the Law, from the bondage of Satan, from the terrours of death, and from eternall condemnation. Also, by the power of his resurrection he hath subdued and overcome death, hell, and the grave, that we might be raised out of the grave of sin to live a spiritual life to God in Christ: Christ hath wrought our redemption by his active and passive obedience to the will of God, whereby we are justified in his sight: for he hath taken our life out of the [Page 309] hand of Gods justice, where we had no hope to injoy it, and hath put it into the hand of his mercy, where we are sure through Christ to have the comfort of it here, and the happinesse of it hereafter.

Though we must passe by the gates of hell before we can injoy the sweet consolation of this spiritual life, and though we must bring our selves so low in our humiliati­on, and in mortifying of our sins and corruptions, as if we were ready to be thrust down into hell; yet God will then give us a spiritual life in Christ to support us, he will then raise us up to newnesse of life by the sanctify­ing grace of his Spirit, that our spiritual life may appear, and that we may be made fit to injoy Christ for ever in the Kingdom of heaven.

This is the first main end of the passion of Christ, that we may be redeemed by the merit of his blood.

Secondly, Christ is the efficient cause of our spiritual life: for as we have our justification by the merit of his blood, so we have our sanctification by the same blood, and these two cannot be separated, but must go together; for we have no sure evidence that we are justified in the sight of God, but by the sanctification of our lives. The Act of our justification is wrought at once, as soon as we are ingrafted into Christ by Faith; but our sanctifica­tion must be a continued Act, so long as we live in the flesh: for the best of Gods servants have so many spots, and stains of sin in them, that they have dayly need to pray to be every day purified and cleansed with the blood of Christ, and to be dayly renewed with the graces of his Spirit.

This is the second main end why Christ gave himself to be an oblation for us, that he might purifie us to be a peculiar people to himself, according to this of Paul, Tit. 2. 14 Christ gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a peculiar people, zea­lous of good works.

This purification Christ worketh in us ministerially by [Page 310] the Preaching of his Word: for thus saith Paul, Eph. 5. 25, 26. Christ loved the Church, and gave himself for it, that he might sanctifie and cleanse it with the washing of water, by the Word. Also, he doth wash and cleanse us Sacramentally from our sins by Baptisme: Gal. 3. 27. For if we have been baptized into Christ, we have put on Christ, and then we are cloathed with his righteousness, and with his holiness, which are the gar­ments of a spirituall life: for we must be holy as well as just; Heb▪ 12. 14 without which no man shall see the Lord. So likewise, Acts 15. 9 faith doth instrumentally purifie our hearts as it hath rela­tion to Christ.

But Christ doth most effectually purifie our hearts from sin and from uncleannesse by the holy Ghost, and by him doth convey this spiritual life of grace into us, without whose gracious concurrence no other means can be effectuall to us unto salvation.

Thus doth Christ bring us to a spirituall life, that our conversation may be holy and blamelesse in the sight of God. Isa 35. 8, 9 The Prophet speaketh of a way of holinesse, which is not for the lyon, or for any ravenous beast, but for the Re­deemed of the Lord, they onely shall walk there. This is the priviledge onely of those, Heb 9. 14. whose consciences are purged in the blood of Christ from dead works to serve the living God. If Christ doth not thus wash and purifie us, we have no part in him, John 13. 8, 9. as he said unto Peter, when he refused to let him wash his feet. When we are thus cleansed from our sins, and have this spiritual life by grace in Christ wrought in us, then we are a peculiar people to him, se­parate from sinners, and from the vanities of this world; and wholely devoted to serve him; then we shall with Peter desire more washing and cleansing; Lord, not my feet onely, but my head and my hands: and then we shall have an holy zeal to do such works as God hath com­manded, and we shall do them by faith in Christ, and to the honour and glory of God, that the truth of our sanctification may appear.

Thirdly, Christ is the exemplary cause of our spiritual [Page 311] life: for he hath recorded his own life in the Gospel, 1 Pet. 2. 21 to be a perfect pattern of holinesse to us, and an example thereby to learn how to follow his steps. If we desire to live according to the rule of Christs life, we must be holy, and righteous in all our wayes, humble and low­ly toward all men, meek and patient in our sufferings, sober and temperate in all things, charitable to the poor, doing good to all, frequent and fervent in Prayer, and alwayes seeking the glory of God.

This was Christs whole life, and thus ought we to re­gulate our lives, that the fruits of a spirituall life may shine forth in the integrity of our conversation. Christ did shew the purity of his Ministery by the holinesse of his life, and what he did Preach to others, he did practise himself. Mat. 11. 29. Learn of me, saith he, for I am meek and lowly in heart.

Though we cannot attain to perfection of holinesse in this life; Phil. 3. 14. yet we must presse towards the mark, for the prize of the high calling of God in Christ Jesus.

But this is the work of grace and not of nature to fol­low Christ in his steps, and the servants of God have their graces according to their measure: for some have more, some have lesse▪ yet all have grace sufficient to fit them for the kingdom of heaven, and according to their measure of grace, so is the purity of their lives and con­versations. Abraham excelled all others in Faith, and therefore Rom. 4. 11 he is called the Father of all them that be­lieve. Moses excelled all men in meeknesse: for the holy Ghost giveth this Testimony of him, Num. 12. 3 that he was very meek above all the men that were upon the face of the earth. Job was renowned for his patience. Thus saith James of him: Jam. 5. 15 Ye have heard of the patience of Job, and have seen the end of the Lord. Holy David, Daniel, and others excelled in Prayer and devout Meditations. These and all other the servants of God had their severall graces from Christ, and the streams of his fulnesse do still plen­tifully flow down to all that belong to the election of [Page 312] grace, for the sanctification of their lives.

Lastly, Christ is the finall cause of our spiritual life, which is, that God may be glorified thereby: to this end we were born, to this end should tend all our words and actions, and Christ took upon him our nature, that God might be glorified by our salvation. Christ did alwayes seek the glory of God, both in his Ministery and in his miracles, both in his life, and at his death. Thus he saith of his Ministery, John 12. 49, 50. I have not spoken of my self; but the Father which sent me, he gave me a comman­dement what I should say, and what I should speak: whatso­ever therefore I speak, ev [...]n as the Father said unto me, so I speak.

Thus also Christ glorified God by his Miracles; Joh. 5. 19, 36. for he ascribeth the cure of the impotent man at the pool of Bethesda to his heavenly Father, that he might have the glory of it, because he sent him to finish all those works which he did.

God is very jealous of his glory, Isa. 48. 11, 12. he will not have his great Name to he polluted; and he will not give his glory to another. His hand hath laid the foundation of the earth, and his right hand hath spanned the heavens: when he calleth unto them they stand up together.

To what end did God make the great Fabrick of the Heavens and the earth, but for his own glory? Why doth God execute his justice upon the wicked, but to get himself honour by their destruction? Exod. 14. 17. as he did up­on Pharaoh and his host, when he drowned them in the red sea. Why doth God bestow his mercies and his blessings upon his servants, but to be honoured for and by them? And why doth Christ put into us a spiritual life▪ but to honour and glorifie God thereby? Lu. 5. 25. If the man that Christ cured of the palsie glorified God for his cure, then much more ought we so to do, because Christ hath cured us of all our spirituall diseases. Lu. 18. If the man that received his sight followed Jesus, glorifying God, then ought we to follow Christ, and to glorifie God for [Page 313] that spirituall light, which he hath put into our under­standing and for that spiritual life which he hath put into our souls. Acts 3. 8. If the creeple, whom Peter and John cured, leap­ed and praised God; then we have much more cause to praise and glorifie God with joyfull hearts; because Christ hath cured us of our spirituall lamenesse, and of all other spiritual infirmities. Also, Mat. 27. 54. if the Centurion, when he saw the earth-quake, and what was done at Christs death, glorified God, saying, Truly this was the Son of God: then ought we to glorifie God for our re­generation, and for our Spirituall life, and to say, Truly this was the work of the Son of God.

We may dayly see the wonderfull works of God, which he doth for his own glory, to give us dayly occasions to honour and glorifie him; and therefore this should be our continual practise, to magnifie the Name of God, according to this of Paul▪ Cor. 10. 31. Whether ye ear, or drink, or whatsoever ye do, do all to the glory of God. It is the con­tinual work of the Saints and Angels in heaven to sing Hosanna to the highest, and it should be our constant care here upon earth to glorifie God, and to magnifie him for all his benefits, mercies and goodnesse to us.

Thus we may come to have an holy assurance, that we have a spiritual life in Christ, if we do truly believe that he hath redeemed us by the merit of his blood from all our iniquities; and from all the issues of sin; also, that he hath sanctified us, and made us an holy people to himself, not to serve the world, the flesh, or the di­vel; but to serve the living God with a clean heart, and pure affections. So likewise, if we finde a new principle of grace planted in our hearts, whereby we are able in some measure to walk in the paths of godlinesse, and so to steer all our actions, that they may tend to the honour and glory of God, the Peace of our consciences, and the eternal comfort of our souls.

How to injoy true Happinesse.

ALL men desire to be happy; but few seek it where it is to be found: some seek it in morall vertues, and natural endowments, some in morall vertues, and natural endowments, some in worldly pleasures, and profits; others think to finde it in riches and honours; but all come far short of the glory of true happinesse, though they do obtain their desire in all earthly things: for all that this world doth afford, cannot make a man truly happy, so much as in this life, much lesse can it pro­cure his happinesse in the life to come: for there will still be something wanting, or else something to imbitter their contentment in these things here below. If we have ho­nour or authority to day, we may be in ignominy and disgrace to morrow; if we have riches and plenty to day, we may be exposed to want and penury to morrow; sick­nesse or pain will blast all our earthly contentments; but when death comes, it will bereave us of them all. It is in vain therefore to seek our happinesse in these vain things, or to put our confidence in them: for our felici­ty doth not consist in uncertain riches, or in transitory honours and pleasures, which in themselves are nothing else but vanity and vexation of spirit.

But true happinesse is from above, and it consisteth in the sweet fruition of God: this happinesse we had in the state of innocency; but we lost it by the fall of our first Parents, and we have no means to recover it, but onely by Christ Jesus our blessed Redeemer. Wherefore, Rom. 8. 32. God took pity on our miserable condition, and of his infinite mercy and love hath not spared his own Son, but delivered him up for us all, to work our redemption by his death and passion, and to bring us again into the favour of God. And as John saith, Joh. 3. 16. God so loved the world, that he gave his onely begotten Son, that whosoever believeth in him should [Page 315] not perish; but have everlasting life; so that we cannot have this true blessednesse, but onely by Christ, which is e­very where set forth in this Treatise. Thus doth the boundlesse mercy and unlimited goodnesse of God ap­pear, in offering his dear Son to all that will come and imbrace him: but some cannot come, because they live not where the Gospel of Christ is preached, which doth reveal him, and must instruct them in the right way how to finde him; some will not come, but make excuses, Lu. 14. 1 [...], 19. like those in the Gospel, that were bidden to the great Supper: for they are hindered by their worldly occasi­ons; others are wholly taken up with carnall delights and pleasures, which keeps them from coming to Christ, though they may injoy this true happinesse by him.

Consider now, that riches honours, and lawful plea­sures are not in themselves simply evill: for they are Gods good creatures and his blessings; neither do they keep us from coming unto Christ; but we may injoy Christ together with them, if we do not immoderately covet them, and use no unjust means to get them, or put our trust and confidence in them to derogate from the honour of God. If we injoy Christ with them, he will sanctifie them to us for our comfort, and will make them the first fruits of our happinesse, whereby we may glorifie God, and do much good to our neighbour: otherwise they are but the shadow of happinesse, and not the true sub­stance of it, which in the end will be bitternesse, when we must give a strict account unto God how we have used them. Many a poor man that injoyeth Christ is more hap­py in his poverty, than they that abound in wealth and honour, if they are without Christ; for they injoy a con­tented minde, peace of conscience, and joy in the holy Ghost, and they have an holy assurance that their joy and happinesse shall be made perfect in the life to come. Wherefore he that hath Christ, hath the Fountain of all true happiness, and some streams thereof will flow to him even in this life.

But this is true which Christ saith, Joh. 6. 44 No man can come unto me, except the Father, which hath sent me, draw him: and we can have no part in Christ, nor happinesse by him, except we do truly believe in him. This is the way that God himself hath taught us, Whosoever believeth in him shall not perish, but have everlasting life. Also, this is the same way which Christ taught his Disciples, Joh. 14. 1 Yee believe in God, believe also in me. Our faith must be as firm, as strong, and as well grounded upon Christ, as he is our Redeemer, God and Man, as it is upon God alone, or else we cannot injoy him, and all that happinesse which floweth from him. Though we dare not approach neer unto God in regard of his divine justice; yet through the mediation of Christ our gracious Redeemer, we may have free accesse unto our God, and we shall find him sitting upon his Throne of mercy ready to receive us.

If our faith doth reach no further than to the know­ledge of Christ, what he is in his divine nature, and what he is by incarnation; or to his glorious excellencies and dignities, as he is the Mediatour of the new Covenant; or to the work of mans redemption, as he is the Redeem­er of the world; it is but the bare notion of faith, which is not effectual enough to bring us to eternal happinesse. Unregenerate men may know and believe thus much of Christ by the letter of the Gospel, and yet never be brought into the state of grace by Christ, because they have not the grace of faith in their hearts, to apply these things to themselves. The devils did know who Christ was, they knew the purity of his nature, and what power he had over them, and yet they continued devils still. Wherefore we must not rest in the bare notion of faith, but if we will believe unto salvation, we must then, John 13. 8, 9. As Paul and Silas said to the Jaylor, Believe on the Lord Jesus Christ, we must rest upon him, and put our whole confidence in him for our salvation: also, we must apply him, and all his excellent dignities to our selves, that we [Page 317] may be well perswaded of our redemption by him, and that we are invested into the Covenant of grace by our union with him, and that we shall hereafter injoy the perfection of true happinesse.

If our Faith can reach thus high, and lay such hold upon Christ by their particular application of him, then let our condition be what it will, we shall be happy while we live, more happy when we dye, and most happy after death: for no afflictions or sorrowes of life, and no vio­lence, or extremity of sicknesse in death shall be able to take this happinesse from us, and after death we shall be out of the reach of all our enemies: for Christ, by whom we have this happinesse, will not suffer us to loose it; but by the grace and power of faith we shall still draw all spiritual comfort from Christ to our souls, to make us truly happy in this life, and everlastingly happy in the life to come.

This is the grace and power of true faith, to apply particularly to our selves whole Christ, God and Man, and as he is our Prophet, our high Priest, our King, our Mediator and Redeemer, and then how mean soever our condition be, he will make us happy in it, and will crown us with everlasting happinesse hereafter: for where this Faith is wrought, there the holy Ghost will abide for ever, and that soul must needs be happy, that inter­taineth him. Eph. 1. 13. For after that we have believed in Christ, we are sealed with that holy Spirit of Primise unto the day of Redemption; this Spirit of promise is the earnest of our inhe­ritance, which Christ hast purchased for us.

Consider further, that by this means we are neerly joyned unto Christ: Eph. 3. 17. For Christ dwelleth in our hearts by Faith. This spirituall union with Christ is more firm and close, than the union of the members of the natural body is with the head, or the union of the branches is with the vine: for nothing can separate us from Christ, but he will keep us by his Almighty power unto salvati­on.

If we be in this blessed condition, nothing can hurt the well-being of our souls, but all things shall work toge­ther for our good. What comfort and what happinesse can we want, if we injoy Christ? His grace will carry us on cheerfully through all the discomforts that we shall meet with in this life his blessings will be upon all that we injoy, and he will give us the fulnesse of happinesse in the life to come.

Though we be in Christ, yet we shall meet with many sorrowes, troubles and vexations in this life, which will cloud the sense of this our f [...]licity: for we have here but the beginnings of that blessed and happy condition, which in the life to come shall be perfected and confirmed to us for ever in Christ.

Wherefore, we ought seriously to meditate and study how to injoy Christ, who is the true happinesse of our souls; and though we have but a taste of this heavenly consolation; yet it will sweeten the bitternesse of all mi­sery, and as we dayly grow in grace, so we shall day­ly finde more comfort by our assurance of the fruition of our future felicity in heaven. Also, the more we grow in grace, the more we shall grow out of love with this world; because we shall the better see the vanities of it, and the more we shall grow in love with vertue and true pie­ty, which will bring us to this happinesse, and to injoy it to all eternity.

Concerning our Iustification.

THe true knowledge of this high Principle of Religion, what it is to be justified in the sight of God, and how it is wrought in us by the holy Ghost, is of great concernment to every true Christian, and it doth mini­ster exceeding much comfort to him in the assurance of the pardon of his sins, and in the hope of his salva­tion.

Now we are justified, not for any inherent righteous­nesse that is in us, nor for any foreseen works we are able to do, nor for any grace that is wrought in us; but as God doth elect us of his own free grace and love; so he doth also freely justifie us.

First, 2 Cor. 5. 19. by not imputing our sins and iniquities to us.

Secondly, by not inflicting the condemnation of sin upon us.

Thirdly, by imputing the righteousnesse of Christ to us by faith.

Fourthly, by pronouncing and declaring us to be just in the Court of heaven, and by witnessing the same to our consciences by his holy Spirit; and lastly by his gra­cious acceptation of us.

This is our Justification, and thus we may be perswa­ded of it: for God hath set up his seat of Judgement in every mans conscience; so that, when we remember our sins, if our conscience doth absolve us by our faith in the righteousnesse of Christ, and in the merit of his blood: it is a sure evidence of our justification in the sight of God: but if it doth condemn us, then it will binde us over to answer for our selves at the last and general judge­ment, when it will bring bitter accusations against us, and witnesse terrible things against our poor souls: for conscience is the highest witnesse next under God.

The ground of our justification is Gods free grace to us by Faith in Christ, who hath taken upon himself the guilt of our sins. whereby they are imputed to him, and his righteousnesse is imputed to us; so that now God doth account us just and righteous, because we have no guilt of sin▪ and are cloathed with the righteousnesse of Christ, and therefore he will absolve us from all our sins, and from the punishment that is due to us for them, and he will pronounce us perfect and just against all the ac­cusations of the devil, and clamours of our own consci­ences; he will also accept of our persons, not for any grace that is wrought in us, nor for the merit of any [Page 320] work that is done by us; but onely for the sake of Christ, whom we do imbrace by faith, upon whom we rest and depend, and under whose righteousnesse all our sins are hidden and covered out of Gods sight. Holy David saith, Ps. 23. 1, 2 that the man is blessed whose wickednesse is forgiven, and whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity.

Though we are justified onely by Faith, without the works of the Law; yet it is not by any property, vertue or power that Faith hath in it self to justifie; but as it hath relation unto Christ, it being the sole instrument to unite and knit us unto him with an unseparable union, to be made one with him, and to be made pa [...]takers of his righteousnesse, and of all the benefits of his death. If we believe that Christ was crucified, and died for us, Rom. 4, 5, 6, 7. and that his righteousnesse is made ours by imputation, we have then right and interest in all his excellencies, and in all the merits of his blood, and God in mercy will accept of our works and services, though they are performed by us in much weaknesse. We may be well perswaded of our justification; Phil 3. 9. because God hath gi­ven us a lively hope through Christ, that distrusting our own righteousnesse, which is of works, we may cast our selves upon the righteousnesse which is of God through faith in Christ for our justification.

Though works are necessary to salvation, and to manifest the truth of our faith, if they are done for the glory of God, and in obedience to his command; yet they con­duce nothing to our justification, neither can they merit the pardon of the least sin: Lu▪ 17. 10 for when we have done all that we can, we have done but our duty, and yet not so much as God requireth; and therefore we are st [...]ll un­profitable servants▪ also, our best works as they are wrought by us, though we be in the state of grace, are defiled and imperfect in the sight of God, by reason of the corruption of sin that cleaveth to them. Notwith­standing God doth require them of us: Eph. 2. 10 for we were [Page 321] created in Christ Jesus unto good works. We can ex­presse no actions of a spiritual [...] life, and no fruits of our sanctification and regeneration in Christ, but by our good works, Jam. 2. 17 and our faith is but a dead faith if it be alone without works.

What life is in our faith, if it be barren and fruitlesse? How shall we manifest our thankfulnesse to God for all his benefits, but by doing that which he commandeth with a thankfull heart? Can dead works glorifie God? Can they declare our regeneration in Christ, or the sanctification of the Spirit? And how shall we streng­then our hope of salvation, if we are not fruitfull in good works? Hereby we do edifie the brethren, according to this of our Saviour Christ, Mat. 5. 16. Let your light so shine before m [...]n, that they may see your good works, and glorifi your father which is in heaven. Tit. 2. 10 Hereby also, we do honour and adorn the doctrine of God our Saviour in all things. So likewise, we shall stop the mouths of the adversaries, 1 Pet. 2. 12 that they may by our good works which they shall behold, glorifie God in the day of visitation: 2 Cor. 3. 5. But we are not suffi­cient of our selves to think any thing as of our selves, much lesse to do any thing that is good, but our sufficiency is of God. For as Paul saith, Phil. 2. 13▪ It is God which worketh in us both to will and to do of his good pleasure.

Wherefore we can ascribe nothing to our selves for any good that we do; but all the glory and praise of our works must be given to God, that he may be honoured and magnified by them. But how our works may be good and acceptable to God, is set down in the next Chapter.

Now let us study and meditate with pure affections, how to rest upon the righteousnesse of Christ for our ju­stification, and not upon our works: for if we trust to our works, or glory in them, they will deceive us. Thus saith Paul, Gal. 2. 1 [...] By the works of the Law can no flesh be justi­fied. Also, if we make our works copartners with the righteousnesse of Christ in our justification, then Christ [Page 322] will profit us nothing; for our works do conduce much to our sanctification; but they have no place in our ju­stification.

If we are not perswaded that we are justified in the sight of God, we can feel no comfort in Christ, no assurance of the pardon of our sins, & no stedfast hope of salvation. If the righteousnesse of Christ be not imputed to us, our hearts cannot be seasoned with grace, there can be no purity nor holinesse of life, and we can do nothing that will please God. So likewise if the guilt of our sins be not imputed unto Christ, that he may take it from us, it will still rest upon our soules, it will afflict and terrifie our consciences, it will follow us unto judgement, and at last be a meanes to sink us down into eternal destruction.

But here is singular comfort for a poor distressed soul, that is under the buffetings of Satan, against all his feares and doubtings; that if he hath interest in Christ by faith, he may say with Paul, Rom. [...]. 33, 34. It is God that justifieth, who is he that condemneth? It is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us? who shall separate us from the love of Christ? Thus every true believer may com­fort himself in the assurance of his justification, though his faith be strongly assaulted to make him cast off all hope of salvation: for nothing shall be able to sepa­rate him from the love of God, which is in Christ Jesus our Lord.

The benefits and comforts of true Faith.

THis faith is such an excellent grace, that we may draw from it many singular benefits and comforts, if we make use of it upon all occasions, and it doth also make us capable by Christ of eternal life hereafter. For in the first place, it is the sole instrument which the holy Ghost useth to unite us unto Christ, that we may partake with [Page 323] him in his righteousnesse and holinesse, and in all hea­venly and spiritual endowments of grace, whereby we are made new creatures in Christ. When God seeth us in this gracious condition with Christ, then he is pleased to lay no guilt of sin to our charge for our condemna­tion, but to impute the iniquity of our sinnes unto Christ our Saviour, and of his free grace to account us just by the imputation of his righteousnesse to us through faith. So likewise hereby we have the adoption of sonnes, and all the priviledges that do belong unto sonnes. These are such benefits and such comforts▪ as none can conceive, but such as doe injoy them, and none can injoy them but by Christ, and there is no way to have them by Christ, but onely by a true and a lively faith in him.

Secondly, by faith we are invested into the Covenant of grace, and all the gracious promises that are contained in it doe belong unto us; also by faith we have great comfort and hope in all other the promises of God, whe­ther they concern this life, or the life to come: for we believe the truth of his word, and his ready will to per­form what he hath promised; and though his promises are sometimes impossible to nature, and above humane reason; yet faith gives us ability to rest upon them, be­cause we believe that he is faithful that hath promised▪ and able to perform his word. Thus saith Solomon, Bles­sed [...] 1 Kings [...] 50. be the Lord that hath given rest unto his people Israel, according to all that he hath promised: there hath not failed one word of all his good promises which he promised by the hand of Moses his Servant. The promises of God are limited to the condition of faith and obedience, and though they are above our capacity, yet we may confide in them, for he will perform them in his due time. Rom. 4, 18▪ 19, 20. God made a pro­mise to Abraham, that his seed should be as numerous as the starres in the firmament, when he was about an hundred yeares old, and yet bet [...]g not weak in faith▪ he staggered not at the promise of God through unbelief, but against hope he believed in hope, that he might become the father of many Nations, and [Page 324] he was fully perswaded, that what God had promised he was able also to perform. Heb. 11. 11 Sarah through faith received strength to conceive seed, though she were barren and past age, and she was delivered of a child, because she judged him faithful who had promised. If we do thus rest upon the promises God in all conditions of life, and in all the chances and changes that can happen to us, it will fit and prepare us to receive them contentedly at Gods hands.

But the special servants of God may be so over-pressed with the extremity of afflictions, that they are ready to distrust the truth of Gods Word, and to waver in their assiance and confidence in him, if he delayeth to perform his promise, and to help them. This was Asaphs case, who thus complained, Psal. 74. 8 10. Is his mercy clean gone for ever? doth his promise fail for evermore? But he doth presently check himself, and acknowledge that it was his infirmity thus to distrust the goodnesse of God: Thus saith Peter, 2 Pet. 3. 9. The Lord is not slack concerning his promise: for he will remember to perform it, when his time is come, that it will make most for his glory, and for our good. Where­fore Heb. 6. 12. we must wait patiently upon God, and then we shall inherit the promises: Eph. 1. 13. for by faith we are sealed with that holy Spirit of promise, that we may confidently rest upon God, and upon the truth of his Word.

Wherefore if we are well acquainted with the Scrip­tures, we shall find many promises of grace to strengthen our faith when we are under any temptation, to comfort our soules when we are in any anguish of spirit, or under the pressure of any crosse or calamity. And when we have found a promise that will suit with our present con­dition, then to make use of our faith to lay hold upon it, to apply it to our selves, and to rest firmly upon it, though it be above hope: for God can and will assured­ly perform it to our great consolation.

If God doth deferre the performance of it longer than we expect, yet we must patiently wait upon him: for when he hath wrought his own work in us for his own [Page 325] glory and our good, he will not then delay to perform it a moment longer.

Thirdly, by faith we shall receive much profit and comfort by Gods holy Ordinances, without which our services to God cannot be performed according to his will. The preparation of the heart to the profitable [...]earing of the sacred Word of God, is by faith; Act. 15. 9. be­cause hereby our hearts are purified and cleansed from all sin in the bloud of Christ, that no guilt of sin may cleave to our soules and consciences, to stop the current of grace to our hearts, and to hinder the free working of the Spirit of God upon our affections by the ministry of his word, that it cannot take root in us for our edifi­cation and instruction, to convince us of our errours, to reprove us for our sinnes, and to comfort us in all sor­rows and sadnesse of heart. It is faith that makes our hearts good ground, fit to receive the seed of Gods Word, that it may take deep root in us, to fructifie and bring forth much fruit to the glory of God. What com­fort can we have by the Word of God, if we doe not hear it with hearts purified from our corruptions by faith? how can it profit us, if there be not an holy preparation to receive it, that the holy Ghost may imprint it in our hearts, to be a word of power in us unto salvation, and to be the Savour of life unto eternal life? and how can it be fruitful in us to the reformation of our lives, if our hearts are not seasoned with faith? Rom. 10. 17. Faith cometh by hearing, and hearing by the word of God, and then it is a special meanes which the spirit of God useth to convey spiritual knowledge to the understanding, holy desires to the will, to study and endeavour to a godly life, and also true consolation to the soul.

So likewise our hearts are prepared by faith to the worthy receiving of the Lords Supper; for as we doe refresh our bodies with the Bread and Wine; so our soules are refreshed and comforted by our spiritual feed­ing on the body and blood of Christ by faith. Also, faith [Page 326] will put an holy zeal into our prayers, to make them fer­vent and effectual to prevail with God, to send us a gra­cious answer in his good time. Thus saith our Saviour Christ, Mar. 11. 24. What things soever yee desire when yee pray; be­lieve that ye receive them, and yee shall have them. O what comfort might we find in our prayers, when we are in want, sorrow, or in any necessity, if we did pray with zealous affections, and did faithfully believe that our petitions are granted before we receive them; then we would wait upon God, until he is pleased to satisfie our desires: for our faith will give us as certain assurance to obtain what we pray for, as if we did already injoy it. We have no hope of succour in our distresses but by prayer, and no prayer is prevailing with God, but that which comes from a believing heart. The gift of prayer may move the affections for the present, but it is the grace of prayer that is powerful with God: the gift of prayer is but a common gift of the holy Ghost, which may be without faith, and consequently without any acceptance: Heb. 11. 6. For without faith it is impossible to please God; but faith doth alwayes goe along with the grace of prayer, and God will not deny such a prayer, though it be made in weak expressions; for the heart may sigh out a faithful prayer, and grone out our desires, which the tongue can­not utter nor expresse.

Now then look well to the purity of thine affections, and to the faithfulnesse of thy heart, when thou art in the presence of God to hear his word, that thy mind be not then about thy worldly affaires, or thy thoughts set upon vain things, if thou desirest to receive good there­by: For if thou doest hear it with an unbelieving heart, or full of worldly cares, then thy heart is like barren ground, where bryars and thornes grow, which cannot receive such spiritual seed to bring forth fruit unto sal­vation.

Also, in thy holy meditations on spiritual things, thy heart must be first purified by faith, or else thy meditati­ons [Page 327] will not be comfortable to thy soul, because thou hast not faith, which is the instrument to draw true con­solation from Christ.

So likewise, when thou comest to the Lords Table, see there be faith in thine eyes to discern the Lords body in those outward elements, that thou mayest spiritually feed on him, to nourish thy soul to eternal life.

When thou makest thy supplications to God, believe faithfully that thou shalt receive what thou beggest, and then thy prayers will not return empty without a blessing. In like manner, if thy humiliation for thy sinnes be not a fruit of faith, but onely in outward shew, and not in the sincerity of thy heart, with true contrition and godly sorrow for them, thy humiliation is no better 1 Kin. 21. 27. than that of Ahab, which produced no reformation of life.

Also, if thou doest confesse thy sinnes when any sore affliction is upon thee, and doest not faithfully purpose to forsake them and turn to the Lord, thou doest dissem­ble with God in thy heart, and canst not believe that God will forgive them; for thy confession is no better Exod. 9. 27, 28. then that of Pharaoh, and thou canst have no comfort in such repentance, because it is not a fruit of faith: for it is onely faith that doth perfect all thy services to God in their righteousnesse of Christ.

Fourthly, we have no defence against the temptations and wicked suggestions of the devill, and against the rage of our spiritual enemies, but the shield of faith; his fiery darts will wound our soules even to the death, Eph. 6. 16. if we doe not quench them in the bloud of Christ by faith; his temptations will pierce us to the heart, if we doe not beat them back with this impenitrable shield.

Also, he layeth his snares every where so cunningly in our way, that we can hardly take a step but we shall step into a snare, Psal. 26. 11, 12. if we doe not walk in our integriy by faith, that our feet may stand in an even place. There is no place secure, and no condition of life is free from the snares of the devill: he layeth them in our calling, upon [Page 328] our table, in our chambers and closets, and under our feet; so that every step we take out of the way of godli­nesse is an occasion to bring us into his snares, and we have no meanes to escape them, but to walk in the light of the Spirit of God, which we cannot have but by faith in Christ.

If we walk thus by the direction of his Spirit, then, as the wise man saith, Prov. 28. 18, 26. we walk uprightly, and we shall be saved: we walk wisely, and we shall be delivered. But if we have not this spiritual light to guide us, we walk in darknesse, Job 18. 8, 9, 10. we are cast into a net by our own feet, and we walk upon a snare. The grin shall take us by the heel, and the robber shall prevail against us. The snare is laid for us in the ground, and a trap for us in the way.

Now then, Isa. 50. 11. if we walk in the light of our own fire, and in the sparkes that we have kindled, this we shall have of Gods hand, we shall lye down in sorrow.

Thus do spirituall dangers continually attend us, which of our selves we cannot escape; but if we trust in the Name of the Lord, and rest our selves upon God by faith, Psal. 91. 3 he will deliver us from the snare of the fowler, he will direct us in all our wayes, and will guide our feet into the way of peace: Jer 10. 23 For the way of man is not in himself, as saith the Prophet, it is not in man that walk­eth to direct his steps. If we are taken in any of these snares that the devil layeth for us, we have no meanes of reco­very but by faith and true repentance: for faith in Christ will break the snare, and repentance will draw us out of the pit which did threaten our destruction.

Consider again, that the devil laboureth to insnare us with the alluring baits of pleasure and profit, thereby to draw away our hearts and affections from God; this is a cunning way to deceive us: for we suspect no danger and no evill in those things unto which we are naturally inclined; so that we may easily be deceived with these guilded baits: for without a spiritual light we cannot see the hook that is in them, which will pull us into the pit of perdition.

2 Cor. 11. 14. Thus the devil can transform himself into an Angel of light, Mat. 24. 24. to deceive, if it were possible, the very elect. The devil hath so many wayes to intrap us, that we can­not passe thorough this dangerous ocean without ship­wrack, except Christ be our Pilot by faith to steer our hearts and affections, and all the faculties of our soules with his Spirit; and then we shall escape all these rocks and quicksands which doe continually threaten the ru­ine and destruction of our poor soules. We cannot mount above this black cloud of deadly snares and dan­gers without the wings of faith, and we cannot break the cords of sin without the strength of faith in the death of Christ, neither can we get out of the dominion of sin, without the power of the same faith in Christ.

Such is the goodnesse of our blessed Saviour to us, that he hath not onely given us the shield of faith for our de­fence against these spiritual enemies, Eph. 6. but hath also furnished us with the whole armour of God, which we must put on, and buckle close to us with the girdle of ve­rity apprehended by faith, that we may be strong in the Lord, and in the power of his might, and be able to stand against the wiles of the devill. For we wrestle not against flesh and bloud, but against principalities and powers, against the rulers of the darknesse of this world, and against spiritual wickedness in high places. Also, Christ hath given us the wisdom of his Spirit, so to use every piece of this spiritual armour, that neither by force nor by fraud the devill shall be able to hurt us, or to hinder the salvation of our soules. For Christ knew how vio­lently we should be assaulted, and the weaknesse of our own strength to resist, and how cunningly our enemies would plot to undermine us; and therefore we should need this spiritual armour to defend our selves, and to offend our adversaries, and likewise his Spirit of wis­dome, and his almighty power to use that armour as we ought.

Fifthly, Faith doth much support and comfort us in all [Page 330] the sorrows and troubles of this life; for so long as we live in the flesh we are subject to many tribulations and extremities, which we cannot patiently bear without the help of faith. Princes have their cares, the great men of the world are not free from troubles; there is no con­dition of life that can challenge a priviledge from world­ly incumbrances and miseries; against all which, faith doth comfort the servants of God in his promises, to up­hold them from sinking under their afflictions, by that vertue and power which they draw thereby from the sufferings of Christ.

Wherefore, if we doe confide in the promises of God, and rest upom them by faith, as made unto us; so that we can wait without murmuring Gods own time for the performance of them, they will then sweeten our sorrows, ease us in our troubles, comfort us in the afflictions of our soules, and give us an assured hope of deliverance out of our distresses.

The good Kings of Juda, and the valient men of Israel, obtained many great victories beyond humane expecta­tion, because they believed and rested upon the word of promise which they had from the Lord. Josh. 11. 6, 8. When Joshua saw divers Kings come against him he was afraid, but God did strengthen him with the promise of victory, which he rested upon, and God made his word good unto him. Judg. 4. 7. Baruch had the like promise against Si­sera, which the Lord did faithfully perform. 1 King. 20 Ahab had two great victories over the Syrians, though he were a wicked King, because he rested upon the promise of God. 1 Chron. 14. 10. David overcame the Philistims because he believed the word of God. 1 Sam. 30. 8. Also he recovered all the spoil that the Amalekites had taken out of Ziglag, be­cause he trusted to the word of promise which he had from God. David did find by manifold experience, how faithful God was in the performance of his pro­mises, which made him so much delight in the Word of God, and so often to meditate on his promises, which [Page 331] did exceedingly strengthen him in all his afflictions and troubles. Psa. 34. 19 Many are the afflictions of the righteous, but the Lord delivereth him out of them all. Psa. 50. 15 Call upon me in the day of trouble, I will deliver thee, and thou shalt glorifie me. Psa. 42. 11 Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God. Thus may a poor soul cheer up his drouping spirits, when his mind is perplexed, or when troubles and sorrows com­passe him about on every side, if he hath a word of pro­mise from God to rest upon.

When God doth visit us with afflictions, he hath then some work to doe in us for his own glory and for our good, and we must then make use of our faith, which will help us much to joyn with him in his own work, because he intendeth our good thereby, and then he will the sooner remove his rod of correction from us. We may understand what Gods purpose is, when his rod is upon us, if we mark and observe in what manner he doth visit us; and also if we doe truly examine our steps, how we walk before God from day to day; for then we shall discover what good we have omitted, and what evill we have committed, and we shall find some sweet motions of his Sprit to direct us what we ought to doe for the more speedy effecting of his work in us. If our consci­ence doth tell us of some particular sinnes that have pro­voked God against us, then he will punish us according to the nature of those sins.

If we are too much addicted to the world he will visit us with crosses, losses, and troubles in our estate; if we are in danger of spiritual pride, he will pull us down with a thorn in the flesh, or send a Messenger of Satan to buf­fet us, 2 Cor. 1 [...]. 7. as he did Paul. If we are too fond and indul­gent to our children, he will either take them away, or visit us with sorrowes and grief of heart in them, as it was with David. If we have any darling sin, as Sampson had his Dalilah, God will make that very sin to be bitternesse [Page 332] to us in the end, if by faith in Christ we have not a sweet­er taste of the love and goodnesse of God to us. If God seeth us secure, or presuming upon our own strength, he will withdraw his assisting grace, and suffer us to fall into many temptations, and into grosse sins, as he did Peter, to make us more watchful over our wayes, and to depend more upon him.

Thus we may find what God intendeth when we are under his visitation: for then God calls for true humi­liation and repentance for that very sin, which he hath discovered to us, and a true turning from it unto God, with a faithful indeavour to better obedience; and then he will forgive our sin, and heal our disease by faith in the bloud of Christ.

But if our conscience doth clear us, and yet Gods visi­tation is upon us, it is then to exercise us under the crosse, to be made conformable unto Christ our head in his suf­ferings, or to try our faith, our patience, our hope and affiance in God, and what constancy we have to continue faithful to the end, though God should delay to remove the crosse from us, all which do tend to the glory of God and to our own good. John 9. 3 The man in the Gospel was blind from his birth, and yet neither he nor his pa­rents had sinned, but it was, that the works of God should be made manifest in him.

Lastly, God doth sometimes visit us with afflictions, to stir us up to more frequency and fervency of prayer, untill we are delivered out of our troubles. Howsoever; or to what end soever God doth visit us, our faith in Christ will stand us in great stead, to support us in our sufferings and tryals, and to make the right use of all Gods dealings with us, that our soules may receive profit and comfort thereby.

If we did live in sad and mournful times, when we could scarcely see any thing but oppression, injustice, rapine and wrong, Ps 82. 2, 3 when the Judges judge unjustly, as the Psalmist saith, and accept the persons of the wicked, and [Page 333] doe not defend the poor and fatherlesse, nor doe justice to the afflicted and needy: when the Church of God is under affliction, and torn in pieces by persecutors and spoilers, with sects and scismes, and the sincere Word of God corrupted with humane inventions, or else troden down by the authority of unjust men: then were the time to live by faith, and to strengthen our faith with firm hope, that God will arise, as the same Psalmist saith, and judge the earth, and will send deliverance to his Church in his good time, and that he will awake, as a Gyant out of sleep, to avenge the desolations thereof, and the oppressi­ons of his people. In the mean time we should remem­ber those that suffer in our prayers, and comfort our selves with faith in the promises of God, waiting with patience for the salvation of God, when he will visit his people in mercy, and remember what his Church hath suffered, and by whom, to render to every man according to his works.

Among many calamities that God doth sometimes bring upon a nation, or a people, to humble them for their sinnes, to rouse them up out of security, to pull down their pride, and to break their stubborn hearts, this is one of the greatest, when he doth take away the pillars of his Church, and doth suffer it to be underpropt with weak meanes: for though it may stand for some short time, yet it cannot continue long; for if the winds doe blow, or the billows of the sea rise against it, they will shake it, and much indanger the fall of it. This was Davids request unto God in the like case, Psal. 12. 1. Help Lord, for the godly man ceaseth, for the faithfull fall from among the children of men. When we see these things come to passe we had need cry mightily to the God of our sal­vation for his help, for they are fore-runners of great calamities. But we trust that God will not bring such visitations upon us, but that he will pitty us, as a father pittieth his child upon his submission to his will, though by reason of our sinnes and rebellions against [Page 334] his sacred Majesty, we have deserved no pity.

Now then, if these things be well considered, thou wilt find, that whatsoever thy condition of life be, that sor­rows and troubles will daily attend thee, that the cor­ruptions of thy nature will break out upon thee, to make thee fail of thy duty to God, to make thee yeild to sinful motions, and to fall sometimes into grosse sinnes, and so to loose the sense of Gods grace and favour, which doth more perplex the soul of a true Christian, than to suffer the greatest miseries; but here is thy comfort, that if thou hast faith in Christ, thou wilt rest upon him; for he will support thee in all thy sorrows, he will free thee from all thy sinnes, and will procure thy pardon upon thy true repentance, and he will bring thee again into the favour of God by the merit of his bloud. Nothing can make thee so unhappy, and so comfortlesse, but that true faith well grounded upon Christ, and upon the pro­mises of God, will take away the apprehension of thy unhappinesse, and will give thee true consolation in the assurance of the love and favour of God to thee in Christ.

Sixtly, Faith will give us comfort in all the pious actions of our life: for by our union with Christ, God will accept for his sake both of our persons and of our works, whether they be works of piety to God, or works of charity to our neighbour.

That our works may be such as God requireth, first, the Word of God must be our rule to teach us to frame our actions according to the will of God, and not accor­ding to the conceit of our own fancie.

Secondly, Our works must be such as come within the compasse of our calling, either publick or private, other­wise we have no ground to believe that God will accept them. [...] Sam. 6. 7 Ʋzzah was stricken dead for staying the Ark when it was shaken in the cart, because he had no calling for it. God requireth that we should teach, instruct, and admonish our children and servants in the wayes of [Page 335] godlinesse, but if we presume to execute the office and function of the Minister without a lawfull calling there­unto, God may set his mark upon us for our presumpti­on, 2 Chro. 26. as he did upon King Ʋzziah, for going in to the Temple of the LORD to burn incense upon the Altar which pertained not unto him to do.

Thirdly, we must take the time and opportunity that God gives us for any good action, and not to put it off with delayes: for that is the time which he will accept. God hath set a part one day in seven for his peculiar ser­vice, and for good works, which is the Lords Day, and that day must be wholely sanctified to him.

Fourthly, our Adoption by Faith in Christ will strong­ly move us to perform good works and holy duties out of a filiall love to God, and not out of a slavish fear, to do them willingly in obedience to Gods command, and not upon constraint; also, with an holy zeal, and not with a blinde devotion, Acts 17. 24. like the Athenians, who worshipped an unknown God. 1 Chro. 18. 9. David did counsel his son Solomon to worship God with a willing minde, for God ac­cepteth free-will offerings. But if we are forced to the ser­vice of God like slaves for fear of punishment, our ser­vice will not be well accepted.

Fifthly, Faith will make us do all our religious duties with chearful hearts and pure affections to the glory of God: Psal. 35. 15. for the Lord considereth all our works. Thus God saith by Solomon, Prov. 23. 26. My son give me thy heart. And thus saith the Apostle, 2 Cor. 9. 7. God loveth a chearfull giver.

Lastly, Faith will make us constant in well-doing, which will crown all our good actions with gracious acceptati­on; so that we have respect, Psal. 119. 6. as holy David had to all Gods Commandements; then if we do our best endeavour in Gods service, though we fail of our duty, or fall through frailty and infirmity; Hos. 14. 4. God in mercy will heal our backslidings, and will accept of our im­perfect performances, because we have relation un to Christ by Faith.

Now then if we will strictly examine the actions of our lives by those former directions, we shall easily find whe­ther our works and services to God have been such as he requireth, and performed according to his will, that we may have peace of conscience in them here, and eter­nal comfort by them hereafter. If we can find by this inquiry, that our works have been the fruits of Faith, and that we have done our duty to the best of our power with a faithful heart to the honour of God; and not out of pride or vain-glory, to get the praise of men, as the hypo­crites do, or to any other by-end, then our Faith will shine forth in our works, and God will graciously accept them.

But if the actions of our life have been evill, they will follow us for evill, when we lye down, and when we rise up, and whithersoever we go. If we sleep or wake, they will molest and trouble us, they will aggravate our sorrowes in our afflictions, and our pains in sicknesse, they will imbitter all the comforts of our life, and in­crease the fear and terrour of death, for they will come into our remembrance, when we ly upon our death-beds, to vex and terrifie our very souls, and to make us unca­pable of any heavenly consolation, untill the guilt of sin that cleaveth to them be taken away by Faith in the blood of Christ.

Also, Rev. 14. 13 our evill works will follow us unto judge­ment, to accuse us before the great and dreadful Judge, Rev. 20. 13 and then God will judge us according to them: if they be found wicked and sinful, we cannot but expect the dreadful sentence of condemnation to be pronounced against us. Also, after judgement they will increase our torments in hell, if we do not prevent it in time by our true repentance while we live here in this life.

Lastly, Faith will fit and prepare us for a blessed and a comfortable death: for by it we shall steer the whole course of our lives to the honour of Col. 1. 10. God, & it will make [Page 337] us fruitfull in every good work, that they may be rightly done, both for the matter, and for the manner, and also to the right end, as God hath appointed them: we can­not then but live vertuously and piously in the true fear of God, and he will reward us of his free bounty and good­nesse, though not of merit. God will remember our works if they are done in sincerity, and in truth; to comfort us in the sadnesse of our hearts, to ease us in the extremity of pain, and sicknesse, and to give us a peace­able and a quiet conscience in the assurance of the par­don of our sins, and of his grace and favour, before the hour of our dissolution shall come upon us. Such good works will adorn our profession, and make our lives comfortable to us, and our conversation sutable to our profession, and they will follow us for our good whi­thersoever we go: for there is no guilt of sin that cleaves to them, because Christ hath taken it a way; whereof we are fully perswaded by Faith. Neh. 13. 14. If we can with good Ne­hemiah, put God in remembrance of our good deeds, how will it strengthen our hope and trust in God, for his protection in all dangers, for his help and succour in all our distresses, and for his assistance when we un­dertake any speciall businesse? what sweet consolation will it be to us, when we are upon our death-beds, if with a clear conscience we can put God in minde, Isa. 38. 3. as King Hezekiah did, that we have walked before him in truth, and with a perfect heart, and have done that which was good in his sight? If we thus live, and thus dye, we may then say with Paul, Rom. 14 8. Whether we live, we live unto the Lord, and whether we dye we dye unto the Lord: whether we live therefore or dye we are the Lords. Rev. 14. 13. John heard a voice from heaven saying unto him, Blessed are the dead which dye in the Lord, from henceforth; yea, saith the Spi­rit, that they may rest from their labours, and their works do follow them.

We may confidently believe that their condition is most blessed; because it is the voice of the spirit of truth that doth affirm it.

We have also great encouragement to be fruitfull in good works; because they will go with us even to the Tribunall seat of God: for Christ hath fastned them to our souls, that God may then look upon them, and re­member them for the increase of our joy and happinesse hereafter.

If we do now ruminate well upon all these several ex­cellent benefits and comforts that come by a true and lively faith in our Lord and Saviour Jesus Christ, we may draw sweet and heavenly Meditations from thence for the comfort of our souls against the power of the devill, the rigour of the Law, the dominion of sin, the fear of death, and against eternal condemnation. For we shall finde, that hereby we are ingrafted into Christ, who hath redeemed us from all iniquity, and from whatsoever our sins have made us lyable unto, and hath cleansed us from all the pollutions and defilements of sin, he hath made us the adopted sons of God, and hath given us all the priviledges that do belong unto Sons. Also, we shall finde, that by Christ we are invested into the Co­venant of grace, and have right to all the gracious pro­mises of God, which will sweetly refresh our souls in all fears and doubtings, in all difficulties and dangers, in all extremities and distresses, if we can apply them to our souls by Faith, and rest upon them with stedfast hope.

Wherefore let this be the Meditation of our hearts, and the desire of our souls, to have a near communion with Christ, that we may say with the Spouse, Cant. 2. 16 My be­loved is mine, and I am his; or to say thus with Paul, Gal. 2. 20. I am crucified with Christ; Neverthelesse I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the Faith of the Son of God, who loved me and gave himself for me.

This particular application of Christ to our selves will draw from him the richest Jewels that are in his Treasury; the richest robe, and the best garments that are in his [Page 339] Wardrope, and his very heart-blood for our redem­ption.

If we look a little lower, and fix our Meditations upon the holy Ordinances of God, we shall finde that which will sweetly comfort and delight our hearts, if we have Faith to understand and believe what the holy Ghost saith to us in them for our instruction and conso­lation.

It was Davids delight to Meditate on the Law of God, because he found great sweetnesse in it. Psal. 119. 163. How sweet, saith he, are thy words unto my taste? Yea, sweeter than hony to my mouth

If we had Davids spiritual palate, Isa. 58. 13. we should delight in the Lords Sabbath, as he saith by his Prophet, we should delight to hear his Word, to come to his holy Table, to meditate on his Law, and to practise all ho­ly duties to the honour and glory of his Name. Also, if we do set our selves to Meditate on the strength and power of his grace, we shall finde that Faith will give us sufficient power against all our spiritual enemies; hope will uphold our Faith in the promises of God, when it is weak; patience will make us bear our afflictions and tryalls with a willing minde; holy zeal will make our Prayers effectual to prevail with God to grant what we desire, or what is better for us; and constancy will make us continue in well-doing unto the end, that we may receive that recompence of reward, which God of his infinite goodnesse hath promised. As Faith is the Mother of all other spiritual graces, so it will al­wayes go along with every particular grace, to make it the more effectual and powerful to help us in time of need.

Now we know the quicknesse of our spirituall taste by our delight in holy duties, and in the Ordinances of God; and we may know the strength of grace by the fruits and effects of it, according to the nature of every par­ticular grace; also the truth of every grace that is [Page 340] in us will appear, and that it is a fruit of Faith, if the power of Faith goeth along with it.

How to increase Faith.

EVery man hath not alike measure of Faith, he that i [...] weakest in Faith, may be made stronger, and he that is strong in Faith may yet have more; for it is a spiritual and heavenly grace which will grow and increase, if it be spiritually watered by the holy Ghost. Christ did find a great Faith in the Woman of Canaan, and in some others. Mat. 15. 28. O woman, saith he to her, great is thy faith. but he did often reprove his Disciples for the weaknesse of their Faith; and thus he said in particular unto Peter, Mat. 14. 31 O thou of little faith; wherefoer didst thou doubt? Peters doubting made him ready to sink, as he walked upon the waters unto Christ, and it did discover the weaknesse of his Faith and confidence in Christ, as if he could not give him power to walk upon the waters as he did.

This is the condition of many of Gods dear servants, that when they see perills and dangers ready to fall upon them, and no means either to escape them, or to be de­livered from them; then fears and doubtings will rise in their mindes, to discover the weaknesse of their Faith, and to make them distrust the providence of God, to doubt of his Fatherly care of them, and of his Almighty Power to save them. For sometimes their Faith may be so weak, that it cannot mount above their humane capacity, & they cannot see the wisdom, and power of God to be far above the reach of their reason and understanding. When God seeth such weaknesse in our Faith, he will tender­ly visite us, and will give us hope by some manifest signes to strengthen our faith against all our fears and doub­tings.

Though our faith be weak, yet if it be true, it is saving, it is growing, and it is lasting, Faith is saving, because it doth unite us unto Christ with an unseparable union, who is the rock of our salvation, and by whom onely we must be saved. Act. 4. 11, 12. Christ is that stone which was set at nought of the builders, which is bec [...]me the head of the corner: Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved. Also, we may grow in faith.

First, 1 Pet. 2. 2. if we desire the sincere milk of the Word, as new born babes desire the milk of the breast, that we may thereby grow in the knowledge of God, and of his Son Jesus Christ. If the word of God be purely Preached without the mixture of erroneous doctrine, it is the seed of grace, which God soweth in our hearts by his Ministers, and he will water it with his Spirit, to make it increase and fructifie, that we may grow in grace, until we come to a full stature in Christ, if we do hear i [...] with sanctified hearts, and pure affections.

Secondly, we may greatly increase our faith in Christ, if we do spiritually feed upon his body and blood, when we come to the Lords Table, which is the true food of our souls, and the heavenly nourishment of that spiritu­all life, which we have in Christ by Faith; and the oftner we do thus feed at the Lords Table, the more we cherish this spiritual life, and the more we increase our Faith, and make all other saving graces the stronger in us.

Thirdly, prayer is a speciall meanes for the increase of our Faith, for we have the beginnings of Faith from God, the increase of it also, and the stablishment of it is from God, and we must beg it of him by our Prayers and sup­plications, or else we cannot obtain it. Thus said the Apo­stles unto Christ, Lu. 17. 5. Lord increase our Faith. Also, thus said the Father of the dumb childe unto Christ, Mar. 9. 24 Lord, I believe, help thou my unbelief. God is ready to hear the Prayers of his servants; but specially when they make such peti­tions [Page 342] as he is willing to grant, which are such as do make most for his own glory; and nothing can advance the glory of God more than when they crave the increase of their Faith, without which they can glorifie God in no services which they perform unto him: for without faith it is impossible to please God, and so consequently to honour him in any holy duty which he comman­deth.

Fourthly, Faith will grow and increase by our dayly Meditation on the Truth of Gods Word, how faithfully he hath performed all his Promises, how ready and how able he is still to perform them, if we can rest and depend upon them by Faith. If we consider that God is immu­table and omnipotent in his own Essence, that he is Truth it self, that he will not alter whatsoever he hath decreed in his secret Counsel, and that he will perform all that he hath promised in his Word, it will greatly strengthen our Faith, and uphold our trust and confidence in God, when any difficulties or dangers presse hard upon us, which otherwise would shake the foundation of our faith.

Fifthly the dayly experience which we have of the po­wer of God, and of his goodnesse to us in all conditions of life, whether we be in prosperity or in adversity, in health, or in sicknesse, under the crosse, or under the buffetings of Satan; this will much increase our Faith, and confirm our hope and confidence in God. 1 Sam. 17. 37. This consideration made David bold to encounter with Go­liah that great Gyant, because God had formerly deli­vered him from the paw of the Lyon, and from the paw of the Bear, and therefore he would now deliver him from that uncircumcised Philistine. We should make the same use of the former experience that we have any way had of the goodnesse and mercy of God to us, to strengthen our faith and affiance in God, when we are in any distresse, and can see no means to give us any hope of safety or of deliverance.

Sixthly, if we be of low esteem in our own eyes, and poor in spirit, to walk humbly before God in a true sight and sense of our unworthinesse, and of our emptinesse of grace and goodness; then God will give us more grace, more holy zeal, and he will make us rich in faith, 1 Pet. 5. 5. for God resisteth the proud, and giveth grace to the humble. Thus we may have more strength of Faith from God; because he will deal like a tender father with these that know their own weaknesse, to supply their wants with a gracious increase of their Faith: Isa. 42. 3. for, he will not break the bruised reed, nor quench the smoaking flax, neither will he require of the weak so much as of these that are strong in Faith, and whatsoever he requireth of them, he will give such abilities of grace, as shall make them able to perform it.

Lastly, if we desire to have our Faith increased, we must take heed that we give no liberty to sin: for that will weaken our Faith, it will stop the influence of grace to our hearts, and hinder the free operations of the holy Ghost in us. How can we confide and trust in Gods mercy and goodnesse, when we have deserved his wrath and displeasure for some sin that doth over▪ power us without repentance? How can grace be strong in us; if sin doth still reign in our mortall bodies? There can be no increase of Faith, if sin be strong in us. If God is pleased to try our faith, or any other grace that is in us, as he did Abraha [...]s Faith, Josephs chastity, and Jobs pa­tience, we shall be found very weak, if our conscience can accuse us of any sin that is not mortified and subdu­ed in us.

Wherefore now, if thou art conscious of the weakness of thy Faith, by thine inability to resist any temptation, or provocation unto sin, by thy wavering and doubting in the true performance of Gods Promises, if they are above thy capacity, and by thy perplexed fears, when troubles or dangers are ready to seize upon thee; thou must not look upon thine own deservings, except i [...] be [Page 344] for thy humiliation: for thou must know that God did not make his gracious promises for thy sake, though they were made for thy good; but God made them to thee for the sake of Christ, in whom was the perfection of all merit, 2 Cor, 1. 20 and in whom all the Promises of God are, yea, and Amen; so that if thou art in Christ, thou hast no cause to question the performance of any of Gods promises. Also, for the increase of thy Faith meditate piously up­on those former directions, and then have recourse by Prayer to thy blessed Saviour, and he will uphold thy Faith against all adversary power that shall oppose it. But if thou art not in Christ, no promise of grace be­longs unto thee, and thou canst finde no comfort therein.

How to esteem of Faith.

THough it be sufficient highly to prize and esteem of true justifying Faith, if we do duly weigh and con­sider those excellent benefits and comforts of Faith for­merly set down to make us happy here in this life, and eternally blessed in the life to come; yet the great worth and esteem of it will further appear by these following considerations, which the holy Ghost hath set down in the sacred Scriptures.

First, the holy Ghost hath set severall high commen­dations on it, as a thing of great price: 2 Pet. 1. 20 for, by Peter he calls it precious Faith; because it is grounded upon the righteousnesse of our God and Saviour Jesus Christ, and because we do injoy Christ himself by it. We must needs therefore esteem it as a most precious Jewell; because God will bestow it upon none but such as are his dear children, and elected unto salvation. Holy David was a great King, renowned for his honour, riches and va­lour, he was victorious in all his battels, and he prosper­ed in all his enterprises; yet his faith and hope was in [Page 345] none of these: Psal 7. 1. but his trust was in the Lord. He did slight all his earthly greatnesse, and did count himself happy onely by his faith in God, for thus he saith, Psal. 40. 4 Bl [...]ssed is that man that maketh the Lord his trust. But some have no regard to fix their faith on God; for they put their confidence in the arm of flesh; in the multitude of their Host, and in the strength of their Chariots and Horsemen; these have no ground for their faith to rest upon, but what this world can afford them, which they will finde to be vain, and like a broken reed, no way able to save them. Hadadezer trusted in his Chariots and Horsemen; 2 Sam. 8. 4 but David smote him with a very great slaughter, and took from him a thousand chariots, because he trusted in the Lord.

2 Chro. 14. 9. Zerah the Ethiopian put his trust in his numerous Ar­my, which was a thousand thousand, but the Lord over­threw them before King Asa. The faith that worldly men have in their riches, and in their greatnesse, is not this faith which is so precious, and so much to be esteem­ed: for their faith is grounded upon worldly strength, and it reacheth no further than humane reason can carry it; no marvell then if it do deceive them in the end.

But the Faith of a true Christian is fixed upon Christ, and upon no other object, who is a sure rock to rest up­on, and it reacheth up to heaven, even to God himself, and it will fetch down help and succour, comfort and consolation from him upon all occasions when we need it. Jude calls it Jude 2 [...]. most holy faith; because it maketh us holy in the sight of God, by putting upon us the righteousnesse of Christ, and because by it, as it hath relation unto Christ, our Prayers and all other our services to God are holy and acceptable to him.

Wherefore seeing Faith is so precious, that God will bestow it upon none but upon his own children, and so holy that it maketh all our services to God to be holy, we ought to esteem it as a pearl of great price, and to keep it as a most precious Jewell.

Secondly, we should highly prize our Faith, because it is the principall grace that the holy Ghost worketh in our hearts, and it maketh all other graces profitable, and effectuall to us according to their severall natures. Our repentance is not sound and true, if it be not a fruit of Faith: for we cannot truly humble our selves before God, and freely confesse our sins unto him with a con­trite heart, if we do not look upon him as our mercifull Father, by Faith in Christ, that we may have good hope of the pardon of our sins; neither can we shew any fruits of repentance by mortifying the corruptions of our nature but by the vertue and power of Christs death, which we must draw to our selves by Faith, and also by our regeneration to newnesse of life, but by the power of his resurrection, which we must also have by faith. Our repentance can give us no holy assurance of the re­mission of our sins, if we do not believe that Christ hath fully satisfied the justice of God for them all by the me­rit of his death. Lu. 21. 19 We cannot possesse our souls in pa­tience when we suffer afflictions and tribulations, and when we are under the crosse, if we do not belive that Christ hath sanctified our sufferings to make them work for our good, and that Act. 14. 22 through much tribulation we must enter into the Kingdom of heaven. We cannot love God with true filiall love, nor obey him with filiall re­verence and fear, if we are not perswaded of our adopti­on in Christ by Faith. Mat. 10. 42 Our works of charity will not be accepted, unlesse they are done in Faith, as to the Disciples of Christ, and then we shall not lose our re­ward.

Thus doth Faith put life and vigour into all other gra­ces to make them effectuall and powerfull for our sancti­fication, and for the spirituall comfort of our souls, which is a special consideration to make us account of our faith as a principall Grace, without which we can have no hope of salvation.

Thirdly, Mat. 13. 46 Faith is that Pearl of great price, which the [Page 347] Merchant man in the Gospel found, and sold all that he had to buy it: for no humane learning, no abilities of nature, no wealth, or riches can purchase; we must re­nounce our trust in all these before we can buy this rich pearl: for it is above the strength of nature to attain un­to it, and no power of men or Angels can procure it; but we must have it of the holy Ghost, he keeps it in his own power, and we may have it of him without money and without price, if in the true humiliation of our spi­rits we beg it of him. But if we seek to buy this pearl of the world, we shall pay dear for it, and yet not have the right Pearl; the lustre of these pearls can reach no fur­ther than to the object of the eye; but the lustre of this true Orientall Pearl will shine in all dark places of woe and misery, and it will pierce the very heavens to the eye of God himself. Notwithstanding we do so highly va­lue the pearls that nature or this world doth afford us, that we will take any pains, or be at any cost to gain some of them, though they are of no worth to rest upon, when we are in any spirituall misery whatsoever; but as for this precious Pearl we are loath to part with any thing for it, that by nature is near, or dear to us, or wherein we take pleasure and delight. Thus we delude our selves with vain hopes, and we rest upon that which cannot help; because we know not the worth of true Faith, to make it the instrument of our trust and con­fidence in God through Christ.

Let this consideration also advance the estimation of Faith in our hearts and affections; because by it we gain Christ with all his excellencies, and in Christ we gain the injoyment of the grace and favour of God, and the assu­rance of eternall salvation.

Wherefore if this be the transcendent worth of true Faith, we should then with all care and diligence seek out where it is to be had, and labour by all means to ob­tain it. If God seeth this holy desire in us, he will then give us to understand by his Spirit, that this rich pearl is [Page 348] no where to be found but in his own Cabinet; also, he will prepare our hearts and our will for it, he will a­noint our eyes with spirituall eye-salve to finde it, and he will direct us to the means how we may obtain it.

First, therefore we must know, Eph 2. 8. 8. that Faith is onely the gift of God, which he bestoweth upon whom be pleaseth, Eph. 1. 19 and he works it in us by his mighty power.

Secondly, God will give us hearts to seek it of him by fervent Prayer, which is a powerfull means to obtain any thing of God.

Thirdly, his Spirit will go along with the Preaching of his Word, that if we hear it with sincere affections, it may work Faith in us: Rom. 10. 17. for, faith cometh by hearing, and hearing by the word of God.

Lastly, when we have found this precious Pearl in his Word, God will make us willing to buy it, though we give for it our souls, and all the faculties thereof, our hearts, our affections, and all the parts of our bodies; all which must be given up to the Lord, or else we cannot injoy true faith: and yet this is not all; for we must empty our selves of all conceit of our own worth, and quite renounce all confidence in worldly things, all sin­full pleasures, and every sin that presseth us down, or that cleaveth close to us, or else we cannot obtain this precious Pearl of God.

Fourthly, we may conceive that Faith is of great estimation; because it is so rarely found upon earth. Thus saith our Saviour Christ concerning Faith; Lu. 18. 8. When the Son of man cometh, shall he finde faith on the earth? It is such a rare Jewell as is scarcely to be found, few do in­joy it, and none can rightly esteem of it, but onely such as have it. Rev. 2. 17. Christ promiseth to give a white stone to him that overcometh, and in this stone a new name is written, which no man knoweth saving he that receiveth it. We cannot obtain this white stone of purity, righteousnesse and true holinesse but by Faith; whereby we are cloath­ed with the righteousnesse of Christ, which is this white [Page 349] stone; also, we shall know this new name that is written in it: for by Faith we shall put on Christ; and shall be made new creatures, to live as becometh new Christi­ans in newnesse of life, and in uprightnesse of conver­sation.

It is true which Paul saith, 2 Thes. 3. 2. that all men have not faith, for there is so much wickednesse, fraud, deceit, and un­belief among men, that true faith can hardly be found; is it is written, Rom. 3. 10, 11. There is none righteous, no not one: there is none that understandeth, there is none that seeketh after God, there is none that doth good, no not one. Most men fix their [...]aith upon wrong objects, which will deceive them in the end: some upon false gods, as upon Ashteroth, Chemosh, Dagon, Belzebub: and the like, others put their confi­dence & trust in the arm of flesh, in strong towers, or in the creature, as Senacherib, Nebuchadnezzar, and others: some again ground their faith upon their works; all which delude themselves with vain hopes, thinking to find help and comfort in these false objects, where none can be expected. But the true object of this Divine grace is God himself, upon whom onely we must fix our Faith: for if we trust in him we shall not be confounded. Many have the notion of Faith in their brain, but not the grace of Faith in their hearts, and many have the outward pro­fession of Faith, but not the vertue and power of it to lay hold upon Christ, and to make him their onely trust and confidence. The Souldiers Faith is in his valour: for he believeth not that Ps. 144. 1. God teacheth his hands to war, and his fingers to fight, and that he giveth victory to whom and when he pleaseth. If the Magistrate did believe Rom. 13. [...] that he had his power and authority from God, to use it in justice and in truth, to whom he must give an account, how he hath relieved the oppressed, and how he hath judged the cause of the fatherlesse and Widow, he would not then strain the Lawes beyond their true meaning, nor pervert judgement for anjust ends. The rich mans confidence is in his wealth and goods, not be­lieving, [Page 350] Lu. 12. 20 that this night they may be taken from him, or he from them. All these and many more come short of true justifying faith, and therefore they know not the singular worth and esteem of it.

Wherefore, it is evident that this heavenly grace is peculiar onely to the Elect of God, such as are true Chri­stians, and such as are poor in spirit and humble minded, that know the worth of this precious Jewell, that do earnestly seek for it, and use the right means to obtain it: these onely are willing and ready to apply themselves un­to God by prayer and supplication, that he will be pleas­ed to work it in their hearts by his Spirit, that it may be firmly grounded upon Christ, that onely he may be the Object of their Faith, in whom dwelleth all fulnesse, and who onely is able to support, help and comfort them in all their necessities, both spirituall and temporall; and as he is able, so he is as willing to do it. Wherefore they do renounce all other confidence, and they stick close unto Christ, they rest and depend upon him, using the means which he hath appointed to make their lives comfortable here, and eternally blessed in the world to come.

Lastly, the great estimation that we ought to have of Faith will appear by this consideration, that the devill doth most oppose it, and seeketh by all means to hinder the working, and the growth of it in our hearts; because it is the onely instrument of our salvation by Christ. We cannot conceive what stratagem [...] he will cunningly use to deceive us, and if it were possible to overthrow our faith. First, he will assault us with temptations and evil sug­gestions, as he did David, when he numbered the people, to make him trust more in his own strength, than in God. Secondly, he will labour by his subtile perswasions to keep us still in unbelief, or else to make us presume of salvation by the mercies of God without Faith in Christ. Thirdly, he will delude us with a temporary faith, which will not bear us out in strong tryals and temptations, and so to [Page 351] lose the time, and opportunity that God doth give us for the obtaining of true saving Faith. Fourthly, he [...]oth bewitch us with the sinfull delights and vanities of this world, to steal away our hearts from God, and to keep us from a firm trust and confidence in him; or else to keep us under the slavery and bondage of some sin, which will nip the fruits of our faith, and keep it from increase. Lastly to further his wicked design, he will labour to hold us in ignorance and blindnesse, that we should not see our own miserable condition, nor know how to get out of it.

Thus the Devil doth set himself against Faith; because upon it dependeth our hope of salvation, and because it is the chief piece of our spirituall armour, to resist and conquer him, and it is a shield so strong, that his fiery darts cannot pierce it, to wound or hurt our souls. Where­fore we must look well to our Faith, that the devil do not undermine it: for then he will rob us of these blessed fruits that come thereby. But our hope is in the promises of God, and in the intercession of Christ, as a sure Anchor to uphold and strengthen our Faith, that it fail not, though it be assaulted with much malice and violence.

In all ages the Devil hath had his wicked instruments, which have turned many away from the Faith, and have opposed the Prophets and Ministers of God, and have persecuted those that did professe the Name of Christ, to make them forsake the Faith. Gen. 3. Thus he made the Ser­pent his instrument to deceive Eve. 1 Kin. 22. Thus he made Z [...]d [...]kiah to withstand good Michaiah, and to seduce King, Ahab from following the word of the Lord. Acts 13. 8, 10. Thus also Elimas the forcerer withstood Paul and Barnabas, seeking to turn away Sergius Paulus the Deputy from the Faith, to whom Paul said, O full of all subtilty and all mis­chief, thou childe of the devil, thou enemy of all righteous­nesse, wilt thou not cease to pervert the right wayes of the Lord? Thus also the devil doth sometimes prevail against [Page 352] the servants of God. 1 Kin. 13. He made the old Prophet to se­duce the man of God that was sent to Bethel, and to trans­gresse the Commandement of God.

This should teach us the more highly to love and prize Faith; because the devil so much hates it, and to stick the closer to it; because he doth so much oppose it. This should also teach us to love those that wicked men hate, and to hate those that they love: if we observe what they do most delight in, we should hate their vice, and love the contrary vertue. If they delight in gluttony or riot, we should hate that, and love temperance and sobriety: if they take pleasure in uncleannesse, then we should love chastity. If they delight in pride, we should delight in humility, and lowlinesse of Spirit: they have so much of the devils nature in them, that they cannot truly love any thing that is pious and holy, because it is that which God loveth; neither can they hate any thing that is wicked and sinfull; because it is so agreeable to their nature, and they have no grace to check their cor­rupted nature for loving that which God hateth, and hath forbidden: whereas a regenerate man will find that the Spirit of grace which is in him, will give him a secret check, if his unregenerate part doth take pleasure and de­light in any thing that is sinfull: for he must not conform himself to the fashion of the world.

The sense of faith may be lost.

BY faith in Christ we injoy the light of Gods counte­nance, and his assisting Grace, which is our great­est comfort in all misery and distresse: and so long as we do injoy that, we are sensible of our faith, and we feel the comfort of it: but when God doth hide his face from us, and withdraw his assisting grace, it is the greatest trouble that can betide us, it takes away the comfort of faith from our soules, and leaves us in a sad and sorrow­full [Page 353] condition in our apprehension; because the support of our Faith is clouded from us. God doth sometimes with­draw himself from his dear servants, and doth suffer them to loose the sense of their Faith for a time, to make them prize it the more, and to be the more careful of it, this God will also do by laying his rod of correction heavy upon us, if he seeth that we watch not carefully over our Faith, that we are carelesse in the use and exercise of it, that we sleep in security, or lye dead in our sins without repentance, or if we abuse his love and goodnesse to us: for then he will leave us to our selves, to let us see our own weaknesse without his assisting grace. Upon these and the like occasions the devill will be ready to take his advantage, to assault us with his temptations, to make us doubt of the love and favour of God, when afflictions presse sore upon us; also to aggravate our sins, or else to hide them out of our sight, as he did David's sin of adul­tery, if by any means he can, to keep us in unbelief, or without repentance, that we may not recover the sense and comfort of our Faith: for his main drift is, at last to drive us into despair.

It is a cunning policy of the devil, and full of danger, if he can keep us from the sight and sense of our sins, that we should not confesse them, and lay them open before God with a truly humbled & penitent heart, that so by ou [...] repentance we may have an holy assurance of the pa [...]don of them: For then wil our Faith break forth as th [...] Sun out of a cloud, to warm and refresh our souls with spirituall consolation: for we cannot lose the habit of Faith, though the sense of it may be taken from us for a time. Some­times God himself will sift and winnow us as wheat, to cleanse us from our chaffe, to keep us from spiritual pride, and to humble us for our sins. Thus he sifted the house of Israel, as he saith by his Prophet. Am [...]s 9 9 For lo, I will com­mand, and I will sift the house of Israel among the nations like as corn is sifted in a five yet shall not the least grain fall upon the earth.

Though God doth sometimes deal thus rigorously with us, and doth leave us no hope to support our Faith; yet not the least grain of his corn shall fall upon the earth, but our Faith shall recover her strength again.

It is onely sin that makes a separation between God and us, according to this of the Prophet, Isai. 59. 2. But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.

Cant. 5. It was sin that caused Christ withdraw himself from his Spouse; because she would not open to him when he knocked; but when he was gone and past, she was in a wofull and comfortlesse condition. Nothing can so much afflict us as the losse of our heavenly Fathers love, and nothing can shake our Faith so much, as when our souls are perplexed, because in our own apprehension, God is either become our enemy; or else he hath quite forsaken us. How did Job complain in his great afflictions? Job 30. 27, 28. My bowels boiled and rested not, I went mourning without the Sun: My skin is black upon me, and my bones are burnt with heat; my harp also is turned to mourning, and my Or­gan into the voice of them that weep.

Holy Davids Faith was brought to so low a degree by the sense of the burden of his sin, and by the apprehension of the displeasure of God for it, that he cryed to the Lord, saying, Psal. 38. 4, 6, 21, 23. Forsake me not, O Lord: O my God, be not far from me: make haste to help me, O Lord, my salva­tion. And again he thus cryeth unto God in the bitter­nesse of his soul; Psal. 143. Hear me speedily, O Lord: my spirit faileth, hide not thy face from me, lest I be like unto them that go down into the pit. Psal. 13. [...], 2. How long wilt thou forget me, O Lord, for ever? How long wilt thou hide thy face from me? How long shall I take counsel in my soul, having sorrow in my heart dayly? How long shall mine enemies be exalted over me?

Surely David had at this time little or no [...] sense of Faith to trust and depend upon God. These and the like are the dolefull complaints of Gods children when they [Page 355] are overwhelmed with sorrowes, or feel any spiritual desertions; in so much as they cannot receive comfort, until the holy Ghost, who is the true Comforter, doth give them some assurance of the grace and favour of God.

Wherefore it is evident, that our Faith may be so strongly assaulted with sorrows and grief of heart, that we are not able to hold out, but are ready to sink under the pressure of our misery, because it will take away the sense of our faith, which must uphold us; but specially when the guilt of sin lyeth upon the conscience; for that will bring us to such an apprehension of a spiritual desertion, that we can feel no comfort in God for the time: for it will stop the current of all true consolation to our afflicted spirits, which we cannot have but by Faith in Christ, and nothing will take impression in us to com­fort us, so long as we are under the guilt of sin; but these or the like uncomfortable complaints will be rea­dy to be uttered, that God hath quite forsaken us, that there is no hope for us in Christ, and we cannot believe that there is any salvation for us, because our sins are so many and so grievous.

If we are thus afflicted and perplexed in mind, that feares and doubtings of salvation trouble us, because our Faith is so weak that we cannot discern it; this will give us great satisfaction and comfort, if we consider that our salvation dependeth, not upon the strength of our Faith, but upon the truth of it: for the weakest Faith, if it be true, is effectual to salvation, as well as the strongest.

Also, if we consider that faith is a grace which is grounded upon a sure rock, even upon Christ Jesus, a­gainst whom no created power can prevail; and that the strength of our Faith doth not consist in our hold upon Christ: for then every temptation, or gust of affliction, would make us let goe our hold, and so lose it, but it consisteth in that firm and strong hold that Christ [Page 356] hath of us, who will not suffer any to pluck us out of his hand, according to this of the Psalmist, [...] 23, 23. [...]. I am continu­ally with thee; thou hast h [...]lden me by my right hand, thou shalt guide me with thy counsell, and afterward receive me to glory. Wherefore though we are brought to so low an [...]bb, that we have lost the sense of our Faith, yet it is a sure evidence, that once we did injoy it, and that there hath been a spiritual life in us, which cannot be but by [...]aith, and this spiritual life is not quite extinct in us; because we have still a spiritual sense, though it be of losse

The sense of a temporal losse is a manifest sign of a temporal life: for a dead man hath no sense, either of losse or of gain; so likewise the sense of a spiritual losse of that which formerly we did truly injoy, is as well an evident sign of a spiritual life, as is the sense of a spiritual gain.

From hence a poor languishing soul may draw much comfort, if he doth fear a spiritual desertion; because he hath no comfortable sense of his faith: for his faith is but clouded, the habit of it still remaineth, though he can­not discern it.

As the hearbs in winter are hidden under ground for a time, because they are nipt in with the cold frosts, and the warmth of the Sun is gone from them; but the Sun will return again in his strength, and will disperse the cold, and bring them again out of the earth by the vertue and strength of his comfortable beames, to make them flourish, and to be as fruitful as before. So it is with Faith, it may be kept out of sight for a time, if it be nipt with the cold frosts of affliction, or if the Sun of righte­ousnesse hath withdrawn his comfortable beams from it; but here is our hope and comfort, Mal 4. 2. that the Sun of righ­teousnesse will return again with healing in his wings, to di­spel all afflictions and sorrows, to heal all our spiritual wounds, and bakslidings from God, and to stablish us in the assurance of the love and favour of God.

The Stability of true Faith.

VVE are come now in the last place, through the assistance of Gods good Spirit, to the stability of faith, which will satisfie and comfort every distressed soul that is doubtful of his salvation, weak in faith, and afraid of death, and of the last judgement, through the wicked suggestions of the devil, and by the aggravation of their sinnes. Though the apprehension of Gods anger will cloud the sense of our faith, though afflictions will sift it, and winnow it as wheat, though sin will wound it, and the devil sometimes foil it, yet nothing can kill it, and nothing shall be able to overthrow it; not the least grain of Gods corn shall fall upon the earth; the habit of faith cannot be lost, though we may loose the com­fort of it for a time: for God hath given the gift of per­severance to this faith, and to no other.

So long as we live in the flesh we are subject to many temptations and backslidings from God, we are ready to fall into many grosse and dangerous sinnes, which will bereave us of all spiritual comfort for the time▪ yet our faith in Christ will appear again, and the Sun of righte­ousnesse will shine upon us, for Christ will not suffer us totally and finally to fall away from him; for our faith is built upon a sure foundation, against which no violence of temptations, and no stormes of persecution can pre­vail. Lu. 6. 48. Christ doth compare a righteous man to him that built an house, and digged deep, and laid the foundation on a rock, and when the floud arose, the stream beat vehe­mently upon that house and could not shake it, for it was founded on a rock. Christ is the foundation of our faith, he is the rock of our salvation, Pro. 10. 30 and therefore, as the wise man saith, we shall never be removed. Thus David sheweth the stability of the faithful. Psal. 34. 22 The Lord redeem­eth the soul of his servants, and none of them that trust in [Page 358] him shall be desolate. Also thus saith the Psalmist, Psa. 125. 1 They that trust in the Lord shall be as Mount Zion, which can­not be removed, but abideth for ever. And to make this truth undeniable, thus saith Christ himself, John 3. 16 God so loved the world, that he gave his onely begotten Son, that whosoever believeth in him should not perish▪ but have ever­lasting life. Why then should we faint under any tem­ptation? Why should we let goe the anchor of our hope? If we hold fast to our faith, it will not deceive us, Christ wll not suffer us to depart from him for ever. If we sin God will chastise us, and he will hide his face from us; but if we repent, amend, and turn unto him, he will have mercy on us, he will pity us, he will heal the bones which he hath broken, and will restore us again to the joy of his salvation.

There are divers sound reasons to prove the stability of faith in those that belong unto Christ, that they shall never totally and finally fall away from grace; but they shall be raised up again by repentance, though they doe sometimes fall into fearful and dangerous sins.

The first reason is taken from Gods free election, which ever remaineth sure and unchangeable; for what he hath decreed in his secret Counsel must stand firm, and cannot be altered. Thus saith the Apostle, Rom. 8. 29 33, 34. God did foreknow some from eternity, whom he did elect and pre­destinate to be conformed to the image of his Son, whom also he did effectually call, and them he justified in the righteous­nesse of Christ, and those are sure to be glorified: for who shall lay any thing to the charge of Gods elect, whom he hath justi­fied? who is he that condemneth? seeing Christ died for us, and is risen again, and is now at the right hand of God, and maketh intercession for us: therefore he concludes, that nothing can separate us from the love of God which is in Christ Jesus our Lord. Also the same Apostle saith in another place, 2 Tim. 2. 19. That the foundation of God standeth sure, having this seal, The Lord knoweth them that are his.

The second reason is drawn from the vertue and strength of the Covenant of Grace. A Covenant between man and man is an ingagement of great force, and the servants of God did alwayes exactly keep it how strong then is that Covenant, which God himself hath made with us, which his own dear Son hath sealed with his bloud, and which God hath made of his own free grace and favour to us poor miserable sinners, which Christ hath procured for us? G [...]. 9. God made a Covenant with No­ah and he hath kept it to this day. Also God made di­verse Covenants with Abraham, and he performed them all. Gen. 21 Abraham made a Covenant with Abimelech, and did precisely keep it. This new Covenant is for ever, and it is so strongly confirmed, that we cannot question the performance of it on Gods part, whom in his own Es­ence is immutable and unchangeable; and though we cannot perform our conditions to God, yet Christ hath performed them for us, and will also stablish us in the fear of God, that we shall never depart from him. Thus saith the Lord by his Prophet, Jer. 33, 34. I will put my Law in their in­ward parts, and write it in their hearts, and will be their God, and they shall be my people: and they shall teach no more every man his neighbour, and every man his brother, saying, know the Lord: for they shall all know me, from the least of them, even unto the greatest of them, saith the Lord, for I wil forgive their iniquity, and will remember their sin no more. And again, thus saith the Lord, Jer. 32. 40 And I will make an ever­lasting Covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me.

Wherefore, seeing we have this Covenant of grace from God, and thus confirmed with the seal of Christs bloud, we may rest confident, that if we are ingrafted into Christ by a true and lively Faith, we are then in­vested into this New Covenant, and every condition and Promise therein contained shall be performed to the ut­termost, which doth give us an holy assurance, that [Page 360] we shall never totally and finally fall away from God.

The third Reason for the stability of the Faithfull is grounded upon the power of God; for as Peter saith, 1 Pet. 1. 5. We are kept by the power of God, through Faith unto salva­tion. The Lord Jehovah is our keeper, the Lord is our defence, all power is from him, and no created power can take us out of his hand. Christ is also our good Shep­herd, and we are his sheep, though we go astray and wander out of the way in the Wildernesse of this world; yet Christ will not loose us. but will see [...] us up, and bring us again unto his fold. John 10. 28, 29. Christ knoweth his sheep, and will give unto them eternall life, and they shall never perish, neither shall any man pluck th [...]m out of his hand. My father saith he, which gave them me is greater then all, and no man is able to pluck them out of my Fathers hand Wherefore, if there be any confidence to be put in the Almighty power of God, if any trust in the care of Christ over his flock, or any truth in his promises to his sheep, we need not doubt of our perseve [...]ance in grace, and in the truth, we need not fear the malice, the cunning, or the power of the Devil, that he can overthrow our Faith, or destroy the habit of it that is planted in our hearts by the holy Ghost.

Fourthly, the stability of our Faith is firmly grounded upon the faithfulnesse of God, according to this of Paul, 1 Thess. 5. 23, 24. And the very God of peace sanctifie you wholly; and I pray God, your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ: Faithfull is he that calleth you who also will do it. Also thus he saith, 1 Cor. 1. 8, 9. God shall also confirm you unto the end▪ that ye may he blamelesse in the day of our Lord Jesus Christ. God is faithfull, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. Thus saith Moses to the children of Israel, Deut▪ 7. 9. Know there­fore, that the Lord thy God, he is God, the faithfull God, which keepeth Covenant and mercy with them that love him, and keep his Commandements to a thousand generations. Holy David had great experience of Gods faithfulnesse to him [Page 361] and therefore he saith, Psal. 36 5. that the faithfulnesse of God reach­eth to the clouds. And again he saith, Psal. 119. 90. Thy faithfulnesse is unto all generations; thou hast established the earth, and it abideth.

We may therefore rest upon the faithfulnesse of God, as well as upon his power, for the keeping of his Covenant, for the performing of his Promises, for his aid and assist­ing grace in all our temptations: 1 Cor. 10. 13. for God is faithfull, who will not suffer us to be tempted above that we are able: but will with the temptation also make away to escape, that we may be able to bear it. Also, in all our afflictions, miseries and calamities that we suffer in a good Cause, God will keep and preserve our souls from hurt, and therefore thus saith Peter, 1 Pet 4. 19 Let th [...]m that suffer according to the will of God com­mit the keeping of their souls to him in well-doing, as unto a faithfull Creatour.

Thus saith the Lord unto his People, Hos. 2. 19, 20. I will betroth thee unto me forever; yea, I will betroth thee unto me in righte­ousnesse, and in judgement, and in loving kindnesse, and in mercies, I will even betroth thee unto me in faithfuln [...]sse, and thou shalt know the Lord.

If we are thus betrothed unto God in faithfulnesse, in judgement and in righteousnesse, then we cannot be quite separated from him, and our Faith in Christ which, is the instrument of our betrothing, cannot be quite lost.

The fifth reason why the Faithfull cannot finally fall away from God, is taken from the love of God: John 13. [...] for those whom he loveth, God loveth to the end. Love is essenti­all in God, and he can as well deny his own Being, as de­ny his love to those that are united unto Christ by Faith, and his love to them endureth for ever: Rom. 8 39▪ For no [...]hing can separate us from the love of God which is in Christ Jesus our Lord.

Thus saith John the beloved Disciple of Christ, 1 John 4. 10, 16. Here­in is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Again he [Page 362] saith thus, And we have known and believed the love that God hath to us. God is love, and he that dwelleth in love dwelleth in God, and God in him. Wherefore by our love to our neighbour we may know what love dwelleth in us, how we love God, and whether God dwelleth in us. If we be in this gracious condition, that God hath set his love upon us, we cannot then lose this principall grace of Faith, which is the bond of Gods love to us; and we cannot fall quite away from God; because Eph. 4. 30 we are sealed with the Spirit of God into the day of Redemption.

The sixth reason is grounded upon the merits and in­tercession of Christ. This is a strong reason so to stablish our Faith, that it shall never be overthrown, for by the merit of his blood we are redeemed out of the captivity of sin and Satan; this was an infinite price which Christ paid for our redemption; whereby also we are freed from the curse of the Law, and from the condemning power of sin, because we are made one with Christ by Faith. If therefore we can be brought again under the same bondage and slavery, or under the same curse or condemnation of sin, which we shall be if our union with Christ can be broken, then we shall have but little bene­fit by our redemption, and Christ hath paid that great price for us to little purpose; also we are not then perfect­ly made free, but are still the servants of sin. But Christ hath finished the whole work of our Redemption, the eternall son of God hath made us free, sin hath therefore no more power over us, and the Devil cannot prevail a­gainst us to break that union which is between Christ and us by Faith.

Wherefore this consideration will much strengthen our Faith against all opposition and adversary power, that if we are redeemed by Christ, and made free by him, our state and condition is firm and sure, it cannot be remo­ved, for Christ will loose none of those whom he hath bought with so great a price, and made free by his own power, and for whom he hath made intercession to his Father.

If our Faith should fail, then Christs intercession for us must fail, we shall then lose Christ and all the benefits that come by him▪ we shall lose all true comfort in this life, and eternall blessednesse in the life to come. If we conceive thus meanly of the merits and intercession of Christ, it is blasphemy in the highest degree.

The seventh reason for the stability of Faith, is drawn from the nature of saving grace, which is in corrupt [...]ble seed and planted in our hearts by the Holy Ghost, where­by there is a new creation wrought in us: for Peter saith, 1 Pet. 1. 23 that we are born again, not of corruptible seed, but of incorruptible by the Word of God, which liveth and abideth for ever.

Our first birth is of corruptible seed, which is mortall and fadeth away like the flower of the field; but our Regeneration, or second birth comes from an immortal principle, which cannot decay but continueth for ever. This Birth is wrought by the Spirit of God, and it hath a spirituall life by Faith in Christ, which can never dye, though it may lye gasping for a time through some violent temptation, or sore tryall: For if God begins to work a Work of Grace in us, he will not leave it, untill it be finished.

From hence we may draw great consolation to our selves in the apprehension that we are weak in grace, for though we finde but the beginnings of our Regeneration wrought in us, God will not leave his own Work imper­fect. Though we cannot perform our duties and services to God as we ought; yet God will accept the will for the deed in Christ, if it proceeds from a faithfull heart: and though we find but some parts of true repentance wrought in us, as to our own apprehension, God will go on in his Work of Reformation, untill there be a through change wrought both in soul and body, to newnesse of life. If Faith, or any other spirituall grace be weak in us, it will grow stronger, it will increase and continue; because the Holy Ghost will water his own seed which he hath plant­ed, [Page 364] with his spirituall dewes from above.

The last reason for the confirmation of our Faith is this, because the holy Ghost doth dwell in our hearts by faith, and where he doth settle his habitation, there he will a­bide for ever. If our hearts are purified by Faith in the blood of Christ, then we are the spirituall Temple of God, and the Holy Ghost will dwell there, according to this of Paul, 1 Cor. 3. 16 Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? Thus saith John, 1 John. 4 15. Whosoever shall confesse that Jesus is the Son of God, God dwelleth in him, and he in God.

The holy Ghost is that true Comforter, whom Christ hath sent from the Father to be with every Member of his Church, to dwell with them, to be in them, and to abide with them for ever; and where he is, there no grace can be wanting.

If we injoy his comfortable society he will then lead us into all truth; for he is the Spirit of Truth: no errone­ous Doctrine shall infect our souls, but we shall rightly understand the wayes of God, and be able in some mea­sure to walk in them: He will protect us in all dangers, he will comfort us in all our sorrowes, he will uphold our faith against all assaults and temptations, and will give us strength of grace to hold out and persevere in all our tryalls unto the end.

Wherefore grieve not this holy Spirit, by whom we have so much comfort in all conditions of life, and by whom we are sealed unto the day of redemption, who will confirm and stablish us in the Faith of Christ, that we may continue stedfast, untill we shall come to live and reign with our blessed Saviour Jesus Christ for ever in heaven

The Conclusion of this Treatise.

NOw for the Conclusion of this Work, I do ear­nestly request every Christian Reader to enter into a serious consideration with himself which way the thoughts of his minde are chiefly bent, and upon what he doth set the Meditations of his heart, that he may know whether his way be steered to­wards heaven or not: for they do ne [...]rest affect his soul, and plainly shew what is his chiefest joy and delight.

If his thoughts are too much set upon the vanities of the world, then his heart cannot be Faithfull towards God, and there will be no place in his soul to receive that true comfort which otherwise he might have in the sweet fruition of God by his pious and devout Meditati­ons.

Also, if he delighteth to ruminate upon his carnall pleasures, or upon any other evill concupiscence, or to call to remembrance with approbation his former ini­quities, he doth sin over again those former sins, and doth defile his precious soul with uncleannesse and pol­lutions; whereas both his soul and his body ought to be kept clean, and undefiled, that the holy Ghost may de­light to dwell therein, and that his heart and affecti­ons may be alwayes fit for heavenly contemplations. So likewise if his chiefest study and care be to adorn his Pro­fession of godlinesse onely with a specious form and fair outside of purity and holinesse, and doth not faithfully strive to shew the power of it in his life and conversation he deludeth his own soul, and doth feed it with the meer shadow of consolation, and not with the substance of sound comfort which is onely found in the power of god­linesse.

If these or the like be the meditations of our hearts, [Page] and if our affections keep at so far a distance from God, and from all true goodnesse, that we have scarcely any thoughts tending that way; it is then no marvell if we misse the comfort which our souls desire, when we are in any anguish of Spirit, or under the buffetings of Sa­tan, and it is no wonder if we are sad and cast down, and go mourning all the day long, when the times are dangerous and full of troubles, and we can hear nothing but complaining in our streets: for hereby we have no support for our Faith, no Anchor for our hope, and no sure rock to rest upon, that our souls may be truly com­forted in the day of visitation. Well may our spirits droup when we are peached with pain, or sicknesse, with wants, troubles, or afflictions, if we [...]rust onely to earthly means and comforts: for we can finde no­thing in them, but vanity and vexation of spirit, which will sooner increase our sorrowes, than comfort and support us under them.

Wherefore if we will refresh our soul with true com­fott, when they are pressed with any sadnesse, or sor­row, we must fetch our comfort from above, our delight must be to Meditate on heavenly things, our hearts and affections must be taken off from these things here below, and raised up to contemplate those things which concern the Kingdom of Heaven. Christ and him crucified must be the subject of our Meditations, if we will have any spirituall consolation, and the holy Ghost is the onely means to convey this comfort to our hearts from Christ: for he doth work all sanctifying graces in us, which are as so many pipes wherein this heavenly liquor doth swift­ly run down from Christ to us, and Faith doth fasten these golden pipes unto Christ, who is the Fountain of all true consolation. Our repentance can give us no as­surance of the Pardon of our sins, unlesse Faith doth fa­sten it unto Christ, our hope can give us no comfort in the Promises of God, if Faith doth not fasten it unto Christ: our patience can give us no comfort in our af­flictions [Page] and tribulations, except Faith doth fasten it unto Christ, who hath sanctified all our afflictions by his own sufferings.

Thus Faith doth make these and all other saving graces effectuall and comfortable to us, because it doth bring them home unto Christ.

Wherefore if thou hast any care of thy soul, to com­fort it when it is sad and heavy, to feed it when it is hun­gry, to refresh it when it is thirsty; ruminate well upon these things, and if thou hast any holy desire to be wean­ed from the love of this world, and to be familiarly ac­quainted with God, and with his Son Jesus Christ, and to injoy the Communion of the holy Ghost to direct thee in the way to eternall happinesse; thou must then daily exercise and practise this holy and Religious duty of zea­lous and devout Meditation in heavenly and spirituall things.