Take with you words, and turn to the Lord.-Hosea xiv. 2.

THIS advice of the prophet, Take with you words, importeth the serious pondering and choosing of requests to put up to God. The mother of Artaxerxes, in Plutarch, was wont to say, that they who would address themselves unto princes, must use silken words. Surely he that would approach unto God, must consider and look as well to his words as to his feet. He is so holy and jealous of his worship, that he expects there should be preparation in our access unto him: preparation of our persons, by purity of life; preparation of our services, by choice of matter; preparation of our hearts, by finding them out, stirring them up, fixing them, fetching them in, and calling together all that is within us, to prevail with God.

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The services which we thus prepare, must be taken from him. They must not be the issues of our own private and fleshly hearts for nothing can go to God, but that which comes from him. And this phrase seemeth to import these three things: 1. We must attend unto his will, as the rule of our prayers. 2. We must attend unto his precepts and promises, as the matter of our prayers. 3. We must attend unto the guidance of his Holy Spirit, as the life and principle of our prayers, without which we know not what to ask.

And prayers, thus regulated, are most seasonable and sovereign duties in times of trouble; the key which openeth a door of mercy; the sluice which keepeth out an inundation of judgments. Jacob wrestled and obtained a blessing. Amos prayed, and removed a curse. The woman of Canaan will not be denied with a denial. The people of Israel will beg for deliverance even then, when God had positively told them that he would deliver them no more. Jonah will venture a prayer from the bottom of the sea, when double death had seized upon him, the belly of the deep, and the belly of the whale; and that prayer of his did "open the doors" of the Leviathan, as it is expressed in Job xli. 14, and made one of those deaths a deliverance from the other.

O let the Lord's remembrances give him no rest! There is a kind of omnipotency in prayer, as having an interest and prev

alence with God's omnipotency. It hath loosed iron chains; it hath opened iron gates; it hath unlocked the windows of heaven; it hath broken the bars of death. Satan hath three titles given him in the Scriptures, setting forth his malignity against the church of God: a "dragon," to note his malice; a "serpent," to note his subtilty; and a "lion," to note his strength. But none of all these can stand before prayer. The greatest malice, the malice of Haman, sinks under the prayer of Esther; the deepest policy, the counsel of Ahithophel, withers before the prayer of David; the hugest army, an host of a thousand thousand Ethiopians, run away like cowards before the prayer of Asa.

How should this encourage us to treasure up our prayers, to besiege the throne of grace with armies of supplications, to refuse a denial, to break through a repulse! He hath blessed those whom he did cripple: he hath answered those whom he did reproach he hath delivered those whom he did deny. And he is the same yesterday and to-day. If he save in six and in seven troubles, should not we pray in six and seven extremities? Certainly in all the afflictions of the church, when prayers are strongest, mercies are nearest.

Who is gone into heaven, and is on the right hand of God; angels, and authorities, and powers being made subject unto him.-1 Peter iii. 22.

FROM this passage of Scripture, and the previous exposition, the following reflections are suggested:

1. The height of this our Saviour's glory will appear the more, if we reflect on the descent from which he ascended to it. Oh! how low did we bring down so high a majesty, into the pit wherein we had fallen, by climbing to be higher than he had set us! It was high indeed, as we were fallen so low, and yet he, against whom our sin was committed, came down to help us up again, and to take hold of us—took us on; so the Greek word is, Heb. ii. 16: He took not hold of the angels-let them go, hath left them to die for ever-but he took hold of the seed of Abraham, and took on him indeed their flesh, dwelling among us, and in a mean part. He emptied himself, and became of no repute. And further, after he descended to the earth, and into our flesh,

in it he became obedient to death upon the cross, and descended into the grave. And by these steps, he was walking towards that glory wherein he now is: He abased himself, wherefore, says the apostle, God hath highly exalted him. So he says of himself, Ought not Christ first to suffer these things, and so to enter into his glory? Now this, indeed, it is pertinent to consider. The apostle is here upon the point of Christ's sufferings; that is his theme, and therefore he is so particular in the ascending of Christ to his glory. Who, of those that would come thither, will refuse to follow him in the way wherein he led, he, the leader of our faith? And who, of those who follow him, will not love and delight to follow him through any way, the lowest and darkest? It is excellent and safe, and then, it ends you see where.

2. Think not strange of the Lord's method with his church, in bringing her to so low and desperate a posture many times. Can she be in a condition more seemingly desperate than was her Head-not only in ignominious sufferings, but dead and laid in the grave, and the stone rolled to it and sealed, and all made sure? And yet he arose and ascended, and now sits in glory, and shall sit till all his enemies become his footstool. Do not fear for him, that they shall overtop, yea, or be able to reach him who is exalted higher than the heavens: neither be afraid for his church, which is his body, and, if her Head be safe and alive, can not but partake of safety and life with him. Though she were, to sight, dead and laid in the grave, yet shall she arise thence, and be more glorious than before; aud still, the deeper her distress, shall rise the higher in the day of deliverance.

Thus in his dealing with a soul, observe the Lord's method. Think it not strange that he brings a soul low, very low, which he means to comfort and exalt very high in grace and glory; that he leads it by hell-gates to heaven; that it be at that point, My God, my God, why hast thou forsaken me? Was not the Head put to use that word, and so to speak it, as the head speaks for the body, seasoning it for his members, and sweetening that bitter cup by his own drinking of it? Oh! what a hard condition may a soul be brought unto, and put to think, Can he love me, and intend mercy for me, who leaves me to this? And yet, in all, the Lord is preparing it thus for comfort and blessedness.

3. Turn your thoughts more frequently to this excellent sub

ject, the glorious high estate of our great High Priest. The angels admire this mystery, and we slight it! They rejoice in it, and we, whom it certainly more nearly concerns, are not moved with it; we do not draw that comfort and instruction from it, which it would plentifully afford, if it were sought after. It would comfort us against all troubles and fears to reflect, "Is he not on high, who hath undertaken for us? Doth any thing befall us, but it is past first in heaven? And shall any thing pass there to your prejudice or damage? He sits there, and is upon the counsel of all, who hath loved, and given himself for us; yea, who, as he descended thence for us, did likewise ascend thither again for us. IIe hath made our inheritance which he purchased, there sure to us, taking possession for us, and in our name, since he is there, not only as the Son of God, but as our surety, and our Head." And so the believer may think himself even already possesed of this right, inasmuch as his Christ is there. The saints are glorified already in their Head. he reigns, there I believe myself to reign, says Augustine. consider, in all thy straits and troubles, outward and inward, they are not hid from him. He knows them, and feels them, thy compassionate High Priest hath a gracious sense of thy frailties and griefs, fears and temptations, and will not suffer thee to be surcharged. He is still presenting thy estate to the Father, and using that interest and power which he hath in his affection, for thy good. And what wouldst thou more? Art thou one whose heart desires to rest upon him, and cleave to him? Thou art knit so to him, that his resurrection and glory secure thee thine. His life and thine are not two, but one life, as that of the head and members; and if he could not be overcome of death, thou canst not neither. Oh! that sweet word, Because I live, ye shall live also.

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Let thy thoughts and carriage be moulded in this contemplation rightly, ever to look on thy exalted Head. Consider his glory; see not only thy nature raised in him above the angels, but thy person interested by faith in that glory; and then, think thyself too good to serve any base lust. Look down on sin and the world with a holy disdain, being united to him who is exalted and so glorious. And let not thy mind creep here; engage not thy heart to any thing that time and this earth can afford. Oh! why are we so little where there is such a spring

of delightful thoughts for us? If ye be risen with Christ, seek those things which are above, where Christ sits. What mean you? Are ye such as will let go your interest in this once crucified, and now glorified Jesus? If not, why are ye not more conformable to it? Why does it not possess your hearts more? Ought it not to be thus? Should not our hearts be where our treasure, where our blessed Head is? Oh! how unreasonable, how unfriendly is it, how much may we be ashamed to have room in our hearts for earnest thoughts, or desires, or delights, about any thing beside him?

Even so, it is not the will of your Father which is in heaven, that one of these little ones should perish.-Matt. xviii. 14.

to us.

CHRIST set a little child in the midst of his disciples, and said, Be ye as little children. And, Whosoever receiveth such a little child, receiveth me; and, Whosoever shall offend, shall suffer the utmost penalties. And he was not even satisfied with the comparison of the millstone, but added also his woe, and commanded us to cut off such, though they be in the place of hands and eyes And by the angels again that are intrusted with these mean brethren, he makes them objects of veneration, and from his own Will and Passion ;-for when he saith, The Son of Man is come to save that which was lost, he signifies even the Cross, like as Paul saith, speaking of a brother, For whom Christ died;and from the Father, for that neither to him doth it seem good that one should perish; and from common custom, because the shepherd leaves them that are safe, and seeks what is lost; and when he hath found what was gone astray, he is greatly delighted at the finding and the saving of this.

If then God thus rejoices over the little one that is found, how dost thou despise them that are the objects of God's earnest care, when one ought to give up even one's very life for one of these little ones? But is he weak and mean? Therefore for this very cause most of all, one ought to do every thing in order to preserve him. For even he himself left the ninety and nine sheep, and went after this, and the safety of so many availed not to throw into the shade the loss of one. But Luke saith, that he