are filled but with sudden showers, and therefore we are dry so often. Whereas if we would draw water from the fountains of our Saviour, and derive them through the channel of diligent and prudent meditations, our devotions would be a continual current, and safe against the barrenness of frequent droughts.

For meditation is an attention and application of spirit to divine things; a searching out all instruments to a holy life, a devout consideration of them, and a production of those affections which are in a direct order to the love of God and a pious conversation. Indeed, meditation is all that great instrument of piety, whereby it is made prudent, and reasonable, and orderly, and perpetual. For supposing our memory instructed with the knowledge of such mysteries and revelations as are apt to entertain the spirit, the understanding is first and best employed in the consideration of them, and then the will in their reception, when they are duly prepared and so transmitted; and both these in such manner, and to such purposes, that they become the magazine and great repositories of grace, and instrumental to all designs of virtue.

For the understanding is not to consider the matter of any meditation in itself, or as it determines in natural excellences or unworthiness respectively, or with a purpose to furnish itself with notion and riches of knowledge; for that is like the winter sun it shines, but warms not; but in such order as themselves are put in the designations of theology, in the order of Divine laws, in their spiritual capacity, and as they have influence upon holiness for the understanding here is something else besides the intellectual power of the soul, it is the spirit; that is, it is celestial in its application, as it is spiritual in its nature; and we may understand it well by considering the beatifical portions of soul and body in their future glories. For therefore, even our bodies in the resurrection shall be spiritual, because the operation of them shall be in order to spiritual glories, and their natural actions, such as seeing and speaking, shall have a spiritual object and supernatural end; and here as we partake of such excellences and co-operate to such purposes, men are more or less spiritual. And so is the understanding taken from its first and lowest ends of resting in notion and ineffective contemplation, and is made spirit; that is wholly ruled and guided by God's Spirit to supernatural ends and spiritual employments;

so that it understands and considers the motions of the "heavens, to declare the glory of God," the prodigies and alterations in the firmament, to demonstrate his handiwork; it considers the excellent orders of the creatures, that we may not disturb the order of creation, or dissolve the golden chain of subordination. Aristotle and Porphyry, and the other Greek philosophers, studied the heavens, to search out their natural causes and production of bodies; the wiser Chaldees and Assyrians studied the same things, that they might learn their influences upon us, and make predictions of contingencies; the moral Egyptian described his theorems in hieroglyphics and fantastic representments, to teach principles of policy, economy, and other pendencies of morality and secular negotiation: but the same philosophy, when it is made Christian, considers as they did, but to greater purposes, even that from the book of the creatures we may glorify the Creator, and hence derive arguments of worship and religion.

"Thy love the power of thought bestow'd,

To thee my thoughts would soar:

Thy mercy o'er my life has flow'd,

That mercy I adore."

Who is the beginning, the first-born from the dead.-Col. i. 18.

THE apostle signalizes Christ with these titles to show that he not only rose first, but that he is to his church-to all his members, the beginning and fountain of salvation and of grace in this life; of glory and of blessedness in that which is to come. For the church hath a twofold state of grace and of a spiritual resurrection in this life of glory and of a beatified resurrection in the other. The apostle, therefore, in this place, declares Christ to be the author of both.

I. Christ himself was the first in the glorious resurrection. Christ is rightly called the beginning and the first-born from the dead; for he alone hath risen as the beginning of his resurrection, raising his body by the power of his Godhead. He also alone hath risen to spiritual life and glory, no more to die. That he arose by his own power, not by that of another, is clear: John

ii. 19, Destroy this temple, and in three days I will raise it up. I have power to lay down my life, and I have power to take it again, John x. 18. Although, therefore, we read both in the Old and in the New Testament, that some rose from the dead before Christ, this does not strip Christ of these titles; for no one hath risen as the beginning of his resurrection, but all were quickened by the efficacy of another. Besides, none of those arose to the immediate enjoyment of glory; but the present manifestation of the Divine glory. For truly spake Cyprian, "These rose indeed before Christ, but in the name and the faith of him; one through Elijah when he was living; one by Elisha in his lifetime, and another after his death; but then they returned to death which they had thus tasted. Lazarus also rose at the command of Christ, and some others; yet all these only enjoyed the gift of life for a time, then again returned to the grave." But Christ being raised from the dead, dieth no more. The resurrection, therefore, of these few preceding the resurrection of Christ, does not in the least oppose his being called the beginning and the first-born from the dead: since they rose neither by their own power, nor to everlasting life; Christ both by his own power and for ever.

II. A second reason of his being called the beginning the first-born from the dead, is, because he is the effective beginning and cause of the rising again of all his members; whether we regard the resurrection to grace from the death of sin, or the resurrection to glory from the death of nature.

1. Christ is the beginning of our spiritual resurrection, by his death and resurrection-1, as the meritorious cause; for he merited this spiritual quickening of his members: 2, as the efficient cause; for by the same power wherewith he raised himself from the dead, he both raises all that are his from the death of sin, and regenerates them to the new life of grace. Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord: 3. As the exemplary cause; for the resurrection of Christ is every where proposed to us as a type and pattern of our spiritual resurrection. Like as Christ was raised up from the dead, so we also should walk in newness of life.

If Christ were not in us the beginning of this spiritual resurrection, there would be no hope of the blessed and glorious

resurrection, as it is written, Blessed is he who hath part in the first resurrection; on such the second death hath no power. For the Spirit of regeneration is the earnest of the blessed resurrection, giving the commencement of spiritual life, and the right to that resurrection which is to life eternal. Hence Tertullian beautifully says, "that by regeneration our bodies are inaugurated for this resurrection." And Aquinas upon Rom. viii. 11, If the Spirit of him who raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you: says, "Our bodies shall be quickened for glory on account of the dignity which they have obtained from the circumstance of their having been the temples of the Holy Spirit."

Thus, then it appears that Christ is the beginning and the cause of our spiritual resurrection by his corporeal death and resurrection.

2. Now, as to that corporeal resurrection which we expect, of this also Christ is the beginning, in all those ways which we have touched upon in the spiritual resurrection. 1. As the meritorious cause For by his passion and victory he won for his people a glorious resurrection. He was delivered for our offences, and was raised again for our justification. But whom he hath justified, he will glorify. Who is gone into heaven, and is on the right hand of God. 2. As the efficient cause: For he himself by his Divine power will raise up all his people to glory; The hour is coming in which all that are in their graves shall hear the voice of the Son of God, and shall come forth. Christ is risen from the dead the first-fruits of them that slept. Why the first-fruits? Because like as under the law, the offering of the first-fruits was the cause why the rest of the fruits should be blessed; so the resurrection of Christ is the cause why the rest of the members shall rise again, "I am released from my death; I rise again by the power of Christ," says Prudentius. 3. As the exemplary cause. For the glorious resurrection of Christ the head, holds out to us an example of our resurrection and future glory: He shall change our vile body, that he may make it like to his glorious body.

It is therefore evident that Christ is most deservedly distinguished with these titles by the apostle,-the beginning and first-born from the dead; as well because he quickened himself

to the light of glory, as because he quickens all that are his, both from spiritual and corporeal death.

Observe 1. From the circumstance of Christ being said to be to us the beginning both of the life of grace, and the life of glory, we conclude that they who are not united to this beginning, are neither partakers of grace in the present life, nor will be of glory in the life to come: but this union is effected by faith and the Holy Spirit: they who are destitute of these will also be destitute of the other.

Observe 2. Since Christ is called the first-born from the dead, we understand that death is not now to be feared by Christians; who are entitled to expect by-and-by a certain new and glorious resurrectional birth. For as Christ on rising again, is called the first-born from the dead; so all we, after rising again, shall obtain a certain new nativity. He hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance reserved in heaven. "Death doth not take away life, but renews it."

Now there are diversities of gifts, but the same Spirit.-1 Cor. xii. 14.

LET us illustrate in some measure by examples the methods of the Spirit in the soul. At a certain time then are they elated, as at a royal banquet, and rejoice with joy and gladness not to be expressed. At another season are they as the bride, that in communion with the bridegroom enjoys Divine pleasures. At another time they are as the angels, which are not clogged with this earthly tabernacle.

At other times, they are in grief and lamentation for all mankind, and interceding for the whole stock of Adam. They take up a wailing and a weeping for it; the love of the Spirit for the human nature kindling and flaming out within them. At other times the joy and love of the Spirit inflame them to that degree, that were it possible, they would snatch up every man into their own bowels, not making the least distinction of the bad from the good.

At other times they are humbled so far below every other person in the self-abasement of the Spirit, as to think themselves