The Saints Safety in Evil Times, Sermon 2

The Saints Safety in Evil Times · Sermon 2

p. 243CHRISTS SVFFERINGS, FOR MANS SINNE.

MATH. 27. 46.

About the ninth houre Iesus cryed with a loud voyce, Ely, Ely, Lamasabac-thany (that is to say) My God, my God, w…y hast thou forsaken me?

TH… dying speeches of men of worth are most remarkeable; at that time they stirre up all their spirits & abilities which remaine, that they may speake with greatest advantage p. 244to the hearts of others, and leave the deeper impression behind them.

These be some of the last words of our blessed Saviours, uttered from the greatest affection, with the greatest faith, and to the greatest purpose that ever any words were spoken, and therefore deserve your best attention.

In this Portion of Scripture you have Christs Compellation, My God, and his Complaint, Why 1hast thou forsaken me? A compellation with an ingemination or reduplication of the words, My God, my God, to shew the strength of his affection, and desire of help at this time.

2A complaint by way of expos…ulation, Why hast thou forsaken me? I will draw all that I have to say into these foure propositions.

1 That Christ was forsaken…

2 That hee was very sensible of p. 245it, even unto complaint, Why hast thou for saken me?

3 His disposition and carriage in this extremity, his faith failed not, My God, my God, his present griefe tyed him the closer and faster to his God.

4 Neither was it onelyonly faith, but a faith flaming in prayer, wherby hee expressed, that God was his God; Hee not onelyonly prayed, but cryed to him, My God, my God, &c. This is the summe of what I intend.

Christ being in extremity was 1forsaken.

Being forsaken, hee was very sensible of it, and from sensiblenesse 2complaines powring out his soule into the bosome of his Father.

And not onelyonly complaines, but 3beleeves certainly that his Father will helpe him.

And to strengthen his faith the 4more, he puts it forth in prayer; the p. 246fire of faith in his heart kindled into a flame of prayer (and that not in an ordinary manner, but in strong supplications) he cryed out, My God, my God, why hast thou for saken me? To come to the particulars.

Christ was forsaken.Obs. 1.

I will briefly touch some circumstances, and then fall upon the point it selfe, as,

11 The time wherein hee was forsaken a time of darknesse, (the sixth houre) in which there was a darknesse over the whole earth, and in the land of Iudea especially; Neither had hee darknesse without onelyonly, but within likewise; his soule was troubled from a sense of his fathers displeasure; two Ecclipses seazed upon him together,Math. 26. 38.Matt 26:38 the one of the glorious light of the Sunne, the other of the light of his Fathers countenance; Hee must needes be in a disconsolate p. 247estate, and doubly miserable, tha… is incompassed with such darknesse: whatsoever was done to Christ our surety, shall be done to all that are out of him: blackness… of darknesse is reserved for them. As Christ wanted the comfort of light from heaven, so those that are out of Christ, shall have no comfort from any creature at at the last; the Sunne shall not shine upon them, the earth shall not beare them, they shall not have a drop of water to coole their tongues; they were formerly Rebels against God, and now every creature is ready to serve the Lord against them; when the King is displeased with a man, which of his servants dare to countenance him?

This darknesse being in Iudea, did likewise portend the miserable condition of the Iewes here, and that eternall darknesse in the p. 248the world to come, which should be their portion if they repented not.

2Another circumstance may be this, God was a great while ere he removed his heavy displeasure from Christ; he was three houres in torment; And though God delayed him long, yet hee said nothing til now by way of complaint; wee should beware of darknesse of spirit in trouble; God may delay helpe to his dearest children (as here he did to his onelyonly Son) to perfect the worke of sanctification in them, therefore submit to his wil, rest contented with whatever hee sends, looke to thy Head and Saviour, &c. But of this more anone.

33 His greatest griefe and conflicts were towards his latter end, towards the shutting up and cloze of his life: though a little after hee saith, All is finished, yet now he p. 249cries out, My God, my God, why hast thou forsaken me? Afflictions are sharpest toward our Ends. I speake this for prevention of discomfort, in those that finde extremities upon them: when miseries are extreame, helpe is nearest. They will either mend or end then; the darknesse is thickest a little before the morning appeares: and Sathan raged most a little before his casting downe.

As also to prevent security from seazing upon people; take heed of deferring repentance till thy last houres; there may be a confluence of many extreamities then upon thee, paines of body, terrours of conscience, Sathans temptations, Gods wrath, &c when all these meete together, and the poore soule in its best strength, findes enough to doe to conflict with any one of them; what an unhappy condtion will that be? Oh p. 250put not off your repentance to this time. But I passe these circumstances, & come to the point of forsaking it selfe.

In the unfolding whereof I wil shew:

1 In what sense Christ was forsaken.

2 In what parts hee was forsaken.

3 Upon what ground. And

4 To what end all this forsaking of Christ was.

1For the first, forsaking is nothing else, but when God leaves the creature to it selfe, either in regard of comfort, or of grace and assistance. I will shew you how Christ was le…t of his Father, and how he was not le…t.

11 Hee was not forsaken in regard of Gods love,How Christ was not forsaken. for my Father loveth me (saith he) because I give my life for my sheepe; God never loved Christ more then now, because p. 251hee was never more obedient than at this present.

2 Nor in regard of Vnion, for 2there was no separation of his divine nature from the humane; there was a suspension of vision indeed, (hee saw no comfort for the present from God) but there was no dissolution of Union; for the divine nature did many things in this seeming forsaking; that was it which supported his humane nature to su…taine the burthen of our sinnes and the wrath of God, as also that gave merit and worth of satisfaction to his sufferings.

3 Neither was this forsaking 3in regard of grace, as if faith, or love, or any other grace were taken from Christ; Oh no, for hee beleeved before he said, My God, my God. Would hee have committed his dearest jewell into the hands of God, if hee had not beleeved in him?

p. 252How then was Christ forsaken?Quest.

11 In regard of his present comfort and joy;Answ. hee could not else have beene a sacrifice; for as wee cannot suffer by way of conformity to Christ, unlesse there be some desertion that wee may know the bitternesse of sin; no more could Christ have suffered for our iniquities, had there not beene a suspension of light and comfort from his gracious soule.

22 He was not onelyonly privatively deprived of all joy and happinesse, but positively hee felt the wrath and fury of the Almighty, whose just displeasure seazed upon his soule for sinne, as our surety. All outward comforts likewise forsooke him, the Sunne withdrew his light from above, and every thing below was irksome to him; He suffered in all the good things he had, body, soule▪ good-name; in his eyes, eares, hands, &c. hee was reproached p. 253proached and forsaken of all comforts about him; Hee had not the common comfort of a man in misery, pity; none tooke compassion upon him, hee was the very object of scorne.

But in what part was Christ forsaken?Quest.

In all, Ans.both in body and soule too, as may plainly appeare.

First, because hee was our 1Surety, and wee had stained our soules & bodies too, offending God in both; (but in soule especially, because that is the con…river of all sinne, the body being but the instrument.) Some sinns we call spirituall sinnes, as pride, malice, infidelity, and the like, these …ouch not the body, yet are the greatest sinnes of all other.

Secondly, if he had not suffered 2in his Soule the sense of Gods displeasure, why should he thus cry out, when as the poor p. 254theeves that suffered by him made no such exclamation? If he had suffered in body onelyonly, the sufferings of Paul and Moses had beene more, for they wished to be separated from the joyes of heaven, out of a desire to promote Gods glory on earth, therefore it was hee saith in the Garden, My soule is heavy unto death.

Some will grant that Christ suffered in soule, Object.but (say they) it was by way of sympathie; for there are sufferings of soul immediately from God, and sufferings by way of sympathie and agreement with the body, when as the soule hath a fellow feeling of th… torments thereof; and so Chris… suffered in soule indeed.

That is not all,Answ. beloved, but there were immediate sufferings, even of his soule also, which he groaned under: God p. 255the Father laid a heavy stroake upon that; Hee was smitten of the Lord: and when God deales immediately with the soule himselfe, & fils it with his wrath; no creature in the world is able to undergoe the same. None can inflict punishment upon the soule but GOD onelyonly: Sathan may urge and presse arguments of discouragement, and affright us with Gods displeasure; but the inflicting of anger upon the soule issues immediately from the hand of the Almighty. Wee must here therefore consider God as a righteous Judge, sitting in heaven in his judgement seate, taking the punishment of the sinnes of all his people upon Christ; there was a meeting together of all the sinnes of the faithfull, (from Adam to the last mā that shal be in the world, as it p. 256were) in one point upon him, and the punishment of all these was laid on his blessed shoulders, who suffered for them in both body and soule.

But how could Christ bee forsaken of God,3. Conclus. (especially so forsaken as to suffer the anger of his father) being an innocent person?

1I answer;Ans. First, the Paschall Lambe was an innocent creature, yet if the Paschall Lambe be once made a sacrifice, it must be killed; though Christ were never so unblameable, yet if he will stoope to the office of a surety, he must pay our debt, and doe that which we should have done. If a Princes sonne become a surety, though his father love him, and pitty him never so much, yet he will say, Now you have taken this upon you, you must discharge it.

p. 257Secondly, as in naturall things 2the head is punished for the fault of the body; so Christ by communicating his blessed nature with ours, made up one mysticall body, and suffered for us.

But upon what ground should Christ become our surety?Quest.

1 Because he was able to discharge our debt to the uttermost,Answ. 1hee was more eminent then all mankinde, having two natures in one, the manhood knit to the Godhead.

2 Christ most willingly gave 2himselfe a sacrifice for us.

3 He was designed and predestinated 3to this office, yea, he was anoynted, set out and sealed for this businesse by God himselfe, and is not this sufficient ground why he should become our surety? especially if we consider,

4 That Christ tooke the 4communion of our nature upon p. 258him for this very end, that hee might bee a full surety, that his righteousnesse being derived to us, and our guilt to him, Gods wrath might be satisfied in the self-same nature that offended. You see in Societies and Cities, if some people offend, the whole City is o…tentimes punished, though perhaps many are guiltlesse in it, yet by reason of the communion all are punished; so likewise a Traitors son that never had any hand in his fathers sinne (but behaved himselfe as an honest subject should doe, yet) having communion with the person of his father, (being indeed a peece of him) is thereupon justly dis-inherited by all Law.

But how could Christ take our sinnes upon him and not be defiled therewith?Object.

He tooke not the staine of ourQuest. p. 259sinnes, but the guilt of them. Now in guilt there is two things.

1 A worthinesse and desert of punishment.

2 An obligation and binding over thereunto.

Christ tooke not the desert of punishment upon him, (from any fault in himselfe) hee tooke whatsoever was poenall upon him, but not …ulpable; as hee was our surety, so hee every way discharged our debt, being bound over to all judgements and punishments for us.

Now wee owe unto GOD a double debt.

1 A debt of obedience, and if that faile,

2 A debt of punishment.

And both these hath Christ freed us from; First, by obeying the will of his Father in every thing: and secondly, by suffering p. 260whatsoever was due to us for our transgressions.

Some Heretickes that would shake the foundatiō of our faith, will grant Christ to be a Mediator to intercede for us, and a Redeemer to set us at liberty from slavery, &c. but not to be a surety to pay out debt, by way of satisfaction to God for us.

Let such remember, that Gods pleasure to redeeme lost mankinde, is not so much by way of power and strength, as by way of justice; and therefore Hebr. 7. 22.Heb. 7. 22.Heb 7:22 it is said, Christ is become o…r sarety; and Paul when he became a Mediator to Philemon for Onesimus a fugitive servant,Philem. 18.Phlm 1:18 did it by way of surety, If hee owe thee any thing I will discharge it: And Christ Jesus our Mediatour blessed for ever, so intercedeth unto GOD for us, as that hee fully satisfies his justice p. 261for our offences.

But why was Christ thus forsaken of his Father?Quest.

To satisfie God for our forsaking of him;Ans. Christs forsaking 1was satisfactory for all our forsakings of God; beloved, we all fors…oke God in Adam, and indeed what doe we else in every sinne wee commit, but forsake the Lord, and turne to the Creature? what are all our sinnes of pleasure, profit, ambition, and the like, but a leaving of the fountaine of living waters to fetch contentment from broken Cisternes?

But Christ was chiefly forsaken, 2that hee might bring us home againe to God, that there might be no more a separation betwixt his blessed Majesty and us.

Some shallow heretikes there are that would have Christ to p. 262be an example of patience and h… linesse in his life and death, and doe us good that way onelyonly.

Oh no, beloved, the maine comfort we receive from Christ is by way of satisfaction; there must bee first grace, and then peace in our agreement with God. Sweetly saith Bernard, I desire indeed to follow Christ as an example of humility, patience, selfe denyall, &c. and to love him with the same affection that he hath loved mee; but I must eat of the Passeover Lamb, (that is) I must chiefly feed o… Christ dying for my sinnes. So every true Christian soule desires to follow Christs obedience, humility, patience, &c. and to bee transformed into the likenesse of his blessed Saviour. Whom should I desire to be like more than him, that hath done so much for me? But yet the main p. 263comfort I receive from Christ, is by eating his body and drinking his blood; my soule feedes and feasts it selfe most of all upon the death of Christ, as satisfying for my sinnes. And what a comfort is it that Christ being our surety, hath made full satisfaction for all our sinnes; surely wee shall never bee finally and wholly forsaken, because Christ was forsaken for us: Now wee may thinke of GOD without discomfort; and of sinne without dispaire; Now we may thinke of the law of death, the curse and all, and never be …errified; Why? Christ our surety hath given full content to divine justice for wrath and law, sinne and c…rse, &c. they are all linckes of one chaine, and Christ hath dissolved them all▪ Now sinne cea…eth, wrath ceaseth, the Law hath nothing to lay to our charge; p. 264deaths sting is pulled out, how comfortabley therefore may wee appeare before Gods tribunall? Oh beloved, when the soule is brought as low as hell almost, then this consideration will bee sweete, that Christ was forsaken as a surety for mee; Christ overcame sinne, death, Gods wrath, and all for mee; in him I triumph over all these; what welcome newes is this to a distressed sinner … when ever thy sou…e is truly humbled in the sense of sinne; looke not at sinne in thy conscience, (thy conscience is … bed for another to lodge in) but …t Christ: if thou bee a broken-hearted sinner, see thy sinnes in Christ thy Saviour taken away; see what hee hath indured and suffered for them; see not the Law in thy conscience, but see it discharged by Christ; see death disarmed through him, p. 265& made an entrance into a better life for thee; whatsoever is ill see it in Christ, before thou seest it in thy self…; and when thou beholdest it there, see not only the hurt thereof taken away, but all good made over to thee; for,Rom. …. All things worke together for the best to them that love God▪ The Devill himselfe, death, sinne, and wrath, all helpe the maine; the poyson and mischiefe of all is taken away by Christ, and all good conveyed to us in him; we have grace answerable to his grace; Hee is the first seate of Gods love, and it sweetens whatever mercy wee enjoy, that it comes from the fountaine God the father, through Christ unto us. I beseech you imbrace the comfort that the Holy Ghos… affords us from these sweet considerations.

Againe, in that Christ wa… p. 266forsaken; and (not onelyonly so, but) indured the displeasure and immediate wrath of God seazing upon his soul, & filling his heart with anguish at this time; wee may learne hence.

1 In what glasse to looke upon the ugly thing sinne, How to discerne the uglinesse of sin.to make 1it more ugly unto us▪ Beloved, if we would conceive aright of sinne, let us see it in the Angels …umbled out of heaven, and reserved in chains of darknesse for offending God; see it in the casting of Adam out of Paradise, Gen. 3.Gen 3and all us in him; see it in the destruction of the old world, and the Iewes carryed to captivity in the generall destruction of Ierusalem, &c. but if you would indeed see the most ugly colours of sinne, then see it in Christ upō the Crosse, see how many sigh… and groanes it cost him, how bitter a thing it was to his righteous p. 267soule, forcing him to weep teares of blood, and send forth strong cryes to his Father, My God, my God, why hast thou forsaken mee? If sinne but imputed to Christ our surety, so affected him that was God-man, and lay so heavy upon his soul, what will it doe to those that are not in Christ? certainly, the wrath of God must needs burn to hell; he wil be a consuming fire to all such. See …inne therefore chiefly in the death of Christ, how odious it is to God, that it could bee no otherwise purged away, than by the death of his beloved Sonne. Al the Angels in heaven, and all the creatures in the world could not satisfie divine iustice for the least sinne. If all the agonies of al creatures were put into one, it were nothing to Christs Agonie; if all their sufferings were put into one, they p. 268could not make satisfaction to Divine Justice for the least sin: Sinne is another manner of matter than we take it to be; see the Attributes of God, his anger against it, his justice and h…linesse, &c. Beloved, men forget this, they think God is angry against sinne indeed, but yet his Justice is soone satified in Christ. Oh, we must thinke of the Almighty as a Holy GOD, separated from all staine and pollution of sinne whatsoever, and so holy that he inforced a separation of his favour from Christ, for becoming our surety, and Christ underwent a separation from his Father, because he undertooke fo… us; so odious is sinne to the holy nature of God, that hee left his Sonne while hee strugled with his wrath for it; and so odious was sinne to the holy nature of Christ, that hee became thus a p. 269sacrifice for the same. And so odious are the remainders of sin in the hea…ts of the Saints, that all that belong to God have the Spirit of Christ, which is as fire to consume and waste the old Adam by little and little out of them; No uncleane thing must enter into heaven; Those that are not in Christ by faith, that have not a shelter in him must suffer for their transgressions eternally; Depart yee cursed into everlasting fire; Mat. 25.Matt 25so holy is God that he can have no society and fellowship with sinners.

Doe you wonder why GOD so much hates sinne, that men so little regard, not onelyonly the lewd sort of the world, but common dead-hearted persons, that set so little by it, that they regard not spirituall sinnes at all, especially hatred, malice, pride, &c. cloathing themselves with p. 270these things as a comely garment. Certainly you would not wonder that God hates sinne, if you did but consider how sinne hates God; what is sinne but a setting of it selfe in Gods room, a setting the devill in Gods place? for when wee sinne wee leave God, and set up the Creature, and by consequence Sathan that brings the temptatiō to us, setting him in our hearts before God: Beloved, God is very jealous, and cannot indure that filthy thing sinne to bee in his roome; sinne is such a thing as desires to take away God himselfe. Aske a sinner when hee is about to sinne, Could you not wish that there were no God at all, that there were no eye of heaven to take vengeance on you? Oh I, with all my heart; and can you then wonder that God hates sinne so, when it p. 271hates him so, as to wish the not being of God? oh marvell not at it, but have such conceits of sinne as GOD had when hee gave his Sonne to dye for it, and such as Christ had, when in the sense of his Fathers anger hee cryed thus, My God, my God, &c.

The deeper our thoughts are of the odiousnesse of sinne, the deeper our comfort and joy in Christ will bee after; therefore I beseech you work your hearts to a serious consideration what that sinne is that we cherish so much, and will not be reproved for, and which wee leave GOD and heaven, and all to imbrace; conceive of it as God doth that must bee a Judge, and will one day call us to a strict account for the same.

If Christ cryed out thus, My God, my God, why hast thou forsaken me? as being our surety for p. 272our sinnes, we may see what to conceive of sinne, and of GOD the better.

But above all things I desire you to see often in this glasse, in this booke of Christ crucified, (it is an excellent booke to study) the mercy of God and the love of Christ, the heighth, and depth, and bredth of Gods love in Jesus Christ, which hath no dimensions: What set God on worke to plot this excellent worke of our salvation and redemption by such a surety; was it not mercy? did not that awaken wisdome to reconcile justice and mercy to Christ? But what stirred up this wisdome of God? Oh, bowels of compassion to man; he would not have man perish, when the Angels did without remedy.

Therefore let us desire to be inflamed with the love of God▪ p. 273that hath loved us so much: All the favors of God in Christ tend (next after satisfaction to justice) to inflame our hearts to love him againe, wherefore else are the favours of creation and Providence? How sweet is God in providing for our bodies, giving us not onelyonly for necessity, but abundance, withholding no comfort that is good for us, &c.

But chiefly in his Master-piece God would have us apprehend the greatest love of all other, because there hee hath set himselfe to glorifie his mercy more than any thing else? therefore wee may well cry with the Apostle, Oh the height of his love, &c. I beseech you fixe your thoughts on this, think not now and then sleightly of it, but dwell on the meditation of the infinite love of God in Christ, till your hearts be inlarged and p. 274warmed and inflamed with the consideration thereof; and then love will set you forward to all good workes; what need we bid you be liberall to the poore, to bee good subjects, just in your dealings, &c? all this may bee spared when there is a loving heart: And when shall we have loving hearts? when they are kindled and fired at Gods fire, when they are perswaded of Gods love, then the apprehension of his love will breed love in our hearts againe; and that is the reason why the Apostles are not so punctuall as heathen Authors in particularities of duties; they force upon men especially the love of God, and the ground-points of religion, as knowing when the heart is seasoned with that once, it is ready prepared to every good duty. Thinke seriously of this, The p. 275love of Christ constraineth mee … there is a holy violence in love, 2 Cor. 13.2 Cor 13there is a spirituall kinde of tyranny and prevailing in this grace.

One thing further wee may learne from this forsaking of Christ, viz. that,

It is no strange thing for GODS deare children to bee forsaken.Conclus.

To have the apprehension of their sinnes, and the wrath of God; to bee forsaken (in regard of sense) of all comfort: doe we not see it done in the naturall sonne, and shall we wonder that it is done in the adopted sonnes? Wee see this forsaking was in the natur all branch, and shall wee wonder that it is done in the grafted branches? It was done to the greene tree, and shal we wonder if it be done in the drie? no certainly.

p. 276The whole Church complaines Psal. 44.Psalm. 44.Ps 44 Of drinking Gall and Wormewood, Ezek. 36.Ezek 36that God was hid in a cloud, Lam. 3.Lam 3&c. both the head complaines, and the body too, as wee see in David, Iob, and other Saints; so that there is a kinde of desertion and forsaking that the childe of God must undergoe.

What is the ground and end of it?Quest.

1First,Ans. Gods prerogative is such that sometimes when there is no great sinnes to provoke him to withdraw comfort, yet will he leave holy men to themselves, to shew that hee will doe as pleaseth him.

2Another ground is, our own estate and condition, wee are here absent from the Lord, strangers on earth; now wee would take our pilgrimage for our Countrey, if wee had alwayes p. 277comfort and new supplies of joy.

Againe, our disposition is to 3live by sense more than by faith, wee are as children in this, wee would have God ever smile upon us that we might walke in abundance of cōfort; and I cannot blame Christians for desiring it, if they desire the work of grace in the first place, if they desire the worke of God in them, rather than the shining of comfort by the Spirit, (for that is the best worke.) Now because Christians desire rather to live by sight than by faith, wherein they might honour God more, he leaves them oftimes. Sight is reserved for another world, (for the Church triumphant) there wee shall have sight enough, we shall see God face to face.

Sometimes Gods Children p. 278are negligent, and keepe not a holy watch over their soules, they cleave to the creature too much, and then no wonder though God forsake them, since they will have stolne waters of their owne, and fetch comfort else-where.

5But one maine ground is, conformity to Christ, he suffered for our sins, and God will conforme the members in some measure to their head, though Christ dranke the cup of Gods wrath to the bottome, yet wee must sip and taste a little, that we may know how much we are beholding to Christ; and there are few that come to heaven, few that truly belong to GOD, but they know what sinne is, and what the wrath of GOD is, first or last; the wrath of God is the best corrosive in the world to eate out sinne. A little anger p. 279of GOD felt in the conscience will make a man hate pride and malice, and all sinne whatsoever.

But for what end doth GOD leave his children,Quest. as he did here our blessed Saviour?

1 In regard of himselfe.Ans.

2 In regard of his Children.

In regard of himself, he leaves 1them that he may comfort them more afterwards, that hee may bring more love with him, and that they may love him more than before; there will after a little forsaking, be a mutuall reflection of love betweene GOD and a Christian: God delights to shew himselfe more abundantly after a little forsaking, and the soule inlargeth it selfe after it hath wanted the love of God; for want inlargeth the capacity of the soule, and want makes it stretch it selfe to receive p. 280more comfort when it comes: God doth this for the increase of his love to us, and of our love to him againe; he both drawes nigh to us, and goes away in regard of feeling for our good.

2That wee may bee more watchfull over our hearts for the time to come, that there may bee a more perfect divorce and separation wrought in us to the creatures, our adulterous hearts have stolne delights that GOD likes not, and therefore when wee have smarted for it in the anger and displeasure of God, a divorce will bee wrought. It is hard to work a separation from sinne, sinne and the soule being so nearely invested together, yet God therefore uses this way of spirituall desertion to effect the same.

3Likewise to make a Christian p. 281soule ransacke and search the ground of all the comforts that are left him by God: It wil make him rifle and search all the Scriptures; Is there any comfort for mee poore wretch, that am troubled with sinne? It will make him search the experience of other Christians; Have you any word of comfort for me? It will make him regard a gracious man as one of a thousand, it will make him stretch his heart in all the degrees of grace; Have I any evidence that I am the Childe of God, and not a cast-away? It will make him search his heart in regard of corruption; Is there any sinne that I am not willing to part with? &c. Beloved, God many times leaves us, and not only leaves us, but makes our naked conscience smart for sinne; oh this is a quickening thing; A p. 282child of God that is of the right stampe will not indure to be under Gods wrath long, oh it is bitter; he knowes what it is to enjoy communion with GOD, he will not endure it; therefore it stirres him up to all manner of diligence whatsoever.

But is there no difference betweene Christs sufferings and smart for sinne,Quest. and ours.

Yes,Ans. the sufferings of Christ 1came frō the vindictive and revenging hand of God, as a just Judge, but ours proceed from him as a loving Father, for God when wee are in Christ is changed, hee layeth aside the person of a Iudge, having received full satisfaction in Christ, he is now in the relation of a sweet father to us.

2Againe, there is difference in the measure, we take but a taste of the cup sweetned with some p. 283fort, and moderated; but Christ dranke deepe of the same.

3 In the end and use, the sufferings 3and forsaking of Christ were satisfactory to divine Justice, but ours are not so, but only medicinall; the nature of them is quite changed, they are not for satisfaction, for then wee should die eternally, disable the satisfaction of CHRIST, they are crosses indeed, but not curses: whatsoever we suffer in soule or body is a crosse, but not a curse unto us, because the sting is pulled out, they are all medicinall cures to fit us for heaven; whatsoever we suffer in our inward or outward man, prepares us for glory, by mortifying the remainders of corruptions, and fitting us for that blessed estate.

4 All other mens deaths are 4for themselves, as Le… saith, Singula p. 284in singulis, they are single deaths for single men; but it is therwise here, for all the Children of God were forsaken in their head, crucified in their head, and dyed in Christ their Head; Christs death was a publike satisfaction; no man dyeth for another, (let the Papists say what they will,) only Christ dyed for all, and suffered for his whole body. And thus much of the first generall, that, Christ was forsaken.

The second is this,2. Conclus. Christ was very sensible of it, even to complaint and expostulation, My God, my God, &c. Why should it be thus betweene the Father and the Sonne, betweene such a Father, and such a Sonne, a kinde loving Father to his naturall obedient, and onelyonly Sonne: the word is strong beloved, hee was not onelyonly forsaken, but exposed p. 285to danger, & left in it, being very sensible of the same; every word heere expresseth some bowels; he doth not say, The Iewes have foraken me; or, my beloved Disciples and Apostles that I made much of have forsaken me, or Pilate would not doe the duty of a true Iudge; my feete are pierced, my Head is wounded, my body is wracked, hanging on the Crosse, &c. he complaines of none of these (though they were things to be complained of, and would have sunke any Creature to have felt that in his body that he did) but that which went nearest to him, was this, Oh my God, why hast thou forsaken me? I stand not upon others forsaking, but why hast thou forsaken me? I stand more upon thy forsaking than the forsaking of all others; Christ was very sensible of this, it went p. 286to his very heart.

But what speciall reason was there that Christ should take this so deeply?

1First of all, because the loving kindnesse of the Lord is better than life it selfe, Psa. 63.Ps 63as David the type of Christ well said; the forsaking of God being indeed worse than death; the loving kindness of the Lord is that that sweetneth all discomforts in the world, the want of that imbitters all comforts to us: If we be condemned traitors, what will all comfors doe to a condemned man? The want of Gods love imbitters all good, and the pre sence thereof sweetneth all ill, death, imprisonment, & all crosses whatsoever; therefore Christ having a sanctified judgement, in the highest degree, judgeth the losse of this to be the worst thing.

p. 2872 The sweeter the communion 2is with GOD the fountaine of good, the more intolerable and unsufferable is the separation on from him; but none had ever so neare and sweet a communion with God as Christ our Mediatour had, for hee was both God and Man in one person, the beloved Sonne of his Father: now the communion before being so neare and so sweet unto him, a little want of the same must needs bee unsufferable. Things the nearer they are, the more difficult the separation will be; as when the skinne is severed from the flesh, and the flesh from the bones, oh it is irk some to nature; much more was Christs separation from the sense of his Fathers love. Those that love, live more in the party loved, than in themselves; Christ was in love with the person of p. 288his father, and lived in him, now to want the sense of his love, (considering that love desires nothing but the returne of love againe) it must needs bee death unto him.

3Another ground that Christ was thus sensible, was, because hee was best able to apprehend the worth of communion with God, and best able to apprechend what the anger of God was; hee had a large judgement, and a more capacious soule than any other, therfore being filld with the wrath of God, he was able to hold more wrath than any man else;hee could deepest apprehend wrath that had so deepe a taste of love before.

4Againe, in regard of his body; the griese of Christ both in body and soule was the greatest that ever was, for hee was in the strength of his yeares, hee had p. 289not dulled his spirits with intē perancy; he was quick and able to apprehend paine, being of an excellent temperature.

Was Christ so exceding sensible of the want of his Fathers love,Vse. though it were but a while? I beseech you then, let us have mercifull considerations of those that suffer in conscience, and are troubled in minde; oh it is another manner of matter than the world takes it for; it is no easie thing to conflict with Gods anger, though but a little. It was the fault of Iobs friends, they should have judged charitably of him, but they did not: take heed therefore of making desperate conclusions against our selves or other, when the arrowes of the Almighty sticke in us, when we smart and shew our distemper in the apprehension of the terrous of the Lord seizzing p. 290upon our soules: God is about a gracious worke all this while: the more sensible men are of the anger of GOD, the more sensible they will bee of the returne of his fa…our againe.

There are some insensible stupid creatures, that are neither sensible of the afflictions they s…ffer in body, nor of the manisestation of Gods anger on their soule; notwithstanding hee followes them with his corrections, yet they are as dead flesh, unmoveable,Esa. 1….Isa 1 therefore, Why should I smite them any longer, &c. saith GOD.

This comes from 3 grounds.

11 From pride, when men thinke it a shame for such Romane spirits as they are to stoope.

2Or from hypocrisie, when they will not discover their griefe, p. 291though their conscience be out of tune.

Or else out of stupid blockishnesse, 3(which is worst of all) when they are not affected with the signes of Gods wrath: It is a good thing to bee affected with the least token of Gods displeasure, when we can gather by good evidence that GOD hath a quarrell against us; you see how sensible Christ was, and so will it with bee us if wee get not into him betimes; we …hal be sensible of sin one day whether we will or no; cōscience is not put in us for nought; you may stupifie and stifle the mouth of Conscience with this or that tricke now, but it will not bee so for ever, it will discharge its office, and lay bitter things to our charge, and stare in our faces, and drive us to despaire one day; sinne is another matter p. 292when it is revealed to Conscience than we take it, howsoever we goe blockishly and stupidly on now; It is sweet in the temptation and allurement, but it hath an ill farewell and sting. If wee could judge of sinne as we shall doe when it is past, especially when we come to our reckoning at the houre of death, and at the day of Judgement, then wee would bee of another minde, then wee would say that all sinners (as the Scripture termes them) are fooles. But to goe on.

Christ we see expresseth his sensiblenesse by complaint, My God, my God, why hast thou for saken mee.

Here some Cautions must bee rendred,Ca…tion. that wee doe not mistake.

Christ complaines not… of God, but to God.

Was Christ ignorant of the p. 293cause of Gods forsaking him?Object.

No, hee knew the cause,Ans. for his sufferings were intolerable, but taking our nature upon him, he takes our speech also, and expresseth himselfe like to a miserable man, having the greatest affliction that ever was upon a Creature. The divine nature of Christ stopped the excesse of any passion; he was turbated but not perturbated, hee was moved with the sinnes of men, but not removed; hee was as water in a cleare glasse, there is nothing but water though you stirre it never so much, if there were mudd in it, it would so…one bee uncleane; wee cannot stirre our affections and complain but with a tincture of sinne, it was not so with Christ, hee knew when to raise and when to allay his affections; and though there were much nature in these affections, p. 294a naturall shunning of griefe, and a naturall desire of Gods presence, yet here was grace to direct and sanctifie the same; for nature sometimes carries grace with a stronger winde, more fully when they goe both in one current, as here: It was grace to have the love of GOD, yea, it was death to be without it, and it was sinlesse nature to desire ease, for (without sinne) nature may desire ease, so it bee with submission of it selfe to God. For the soule may have divers desires as there are divers objects presented to it; when the soule apprehends releafe and ease, it rejoyces and is glad; but when upon higher considerations and better ends there is paine presented to the soule to doe it good, the soule may desire that, and upon deliberation chuse that it refused before: A p. 295man may have his hand cut off, and cast his wares into the Sea, that hee would not willingly doe, yet when upon deliberation he considers, I shall save my life by it, hee will doe it. So Christ by a naturall desire (without sin) might desire release of paine, but when it was presented to him, what shall become of the salvation of man and obedience to God then? VponUpon these considerations that respected higher ends, there might be another choice; so in things subordinate one to another, one thing may crosse another, and yet all be good too.

But you must know this likewise, that …orsaking and to bee sensible of forsaking is no sinne, especially when it is not contracted by any sinne of ours; it is a suffering but not a sinne; and to be sensible of it is no sinne, it is p. 296rather a sinne to bee otherwise affected. God allowes those affections that hee hath planted in us; he hath planted feare and forrow in presenting dolorous objects. If a man doe not sorrow in objects of sorrow, he is not a man after Gods making; GOD allowes griefe and seare in afflictions and trouble, alwayes remembring it be with submission to him, Not as I will, but as thou wilt.Mat. 26. 30.Matt 26:30

Againe, consider Christ was now in a conflicting condition betweene doubting and despaire, the powers of hell being round about him; Sathan as he was busie about him at the entrance into his office, Mat. 4.Matt 4so hee was now vexing his righteous soule with temptations, God hath for saken thee, and this and that; wee know not the malice of Sathan at such a time; but certainly the p. 297powers of hell were all let loose then upon him. The truth is, God had a purpose to finish his sufferings presently upon his complaint, and because hee will have us all receive what wee receive (even Christ himselfe) by prayer and opening our desires to him, God suffers Christ to complaine, and powre out his supplication into his bosome, that presently after hee might be released of all, seeing hee had now fully satisfied for the sinnes of man.

The Use of it in a word is this,Vse. That God having stooped so low to poore creatures, to be a father and a friend to them, will suffer them familiarly, (as there is a great deale of familiarity in the spirit of adoption) yet reverently to lay open their griefes into his bosome, and reason the case with his Maiesty p. 298without sinne, Why Lord am I thus forsaken? what is the matter? where are the sounding of thy bowels? where are thy former mercies? &c. There is another kinde of familiarity betweene God and his Children than the world takes notice of, yet withall remember, they are not murmuring complaints, but seasoned with faith and love, as here, My God, my God still: whence you see that,

Christ in his greatest extremities had a spirit of faith.

There is a question between the Papists and us, 3. Concl…s.about Christs faith; they will have him to bee a comprehender and a traveller, &c. indeed hee needed no justifying faith to apply any thing frō without him, because he had righteousness enough of his owne; but yet to depend up… on God as his Father, so hee had p. 299faith, neither was he alway in the state of happinesse, for that distinction is a confusion of the abasemēt of Christ & his exaltatiō: howsoever there was the happinesse of union, (the humane nature being alway united to the Godhead) yet there was not alway the happinesse of visi…n; he did not see the face of God, for thē why did he cry out, My God, my God, &c. Sight was due to him from his Incarnation in himselfe considered (not as our s…rety,) Now that which made a stopp of the influence of comfort to his soule, was, that he might fully suffer for our sinnes, that hee might bee humbled and …empted, and suffer even death it selfe. Therefore in regard of the state of humiliation there was faith in him, faith of dependance; th…re was hope in him, and he made great use therof to p. 300support himselfe.

But what supported the faith of Christ in this woefull,Quest. rufull estate he was in, being forsaken of God as our Surety?

Christ presented to his faith these things.Ans.

1The unchangeable nature of GOD, My God, &c. Whom he once loves hee loves to the end▪ therfore he layes claime to him, Thou hast beene my God heretofore, and so thou art st…ll.

2Againe, faith presented to the soule of Christ, Gods manner of dealing; he knew well enough that God by contraries brings contraries to passe; Hee brings to heaven by the gates of hell, hee brings to glory by shame, to life by death, and therefore resolves, notwithstanding this desertion, I will depend upon my God.

Againe, Christ knew well enough p. 301that God is nearest in support when he is furthest off in feeling; so i… is of…, where hee is neares… the inward man, to strengthen it with his love, he is furthest off in comfort to outward sense. To whom was God nearer than Christ in support and sanctifying grace? and yet to whom was he further off in present feeling? Christ knew that there was a secret sense of Gods love, & a sensible sense of Gods love; he had a secret sense of God that hee was his Father, because he knew himselfe to be his Sonne, but he had it not sensibly: Faith must bee sutable to the thing beleeved; Now Christ in saying, my God, suites his faith to the truth that was offered to him, he knew GOD in the greatest extremitie to bee nearest at hand, Be not farre off, for trouble is neare, &c.

p. 302This should teach us in any extremity or trouble to set faith on worke, and seed faith with the consideration of Gods unchangeable nature, and the unchangeablenesse of his promises, which endure for ever; we change, but the promise changeth not, and GOD changeth not, My God still, The word of the Lord indureth for ever. GOD deales with …is people in a hidden maner, hee supports with secret, though not with sensible comfort, and will bee nearest when he seemes to be furthest off his Children. I beseech you acquaint your selves with these things, and thinke it not strange that GOD comes neare you in desertions, considering that it was so with Christ; present to thy soule the nature of GOD, his custome and manner of dealing, so shalt thou apprehend p. 303favour in the middest of wrath, and glory in the middest of shame; we shall see life in death, we shall see through the thickest Clouds that are betweene GOD and us; for as God shines in the heart in his love secretly through all temptations and troubles, so there is a spirit of …aith goes backe to him againe, My God, my God; for faith hath a quicke eye, and seeth through contraries: There is no cloud of griefe but faith will pierce through it, and see a fathers heart under the carriage of an enemy; Christ had a great burden upon him, the sinnes of the whole world, yet he breakes through all; I am now sinne, I beate the guilt of the whole world, yet under this person that I sustaine I am a sonn…, and God is my God still, notwithstanding all this weight of sinne upon mee. And p. 304shall not wee beloved say, My God, in any affliction or trouble that befals us? oh yes. In the sense of sinne which is the bitterest of all, and in the sense of Gods anger, in losses and crosses, in our families, &c. let us break through those clouds, and say, My God still.

But you will say,Object. I may apprehend a lie; perhaps God is not my GOD, and then it is presumption to say so.

Whosoever casts himselfe upō GOD out of the sense of sinne,Ans. to be ruled by God for the time to come, shall obtaine mercy. Now dost thou so? doth thy conscience tell thee, I cast my selfe up. on God for better direction, I would be ruled as GOD and the Ministery of the Word would have mee hereafter: If so, thou hast put this question out of question: thou doubtest whether p. 305ther God be thy God; I tell thee God is the God of all that seck him, and obey him in truth; but thy conscience tels thee thou dost this; certainly then, whatsoever thou wert before, God is now before hand with thee, hee offers himselfe to bee thy God, if thou trust in him, and wilt be ruled by him; and not onelyonly so, but he intreats us, (we should beseech him, but he intreates us, such is his love; nay he cōmands 1 John. 3, 23.1 John 3:23us to beleeve in his Sonne Jesus CHRIST. Now when I joyne with Gods intreatie, Oh Lord, thou offerest thy selfe, thou invitest mee, thou commandest me, I yeeld obedience and submit to thy good word; then the match is stricken and made up in doing so; God is thy God, and Christ is thy Christ, and thou must improve this claime and interest here in all the passages p. 306of thy life long, Lord thou art my God, therefore teach me, thou art my GOD, I have given my self to thee, I have set up thee in my heart above all things, tho… art in my soule above all sinne, above all profits and pleasures whatsoever, therefore save mee and deliver mee, have pitty upon me, &c. The claim is good when we have truely given our selves up to him,Judg. 10. 14.Judg 10:14 else Go… may say, Go… to the gods you have served; … were your gods for whom you cracked you consciences, … ches and pleasure were your gods, goe to them for succour.

Oh beloved, it is a harder matter to say, My God, in the middest of trouble than the world takes it; there was a great conflict in Christ when he said, My God, when he brake through all molestations and tempr… ons of Sathan, together with the p. 307sense of wrath, and could say notwithstanding, My God: there was a mighty strong spirit in him. But no wonder, faith is an Almighty grace wrought by the power of God, and laying hold upon that power; it layes hold upon Omnipotency, and therefore it can doe wonders; it overcomes the invincible God; hee hath made a promise, and cannot deny his promise, hee cannot deny himselfe and his truth: put case his dealing be as an enemy, his promise is to bee as a friend to those that trust in him; he is mercifull, forgiving sinnes, his nature now is such; satisfaction to his justice makes him shew mercy.

I speake this that you might beg of God the gift of faith, which will carry you through all temptations and afflictions, yea, even through the shadow p. 308of death;Psal. 23.Ps 23 as David faith, Though I walke in the valley of the shadow of death, yet will I fear no ill; why? because thou art with mee my God and my shepheard. Though wee be in the valley of the shadow of death, yet notwithstanding if God bee with us, if wee bee in covenant with him, and can lay just claime to his promise, by giving up our selves to him, we shall not feare; one beame of Gods countenance when wee are in covenant with him will scatter all Clouds whatsoever. I beseech you therefore labour more and more for this precious grace of faith, and increase it by all sa…ctified means, hearing the Word, reading the Scriptures, and treasuring up promises, considering what speciall use wee have of this above all other graces. But to proceed.

Christ here doth not onelyonly beleleeve, but

p. 309He vents his faith by prayer.4. Conclus.

Good workes are but faith inincarnate, faith working; they differ not much from it; so prayer is but faith flaming, the breath of faith, as it were▪ for when troubles possesse the soule, it sends out its Ambassadour presently, it speeds prayer forth, and prayer stayes not till it come to heaven, and there takes hold upon GOD, and gets a message and answer from him backe to comfort the soule: faith and prayer are all one in a manner, when the soule hath any great desire of grace, or is in griefe, apprehending the displeasure of GOD, faith would (if it could) worke to heaven, but we are on earth, and cannot till wee dye, therefore when it cannot goe to heaven, it sends prayer, and that mounts the soule aloft, and wrastles with God, and wil give p. 310him no rest till the petition bee granted, and it can say My God.

Therefore if you have any faith at all, exercise it, and make it bright by often prayer, James 5. 15.Jas 5:15The prayer of faith prevailes much; How shall they call on him in whom they have not beleeved? Indeed it is no prayer at all without faith; great faith, great prayer; weake faith, weake prayer, no faith, no prayer; they both goe on in an even strength: Christ here prayes to God under this complaint, Why hast thou for saken me? There is a hidden prayer in it, oh doe not forsake mee, deliver me out, &c.

I beseech you, even as you would have comfort, (from the …ountaine of comfort that usually conveyes all grace and comfort to us by a spirit of prayer) labour to be much in communion w^th God in this blessed exercise, p. 311especially in troubles,Psal. 5….Ps 5 Call upō me in the day of trouble: the evil day is a day of prayer; of all da…es in the day of trouble especially, Make your request knowne to God.Phil. 4. 6.Phil 4:6

But perhaps GOD will not heare mee?Object.

Yes, this fruit followes, The peace of God which passeth all understanding shall keepe your hearts and mindes; Answ.When you have eased your soules into the bosome of God by prayer, you may goe securely, and know that he will le… you reape the fruit of your prayers in the best time.

Yea, but … prayed long,Object. and have had no answer.

Wait in prayer, Gods time is the best time:Answ. The Physition keepes his owne time, he turnes the glasse, and though the pa…i… … ou…, that he tormēts him, it is no matter, he knows his time. The Gold-smith will not take p. 312the metall out of the fire till it bee refined; so God knowes what to doe; waite his good leasure. In the meane time because wee must have all from God by prayer; I beseech you derive all from him this way; pray for every thing, and then we shall have it as a blessing indeed.

But put the case I cannot pray,Object. as sometimes wee are in such a case that we cannot make a large prayer to God?

Then doe as Christ did,Ans. Crie; If thou canst not pray, groane, and sigh, for they are the groans and sighes of Gods Spirit in thee; there is a great deal of orator… in these words. What is the use of eloquence but to perswade… and what could perswade God more than when Christ shewed how he esteemed his love, and how he was now, In the absence of it, environed with griefe before p. 313him? Here was Rhetorick; if Christ had not spoken, his wounds had said enough, and his pittifull ease spake sufficiently▪ (every thing hath a voyce to … for mercy;) … …hee adds his voyce to all, and cries vocally, aloud, My God, my god why hast thou forsaken me?

Beloved, if you acquaint your selves with GOD in prayer, then you may goe readily to him in any extremity; therefore in time of health and prosperity cherish communion with his blessed Majesty, make him your friend, and upon every good occasion improve this plea, Oh my God. If wee have riches, if we have a friend in the Court, wee will improve them; if wee have any thing we will make use of it have we a GOD, and will we not improve him? have wee a God that is our GOD, and doe p. 314wee want grace? doe wee want comfort, and strength, and assistance, and have wee a God the Fountaine of all to goe to? Shall we have such a prerogative as this, to have Jesus Christ to … be our great peace-maker, that we may go boldly to the Thron of grace through him, and shall we not improve the same? Wee may goe boldly to God, and welcome, because GOD is infinite, and the more wee goe and beg, the more he gives; wee cannot exhaust that Fountaine, oh let us improve this blessed prerogative, then wee shall live the life of heaven upon earth; especially when the Conscience is troubled with sinne (as Christ was now with the displeasure of his Father;) then let us go to God, & plead with his Majesty, and we may plead lawfully with him, Lord, thy Iustice is better satified p. 315in Christ than if thou shouldest send me to hell, if thou wilt thou maist destroy me; (for conscience must come to a great resignation, it cannot desire mercy but it must see its own misery) Lord, … maist justly cast me to hell, but it would not bee so much for thy glory, thou art more glorious in satifying thy justice in Christ, than if thou shouldest damne mee to hell; Why? Because Gods justice is better satisfied in Christ. Man sinned, but God-man satisfied for sinne, man would be like God in pride, God becomes man in humilitie, the expiation of God is greater than the sinne of man; He prayed for his persecutors, and gave his life for them; doth not this proportion more the justice of God than the sinne of man? The Law doth but require a nocent person, a guilty person to suffer; Christ was innocent: p. 316The Law requires that man should suffer, Christ was GOD; therefore Christ hath done more than satisfied the Law; the satisfaction of Christ is more than if we had suffered; Wee are poore men, creatures; that was the satisfaction of Godman; our sinnes are the sinnes of finite persons, but he is infinite; therefore the soule may plead, Lord, I am a wretched sinner, but I should take away thee, and take away Christ if I should despaire; I should make thee no GOD, and make Christ no Christ, if I should not accept of mercy, for Christ is given to me, and I labour to make him mine owne, by laying hold of him. Faith hath a power to make every thing its owne that it toucheth; particular faith (which is the only true cōfortable faith) makes generall things mine: when the soule can lay a particular p. 317claime to God as his GOD, by giving himselfe to him onelyonly, then wee may plead in Christ better satisfaction to Gods justice, than if hee should cast us into hell. What a stay is this for a distressed soule to make use of!

Beloved, the Church of God (the mysticall body of Christ) is thus forsaken in other Countries, besides many particular humble broken-hearted Christians at home, who finde no beames of Gods love and mercy; what shall we doe? Let the body imitate the head, even goe to GOD in their behalfe, and powre out your complaint… before him, Lord, where are thy mercies of old? where are thy ancient bowels to thy Church? why should the enemy triumph? &c. GOD delights when wee lay open the miseries of his people, and our p. 318owne particular grievances before him: If there be a spirit of faith in it, oh it workes upon his bowels. If a Child can but say, Oh father, oh mother, though hee can say not a word more, the bowels are touched, there is el…quence enough: so when wee can lay open the pittifull state of Gods poore Church, what a blessing may we obtaine for them? It is thy CHVRCH, Lord, thine owne people, thy name is called upon them, and they call upon thy name; though they have sinned, yet thou deservest to bee like thy selfe, and Christ hath deserved mercy for them. Thus if wee contend with GOD, and keepe not silence, and give GOD no rest, faith would work wonders. The state of the Church would not be long as it is, if wee would all improve our interest in heaven in their behalfe. Beloved, p. 319Christ strugled with the powers of darknesse, and the wrath of his father a while, but presently after, all was finished: so let us contend boldly,2 Tim. 4. 7.2 Tim 4:7 Fight the good fight of faith, and not yeeld to desperate suggestions; let faith stirre up prayer, and prayer goe to GOD, and ere long it shall be said of the CHVRCH, and of all particular troubles, All is finished: then wee shall enjoy the sweet presence of GOD,Psal. 16. 11.Ps 16:11 Where is fulness of joy, and that for evermore; the presence of GOD is that the Child of GOD desires above all things in the world; it quickens and strengthens him, it puts zeale and fire into him, it doth all. What will not the presence of GOD doe when a man enjoyes his face? Therefore let us bee content to conflict here, to bee exercised a while in faith and p. 302prayer, wee shall surely say ere long, I have finished my course, I have kept the faith, 2 Tim. 4. 8.2 Tim 4:8henceforth is laid up for me a Crowne of righteousnesse.

I beseech you learne these lessons and instructions from our blessed Saviour; wee cannot have a better pattern than to be like him, by whom wee all hope to bee saved another day. So much for this time.

FINIS.