The Travellers joy: OR, A SERMON on the third Verse of the second Chapter of salomon's song. By Master JOHN ADAMSON, Minister of the Word of God at Liberton. CANT. 2.3. As the Apple tree among the trees of the wood, so is my well-beloved among the sons of men: under his shadow I delighted and sat down, and his fruit was sweet unto my taste. LONDON, Printed by john Haviland for Henry Bell. 1623. TO THE RIGHT Worshipful, Sir David Murray, Knight, all happiness in this world, and in the world to come perpetual glory. Worshipful Sir, AS there is no vice more odious and detestable in the sight of God, more hurtful and pernicious to the Commonwealth, and more repugnant and contrary to nature and reason, than ingratitude (that mother sin, or rather monster of all mischief) so there is no virtue more praiseworthy, more requisite and more commendable in a Christian than thankfulness; that is, a requital of one good turn with another, a rendering (at least a willing desire to render, if means and ability fail) of one gift in lieu and recompense of another; whereto the Prophet David toeth the godly as to a duty which they must of necessity do; Psal. 33.1. It becometh (saith he) the upright men to be thankful: and the Apostle Paul reckoneth the unthankful amongst the number of those from whom we should turn away, 2. Tim. 3.2. whose number (alas) in these perilous times increaseth too fast. Against the neglect of this precious jewel the Lord himself bitterly enueigheth by his holy Prophet Esaias, Esa. 1.2, 3. saying, I have nourished and brought up children, and they have rebelled against me; yea he preferreth brute beasts in the return of their duty before them, saying, The Ox knoweth his owner, and the Ass his master's crib, but Israel knoweth not me. And our Saviour Christ having cured ten Lepers, and finding one only thankful, encouraging the one, he saith, Arise, Luk. 17.17, 19 go thy way, thy faith hath made thee whole: and checking the others ingratitude, he saith, Where are the nine? The Gentiles so worthily hated and abhorred this vice, that they adjudged those whom they found more willing to receive than willing to requite, execrable unto God, injurious to nature, and unprofitable members of a commonwealth, the which is clear by the example of Naaman, who being cleansed of his leprosy, 2 Kin. 5.15. turned again to the man of God, and would have given him a reward, yea and would have constrained him to receive it: Finally this vice is so detestable to the very beasts, that they strive to shun the foul imputation hereof, as Androdus his Lion (of which Gellius lib. 5, noct. attic. cap. 14. mentioneth) and Porus an Indian King's Elephant (of which Erasmus in the sayings of Alexander) manifestly showeth. And surely, if it be so odious in God's sight, & so detestable and hateful to the Heathens and brute beasts, what should not Christians do to avoid and shun it? The consideration hereof, together with your Worship's favour to my Uncle being alive, and earnest care of his Orphan (his centuries) he now being dead, and kindness to me (unworthy thereof) since I came to this Country, hath emboldened, or rather constrained me to dedicate this little Book (albeit the talon of another man's zealous invention) to your Worship (wherein is contained the miserable estate of those who are without Christ, and the joy, ease, peace, contentment, and happiness of those who delight in him) humbly beseeching your Worship to accept of my good will herein at this time, hoping if God permit, ere long to propine you with an increase, which in some measure shall be proportionable to your sowing. Thus ceasing, I beseech the Lord to continue you in your godly course, and endue you with all blessings which either this earth affordeth or Heaven containeth. Your Worship's most bounden, A. S. THE TRAVELLER'S JOY. CANT. 2.3. As the Apple tree among the trees of the wood, so is my well-beloved among the sons of men: under his shadow I delighted and sat down, and his fruit was sweet unto my taste. IN the first Verse the Bridegroom Christ praised his Bride, his Church, or the faithful soul: Here she praiseth him, for none can praise him but they who have been before commended of him; and without controversy who are commended of him are praiseworthy: So God accepteth no praise but of those that are praiseworthy. First the Lord bestoweth grace upon us to make us commendable, and then he praiseth us for his own graces in us, and all to this end, that we may resolve our hearts, and open our mouths in praise of his gracious goodness, as here doth the Church. The argument of her Lord's commendation the Church taketh from his comfortable fruits, which are first generally propounded, next particularly expounded. Propounded in comparison, As is the apple-tree of the Garden in respect of the trees of the forest, so is Christ my love (saith the Church) in regard of other men: but the trees of the forest are naught in respect of the apple-tree of the Garden: So are all other men in regard of Christ, they are naughty, barren, fruitless and unprofitable. This Proposition first showeth us a method how to meditate on Christ, that we may the better attain to the knowledge of him. Would we see what excellency is in him? Let us compare him with any thing beside him. Things which simply looked on seem to be most profitable, pleasant, perfect, high, illustrious, glorious, compared with him, are base, imperfect, unprofitable and naughty. As the most bright stars of the Firmament vanish and disappear in the sight of the Sun, so is the glory of all creatures eclipsed in his presence. The Prophet David to express his beauty compareth him with all other men, and saith: Psal. 45.2.7 He is fairer than the children of men: to express his unction and gifts, he saith; He is anointed with the oil of gladness above his fellows. So, if ye will know what a food he is, compare him with Manna. Psal. 78 24. Manna considered by itself, is called the Wheat of Heaven, and the Bread of Angels; joh. 6. 3● but in comparison of him, the Lord denies it to be an heavenly Bread, it could not preserve itself from stink and rottenness, much less us from death, where Christ the Bread of life doth both. joh. 6. 4●, 50. Would we know what a Garment he is? compare him with the most excellent Garment. The Lilies of the field may contend with salomon's Robe royal, Mar. 6.29. but no Garment may compare with Christ our wedding Garment. Mat. 22.12. and Rom. 13.14. Other Garments may defend us from the injury of the air, may adorn us and make us beautiful in the eyes of men, may cover the blemishes of our bodies, but this Garment being put on can defend us from the stormy tempest of God's wrath, can make us beautiful, yea glorious in the eyes of God; and not only cover, but cure the blemishes of our souls. There is nothing in this world profitable, pleasant, commendable, high or glorious, whereby our Lord is not parabolically named in the Scripture, yet all being compared with him, all their excellency, greatness and goodness disappears, evanishes, and seems nothing. Rom. 1.19. The use of this Doctrine is, not only to lead us by the hand of the creatures unto the knowledge of Christ, but also to teach us to discern if we have attained to the right knowledge of him, after we have known him, if we esteem of any thing beside him, we know him not as we ought to know him. Phil. 3.7, 8. Saint Paul accounted highly of many things before he knew jesus Christ, but after he had attained to the knowledge of him, he accounted them all to be dung, to be damage, to be nothing. Secondly, observe what man is by nature and in himself. He is as a barren and unprofitable tree of the Wood: Psal. 14.2, 3 the Lord looked down from Heaven upon the children of men, to see if there were any that would understand and seek God, but what findeth he after search? all are gone out of the way, all are corrupt and become abominable, there is none that doth good, no not one. Howsoever the unregenerate man please himself, here is God's Testimony of him: in respect of good he is unprofitable, for he doth no good: in respect of evil he is erroneous, close out of the way. And the reason of both his ineptitude to the one and promptitude to the other, is in himself, for he is corrupt and stinketh. joh. 15.4, 5. A man out of Christ can bring forth no good fruit, without him we can do nothing: he may well produce the broad leaves of lusty and worldly wise words. He may spread the branches of his worldly glory to the ends of the earth; yea, and touch the Heavens with the top of his pride like Nabuchadnezzar, Dan. 4.8, 9, 17, 18, 19 but in respect of good fruit all are as trees of the Wood, barren and unprofitable. To this well agreeth Saint jude, jude 12. who describing natural men, in whom the supreme faculty is a natural or reasonable soul, they are, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are in respect of good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fruitless trees, but in respect of evil they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, trees of corrupt fruit, of corrupting fruit, or corrupt in the harvest. Their fruit is corrupt in itself, and corrupteth others with its contagion, as rotten fruit corrupteth the whole, as a little Leven doth leaven the whole mass, and as a little gangrene in the flesh corrupteth the whole body. Their fruits are as the Apples of Sodom, fair and pleasant without, but crushed in pieces, are full of stink and rottenness: neither is their fruit only corrupt in respect of the internal quality, and corrupting in respect of the external operation, but also in regard of the season, they are corrupt in the harvest, when other trees are most abundant in good, bringing forth fruit for meat, and leaves for medicine, then are they most luxuriant in evil. O alas that there should be so many such trees even amongst us, Luke 13.7. in the midst of the Orchard of God while as other good Christians are seeking the Lord, now when he offereth himself to be found in the Word and Sacraments, even now in this harvest of grace, they are fruitless in good, albeit luxuriant in evil: while as others are sacrificing praise to God, they are sacrificing to Mammon, to their Nets, to their Bellies. A good man is as a good tree planted at the rivers of waters, Psal. 1.3. and bringing forth good fruit in due season, but these bring forth evil fruit at all seasons, and can find no season for good. Luk. 13. ● Thirdly, consider how Christ jesus is opponed to these men, yea to all men: He is as the fruitful Apple tree of the Garden, they as the barren trees of the Wood, no tree comparable to the apple-tree, for pleasantness of the fruit thereof to the eye, to the smell, to the taste, no tree like it, against thirst, against hunger, against faintheartedness and sickness. The Apples of this tree will banish hunger, quench thirst, and comfort the sick and languishing heart. Therefore the hungry, the thirsty and faint soul putteth up a Petition to her Lord in the fifth Verse, Stay me with Flagons, Cant. ●● and comfort me with Apples, for I am sick of love. In respect of these singular virtues he is called the Tree of Life in the midst of the Paradise of God, Reu. ●● and in the midst of the street of the new jerusalem, Reu. 22.2. bearing twelve manner of fruits every month, and sending forth leaves that heal the nations. Oh what a store of meat and medicine is here! Oh what harvests of comfortable fruits! twelve times twelve, that is, 144. harvests of consolations are brought out by this tree every year. Here is abundance of medicine against the poison of the tree of knowledge, whereby our parents in Paradise brought death on themselves, and their whole posterity. The fruit of that tree hath poisoned us all, no medicine can make us whole, and free us of that poison, but only the fruit and leaf of this apple-tree, this Tree of Life, Christ jesus. Num. 21.8. He is as the brazen Serpent: they that were stung with the fiery Scorpions could not be cured but by looking up to it, neither can we that are stung by that old Serpent be made whole, but by looking up to Christ. He is as the waters of jordan: 2. King. 5.12. albeit Naaman in his carnal conceit once said, are not Abanah and Pharpar, rivers of Damascus, better than all the waters of Israel? yet by experience he found there was no curing of his Leprosy but by washing himself in jordan: and if we contemn the blood of jesus, Heb. 10.26. there remaineth no more sacrifice for our sins. Of that Tree of Knowledge God said, If ye eat ye shall die. But of this Tree of life he saith, joh. 6.53. Except ye eat, ye shall die. We esteem our Parents fools because they did eat where God forbade to eat. There was medicine for eating of that Tree of Knowledge, but no medicine for no eating of this tree of Life. This tree although in the beginning it was but a little graft springing out of the root of jesse, Isa. 11.1. yet being covered with earth (in the burial) grew to a great Tree (in the resurrection) the top whereof (in the Ascension) grew in height above the Heavens, and (in the preaching of the Gospel) sent forth branches to the outmost ends of the earth, Hos. 14.7.8. that all Nations might rest under his shadow, and enjoy his comfortable fruits to everlasting life: we can have no life but from this Tree of Life. Thus concerning the proposition: followeth the particular exposition thereof, wherein is declared the effectual working of the excellency of this Tree in the Christian soul, it worketh desire and delight. The reasons of this soul's desire and delight are set down three in number. First, she delighteth in this Tree, that she may rest and repose under it. Secondly, that she may be covered with the shadow of it. Thirdly, that she may eat the fruit of it, as being sweet to her taste. Concerning the soul's delight and desire, consider how that first she speaks of the excellency of this tree, and then of her desire toward it, and her delight in it. For it is not possible we can have a desire of the Lord, or a delight in the Lord, except we first know his excellency and goodness. It is true concerning the natural man, of natural things unknown of him he hath no desire, how much less can spiritual things affect him, being unknown of him? The men of this world misregard the Lord, and those things that belong to his Kingdom, because they know them not. Mat. 13.45, 46. The Kingdom of Heaven is like a pearl of great price, which when a Merchant hath found, he selleth all that he hath, and buyeth it: He finding this pearl quitteth himself of all things to gain it, to get it; except he find it and see it, he laboureth not to attain unto it, he careth for no more but this present life, because he knoweth no better: Mar. 8.34. If the Gadarens had known Christ, they would not have preferred their swine unto him. The Lord jesus came unto his own people, joh. 1.11. the jews, but his own received him not. Mat. 27.20, 21. 1 Cor. 2.7. Why? because they knew him not: for if they had known him, they would not have preferred a robber unto him: if they had known him, they would not have crucified that Lord of glory. The Lord said to the woman of Samaria, joh. 4.10. If thou knewest the gift of God, thou wouldst have asked; she asked not, because she knew not. No marvel to see the worldling have little desire of the Lord, have little delight in him. What wonder he fix his heart on the things of of this world only, seeing he knoweth no better: for if he knew better he would do better. If these carnal and worldly minded men that were called to the wedding of the King's Son, Luk. 14.16. had known how great a benefit they were invited unto, they would not have refused to come. They would not have preferred their farms and Oxen, that is, their earthly commodities, they would not have preferred their wives, that is, their fleshly pleasures to that heavenly banquet. All tend to this, that we strive to get a sight of Christ, Phil. 3.8. that we study by all means to attain to the excellency of the knowledge of him, that our hearts may be enamoured with him, that he may become the Butt of our desires, and only object of our delights. Secondly, as desire must begin at knowledge, so knowledge must end in desire: in vain we hear of Christ, in vain we know him, except our hearing and our knowledge set an edge on our desire, to affect him, to seek him. When jesus had shown unto the jews of the Bread of Life which came down from Heaven to give life to the world, Io● 6.34. their desire as stirred up, openeth their mouth to say, Lord give us evermore that bread. What ever a man knoweth of Christ, he knoweth nothing as he ought to know, 1 Cor. 8.2. except he love him as much as he knoweth him: if we acknowledge him to excel all other things, we must love him and delight in him, we must desire him and require him above all other things. Now to the reason of the soul's desire and delight. First the wearied soul delighteth in this tree, that she may sit, that is, rest, remain, and repose herself under it: Christ is to be sought and desired for himself, that we may rest and remain in him, that we may repose on him. And good reason have we so to do if we consider, either what he is, or what he hath, what the father hath professed of him, or what the Son hath promised of himself. What is he? he is Alpha and Omega, the first and the last. Reu. 1.8. Rom. 11.36. He is the last end of all ends, for to him are all things, therefore he is to be desired for himself, and all other things for him. What ever we desire beside him, we are not to rest upon it, but must use it as a mean to further us to this last end, this supreme good: and we dishonour him much, and disadvantage ourselves more, if we desire or seek him for any other thing beside himself, if we take in that last end of all things to be used as a mean and mids to any other thing. Secondly, we have good reason to rest on him if we consider what he hath. He hath in himself all perfection and beauty: he hath in himself sufficiency both for himself and for us, Gen. 17.1. as being El shaddai, God all-sufficient. Col. 1.19. Col. 2.9, 10 joh. 1.14. It pleased the Father that all fullness should dwell in him, in him dwelleth all the fullness of the Godhead bodily, in him we are complete and full, he is full of grace and truth; fullness of light, fullness of life, fullness of salvation is in him, and what good thing is to been desired which we shall not find in him? In him are hid all the treasures of wisdom and knowledge. Col. 2.3. He is made of the Father to be our wisdom, justification, 1. Cor. 1.30. sanctification, and redemption: are we fools? in him we have wisdom: are we guilty of sin and condemnation? in him we have righteousness: are we filthy and profane? in him we have sanctification: are we sold under sin to hell? Ephes. 1.7. in him we have redemption, even the remission of our sins in his blood. Seeing then he hath all things we stand in need of, to free us from extreme misery, and to bring us to supreme felicity, good reason have we to rest and repose on him. Thirdly, what professed the father of him? This is my beloved Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 17.5. in whom I am well pleased, on whom I have rested and reposed. If the father hath rested on him for fullness of satisfaction, why should not we repose on him for fullness of salvation? Lastly, what hath he promised of himself? Mat. 11.29. In me ye shall find rest to your souls: We may with that rich man, Luk. 12.19. bid our soul's rest on our Barns; but try who will, he shall find no true rest but in Christ jesus. As for other things, the more we possess them, the more they possess us, yea the more they oppress us; the more obtained, the more they inflame the desire: as water, the more it be drunk by a dropsy man, the more it kindleth his thirst, and as oil poured on a fire, it is so fare from quenching that it increaseth the flame. The reason is, first, because there is no proportion betwixt the spirit of man and these things, it being eternal and heavenly, these being temporal and earthly. Secondly, because nothing can rest but in the own place whence it hath its beginning, and on things suitable to its nature: therefore stones, metals, and all earthly things thrust up in the air, do not rest till they return to their original earth again, the centre of their motion: job. 5.7. and hence it is, that a fiery flame is in a continual restless motion, & shaking and shivering, always tending upward toward its natural place; even so, Eccl. 12.7. the spirit of man which is from above, cannot rest but on things above. The heart which God hath made for himself, hath no rest but on God himself, as the Needle of a Mariner's compass cannot be still and steadfast except it point directly toward the Northern star. O then, my soul, since in thy unstable and restless motion, thou hast wandered too long from thy Lord, seeking rest elsewhere and hast found none, Psal. 116.7. Return to thy rest my soul, the Lord is thy rest, he is the centre that must stay thy unstable and restless motion. This Doctrine confutes and reproves, First, all Papists in general. Secondly, politic Papists that dwell among us in particular. Thirdly, us all in universal, so fare as we are carnal and worldly minded. Hereby are convinced all Papists in general that rest not on Christ, that seek not their perfection and salvation in him, but elsewhere they mix the blood of Christ with the blood of Martyrs, his merits with theirs. They make many Mediators & Saviour's beside him, and so forsaking the Fountain of living waters, jer. 2.13. they dig unto themselves dry Cisterns that can hold no water. Fullness of salvation is only and wholly in Christ, Col. 1.19. wholly in him, Col. 2. 9.1● for it pleased the father that all fullness should be in him; in him we are complete, Heb. 7.25. and he is able to save perfectly them that come unto God by him: only in him, for there is no salvation in another, Act. 4.12. and among men there is given no other name under Heaven, whereby we may be saved. He is as Noah's Ark, out of the which there was not safety; & as jacobs' Ladder, by the which only we have access to Heaven. 1 Cor. ●. 13 Was Paul crucified for us, or were we baptised in his name? Our Lord was crucified between two Thiefs, not two Apostles; as for the Apostles, one of them betrayed him, another of them denied him, the rest withdrew themselves the time of his suffering, to show that his blood only is the price of our redemption, that he alone trod the Vinepresse of God's wrath, Isa. 63.3. and that of all the people there was none with him: this is the old faith, and therefore the only sound Religion. Will we look to David the sweet singer of Israel, a man according to Gods own heart? will we follow either his practice or his precept? by both he teacheth us this Religion. Concerning his practice, he saith to the Lord, Psal. 23.25. Whom have I in Heaven but thee? and on earth I have desired none with thee; and giving a Precept he saith, Let Israel wait upon the Lord, Psal. 130.7, 8. for with the Lord is the great redemption, and he will redeem Israel from all his iniquities. Let other Nations wait on whom they please, let the Egyptians wait upon their Isis and Osiris, let the Moabites and Midianites wait upon their Baalpeor, let the Amonites attend on Moloch, the Sidonians on their Ashtaroth, the Philistims on Dagon, Ezek. 22.3. Ge●●●im. ●● 〈◊〉. the Turks on their Mahomet, the other Pagans on a thousand other such dirty gods of their own invention, and let the Papists as fond doting on Idols, as they wait on as many such gods of their own creation, let all Idolaters, I say, wait upon their Idols, it becometh the Israel of God, to wait on the God of Israel, it becometh all true Christians to wait on Christ their Lord, to rest on him alone. He is jacobs' stone on which he rested; they that rest on this stone, shall find with jacob Heaven opened, a ready passage to Heaven, and the Angels of God attending them, to furnish and further them in this way. Secondly, this Doctrine makes against politic Papists dwelling among us, who make religion to serve their policy, & take in Christ, the last and of all ends, to be a mids and mean to their crafty designs: as many come to the musters for fear of poinding, so these come with us to the Church, to the Word and Sacrament for fear of the Kings Law. They profess the Gospel of Christ with us, that they may enjoy their state among us, like judas that followed Christ for the bag; a better purse of money will make judas betray his Master. jupiter (say the heathen Prophets moralising by fables) could not obtain the love of Danae till he turned himself in a shower of gold: oh, but then she kept him in her bosom. If Christ were not turned in gold, he should not be welcomed by these our symbolising false brethren: if the Gospel were not accompanied with security of estate, with profits, preferments, and other emoluments, they would not receive it, they would not profess it. This is not to rest on Christ and his truth, but on these worldly emoluments, for the which they profess Christ and his truth. These men, as the messens of Mammon follow Christ, because their master Mammon is in his company; but when Christ and Mammon shall part company, like Demas they will leave Christ and follow Mammon, 2 Tim. 4.10 and then the world shall see that not Christ but Mammon was their master. Who love Christ, who seek him, who follow him, must love him, must seek him, must follow him for himself, otherways they do not, no they cannot rest upon him. Lastly, this Doctrine fighteth against the worldly-mindedness of us all, while as we seek other things to lean unto, and to rest upon beside Christ: for even Israel the people of God sometimes beside God can lean to Egypt, 2. King. 18. ●1. a staff of reed, which breaking faileth them, and thrusteth through their hand. Whatever we lean to beside Christ, it is as a staff of reed, it helpeth not but hurteth. Is it wisdom? is it learning? is it riches? is it friendship? Whatsoever a man trusteth unto beside the Lord, it shall disappoint him: in the end it shall prove not helpful but hurtful unto him, as did haman's honour, Goliahs' greatness, Ester. 7. 1 Sam. 17. 2 Sam. 17. and Achitophel's wisdom. We must not love the world then, nor yet the things of this world, 1 Cor. 7.31 for the shape of this world passeth away, and whatsoever is in the world, as the lust of the flesh, 1 joh. 2.16 the lust of the eyes, and the pride of life, are not of the father, but of the world, and all things worldly are but vanity, passing as a smoke, as a dream, as a shadow. Our Treasure is not here, but above, here be only the shadows of good things, their substance is in Heaven. We laugh at the foolishness of little Babes when we see them chase shadows, and glame after them on a Wall, with confidence to apprehend them. Greater fools shall we prove if we chase the things of this world, for they are but shadows indeed. The pomp, the riches, and pleasures of this world, they are but shadows of that glory, riches and joy that is hid with Christ in God. Good reason is it then we settle our minds and hearts on him, and not on any thing else: We must forsake all things to win him, Mat 1●. 44 like that wise and thrifty Merchant, who finding that precious Treasure in a field, sold all that he had and bought it. Under his shadow. The second reason of the soul's delight in this Tree, is the shadow of it. The shadow of a well busked Tree serves for refreshing of a wearied Traveller, it serves to cover him from the parching heat of the Sun, and to save him from a tempest. The shadow of jesus Christ refresheth the wearied soul, Ma●. 11. ●8. sore traveled under the burden of sin, tentations and afflictions; it covereth him from the fiery heat of God's consuming wrath, it defendeth and holdeth off the tempest of his judgements. Isa. 32.18. Under his shadow is that Tabernacle of peace, Lam. 4.20. that sure Habitation and safe resting place, in the which the Lord hath promised his people shall dwell and live: Christ is our peace, our sure habitation & safe resting place; if we dwell elsewhere, we can have no peace, no surety, no refreshment, we cannot live under another shadow, another shadow may slay thee, it cannot save thee. Pliny in his Natural History writeth of the Taxus, Plin. lib. 16. cap. 1●. which we call the Yew tree, that in Arcadia the shadow of it is so deadly and poisonable, that if a man sleep or eat under it, it doth presently poison and kill him; such is the shadow of any thing beside Christ, it may well kill us, it cannot keep us, it is a Taxus to intoxicate and poison, not a saving shadow to comfort and refresh. A shadow is made of a light and a body: where a dark body intervening between and a light, obscures the light, there is the shadow. Col. ●. 17 The Sacrifices and Ceremonies of the Law were shadows of Christ, wherein the people did sit, having the light of the Gospel eclipsed and obscured to them, for then the wisdom of God was a mystery and hid. Then was the new Testament covered in the old, 1 Cor. 2.7. Eph. 3 5. as the old is now discovered in the new. Now these shadows are fled away, since the day of salvation is breathed forth in the rising of that Sun of righteousness: We then that are not under the Law, must not desire any more to sit under these shadows, Luke 1.78. since the dayspring hath visited us from on high. We have better shadows to sit under: the first is the shadow of his flesh and humanity, through the which the glorious light of his Divinity appeared, joh. 1.14. and was seen as the glory of the only begotten of the father, full of grace and truth. Under this shadow we must delight and sit, in this shadow we must seek for rest, refreshment and safety. It is the shadow of his flesh whereby we are saved; no salvation had been to man, except God had become man, we should have had no comfort against sin, except in his flesh he had borne our sins; we could have had no safety from the wrath of God, Psal. 19.9. except he in his flesh had borne it. But now our flesh may rest in hope, joh. 1.14. Hos. 13.14. because the Word was made flesh: now we may laugh at death and destruction, because by his death he hath been the death of Death, and hath saved us from destruction. Oh! then let us still delight to sit under this shadow of his flesh and humanity, which if it had not intervened between us and God, in his wrath, as with a burning fire, we all should have been consumed. Blessed be his holy name for ever and ever, for preparing such a shadow to cover us, Psal. 32.1. and blessed are they for ever and ever who delight under this shadow, whereby in all their tribulations they are sweetly refreshed, whereby all their iniquities are closely covered, and their souls are surely saved from the wrath to come. Neither is his flesh only, but his Word and Sacraments also are his shadows, under the which we must delight to sit, 1. Cor. 13.12. for as yet we see him not face to face, we see him not as he is, but in a mirror, and in a riddle or obscure speech, for what is to be known of God here by Word and Sacraments is nothing in respect of that we shall know hereafter, 1 joh. 3.2. when we shall see him as he is, and know him as we are known of him: Therefore in this chapter, verse 9 he is said to speak to us through a wall, and to look to us thorough windows and lattesses. The Holy of holies was covered with a Veil, which was rend in the suffering of our Lord, to show that the mysteries of the Law were revealed and discovered in Christ, and as the twilight of the Law was darkness in respect of the bright meridian Sunshine of the Gospel, so is this of the Gospel in respect of that which is to be revealed in the Kingdom of glory: even now in this Kingdom of grace the Lord standeth behind our wall, he speaketh to us through a veil, he looketh to us thorough windows and lattesses: we see him in a mirror, and in a riddle, we hear him speak as it were behind a wall in his Word, we see him look as it were thorough lattessed windows in the holy Sacraments. These are all shadows of Christ, in which we must delight to sit for safe protection, and refreshing consolations, till that glorious day breath forth his light, and then shall these shadows fly away. jos 5.12. Manna was the people's food in the Wilderness, and ceased when they came to Canaan: so by the Word and Sacraments we must be refreshed here, till we come to Heaven our Canaan. But there do cease Word and Sacraments, which are but shadows of things that be there, there shall be no use of the shadow, there shall we not see him in a mirror, but as he is; there shall we not hear him as behind a wall or veil, for all things that make partition betwixt us and our Lord shall be taken away, there shall he speak to us mouth to mouth, there shall he not look to us thorough lattessed windows, but with a discovered face, and we shall be able to behold the glory of his face unveiled, albeit infinitely more glorious than the face of Moses, when he came down from the Mount, 2 Cor. 3.7. and could not be looked upon for the brightness of his countenance. Reu. 21.22, 23. In that heavenly jerusalem shall be no Temple, no Sun, no Moon, 1 Cor. 15.28. for the Lamb is the light thereof, he shall be all in all immediately. But till that day breath forth his light, we must not only content ourselves, but also delight ourselves in these shadows, for without them he giveth no presence, we cannot hear him, nor see him but in them: except we delight to sit in these shadows, his flesh cannot shadow us, his suffering in the flesh cannot cover us from the wrath to come. And this is the third reason of the soul's delight in Christ, his sweet and comfortable fruits, which sweetness the Church testifieth by her experience; His fruit was sweet to my taste. Not only doth this Tree in regard of the shadow serve for safeguard and refreshment, but in respect of the fruit, it serveth also to comfort the hungry & thirsty soul. The Lord promiseth to those that sit under this Tree, Isa. 49.10. that the burning heat of the Sun shall not smite them, and that they shall neither hunger nor thirst. Israel in the Wilderness had the cloud to cover them and Manna to eat: Christ is both to us a Cloud to cover, and Manna to eat. 1 Cor. 10.3 Manna was a lively Sacrament of Christ, and hence it is called a spiritual food, amongst other resemblances it had of Christ, all manner of good tastes were in it, Wisd. 16.10. And so in Christ is every thing desirable, and every thing delightful, he hath the taste of the Wine, joh. 15.1. the taste of the Olive, Rom. 11.17. the taste of the honey and the honey comb, Cant. 4.11. the taste and sent of all delicate spices, ibid. 13, 14. As here he hath the taste of the apple, yea of every good Apple, for so the original word Tapuach here used doth signify. And what I pray you else is meant hereby, but that he was anointed with the oil of gladness above his fellows, Psal. 45.7. joh. 3.34. and that he received not the spirit by measure. In a word, that the graces and fruits of the spirit in him for us are of infinite variety and value, for by him we have righteousness, peace and joy of the holy Ghost, Rom. 14.17. He is made by the father unto us, our wisdom, justification, 1 Cor. 1.30 sanctification and redemption. By him we are made the righteousness of God. 2 Cor. 5.21 Col. 1.20. By the blood of his Cross all things are pacified both in Heaven and Earth. ibid. 21, 21. By the body of his flesh we are reconciled. By his blood we have redemption, even the remission of our sins. Ephes. 1.7. Ephe. 2.13. Isa. 53.5. 2 Tim. 1.10 By his blood we that were fare off are made near. By his stripes we are made whole. By his death, death is destroyed, and life is brought to light. By his death he hath destroyed him who had the power of death; that is, the Devil, Heb. 2.14, 15. Eph. 2.15. Gal. 3. and we are delivered from the fear and bondage of death. By his flesh is taken away the division and separation betwixt God and us. By his curse we are saved from the malediction of the Law. By his poverty we are made rich. 2 Cor. 8. Eph. 2. By his condemnation we are justified. Eph. 2. By his death we have life. He is our peace. He is our advocate with the father, 1 joh. 2. 1 joh. and a propitiation for our sins. He taketh away the sins of the world. He saveth us his people from our sins. He hath torn in pieces the obligation that was against us. Matth. 1. Col. 2. He justifieth the wicked by faith. Rom. 4. Rom. 5.1. By him we are at peace with God. By him we have boldness with confidence to draw near to God. Ephes. 3.12. In a word, he hath all manner of delectable & good tastes, all things that are to be desired are to be sound in him, Col. 2.10. and in him we are complete. O admirable Tree that so aboundeth with such fruits! O happy soul that tasteth, and thrice happy soul that enjoyeth the sweetness of these fruits! Sweet so my taste. Some things be sweet of their own nature, and in themselves, judg. 14.18. as is honey, according to that of Samsons riddle, What is sweeter than Honey? Some things are sweet to the taste and mouth, which in themselves have no natural sweetness, for to the hungry soul, even bitter things seem sweet; hunger is a sauce that maketh them savoury. The fruits of this Tree are most sweet in themselves, yet not to every taste, not to the taste that is preoccupied and vitiat with the sent of fleshly delights. The humour possessing the taste suffereth not the sweetness of these spiritual fruits to enter & affect. As to those that are in an Ague, the bitter humour that infects their taste, maketh the sweetest and healthsomest things distasteful and unsavoury: 1 joh. 2.5. So the heart possessed with the love of the world, cannot be affected toward God; things spiritual are abominable and distasteful to it. The natural man given over to sinful and fleshly delights, perceiveth not the things that are of the spirit of God, 1 Cor. 1.14 for they are insipid and unsavoury to him; neither can he perceive them, for they are spiritually discerned: as none can discern natural things but by a natural soul, so spiritual things cannot be discerned but by a supernatural spirit. His fruits are sweet to my taste, saith the Bride. The Spouse of Christ hath the Spirit of Christ, therefore she can discern things belonging to his Kingdom: and as they are most sweet in themselves, so are they to her taste. Hence we may discern ourselves; if we have the Spirit of Christ, we will savour the things of the Spirit, Rom. 8. they will be most sweet and savoury to our taste, otherways we are sensual, natural and carnal, the supreme faculty in us is a natural soul: for is not the life of every living thing discerned by the operation thereof, it being proportionable to the object affected by it? the herbs of the field thirst for the sap of the earth, and the dew of Heaven, whereby they are nourished and increased: whereupon we conclude that they have a natural life. The beasts of the earth are affected toward things sensible, and by their appetite are carried toward those things that be pleasant to their sense: Whereupon we conclude, they have also a sensible life. And men without God affect things not only by nature and sense, but also by reason: Whereupon we conclude, that they have a reasonable soul. And whereas many, Mat. 6.32. howbeit professed Christians, are affected and inclined only to things natural, sensual, and such as are founded on reason, what can we conclude of them, but that they live a life only natural, as do plants; sensual, as do beasts; and reasonable, as do the heathen, and have no spiritual life at all. Seeing their appetite doth not carry them toward the things of God, Col. 3.1. it is certain they live not the life of God; Rom. 8.5. and (profess what they will) Christ liveth not in them by his Spirit, otherways their desire would be towards him, their delight would be in him, and his fruits would be sweet to their taste. Let us study then to know our own misery, & jesus Christ his excellency; then our desire and languor will be toward him, our delight will be in him. The soul that is weary of the burden of sin, will hunger and thirst after his righteousness, will earnestly desire to rest and repose under his shadow. The Spirit that feeleth the piercing Arrows of God's wrath for sin, will above all things seek to be covered with the saving shadow of his mercy. O how sweet will his comfortable fruits be to the hungry and distressed soul, that seethe no life, no refreshment, no consolation, but in him and through him! Now the Lord of life, that Father of mercies and God of all consolation, so move us, so direct us, so affect us, that above all things we may seek him, and find him, to his everlasting glory, and our eternal felicity, Amen. A sweet and heavenly Prayer made for the help and direction of the weaker sort of Christians in knowledge, and comfortable also for the stronger. O Lord God, most glorious and merciful, who searchest the hearts and knowest the thoughts of the sons of men, we thy unworthy servants do here at this present most humbly present ourselves before thee, ashamed and grieved for our manifold sins committed against thee: Lord if thou shouldst enter into judgement with us according to our deservings, we were not able to abide it, if thou (O GOD) shouldst strictly mark wherein the best of us all have erred before thee, O Lord, who were able to endure it? for we are loath some, leprous, and out of measure sinful: our minds so blinded, that we know nothing that may make for our bliss: our judgements so shallow, that we cannot conceive and rightly adjudge of holy and heavenly things: our memories so dull and dead, that we can hold no good thought or holy meditation: our hearts so hardened, that neither thy mercies nor judgements can bring us to obedience: our wills so perverted, that we freely desire nothing but evil: our affections so corrupted, that we lust for and delight in nothing but wickedness: our words so vain and our works so vile, that we practise daily nothing but sinful rebellion against thee: Lord therefore for jesus Christ his sake be merciful unto us thus miserable sinners: we are weary of these our sinful conditions, and laden with these our damnable abominations, Lord be thou our refreshing. Persuade our hearts (dear God) by faith, that our sins are forgiven us, our souls reconciled unto thee, and our names written in the book of life: we are instant suitors unto thee for this thy mercy, as was Moses upon the Mount, Lord show us thy glory, and say unto our amazed souls, that thou art our salvation. And we most humbly beseech thee to sanctify us all with thy holy and heavenly fear, let thy Word and Spirit dwell in us in all wisdom plenteously, that thereby our vile affections may be purified, our wicked minds renewed, and our sinful lives most graciously amended, that as formerly we have given ourselves to profaneness, so ever hereafter we may apply ourselves to holiness: O that our ways were made so direct, that everlastingly we may keep they commandments: O that we could do thy will on earth, as thine Angels and glorified souls do it in Heaven. Lord bless with us all thy Church and chosen, bless this sinful nation, bless all our friends and kindred, bless this house and family, bless all afflicted members, especially such as are wounded in conscience for their sins, continue thy blessed Gospel unto us, and make us truly thankful for all thy mercies. And this night (we beseech thee) redouble thy blessings upon us that are humbled in prayer before thee, bless us in body, bless us in soul, bless us in the basket, bless us in the store, bless us in whatsoever belong unto us within doors and without: give unto our bodies a comfortable rest and sleep, pitch thine Angels about our tents, that nothing may destroy them, and keep our souls from sleeping in sin and the seducing of Satan: that we (being blessed of thee in soul and body in this world) may have the surer hope and truer hold of everlasting salvation from thee at that screeching day of judgement to come: and that for jesus Christ his sake, who (we hope) at this present intercedeth to thee for us, for a prosperous blessing from thee upon us, to whom with thee and thy holy spirit (three persons, but one God) we desire to return all glory, honour, dominion, and thanksgiving, this night and everlastingly to come, both here on earth, and hereafter hopefully in Heaven. Amen. FINIS.