YET know that Faith never rides ſingle, but it carries Hope before it. Faith is the ſubſtance of things Hoped for, Heb. 11.1. No Scripture doth better contain them both in a little than Titus, Chap. 1. Verſe 1, 2. The Apoſtle ſays, That the Faith of Gods Elect, firſt, acknowledgeth the Truth. Secondly, That it is according to Godlineſs. Thirdly, It is in hope of Eternal life, which God that cannot lye, promiſed before the world began. When you ſee a weight of iron tied to a line, wound up on a wheel from the ground to the top of an houſe, remember it is like the heart of a ſinner, leaden and heavy, lying upon the ground, and wound up in this Text with the line of Hope to the top of Heaven. Heaven then is the expreſs and fair object of Hope, and God in his promiſe is the procurer. Promiſe I ſay: For we do not grope for Heaven blind-fold; and fall upon it out of our own head without a warrant: but our aſſurance is incomparably the beſt that can be given, and in the beſt manners a Promiſe made before the world began, that is, freely, unrequeſted, when we could have no being to ask it: and made over to Chriſt the Mediator, that it ſhould be put into his hand to perform it to us. And it is unchangeable, as is all the truth of God: for he cannot lye, neither is there any ſhadow of change in him. What can we deſire more? Carry this evidence along with you, and ſhew it to your ſelf upon every diſquietneſs and deep plunge of heart: and how can you chuſe but convince your ſelf, that your melancholy and diſtruſt is cauſeleſs? The hope of the righteous ſhall be gladneſs, Prov. 10.26. And we rejoyce in hope, Rom. 12.12.

The deſign of Hope is conſider'd four ways. Firſt, it intends unto that which is good, which makes a difference between Hope and Fear: for we hope for that which is good, we fear that which is evil. Secondly, It is not that good which is preſent, but abſent; and this makes a difference between Hope and Fruition. Rom. 8.24. Hope that is ſeen, is not hope: for what a man ſeeth, why doth he yet hope for? Thirdly, Though it be a good abſent, and not yet obtained, yet it is poſſible; which is the difference between Hope and Deſpair: but we have no colour for deſpair, ſince all things are poſſible to God. Fourthly, It is a poſſible good, but bonum arduum, to be gotten with difficulty and pains: which puts a difference between the diligence of Hope, and careleſs Security. Theſe are the four promontories of Hope, and a good wind blows from every quarter.

I. Firſt, It is good for a man to Hope, ſince we hope for that which is good, ſo good, that it exceeds all that Eye hath ſeen: for as yet we ſee not God, but in his creatures. Nor Ear hath heard it, that is, in its full, unutterable excellency, which the words of Holy Scripture cannot expreſs to our imperfect reaſon. Then neither can it enter into the heart of man: for things can ſeem no greater than words can utter. We know as yet but in part, hereafter we ſhall know as we are known. If we have boaſted to the Heathen that we look for a Kingdom and a Crown of glory, we are ſure we ſhall not be aſhamed of that hope, Rom. 5.5. We may be aſhamed that we have doted upon petty things, out of which we have deviſed felicity, and they have failed, and deceiv'd us: but our treaſure laid up in the Heaven is ſo ſure, that in the end, and in the day of trial none ſhall inſult over our hope, and ſay where is now the Lord your God? If a mortal man detain the wages of the labourer, 'tis a ſin: Therefore it cannot be incident to God, who is not unrighteous to forget our work, and labour of love, Heb. 6.10. We ſhall not always be forgotten: our Expectation ſhall not periſh for ever, Pſal. 9.18. The judgment of a good eye-ſight is to ſee afar off; ſo is the judgment of a good hope to remark the unſpeakable reward of a better age to come. Whereupon it hath ſufficient ſatisfaction and content to leave, or to loſe all it hath, things not worthy to be compared to the glory which is revealed in us, Rom. 8.18. The rich Mines and Golden trade of both the Indies are on the other ſide the Line: ſo the rich trade of Hope is in the other world. Change your poor fraught, which is your lading in this veſſel of clay, and barter it for an immortal poſſeſſion.

Hope that is not under the embers, but mounts up in a trembling flame, reckons not what it is worth by a very little which it hath in hand, but by its ſhare which is reſerved in the ſtore-houſe of God's eternal recompence. Now I am abaſed, but there is mine honour, a far abundant exceeding weight of glory. Now I carry about a crazy ſickly body, there it ſhall be immortal, and incident to no diſtemper. Now my neighbours and acquaintance deſpiſe me, and run far from me; there I ſhall be enrolled with Angels and Saints, and with the Church of the firſt born, and with the Spirits of juſt men made perfect, Heb. 12.23. Now I live in all diſorder of Church-ordinances, in diſtraction of Schiſms, in the filthy ſtanch of old and new hereſies: but there is the new Jeruſalem, where all things ſet forth the glory of the Lamb in beauty, and holineſs, and truth. Now I muſt die, and deliver up my body unto the duſt; but Chriſt died and roſe the third day, and will bring again with him in due time all thoſe that ſleep: and comfort one another with theſe words, ſaith St. Paul, 1 Theſſ. 4.14. And as when Chriſt aſcended into Heaven, He went up with a merry noiſe, and the Lord with the ſound of the trumpet, Pſal. 47.5. So let every heart break out into praiſe and gladneſs, whoſe hope flies up unto the Lord in his holy places: Holding faſt the confidence, and the rejoycing of hope firm unto the end, Heb. 3.6.

II. Stay yet, and conſider it is a good which is abſent that we hope for: When it is come and brought to paſs, Hope is at the journeys end. Say to the righteous, it ſhall be well with him, for they ſhall eat the fruit of their doings, Iſa. 3.10. It ſhall be well, Dixit erit. It is not paid down, as we ſay, in ready money, but we have a good bond for aſſurance.

Let me object upon this, Doth not Hope deferr'd afflict the Soul? Yet be not diſheartened: it is better than ſo. For firſt we have ſomewhat in hand; becauſe that which Faith lays hold of, is really and actually its own: now Hope is Faith's rent-gatherer, and takes up that which Faith claims upon the bargain which Chriſt hath made for us.

To be clearer yet: Eph. 1. verſes 13, 14. We are ſealed with the holy Spirit of promiſe, which is the earneſt of our inheritance. You ſee then, that though we have not the inheritance as yet, we have the earneſt of it; and an earneſt-penny is more than nothing. Here I muſt diſtinguiſh between a pledge and an earneſt. A pledge is laid down for aſſurance to repay that which was lent: but an earneſt is given upon a bargain, to keep that till the reſt be brought in. Now the earneſt that we receive of the Kingdom to come, is the ſeal of the Spirit, an imprinted comfort that it ſhall be ours: A ſeal that cannot be defaced, a comfort that cannot be taken from us. So much as you have of that ſeal, ſo much you have of the earneſt: therefore you cannot ſay that Hope hath quite nothing to ſtay its longing. The bloſſoms of the Spring do not only promiſe, but are God's earneſt, to repreſent the fruits which will wax ripe in Autumn.

I will make it out in another ſimilitude. He that is in a Merchants ware-houſe, where ſpices are ſtored up, ſhall have ſome taſte of them in his palate by their ſtrong ſcent, though he put not one corn into his mouth: ſo we taſte Heaven, becauſe the Spirit that comes from Heaven dwells in us, and gives many delightful ſigns of a glorified reverſion.

But to go forward; it may not be denied but that Hope is anxious, and reſtleſs till it come to enjoy. How tedious a thing it is to ſtay long without the company of them, whom we entirely love? And can it be otherwiſe than irkſom, to be ſo long abſent from the viſion of God, and of Chriſt compaſſed with innumerable Angels? St. Paul ſays no leſs, Rom. 8.23. We, that have the firſt fruits of the Spirit, groan within our ſelves, waiting for the adoption, to wit, the redemption of the body. Here are groans and ſighs indeed; but we ſhall never be Sea-ſick with that eaſie toſſing, having Hope as an anchor of our Soul, Heb. 6.19. Hope of the right ſtamp looking for the appearance of God, and the reward that he brings with him, hath a good Mate that goes together with it, and that's Patience. In the ſaddeſt book of the Scripture, Lamen. 3.26. it is written, It is good that a man ſhould hope, and quietly wait for the ſalvation of the Lord. Which that it may not be wanting, we muſt contend for it in prayer, as it is 2 Theſſ. 3.5. The Lord direct your hearts into the love of God, and the patient waiting for Chriſt. And it is no difficult thing to be perſwaded. For when we are held off for a while from the inheritance of Heaven, do we not attend God's leiſure? and will the handmaid wait for her Miſtreſs, being in ſome degrees of place above her; and ſhall not the Creature ſtay the leiſure of the Creator ſo infinite above us? Beſide, the patient expectation of the recompence will increaſe the recompence, and make it more ſuperlative: therefore let not him that believes, make haſte, Iſa. 28.16. Nay, ſo your Spirit will be patient, the Lord will allow you your importunity to call upon him to haſten; My strength, haſte thee to help me, Pſal. 22.19. Finally, ſtay for that contentedly, which when it comes, it comes but once, and ſhall abide for ever.

III. Another degree upon which Hope ſteps higher is this, that her aim is poſſible. I have ſaid how that which is propoſed to it is good: that it is not diſconſolate, though it be in futurition, and not yet obtain'd; (for it is too good to be yet obtained) if patience have its perfect work, it can attend chearfully. My ſoul wait thou only upon God, for my expectation is from him, Pſal. 62.5. Strike we therefore pleaſantly upon this third ſtring, that the paſt object of divine Hope is to be accompliſht. For I run not as uncertainly, I fight not as one that beateth the air, 1 Cor. 9.26. Paul did do all things, and ſuffer all things, for that which is ſeizable, and might be atchieved.

The covetous is a projector for ſo much wealth, as can never be gotten. The Epicure longs for ſo much pleaſure, as can never be enjoy'd. Great Clerks and Philoſophers ſeek for ſo much knowledge, as can never be found: which in Iſaiahs words, is to ſpend mony for that which is not bread, and to labour for that which doth not ſatisfie, Chap. 55.2. This is able to break the brain, and to break the heart: for there is no labour to loſt labour. But the fruit of the righteous is a tree of life, Prov. 11.30. His Hope ſtands upon a ſound bottom: it is all comfort for three Reaſons. Firſt it is poſſible, becauſe it comes from an Infinite power. 2. Becauſe it is derived from Infinite love and goodneſs. 3. It hath abundant ſatisfaction from long and conſtant experience: and what can we deſire more?

1. The firſt pillar that props it up is the Almightineſs of God. Abba Father, all things are poſſible to thee, ſays our Saviour, Mark 14.16. Talk not to me how the Seas ſhould be turned into dry Land, or how the poor can be raiſed up to be ſet with the Princes of the people: or how ſtones can be raiſed up to be children of Abraham: or how palſies and fevers can be cured with a word. I will ſtop all gaps of infidelity with this one buſh, That God is able to do it. He that is made by no Cauſe, cannot be confined in his Being: and he that hath no bounds in his Being, can have no bounds and reſtriction in his Power. And if any fancy ſtart out of our weak brain, to cavil that ſomewhat is impoſſible to God, it is ſoberly ſpoken by one, that it were better to ſay that this could not be done, than that God could not do it. There is no poſſibility therefore for Chriſtian Hope to deſpair, becauſe all things are poſſible to God. There is no Horizon under Heaven, or above Heaven, that Hope cannot look beyond it. For that comfort, that is commenſurable with the ſtrength and power of God, is as large as can be contained in the heart of a creature.

But if you lean upon the help of men, and hoſts, and Angels, they are ſlender reeds, and will give you a fall: as God ſaid of the vain truſt of the Jews, They ſhall be aſhamed of Ethiopia their expectation, Iſa. 20.5. How many do I ſee to ſink under a little ſorrow, becauſe they have too much temporal comfort? the world is too liberal to them: it hath given them of all things ſo largely, that they have not the patience to want any thing. As God told Gideon, that he had too much of Man in his Army to depend upon the Almighty for victory, and he bad him retain but the thirtieth part, and his foes ſhould flye before him, Jud. 7.4. Throw all the miſerable comforts of the world out of doors for rubbiſh, and caſt your ſelf upon the ſtrength of God, and upon that alone, and then ſay, Lord receive me, for I have driven all other ſolace from me, that I might enjoy thee alone: now I am ready for my Saviour, for there is none to help me, but only thou O Lord.

2. Secondly, That which holy Hope hath in its proſpect is poſſible, not only for the Infiniteneſs of power, but for the Infiniteneſs of the mercy of our God. 'Tis eaſie to get the favour of a gracious and a gentle nature among the ſons and daughters of men: and the moſt generous are the moſt reconcilable. Then what poſſibility, nay what readineſs will Hope find to be reconciled to God, merciful, gracious, long-ſuffering, abundant in goodneſs and truth? Exod. 34.6. The Devil is not more frequent, nor more ſtrong in any temptation, than to undermine Hope in this point, that it is too forward, and too peremptory to expect remiſſion of ſins: fain he would have a tender Conſcience ſtick in this mire, and never get out of it. Some Reverend writers go ſo far to teach, that Satan himſelf at firſt, when he began his miſchief in Paradiſe, was of opinion, that ſin could not be forgiven, it being his own caſe: and that he would never have tempted Eve to diſobedience, if he had imagin'd the eating of the forbidden fruit could be pardoned; not ſuſpecting that God would have given his only Son to die for our redemption. Which I paſs by, becauſe it depends upon a grave queſtion, whether God could pardon ſin by his abſolute power, without ſatisfaction made to his Juſtice? Deep diſputings will yield but ſhallow comforts: Of this we are aſſured, that the means which the Father appointed are excellent (into which, 1 Pet. 1. the Angels deſire to look) to give us redemption and forgiveneſs of ſins through the bloud of Chriſt, according to the riches of his grace, Eph. 1.7. We have treſpaſſed againſt our God, but there is hope concerning this thing, Ezra 10.2. Forgiveneſs of ſins is put into our Creed: he that doth not believe it, hath no Creed nor Chriſtianity in him. Do you believe a Catholick Church? that's the dowry of that Church, which Chriſt eſpouſed to him in his bloud. Do you believe a Communion of Saints? this is it in which we are baptized, in which all our communion doth joyn, That through Chriſt is preached forgiveneſs of ſins, and by him all that believe are juſtified from all things, from which we could not be juſtified by the law of Moſes, Acts 13. verſes 38, 39. So alſo it is put into our prayer, as well as into our Creed. And he that taught us to pray, Forgive us our ſins, hath taught us this comfort, that ſins are pardonable.

Yet an afflicted Conſcience will receive ſuggeſtion, that ſome ſins indeed are pardonable, but not all, not the ſin of the evil Angels, not the ſin againſt the Holy Ghoſt: and there is a ſin unto death, I do not ſay ye ſhould pray for it, ſays St. John, 1 Ep. 5.16. Theſe verily are ſet out for inſtances of irreverſible judgment, to deter us from committing crimes of a vaſt magnitude. But mark, the Holy Scriptures have not unfolded it clearly and explicitly, wherein the hainouſneſs of theſe ſins did conſiſt, that we may not accuſe our ſelves of them, and fall into deſpair, as if we had committed them. Since you know not expreſly what theſe are, how can you lay them to your own charge? Nay, if you lay them to your own charge, you muſt be miſtaken: for he that condemns himſelf, ſhall not be condemned of the Lord. Such incurable caſt-aways have their Conſciences ſeared, and are not ſenſible of their guilt. Who more like to be of that number than the Phariſees, who juſtified themſelves, ſaying, Are we alſo blind?

Well, ſays a forlorn ſinner, my ſins then are not the fore-named, nor out of poſſibility of mercy; but it is almoſt as bad, that they are in an unlikelihood to mercy; for they are very hainous. As unto that confeſſion that your treſpaſſes are very hainous, conceive ſo of them, and ſpare not: true repentance thinks no ſin to be a little one. So St. Hierom ſpake to the commendation of the Lady Paula in her Funeral Sermon, that ſhe was wont to bewail every fault ſhe had committed, as if it were one of the moſt preſumptuous crimes. But be it ſo really, that God hath let you incur no ſmall delinquencies: as Aaron was not free from idolatry, nor David from adultery, nor Peter from abjuration of Chriſt, nor Paul from perſecuting the Church, nor Manaſſes from witchcraft, nor Mary Magdalen from indefinite ſcandal, well, I know not what; who yet all obtained mercy, for a pattern to them who hereafter ſhould believe in Chriſt to everlaſting life, 1 Tim. 1.18. They were called Novatians, who blotted out the beginning of the Eighth Chapter of St. John's Goſpel becauſe the ſtory tells us, that Chriſt diſmiſt the woman taken in adultery with a gracious gentleneſs. Why ſhould not his procedure in judgment be like his doctrine? did he not preach that Publicans and Harlots ſhould go into Heaven before proud Juſticiaries? Be merciful unto my ſin, for it is great, ſays David, Pſalm 25.11. This is not the way to deal with mortal Judges, when we ſtand at their bar; but this is the way to obtain propitiation from our God; Heal me, for I am ſore wounded; cure me, for I am very ſick; be merciful to my ſin, for it is very great. Zozimus a Pagan that envied the honour of Conſtantine the Great, makes this tale to diſcredit him in his Hiſtory; that Conſtantine had put his wife Fauſta, and his ſon Criſpus to death: after which being haunted with an ill Conſcience that gave him no quiet, he ſought among the Heathen Prieſts for expiation, and they could give him no peace: but he was told that the Religion of Chriſtians was ſo audacious, as to promiſe pardon to all ſins, were they never ſo horrible. Is not this to commend the Emperor and his Religion under the form of a diſpraiſe? for what reſt could a troubled mind attain to, from the Rites and Superſtitions of Idol-gods? But in the immenſe value of the price of the bloud of Chriſt there is redemption for every ſinner, that repents and believes. Whatſoever ye looſe on Earth, ſhall be looſed in Heaven, ſays Chriſt to his Apoſtles, Matth. 18.18. O loſe not a ſyllable of ſuch comfort in this diſcomfortable world. Quodcunque is all manner of ſin, great and little. And if Chriſt hath given ſuch commiſſion to men on Earth, to unlooſe every ſin by the power of their office, and the word of conſolation, then how unbounded is his own clemency? No ſins can ſuper-abound his grace, if we do not ſin preſumptuouſly, becauſe grace abounds.

Yet the poor Publican will beat his breaſt, and cry out dolefully, My ſins are many, they are more in number than the hairs of my head. The bill of endictment is a true bill: who can tell how oft he offendeth? Scarce any ſin we act but hath a neſt of ſins in it: then think we what a heap will they make, when they are put all together? Peter, it ſeems, miſdoubted, that if a man were forgiven, that had treſpaſt often, it would be ſcandalous, and encourage the offender, therefore he thought it fit to ſtint indulgence to ſome mediocrity, as it is, Matth. 18.21. Lord, how oft ſhall my brother ſin againſt me, and I forgive him? until ſeven times? Jeſus anſwereth, I ſay not unto thee, Ʋntil ſeven times, but, until ſeventy times ſeven times: ſo that Chriſt commends a boundleſs forgiveneſs in a finite number for an infinite. And doubtleſs himſelf would not ſtick with us for the ſame number. God forbid we ſhould think he taught to be more merciful, or of greater perfection than himſelf. Her ſins which are many, are forgiven, Luke 7.47.

Be thankful and admire the mercies of our Father, both for nailing our great ſins to the Croſs of Chriſt, and for acquitting us from the innumerable fry of Minim-ſins, thoſe of daily incurſion; becauſe when one of the leaſt is remitted, all are remitted together. Mark that conſiderately. One that committed ſome ſoul and leprous ſin, goes mourning upon the deep ſenſe of it, and eſpecially the horror of it makes him fear damnation: yet he greatly deceives himſelf, if he think his other ſins are paſt over, and this great one, or a few ſuch do remain to his perdition. For do you hope comfortably that ſome faults of omiſſion, ſome idle words, ſome gariſh and cuſtomary faſhion of pride are remitted to you? with the ſame affiance, leaning on Chriſt, you may hope that you are diſcharged from your greateſt enormities. For all unrighteouſneſs is covered at once to them with whom God is well pleaſed. No ſin is forgiven to him that is not in Chriſt, and againſt him that is in Chriſt there is no condemnation. They are the ſons of God, to whom the Lord doth graciouſly remit any fault: but where any fault is not remitted, they are his enemies. He that is juſtified from any ſin, muſt be truly penitent: but a true penitent is ſorry for all ſins together; hates them, eſchews them all alike. Then follows a plenary abſolution from all iniquity through Chriſt our Lord.

And beware that you over-look not theſe multitudes of ſins of the under ſize, as if little grief or anxiety would ſerve for them: are they not numberleſs corns of ſand? and may not a weight of too much ſand ſink a ſhip, as ſoon as a burden of too much iron? The dailineſs of ſin muſt be bewailed with the dailineſs of ſorrow. And then when thou lieſt down, thou ſhalt not be afraid, yea thou ſhalt lie down, and thy ſleep ſhall be ſweet, Prov. 3.24. Now tell me if this balm be not enough to heal the bleedings and bruiſings of deſpair? Talents of ſin, and ſins in ſmall mony, you may hide them all in the wounds of Chriſt. It is poſſible for God to do the benefit, and poſſible for thee to receive it. Let Iſrael hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption; and he ſhall redeem Iſrael from all his iniquities, Pſalm 130. verſe ult.

3. It muſt now be added, how that which Hope waits for is poſſible, ſince it may find ſatisfaction from long and conſtant experience. In the yonger days of the world ſomewhat might be ſaid to excuſe the backwardneſs of Hope: they wanted proof and demonſtration in thoſe times. Even Cain was the ſooner overtaken with deſpair, crying out, My ſin is greater than can be forgiven me: He had not lived ſo long to be taught the contrary by experience. But every age hath given advantage to Hope to be ſatisfied better and better. O God, we have heard with our ears, and our fathers have declared unto us the noble works that thou didſt in their days, and in the old time before them, Pſalm 44.1. The records of God do tell us how the Armies of aliens have been diſcomfited before his Children, how the rocks have given them drink, and the barren wilderneſs bread; how the Church hath been ſcattered and recollected: the righteous continually ſupported either with deliverance or patience: that the dead have been raiſed up to life: nay, that Enoch and Elias were taken up alive into Heaven, to implant into our minds, that both they that are in the graves ſhall hear the voice of Chriſt, and come forth; and that ſuch as ſhall be found living at that day ſhall be caught up in the clouds, and be tranſlated into Heaven. And I challenge Hope to inſtance, if it can ſurmiſe that any thing is impoſſible to be brought to paſs, ſince there is a preſident in every thing to demonſtrate, that the right hand of the Lord hath brought mighty things to paſs. There is one thing, I confeſs, for which there is no example, neither can be evidenced, till all things be accompliſht, that is the coming of the Lord Chriſt with the new Heavens and the new Earth: and yet, to confirm us in that myſtery to come, St. John did ſee the Idea or glimpſe of it in his Revelation.

The uſe of all this is to remember the tranſactions of God in the times that are gone before. Who ever ſaw the righteous forſaken? or the wicked flouriſh long? was there ever any perſecution of the Church, which hath not ended in its triumph? But ſtay for it, and pray for it, and condole for the delays of God's providence, till you may ſay in earneſt, My ſoul fainteth for thy ſalvation, Pſalm 119.31. How eaſie is it for a Chriſtian, that hath any noſtril, to run after God in the odour of his ſweet ointments, and trace his ſteps from point to point? and then to ſay with David, I have remembred thy judgments of old, O Lord, and have comforted my ſelf, Pſalm 119.52. and from another Prophet, Ezek. 14.22. Ye ſhall ſee their way, and their doings, and ſhall be comſorted concerning all the evil that I have brought upon Jeruſalem.

The great ſtore-houſe of Conſolation is Hope; therefore all this, and more muſt be ſaid to keep it freſh, like a green Olive-tree, having never a ſear or withered bough upon it. I come now to complete it; I have ſhewn it aims only at good, and that which is only and excellently good: at ſuch a good whoſe harveſt is not brought in all in a year, but ſtill there is more and more to be had, and the moſt to come: It is poſſible through the greatneſs of Gods power and mercy, as all ages have witneſſed.

IV. But laſtly, that which may ſeem to pinch is, that it is Bonum arduum, a good not eaſily attained, but with great labour and diligence, to give warning againſt ſloth and ſecurity. It were not worth our longing to ſay we hope for petty things, eaſie, and at hand; but for things of value, for which we muſt ſtruggle with many lets and impediments to poſſeſs them. No man need to hope to find Cockle-ſhells on the ſhore: but to find Pearls in the Sea, that's an object for the adventure of a Jeweller. Neither is the Jewel of Chriſtian Hope eaſily purchaſt. But as Elijah ſaid to Eliſha, Thou haſt asked a hard thing: nevertheleſs if thou ſee me, when I am taken from thee, it ſhall be ſo unto thee, 2 Kings 2.10. Much after that ſort I commune with my heart, and ſay, It is good to ſeek for eternal life, purſue it as the Hart brayeth after the rivers of waters: there will be much a-do to get it, for many ſhall ſeek to enter in, and ſhall not be able, Luke 13.24. Nevertheleſs, if thou canſt ſee the Lord, as if he were continually before thee, thou ſhalt not miſs of that thou deſireſt: for all things are poſſible to him, whoſe eyes are ever toward the Lord.

Theſe difficulties upon which I ſtrike, are either in our ſelves, or in our adventure: in our ſelves partly through natural imbecillity, partly through contracted impotency.

1. Our natural languor is that of original contagion, which makes us ſo weak, that there is none that doth good, no not one. Which is not to be extenuated, as if the malignity of it might be ſuppreſt with a little reſiſtance. It is good to know the power of ſo ſtrong an enemy, that we may be fortified againſt it. It is a root of bitterneſs never to be digg'd up out of corrupt nature: a coal of fire ſpitting out ſparks of temptations continually: as inward to us as the marrow is in our bones. Yet there is hope in Chriſt to ſlake this fire, though not utterly in this life to quench it. It is a body of death, a whole body, conſiſting of all the members of ſin; yet a body is but fleſh, and a Spirit is mightier than fleſh. Apply that of the Prophet Zachary to it, as we may read it by the direction of our Margent, and keep to the Original, Chap. 8. Verſe 6. If it be difficult in the eyes of this people, ſhall it be difficult in mine eyes, ſaith the Lord? Therefore ſince God is our help againſt the inſurrection of this rebellious ſin, let us be comforted in his help, and not in excuſes. For we muſt not plead our perſonal maladies, and natural inclinations, and think that God will take it for an anſwer, and ask no more.

I am dull of underſtanding, ſays one, and what I am taught I cannot bear it away. I am ſuddenly tranſported with indignation, and cannot chuſe but break out: I am retentive of an injury, and cannot eaſily be reconciled. All this, and the like is no better than the anſwer of thoſe ill manner'd gueſts in the Goſpel, which were invited to a Feaſt made by a King, We cannot come, I pray you have us excuſed: which ſounds like confeſſion and humility, but it is denial and defiance. Spend your breath in a better way, and cry out often and affectionately, Give me not over to my ſelf O Lord, take away from me my ſtony heart, and give me an heart of fleſh. Drop down upon this barren earth, and it ſhall bring forth quite againſt the byaſs of nature. The high minded will grow meek as a Lamb, the covetous will begin to diſperſe and ſcatter abroad, the lying lips will confeſs the truth, bitter cruelty will melt into pity, new-fangled braveries will be laid aſide and bluſh at vanity. To what purpoſe are the pourings in of the Spirit, but that what is wickedly in-bred from our conception, ſhould be ſhaken off from the tree, and a better fruit ſpring up in the place from the increaſe of God?

Mark the rain that falls from above, and the ſame ſhower, that dropt out of one cloud, increaſeth ſundry plants in a garden, and ſeverally according to the condition of every plant: in one ſtalk it makes a Roſe, in another a Violet, divers in a third, and ſweet in all. So the Spirit works its multiformous effects in ſeveral complexions, and all according to the increaſe of God. Is thy habit and inclination cholerick? why, try thy ſelf, if thou be very apt to be zealous in a good cauſe, and it turns thy natural infirmity into holy heat. Is melancholy predominant? the grace of God will turn that ſad humor into devotion, prayer, and mortifying thy pleaſures to die unto the world. Is thy temperature ſanguine and chearful? the goodneſs of God will allow it unto thee in thy civil life in a good mean; but over and above it will make thee bountiful, eaſie to pardon injuries, glad of reconciliation, comfortable to the diſtreſſed, always rejoycing in the Lord. Is a man phlegmatick and fearful? if this freezing diſeaſe, which is in thee from thy mothers womb, be not abſolutely cured, yet the Holy Ghoſt will work upon it, to make thy Conſcience tender, wary to give no offence, to make thee pitiful, penitent, contrite, ready to weep for thy tranſgreſſions. There are two handles to take hold of every thing, ſays a Heathen: A diſſolute man takes hold of original frailties, and makes them Serpents: a holy man declines their Serpentine nature, and catcheth them by that part, which may conduce to all manner of vertue. This is the comfort of Hope againſt original inquination, that this great enemy, by the operation of the Spirit, ſhall be made our friend, or our foot-ſtool. O wretched man that I am! who ſhall deliver me from this body of death? I thank God through Jeſus Chriſt our Lord, Rom. 7.24.

What is ſtronger than a Lion? yet, if the Lion be kill'd, out of the strong comes forth ſweetneſs, Jud. 14.14. For all this the worſt is not paſt: beſide natural pronity to ſin, we have contracted much more evil by cuſtom, education, ſtrong habits, noxious examples, bad enticements and infuſions. The Cockatrice-egge was laid, when we were in our mothers womb, but it proves more venemous being hatcht, and grown able to flye abroad. There are ſeventy ſons of Ahab, who ſhall kill thee? Even the ſword of the Spirit: There is none like it, as David ſaid of that of Goliah, 1 Sam. 21.9. This is ſufficient, not merely to cut down graſs and briars, but to hew down the tree, to cut off the branches, to ſhake the leaves, to ſcatter the fruit, to fright away the fowls from the branches, and the beaſts from grazing under it, Dan. 4. verſe 14. or as the Apoſtle comforts us in plain words, without a Parable, I can do all things through Chriſt that strengtheneth me, Phil. 4.13.

If you be over-toiled and heated too much, you know how to cool: caſt off ſome garments, wipe away the ſweat, ſit ſtill and ſtir not, leſt you enflame your ſelf with motion. Follow the ſame method, lay aſide the burden of ſin, that enflames you, caſt off the weight and the ſuperfluity of naughtineſs: bear in mind that Chriſt ſweat drops of bloud in his Agony, to make you aſhamed of toiling and ſweating in Satan's drudgery. Take eaſe in a Sabbath of holy reſt, and moil not in the unprofitable works of darkneſs. Try what refrigeration this will give unto your Conſcience: elſe take heed that you be not put to a terrible ſweat of fear, leſt God take you away in his wrath, and give you up for ever to Satan, whom you have ſerved ſo willingly.

To the Law, and to the Teſtimony: mind no examples, but when they are wrapt up therein. Be not conformed to this world, but be ye tranſformed by the renewing of your mind, Rom. 12.2. What a caſe had Noah been in, if he had framed his life by common practice, when all fleſh had corrupted their way? Chuſe better company, as Enoch did to walk with God, Gen. 5.24. And can two walk together, unleſs they be agreed? Amos 3. verſe 3. It is more than agreement: it imports endearment, benevolence, friendſhip with God. No title can be greater, or ſweeter: what can match that honour of Abraham and the Apoſtles, to be called the friends of God, and Chriſt? No league in the world more ſought for, or more willingly accepted: no amity leſs burdenſom, or more beneficial. St. Auſtin 8. Confeſſ. Cap. 6. brings in a couple that ſerved the Roman Emperor thus debating upon it. What can we look for in this Palace, more than to be call'd the friends of our Soveraign? When we have got this, it is no ſure and unchangeable favour. And how long ſhall we attend before we be promoted to it? But let us turn to God in this hour, and ſue to be his friends, and it ſhall be done inſtantly, and remain eternally. Ask and it ſhall be given, ſeek and we ſhall find. And as we treſpaſs by ſins of daily prevention, there is a dailineſs of mercy to comfort us. But as you love Chriſt, and would be beloved, ſtruggle with temptations, do not yield upon the firſt enticement, no nor upon the ſecond or third aſſault. Reſiſt the Devil, and he will fly from you: quit your ſelf like a man, fight like a Chriſtian: The fleſh is weak, but the Spirit is willing, ready, able to aſſiſt you, Matth. 26.41. Thus Hope waxeth valiant, and aſſures it ſelf of victory againſt cuſtoms, habits, and all contracted impotencies.

2. Lay now our adventure, the toil and peril of our labour, wherein we are employ'd, in another balance, and more difficulty will appear. For Hope is wiſe, and doth not flatter it ſelf, as if the Kingdom of Heaven were acceſſible with little pains. What carefulneſs ought this to work in us? what ſelf-denial? what fear? what zeal? what unblamable converſation? I run, I fight, I keep under my body, and bring it into ſubjection, 1 Cor. 9.27. For Chriſt Jeſus I have ſuffered the loſs of all things, Phil. 3.8. Chriſt, having overcome the ſharpneſs of death, hath opened the kingdom of Heaven to all believers: yet to put us to our skill and labour to follow, mark what he hath taught us, Matth. 7.14. Strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it.

And therefore is it ſo strait and narrow? a queſtion worthy to be reſolved, to teach us, and to comfort us.

Firſt, a very religious life is ſaid by a Metaphor to go in at a ſtrait gate, becauſe it is our maſter-piece to find the door, or to begin well; therefore it is call'd to be born again. For as to be born into the world needs more art, and skilful Midwifery, than to bring us up: ſo to be regenerate, to begin to live the life that is in Chriſt, is exceeding irkſom to fleſh and bloud: ſo many are the enticements that throng about the way, to keep us from the door, and to hold us in love with thoſe ſins, which have been our companions. As an Orator will be more timorous to deliver the firſt period of his ſpeech, than all that follows; ſo we ſtick long at the firſt on-ſet to reform, to be ſtrict, to paſs away with ſo much vanity as muſt be forſaken. The penitent thief could not find the door till he was going out of the world: St. Paul, as ſome compute, was twenty eight years old before he left to be a blaſphemer. But ruſh on, and make way through all reſiſtances: he that hath one foot over the threſhold, and hath caſt the world behind him, is well advanced into the courts of our God.

Secondly, A Heavenly mind gathers it ſelf up into one wiſh, and no more. One thing have I deſired of the Lord, which I will require, Pſal. 27.4. Grant me thy ſelf, O Lord, and I will ask no more. The new creature asks nothing of God, but to enjoy God: give me this, O Lord, and for the reſt let Ziba take all. I will part with all to buy that one Pearl, the riches of Heavenly grace. The ſervant of ſin hath all manner of pleaſures under Heaven to trade in. Can he ask for a ſhop with more variety of ware? why may he not have theſe, you will ſay, and life eternal to boot? Some of them are inconſiſtent with life eternal; but all are not, ſo they be added, and not ſought for; as our Saviour diſtinguiſheth, Firſt ſeek the kingdom of God, and theſe things ſhall be added, Matth. 6.33. But if you ſeek them, (which is to love them for themſelves) and above the kingdom of God, it is like a man that carries a piece of timber at bredth upon his back; there is no door wide enough for a man to get in with ſuch an impediment upon his ſhoulders. It is not the gate that excludes him, but he thruſts himſelf out with his own improvidence.

Thirdly, There are thouſands of ſcandals, millions of errors to be avoided, but truth and holineſs are in the middle, in a little compaſs; and happy is he that ſhuns extreams, and falls perpendicularly upon the golden mean. The Commandments of God are but ten words, Deut. 4.13. the inventions of men, and the forms of will-worſhip are innumerous. Pray, Faſt, give Alms, Chriſt comprehends much external duty under thoſe three Heads, but the Traditions of men are more than can be put into a Catalogue. Call upon God in the time of trouble, that and no more is the Pole-ſtar of Faith in Prayer; but what a compaſs doth Monkiſhneſs take in, to drop beads in the invocation of Angels and Saints? Profaneneſs neglects the honour of God: Superſtition falls into needleſs exceſſes about it: the true fear of God is in the centre, as far from the one extream as from the other. As in an accurate Song you muſt keep Minim-time, or elſe you will put the whole Quire out; ſo look that you ſing the new ſong of the Lord with trembling and accurate obſervation, miſs neither Cliff nor Note, that is, neither ſound doctrine, nor pious practice.

Theſe are the Reaſons why it is ſo hard to get acceſs to Chriſt in a narrow way, and through a ſtrait gate. If theſe difficulties be not diſcern'd by ſome, it is becauſe they take up Chriſtianity as it is in uſe among men, and as they are born to it. But they that came to it in their years of underſtanding, and were trained up in Church-diſcipline many years before they were baptized, and all that time were put to exact trial what they would prove, and were taught it over and over, how the Laws of Chriſt were far ſtricter than any other Laws in the world; theſe were preacquainted with the Covenant which they muſt perform, and then received it, with the largeſt, and hardeſt conditions. Yet they were brought on with two ſpecial comforts: Firſt, that God did behold from Heaven the mightineſs of the task which we took upon us, the troubles of perſecutions, the dangers of temptations, the infirmities of man to reſiſt them: He knows whereof we are made, he remembreth we are but duſt: it puts him to admire the performances of his Saints, as Jeſus marvelled at the Centurion's Faith, Matth. 8.10. Secondly, when we are under our hazards, we ſhall have an anſwer from the Lord, as St. Paul had, My grace is ſufficient for thee, for my strength is made perfect in weakneſs, 2 Cor. 12.11. Therefore as the Lord ſaid of David when he had choſen him, I have laid help upon one that is mighty, Pſalm 89.19. So we caſting our ſelves upon the help of God, upon one that is Almighty; though of our ſelves we have gathered little into our Omer, the bleſſing of God upon it will not let us lack. Every hard matter that roſe among the people was to be brought to Moſes, Exod. 18.16. ſo in every hard cauſe deſire the Lord to plead it, and to judge it; bring it to him, leave it in his Court, and he will end it. Theſe are the Cordials to revive Hope, touching the difficulties it finds, in the way to obtain that Good which is ſet before it.

I Have inſiſted with ſo much length, and variety upon Hope, becauſe it is the largeſt in-let of Chriſtian Conſolation. Yet in the third place, that which carries it on, nay, that which cauſeth it, is the Holy Ghoſt. As the Air is the medium through which the Eye doth ſee all things, yet it is the light that ſhines in it that makes all things viſible: ſo Hope is the principal means, enlivened by Faith, through which we rejoyce with joy unſpeakable, and full of glory; yet it is the Spirit inhabiting that kindles it, that enlightens it, which makes it affect its object, and cleave unto it. Our Saviour left the world, and aſcended into Heaven for many reaſons, one was to give gifts unto men; which gifts, though very many, are all united in their Fountain, the Holy Ghoſt. Of which legacy Chriſt gave warning before his death, Jo. 14.16. I will pray the Father, and he ſhall give you another Comforter, that he may abide with you for ever. Verſe 17. The world knows him not, becauſe it ſees him not: but ye know him, for he ſhall dwell with you, and ſhall be in you. Verſe 18. I will not leave you comfortleſs, I will come to you. Chap. 16. verſe 7. If I go not away, the Comforter will not come unto you: but if I depart, I will ſend him unto you. This Comforter, the everlaſting Spirit, to ſpeak after the phraſe of men, is the Proxy of Chriſt, his repreſentative in our hearts. And ſo it was fulfilled: for when the Spirit deſcended in great abundance upon the Church, Acts 2. ſays St. Peter, This is that which is come to paſs. Verſe 28. Thou haſt made known to me the ways of life; thou ſhalt make me full of joy with thy countenance. And for the evidence of it, it is ſaid, Acts 9.31. The Churches were edified, walking in the fear of God, and in the comfort of the Holy Ghoſt. Which Text begets this note, That Chriſtian ſolace conſiſts in two things, which we may call the Root and the Fruit. The Root is the Holy Ghoſt taking up his Tabernacle in us, ſo that our Body is the Temple of the Holy Ghoſt which is in us, 1 Cor. 6.19. To walk by it in the fear of God is the Fruit of Sanctification in all manner of obedience.

1. Unto the former, The indwelling of the Spirit, let this be premiſed. When we ſpeak of any one dwelling in ſafety, the great queſtion is, Who keeps the houſe? When David fled from Jeruſalem for fear of Abſalom, there was no likelihood that his Palace would hold out, for he left ten women, that were Concubines to keep the Houſe, 2 Sam. 15. verſe 16. So if we leave our Concubines, our luſts and carnal deſires to keep our Conſcience, they will betray us to Satan to get the poſſeſſion. But who can take the City, if the Lord keep it, Pſalm 127.1. How impregnable are we, if he dwell in us, and we in him, becauſe he hath given us of his Spirit, 1 Jo. 4.13.

All that one can ſay unto this, who is doubtful in Faith, will be, Shew me that the Father of mercies, and that the God of all comfort is entred into me, and it ſufficeth. I anſwer, I cannot ſhew, that is, demonſtrate it to another, that this eternal life is in him; but I can perſwade an apt Scholler to ſtir up the Grace which is in him, that he may ſhew it to himſelf. I ſay he may do it, if he give his mind to it. Elſe St. Paul made a queſtion to no purpoſe, Know ye not that ye are the Temples of the Holy Ghoſt, and that the Spirit of God dwelleth in you? 1 Cor. 3.16.

I deny not but the Devil hath a way to fetch it about, to make you miſ-know, and take no heed of that you do perceive, if he did not ſtagger you with deluſions. This is the firſt leſſon that he reads out of his Morals, That diſtruſt is a high point of wiſdom; and be not over-reacht with opinion: you are ſure of that you ſee, and of no more. But to meet with this fallacy: Is nothing certain, or at leaſt ſo certain as that which may be ſeen? Why, the Wind will blow away this objection, the Air will confute it. What can you make up ſo cloſe that the Air and the Wind will not get into it? Yet you ſee it not, you know not whence it comes, it is an inviſible meſſenger: So is every one that is born of the Spirit, Jo. 3.8. Breath is an imperceptible expiration, therefore Chriſt breathed on his Apoſtles, and ſaid, Receive ye the Holy Ghoſt, Jo. 20.22. Some gales of Weſtern winds in the Spring make the Earth glad with their gentle blaſt, and open the Buds and Flowers: ſo there is a breath of Omnipotent vertue which fans the heart that was hot in ſin with its coolneſs, which carries away the Caterpillars that eat up the tender leaf of our firſt greenneſs: which widens our bloſſoms to make their expectation ſhew it ſelf openly: which perfumes the evil ſcents of ſcandals that annoy us, as it is expreſs to that intent in the myſtical Song, Cant. 4.16. Awake thou North wind, and come thou South, and blow upon my Garden, that the ſpices thereof may flow out.

I bring the caſe again to be examin'd: Is no witneſs ſo competent to depoſe for truth, unleſs it be ſenſible, and chiefly diſcerned by the Eye? then what ail all Sects of Philoſophers to ſay, That the Sun, and all the Stars above work upon theſe Bodies below by heat and light, and likewiſe by influence? An inviſible vertue that doth enter into the production of many effects; which ſeems to have God's approbation with his own voice, Job 38.31. who mentions there the ſweet influences of Pleiades, and the bands of Orion. And can the Conſtellations of the Firmament drop down good upon Minerals and Plants, upon Man and Beaſt, and by a ſecret derivation? What an error, or rather what a madneſs is it then, to ſcruple whether he that made the Heavens can dart Celeſtial beams into man's Soul, without a ſenſible perception? And this is all I will ſay more unto it: Is not the Soul of Man above a material apprehenſion? Pliny, or Galen, or whoſoever unadviſedly deny the Immortality of it, will yield there is a Soul in our compoſition, that holds all the parts of the Body together, and moves, and acts in them: yet they can as ſoon take a Penſil, and paint an Eccho, as deſcribe the intelligible nature of a Soul, by ſpecies drawn out in our ſenſitive fancy. Therefore it concerns us in maintenance of the dignity of our own nature to ſay, That the Spirit of God can inform our Soul, as well as our Soul can inform our Body. I know not what temptation may riſe to gain-ſay the truth, That the Soul is known by her powers and operations, that it juſtifies it ſelf to be an Immaterial ſubſtance, a ſpark kindled in us by God, from Reaſon, and Will, and Memory. But what evidence is there that there is a Divine cauſe that worketh in, and is more than theſe natural Faculties?

It is requiſite to work cloſe unto this queſtion: and I anſwer. Firſt, becauſe the bounds of nature are known, beyond which nature cannot reach forth it ſelf: as it works in its own ſphere to preſerve it ſelf in being, and in well-being, in health, in wealth, in fame and glory, in extending our ſelves unto ages to come by leaving a poſterity, in preſerving our Country where we are born, and the like. But to have our converſation in Heaven, at this preſent in Heaven, to aſcend thither in our deſires, and in the tendencies of all our actions, to aſpire to live in bleſſedneſs for ever, to long to be at that reſt, where there is no ſin; to look for a Church which hath neither ſpot nor wrinkle: this could not enter into us to proſecute it all induſtriouſly, conſtantly, chearfully, but by a ſupernatural elevation, (far above the vigour of a Soul preſt down by a corruptible Body) that is, by the power of the Holy Ghoſt.

Secondly, I feel the pulſe of that Divine Spirit beating in me by delighting in tribulations for Chriſts ſake, and taking pleaſure in infirmities upon the ſame ſcore, 2 Cor. 12.10. And again, I am filled with conſolation, I am exceeding joyful in all our tribulations, 2 Cor. 7.4. An obſtinate Pagan might arm himſelf with patience and reſolution to vex his perſecutors, and rather fall into them, than decline them, out of ſpight and contumacy. But Self-love being ſpun out of our bowels, bred in the bone; who could rejoyce to endure anguiſh upon anguiſh, that God might be glorified, but by ſtrength which we are not born unto, but which is given us, becauſe we are born again of the Spirit.

Go farther yet. How much is the content of a natural man laid aſide, when a good Chriſtian in his deliberate thoughts ſometimes prays to have the rebellions of his heart kept under by ſome expedient croſs? wiſheth, for wholſom correction to beat down the rankneſs of his ſins? expects God's fan to winnow the chaff from the wheat? For he knows, that as too much light dazles the Eyes, ſo too much proſperitie ſurfeits the mind. Therefore a good practitioner in Repentance perceives, there is no better way to bring him in from his wandrings, than to be ſcourged home with the gentle hand of God. To which ſome Expoſitors ſay the Spouſe alludes, Cant. 6.5. (reading one word as it is right in our Margent) Turn away thine eyes from me, for they have puffed me up. If we be puffed up, it is time to pray that the eye of God's outward mercy be for a little turned from us. But where had nature learnt that Leſſon, if the Holy Ghoſt had never taught it.

Thirdly, As the Apoſtle ſays, No man hates his own fleſh. Every man, not overcome with a phrenzy of melancholy, loves his own being, and would preſerve his life. The Devil, that cannot die, knows how loth we are to die: All that a man hath will he give for his life, Job 2.4. But how many Saints have undergone, how many more are willing to undergo the fiery trial, and offer up their bodies for the teſtimony of the Lord Jeſus? not to be cried up in popularity: not to be enrolled in the ſame of an Hiſtory, as there was ſuch a ſprinkling among the Heathen. But they have died like Lambs in the midſt of Wolves, when they have been hated, and evil ſpoken of in exceſs, becauſe they would die for the truth of the Goſpel, which their perſecutors accounted to be blaſphemy againſt the Gods which they worſhipped. If Parents, or Wives, or Children hung upon their arms, and beſought them with tears to ſpare themſelves, they threw them off as Chriſt did Peter, Get thee behind me, Satan, thou art an offence unto me, Matth. 16. verſe 22. To ſee a Martyr at the point of death feel no horror in his fleſhly nature, but to be raiſed up as high as the third Heavens with zeal; what humane power could bring him to it? nothing but the Holy Ghoſt did, as I may ſay, lure his Soul out of the Body, with a bait of a Crown of Glory.

Fourthly, The fruits of the Spirit are love, joy, peace, goodneſs, faith, temperance, &c. Gal. 5.22. Is not the Tree known by the fruit? Such a cluſter hanging all together, growing conſtantly, and being fair and ſound (Tota, in toto tempore, cum toto corde) it is not poſſible that they ſhould grow like a Bull-ruſh out of the mud of corrupt nature. No man can ſay that Jeſus is the Lord, but by the Holy Ghoſt, 1 Cor. 12.3. that is, ſay it effectually, and from true allegiance to ſerve him as a Lord; for elſe Chriſt will ſay, Why call you me Lord, Lord, and do not the thing which I ſay, Luke 6.46. This is the Spirit that acts not only in propheſies and miraculous gifts, but in every child of God. Even in the old Teſtament, Nehem. 9.20. Thou gaveſt thy good Spirit to inſtruct them: them, that is, thoſe that were led out of Egypt by Moſes, and hearkened to him. And much more in the ſtate of the New Teſtament, Rom. 5.5. The love of God is ſhed abroad in our hearts by the Holy Ghoſt, which is given unto us.

This might be extended into a great length, that the Holy Ghoſt is the Comforter, called ſo by appropriation, though it belong to every perſon of the Holy Trinity, and is well expreſt in the firſt Divine Song, which is Printed before the Pſalms of David in Meeter, Thou art the very Comſorter in all woe and diſtreſs; The Heavenly gift of God moſt high which no tongue can expreſs.

This is the Ʋnction, which we have from the Holy One, 1 Epiſt. Jo. 2.20. The anointing which we have received of him that abideth in you, Verſe 27. Anointing-oil is an oil to cure the ſick, James 5. An oil of gladneſs, Pſalm 45. A fomentation to mitigate aches and torments in the bones, and in the heart.

2. And can the Fruits chuſe but be anſwerable to the Root? they muſt needs partake of it. Firſt, becauſe all that we do to the honour of God muſt be done with gladneſs, willingly, and chearfully: elſe it comes not from the Spirit of ſons, but either from the Spirit of bondage, or rather from the Spirit of the world. The new Diſciples received the word gladly, and were baptized, Acts 2.41. They continued with one accord daily in the Temple with gladneſs, and ſimplicity of heart, Verſe 46. I was glad when they ſaid unto me, we will go into the houſe of the Lord, Pſalm 122.1. Sing Pſalms, make a joyful noiſe unto God, Pſalm 66.1. Let us come with aſſurance in our ſupplications that we ſhall be heard, praying with Faith in the Holy Ghoſt, Jud. verſe 20. And then the prayer of the upright ſhall be Gods delight, Prov. 15.8. and why God's delight, but becauſe his ſervants delight in prayer? He that ſheweth mercy, let him do it with chearfulneſs, Rom. 12.8. And he that giveth, offereth a blemiſht ſacrifice, if he do it grudgingly: For God loveth a chearful giver, 2 Cor. 9.7. Not ſo much but our loſſes and tribulations muſt be ſuſtained with gladneſs. Thy rod and thy staff do comfort me, Pſalm 23.4. Enter into the combat willingly, and the continuance will be a pleaſure. Our conſolation aboundeth by Chriſt: for as ye are partakers of the ſufferings, ſo ſhall ye be alſo of the conſolation, 2 Cor. 1.7. Therefore the Apoſtles did change the name of a famous Diſciple, called Joſes, into a notion of this Theme, and called him Barnabas, which is being interpreted, The ſon of conſolation, Acts 4.36. The Rabbies of the Jews hold themſelves very cloſe to this doctrine, and would have it obſerv'd, that the merrier the heart is in the Lord, the more capable it is of the Spirit of God. Partly becauſe Miriam, when ſhe propheſied of the mighty acts of Jehovah, took a Timbrel in her hand and danced, Exod. 15.20. Partly becauſe that Samuel, after he had anointed Saul to be King over Iſrael, told Saul, Thou ſhalt meet a company of Prophets coming down from the high place, with a Pſaltery, a Tabret, a Pipe, and a Harp; and they ſhall propheſie, and the Spirit of the Lord will come upon thee, and thou ſhalt propheſie with them, and ſhalt be turned into another man, 1 Sam. 10. verſes 5, 6. More emphatically, when Jehoſaphat called for Eliſha to enquire of the Lord, ſays Eliſha, Bring me a Minſtrel, and it came to paſs when the Minſtrel played, that the hand of the Lord came upon him, 2 Kings 3.15. That by the raviſhing ſtrains of Muſick his mind might be exalted into Heavenly contemplations. Which is a great check to that drowſie dulneſs in devotion, which our late Reformers have brought in, and have excluded the ſolemn melody of the Organ, and the raptures of warbling and ſweet voices out of Cathedral Quires. They that miſs that harmony, can beſt tell, how it was wont to raiſe up their Spirit, and as it were to carry it out of them to the Quire in Heaven. And beſide, chearfulneſs is not only an adjunct, or companion with all the works of grace, in that time they are bringing forth: but being done and finiſht, that which is poſt-nate, the after-birth, as I may call it, comes with ſuch a gleam gliding over all the Soul, with ſuch ſerenity and peace of mind as cannot be expreſt; our Conſcience bearing us witneſs that we have been converſant in doing the pleaſure of the Lord, as it is 2 Cor. 1.12. For our rejoycing is this, the teſtimony of our Conſcience, that in ſimplicity, and Godly ſincerity we have had our converſation in the world.

Here I ſhall find work to heal the broken in heart, who look upon the fruits of their lives with no content in themſelves, but are unſolaced, and caſt down, becauſe neither in number, nor in weight have they brought in that which the Lord required: they look on their ways, and they find them crooked: they look on their heart, and they find it is not conſtant to good purpoſes. To whom I rejoyn; If this proceed from penitence, from quick ſenſe of ſin, from humility, which is oppoſite to a ſelf-juſtifying, they have cauſe to praiſe God, that they are thus affected. Let them look narrowly if this Gold (for it may prove no worſe) be currant, when it is brought to the touch-ſtone; then they may lift up their eyes, and look chearfully towards Chriſt; for it is no flattery to ſay, they are under his grace and mercy. Deal clearly, that you are aſtoniſht at your frailties, becauſe you think you can never work enough, never ſhun ſin enough; and though your Conſcience condemn you, God will afford you equity againſt the rigour of Conſcience: for he that ſearcheth the heart, knoweth what is the mind of the Spirit, Rom. 8.22. We are conceived in ſin, and it is ſo intimate unto us, that we have no promiſe to be ſo ſpiritualized in this life, that we ſhall not often treſpaſs. God hath concluded all in ſin, all in unbelief, that he might have mercy upon all, Rom. 11.32. But it is one thing to fall into ſin, another thing to run into it. One thing to be carried away by the paſſions of it, another to covet, and deſire it. One thing to be overtaken in a fault, another thing to abide in it without repentance. And great odds between thoſe that are given over to pleaſe themſelves in filthineſs, and between them that labour and deſire to pleaſe God, though many times they attain not to perfect that willingneſs. The ſcope of the Seventh Chapter to the Romans, as I apprehend the mind of the Apoſtle, is, to refreſh our guilty Conſciences, that a regenerate man is not obnoxious to condemnation, though his fleſh upon ſome temptations make him the ſervant of ſin, becauſe ſtill in his mind he ſerves the law of God. And I am confirm'd in that ſenſe, becauſe without all contradiction He teacheth the like doctrine, Gal. 5.17. The fleſh and the Spirit are contrary one to another, ſo that we cannot do the things that we would.

And will the righteous God require more of a ſick and feeble ſervant than his beſt endeavour? Will not Chriſt accept from us the ſame that he did from Mary, that broke the Box of Ointment over his head; She hath done what ſhe could? Mark 14.8. Let a contrite heart, that would fain be righteous, remember the prayer of Nehemiah, Chap. 1. verſe 10. Let thine ear be attentive to the prayer of thy ſervants, who deſire to fear thy name: or the proteſtation of St. Paul, Heb. 13.18. We truſt we have a good Conſcience, in all things, willing to live honeſtly. But this deſire and willingneſs muſt be without hypocriſie; not like iron that is gilded, baſe mettal within, and rich without: It muſt be ſteddy, induſtrious, inſtant to perform. Vehement holy deſire is a great degree to perfection in our ſtate. For the beginning of wiſdom is the deſire of diſcipline, Wiſd. 6.18. but a lazy careleſs deſire is a great token of imperfection. The Soul of the ſluggard deſireth, and hath nothing, Prov. 13.4. And again, The deſire of the ſlothful killeth him, for his hands refuſe to labour, Prov. 21.25. Like Vagabonds, that when an Officer catcheth them, will feign that they deſire a ſervice, and to be ſet at work: but take them at their word, and they will run away, that they may live in loitering, and upon other mens labours. St. Paul provoking both rich and poor to liberality, according to their reſpective abilities, frames a rule upon that occaſion, which is applicable to all good works, 2 Cor. 8.12. If there be a willing mind, it is accepted according to that which a man hath, and not according to that which he hath not. Yea, in ſome caſes, when I deſire a good thing I am at my furtheſt. I deſire the appearance of the Lord Jeſus at the great day. Come Lord Jeſus, come quickly. I can do no more. I deſire to be diſſolved, and to be with Chriſt. I muſt do no more: for I muſt not attempt my own diſſolution. I wiſh for the converſion of the Jews to the Faith, I muſt not compel them. This holds in a few things. In the moſt, willingneſs muſt ſhew ſome practice; as in the ſame Chapter, Verſe 11. Now therefore perform the doing of it: that as there was a readineſs to will, ſo there may be a performance alſo of that which you have. But to deſire to do, and to do little, is a ſign that there was little deſire. This hath overthrown many, that they deſire not to reach high. But we know that God gives his Grace by Talents, and not in petty ſumms; yet a luke-warm profeſſor can be content with mites. Could ſuch a one get a moderate competency of righteouſneſs, knowing that without holineſs no man ſhall ſee God, then he would ſit down, and let others ſtrive, if they like it, to be the talleſt Cedars in the houſe of the Lord.

There are many ſuch indifferent Diſciples, that would be always babes, and never come to a manly growth: wrap themſelves about with as many fig-leaves as would cover their ſhame, and think they want no more apparel. Theſe if they knew what it were to a dram, that would ſerve them to attain ſalvation, they would reach ſo far if the grace of God would aſſiſt them; but would put themſelves to no trouble to purifie their body and Spirit any further. Heres a pretence of a deſire to ſerve God, but with ſo much lazineſs, with ſo much lethargy, that the Lord diſdains it as dead carion. He would ſerve God, and he would ſerve Mammon. He approves much prayer, but he cannot attend it. He would not for all the world but be a Chriſtian: yet a ſmall ſhare in profit, or a ſnap at a little pleaſure will pervert him to be a diſhoneſt Chriſtian. But real and holy deſire ſtands up for much, though it cannot do ſo much honour to God as he would: like the diſeaſe Ephialtes, that oppreſſeth us in the night between ſleeping and waking, we would turn to the other ſide of the bed, and cannot. But to ſhake off this Incubus, it liſtens after all the noble exploits that the Saints of God have done, and would exactly follow them; or, if it were poſſible, run before them: if not, it will be heartily ſorry that frailty makes it come ſhort of the beſt. It would compound for no leſs than to pay all, if it were able. Then you ſhall find the heart pant often with theſe inward earnings; Sweet Saviour, ſhould any of thy ſervants love thee better than I? ſhould any of thy Diſciples be more obedient than I? No Lord: for none of thine are ſo much endebted to thy paſſion, becauſe none had ſo many ſins to be forgiven. How amiable are thy Commandments O Lord of hoſts? my Soul thirſteth to be the neareſt of them that ſhall ſtand before the preſence of the living God. Lord let me love thee as Peter did, Lord let me love thee more than theſe.

So I have revealed the Firſt comforts flowing from the Holy Ghoſt by his Inhabitation, and inward Teſtimony: and the next Comforts by the Fruits of Righteouſneſs, and thoſe ſincere deſires of Godlineſs, which by Chriſts merciful interpretation ſupply our failings. All which I conclude out of our Church-Song made to the Holy Ghoſt.

THough by that which hitherto hath been ſet forth, I truſt I may aſſume, that every one, that ſets his heart to make uſe of it, hath drunk well, yet as the Ruler of the Feaſt ſaid at the Marriage in Cana of Galilee, I have kept the good, that is, the beſt, Wine until now, Jo. 2.10. The water of life in Baptiſm, the wine that delighteth the Spiritual thirſt in the Lord's Supper. Other things in the Word report unto us what a good land the Lord hath promiſed to his Iſrael: but theſe two Sacraments are Caleb and Joſuah, ſpies that have ſeen, and ſearcht the land, and bring us ſenſible and ſure tidings, that it is a noble land, flowing with Milk and Hony: by the Grapes which they have brought with them, and by their ocular and diligent ſurvey, they yield evident teſtimony that God hath provided a gracious Country for us in the Kingdom of Heaven. To put all my work of Conſolation into one proſpect together, Prayer, the beſt comfortable Grace is married to Hope, the Holy Ghoſt gives it in marriage, Faith is the Prieſt that joyns them together; and the two Sacraments are the outward ſigns, by which they have declared their conſent, as it were, by giving and receiving a Ring, and by joyning of hands.

Firſt I will treat of Sacraments in general, then of each in particular by it ſelf.

A Sacrament being a viſible ſign of inward grace, as a means whereby we receive the ſame, and a pledge to aſſure us thereof; or more at large, (which comprizeth the end of all ſuch outward ſigns) a token to confirm mens Faith in the promiſes of God: obſerve firſt, That God hath condeſcended above all expreſſion to our weakneſs, that He would have us to take notice of his mercies in groſs and ſenſible things: A way that is framed to our level, and dull apprehenſion. For God is a Spirit, and they that worſhip him, muſt worſhip him in Spirit and Truth, Jo. 4.24. that's, purely a Heavenly way. But ſome alterations have been admitted, to bring us forward in our own pace, that is, after humane and bodily fancies. Deus quandoque inſantilia loquitur. For our ſakes the Lord ſpeaks in the Scriptures in a plain and vulgar Emphaſis, ſtrangely beneath his Infinite wiſdom, as a nurſe uſeth to babble to her Infant. So He is pleaſed to give himſelf to our hands, to our eyes, to our taſte in common and obvious matter, but out of his ſurpaſſing wiſdom, to make us more ſpiritual, by cloathing Religion in a bodily attire.

The Church began in innocency, and yet it began with a Sacrament, the Tree of life, inſtituted to keep mankind on Earth immortal by taſting it, if Adam had not ambitiouſly eaten of the Tree of knowledge.

When the old world was drowned, and repaired again, God told Noah, Gen. 9. I do ſet my Bow in the cloud, and it ſhall be for a tokken of a Covenant between me and the Earth; that the waters ſhall no more become a floud, to deſtroy all the Earth. This is the World's Covenant, and not the Churche's, a Covenant to ſave all the Earth from a total deluge. And God is to be perceived, and to be thought of in that ſign, Ezek. 1.28. The glory of the Throne of God was as the appearance of the Bow that is in the cloud in the day of rain: this was the appearance of the likeneſs of the glory of the Lord: and ſo the ſame glory is figur'd in the Rainbow, Revel. 4.3.

After this, it being not diſcovered who did openly and entirely profeſs the worſhip of the true God; Abraham was called out of Chaldea, and he and his family were imbodied into a Church, and received the ſign of Circumciſion, as a mark ſtampt upon them, to be known to be thoſe whom God had called out for his own, and did admoniſh them to circumciſe the fore-skin of their heart, Deut. 10.16. Chiefly to imprint into them that the promiſed ſeed ſhould come from that ſtock, in whom all Nations ſhould be bleſſed.

When Abraham's ſeed became a National Church, before they could get out of Egypt, the bloud of a Lamb was ſprinkled upon their doors, with a ſtatute given upon it, that from thenceforth every family at that time of the year ſhould give account for a Lamb ſlain, and be eaten within their houſes, till John Baptiſt's Lamb was ſlain to take away the ſin of the world.

Under the like diſcipline they were trained up for a while in the wilderneſs, when Moſes ſet up the figure of a Serpent upon a Pole, that they might look upon it, and live that were ſtung by Serpents, Numb. 21. verſe 9. The Author of the Book of Wiſdom writes Divinely upon it, That they might be admoniſht for a ſmall ſeaſon it was a ſign of Salvation, — And he that turned himſelf toward it, was not ſaved by the thing he ſaw, but by thee that art the Saviour of the world, Wiſd. Chap. 16. Verſes 6, 7.

Neither are we ſuch perfect men under the New Teſtament, to be taught only by the words of holineſs and truth, but we are received into the Covenant of Grace, and preſerved in it by Myſteries ſignifying wonderful things to our outward ſenſes, that we may ſuck and be ſatisfied with the Churches two breaſts of Conſolation, Iſa. 66.11. And be filled with the two golden pipes, that empty the golden oil out of themſelves, Zach. 4.12.

I ſtand upon the number of Two, becauſe they are put together, 1 Cor. 10.3. The Iſraelites were all baptized in the cloud, did all eat the ſame ſpiritual meat, and all drank of the ſame ſpiritual drink. As good account for it is, 1 Cor. 12.13. By one ſpirit we are all baptized into one body, and have been all made to drink into one Spirit. Or learn it from St. John 1 Epiſt. 5.6. Chriſt came not by water alone, but by water and bloud — And there are three that bear witneſs, the Spirit, that is, the miniſtry of the Goſpel; the water, that is Baptiſm; and the bloud, that is the Lord's Supper. I will not promiſe a preciſe teſtimony out of Antiquity, which ſhall ſay there are but two Sacraments under the Goſpel, and no more; but learned men have produced out of the Fathers as much as amounts unto it, to them that will not be contentious. Juſtin Martyr 2. Apol. to the Emperor ſpeaks of theſe Two marks, or profeſſed ſigns of Chriſtianity, and no other. Tertullian againſt Marcion, lib. 3. c. 51. bring them that are married to Baptiſm, and the Lords Supper. St. Cyprian lib. 2. Ep. 1. to Stephen, Then they are ſanctified, when they are born again by both Sacraments. St. Cyril and St. Ambroſe writing purpoſely of Sacraments, ſpeak but of Two. St Auſtin Ep. 118. to Januarius, Chriſt hath ſubjected us to a light yoke, to Sacraments of the ſmalleſt number, eaſie in obſervation, excellent in dignity; Baptiſm in the Name of the Holy Trinity, and the Communion of Chriſts Body and Bloud; and if any thing elſe be commanded in Scripture. And many allude to that number from Cant. 4.5. Thy breaſts are like two young Roes that are twins. Here is a brief ſurvey, how God in all Ages hath Communicated with us in Sacraments.

May the reaſon of it be diſcovered? nay, Who hath known the mind of the Lord? or who hath been his Counſellor, Rom. 11.34. Yet it is no treſpaſs againſt the ſobriety of wiſdom to ask, why Chriſtian Religion depends ſo much upon viſible Sacraments?

1. Firſt, it is to give Faith a third manner of corroboration: and a threefold cord is not eaſily broken. Firſt God hath promiſed us all bleſſings in Chriſt: Secondly, he gave an Oath for it unto Abraham; that by two immutable things, in which it was impoſſible for God to lye, we might have a strong conſolation, Heb. 6.18. Thirdly, after He had plighted both Oath and Promiſe, he hath given us holy Signs to confirm it. When God had both promiſed, and ſworn, durſt we of our ſelves have askt a Sign to confirm it, to make us more believing? No truly, we durſt not: for an evil, and an adulterous generation ſeeketh after a Sign: It were a great blemiſh in Faith, if we ſhould appoint God to lend us a crutch to lean upon. But God hath prevented us herein; and, as we ſay in the Common-Prayer, That which for our unworthineſs we durſt not ask, He hath ſupplied of his own accord, and hath inſtituted Sacred Signs, wrapt up in the Creatures, of moſt ordinary uſe, to make it more eaſie to lay hold of the Hope that is ſet before us.

2. Secondly, Every great deliverance in Gods Book, was accompanied with ſome outward Sign, to make it more comfortable upon ſo remarkable an impreſſion. As Moſes being appointed to be the Captain to lead Iſrael out of Aegypt, was bade to caſt his Rod before the People, and to let it turn into a Serpent, and return into a Rod again: to make his hand leprous and whole again in an inſtant, by putting it into his boſom, and by drawing it out. And Moſes ſhewed theſe Signs in the ſight of the People, and they believed, Exod. 4.31. It would be tedious to recite the ſtories of Aſa, Hezekiah, Joaſh, &c. theſe were perſwaded by the Signs of God, that he would viſit them with a mighty deliverance. But there is no deliverance like unto that, which is brought to paſs for us through the Death and bloudy Paſſion of Chriſt. And the two Sacraments are the Remonſtrance of that great Salvation, which hath ſet us free out of the hands of all our enemies.

3. Thirdly, It is meet that great benefits ſhould be faſtned to our memories by a ſure Nail. Therefore God, diſtruſting mans memory repreſents his greateſt works of mercy in the Ordinances of manifeſt Signs to prevent forgetfulneſs. The help of ſome outward mark doth avail by experience, to bring that to mind, that elſe would have ſlipt away. As upon occaſion we uſe to tye a thred about our fingers, or to unlooſe the gemmal of a Ring to make us mindful of a promiſe, or ſome weighty buſineſs.

4. Fourthly, though all our worſhip muſt hold its tenure, as it were in capite, from the Spirit, if we hope to have it acceptable to God, yet we are better capable of ſuch worſhip by the opportunity of material conveyances. Only Angels and Bleſſed Souls in Heaven can ſerve God in the pure and immaterial zeal of their mind. But while we are cloathed with fleſh, the mind receives all it takes in from bodily objects: and which paſſeth in by the pipes of the ſenſes, it is connatural to us to apprehend it with mare tenacity and faſthold.

Finally, As Chriſt deſcended into the womb of his Mother, and to walk with us upon Earth; ſo God hath vouchſafed to offer his Word and Promiſe to us in the Creatures of the Earth: ſetting a Seal unto the Word, which makes the Patent very valid, and of force and comfort. For if a Commandment of promiſe were remarkable, that of honouring our Parents, the firſt Commandment of promiſe in the ſecond Table, Epheſ. 6.2. much more is a Seal and Sacrament of promiſe remarkable. Doubt not then, but as Faith is our hand to receive Chriſt, ſo the Sacraments are, as it were, God's hands to give Him unto us.

Being paſt the general Survey of viſible Sacraments, it is time to enter into the conſideration of Baptiſm. Which God hath exalted to marvellous Vertue and Conſolation by his Omnipotent appointment. The Jews, that firſt received it, will teach us, that they expected this New and Gracious Ceremony upon the coming of Chriſt. For Jo. 1.25. The Prieſts and Levites ſent to ask John, why Baptizeſt thou if thou be not the Chriſt? &c. It ſeems they had a Tradition, that Baptiſm ſhould come into the Church with the Meſſias: which they learnt, as I take it, from two of the Prophets. Iſa. 4. ſtates out a famous praiſe of Chriſts Kingdom, then it brings in this, Verſe 3. In that day ſhall the branch of the Lord be beautiful and glorious — When the Lord ſhall have waſhed away the filth of the daughters of Sion, and ſhall have purged the bloud of Jeruſalem from the midſt thereof. The other place is Ezek. 36. a plain propheſie of Chriſts Kingdom, and Verſe 25. he thus deſcribes it, Then will I ſprinkle clean water upon you, and ye ſhall be cleanſed from all your filthineſs. John made way unto this Sacrament, and it came from Heaven: therefore the Phariſees rejected the counſel of God, being not Baptized of John, Luke 7.30. But in the fulneſs of the Goſpel Chriſt confirm'd it. For he that made them promiſe, was the only able perſon to ſet the Seal to ratifie it. Except his admired doctrine, and his miracles, all things elſe about Chriſt did make no ſhew to outward appearance: ſo he would go no higher in the inſtitution of an outward Sign of cleanſing and regeneration, than to bring the people to a River to be waſht, or to a Veſſel of water to be ſprinkled. For Faith is drawn through theſe narrow and abject means, that like himſelf have no comelineſs in ſpecie; and when we ſee them, there is no comelineſs that we ſhould deſire them, Iſa. 53.2.

Nevertheleſs it is fit we ſhould be well taught in the Contemplation of the hidden vertue incloſed in Baptiſm, or elſe we could never think it worth our labour and obedience. Our Common-Prayer-Book (a ſtore-houſe of rare Divinity) tells us what is to be expected at that Laver, for them that come to be Baptized.

1. That God hath promiſed to be the Father of the faithful and of their ſeed, and will moſt ſurely perform, and keep his promiſe with them: and by this introduction we are incorporated into the holy Congregation. Behold, they whom we love above all others by nature, our Children, are naturalized to be the Citizens of the Heavenly Kingdom, and enter into it through this door of Grace.

2. Secondly, As God did ſave Noah and his Family from periſhing by water, and ſafely led the Children of Iſrael through the Red Sea, while their enemies were drowned: ſo the millions of the Nations whom God hath not given to Chriſt for his inheritance, are drowned in their own luſts and corruptions. But O what a priviledge it is, to be among thoſe few that are received into the Ark of Chriſts Church, to be exempted from the common deluge, and to be the faithful ſeed of Abraham, led through the Chanel of the Sea, and Baptized in the Cloud, that went along with them, when the Armies of the mighty are mightily conſumed?

3. Thirdly, We may gather out of our Church-office for Baptiſm, that the everlaſting benediction of Heavenly waſhing affords two Comforts: it ſignifies the bloud of Chriſt to cleanſe us Per modum pretii, as the price that was paid to ranſom us from death: and the ſanctifying of the Holy Spirit to cleanſe us, per modum habitûs, by his In-being, and Celeſtial infuſion; and both are put together in one Collect, That all that are Baptized may receive remiſſion of ſins by ſpiritual regeneration. There is no remiſſion of ſin without bloud, ſays the Apoſtle, Heb. 9.22. meaning the invaluable bloud of the Lamb of God, Verſe 14. And the Heavenly thing is repreſented by the viſible Element of Water: (for there muſt be ſome aptitude between the Sign and the Thing ſignified, elſe it were not a Sacrament) that as Water waſheth away the filth of the body, ſo the Bloud of Chriſt delivereth our Souls from the guilt and damnableneſs of ſin. The Bloud of Chriſt, his Son, cleanſeth us from all ſin, 1 Epiſt. Jo. 1.7. The metaphor of cleanſing muſt have reſpect to Baptiſmal-water. Again, Who loved us, and waſhed us from our ſins in his Bloud, Revel. 1.5. Where the Scripture ſpeaks of waſhing from ſin, it muſt be taken from the water of Baptiſm, figuring the vertue of Chriſts Bloud, that in the ſight of his Father makes us white as Snow. The Scriptures indeed ſtrike moſt upon the other ſtring, and more directly, as Epheſ. 5.25. Chriſt loved the Church, and gave himſelf for it, that he might ſanctifie, and cleanſe it with the waſhing of water, by the Word. Titus 3.6. He ſaved us by the waſhing of regeneration, and the renewing of the Holy Ghoſt. And in many other places. Therefore our Liturgy falls moſt upon the purifying operation of the Spirit, to be ſhadowed in the outward waſhing of water. As when it prays, Send thy Holy Spirit to theſe Infants, and grant that they may be Baptiz'd with Water and with the Holy Ghoſt— And, Grant that all that are Baptized, may receive the fulneſs of thy Grace. Spiritual Regeneration is that which the Goſpel hath ſet forth to be the principal correlative of Baptiſm. O happy it is for us to be born again by Water and the Holy Ghoſt! For better it were never to be born, than not to be born twice.

God put a good mind into us, and reform one great fault in us; which is, that our Baptiſm being paſt over a great while ago, we caſt it out of our memory, and meditate but little upon the benefits and comforts of it. We are got into the Church, and do in a ſort forget how we got in. Whereas the whole life of a Chriſtian man and woman ſhould be a continual reflection how in Baptiſm we entred into Covenant with Chriſt, to believe in him, to ſerve him, to forſake the Devil, the vanities of the world, and the ſinful deſires of the fleſh. Water is a pellucid Element to look through it to the bottom: So look often through the ſanctified Water, to ſee what Chriſt hath done for you, and what you have engaged to do for Chriſt. And there is no heart ſo full of blackneſs and melancholy, but will recover upon it, and be as freſh in ſound health, as if it were filled with marrow, and fatneſs. Well did St. Paul put Baptiſm among the principles and foundations of Chriſtian doctrine, Heb. 6.2. For all the weight of Faith, Sanctification, and Mercy doth lie upon it. Recount this by particulars.

1. The firſt thought that my Soul hath upon it is, That I am no longer a ſtranger and foreigner, but a fellow-Citizen with the Saints, and of the houſhold of God, Epheſ. 2.19. I am no more a-far off, but made nigh by the Bloud of Chriſt, partaker of the priviledges of the Church, and called by the new Name, which the mouth of the Lord ſhall name, a Chriſtian, Iſa. Chap. 62. Verſe 2.

2. Secondly, I find that I have gained to have the higheſt point of Faith unfolded to me, which was but darkly diſcerned in the Old Teſtament, to confeſs the Holy Trinity, in which Faith I was Baptized. For becauſe that myſtery was revealed at Chriſts Baptiſm, it goes ever along with this Sacrament. All Nations being Baptized in the Name of the Father, the Son, and the Holy Ghoſt.

3. Thirdly, I obſerve that my Chriſtian engagement allows me not the liberty of ſinning after the cuſtom of the world; but obligeth me to the ſtrict diſcipline of my Lord, to live holily, juſtly and ſoberly, to walk in newneſs of life, as planted into the likeneſs of Chriſts death, ſo to die unto ſin: for he that is dead, is freed from ſin, Rom. 6.7. In every thing, and at all times I muſt remember what the Sureties at the Font, called Godfathers and Godmothers, did promiſe for me in my Name; which the Liturgy of Geneva retains in theſe words, Do you promiſe to warn this Child to live according to God's Word, and make the Law of God the ſquare of his life to live by? 'Tis a binding Ceremony, and we are brought up from our tender years in the knowledge of it, that we continually may feel the work of the Ordinance, to have our hearts ſprinkled from an evil Conſcience, and our bodies waſht with clean Water, Heb. 10.21, 22. And as many as are Baptized into Chriſt, have put on Chriſt, Gal. 3.27. To put on Chriſt is to follow Chriſt in the Law of a new Creature, and to perfect holineſs; without which no man ſhall ſee God.

4. Fourthly, I have aſſurance that the Spirit is not disjoyned from the Water: for Chriſts Word cannot ſail, that we ſhall be Baptized with the Holy Ghoſt. But ye are waſhed, but ye are ſanctified, but ye are juſtified in the Name of the Lord Jeſus, and by the Spirit of our God, 1. Cor. 6.11. The power given to keep the Covenant makes it a Covenant of Grace: elſe we ſhall adminiſter but the Letter, and not the Spirit. The outward act of man, unleſs we make our ſelves unworthy, is certainly aſſiſted with the increaſe of God. If the good effect enſue not, the Sacrament doth not want its vertue, but the receiver marr'd it. Very much its to be aſcribed to the Word preacht: it is a powerful means to convert us, and to ſave us. 1 Tim. 4.15. Take heed unto thy doctrine, for in doing this thou ſhalt ſave thy ſelf, and them that hear thee. And 1 Pet. 1.23. Being born again not of corruptible ſeed, but incorruptible, by the Word of God, which liveth and abideth in you. The Word diſpoſeth, and prepares: God is the efficient cauſe of our Regeneration. Now this Sacrament, whether we ſpeak of Infants, they are to call to mind how they received the outward Seal of Grace; or whether we ſpeak of Converts of ripe years, who at the ſame time were taught the vertue of it, it hath reaſon to work more powerfully and effectually upon their knowledge and affections, than doctrine alone: becauſe Chriſt and his Benefits are manifeſted in a ſenſible operation, which himſelf did dignifie in his own perſon at the waters of Jordan, and afterward inſtitute it to be uſed by all his Diſciples.

5. The fifth thing that I draw from hence gives me exceeding Conſolation in Chriſt, that no man who is made the Child of God is in the damnable ſtate of ſin; therefore in Baptiſm, being made the adopted Child of God, I have obtained the pardon of all ſins, Original and Actual: as Naaman was cured of all his leproſie. Who ſaved us by the waſhing of Regeneration, Tit. 3.6. Be Baptized every one of you, in the Name of the Lord Jeſus, for the remiſſion of ſins, Acts 2.38: So Ananias ſaid to Paul, Acts 22.16. Ariſe, and be Baptized, and waſh away thy ſins. Yea, but ſome will cavil, Infants have not Faith; and God hath ſet forth Chriſt to be a propitiation through Faith in his Bloud: and he that believeth and is Baptized, ſhall be ſaved, Mark 16.16. I will not contend about it, whether Baptized Infants have a ſecret imperceptible habit of Faith: I am ſure there is Innocency of life in them inſtead of Faith. They that are of Age to come to the knowledge of Faith, muſt bring their own Faith with them to the Font: but for Infants, they have priviledge to be in Church-communion, by the Faith of the Church, wherein they were born. There is another conteſt made by ſome, that, notwithſtanding Baptiſm, Original ſin remains in us all the days of our life. True: the ſin is not blotted out in the Infant, but it is blotted out of the Book of God. And as Actual ſins are pardon'd for Chriſt's ſake, yet it cannot be brought about that they ſhould never be done, which are done and paſt, but it is enough that they ſhall not be imputed: ſo Original ſin cleaves unto us, it is not caſt out, for I feel it in me; but it is remitted.

6. For the complement of this ſubject, the largeſt and the longeſt Comfort flowing from the Grace of Baptiſm is, That we are to rely upon the Covenant, made between God and us therein, for the remiſſion of all our ſins, which we commit after Baptiſm unto the end of our life. Far be it from me to ſay, that it ſufficeth us to caſt our eyes back to the Covenant then made, as if the bare and hiſtorical memory of it did ſuffice to blot out ſins; that's but an empty flaſh, and a vapour of preſumption. But this I ſay, Build upon the Eternity and Infallibility of God's Truth: and then by a true and ſure-graſping Faith, joyn'd with Repentance, renew your ſelf in God's mercies by the promiſe of the Old Baptiſmal Covenant. Repentance is a condition never to be omitted to lift us up again, when we have been overtaken with ſins. But Faith doth not comfort it ſelf in the ſincerity of Repentance, which in us is ever imperfect, but in Chriſt's merits once for all conſigned to us in Baptiſm. For the Scriptures ſpeak indefinitely, that the Laver of Regeneration purgeth away all our ſins; it doth not ſpeak reſtrictively of ſins paſt, as if it did operate no longer than in that moment, when the water is ſprinkled. For Baptiſm doth now, at the very preſent time ſave us, 1 Pet. 3.21. And ſome collect it out of that figurative place, Ezek. 49.9. Every thing where the Waters do come, ſhall live. After a ſhower of rain is fallen, and ceaſeth, the graſs continues to grow. By grievous and preſumptous ſins we debar our ſelves from the ſenſe, and comfort of the Covenant for the preſent: yet when we repent, we come not to make a new Covenant with God, but to beſeech him to be gracious to us for the old Covenants ſake. As an Adultereſs, if ſhe be received again, and pardon'd by her Husband, is not new married, but accepted for a wife upon the firſt contract of marriage.

Take ſome examples of thoſe in the New Teſtament, that ſinned againſt God, and in their return again, did not ſuppoſe the firſt Covenant of Baptiſm to be aboliſht, but they comforted themſelves that the mercies promiſed then would hold firm, and not fail them. St. Paul challengeth the Corinthians, Chap. 6. Epiſt. 1. that they had been Adulterers, Effeminate, and much of the like. Yet Verſe 11. he ſpeaks thus to them, Ye are waſhed, ſanctified, juſtified in the Name of the Lord Jeſus. In the ſame manner he deals with the Galatians, who had embraced much falſe doctrine, mingled Judaiſm with the Goſpel; yet Chap. 3. Verſe 27. As many of you as are Baptized into Chriſt, have put on Chriſt. Can any thing equal all theſe heart-refreſhings that ſwim in the pool of Baptiſm? Therefore in many Ages paſt, the joy of the Neophytes was exceſſive that came to be Baptized. Many Torches were lighted, and carried before them; to ſhew it was the day of their illumination. They came in white garments, and wore them conſtantly eight days together, a moſt Feſtival habit. Yet they affected too much to defer their Baptiſm till their elder, nay their lateſt years, out of the erroneous principle, that Baptiſm was the healing water for the remiſſion of ſins paſt: and they rather relied upon Repentance, than upon the Baptiſm, which they had received, for the remiſſion of ſins that did follow. Whereas Repentance is not a new paction with God, but a return to the uſe of the old: a reſtitution as it were to our bloud, when we had been tainted by committing Treaſon againſt God; that is, repoſſeſſion of mercy endanger'd to be forfeited. But were it a new Covenant, we ſhould have ſome new viſible Sign for it, which never was. Therefore this is the very Soul of mine and every ones Baptiſmal Conſolation, that being once done, it Seals pardon for all our ſins through Chriſts bloud unto our lifes end.

BUT as if many Spouts ſhould open into one Ciſtern, ſo all Comforts conſpire to meet in the Sacrament of the Lord's Supper. Nothing elſe but the actual enjoying of Heaven is above it. The Church, which diſpenſeth all the myſteries of ſalvation, can bring forth no better. Children that are come to Age, can ask no more than the whole portion of their Father's goods that come unto them: and what is that but the Bloud of Chriſt? and this is the New Teſtament in that Bloud. Chriſt is mine, his Body is mine, his Bloud is mine, all is mine. O be glad and rejoyce, and give honour to the Lord God Omnipotent, for the marriage of the Lamb is come, Revel. 19.7. And the Spirit ſaith, write, Bleſſed are they that are called to the marriage-ſupper of the Lamb, Verſe 9. It is much to be received into a Covenant with God by the former Sacrament: is it not more to be kept in Covenant by the other? It is much in Baptiſm to be brought from death to life: but what is life without nouriſhment to preſerve it? This keeps us in the Leaſe of the old Covenant, that the Years of it ſhall never run out, and expire. This is food to keep us in health and ſtrength, that we never decay and faint. By it we lay hold of the promiſe, Iſa. 54.10. My kindneſs ſhall not depart from thee, neither ſhall the Covenant of my peace be removed, ſaith the Lord that hath mercy on thee. Then why ſhould I not embolden my heart with holy ſecurity againſt all fears; for the Lord hath put himſelf into my hand, and into my mouth, and into my Spirit: of what then ſhould I be afraid? This is that courage which our Liturgy ſounds forth, as with a ſhrill Trumpet, to all that come to this Banquet well prepared: It begins, that it is a comfortable thing to all them that receive it worthily; it bids us come with a full truſt in Gods mercy, and with a quiet Conſcience: it proclaims aloud, Hear what comfortable words our Saviour Chriſt ſaith unto all that truly come unto him, So God loved the world, &c. Come unto me all ye, &c. This is a true ſaying, &c. It hath gathered the Sallies of ſpiritual joy, as it were, into a bundle of Myrrhe. It adds, Chriſt hath inſtituted and ordained holy myſteries, as pledges of his love, and for a continual remembrance of his death, to our great and endleſs comfort. And if all this put together will not blandiſh our Conſcience, and ſtabliſh our joy, we would be dull and ſpirit-broken, though an Angel from Heaven ſhould come and ſay unto us, as he did unto Gideon, The Lord is with thee, thou mighty man of valour, Jud. 6.12. For an Angel of the Lord cannot plead ſo much to the ſolace of the heart, as the great Angel of the Covenant hath done in theſe great demonſtrations of love, as followeth.

1. Firſt, As Baptiſm was the former, ſo this is the ſecond viſible publication of God's apparent mercy. It is not a bare meſſage, but a lively apprehenſion of them by palpable means: not in a viſion, or a dream, but in a real Object. Call to mind that the Lord was angry with Solomon, becauſe his heart was turned from the Lord God of Iſrael, who had appeared unto him twice, 1 Kings 11.39. Once the Lord hath appeared unto us in the token of his love by Water: and once again he appears unto us in the Elements of his Holy Table. Twice he hath appeared to bleſs thee. Therefore eat thy Bread with joy, and drink thy Wine with a merry heart, Eccleſ. 9.7. For if you turn away from Comfort, when the Lord hath appeared twice unto you to give it you, he will be angry, and leave you to a thick darkneſs of ſorrow, ſuch as fell upon the land of Aegypt.

2. Secondly, The Lord can appear Comfortably unto us, though with a Sword in his hand, and in the midſt of a Camp, as he did to Joſuah, Joſ. 5.13. Or in a flame of fire, as he did to Manoah, Jud. 13.20. Or in a tempeſt upon the Sea, as he did to the Apoſtles, Matth. 14.27. Or at the Graves mouth, as he did to Mary Magdalen, Jo. 20.14. But here he appears unto us in a Feaſt, which is a time of innocent delight. The glory of God, which we look for, is ſet out unto us in that which our ſenſes apprehend for ſweetneſs and pleaſure: as Luke 22.29. I appoint unto you a Kingdom — that ye may Eat and Drink at my Table in my Kingdom: which is tranſlated from bodily pleaſure to ſpiritual, that in the Heaven of bleſſedneſs the Soul ſhall feed continually as at a Banquet: of which we have now a taſte in the Kingly proviſion of Chriſts Supper. It is a Kingly Feaſt, although imparted in a little pittance of Bread and Wine: yet it is more coſtly and precious to that which it ſignifies, than Solomon and all his Court had for their diet day by day, 1 Kings 4.22. We are brought to Eat at the King's Table, as Mephiboſheth was, like one of the Kings Sons, 2 Sam. 9.11. To Eat together is a Communion of more than ordinary acquaintance: do you note the endearing favour of God in that? And what are we, that are not thruſt, as our kind might look for it, to gather up Crums under the Board, but to Eat our portion before the Lord, with the Lord, out of the hands of the Lord? For he that brake Bread, and gave it to the Apoſtles, gives it to Us, as our High Prieſt, though he be in Heaven. I exhort you therefore to enter into the Gueſt-chamber with a quiet, and unſhaken heart: for the Lord hath not invited us as Abſalom did Amnon, to kill us: nor as Eſther did Haman, to accuſe us; but as Melchiſedech brought forth Bread and Wine to Abraham to bleſs us. He gives us Aſher's portion, Bread that ſhall be fat, and Royal dainties, Gen. 49.20. Only the caſe is alter'd, if Chriſt ſhall ſay, the hand of him that betrays me, the hand of him that loves me not, the hand of him that believes not in me, the hand of him that will not keep my ſayings, is on the Table. That wretch ſhall be thrown out, and be fed with Bread of ſorrow, and Water of affliction, nay, where there ſhall not be a drop of Water to cool his Tongue.

Thirdly, That which aſtoniſheth the Communicant, and raviſheth his heart is, that this Feaſt affords no worſe meat than the Body and Bloud of our Saviour. Thoſe he gave for the life of the world, theſe are the repaſt of this Supper, and theſe we truly partake. For there is not only the viſible reception of the outward Signs, but an inviſible reception of the thing ſignified. There is far more than a ſhadow, than a type, than a figure. Chriſt did not only propoſe a Sign at that hour, but alſo he gave us a Gift, and that Gift really and effectually is Himſelf, which is all one as you would ſay, Spiritually himſelf: for Spiritual Ʋnion is the moſt true, and real union that can be. That which is promiſed, and Faith takes it, and hath it, is not fiction, fanſie, opinion, falſity, but ſubſtance and verity. Being ſtrengthened with power by the Spirit in the inward mind, Chriſt dwelleth in our hearts by Faith, Epheſ. 3.17. As by a Ring, or a meaner inſtrument of conveyance, a man may be ſetled in Land, or put into an Office: and by ſuch conveyances the Ratification of ſuch Grants are held to be real. How much more real is the gift and receipt of Chriſt's Body and Bloud, when conveyed unto us by the confirmation of the Eternal Spirit? For obſerve, it is the ſame Spirit that is in Chriſt, and that is in Us, and we are quickned by one and the ſame Spirit, Rom. 8.11. Therefore it cannot chuſe, but that a real Union muſt follow between Chriſt and Us: as there is a Union between all the parts of a Body, by the animation of one Soul. But Faith is the mouth wherewith we Eat his Body, and Drink his Bloud; not the mouth of a man, but of a Faithful man: for we hunger after him, not with a Corporal appetite, but a Spiritual; therefore our Eating muſt be Spiritual, and not Corporal. Yet this is a real, a ſubſtantial partaking of Chriſt crucified, broken, his fleſh bleeding, his wounds gaping: ſo he is exhibited, ſo we are ſure we receive him, which doth not only touch our outward ſenſes in the Elements, but paſs through into the depth of the Soul. For in true Divinity real and ſpiritual are aequipollent: although with the Papiſts nothing is real unleſs it be corporal: which is a groſs way, to defraud us of the Sublime and Soul-raviſhing vertue of the myſtery. A myſtery neither to be ſet out in words, nor to be comprehended ſufficiently in the mind, but to be adored with Faith, ſays Calvin, lib. Inſtit. c. 17. Sect. 5. But herein we pledge Chriſt in the Cup of love, herein we renew the Covenant of forgiveneſs ſtrongly aſſured by the ſprinkling of Bloud: the life is in the Bloud: and without ſhedding of Bloud is no remiſſion of ſins. Becauſe death is the wages of ſin. Sin is the greateſt diſhonour that can be done to God: and death in Chriſt's perſon is the greateſt ſatisfaction that can be made. He died, and gave himſelf for me: he died and gave himſelf to me, as he was dead in his gored and pierced body, that his ſacrifice might be in me, and in all thoſe that are redeemed by it. We read of ſome Mothers, that in a great famine have eaten their own Children, 2 Kings 6. but what Mother in the time of famine did ever give her own fleſh to ſave the life of her Child? But Chriſt hath given himſelf for us, that we might not periſh. O Lord, I owe all my life to thee, becauſe thou haſt laid down thy life for me. O let me bleed out my ſins, that thy Bloud may fill all the veins of my Spirit. O let my Body be tranſfigur'd to be Heavenly by cleanneſs and chaſtity, by being uſed only for thy worſhip and ſervice, that the Body of my Saviour may come under the roof of it. Then when the King ſhall let forth his Table, and give himſelf to me in his wonderful Feaſt, my Spicknard ſhall ſend forth a ſweet ſmell, Cant. 1.12. My Soul ſhall magnifie the Lord, and my Spirit ſhall rejoyce in Chriſt my Saviour.

We have found the Meſſias, ſays Philip to Nathaniel: And where have we found him? at a Feaſt: a Feaſt of his own Body and Bloud, but ſet out with no more coſt and ſhew than a piece of Bread, and a ſip of Wine. In this manner it is brought to paſs by the Omnipotency of God's pleaſure to inſtitute it, with the efficacy of a ſtrong Faith concurring to receive it. The Church had done very ill, if of its own head it had made ſo mean a repreſentation of Chriſt: but the Lord muſt be obeyed, and ought to be admired in the humility of his Ordinance, who hath not given us rich Viands, and full Cups, but made the Feaſt out of the fragments of the meaneſt Creatures. Let them underſtand this that will make themſelves fit to be his gueſts, bring a preparation of humility ſuitable to the exility of thoſe oblations. The meek ſhall Eat and be ſatisfied, they ſhall praiſe the Lord and ſeek him, Pſalm 22.26. And at that ſeaſon let the riotous remember his fulneſs of Bread, and exceſs of Wine. God is honour'd in a little, and his liberality is abuſed in the exceſs of his creatures. And it is worth the noting, that the Elements, which we are invited to take, are of fruits that grow out of the Earth; to ſhew that the Earth, which was curſed for Adam's ſake, is bleſſed for Chriſt's ſake. As it brings forth Thorns and Thiſtles to call to mind our rebellion, ſo it brings forth Bread and Wine to call to mind our redemption. Neither doth God ſupply us with Bread only out of the furrows of the Earth, but ſometime it hath fallen out of the clouds of Heaven. Behold, ſays God, I will rain Bread from Heaven for you, Exod. 16.4. This was Manna, called the Corn of Heaven, Pſalm 78.24. This was the Spiritual meat, or Angels food, in which the old believers in the Wilderneſs did Eat Chriſt with an implicit Faith. Our outward Sign is the Bread of the Earth, true Bread that grows in the Fields, yet the Bread ſignified is that which the Father hath given us from Heaven, Jo. 6.31. Bread is a great part of mans nouriſhment; ſo Chriſt crucified is the ſole refection of Faith. Bread is champed in the mouth to make it fit for the ſtomach: ſo the Body of Chriſt was ordained to be ſlain, before it could profit us. If the Corn of Wheat fall not into the ground and die, it abideth alone; but if it die, it bringeth ſorth much fruit, Jo. 12.24. By his life we learn to live, and by his death we are made alive. Bread when it is grounded between our teeth, and eaten, is turn'd by concoction into the ſubſtance of our Body: which explains our myſtical union with Chriſt, that we are made one Spirit with him by Faith, as this ſenſible food is converted into our fleſh and bone.

Beſide, in the ſeveral parts of the outward Signs, it is God's meaning we ſhould conceive how he loves the gathering together of many into one: which is thus to be qualified. At a common Supper, or any Meal, all that are at the Board feed of the ſame Meats; yet every one feeds to himſelf, and to none beſide: So every Communicant Eats Chriſt to himſelf, and the juſt ſhall live by his own Faith. Nevertheleſs it is a Sacrament to combine, and to knit together, holding us faſt into one Communion, that there may be no breaking aſunder of the parts and members. Many grains of Wheat are kneaded into one Loaf, many Grapes are trodden, that their liquor may be preſſed into one cup. We being many are one Bread, and one Body: for we are all partakers of that one Bread, 1 Cor. 10.17. Now natural learning will teach us, what a Comfort there is in Union, and that fractions and diſſolutions are painful and grievous. Behold, how good and pleaſant a thing it is! behold, what a ſtrengthening to the myſtical Body to continue in one fellowſhip and breaking of Bread, to link Faith and Love together in Jeſus Chriſt! It was but one deliverance common to all Iſrael, whoſe ſolemnity was kept at the Paſſeover, though every Lamb was Eaten by it ſelf in a ſeveral family: So it is one Cup of ſalvation which God hath given us to Drink, though diſtributed to the faithful according to the multitude of perſons: and it is one Bread of which all do Eat, though ſome have one ſhare of it, and ſome another. It is neceſſary that many pieces be broken off from one Loaf, to typifie the Body of the Lord broken for us, and that the benefits of his Paſſion are diſtributed among us.

There are many inſtances that are pregnant to prove, how pieces of ſomething broken, and divided into many ſhares do import a Communication of ſomewhat among the dividers. The Heathen, at the making of a League, did now and then break a Flint-ſtone into pieces; and they that entred into a League kept the parts in token of a Covenant. Some upon a contract of marriage will break a piece of Gold, and the two halfs are reſerved by the contractors. Shall I go further, and yet come nearer to our caſe? The Roman Souldiers parted our Saviour's garment among them, and in that Symbolical accident is ſhewn, that the Gentiles ſhould ſhare in the ſatisfaction of his death. So Peter takes this morſel of the Bread, John another, &c. yet Chriſt is not divided. The ſame Ticket, as it were, in words in ſubſtance is put into every hand, on which is written, Take and Eat it in remembrance of me.

Take it, ſays Chriſt, and be not afraid, as Saul was, to take a Kingdom, ſince Chriſt hath appointed it: be not afraid, as David was, to be the Kings Son, ſince ſuch honour is predeſtinated to thee. Take it, and fear not, as Peter did, ſaying, Depart from me, Lord, for I am a ſinful man; it is the Lord's delight to ſeek and to ſave that which is loſt. Take it, and take heed you let not go your hold; the thing is faſt and firm, if you do not let it go, and loſe it. Take it, but not to hold the pleaſures of the world, and your ſinful luſts in your gripe together: if your hands be full of thoſe things, you can never hold this. Take it, and take Chriſt with it: for He that made the Teſtament in his Bloud, hath ſet the Seal unto the Teſtament, which gives you interefs and poſſeſſion of the Redemption by his Bloud. Take it, and reach out your hand, to ſignifie that you receive Chriſt with the hand of Faith. They are too nice, for fear of I know not what in the Roman Church, of loſing a crum, or ſo forth, that they put the Body of Chriſt into the mouth of their Diſciples: and in pretence that they give it as a Mother doth her breaſt into the mouth of her Child: whereas we receive this Sacrament, not as Babes, but as thoſe that are grown to the meaſure of a good Age. And if we be not worthy to take it into our hands, we are not worthy to receive it in our mouth. Take it, and eat it: for it is not enough to be ſprinkled without, but to feed on Chriſt, and to digeſt him within. If upon the ſupply of Corn, and Beaſts, and Cattel, Paul might ſay, that God had filled our hearts with food and gladneſs, Acts 14.17. If we are glad of that which ſuſtains us for a time, and yet we muſt die: How glad will we be to Eat of that, as will give us ſuch a life, that will endure for ever? Eat of the forbidden Tree, ſays the Serpent to Eve, and you ſhall not die; but he lied unto her. Therefore to diſſolve the works of the Devil, our Saviour hath appointed that which we ſhall Eat, and aſſured the promiſe of Everlaſting life unto it. Eat as Jonathan did of th Hony-comb, that you may be luſty to purſue your enemies; and though Satan hath ſworn your death, as Saul did Jonathan's, 1 Sam. 14.44. the Lord will deliver you. Pine not away with the conſumption of an evil Conſcience; but Eat, and be ſtrong in the Lord, and in his mercy. As the Spirit of the Aegyptian, who was half dead, came to him again, when he had Eaten a little, 1 Sam. 30.12. Eat, and grind the Bread between your teeth, to ſhew the Lord's death. For Chriſt could have ſaid, This is my Body ſlain, This is my Body crucified, but he had rather ſay, This is my Body broken for you, to ſhew the great injuries of his ſufferings. Eat then, and remember you Eat the Body as it was broken, and remember that you Drink the blood as it flowed out of his wounds.

To keep theſe things in remembrance is the great deſign of the Sacrament: an object which keeps the fancy of the Soul waking, that otherwiſe, it may be, would fall aſleep. In the ſixth of St. John Chriſt Preacheth over and over of Eating his Fleſh, and Drinking his Bloud without a Sacrament, by the power of Faith. But to keep it in freſh and frequent meditation, the Lord hath given us a palpable and ſignal token, as if he would engrave it upon the palms of our hands, and upon the roof of our mouth, upon the membranes of our brain, and upon the foreskin of our heart. This is a bleſſing twice, and twenty times given, becauſe it is given that it may never be forgotten. They that love others, would live in the memory of thoſe they love: it is becauſe Chriſt loves us entirely, that he would be remembred of us. And no friend will ſay to another, Remember me when I am gone, but that he means reciprocally to remember his friend, to whom he ſpake it. If you will remember Chriſt, he will remember you. And the Thief on the Croſs will teach you, that it is good to continue in his memory; Lord, remember me when thou com'ſt into thy Kingdom. O bleſſed Chriſt! thou art good, and doſt good: thou haſt not only provided an invaluable benefit for thy Church, but doſt put it into our hands, that we may not loſe it; and doſt bring it into our eyes by clear oſtenſion, that we may not forget it. We are apt to remember injuries, and to forget benefits: unthankfulneſs will undo us, if we take not heed of it. O rub over your memory, and conſider the noble works of the Lord, eſpecially this great work, how he ſuffered for us unto Death. Remember ſeriouſly this one thing as you ought, and God will let you forget nothing that will do you good. There is no grievous ſin which we incur, but for the preſent Chriſt is forgotten, as if he had never come to charge us to keep our ſelves unſpotted from the world. But look upon his wounds which bleed for our tranſgreſſions, and it will ſtanch the flux of ſin, and make our hearts bleed, becauſe we have forgotten obedience. In our diſtreſſes, our ſickneſs, and loſſes, we cry out that God hath forgotten us, he hath forgotten to be gracious, and ſhuts up his loving kindneſs in diſpleaſure. But diſtruſt him not: a Mother cannot forget her Child: much-leſs ſuch a Father. Every tribulation which he inflicts, is but a Thorn in our ſides to prick us, and awake us, becauſe we have forgotten God.

And remember the Death of Chriſt, not only caſting your eyes back to the large Hiſtories of it in the Goſpels, as if that would ſuffice: but affectingly, practically, zealouſly: and then every thing elſe will come to mind to perfect holineſs. When we remember his Death, we are ſure he is paſt Death, and Riſen again, now to Die no more, and that he is Aſcended into Heaven, and makes Interceſſion for us. We have obtained that Faith that we partake in the New Teſtament of his Bloud, and that our Names being found in the 〈1 page duplicate〉 〈1 page duplicate〉 Teſtament, we are heirs of God, co-heirs with Chriſt. The cuſtom of the world will teach us, that an Heir is bound to execute the Will of the Teſtator, to ſee every thing perform'd that he hath charg'd and bequeathed. Do your part like a true Executor, with a righteous Adminiſtration in remembrance of him. But forgetfulneſs cannot creep upon us, when there is ſo viſible a Monument before us to bring it often into our thoughts. Luther ſays, it will help a man more in the ſtudy of Piety, to meditate profoundly upon Chriſt's Paſſion one day, than to read over all the Pſalms of David. A bold compariſon: It will indeed raviſh the Soul with trembling, to conſider how much Chriſt loved us, by how much he ſuffered for us: it will make us look upon ſin with horror, which begat ſuch torment and ignominy to the innocent Lamb of God: it will Comfort our weak Faith, that he who hath done ſo great things for us, will not abandon us; and having ſubdued our Enemies, will not let them renew the Battel to overcome us: it will encourage us to lay down our life for him, who hath laid down his life for us. My meditation of him ſhall be ſweet, I will be glad in the Lord, Pſalm 104.34. He hath drunk up the Cup of ſorrow, that I might drink of nothing but the Cup of Salvation. This is the Wine, Prov. 31.6. which being given unto him that hath a heavy heart, confutes all the objections of Infidelity, Deſpair, an evil Conſcience, or whatſoever the tempter can ſuggeſt againſt the Hope of my Glorifications. Says the Son of Syrach, Chap. 49.1. The remembrance of Joſias was ſweet as Hony in all mouths, and as Muſick at a Banquet of Wine. If the Name of Joſias was ſo precious for reſtoring Religion, what melody is there in the remembrance of Chriſt's Name, what Muſick in his Banquet, which is the very Mercy-ſeat, from whence the voice of the Lord gives the principal Oracles of Conſolation? Whoſe Definition I have reſerved to be the laſt words of all; Conſolatio eſt conveniens Ʋnio potentiae cum Objecto, as our beſt Scholars have it; Conſolation is a convenient Ʋnion of any Faculty with its Object. As when the Eye meets with light, it is the Comfort of the Eye. When the Ear meets with harmony, it is the Comfort of the Ear. What is the moſt tranſcendent Conſolation therefore, but the Union of the Soul with God, the beſt Object, in a real and moſt ſignificative manner, the Union of the Spirit with Chriſt in the Sacrament of his Holy Supper. To whom be Praiſe, and Glory, and Thankſgiving. Amen.