This last consideration will be further prosecuted in the following part: and the directions for walking with God, which I should here give you, I have reserved for a peculiar treatise, entitled, A Christian Directory.

PART III.

OF CONVERSING WITH GOD IN SOLITUDE.

"Behold the hour cometh, yea, is come, that ye shall be scattered every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me."-JOHN xvi. 32.

I. THE DEFINITION OF THE TEXT.

Yet is not the world unjust enough, or cruel, | take up thy rest and rest in him; be satisfied or vexatious enough to you, to teach you to come with him as thy portion; and remember where home, and take up your rest in God? It may it is that he is to be fully and perpetually enjoy. then prove more cruel, and more vexatious to ed; and then it is good for thee that thou wast you, till you have better learned this neces- afflicted; for all thy sufferings have their end. sary lesson. Yet is not your condition empty enough of carnal, delusory pleasures, to wean you from the world, and make you look to surer things? Yet are you keeping up your worldly hopes, that the world will again prove better to you, and that you shall have happy days hereafter? It seems you are not yet brought low enough you must yet take another chastisement, and perhaps a sharper than you took before: you must have more blood letting, till your delirium cease, and your feverish thirst after creature-comforts abate. It is sad that we should be so foolish and unkind as to stay from God, as long as any preferments, or pleasures, or profits in the world, will entertain us: but seeing it is so, let us be thankful both to that grace and that providence which cures us. If you perceive it not better to dwell with God, than with a flattering prospering world, he will try whether you can think it better to dwell with God, than with a malicious, cruel, persecuting world: and whether it be better to have your hearts in heaven, than in poverty, prison, banishment or reproach. If find it not better to converse with God, than with those that honour you, please you, or prefer you; he will try whether you can think it better to converse with him, than with those that hate, revile, and persecute you. Are these the wise and wholesome methods of our great Physician? Shall we not rather be ruled by him than by our brutish appetites; and think better of his counsels, than of the blind concupiscence of the flesh? Let this be the issue of all our sufferings, and all the cruelties and injuries of the world, to drive us home to converse with God, and to turn our desires, labours, and expectations to the true felicity that never will forsake us; and then, the will of the Lord be done! Let him choose his means, if this may be the end let us kiss the rod, and not revile it, if this may be the fruit of his corrections. Who will not pray that God would deny us those enjoyments which keep us from seeking our happiness in him; and that he would deny us all those hurtful pleasures which hinder us from pleasing him, or from making him and his ways our chief pleasure? That he would permit us no such creature-converse, as hinders our converse with him? It is best living there (be it in prison or at liberty) where we may live best to God. Come home, O suffering Christian, to thy God!

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HAVING treated of our conformity to Christ in sufferings, in general, I since came distinctly to treat of his particular sufferings in which we must be conformed to him: and having gone over many of those particulars, I am this day to handle the instance of Christ's being forsaken by his friends and followers.

He thought meet to foretell them how they should manifest their infirmity and unsteadfastness in this temporary forsaking of him, that so he might more fully convince them, that he knew what was in man, and that he knew future con. tingencies, or things to come, which seem most dependent on the will of man, and that he voluntarily submitted to his deserted state, and expected no support from creatures, but that man should then do least for Christ, when Christ was doing most for man: that man, by an unthankful forsaking Christ, should then manifest his forsaken state, when Christ was to make atonement for his reconciliation to God, and was preparing the most costly remedy for his recovery. He foretold them of the fruit which their infirmity would produce, to humble them that were apt to think too highly of themselves for the late free confession they had made of Christ, when they had newly said, 'Now we are sure that thou knowest all things: by this we are sure that thou comest forth from God.'

He answers them, 'Do ye now believe? Behold the hour cometh,' &c. Not that Christ

II. THE APPLICATION OF THE PRINCIPLE.

Here are three observable points in the text, that are worthy our distinct consideration, though for brevity's sake I shall handle them together.

would not have his servants know his graces in | tures long before, that thus it would come to pass : them, but he would also have them know the when it is said that thus it must be, that the corruption that is latent, and the infirmity con- scripture may be fulfilled,' the meaning is not, sistent with their grace. We are very apt to judge that, thus God will make it be, or, thus he causes of all that is in us, and of all that we shall do men to do that he may fulfil the scriptures: hereafter, by what we feel at the present upon it is not a necessity of the thing itself, as caused our hearts. As when we feel the stirring of by the prediction or decree; but a necessity of some corruption, we are apt to think that there the truth of this conclusion in arguing; such a is nothing else, and hardly perceive the contrary thing will be, because God hath decreed, foregrace, and are apt to think it will never be better known, or foretold it or whatever God foretells, with us: so when we feel the exercise of faith, must necessarily come to pass; that is, will cerdesire, or love, we are apt to overlook the con- tainly come to pass: but this God hath foretold: trary corruptions, and to think that we shall never therefore this will come to pass. feel more. But Christ would keep us both humble and vigilant, by acquainting us with the mutability and inconstancy of our minds. When it goes well with us, we forget that the time is coming when it may go worse. As Christ said to his disciples here in the case of believing, we may say to ourselves in that and other cases: do we now believe? It is well: but the time may be coming in which we may be brought to shake with the stirrings of our remaining unbelief, and shrewdly tempted to question the truth of Christianity itself, and of the holy scriptures, and of the life to come. Do we now rejoice in the persuasions of the love of God? The time may be coming when we may think ourselves forsaken and undone, and think he will esteem and use us as his enemies. Do we now pray with fervour, and pour out our souls to God? It is well: but the time may be coming when we shall seem to be as dumb and prayerless, and say, we cannot pray, or else we find no audience and acceptance of our prayers. Christ knows that in us which we little know by ourselves; and therefore may foreknow that we will commit such sins, or fall into such dangers, as we little fear.

1. That Christ was forsaken by his own disciples and left alone.

2. When the disciples left Christ, they were scattered every one to his own. They returned to their old habitations, and old acquaintance, and old employment, as if their hopes and hearts had been almost broken, and they had lost all their labour in following Christ so long yet the root of faith and love that still remained, caused them to inquire further of the end, and to come together in secret to confer about these matters. 3. When Christ was forsaken of his disciples and left alone, yet was he not forsaken of his Father, nor left so alone as to be separated from him or his love.

We are now to consider of this not only as a part of Christ's humiliation, but also as a point in which we must expect to be conformed to him. It may possibly seem strange to us that Christ would suffer all his disciples to forsake him in his extremity; and I doubt it will seem strange to us, when in our extremity, and our suffering for Christ, (and perhaps for them,) we shall find ourselves forsaken by those that we most highly valued, and had the greatest familiarity with. But there are many reasons of this permissive providence open to our observation.

What Christ here prophesies to them, did afterwards all come to pass. As soon as ever danger and trouble did appear, they began to flag, and to show how ill they could adhere unto him, or suffer with him, without his special corroborating grace in the garden when he was sweating blood in prayer, they were sleeping; though the spirit was willing, the flesh was weak: they could not watch with him one hour.' When he was (1.) No wonder, if when Christ was suffering apprehended, they shifted each man for himself. for sin, he would even then permit the power "Then all his disciples forsook him and fled'. and odiousness of sin to break forth, that it might And as this is said to be that the scriptures might be known he suffered not in vain. No wonder, be fulfilled, so it might be said to be, that this if he permitted his followers to desert him, and prediction of Christ himself might be fulfilled. show the latent unbelief, and selfishness, and unNot that scripture prophecies did cause the sin thankfulness that remained in them, that so they by which they were fulfilled; nor that God caused might know that the death of Christ was as the sin, to fulfil his own predictions, but that necessary for them as for others; and the uniGod cannot be deceived who foretold in scrip-versality of the disease might show the need that

the remedy should be universal. It is none of Christ's intent to make his servants to seem better than they are, to themselves or others, or to honour himself by the hiding of their faults, but to magnify his pardoning and healing grace, by the means or occasion of the sins which he pardons and heals.

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expect from the best of men: even to know that of themselves they are unfaithful, and may fail us: and therefore not to look for too much assistance or encouragement from them. Paul lived in a time when Christians were more selfdenying and stedfast than they are now, and Paul was one that might better expect to be faith(2.) Hereby he will bring his followers to the fully accompanied in his sufferings for Christ, fuller knowledge of themselves, and show them than any of us and yet he saith, at my first that which all their days should keep them hum-answer no man stood with me, but all men forble, and watchful, and save them from presump-sook me :' and prays, that it be not laid to tion and trusting in themselves: when we have their charge. Thus you have seen some reasons made any full confession of Christ, or done him why Christ consented to be left of all, and perany considerable service, we are apt to say with mitted his disciples to desert him in his sufferthe disciples, Behold we have forsaken all and ings. followed thee; what shall we have ?' As if they had rather been givers to Christ, than receivers from him; and had highly merited at his hands: but when Peter forswears him, and the rest shift for themselves, and when they come to themselves, after such cowardly and ungrateful dealings; then they will better understand their weakness, and know on whom they must depend. (3.) Hereby also they shall better understand what they would have been, if God had left them to themselves, that so they may be thankful for grace received, and may not boast themselves against the miserable world, as if they had made themselves to differ, and had not received all that grace by which they excel the common sort when our falls have hurt us and shamed us, we shall know to whom we must be beholden to support us.

(4.) Christ would permit his disciples thus far to forsake him, because he would have no support from man, in his sufferings for man: this was part of his voluntary humiliation, to be deprived of all earthly comforts, and to bear affliction even from those few, that but lately were his faithful servants that men, dealing like men, and sinners, while he was doing like God, and as a Saviour, no man might challenge to himself the honour of contributing to the redemption of the world, so much as by encouraging the Redeemer.

(5.) Christ did permit the faith and courage of his disciples thus far to fail, that their witness to him might be of the greater credit and authority, when his actual resurrection, and the communication of the Spirit, should compel them to believe: when all their doubts were dissipated, they that had doubted themselves, and yet were constrained to believe, would be received as the most impartial witnesses by the doubting world. (6.) Lastly, by the desertion and dissipation of his disciples, Christ would teach us whenever we are called to follow him in suffering, what to

Yet note here, that it is but a partial, temporary forsaking that Christ permits; and not a total or final forsaking or apostacy. Though he will let them see that they are yet men, he will not leave them to be but as other men: nor will he quite cast them off, or suffer them to perish.

Nor is it all alike that thus forsake him ; Peter doth not do as Judas: the sincere may manifest their infirmity; but the hypocrites will manifest their hypocrisy.

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Accordingly in our sufferings our familiars that were false-hearted, as being worldlings and carnal at the heart, may perhaps betray us, and set against us, or forsake the cause of Christ, and follow the way of gain and honour: when our tempted shrinking friends, that yet may some sincerity, may perhaps look strange at us, and seem not to know us, and may hide their heads, and show their fears; and perhaps also begin to study some self-deceiving arguments and distinctions, and to stretch their conscien ces, and venture on some sin, because they are afraid to venture on affliction; till Christ shall cast a gracious, rebuking, quickening aspect on them, and shame them for their sinful shame, and fear them for their sinful fears, and inflame their love to him by the motions of his love to them, and destroy the love that turned them from him: and then the same men that dishonourably failed Christ and us, and began to shrink, will turn back and reassume their arms, and by patient suffering overcome and win the crown, as we have done before them.

I. Christians are subject to the desertion of friends.

Christians, expect to be conformed to your Lord in this part of his humiliation also. Are your friends yet fast and friendly to you? For all that, expect that many of them, at least, should prove less friendly and promise not yourselves an unchanged constancy in them.

Are they yet useful to you? Expect the time | you, because you have no more to give them. when they cannot help you. Are they your They are your friends more for what they yet comforters and delight, and is their company expect from you, than for what they have almuch of your solace upon earth? Be ready for ready received. If you cannot still be helpful the time when they may become your sharpest to them, or feed their covetous desires, or supscourges, and most heart-piercing griefs, or at ply their wants, you are to them but as one that least when you shall say, We have no pleasure in they had never known. Many a faithful ministhem. Have any of them, or all, already failed ter of Christ hath studied, preached, prayed, and you? What wonder? Are they not men, and wept for their people's souls, and after all have sinners? To whom were they ever so constant been taken for their enemies, and used as such : as not to fail them? Rebuke yourselves for your yea even because they have done so much for unwarrantable expectations from them: learn them. Like the patient, that being cured of a hereafter to know what man is, and expect that mortal sickness, sued his physician at law for friends should use you as follows. making him sick with the physic. But it is indeed our uncured patients only that are offended with us. Paul was accounted an enemy to the Galatians, because he told them the truth. Ungrateful truth makes the most faithful preachers most ungrateful. It must seem no wonder to a preacher of the gospel, when he hath entreated, prayed, and wept night and day for miserable souls, and laid his hands as it were under their feet, in hopes of their conversion and salvation, to find them after all, his bitter enemies, and seeking his destruction, that could have laid down his life for their salvation. Jeremiah seemed too impatient under this affliction, when he said, 'give heed to me, O Lord, and hearken to the voice of them that contend with me: shall evil be recompensed for good? Remember that I stood before thee to speak good for them, and to turn away thy wrath from them: therefore deliver up their children to the famine, and pour

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1. Some of them that you thought sincere, shall prove perhaps unfaithful and dissemblers, and upon fallings out, or matters of self-interest, may seek your ruin. Are you better than David, that had an Ahitophel: or than Paul, that had a Demas or than Christ, that had a Judas? Some will forsake God: what wonder then if they may forsake you? Because iniquity shall abound, the love of many shall wax cold.' Where pride, vain-glory, sensuality, and worldliness are unmortified at the heart, there is no trustiness in such persons for their wealth, or honour, or fleshly interest, they will part with God and their salvation; much more with their best deserving friends. Why may not you, as well as Job, have occasion to complain, he hath put my brethren far from me, and my acquaintance are verily estranged from me: my kinsfolk have failed, and my familiar friends have forgotten me: they that dwell in my house, and my maid-out their blood by the force of the sword.' ens, count me for a stranger: I am an alien in their sight I called my servant, and he gave me no answer: I entreated him with my mouth: my breath is strange to my wife; though I entreated for the children's sake of my own body: yea, young children despised me: I arose, and they spake against me: all my inward friends abhor-on every side: report, say they, and we will rered me; and they whom I loved are turned against me.' Why may not you, as well as David, be put to say, 'yea, mine own familiar friend in whom I trusted, which did eat of my bread, hath lifted up his heel against me.' Those that have been most acquainted with the secrets of your soul, and privy to your very thoughts, may be the persons that shall betray you, or grow strange to you. Those that you have most obliged by benefits, may prove your greatest enemies. You may find some of your friends like birds of prey, that hover about you for what they can get, and when they have catched it, fly away. If you have given them all that you have, they will forsake you, and perhaps reproach

Thus may ingratitude afflict you, and kindness be requited with unkindness, and the greatest benefits be forgotten, and requited with the greatest wrongs: your old familiars may be your foes: and you may be put to say as Jeremiah: for I heard the defaming of many fear

port it: all my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.' Thus must the servants of Christ be used, in conformity to their suffering Head.

2. Some that are sincere, and whose hearts are with you, may yet be drawn by temptation to disown you: when malice is slandering you, timorous friendship may perhaps be silent, and afraid to justify you, or take your part: when a Peter in such imbecility and fear can disown and deny his suffering Lord, what wonder if faint-hearted friends disown you, or me, that may give them too much occasion or pretence? Why

may not you and I be put to say as David did, 'my lovers and my friends stand aloof from my sore, and my kinsmen stand afar of: they that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long! They that in fearfulness will fail their Maker and Redeem-grudge, and raise unfriendly jealousies and diser, and hazard their salvation, may by a smaller temptation be drawn to fail such friends as