A Heavenly Conference, Treatise (2 of 3)

A Heavenly Conference · Treatise (2 of 3)

p. 79Reaſon 3▪Thirdly, Satan roareth then moſt then he moſt of all ſheweth his horns, when we are relapſed, oh ſaith he, if thou hadſt never found kindneſs it had been ſomething; but thou haſt dealt unworthily, that haſt had ſo many favours, and doſt thou ſo requite p. 80the Lord of glory? Now this love of Chriſt doth exceedingly confound Satan, and trouble his plots: he knoweth then, that God leaveth men, and he joyneth with a guilty conſcience, and a guilty conſcience maketh them to fear all they have deſerved: ſhall I look God in the face, & Chriſt in the face, when I have uſed Satan by laying guilt to our charge labors to carry us further f…om God.them thus? ſhall I receive the Sacrament, and joyn with Gods people? now Satan doth joyn with guilt of conſcience, and carrieth it further, and when God ſeeth them dejected and humbled for this, he ſpeaketh more comfort to them then ever before.

There is none of us all, I can except none, but had need of this: have we dealt ſo unkindly with Chriſt ſince our converſion? have not we dealt proudly, and unkindly, and carleſly with him? and if we have the love of Chriſt in our breſts, it will ſhame and abaſh us. Now if we have joyned with a temptation, Satan will ſay; will you go to God, and to prayer, that have ſerved God thus? ſhall I yield to this temptation? if we can ſhame our ſelves, and ſay, Lord I take p. 81all ſhame to my ſelf, I have dealt moſt Comfort to thoſe that ſh me themſelvesunworthily with thee; we ſhall hear a voice of comfort preſently. And therefore whatſoever our condition be, be invited to repentance, though thou haſt fallen, and fallen again, I have dealt unkindly; did not Peter ſo, and yet, go tell my Diſciples, and tell Peter. The Pope will have him head of the Church, I am ſure he was head in forſaking of Chriſt, and indeed Chriſt ever upbraided Peter with forſaking of him, now only he biddeth him feed, feed, feed, that he John 2… ▪ 15, 16, 17John 2:15John 2:16John 2:17might take more notice of it; but he was ſo kind, that he never caſt it into his teeth.

Obj. But ſaith the poor drooping ſoul, if I had never taſted of mercy, it had been ſomething.

Anſw. But object not that; for though Peters offence was great, yet his offence was great; and though thy ſins be great, yet if thy repentance and humiliation be anſwerable, thou ſhalt have moſt comfort of all. And therefore let no man be diſcouraged.

If we go on in ſinful deſperate p. 82courſes, as the faſhion of the world is, ſpeak what we can, if we ſpeak out our lungs, many will not leave an oath, nor their prophane baſe courſes, and filthy wayes; ill they have been already, and ill they will be, till they come to Hell. Some ſuch there be; but better, we are to ſpeak to: whoſoever thou art, that are weary of thy prophane baſe godleſs courſes, be humbled for them. When thou art humbled, and broken-hearted, then think of Chriſt as he offers himſelf, think of nothing but love, nothing but mercy. Satan will picture him thus and thus; but when thou be…ſt humbled and broken hearted, he is readier to entertain thee, then thou We are not ſo ready to come as Chriſt is to receive.art to fly to him. And therefore at ſuch times conſider how Chriſt offereth himſelf to thee. He that dyed for his enemies, and ſeeks them that never ſought him, that is found of them that ſought him not, will he refuſe them that ſeek him? If thou haſt an heart humbled, and haſt a deſire of favour, will he refuſe thee, that receiveth many in the world? therefore do not deſpair. We as Ambaſſadors p. 83beſeech you, ſaith the Apoſtle. Thou deſireſt Gods ſavour, and Chriſts love, thou deſireſt them, and Chriſt intreateth thee, and then thou art well met. Thou wouldſt fain have Well m… when Chriſt and the ſoul m…et together.pardon and mercy, ſo would Chriſt fain beſtow it upon thee: therefore joine not to Satan, take heed of temptations in ſuch a caſe as this is, take heed of refuſing our own mercies; when God offers mercy in the bowels of his compaſſion, r…fuſe it not. Chriſt is ready to ſhew great kindneſſe in our greateſt unkindneſſe, if we be humbled for it.

Preſumptuous ſinners.But this belongeth to them that be broken hearted, that can prize and value Chriſt. They that go on in preſumptuous courſes ſhall find Chriſt in another manner of Majeſty, they ſhall find him as a Judge, whom they deſpiſed as a Brother, and they that will not come in, and ſubject themſelves to his mercy, they ſhall find his juſtice. If they will not come under this Scepter, they ſhall find his rod of Iron to cruſh them to pieces. And therefore let no corrupt careleſſe perſon, that will go on, fortifie their p. 84preſumption from hence. It belongeth only to them that be humbled, and abaſed with the ſight of ſin, and conſideration of their unkindneſs, and The moſt humble Chriſtian, moſt ſubject to be diſcouraged. Rom. 5. 20.Rom 5:20unworthy dealings with Chriſt. I know ſuch are not ſubject to diſcouragement, and Satan is moſt ready to cloſe with them, in ſtrong temptations above all. Oh but let them never deſpair, but conſider what the Apoſtle ſaith, while ſin aboundeth, grace aboundeth much more. If there be height, depth, and breadth of ſin in us, there is now more height, and depth, and breadth of mercy in Chriſt, yea more then we can receive.

Object. Anſw.I have fallen from God, ſaith the ſoul: what if thou haſt? but God is not fallen from thee. Peter denyed Chriſt; but did Chriſt deny Pete? no, Chriſt hath not denyed thee. What ſaith the Lord in Jeremy, VVill the Husband take the VVife when ſhe hath Jer. …. 1. Comforts againſt great ſins.been naught? no; yet return to me O Iſrael. But ſay, thou haſt been falſe, and committed ſuch and ſuch ſins, whatſoever they be, though Adultery, yet return to me.

p. 85Queſt. Oh but is it poſſible God ſhould do it?Our comforts fail not, becauſe he is God and not man,

Reſol. Yea, it is poſſible with him, His thoughts are not as thy thoughts, his thoughts are as far above thine, as Heaven is above Earth.

Obj. Why, no man will do it?

Anſw. I, but here is the mercy of a God, I am God, and not man: therefore his comforts fail not. If he were ſo, he would not regard one that hath been ſo unkind; but he is God, and not man.

Go to my Brethren, I come now to the matter of the Commiſſion, tell them, I aſcend to my Father, and your Father, to my God, and your God, which is all included in Brethren; for if we be Gods in Chriſt, then God is our Father. But we muſt not deal in few words with diſconſolate ſouls, but come again, and again with the ſame words. As how many times have you the comfort of the M…ſſiah in Iſaiah, and the reſt of the Prophets, again, and again. Our hearts are ſo prone to doubt of Gods mercy, of Chriſts Note.love, eſpecially after guilt, that p. 86all is little enough; and therefore Difference between a carnal and a gratious heart.our Saviour ſtudieth to ſpeak ſweetly to the heart. Go tell my Brethren: that which a carnall heart, and curious head, would count Tautologie, and ſuperfluity of words, a gracious heart thinks to be ſcantneſs; oh more of that ſtill, I have not enough. This is the pride of men, that will have all things to ſatisfie a curious ear; but a gracious heart hath never enough. And therefore Chriſt addeth comfort to comfort. Go tell my Brethren, I aſcend to my Father, and their Father, to my God, and their God. The Meſſage it ſelf is Chriſts aſcenſion. The place whither, is to the Father, a common Father to him, and them; every word hath comfort.

I aſcend.

I aſcend to the Father, and to my Father, and your Father too; now I Sin imputed to Chriſt as our ſurety.have quitted my ſelf of death and ſin, imputed to me as a ſurety, & I am going to Heaven to make an end of all there. I aſcend to God, to my God, and to your God. We have all one common p. 87Father, and one common God▪

Firſt, for his aſcenſion, he did not yet aſcend. Why then doth he ſpeak for the preſent. I aſcend, Faith makes things abſent preſent.that is, I am ſhortly ſo to do. And it was in his mind, it was certainly ſo to be; and therefore he ſpeaks of it in preſent. It is the phraſe of faith, to ſpeak of things to come, as if they were preſent, faith makes them ſo to the ſoul; for it looketh on the word, and all things, as they are in that word, who will make good whatſoever he ſaith. And therefore it is the evidence of things that are not yet, yet they be evident to a faithfull ſoul. If we could learn this aright to make things to come preſent, what kind of people ſhould we be? could we think of our Reſurrection and aſcenſion, and glory to come, as preſent, they would be preſent to our faith: the things preſent, or ſenſe, could not withdraw us. If we could ſet Hell before us, could the pleaſures of Hell bewitch us? if the time to come were preſent, could any thing in the world withdraw us? it could p. 88not be. And therefore it is an excellent skill of faith to ſet things to come before us, as preſent.

Saints look forward as Chriſt did.He aſcendeth, he implyeth, that he was riſen, that was paſt, and therefore he nameth it not. All Chriſts mind was on aſcending. Thoſe that are riſen together with Chriſt, their mind is all on aſcenſion, all on Heaven. And this is one main reaſon, becauſe where any thing is imperfect, there the ſpirit reſteth not, till it attaineth to that perfection, that it is deſtinated unto. When any thing hath a proper element and place, where it muſt reſt, it reſteth not till it be in its proper place and Element. The perfection of the ſoul is in Heaven to ſee Chriſt face to face, and God in Chriſt. Heaven is the Element of a Chriſtian, it is his proper Region, he is never well till there, and there is his reſt, his ſolace and contentment, Till we come to Heaven, our deſires are unſatisfied.and there all his deſires are ſatiated to the utmoſt. Till we be in Heaven, we be under deſires; for we be under imperfections. All the while we are in imperfections, we are in an uncomfortable eſtate, and while we be ſo, p. 89we are not as we would be. And therefore whereſoever any are partakers of Chriſts Reſurrection, they mind the aſcenſion as preſent. Where any grace is, there the thoughts are for Heaven preſently.

Let us take a ſcantling of our diſpoſitions from hence. There be many that think it good to be here alwayes, they never think of aſcending. If they could live here alwayes, they would with all their heart; but it is not ſo with a Chriſtian, it is his deſire to be where his happineſs, his Saviour, his God, and Father is, where his Country and inheritance is; and therefore he mindeth aſcenſion, and things to come. When any thing is done, he thinks, that what is done, is not yet enough. Simile.As your great Conquerours in the world, they forget what they have conquered, and remember what they have yet to do. So Chriſt, having got conqueſt over death, he thinks now of aſcenſion, to conquer in the eyes of all; for it is not enough to conquer in the field, but he will conquer in the City, he will conquer p. 90to Heaven, and make ſhew of his Conqueſt. I aſcend to lead captivity captive, to make a ſhew, as it is expreſt, Coloſ. 2. 15. While any thing is to do, or receive, our ſouls ſhould not be ſatisfied, but ſtill ſtretched out to deſire further and further ſtill, more and more ſtill, till we be there where our ſouls ſhall be fill'd to the uttermoſt, and there is no place of further de…ire, as Heaven is the place to ſatiate, and fill all the corners of the ſoul.

Queſt. But how ſhall we know whether we be riſen with Chriſt, or no?

Notes of our ſpiritual Reſurrection.Reſol. Partly, we may know it by our former courſes. Chriſt, when he was riſen, all the Clothes were laid together in the grave, he left him behind, and roſe with an Earth-quake, there was a commotion, and after his Reſurrection he minded Heaven. So if ye be riſen with Chriſt, your former vile courſes lie in the grave, your Oaths are gone, prophaneſs and wickedneſs of life gone. Tell you me, you are riſen, while you carry the bonds of your ſins about you? your prophane, p. 91wretched, ſwearing, ungodly perſons, filthy ſpeakers, that have an heart more filthy, vile in body and ſoul, can they have any part in Chriſt? where is that, that bound you before, you carry it about ſtill: therefore you be in the bonds of the Devill, you be in the grave of ſin, there is no riſing. Reſurrection is with commotion, there was an Earth-quake when Chriſt aroſe, and there is an heart-quake when the ſoul riſeth; can the ſoul riſe from ſin without commotion? In the inward man there will be diviſion between fleſh and ſpirit, without any adoe at all; and therefore they that find nothing to do in their ſpirits, where is their riſing again?

But that which is proper to the occaſion in hand, is the third, where grace is begun, there will be an inward proceeding and aſcending with Chriſt. How ſhall I know therefore whether I aſcend?

Firſt, by minding things above, the Apoſtle telleth us directly, Col. 3. 1. Mind things above, be heavenly minded in ſome ſort, live the life that p. 92Chriſt did, after his Reſurrection; all his diſcourſe was, after his Reſurrection of the Kingdom of Heaven, and his mind was on the place, whither Heavenly mindedneſſe.he was to go, and ſo a true Chriſtian indeed, that is truly riſen, his thoughts and diſcourſe is, (when he is himſelf) heavenly. Other things he uſeth as if he did not, as while we be in the world, we muſt deal with worldly things; but we muſt deal with them, as that which is not our proper Element, 1 Cor. 7. 37. They uſed the world as if they uſed it not; and they married, as if they did not; for they knew the faſhion of this world paſſeth away. And therefore they that affect earthly glory, carnal affections and delights, they cannot think of theſe things with any comfort. They be moles which grovel in the Earth. Some make a profeſſion, and they aſcend higher as Kites do; but they look lowe: they make high profeſſions, but their aims are low. The true Eagles that aſcend to Chriſt, as they aſcend, ſo they look upward, and upward ſtill; they do not mind things below, they do not take a high p. 93pitch, and ſtill continued arthly minded; but they look high, as well as aſcend high: therefore let us not deceive our ſelves.

2. Yet more particularly, thoſe that aſcend with Chriſt, they that are in Heaven, and they that are on earth do the ſame things, though in different degrees and meaſure. What do they in Heaven? there they meddle Converſe with the world, be not defiled with the world.not with defilements of the world, and ſo though a Chriſtian be on earth, he defileth himſelf not with the world, or ill Company. He will converſe with them, but not defile himſelf with them. They that be in Heaven, are prayſing of God, and ſo be they much in prayſing of God here. They that be in Heaven, love to ſee the face of God, they joy in it. And they that be heavenly-minded here, joy in the preſence of God, in the world, the Sacraments and his Children. If they be aſcended in any degree and meaſure, this they will do. And then they will joy in communion with God, all they can, as they do in Heaven: you have ſome carnal diſpoſitions, that are never themſelves, but in carnal Company p. 95like themſelves. If ever we mean Heaven injoyed on earth.to be in Heaven, we muſt joy in Heaven, on Earth, that is, in them that be heavenly in their diſpoſitions. If we cannot indure them here, how ſhall we ever live with them in Heaven?

Quaere.What was Chriſt to aſcend for? what is the end of his aſcenſion?

The end of his aſcenſion was to Reaſons of Chriſts aſcenſion.take poſſeſſion of Heaven in his body, which had never been there before.

1. And he was to take poſſeſſion of Heaven in his body, for his Church, that is, his myſtical body. So he aſcended to Heaven, carried his bleſſed body (that he took in the Virgins womb with him.)

2. And likewiſe he aſcended to Heaven, to take up Heaven in behalf of his Spouſe, his Church, as the Husband takes up Land in another Countrey, in behalf of his Wife: therefore he did aſcend.

3. And likewiſe he aſcended to leave us his ſpirit, that he might ſend the Comforter. He taketh away himſelf that was the great Comforter, while he was below. He was the Bridegroom, and while the Bride-groom p. 94was preſent, they had not ſuch a meaſure of the ſpirit, Chriſts preſence ſupplyed all; but Chriſt aſcended to Heaven, that his departure from them, might not be prejudicial to them; but that they might have comfort through the God of comfort, the ſpirit of comfort, the Holy Ghoſt. I will ſend the Comforter.

And though there was no loſſe by the aſcenſion of Chriſt, they might fear by loſing of Chriſt, that all their comfort was gone. I, but Chriſt telleth them, I go to prepare a place for you. He goeth to take up Heaven for his Church, and then to ſend his ſpirit. What a bleſſed intercourſe is there now, ſince Chriſts aſcenſion, between Heaven and Earth? Our body is in heaven, and the ſpirit of God is here on earth. The fleſh that he hath taken into heaven, is a pledge that all our fleſh and bodies, ſhall be where he is ere long. In the mean time we have the ſpirit to comfort us, and never to leave us till we be brought to the place where Chriſt is. This is great comfort, and this is the main end why Chriſt aſcended to the p. 96Father, that he might ſend the comforter. And comfort might well come now in more abundance, then before, becauſe by the death of Chriſt all enemies were conquered, and by Our enemies conquered, and God appeaſed by Chriſts reſurrection.the Reſurrection of Chriſt, it was diſcovered, that God was appeaſed. The Reſurrection of Chriſt manifeſted to the world what was done by death, and now all enemies being conquered, and God being appeaſed, what remains but the ſweeteſt gift next Chriſt, the Holy Ghoſt. And that is the reaſon why the holy Ghoſt was more abundant after Chriſts Reſurrection, becauſe God was fully ſatisfied; and declared by the riſing of Chriſt, to be fully ſatisfied, and all enemies to be conquered.

4. One end likewiſe of his Reſurrection was, to make a ſhew of his Conqueſt. There is a double victory over the Enemy. There is a victory Victory & triumph.in the field, and triumph together with it. And then there is triumphing in Civitate Regia, a triumphing in the Kingly City. So Chriſt did conquer in his death, and ſhewed his Conqueſt by reſurrection; but he did not lead p. 97captivity captive, and make ſhew thereof till he aſcended, and then he made open ſhew of his victorious triumph in Civitate Regia.

Heb. 9. 24▪Heb 9:245. One ſpecial end likewiſe why he would have this Meſſage ſent, that he was to aſcend, was that he might appear there in Heaven for us, as Heb. 9. He appears for ever in Heaven for us, and maketh interceſſion for us. When the high Prieſt was to enter into the holy of holies, (which was a type of Heaven) he carried the names of the twelve Tribes ingraven in ſtones upon his breſt. Chriſt our true high Prieſt being entred into the true Holy of Holies, carried the names of all his Elect in his breaſt into Heaven, and there appeareth before God for us. He carrieth us in his heart. Chriſt doth fulfill that which in John 17. he prayeth for; appearing in heaven Chriſts blood ſpeaks mercy and pardon.before his Father, by virtue of his blood-ſhed, and that blood that ſpeaketh better things then the blood of Abel, it ſpeaks mercy & pardon, the blood of Abel crieth for vengeance & juſtice; but the blood of Chriſt ſaith, here is one that I ſhed my blood for. p. 98And when we pray to God, God accepts of our prayers, and by virtue of Chriſts blood-ſhed, there is mercy and pardon, and favour procured; which is ſprinkled by faith upon the ſoul, God manifeſting to the ſoul by his ſpirit, that Chriſt dyed in particular for ſuch a ſoul; which ſoul praying to God in the name of Chriſt, that blood not only in Heaven, but ſprinkled upon the ſoul, ſpeaketh peace there. The ſpirit ſaith that to the ſoul, which Chriſt doth in Heaven. Chriſt ſaith in Heaven, I The ſpirit h…r…, and Chriſt in Heaven here together.dyed for ſuch a ſoul, the ſpirit ſaith in the ſoul, Chriſt dyed for me, and the blood of Chriſt is ſprinkled on every particular ſoul. As Chriſt in Heaven appears, and intercedeth for me, ſo the ſpirit intercedeth in mine own guilty heart, that always ſpeaks diſcomfort, till it be ſatisfied with particular aſſurance. Chriſt dyed for me, and God is mine, and Chriſt is mine. Thus particular faith ſprinkleth the blood of Chriſt upon the ſoul. So that now my ſins are not only pardoned in Heaven, but in my ſoul. There is not only interceſſion p. 99in Heaven, but in my ſoul. My ſoul goeth to God for pardon and for mercy, and rejoyceth in all the mercies it hath, and hopeth to have. What is done in Heaven, is done in a mans ſoul by the ſpirit in ſome meaſure.

His Reſurrection & aſcenſion declares the Father to be ſatisfied to the utmoſt.6. The laſt end is, that he might ſhew that our ſalvation is exactly wrought, that God is perfectly ſatisfied to the full, elſe he ſhould never have riſen, much leſſe aſcended to Heaven. And therefore if we once believe in Chriſt, for forgiveneſs of ſins, and yet ſay, I doubt of ſalvation, it is all one, as if you ſhould go about to pluck Chriſt from Heaven. The doubtful diſtruſtful heart, till it be ſubdued by a ſpirit of faith, ſaith, who ſhall aſcend to Heaven, to tell me whether I ſhall go to Heaven? or who ſhall enter into the deep to tell me, I am freed from hell? I am afraid, I ſhall be damned, ſaith the guilty heart; till the ſpirit of God hath brought it under, and perſwaded it of Gods love in Chriſt. Say not, who ſhall aſcend up to Heaven? for that is to bring Chriſt down from Heaven. p. 100And what an injurious thing is Rom. 10, 6. 7.Rom 10:6Rom 10:7it to bring Chriſt from heaven, to ſuffer on the Croſſe. This is a great indignity, though we think not of it, to doubt of our ſalvation, and not caſt our ſelves on his mercy? For as verily as he is there, we ſhall be there. He is gone to take up a place for us; he is there in our name, as the Husband taketh a place for his ſpouſe. And if we doubt whether we ſhall come there, or no, we doubt whether he be there, or no. And if we doubt of that, we doubt whether he hath wrought ſalvation, or no; and ſo we bring him down to the Croſſe again. Who ſhall deſcend to the deep? that is, to bring Chriſt from the dead again: ſuch is the danger of a diſtruſtful heart. So that by Chriſts aſcending into Heaven, we may know all is done and accompliſhed, all our enemies are ſubdued, God is appeaſed and fully ſatisfied, Heaven is taken up in our room, and therefore labor for a large heart anſwerable to the large unchangeable grounds we have, for faith to pitch and bottom it ſelf upon.

p. 101Chriſts interceſſion.Therefore make this further uſe of this aſcenſion of Chriſt, and thereupon his interceſſion in Heaven for us. He is there to plead our cauſe, he is there as our ſurety to appear for us; and not only ſo, but as a Councellor to plead for us; and not only ſo, but one of us, as if a Brother ſhould plead for a Brother; and not only ſo, but a favorite there too: all favorites are not ſo excellent at counſelling perhaps; but we have one that is favorite in Heaven, and is excellent at pleading, that can non-ſuit all accuſations laid againſt us by the Devil. He is the Son of God, and he is one of us; he appeareth not as a ſtranger; for a ſtranger, as the Councellor is perhaps for his Clyent, but he appears as our Brother. Let us think of the comforts of it. He appears for us to plead Apoc. 12. 9Rev 12:9our Cauſe, with acception of his perſon and Cauſe. For he, before whom he pleadeth, God the Father ſent him to take our nature, die and aſcend into Heaven for us, to ſuſtain the perſons of particular offenders. He muſt needs hear Chriſt, tha… ſent him for that purpoſe. Where the p. 102Judge appoints a Councel, it is a ſign he favoureth the cauſe. Perhaps we cannot pray, are diſconſolate, and vexed with Satans temptations: the poor Clyent hath a good cauſe, but cannot make a good cauſe of it; but if he get a skilful Lawyer, that is favourable to him, and before a favourable Judge, his comfort is, his Advocate can make his Cauſe good. If we would confeſs our ſins, as that we muſt do, we muſt take ſhame to our ſelves in all our diſtreſs, and diſconſolation of ſpirit, we muſt lay open our eſtates to God, and complain, and then deſire God to look upon us, and Chriſt to plead our cauſe for us, and anſwer Satan; and when Satan is very malicious and ſubtle, as he is a very Chriſt more skilful to ſave, then Satan is to deſtroy.cunning enemy to alledge all advantages againſt us, to make us deſpair: remember this, we have one in heaven, that is more skilful then he, that is the accuſer of the Brethren. That accuſeth us to God, and to our own ſouls, that accuſeth every man to himſelf, and maketh him an enemy to himſelf. But we have a pleader in heaven, that will take our part againſt p. 103the Accuſer of our Brethren, and quiet us at length in our Conſciences. Perhaps we may be troubled a while to humble us; but remember that he is in Heaven purpoſely to plead our Cauſe.

It is a good plea to God, Lord, I know not what to ſay, my ſins are more then the hairs on mine head, Satan layeth hard to me, I cannot anſwer one of a thouſand, I confeſs all my ſins, hear me, and hear thy Sonne for my ſake, he is now at thy right hand, and pleadeth for The ſuper excellent advantage of Gods people, above the world.me. And deſire Chriſt to plead for us. We have not only all the Church to pray for us, Our Father, but we have Chriſt himſelf to plead for us, and make our cauſe good. If Chriſt ſaith, I ſhed my blood for this perſon, and appear now by virtue of my redemption; and the condition of the Covenant is, if we confeſs our ſins, he is merciful to forgive, and if we ſin, we have an Advocate in Heaven, to whom we muſt lay claim: the party 1 Joh. 21.hath confeſt the debt, and therefore the bond muſt be cancelled. He hath performed the conditions on his part, and therefore, make i… good on thine p. 104own part. And being the ſpirit hath ſhamed thee for thy ſins, what can the Devil ſay? What ſaith Paul? It is God that juſtifieth, who ſhall condemn? Rom. 8.Rom 8If God the party offended do juſtifie, who ſhall condemn? It is Chriſt that dyed, that is not enough, that is riſen again, that is not enough, it is Chriſt that roſe again, and ſitteth at the right hand of God for us, and maketh interceſſion for us, who ſhall lay any thing to the charge of Gods Elect? let the Devil accuſe what he will, Chriſt is riſen, to ſhew that he hath ſatisfied, and is now in heaven, there appearing for us. Oh that we had hearts large enough, for theſe comforts, then ſhould we never yield to baſe temptations.

It is againſt the pleaſure of God that we ſhould be diſconſolate: therefore we wrong our own ſouls, and ſin againſt our own comfort, when we let the rains looſe by inordinate and extream ſorrow. We loſe that ſweetneſſe that we might injoy by giving way to diſcomfortable thoughts. Indeed if a man examine his life from the beginning of his converſion, to the p. 105end thereof, he may thank himſelf for all his trouble. The ſin againſt the holy Goſpel is a kind of rebellion againſt God, though we think not ſo, when we will not be comforted, nor imbrace grounds of comfort, when we have them. The comforts of God ought not to be of ſmall eſteem to us, the ſweet comforts, large, exceeding, eternal comforts of God, we ought to eſteem of them as they be, and therefore our Saviour Chriſt ſendeth to them ſpeedily.

All Scripture is to this end, for conſolation, even the Scripture that tendeth to inſtruction, and direction, that ſo men may be in a ſtate of comfort; for Cordials are not good, but where there is purgation before. So All Scriptures are for conſolation.all Scriptures that are purging, to tell us our faults, they be to bring us into a comfortable condition. Other Scriptures that tend to inſtruct our judgements, and ſettle us in faith what is the end of all, if we walk, not comfortably towards God, and ſtrongly in our places? Therefore when we look not to comfort, and joy in all conditions, we abuſe the duplicate page p. 104duplicate page p. 105p. 106intendments of God.

But I beſeech you make not a bad uſe of it; for if you know it to be ſo, if it worketh not gratiouſly on you, and winneth you to reſpect God the more, and love him, that is thus indulgent and gratious; but go on in offending conſcience, and break peace The flighting of the Miniſtry is the havock of conſcienceoff, then at length conſcience will admit of no comfort. Many that have had excellent comforts, have made havock of their conſciences, and will go on in ſpight o… Miniſters, in ſpight of their conſciences, and Gods ſpirit joyned with conſcience, at length it is juſt with God to give them up to deſpair, wicked ſinners that trample the blood of Chriſt under their feet; But for all other that ſtrive againſt corruption, and would be better, it is a ground of marvellous comfort.

I ſhall come to the Meſſage it ſelf; tell them, I aſcend. He ſpeaketh of that as preſent, which was ſurely to be. So we ſhould think of our future Eſtate, as if we were preſently to go to heaven. Faith hath this force, to make things to come, preſent. If we could p. 107keep it in us, and exerciſe it, could we live in any ſin? but that it is diſtant, that is the cauſe of ſinning, we put off things in a diſtance, if it be at the day of judgement, that is far off, and therefore they will not leave their preſent pleaſure for that, that ſhall not be, they know not when. But look on things in the word of a God, that is Jehovah, that giveth a being Faith makes all preſent.to all, who hath ſpoken of things to come, as if preſent, and then you will be of another mind. Faith is the priviledge of a Chriſtian, which maketh things a far off preſent. No wicked man but would leave his ſwearing and prophaneſs, if he ſaw Fath the Chriſtians priviledge.the joyes of Heaven, and pains of Hell; and it were no thanks to him; but to believe God on his word, that theſe things ſhall be, that is the commendations of a man, and the excellency of a Chriſtian above another man. Another man doth all by ſenſe; but the Chriſtian will truſt God on his word. I aſcend ſaith Chriſt.

We muſt not think of the aſc…nſion of Chriſt as a ſevered thing from us, p. 108Think on Chriſt as aſcended with him.but if we would have the comfort of it, we muſt think of it, as our ſelves aſcending with him. Think of Chriſt as a publick perſon, and a ſurety for us, and then we ſhall have great comfort in that, that he ſaith, I aſcend. God prepared paradiſe, before he made the Creature, he would have him to come into a place of honour and pleaſure. And ſo God before ever we were born provided a place, and paradiſe for us in Heaven, that we might end our dayes with greater comfort. We may be ſtreightned here, many a good Chriſtian hath ſcarce where to lay his head; but Chriſt is gone to prepare a place for them in Heaven. And this may comfort us in the conſideration of all our ſins; for ſin paſt, and for corruption preſent, and for any ſin that we may commit for time to come; for any thing that is paſt, if we confeſſe our ſins to God, he will forgive them: the blood of Chriſt cleanſeth us from all ſins, even for the preſent corruptions that attend on us. We have one that ſtands between God and us as a ſurety, & he will give us his ſpirit to ſubdue our p. 109corruptions, and at length make us Epheſ. 5. 20.Eph 5:20like himſelf, a glorious ſpouſe. If we were perfect men, we needed not a Mediator, and this may teach us comfort, rather becauſe we are ſinners, and daily ſubject to offend God. We have one to make our peace; for time to come, if we ſin, we have an 1 Joh. 2. 1. Mat. 6. 12.1 John 2:1Matt 6:12Advocate. When Chriſt taught us to pray, forgive us our daily tueſpaſſes, he ſuppoſed we would daily run into ſins. We have an Advocate in Heaven every day to ſtand between God and us, to anſwer God, to undertake that at length we ſhould ceaſe to offend him, and for the preſent, we are ſuch as he ſhed his pretious blood for, and he appeareth for us by vertue of his death, which is a marvellous comfort. We think if we commit ſin, there is no hope; but what needs a Mediator, but to make peace between the parties diſagreeing? If all things were made up between God and us, what need of an interceſſor? but God knoweth well enough, we run into daily ſins, by reaſon of a ſpring of corruption in us, which is never idle. And therefore we may daily go to God in p. 110Go to God for pardon of ſinners in the name of Chriſt.the name of our Advocate, and deſire God for Chriſts ſake to pardon, and deſire Chriſt to intercede for us; let us therefore ſhame our ſelves.

There is not a Chriſtian but will be in himſelf apprehenſive of being thrown into Hell every day. There is a ſpring of corruption in him, and ſhould God take a forfeiture of his daily rebellions, his conſcience tells him, it were juſt. And therefore we muſt every day live upon this branch of his prieſtly office, his mediation. We muſt live by faith in this branch To rely on Chriſt is to feed upon him.of Chriſt, and make uſe of it continually; for this will keep us from hell. And therefore if we ſin every day, go to God, in the name of Chriſt, and deſire him to pardon us. This is to feed on Chriſt, and therefore we ſhould more willingly come to the Sacrament. When we be in heaven, we ſhall need a Mediator no longer; for we ſhall be perfectly holy. We cannot think of theſe things too much, they be the life of Religion, and of comforts, and it may teach us to make a true uſe of Chriſt in all our conditions. Poor p. 111ſouls that are not acquainted with the Goſpel, they think God will caſt them into hell for every ſin, and they live as if they had not an high Prieſt in Heaven to appear for them.

The matter of the meſſage is, Chriſt aſcendeth to God, as a common Father, and God to him and them. He doth not ſay, I aſcend to God is firſt Chriſts God and Father, and then our God & Father.the Father, that were no great comfort; for what were that to them? or to my Father only: neither doth he ſay, I aſcend to our Father, for that is true in the order of it; for he is not in equal reſpect the God and Father of Chriſt, and the God and Father of us. And therefore he ſpeaks of himſelf in the firſt place. I go to my God and your God. For he is firſt, and ſpecially Chriſts Father, and Chriſts God, and then ours; as we ſhall ſee in the particulars. We have a common Father, and a common God, with Chriſt. God the Father is Chriſts Father, by eternal generatiō, as he is God and man: we have therefore the nature How God is the Father of Chriſt.of Chriſt, ashe is God and man.

There is this difference between Gods being Chriſts Father, and the Father of any elſe.

p. 112Firſt of all, God is Chriſts Father from eternity, God had a being, and was a Father from all eternity. There is no man of equal ſtanding with his Father, he is born after his Father cometh to be a man; but Chriſt is of God from all eternity, his generation is eternall, and therefore there is a grand difference.

Then Chriſt is coequal with the Chriſt coequal with his Father.Father in glory and majeſty every way. The Sun is not coequal with the Father, but Chriſt is with his Father.

Again, the Son in other Generations comes of the Father, and is like the Father, taken out of his ſubſtance, but of a different ſubſtance from the Father; but Chriſt and the Father, both the perſons are in one ſubſtance, in one eſſence. The eſſence of the Father differeth not from the eſſence of the Son. We muſt remember this to give Chriſt the prerogative, and preheminency, that God is his Father in another manner then ours. He is his Father by nature, ours by adoption. What he is by nature, we are by grace: though Chriſt was intent p. 113upon his aſcenſion, yet he forgetteth not this grand differrnce here, but mentioneth it. Go to my Brethren. We muſt not call him brother again, we may think of him as our Brother; but my God and my Lord, as Thomas ſaith. Joh. 20. 28John 20:28If the greateſt perſon ſhould call us Brother, yet it is moſt behoveful for the inferior to ſay, my God, my Lord, to acknowledge Chriſt as a great perſon, and to make uſe of his love to ſtrengthen our faith, not to diminiſh our reſpect to him in any way. It is his infinite mercy to tearm us Brethren; but when we go to him, we muſt have other tearms.

Thus we ſee how to conceive of Chriſt after his Reſurrection. When he hath triumphed over all his enemies, and reconciled God by his death, then I go to my Father, and your Father. Then he is a common Father by virtue of Chriſts ſatisfaction to divine wrath and juſtice, and victory and triumphing over all his enemies. So we muſt not conceive of God as our Father; but in reference to Chriſts victory over death. God is our Father by vertue of Chriſts ſatisfaction p. 114to juſtice, and conqueſt over all our enemies. The God of peace, (ſaith the holy Apoſtle Paul, in the Epiſtle to the Hebrews, in the concluſion of that excellent Epiſtle,) that brought you from death to life through our Lord Jeſus Chriſt. How cometh he to be the God of peace to us, which brought us from death to life, by our Lord Jeſus? why? the Reſurrection of Chriſt makes him the God of peace. Who raiſed him? He raiſed himſelf. But who together with himſelf? The Father raiſed him. And could the Father raiſe him, if he were not reconciled? But now he is the God of peace; 1 Col. 20.for peace is made by the Croſſe and blood of Chriſt, the great peace-maker of heaven and earth; now we may conceive of God under the ſweet relation of a Father.

Now this Relation of a Father teacheth us, as what we may expect from God, ſo what we ought to return to God again, and how we ought to carry our ſelves one towards another.

God a Father.1. What we may expect from God, being a Father? We may expect whatſoever p. 115a Child may expect from a Father. God taketh not upon him empty names. He ſaith, he will be a Father, not only called a Father; but I will be your Father, and you ſhall be All comfort is from God reconciled to us in Chriſt.my Sonnes, 2 Cor. 6. ult. All the Fatherhood, and all the kindred in heaven and earth, that is ſpiritual: the comfort of it cometh from God the Father, reconciled to us in Chriſt. The word in the original is ſo ſtrong, that we cannot expreſs it in Engliſh. Fathers on earth are but poor Fathers, and they be but beams of the Fatherly affection that is in God. God will let us ſee by theſe beams of compaſſion, that is in a Father to a Child, what real compaſſion he beareth to us. The true reality of Fatherhood is in God. And therefore when we hear of the name of Father, think of whatſoever lieth in the bowels of a Father to a Child, and that we may expect from God our Father, and infinite more. It is a great indulgence; Mal. 3. 17.Mal 3:17as a Father pittieth his Child, Malac. 3. ſo God will pitty us. Will a Father caſt off his Child? Indeed he will cleanſe the Child. So God will p. 116Father is a tearm of indulgence.take away our abominations, and purge us when we defile our ſelves: it is becauſe of an eternal relation he caſteth us not off; we may expect from him indulgence, and it is an indulgence of indulgence. God needed no Sonne, when he made us Sonnes; yet he had his Sonne, and angels to praiſe himſelf withall. Can we pitty and pardon a Child, and will not God pardon and pitty us? why ſhould we conceive worſe of him then of our ſelves? will we give pitty to a Father? and not pitty to the Father of all bowels and compaſſion? and therefore think not that God will caſt us off. God pardons us, and healeth our infirmities, and pittieth us, as a Father pittieth his own Child, Pſal. 103. It is a name under which no man muſt deſpair. What? deſpair under the name of a Father? deſpair of mercy when we have a Father to go to? The poor prodigal when he had ſpent his patrimony, his body, his good name, had loſt all, and nothing Luk. 15. 18Luke 15:18left, yet he had a Father, and I will go to him. And ſo when we be at the laſt caſt, and have ſpent all, we have a p. 117Father: therefore go to him. What ſaith the Church, Iſaiah 63. 64. Doubtleſſe, thou art our Father: when the Church was in a poor condition, Though our righteouſneſſe be as a menſtruous Cloth, and we be defiled, yet thou art our Father, we are the Clay, thou art the Potter, &c. So that it is a name of indulgence.

You have his diſpoſition ſet down by the Father of the prodigal. The Sonne ſaith, he will go to the Father, the Father runneth to him, and meeteth him, when he was coming, God Gods infinite love to a ſinful man.runneth to us, and is ready to meet us, when we begin to repent of ſin, and are ſencible of our faults. He is more ready to pardon, then we to aske pardon.

I touch only ſome principal things, that you may remember againſt the evil day and hour of temptation. He taketh not on him the relation of a Father for nought, but will fill it up to the uttermoſt. It is no empty Relation.

2. It is a name likewiſe of comfort. It is the ſpeech of a natural man, a little puniſhment is enough p. 118Heb. 12. 6.Heb 12:6from a Father, he knoweth whereof we are made, he remembers we are but duſt; he knoweth we are not Iron, nor ſteel, he knoweth our making, and therefore he will deal gently with us, when he doth correct us, it is as neceſſary as our daily bread, to have gentle correction to wean us from the world; yet he doth it gently. A little puniſhment will ſerve from a gratious Father.

A name of proviſion.3. It is a name likewiſe of proviſion, that we may expect from God, that he will in all our exigencies, and neceſſities, provide for us whatſoever ſhall be needful. What ſaith our Saviour Chriſt to the poor Diſciples, doubting of want? It is your Fathers Luk. 12. 32Luke 12:32good will to give you the Kingdom, what then? fear not little flock, he that will give you a Kingdom, will not he give you daily bread? viaticum, proviſion for a Journey. He that intendeth us Heaven, certainly he will provide for us here. And therefore in the Lords prayer, before all Petitions, as a ground of all, he putteth in our Father, and therefore, give us our daily bread, our Father. And therefore he p. 119will give us grace to ſanctifie his name, and do his will, and forgive us our ſins. Expect all from our Father, which is the ground of all. Chriſt had much adoe to perſwade his Diſciples, that they ſhould not want neceſſaries, and therefore he makes whole Sermons to ſtrengthen their faith in this, your heavenly Father knoweth what you ſtand in need of. The Luk 12▪ 30Luke 12:30Sonne cannot aske, but the Father can interpret any ſigh, any groan, and knoweth what we would have. And therefore being Gods Children, we may fetch proviſion from him in all conditions.

Father is a name of protection4. And with proviſions, protection likewiſe, and therefore make this uſe of it; In the temptations of Satan, lie under the wings of our Father. We have a Father to go to, make uſe of him, make uſe of his protection, that God would ſhield us, that he would be a Tower, as he is a Tower, and the Pro. 18. 20Prov 18:20righteous man may fly to him. Lie under his wings, he is a gratious Father, and he hath taken this ſweet relation on him for this purpoſe, that we may have comfort in all conditions. You p. 120ſee then what we may expect from God, by this ſweet relation he hath taken on him in Chriſt, to be our Father.

2. This word, it is a word of Relation, What we owe to God as a Father.it bindeth God to us, and us to God. We are to honour him as our Father. This one word is ſufficient to expreſſe our duty to a Father, and that is a word of reverence; for it includeth a mixt affection of fear and love. And it is an affection of an inferior to a ſuperior. He is great, Fear God for his greatneſs, love him for his goodneſs.therefore we ought to fear him. He is good, therefore we ought to love him. There is with him beams of Majeſty, and bowels of compaſſion. As there is beams of Majeſty, we ought to fear him as bowels of compaſſion, we ought to love him, ſo that fear and love mixt together, is the affection we owe to God, as our Father. If we tremble, and are afraid to go to him, we know not he is loving. If we go to him over boldly, and ſawcily, we forget that he is great: therefore we muſt think of his greatneſs, that we forget not his goodneſs. We muſt ſo think of his goodneſs, that we forget p. 121not his greatneſs: therefore go boldly to him, with reverence to the Throne of Chriſt. In the word Father, there is more ſaving power then in ten thouſand, it toucheth his very bowels, when a Child wanteth any thing, and is in diſtreſs, let it but ſay, Father, or Mother, and the bowels of the Parents yearn upon him. If God be our Father, go to him boldly; but with reverence, go with affyance to his bowels. Oh it is a perſwaſive word. What cannot we look for from that Majeſty, that hath condeſcended to be called Father, and to be a Father to us in all our neceſſities? either we ſhall have what we want and lack, or elſe we ſhall have that which is better; he is a wiſe Father, he anſwereth not alwayes according to our wills, but alwayes according to our good. He ſeeth it is for our good, that we are not preſently cōforted. The Phyſitian Gods wiſdom and love.giveth a ſharp potion. O I cannot indure, & the Chyrurgion lanceth, oh I cannot indure it; but the Chyrurgion knoweth it is not healing time: even ſo we would be preſently taken off from under croſſes; but God is a wiſe p. 122Father, & knoweth how long it is fit for us to continue under the Croſſe.

Come to him boldly therefore, under the name of a Father, that he may move his bowels, and ſurely will hear us. For as in Pſalm. 27. when all forſook me, my Father and Mother forſook me, but the Lord took me up: Fathers in the fleſh, and Mothers die; but the Lord taketh us up, he is an eternal Father, and therefore a ground of eternal boldneſſe with God, and of everlaſting comfort. He was our Father before we had a Father in the world; and he will be our Father, when we ſhall ceaſe to be in the world. They be but Inſtruments under God, to bring us into the world, God is our true Father. Our other Fathers are but under God, to give us a being, to fit us for Heaven. He provideth the beſt inheritance and paternity for us in Heaven. And therefore God keeps the beſt things till the laſt.never be diſconſolate, but remember, I go to my Father, and your Father; which is a word of eternal comfort. He was our Father from eternity in election, he will be our Father to eternity in glorification. Can a Mother p. 123forget her Child? yea though ſhe ſhould, Eſay 49. 15, 16.Isa 49:15Isa 49:16yet can I not forget thee, thou art written in the palm of my hand. God hath us alwayes in his eye. A mother cannot alwayes think of her Child, ſhe ſleepeth ſometimes; but God is a Father, that never ſleepeth. Pſal. 121. 4.Ps 121:4The Keeper of Iſrael neither ſlumbereth nor ſleepeth. And this is our comfort in all times, and for eternity. And therefore we ought to carry our ſelves to God reverently, and go boldly to him, and alwayes make uſe of him.

And this we ſhould learn likewiſe to maintain a ſweet frame between God and us; ſhall God open ſuch an advantage to us? ſhall God be our Faith and prayer fetcheth all from God.Father, and bear the gracious eternal affection of a Father? and ſhall not we by prayer and faith, fetch from our Father all we ſtand in need of? As our Saviour ſaith, you that be earthly Fathers, Mat. 7. 9. 10.Matt 7:9Matt 7:10when your Children ask ſuch a thing, will you deny? And have we a Father ſo rich, ſo loving, and ſhall not we have intercourſe with him in all our daily neceſſities? What a Trade is open to us, if we know what p. 124a comfort is laid up in the ſweet relation Mat. 6. 8.Matt 6:8of a Father. Your Father knoweth what we ſtand in need of; and he will give thee the ſpring of all graces, not only a broken heart, a ſpirit of life, and vigor in his ſervice; but go to God, and he will give thee his holy ſpirit, which is the beſt thing next Chriſt that can be. And therefore be incouraged to make intercourſe between thee and God; conſidering we have a Brother in Heaven, our nature is there, and our ſpirit is below, we have the beſt things in Heaven, next Chriſt, on earth, and God hath our fleſh in Heaven, by Chriſt; and therefore why ſhould we not be much in prayer, and much in prayſes in all our neceſſities. Beloved, it is a comfort of that largeneſs, that I cannot God not a Father in Chriſt to the wickedexpreſs it; I rather leave it to your admiration, that you may ſee what uſe to make of this ſweet relation of Father.

1. But we muſt know, that every one cannot ſay, my Father; for there are a company of men in the world, that may ſay in ſome reſpects, our Father; but in other reſpects they cannot. As p. 125our Saviour Chriſt ſaith peremptorily, John 8. 44. You be of your Father the Devil. They bragged of God their Father, and they were of their Father the Devil. Therefore conſider who is fit to take this name into their mouths. My Father, mark the diſpoſition of the Scribes and Phariſees, and then you ſhall ſee who be fit to bragg of God as their Father. They be very formal men, look to their outward devotion, who ſo devout as they? They ſtudied it; but what were they The Hypocrite diſpoſition.for the inſide? they were malitious men, they were ſatanical men, men oppoſite to the power of Religion, arrant Hypocrites, painted Sepulchres. It is no matter for Complement, or formality, an Hypocrite may have much of that in the eys of the world, yet may be a Child of the Devil for all that, and a Phariſee for all that. Thou maiſt be malitious againſt the truth, as the Phariſees ſought Chriſts blood. A man may be like Herod, ſeeking the blood of Chriſt in his Members, perſecuting Chriſt, as all cruel men do. They ſeek to devour Chriſt in his profeſſors, what they p. 126can, they diſparage and diſhearten them, they are enemies to the power of Religion, and to the Ordinances of God; they be the Children of the Devil, and therefore have no reaſon at all to bragg, that God is their Father. Indeed an inward bitter diſpoſition againſt the power of Religion, though under any formality, is a Character of a ſatanical ſpirit, & ſuch cannot ſay, Our Father; If they do, it is an uſurpation; for their true Father is the Devil …. Who then can ſay our Father? thoſe that by the ſpirit of the Father, To whom God is a Father.and the Son, by the Holy Ghoſt, are ingraffed into Chriſt, by a ſpirit of adoption, and have the ſtamp of the Father upon them. The likeneſs of the Father, and of Chriſt, whom God begetsto his own likeneſs, that are (in a word) like Chriſt. Chriſt is the firſt Son, and in him, and for his ſake, we are Sons. He is the natural Son, and they may ſay our Father, that labor to expreſs the diſpoſition of Chriſt, who is the firſt Son. See this diſpoſition of Chriſt in the Goſpel, Chriſts diſpoſitionhow marvellouſly patient he was under the hand of his Father, obedien… p. 127to the death of his Croſſe, humbled, full of love, full of goodneſs. He went about doing good. Do we th…n walk as Chriſt did? carry we the image of the ſecond Adam? have we the patient, humble, meek diſpoſition of Chriſt in our meaſure? do we love Chriſt in his members, God in his Image? do we The Character of a gratious Chriſtian.love the Ordinances, and the power of Re…igion? this ſheweth what we are, and is our converſation ſutable to our inward diſpoſition? do we walk in light? do we ſhew by our converſation, whoſe Children we are? do our ſpeeches give a Character of the inward man. If this be in us, though in never ſo ſmall a meaſure, with comfort we may ſay, our Father.

Quaere.But may not another man, that is not in Chriſt, come to God under Solution.the ſweet name of our Father? yea, he may come to him as his Father by creation and providence, or ſacramentally a Father, or as brought into the Church, and having God to create him, and to provide for him. Lord thou haſt ſhewed thy ſelf a gracious Father thus far, though I cannot from any inward perſwaſion ſay, p. 128My Father. Thus far as I can, I ſay my Father, ſtrive againſt our ſpiritual infidelity, believe God, and caſt our ſelves on his gracious promiſes in No ſin ſhould hinder us from going to God as our Father.Chriſt, God will meet us at the ſame time, and he will ſend us his ſpirit, to make us his Sons. And therefore let no man that hath been a wicked liver, be diſcouraged from going to God in the name of a Father, in that wherein he is a Father. Lord thou haſt created me, and preſerved me, and it is thy mercy, I am not in Hell: yet thou offer'ſt to be my Father in Chriſt, thou haſt made gracious promiſes, and invited me; and upon this, when the heart yieldeth to the gracious apprehenſions of God as a Father, there is a ſpirit of faith wrought in the heart preſently: therefore think of the name of a Father, and the very thoughts of it will bring the ſpirit The name of Father ſpeaks no comfort to the malitious enemies of Chriſt.of adoption.

Only it ſpeaks no comfort to the bitter malicious ſatanical enemies of Chriſt, and the power of Religion, they be Children of the Devil. But now poor ſouls that groan under the burden of ſin, let them think that p. 129God is a Father, and of the mercies of God, though they do not ſee they be intereſted in them. By the very contemplation of the mercies of God in Chriſt, and his inviting them, to receive them, the ſpirit of God will be wrought in the ſoul, whereby they may have confidence to come to God▪ as a Father.

I deſire you therefore to remember this, it is the firſt Sermon of our Saviour Chriſt, after his Reſurrection, and therefore forget not to think of God as a Father, and Chriſt as a Brother. Indeed whatſoever comfort is in any relation, God and Chriſt have taken it on them. A Father is more comprehenſive then any other Title, Chriſt is Father, and Husband, and Spouſe. And God is our Rock and Shield, and whatſoever is comfortable, he hath taken on him; and in Chriſt we may command him to be ſo. And if we had ten thouſand Worlds, they could not be compared to the comforts that ariſe from hence, that we can call God Father. It is more to us, if we could improve it in our ſpiritual Trade for Heaven, then p. 130if we had a thouſand worlds, eſpecially in dayes of affliction, and in the hour of death. For it improveth whatſoev er is in the bowels of God for poor diſtreſſed ſouls. When nothing elſe will comfort, this will comfort, if we can ſay to God, Father. Though we cannot make a diſtinct prayer, yet if we can ſay, Father, God can pick matter out of our broken Language. Now Chriſt is aſcended up to Heaven, he doth us more good then he did, when he was Simile.upon the earth. The Sun in the Firmament yieldeth us heat and comfort; but if it were nearer, it would do us hurt, or if further off, it would not do us ſo much good. God hath placed it (being a common light of the world) high, to inlighten inferior bodies, and to convey influence by means into them. And ſo Chriſt the Son of righteouſneſs being aſcended, and advanced to Heaven, doth more good then on earth. And therefore ſaith he, it is for your good that I aſcend. It is for our good that we have Chriſt in Heaven to appear there for us.

p. 131I aſcend to my Father, and to your Father. Father is here taken perſonally, not eſſentially, though it be true in that ſenſe, to my Father, as the firſt perſon of the Trinity eſpecially. Chriſt might well ſay, I aſcend to my Father now; for he was riſen again, and was mightily declared to be the Son of God, by his Reſurrection from the dead. Thou art my Son, this day Rom. 1. 4.Rom 1:4have I begotten thee, that is, this day Heb. 1. 5.Heb 1:5have I declared thee. It is ſaid of things, fiunt, cum pate fiunt, they are done, when they be open, and declared to be done. Chriſt was the Son of God when he roſe again, becauſe he was diſcovered by his glorious Reſurrection to be ſo indeed. And therefore Chriſt may well ſay after his Reſurrection, I go to my Father, and your Father. Obſerve from hence, That God in Chriſt is our Father. We ſay, Relations are Minimae entitatis, they are little entities founded on others; but they are, maximae conſequentiae, of great concernment.

I beſeech you, before I leave the point, give me leave to go on a little further in this, to ſhew that wonderful p. 132mercy that admirable goodneſs, which the tongues and hearts of all the men in the world, and Angels in Heaven are not able to expreſs, that love of God which is contained in the Relation he hath taken on him in Chriſt to be our Father.

Gods unexpreſſible and wonderful love to mankind.1. Conſider who, and whom. Who, the great God, that hath the Son to ſolace himſelf in; he did not adopt us, becauſe he wanted Sons, he had Sons of his own, and Sons of his love to ſollace himſelf in, what need he have took Traitors, Rebels, enemies, to make them his Sons? Oh it is a marvellous advancement of our nature, that God ſhould in Chriſt become our Father. It is ſaid, Pſalm Pſal. 113. 6.Ps 113:6113. God abaſeth himſelf to behold things below; and indeed ſo he doth, (with reverence be it ſpoken to his great Majeſty,) he abaſeth himſelf in regard of things below. In regard of us worms of the earth, that be enemies, yea Devils by nature. For many ye ſhall ſee the Devil in them, in their lying, and oppoſing of goodneſs. And God will alwayes have ſome amongſt men, to ſhew others what p. 133they would be, if God left them to themſelves. God abaſeth himſelf to behold things below. Not, that it is a diminution of Majeſty to do it; but God in Chriſt hath ſtooped ſo low, that he could go no lower, and he is Our nature advanced in Chriſt, as high as can be.advanced as high in our nature as can be. How could God become a man, a curſe, God in the ſecond perſon with us, God in the firſt perſon to be ſo near to us, as a Father, and God in the ſecond perſon to make him a Father, to be ſo low as Chriſt was, which is to be as low as hell it ſelf.

God a Father to his diſc…nſolate Diſciples.2. Conſider to whom this meſſage is ſent. He is your Father, even a Father to you the Diſciples, now you are diſconſolate. God owneth us for his Children at the worſt. He took our condition notwithſtanding all our infirmities. When we be proneſt by a work of the ſpirit to condemn our ſelves, then God is neareſt to juſtifie us. When the poor prodigal ſaid, I am unworthy to be a Son, make me an Houſhold Servant, you ſee how the Father entertaineth him. So the poor Publican dareth not lift up his eyes, and yet went away juſtified. David, p. 134when he could not pray, but murmur Pſal. 117. 11.Ps 117:11and rebell, and ſaid in his heart, all men are lyars, yet thou heardſt the voice of my prayer; even then, when he could not pray, but groan, and ſigh to God. I ſaid, I am caſt out of thy ſight, yet thou regardeſt the voice of my prayers. When he ſaid, out of a murmuring ſpirit, and rebelliouſneſs of nature, I am caſt out of thy ſight. A Speech that tended to deſperation, yet God heard the voice of his prayer. When Job 42. 6. 8Job 42:6Job 42:8Job ſaid, I clothed my ſelf in duſt and aſhes; God ſaid to him, I have accepted thee. When we by the ſpirit think our ſelves unworthy to be accepted, or to look to Heaven, or to tread upon the Earth, then God looketh on us, worthy in his Son; and never more worthy, then when we acknowledg our own unworthineſs. Go tell my Diſciples at this time, when they had dealt Gods love to us is from his own bowels, not from our goodneſ….ſo unworthily, I go to their Father.

It is from his own bowels, and not any goodneſs in us, that he loveth us. He loveth the work of his own ſpirit, his own nature, that that is of his own. Though the Child hath many p. 135infirmities, yet the Father ſeeth the nature of the Child, and therefore loveth it. God ſeeth his Image of holineſs in us, in ſome poor meaſure, and he loveth his own in us. And he loveth our love to him, which is in ſome meaſure. Though the Diſciples had got into corners, after their unkind dealing with Chriſt, yet he knew they loved him. As where there is love, there will be a reflection of his love back again.

And then God knoweth, if he ſhould not ſhew mercy to ſinners, he If mercy were not ſhewed to ſinners, none could be ſaved.ſhould have none to ſerve him on earth. And therefore ſaith the Pſalmiſt, Pſal. 130. v. 4. There is mercy with thee, that thou maiſt be feared; that is, worſhipped. If God were not merciful to ſinners, where ſhould he have any to worſhip him? And therefore God ſheweth himſelf to be a Father, even to ſinful Creatures, even in their wickedneſs, he ſeeth his own nature in them. He ſeeth ſome love, ſome work of reſpect in them, and if he ſhould not love them, he would have none to fear him.

Beloved, live upon this. I ſpake p. 136before of the love of Chriſt. Here is the love of God the Father, who is content to be a Father, even in our ſinful condition. If God be a Father Comfort in afflictions.to us, as to Chriſt, then let not our hearts be diſcouraged in afflictions, perſecutions, temptations. God was a Father to Chriſt in his deſertion. God leaveth us to our ſelves ſometimes, and we fear his love. Did not he leave his own Son upon the Croſs, Mat. 27. 46Matt 27:46My God, my God, why haſt thou forſaken me? & yet he ceaſed not to be a Father.

For perſecution of enemies, was not Chriſts whole life fill'd up with perſecution, and yet a Son? For temptations, thou art tempted, and thinkeſt thou art none of Gods Children. Satan did tempt our bleſſed Saviour, that he might be a merciful Saviour, and know how to ſuccour thee in times of temptation: therefore be not diſcouraged, ſay not, when thou art deſerted, perſecuted, aſflicted, God Chriſts Father in all his perſec…tions.tempted, God is not thy Father; for by that reaſon, thou maiſt argue, God was none of Chriſts Father, God was Chriſts Father, notwithſtanding his deſertion for a time, and p. 137notwithſtanding his afflictions in the world, his perſecutions of all ſorts of men, and notwithſtanding his temptations, God was his Father ſtill. This we muſt obſerve, Father is not a relation to day, and none to morrow. It is an eternal relation. Dum percutis pater es, Dum Caſtigas, pater es, ſaith Auguſtine, while thou ſtrikeſt us, thou art our Father, whilſt thou correcteſt us, thou art our Father. Parents are tender to their weakeſt and ſick Children, and God is moſt tender of all to them that be weak. Go tell Peter, And therefore never be out of conceipt of God, or Chriſt, we cannot be in a condition wherein, on any ſound grounds, we may run from God.

But if this be ſo, let us learn of God to be indulgent. If it were to ſpeak to The Law neceſſary to be teached.Miniſters, I ſhould be large to adviſe them to preach the Law and the Goſpel. The very Law is preached in mercy. The Lord taketh a ſevere courſe; but it is to order us. All Gods ſeverity is reducible to mercy, and Chriſt: all his afflictions, humiliations, and abaſements, do they come from unfatherly affection? no; but p. 138to draw us home to him. And therefore never be terrible to any; but with a bowel of compaſſion, but with a mind that they may ſee themſelves, and ſee the comforts they have in Chriſt: We ought to be of his affection, the great Paſtor and Biſhop of the Church. And ſo for ordinary Chriſtians, they ſhould be indulgent one to another. Some are alwayes cutting in Ulcers, always wounding and tearing themſelves with ill uſage, and miſconſtruction, keeping themſelves from growing up in a better life, by obſerving the infirmities of them that be better then themſelves. Oh, but go tell my Brethren, that my Father owneth them for his Children, which may be a uſe of marvellous comfort to us.

Shall a Child be always prowling Contentation in all conditions to be laboured for.for it ſelf? we think there is neither Father nor Mother, to take care for it, your heavenly Father knoweth what you need. We ought to labor for contentment in all conditions; for God is our Father. And for others, if God be our Father, let us look to others, that be our brethren, own them, and carry our ſelves to them as brethren. Let the ſtrong carythēſelves lowly to the p. 139weak, it is a ſign of greateſt ſtrength to be moſt indulgent. Many account it great commendations on their part to be cenſorious, and to be ſevere; I but that is the greateſt part of their weakneſs, if they have any goodneſs in them. For who was more indulgent to the Diſciples then Chriſt, who ſaw their weakneſs? He bore with all their infirmities. Where we ſee any goodneſs, let us bear with many weakneſſes, we ought to be peaceable men, Beati ſunt pacifici, they that be appeaſed in their conſciences, in ſenſe of their own pardon, are ready to ſhew mercy to others. Buſie contentions, quarrelſom diſpoſitions, argue, they never found comfort from God himſelf.

If God be a Father, and we are Brethren, it is a levelling word, it bringeth Mountains down, and filleth up vallies. All are Brethren, take them in what condition you will, if they be great in the world, Brethren of an Humility a leſſon to be learned from Brotherhood.high degree, yet brother levelleth thē. If they be of low degree, yet it filleth them up, & raiſeth thē to the height in this brotherhood. And therefore go tel p. 140my Brethren, tell them all; for they be all equally Brethren.

If I were to ſpeak to perſons of quality, and great parts, as I am to ſpeak to mean, let them be put in mind of their condition. Nothing ſhould raiſe us up ſo high, as to forget the everlaſting relation of Brother. Infirmity ſhould not ſo far prevail with us, as to forget that which the Children of God have to eternity. And for other perſons more eminent, if he be a King, let him not ſo mind that, as to forget all other. For all relations determine in death, and muſt be laid in the duſt: all muſt ſtand on equal ground before Gods Barre, and they that have moſt to anſwer for, have the higheſt accompt of all: and therefore it is ground of humility to all. Let them that are in greateſt eminency conſider this; Paul after converſion, 2 Cor. 5. 16.2 Cor 5:16could ſay, henceforth know I no man after the fleſh. There is a great deal of humanity in the World, complement is very ordinary, which is the Picture and out-ſide of humanity; but Chriſtian love, which is, a degree above humanity: the Apoſtle calleth p. 141it foreign brotherly love, that is the ſcorn of the world. They will own a Brother in office; but owning them in the ſweet bonds of Brotherhood, as they are the Sons of God, here is Heaven, make much of them in that kind, that is a ſtrange thing in the world; but we muſt know what it meaneth, before we come to Heaven, we muſt reſpect a Chriſtian, be he what he will be, under all his infirmities, if he hath a good ſpirit in him, which God the Father ſeeth, and Chriſt ſeeth. We muſt bear love to all Saints. Some will make much of an eminent man, that hath excellent parts, becauſe there may be ſome countenance from ſuch perſons; but here is ſincerity that beareth love to Love to the Saints the higheſt mark of ſincerity.all Saints. He wraps them up all in the general tearm, Go tell Peter, amongſt the reſt, that hath offended, more then the reſt.

If you will know whether you be true Brethren or no, or Sons of God, or no; make a uſe of tryal, by what is formerly delivered. I ſhall inlarge my ſelf in that point, becauſe all dependeth upon it. God is the Father p. 142of all by creation; he is the Father in a general Covenant, of all that receive the Sacrament, and are baptized. But if they have no other relation to God but ſo, they may go to Hell, as Judas and others did: therefore we▪ muſt know whether we may claim this relation of Father, on good grounds or no, elſe it is an uſurpation.

Notes of adoption.1. Thoſe that belong to God, the ſpirit of God witneſſeth to them, that they are Sons. They that are adopted, have the ſpirit of adoption in ſome degree, God ſendeth his ſpirit into their hearts, that aſſures them, that they be Gods Children. And howſoever this is the firſt, yet God giveth ſome intimation by his ſpirit, that they look to God in another familiar manner then before, and he looks on them in a Fatherly manner, ſo there be ſome intimations, and inſinuations, and hints, though the ſpirit of adoption witneſſeth not fully, and gloriouſly to the ſoul always, becauſe we are not fitted for it; but ſometimes in great afflictions, and deſertions. Where the ſpirit of God is, there is Communion with God in the ſpirit p. 143of adoption. And when the voice of the ſpirit of adoption ſpeaks not lowdly, yet there is a work of the ſpirit: there is ſomething in us renewed by the ſpirit, there is ſomething of the new Creature. When a Chriſtian cannot hear God ſay to his ſoul, I am thy ſalvation, yet a man may ſee a work of grace: there is a love to God, to the Ordinances, to the people of God, a mourning becauſe God may be our God, though we cannot alwayes, make ithe cannot mourn, a ſighing, becauſe he hath not an heart plyable. He is diſcordant with his condition, when he is diſconſolate, ſo that there is a work of the ſpirit helpeth him in his worſt condition.

Beſides, there is a ſpirit of ſupplication in ſome meaſure, though he cannot make ſet diſcourſes to God, yet he can in a ſweet manner lay open his ſorrow and grief to God, and leave them in his boſom. They be broken words perhaps; but God can pluck ſenſe out of them. God knoweth the meaning of the ſighing of his own ſpirit, though broken ſpeeches. So that where there is any tongue for God in a man, there is a ſpirit of p. 144prayer, there is not a ſtrangeneſs of God to go altogether by; but the ſpirit hath a kind of acquaintance with God, and it goeth to God in a familiarity, and layeth forth grief, and putteth forth Petitions, in another manner then the World doth.

Again, a Chriſtian in the worſt condition; God not only ſhineth on him through the Cloud, but there is a ſpirit in him that ſigheth, to go through all thick Clouds to God. There is a ſpirit of ſupplication, and of love in ſome degree, for that is promiſed. The ſpirit ſhall help our infirmities, when we know not how to pray: the intercourſe and Communion Even ſighs & groans pierce through thick Clouds get to God.with God is never broken off, where there is any ſpirit of adoption. Therefore Jonas and David, and the reſt, though they could not pray, yet they ſighed to God, and would not leave him. If they could not imbrace Chriſt, they would touch the hem of his garment. They will not yield to the ſtream altogether, but ſtrive againſt it. And though they be carried away with the ſtrength of the p. 145ſtream, and ſee no goodneſs in themſelves, yet they that be with them, ſhall ſee a ſpirit ſtriving to another condition, then they are in. Something of Chriſts, ſomething of Gods ſpirit there will be in them. And take them at the worſt, they will appear better then the civil man, that thinks himſelf a glorious man, though he hath nothing, but for ſhew and faſhion, who would be in ſuch a mans condition, without ſome brokenneſs of heart, ſome ſighs?

2. Likewiſe we may know it by our ſympathy and Antipathy. Our ſympathy with them that be good, and antipathy to that which is naught. There is a love of that which is good. So things, good things are connatural to a good man. There is a Good things connatural to good men.reliſh in good Company, and good things. As there is ſweetneſs in the beſt things, ſo there is ſomething in the Children of God, that is anſwerable to the God whom they ſerve. He is never ſo out of taſt, but he findeth his chief comfort in this thing; and he is never himſelf ſo much, as when he is converſant in theſe things, p. 146though in different meaſure, ſometimes more, and ſometimes leſſe. There is an inward antipathy to God in a proud carnal man, that hath not his heart ſubdued by grace, there is a contrariety to the power of that grace, which outwardly he profeſſeth, and a ſympathy with the world, and the ſpirit of the world. Take a good Chriſtian at the worſt, he is better then another at the beſt. I beſeech you therefore, examine our diſpoſitions, how we ſtand affected to things of an higher nature, then the things of the world, to ſpiritual things, how we can reliſh ſpiritual things, Gods Ordinances, & any thing that is holy; ſurely, if there be the life of God, and Chriſt in us, there will be a kind of cōnaturalneſs, & ſuitableneſs of taſte to the ſweetnes that is in holy things.

To come to the next, mark the order here, Go to my Father, and your Father. We are the Sons of God at the ſecond hand. God is the Father of Chriſt firſt, and then ours. He is his God firſt, then our God.

This is a weighty point for directing of our devotion, that we may p. 147know in what order to look on God. How to go to God in prayer.See God in Chriſt, ſee all things in Chriſt firſt, and then in us. Look upon him as Father to Chriſt, and then to us. Look on him as a God to Chriſt firſt, and in Chriſt, a God to us. Look on him, as having elected us; but elect in Chriſt firſt. See our ſelves juſtified; but ſee Chriſt juſtified firſt from our ſins, and his juſtification declared by his reſurrection. See our reſurrection and aſcenſion, and glorification in Heaven, not directly; but in Chriſt our head, who is in Heaven, and taketh up place for us. See God loving us; but look on it in Chriſt, who is Sedes amoris. The next thing to God, is his Son, and he loveth none, but in him. When we conſider of any ſpiritual bleſſing, ſay with the Apoſtle, Bleſſed be God who hath filled us with all ſpiritual bleſſings in Chriſt. Otherwiſe we do not know Epheſ. 1. 3.Eph 1:3our ſelves, nor God. Whatſoever is derived from God to us, is through Chriſt: all promiſes are his firſt, they are made to him, and to our nature in him, and they are performed for his ſake; he taketh them from God p. 148the Father, and they be performed for his ſake. He is the true Aaron, we are but the skirts, the Oyl that is powered upon his head, runneth down to his skirts, it runneth to the meaneſt Chriſtian; but the Oyntment of grace is firſt powred on his head. Of 1 John 17his grace we receive grace for grace, and of his fulneſs. The firſt fulneſs is God himſelf, the ſecond receptacle of all, is Chriſt, God-man, the third are we; we have it at the third hand. God emptieth himſelf into Chriſt, as Mediator. In him are the fulneſſe of all riches, the treaſures of all wiſdom and knowledg, we are compleated in him, and in him we are full. His is not only a fulneſs of the Veſſel as ours is; but a fulneſs of the Fountain.

And it is for our comfort that it is ſo, that Gods love is to Chriſt firſt. There is a firm foundation, when God loveth us in his Son, and we are Children in his natural Son, in whom we are adopted, then our ſtate is firm. O…r firſt ſtate in the firſt Adam was not firm; but now our nature is taken into the unity of the ſecond perſon, it is firm. So that the love and p. 149care, and Fatherly diſpoſition of God towards us, it is ſweet to us, becauſe it is tender to his Son. It is eternal to us, becauſe it is eternal to him. He can as ſoon ceaſe to love his Son, as ceaſe to love us. For with Mans inſinite happineſs by Chriſt.the ſame love he loveth all Chriſt myſtical, head and members. There is not the leaſt finger of Chriſt, the leaſt deſpiſed member of Chriſt; but God looketh on him with that ſweet eternal tenderneſs, with which he looketh upon his Son, preſerving the prerogative of the head. Oh this is a ſweet comfort, that now all the excellent priviledges of a Chriſtian are ſet on Chriſt, and then on us: and therefore we ſhould not loſe them; for Chriſt will loſe nothing. When the favour of a Prince is founded on his Son, whom he always loveth, the affection is unalterable on the Son; and therefore the caſe is good. So Gods favour to us is fo…nded on his love to his Son, & therefore unalterable, and eternal: we ſhould therefore look up to God in his ſon, put up all our Petitiōs to him in his ſon, expect all from him in his ſonne. He is in Heaven for us, p. 150to do that that belongeth to us. Expect all from God through Chriſt, and do all to God through Chriſt, love God in Chriſt, and Chriſt in God, our ſelves in Chriſt, and our ſelves in the love of God. Chriſt is in God, and God is in Chriſt. God, and Chriſt are in us, there is a marvellous ſweet relation, and communion between God and us, and Chriſt and us. It is a ſweet communion, and myſterious to us. How ſweet is the communion between the ſoul and the body, the ſoule being ſo ſpiritual, and the body a peece of earth. But what is this to the myſtery of myſteries, when God takes clay and duſt into unity of his perſon, and all Clay and duſt taken into unity of the perſon of God.this is for this union. The great and glorious union of Chriſt to our natures, is, that he may take us into his myſtical body, and ſo make us one with himſelf, and one with the Father. He took our natures, that he might convey his Fatherly goodneſs and love, and ſpirit to us. The ſweet union of the two natures of Chriſt, is to confirm union between the Father and us, and Chriſt and us. And we p. 151are never happy till we be aſſured, tha… we are one with Chriſt, which is the iſſue of his excellent prayer. John 17.

Our bleſſed Saviour fetcheth the comfort of our Father from this, that God is his Father firſt, and ſo to joyn both together, That God is our God, becauſe he is his God firſt. It is a point very conſiderable, That whatſoever comfort we look for from God, and in God, we muſt ſee it in Chriſt firſt, before we ſee it in our ſelves; becauſe we be but Sons by adoption, and we have all we have from God through Chriſt. Whatſoever we ſee in Chriſt, think this will belong to us. And whatſoever we look ſhould belong to us, ſee it firſt in him. As verily as he aſcended, we ſhall aſcend, As verily as he roſe, we ſhall ariſe. As verily as he is at Gods right hand, we ſhall be there too; for by faith we ſit now in heavenly places with Chriſt, and we ſhall judge the world, Epheſ. 2 6.Eph 2:6and be for ever with the Lord. Whatſoever we ſee in Chriſt, intereſt our ſelves in it. And therefore we muſt not conceive of Chriſt, as a ſevered p. 152perſon; but conceive of our ſelves in union, and communion with Chriſt our head, and to conceive of Chriſt as our head and ſurety, and ſecond All we have, or can expect to have, muſt be obtained through Chriſt.Adam. And as a quickening ſpirit, that communicateth all to us. And therefore when we are to deal with God, be ſure to go through Chriſt, as we expect all from God through Chriſt, ſo give all to God through Chriſt again. Be ſure to take Benjamin with us when we go, & come cloathed with the Garments of our elder Brother, and do not doubt when we come with Chriſt; for elſe we diſhonour Chriſt: ſhall I come in the ſweet name and mediation of my Saviour, that hath perfected ſalvation, and not be accepted of God, when God hath ordained him for that purpoſe? If we ſtagger, and doubt to receive any thing at Gods hands, we wrong not only Gods bounty, but Chriſt the Mediator; carry this therefore all along with us, do all in him, and deſire God to pardon all for his ſake, and God will regard us.

Uſe.Let us therefore make this uſe of it, and add this further, That if ſo be p. 153God is firſt the Father of Chriſt, before he is our Father, and firſt the God of Chriſt before he is our God, and that all our good is dependent upon what God is to Chriſt firſt; then doth not this follow from hence, Bleſſe God for Chriſt as well as for our ſelves.that we ſhould not only thank God for our ſelves; but thank God for whatſoever he hath done to Chriſt; not only comfort our ſelves in it, but let God have the glory of it. And this the ſpirit of God in the holy Apoſtles Peter and Paul led them to. Epheſ. 1. Bleſſed be God the Father of our Lord Jeſus Chriſt; what? and nothing but ſo? nay, with a reduplication, Bleſſed be God the Father of our Lord Jeſus Chriſt, even becauſe he is the Father of our Lord Jeſus Chriſt, becauſe out of his infinite depth of wiſdom and goodneſs, he hath found out a way to ſave us in Chriſt, to be a Father to him, and in him a Father to us. It is ſaid of the Virgin Mary, A… Generations Luk. …. …8.ſhall call her bleſſed. Why? becauſe ſhe was Mother of the perſon that was God: ſhe was the Mother of Chriſt in humane nature, and of God, becauſe we may not ſever the perſons. And ſhall we bleſſe the Virgin p. 154Mary, as Mother of God, and not God as Father of Chriſt? If ſhe be the Mother of Chriſt-man, then God is the Father of whole Chriſt, and therefore bleſſed be God, not only that he is our Father, and our God; but that he might be thus with ſatisfaction to divine juſtice, he hath Chriſt as man the object of Gods love and predeſtination as well as we.found out ſuch a way to be the Father of Chriſt, and Chriſt, as man, is an object of Gods love, and predeſtination as well as we. We deſerved nothing at Gods hands; but he found out …uch a way by taking the nature of man into unity of his ſecond perſon, and ſo became a Father of Chriſt, and of us. And therefore bleſſe God, who hath predeſtinated Chriſt to …e the Lamb of God, that hath freed him from ſin, and raiſed him from the dead, that hath carried him into Heaven, and ſet him at his right hand, & ordained him to be judg of quick and dead. Are theſe things ſevered from us? no, they be favours that be ours in Chriſt, his firſt, then ours. And therefore whenſoever we think of any thing Chriſt hath of his glory in Heaven, as he is King of Heaven p. 155and earth, and hath all power committed to him, gloriſie God for it, and think of it, this is mine; he is mine Husband, my head, he hath taken up that glory, and whatſoever is in Heaven, and injoyeth them, he hath taken it up for me; and therefore we ſhould bleſſe God for it. So the Apoſtle Peter, bleſſed be God the Father 1 Pet. 1. 4.1 Pet 1:4of our Lord Jeſus Chriſt that hath begot us again to an inheritance immortal, undefiled, that fadeth not away, reſerved in the Heavens. He hath begot us to a lively hope, through the Reſurrection of Chriſt from the dead. So it is from the Reſurrection of Chriſt from the dead, that Chriſt ſaith, God is my Father, and your Father: ſince Gods juſtice is ſatisfied by my Reſurrection, that is, declared to be ſatisfied, I aſcend to my Father, and your Father, to my God, and your God. I beſeech you let us not loſe the comfort of theſe things, ſince our Saviour Chriſt intendeth them for comfort.

To come to the words. Firſt Chriſt ſaith, God was his God, and our God, becauſe his God. In what How God is Chriſts God.ſenſe is God Chriſts God? As mediator p. 156as man, both in regard of his perſon, and in regard of his office, God is Chriſts God every way. See Pſal. 22. which is a Pſalm of Chriſt, David being but a type of him in it, Thou art my God from my mothers womb, and ſo God is Chriſts God in his particular perſon from his Mothers womb. For firſt, God was Chriſts God, when by his holy ſpirit he ſanctified him in his Mothers womb, and brought him out into the world. Let the fooliſh diſputes of Fryars, and dreams, and dotages of dunſical times go. But thou art my God from my Mothers womb.

And 2. He is Chriſts God, becauſe he ſaved him from the maſſacre of the Infants. Our Saviour Chriſt makes that prayer in Pſal. 22. on the Croſſe, My God, my God, why haſt thou forſaken me?

3. God was Chriſts God in protecting of him in his young time, and afterward in going along with him ſtill to his death, and in death, my God, my God ſtill. He would own God to be his God ſtill, when God had deſerted him to his ſenſe and feeling, yet my God ſtill. So God was Chriſts p. 157God, as Chriſt was…man: take Chriſt as mediator, God is the God of Chriſt; for God the Father hath by his Authority put on Chriſt whatſoever he hath. The Father hath ſent him into the world. The Father ſealed him, the Father ſet him out as a propitiation for our ſins. The Father hath declared him, and annointed him, and all theſe tearms of Authority, whereby the Father hath ſhewed himſelf to be Chriſts God, even in his office of Mediatorſhip. So in regard of the care of his perſon, from his Mothers womb, and for ever, and in regard of his office as Mediator, he might well ſay, I go to my God. In regard of the intimate familiarity, and acquaintance, maintained even on the Croſſe, he might ſay, my God.

But the comfort of it lyeth in the ſecond clauſe, That as God is the God of Chriſt, ſo he is our God, becauſe he is the God of Chriſt.

What is it to be a God to any? In a word to be a God, is to be all-ſufficient, to any, to be ſole-ſufficient, and to be ſelf-ſufficient.

To be a God, is to be all-ſufficient for every Creature, to be all-ſufficient, p. 158when nothing elſe can be ſufficient. And to be ſelf-ſufficient, to be ſufficient of himſelf, and therefore to reduce all back again to himſelf. Now God is a God of himſelf, for himſelf, and by himſelf. God is all-ſufficient, ſelf-ſufficient, ſole-ſufficient; and whatſoever the Creature hath, it hath it from him. There is (in a word,) in God, a ſufficiency for all good and happineſs, and an efficiency to apply that ſufficiency for the good of the Creature. And in particular to be a God to any, is to do that for a Creature, that no Creature in the world can do but God. To make it of nothing, to free it from miſery, that it is beſet withall, when no other can free it, to recover it again. God is Jehovah, that hath a being of himſelf, giveth being to the Creatures, that can make the Creature of nothing, and being ſomething, can make it nothing.