Looking unto Jesus a view of the everlasting gospel, or, the souls eying of Jesus as carrying on the great work of mans salvation from first to last / by Isaac Ambrose ...

CHAP. I.

1 John 1.2. For the Life was manifested, and we have seen it.

SECT. I. Of the Beginning of the Gospel.

IN this piece, as in the former, we must first lay down the Object, and then direct you how to look to it.

The Object is Jesus carrying on the work of Mans Salvation during the time of his Life. Now in all the transactions of this time, we shall observe them as they were carried on successively in those three years and an half of his ministerial Office, or if you will in those four compleat Years before his Passion and Death.

For the first Year, and his actings therein, the Evangelist Mark begins thus,* 1.1 The Beginning of the Gospel of Jesus Christ the Son of God; q. d. the beginning of that age of the World, which the Prophets pointed out for the time of good things to come; or the be∣ginning of the exhibition and completion of that Gospel, which in respect of the pro∣mise, figures, and signification was from the beginning of the World. This beginning of the Gospel, the Prophets sometimes expressed by the term of the last dayes,* 1.2 and it shall come to pass in the last dayes: sometimes by the term of the acceptable year of the Lord, the Spirit of the Lord is upon me, to proclaim the acceptable year of the Lord:* 1.3 some∣times by the term of the Kingdom of God; And in the dayes of these Kings,* 1.4 shall the God of Heaven set up a Kingdom, which shall never be destroyed. Sometimes by the term of a New Heaven, and a New Earth, behold I create New Heavens, and a New Earth, and the former shall not be remembred, nor come in mind. Howsoever it is called, this is concluded, that the beginning of the Gospel is not to be reckoned from the birth of Christ, but from the beginning of the Ministry and Preaching of John the Baptist;* 1.5 from the dayes of John the Baptist untill now (said Christ) the Kingdom of Heaven suffereth violence; for all the Prophets and the Law prophesied until John; and when the Apostles were ready in the Room of Judas to choose a new Apostle, it is said,* 1.6 that of those men which companied with them all the time that the Lord Jesus went in and out amongst them, beginning from the baptism of John, unto the day that he was taken up, must one be ordained to be a witness. And Peter Preaching to Cornelius and his friends,* 1.7 he tells them that the Word (or Gospel) was

published throughout all Judea, and began from Galilee, after the Baptism which John preach∣ed:* 1.8 and see but how immediately these words follow, The beginning of the Gospel of Je∣sus Christ the Son of God: as it is written in the Prophets behold I send my Messenger be∣fore thy face, which shall prepare the way before thee: I know that Johns Ministry was six months before Christ's; and yet that now was the beginning of the Gospel, it ap∣pears, 1. In that Baptism (which was only used amongst the Jews for the admission of Proselites or Heathens to their Church) is now published and proposed to the Jews themselves; shewing, 1. That now they were to be entred and transplanted into a new Profession; and, 2. That the Gentiles, and they were now to be knit into one Church and Body. And, 2. It appears in that the Doctrine and Preaching of John was of a different strain, from the litteral Doctrine of the Law; as it is taken in the sense of the Jews; for that called all for works; and for exact performance, do this and live; but John called for Repentance, and for renewing of the mind, and for belief in him that was coming after, disclaiming all righteousness by the works of the Law; so that here was new Heavens, and a new Earth began to be created, a new Commandment given, a new Church founded, Justification by works cried down, and the Doctrine of Faith and Re∣pentance advanced and set up.

Hence one observes that the Evangelist Luke points out this year in a special manner; it was the fifteenth year of Tiberius Cesar;* 1.9 at which time (sayes he) Pilate was Gover∣nour of Judea, Herod was Tetrarch of Galilee, Philip was Tetrarch of Iturea, Lysanias was Tetrach of Abilene, and Annas and Caiaphas were high Priests. And then, even then, the Word of God came unto John, the Son of Zacharias, in the Wilderness. See how ex∣act the Evangelist seems, that so remarkable a year of the beginning of the Gospel might be fixed and made known to all the World. In this respect, I shall begin the first year of Christs Life with the beginning of John's Preaching, which was sixs months current be∣fore the Ministry of Christ; and in the compass of this first year, I shall handle these Particulars,—

1. The Preaching of John Baptist. 2. The Baptisme of Christ Jesus. 3. The Fa∣sting and Temptation of Christ in the wilderness. 4. The first manifestation of Jesus by his several witnesses. 5. Christ whipping the buyers and sellers out of the Temple. Observe that every of these four years, I shall end at one of the passeovers, of which we read during Christ Ministry; as of the first Passover in John. 2.13. of the second Pass∣over in John 5.1. of the third Passover, John 6.4. of the fourth Passover, John 13.1. And first, of the first year to end at the first Passover.

SECT. II. Of the Preaching of John Baptist.

FOr the Preaching of John the Baptist; now was it that the Gospel began to dawn, and John like the Morning-Star, or the blushing day, springing from the windows of the East, foretells the approaching of the sun of Righteousness; now was it that he laid the first rough, hard, and unhewen stone of the building in Mortification, self-denial, and doing violence to our natural affections. I read not that ever John wrought a Miracle; but he was a man of an austere Life: and good Works convince more than Miracles themselves. It is storied of one Pachomius, a souldier under Con∣stantine the Emperour, that his Army being well-near starved for want of necessary Provision, he came to a City of Christians, and they of their own Charity relieved them speedily and freely; he wondering at their so free and chearful dispensation, enquired what kind of people those were whom he saw so bountiful? It was Answer∣ed, they were Christians, whose profession is to hurt no man, and to do good to every man; hereupon the souldier convinced of the excellency of this Religion, he threw away his Arms, and became a Christian and a Saint. To this purpose, I suppose, John the Baptist spent his time in Prayer, Meditation, affections, and Colloquies with God, eating flies and wild honey in the wilderness, that he might be made a fit Instru∣ment of preparation, and dissemination of the Gospel of Christ.

In his Sermon he sometimes gave particular Schedules of Duty to several states of Persons; he sharply reproved the Pharisees for their hypocrisie and impiety; he gently guided others into the wayes of Righteousness, calling them the straight wayes of the Lord; and by such discourses and a Baptism, he disposed the spirits of men for the entertaining of

the Messias, and the Doctrine of the Gospel. John's Sermons were to the Sermons of Jesus as a Preface to a Discourse.

But observe this, that his most usual Note was Repentance, the Axe to the Root, the Fan to the Floor, the Chaff to the Fire: As his Rayment was rough, so was his Tongue; and thus must the way be made for Christ in stubborn obstinate hearts; plausibility, or pleasing of the flesh is no fit Preface to Regeneration; if the heart of Man had continu∣ed upright, Christ might have been entertained without contradiction; but now violence must be offered to our Corruptions, ere we can have room for Grace; if the great way-maker do not cast down Hills, and raise up Vallies in the bosoms of Men, there is no pas∣sage for Christ; never will Christ come into that soul, where the Herald of Repentance, either on one motive or other hath not been before him.

Shall we hear that Sermon that John Preached in his own words? Matthew in brief gives it in thus; Repent ye, for the Kingdom of Heaven is at Hand:* 1.10 these are the words when he first began to Preach the Gospel of Christ; and indeed we find Christ himself doth preach the same Doctrine in the same words: Jesus began to Preach, and to say,* 1.11 Re∣pent; for the Kingdom of Heaven is at Hand. In this Sermon we must observe these two parts: here's, 1. A Duty; and, 2. A Motive to this Duty. 1. The Duty is Repent.] It is not a Legal, but an Evangelical Repentance that is here meant; indeed the Law strictly takes no notice of Repentance, but the Gospel; true, and through, and con∣summate repentance is a Gospel-Grace. 2. The Motive is this; for the Kingdom of Heaven is at Hand. This Phrase, The Kingdom of Heaven, hath several acceptations, and accordingly it hath occasioned some differences. 1. Sometimes it is taken for that glorious condition of the other World; this may be implied; but this I suppose few un∣derstand to be the sense of this place. 2. Sometimes it is taken for the Church of Christ, q. d. Repent, for now the Pedagogy of the Jews is expiring, or breathing its last; and the Church of Christ is at hand, a People that shall bear the very stile of Christians; that shall profess Christ, and close with Christ as their Saviour and Messiah; of which Church, that you may be a part, prepare for it; Repent. 3. Sometimes it is taken for the spiritual Kingdom of Christ, in opposition to those earthly temporal Kingdoms which bear the sway, and domineered over all the World with Cruelty and Tyranny be∣fore Christs coming; of this Daniel* 1.12 prophesied; And in the dayes of these Kings shall the God of Heaven set up a Kingdom which shall never be destroyed. Now what was this Kingdom, but the Kingdom of Grace? It is by an Hebraism called the Kingdom of Heaven, that is an Heavenly Kingdom; the Jews expected the Messiah, and dreamed of an outward, glorious and pompous Kingdom: now, saith John, the Messiah is come, and his Kingdom is come; but 'tis not an Earthly, but an Heavenly Kingdom; and therefore Repent. 4. Sometimes it is taken for the Preaching of the Gospel, or for the preaching of the Kingdom of Grace and Mercy of God in Christ unto men; q. d. O Sirs! look about you, there's now a discovery made of the Glory and Grace of God in another way than ever formerly; and therefore prepare for it: Repent. 5. Sometimes it is taken for the Gos∣spel of Christ, as it is Published and Preached unto all Nations: Observe, I do not on∣ly say, for the Gospel as it is Preached; but as it is Preached to the Gentiles, or among all Nations, and this shews how proper and pregnant an Argument this was to inforce the Doctrine and Practice of Repentance upon the Jews, because the calling of the Gen∣tiles was near at hand, which would prove their rejection and casting off, if they did not repent.

Oh how seasonable is this Sermon to us? Christians! hath not the Kingdom of Hea∣ven approacht unto us? Take the Kingdom of Heaven for the Kingdom of Glory, are we not near to the door of Glory, to the Confines of Eternity? What is our Life but a Vapour that appeareth for a little time, and after it vanisheth away? We know not but ere the Sun have run one Round, our souls may be in that World of souls, and so either in Heaven or Hell. Or take the Kingdom of Heaven for the Church of Christ, and what expectations have we now of the flourishing state of Christ's Church here upon Earth? Then shall the Children of Israel and Judah be gathered together—for great shall be the day of Jezreel, Hos. 1.11. A time is at hand, that Israel and Judah shall be called to∣gether, that the fulness of the Gentiles shall come in: and what is this but the great day of Jezreel? Oh then what manner of Persons ought we to be? How Spiritual? How Heavenly-minded? Arise, arise, shake off thy dust; for thy Light is coming, and the glory of the Lord is rising upon thee. Or, take the Kingdom of Heaven for the Preaching of the Gospel of Grace, Mercy and Goodness of God in Christ, what Preachings are

now in comparison of what have been formerly? How doth the Lord set forth his free Love, and free Grace in the Churches of Christ? No question but many former ages have enjoyed their discoveries in some sweet measure, and yet after-ages wonder that they have known no more; and how much of the Kingdom of Heaven do Saints find in this Age, as if there were a new manifestation of God unto the World? And yet I must tell you, that the Ages to come shall know more of this Kingdom, there shall be further and further openings of this great Mystery of Grace unto the Sons of Men. Mark the Apostle, That in the ages to come he might shew the exceeding riches of his Grace, in his kindness towards us through Jesus Christ, Eph. 2.7.* 1.13 How is this? Had not God revealed grace enough in the former ages? Or had not God revealed Grace enough in that present Age? Did he not then call in the Gentiles? were not many thousands con∣verted at one only Sermon? What a deal of that Grace had Paul himself received? He tells us that the Grace of our Lord Jesus Christ was exceeding abundant to him-wards;* 1.14 and is there yet more Grace to be revealed? O yes! herein lies the Mystery of Grace, that he hath reserved exceeding riches of Grace for the Ages to come; Grace that never saw Light before; and I believe there is yet a fuller Magazine of the Riches of his Grace for latter Ages, even for the Ages to come, to be discovered, that ever was yet. Oh then repent, repent; Why? For the Kingdom of Heaven is at hand. The very openings of Gods Love and Grace unto Souls, is a Way and Motive to draw our Souls unto God. Or, take the Kingdom of Heaven for the preaching of the Gospel to all Nations, Jews and Gentiles, what fears and jealousies may this breed in us as well as the Jews: O boast not against the Branches! it may be thou wilt say, The Branches were broken off, that I might be graffed in: well; because of unbelief they were broken off, and thou standest by Faith; be not high-minded, but fear: For if God spared not the natural Branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God; on them which felt severity: but towards thee, goodness, if thou continue in his goodness; other∣wise thou shalt be cut off. But I will not dwell on this: my design is to consider of Jesus, and of the transactions of Jesus in reference to our souls health: now John's Sermons were only a preparative to the manifestation of Jesus; he was only the Forerunner of Christ, and not Christ himself, as himself witnesseth.

SECT. III. Of the Baptisme of Jesus.

2. FOr the Baptism of Christ. He that formerly was circumcised, would now be bap∣tized; he was circumcised to sanctifie his Church that was, and he was baptized to sanctifie his Church that should be; we find him in both Testaments opening a way into Heaven. This was the first appearing of Christ in reference to his Ministerial Of∣fice, he that lay hid in the counsel of God from all eternity, and he that lay hid in the womb of his Mother for the space of forty weeks, and he that lay hid in Nazareth for the space of thirty years; now at last he begins to shew himself to the World, and He comes from Galilee to Jordan,* 1.15 to John to be baptized of him. The day was but a little broke in John the Baptist, but Christ the Son of Righteousness soon entred upon our Hemisphere; indeed now was the full time come, that Jesus took his leave of his Mo∣ther, and his Trade, to begin his Fathers work, in order to the Redemption of the World. For the clearer understanding of Christs Baptism, we shall examine these Particulars.—

1. What Reason had Christ to be Baptised?

2. How was it that John knew him to be Christ?

3. Wherein was the glory of Christs Baptism?

4. What was the Prayer of Christ, at, or after his Baptism?

5. Why was it that the Holy Ghost descended on Jesus?

6. Upon what account was it that the Holy Ghost should reveal himself at this time? and why in the form of a Dove rather than some other form?

1. What reason had Christ to be Baptized? we find John himself wondering at this; I have need to be Baptized of thee,* 1.16 and comest thou to me? Many Reasons are given for Christs Baptism: As, 1. That by this symbole he might enter himself into the So∣ciety of Christians; just like a King, to endear himself to any City of his Subjects, he

condescends to be made a free-man of that City. 2. That he might bear witness to the Preaching and Baptism of John, and might reciprocally receive a Testimony from John. 3. That by his own Baptism, he might sanctifie the water of Baptism to his own Church. 4. That he might give an example himself of the performance of that, which he en∣joyned others. 5. That he might receive Testimony from Heaven, that he was the Son of God. 6. That he might fulfil all Righteousness: not only the Moral, but the Figurative, Ceremonial and Typical: Some think, that the Ceremony, to which our Saviour look∣ed at in these words, was the washing of the Priests in water, when they entred into their Function:* 1.17 And Aaron and his Sons thou shalt bring to the door of the Tabernacle of the Congregation, and shalt wash them with water. And surely this was the main reason of Christs being Baptized, that by this Baptism he might be installed into his Ministerial Office.

2. How did John know him to be Christ? It is very probable he had never seen his Face before; they had in their Infancy been driven to several places, and they were de∣signed to several imployments, and never met (as we may well conceive) till now: be∣sides, the Baptist speaks expresly, I knew him not,* 1.18 but he that sent me to Baptize with water, the same said unto me, on whomsoever thou shalt see the Spirit descending, and abi∣ding on him, the same is he that Baptizeth with the Holy Ghost. Now this descent of the Holy Ghost, was not till after Baptism; how then did he know him to be Christ?

The Answer is given by some thus; that John knew Christ in some measure before his Baptism; but he knew him not so fully as after, when the Holy Ghost had descended on him. Others thus; that John knew Christ before his Baptism, by a present revela∣tion, and after Baptism by a present sign; it is not unlikely but John knew Christ at his first arrival by revelation; for if whiles he was in his Mothers womb, he knew Christ being yet unborn, how much more might he know and acknowledg him now at his Baptism? Thus Samuel knew Saul; and thus John might know Christ. But for that knowledg he had after Baptism, it was a further confirmation of that same knowledg that he had before Baptism, and that not so much for his own sake, as for the Peoples.* 1.19 I saw, and bear record that this is the Son of God.

3. Wherein was the Glory or excellency of Christs Baptism? The Ancients give ma∣ny Encomiums to it, and in some respects prefer it to the Birth of Christ;* 1.20 thus Augu∣stine; Many great Miracles were at Christ's Birth, but they were far greater at his Bap∣tism; the Holy Ghost overshadowed him in the Womb, but he brightly shone on him in the Ri∣ver; then was the Father silent, not a word from him, but now a loud voice is heard from Heaven, This is my beloved Son in whom I am well pleased; then was the Mother under suspi∣tion, because she was found with Child without a Father; but now is the Mother greatly honoured, in that the Holy Child is Fathered by God himself: then was Christ hid to the world; and this made John the Baptist say, there stands one amongst you whom ye know not: He was before his Baptism as the Sun in a Cloud, or a Pearl in a shell, or a Gold∣mine in a Field: but now he appears in publick; and to manifest his Glory, the Heavens open, and from the Heavens the Holy Ghost descends, and alights upon his sacred head; and God the Father gives a voice from Heaven, declaring his Divinity to the world. If the Jews require a sign, here is not one, but many signs at once; which as Beams do discover a Sun, so they discover this Sun of Righteousness to be risen amongst them; and herein was the Glory of Christ's Baptism.

4. What was the Prayer of Christ, at, or after his Baptism? The Evangelist Luke* 1.21 speaks of his Prayer. It came to pass that Jesus being Baptized, and Praying, the Heavens were opened. This was the manner of those that were Baptized, assoon as they were Bap∣tized, to come out of the water and Pray; and some think that these words,* 1.22 they were Baptized of him in Jordan confessing their sins, hath reference to this: if so, then Christ having no sins to confess of his own, the tenour of his prayer must needs be to some o∣ther purpose: But to what purpose? some say, to the same purpose as his Prayers were usually; as in John 17. that his Father would preserve his Church in Ʋnity and Truth; and that he would Glorifie his Church, that they also might be one, even as he and his Father are one; and especially that many might be converted by his Ministry, which he was now beginning. Others think that this Prayer at this time, was for that which fol∣lowed upon his very prayer (i.e.) that the Holy Ghost might descend, and that the Fa∣ther would Glorifie the Son by a Testimony from Heaven: Indeed, the Text hath laid his Prayer, and the opening of the Heavens so close together, as that it seems to point out what was the tenour of his Prayer, by the consequent of it. Before the Heaven

was mured up, no Dove to be seen, no Voice to be heard, but streight upon it (as if they had but waited the last word of his prayer) all of them follow: and in another place, we find the like return upon the like prayer;* 1.23 Father, Glorify thy Name: then came there a voice from Heaven, saying, I have both Glorified it, and I will Glorifie it again: one reason more, if we consider that Christ was now to enter upon the great Work of our Redemption, and the preaching of the Gospel, it will be no less strange to conceive that he prayed for the visible sealing of him to that Work and Office, by the coming of the Holy Ghost.* 1.24 To this purpose is that of the Evangelist; for him hath God the Father sealed; it is a Phrase borrowed from them, who give their Commissions under hand and seal; and this is certain that upon his Prayer God sent the holy Spirit, who sealed him, or allowed, and confirmed him to the Office of our Redemption; and therefore very probable it is, that his Prayer might tend to that purpose; but herein take heed of excluding what was mentioned in the former opinion; for my part, I suppose Christs pray∣er was both for himself, and all Believers; that the holy Ghost might now be joyned to the water; and that all others as should ever after believe in his Name (as afterwards he enlargeth his Prayer) might have the Holy Ghost descend upon them, John 17.20.

5. Why was it that the Holy Ghost descended on Jesus? I answer, for these reasons, 1. That John the Baptist might be satisfied; for this Token was given John, when he first began to preach,* 1.25 that upon whom he should see the Spirit descending, and remaining on him, the same is He which Baptizeth with the Holy Ghost. It was a sure sign to the Baptist, where∣by to know the Christ, whose Harbinger and Prodromus he was. 2. That Christ him∣self might be anointed or installed to his Function.* 1.26 The Spirit of the Lord is upon me, because the Lord hath anointed me to Preach good tidings unto the meek, &c. As Aaron and his Sons were anointed with material Oyl, when they entred into their Offices, so Christ was by the Spirit (as it were) anointed, that so he might receive this Consecrati∣on and Institution for the Office that he was to enter on, viz. the Preaching and Ministry of the Gospel.

6. Upon what account was it that the Holy Ghost should reveal himself at this time? and why in form of a Dove, rather than some other form?

To the first I answer, the Holy Ghost now revealed himself, because the Spiritual King∣dom and Scepter of Christ, in and by which he was to rule all Nations for ever, was now at hand.* 1.27 It was agreeable (saith my Author) that the spiritualness of this Kingdom should be sealed and confirmed by the Holy Spirits shewing himself even in the begin∣ning of it. The carnal Rites of Moses were now to vanish, and his Corporal and Ce∣remonial Observances were now to be changed into a Spiritual Worship; and neither at Jerusalem, or at Mount Gerazim, nor elsewhere, must there be any more adoration with fleshly and earthly Ceremonies;* 1.28 but he that will Worship God, must worship him in Spi∣rit and Truth; and therefore it is no wonder, if now the Holy Ghost doth reveal him∣self; I say now, when his Spiritual Dominion by sanctification is to begin. Secondly, Because the Holy Ghost was now in especial manner to be restored again: Some observe, that he was visibly departed from Israel after the Death of the last Prophets; and there∣fore now at his restoring, he comes in a visible and apparent form; and he lights on him, to whom it belongs to give the Spirit, and his gifts to whom he pleaseth. As John had preached that Christ should baptize with the Holy Ghost, so now the Holy Ghost comes and abides on Jesus Christ, in the sight of John; as if the Father should have said, Now I seal that Power and Priviledge to Christ my Son, which John hath spoken: now the Holy Ghost is upon himself, and hereafter he shall baptize others with the same Holy Ghost. Thirdly, Because at the beginning of the Gospel it was most sutable, that a full, clear, and sensible demonstration of the whole Trinity should be made. The Learned observe, that the Holy Ghost in Scripture hath a special regard to express this Mystery of the Trinity upon singular occasions; so the very first thing that is taught in all the Bible,* 1.29 is this same Mystery; In the Begining God Created; there is the Father: and God said; there is the Word, or the Son; and the Spirit of God moved; there is the Holy Ghost. And the very first word of the Bible that speaks of a man, it holds out the Trinity as creating him: and God said, Let us make Man in our own Image; he saith, let us] to shew the Trinity of persons;* 1.30 and he saith in our Image] not in our Images, to shew the Unity of Essence. And when Moses begins to rehearse the Law to Israel, the first thing he teacheth them, is the Trinity in Unity, and Unity in Trinity. Hear, O Israel, the Lord our God,* 1.31 the Lord is one. The last word One denotes the Unity; the three

words, the Lord our God, answer the three Persons; and the middle word our God, deci∣phers fitly the second Person, who assumed our Nature: how fit then was it, that at the beginning of the new world, and the new Law, and the Baptism of Christ, the three persons should be revealed; especially since he ordained Baptism to be admitted in all their names? Baptising them in the name of the Father, and of the Son,* 1.32 and of the holy Ghost: But where is it revealed? see Mat. 3.16, 17. where the Father speaks from Heaven, the Son comes out of the water, and the holy Ghost appears in the likeness of a Dove. This was the greatest meeting that ever was upon the earth; every person of the Trinity gives some sensible evidence of his presence at it.

To the second; why in the form of a Dove, rather than some other form? Many rea∣sons are given; as,—

1. To shew Christs innocency, purity, simplicity, charity, and love.

2. To shew what innocency and harmlesness should be in those that are bapti∣zed.

3. To answer the Figure in Noahs Flood; for as a Dove at that time brought tidings of the abatings of the waters, so now it brings tidings of the abating of Gods wrath upon the preaching of the Gospel: the first Dove we find in the Bible, is Noahs Dove, with the Olive-Branch in her Bill, proclaiming peace; the next is Davids Dove with Feathers silver-white, as noteing sincerity; then Esays Dove, mourning with her voice, as signifying patience; and lastly, Christs Dove, innocent and harmless; now all these properties meet in this Dove, the Spirit of God. Much more might I add to these; but I desire to hasten to some more edifying truths.

From this Baptism of Christ, we may learn a practical necessary Truth;* 1.33 There is a Generation that cries down Baptism of water, and upon this score, because they sup∣pose it was proper to John to Baptise only with water; and to Christ to Baptise only with the holy Ghost, and with fire. Indeed Christ in his own person Baptized none otherwise, but with the holy Ghost; immediately after his Ascension, he sent his Spirit upon the Church, and baptized them with fire, the spirit appearing like a flame; and to this day (though not visibly) he Baptizeth all his Saints with the Holy Ghost, and with fire: but for all this, he appointed John, and not only John, but all his Apostles, and their Suc∣cessors for ever, to Baptise with water; and they did so, and yet do so, obeying the preceptive words of Christ, which are almost the last words that he spake upon the earth. And though Christ did not Baptize with water, yet Christ himself (we see here) was Baptized with water; he himself enters at that door, by which his Disciples must for ever follow after him; and indeed therefore he went in at that door of Baptism, that he might hallow, or sanctifie the entrance which himself made to the house he was now a Building. And for the difference they make betwixt Christ's Baptism, and John's Bap∣tism: what's this to the purpose? we all know, that in Baptism are two parts, the outward part, and the inward part; you may call them (if you please) the outward Bap∣tism, and the inward Baptism: the outward Baptism is of the Minister, but the inward Baptism is of Christ. But must we separate these? or rather Joyn them (if these in ordinary must be joined) as we find them in Christ,* 1.34 and as we desire they may be in us? I cannot see, but the Baptism we use, and the Baptism of John are in na∣ture and substance one, and the very same. 1.* 1.35 John preached the Baptism of Repentance for the remission of Sins; they have therefore the same Doctrine; and the same Promise. 2. The Baptism Ministred by John, pertained to the fulfilling of all Righteousness; and Luke testifies, that the Publicans and People being Baptized of John, they Justified God; but the Pharisees dispised the Councel of God against themselves, and were not Baptized: only herein lies the difference, that John Baptized in Christ that should die and rise again: but we Baptize into the Name of Christ that is dead, and risen again; it is a difference in respect of Circumstance, but not of the Substance: Oh take heed of throwing away the Baptism of water, upon the pretence of Baptism, only with Fire! Christ (we see) hath joyned them together, and let no man separate them asunder: Christ himself was Baptized with fire, and yet Christ himself was Baptised with water.

SECT. IV. Of the Fasting and Temptation of Christ.

3. FOr the Fasting and Temptation of Christ in the Wilderness. No sooner is Christ come out of the water of Baptism, but he presently enters into the fire of temp∣tarion; no sooner is the holy Spirit descended upon his head, but he is led by the same holy Spirit to be tempted in the wilderness; no sooner doth God say, This my Son; but Satan puts it to the question, if thou be the Son of God; all these are but Ghrists prepa∣ratives to his Prophetical Office; in the former Section, Christ was prepared by a solemn Consecration, and now he is to be further prepared by Satans Temptations; there is much in this particular, and therefore in the same method as the Evangelist layes it down, Mat. 4.1.2, 3. to v. 12.* 1.36 I shall proceed. Then was Jesus led up of the Spirit into the Wilderness to be tempted of the Devil, &c. In the whole, we may observe these seve∣ral Branches, as, First, the place where the Temptation was; to wit, the Wilderness. Secondly, the cause of Christ's going into the Wilderness; the Spirits leading. Third∣ly, the end of the spirits leading Christ into the wilderness; to be tempted of the Devil. Fourthly, the time and occasion of the Devils onset; at the end of forty dayes fast, and when he was an hungred. Fifthly, the Temptations themselves which are in number three; to which are added as many Victories, which Christ had over the Tempter; who there∣fore left him, and so the Angels came, and ministred unto him. I shall begin first with the place where the Temptation was; to wit, in the Wilderness.

This wilderness was not that same wilderness, or not that same place of the wilderness wherein John Baptist lived, Mat. 3.1. For that wherein John Baptist lived, was a place inhabited; there was in that place Cities and Towns, and a number of people to whom John Preached; but this wilderness was devoid of men, full of wild beasts; so saith Mark,* 1.37 He was tempted of Satan, and was with the wild Beasts. As Adam in his Inno∣cency lived with wild Beasts and they hurt him not; so Christ, the second Adam lives, here in a wilderness with wild Beasts, and he has no hurt at all; he is Adam-like in his safety and security; but above Adam in the resisting of temptation. Some say that in this wilderness, during his forty dayes abode, Christ was perpetually disturbed and as∣saulted with evil Spirits; however the last brunt is only expressed, because it was most vi∣olent; now whether they appeared in any horrid and affrighting shapes during that time, it is not certain; but 'tis most likely, that to a Person of so great sanctity, and high designation as Jesus was, they would appear more angelical and immaterial, and in re∣presentments intellectual, because Jesus was not a Person of those low weaknesses, to be affrighted or troubled with any ugly phantasmes; 'tis not much material to enquire of this; but in the wilderness (say they) Christ was perpetually tempted; and in this re∣spect I know not, but the Devil had more advantage now he had Christ in a wilderness; solitariness is no small help to the speed of a Temptation; Wo to him that is alone, for if he fall, there is not a second to take him up. Others say, that in this wilderness, during his forty dayes abode, Christ was continually exercised in Prayer and Fasting; all that while he had his immediate Addresses and Colloquies with God; he knew he had a great work of Redemption to promote; and therefore his Conversation for this interval must be preparatory to it; in this respect I know not but the wilderness might be an advantage to Christ's Design: In this solitary place he could not but breath out more pure inspira∣tion; Heaven usually is more open, and God usually is more familier and frequent in his visits in such places. I know not what other experiences may be; but if I have found any thing of God, or of his Grace, I may thank a Wood, a Wilderness, a Desert, a solitary place, for its accommodation; and have I not a blessed Pattern here before me? It was Solitude and Retirement in which Jesus kept his Vigils; the de∣sert places heard him pray; in a privacy he was born, in the wilderness he fed his thousands, upon a Mountain apart he was transfigured, upon a Mountain he died, and from a Moun∣tain he ascended to his Father: I make no question but in these Retirements his Devotion received the advantage of convenient Circumstances, especially of time and place. And yet I dare not deny the firster opinion; for I suppose both Christ and the Devil had their advantages of this Wilderness, the one is to pray, and the other to tempt.

2. The cause of Christs going into the Wilderness was the Spirits leading. Then was

Jesus led of the Spirit into the Wilderness; Christ was led by the good Spirit, to be tempt∣ed by the evil Spirit: O wonder! that same Spirit which was one with the Father and the Son; that same Spirit whereby Christ was conceived, now drives him or leads him into the wilderness to be tempted of the Devil: The manner of Christ's leading is a question; some think he was led or catcht away from Jordan in some visible rapture towards the wilderness: But to leave that, and to come to Truths more necessary; Christ taught us to Pray unto his Father, Lead us not into temptation; and yet he himself is now led into the same temptation which we must pray against; surely this is for our instruction: we are not to thrust our selves upon temptation; Christ himself would not go into the Combat uncalled, unwarranted, how then should we poor weaklings pre∣sume upon any abilities of our own? who dares grapple with the Devil in his own strength? O take heed! if we are to pray not to be led into temptation, much more are we to pray not to run into temptation before we are led; and yet for the comfort of God's people, if it be so that we are led; if by divine permission, or by an inspiration of the holy Spirit, we are engaged in an action, or in a course of life that is full of temptations, and empty of comforts, let us look upon it as an issue of divine Provi∣dence in which we must Glorifie God; but no argument of disfavour or dislove of God: and why? because Christ himself who could have driven the Devil away by the breath of his mouth, yet was, by the Spirit of his Father, led to a Tryal by the Spirits of Darkness. My Brethren, count it all joy (saith James* 1.38) when ye enter into divers temptati∣ons, knowing that the trial of your Faith worketh Patience.

3. The end of the Spirits leading Christ into the wilderness, it was either immedi∣ate, or remote. 1. For the immediate end; it was to be tempted of the Devil: to this purpose was Christ brought thither, that Satan might tempt him. One would think it a very strange design that the Son of God should be brought into a wilderness to be set on by all the Devils in Hell; but in this also God had another remote end (i.e.) his own Glory, and our good. 1. His own Glory appeared in this; had not Satan tempt∣ed Christ, how should Christ have overcome Satan? The first Adam was tempted, and vanquished; the second Adam, to repay and repair that Foil, doth vanquish in being tempted; now herein was the Power of Christ exceedingly manifested: the Devil having the Chain let loose, he lets flie at Christ with all his might; and Christ, that without blows could not have got a Victory, by this furious assault of Satan, he both overcomes him, and triumphs over him. And herein were the Graces of Christ ex∣ceedingly manifested; how was the Faith, Patience, Humility, Zeal and Valour of Christ set forth, which they could not have been, if he had alwayes lain quietly in Garrison, and never had come into the Skirmish? Who could have felt the Odoriferous smells of those Aromatical Spices, if they had not been punned and bruised in this Mortar of Temptation? It was by this means that the Graces of Christ clearly shined forth to his eternal Praise. 2. As it was for his Glory, so also for our Good. Now we see what manner of Adversary we have, how he fights, and how he is resisted, and how overcome; now we see the dearer we are to God, the more obnoxious we are to a trial of temptation; now we see that the best of Saints may be tempted or allured to the worst of evils; since Christ himself is solicited to Infidelity, Covetousness and Idola∣try: now we see that we have not a Saviour and High Priest,* 1.39 that cannot be touched with the feeling of our infirmities, but such a one as was in all things tempted in like sort, yet without sin; and therefore we may go boldly to the Throne of Grace, that we may receive Mercy, and find Grace of help in time of need.

4. The time and occasion of the Devils Onset; it was at the end of forty dayes Fast, and when he was an hungred. Some say (as you have heard) that all those forty dayes, when Christ was in the Wilderness, he was tempted only invisibly: for Satan during that time, assumed not any visible or conspicious shape, which it the end of forty dayes, (say they) he did: my meaning is not to controvert these points. Howsoever for his tempting, yet for his fasting forty dayes and forty nights, there is no controversy; and of that we had some Types before Christ came into the World; thus Moses fasted forty dayes at the delivery of the Law; and Elias fasted forty dayes at the restitu∣tion of the Law; and to fulfil the time of both these Types, Christ thinks it fit to fast forty dayes at the accomplishment of the Law, and the promulgation of the Gospel. In fasting so long, Christ manifests his Almighty Power; and in fasting no longer, Christ manifests the truth of his Manhood, and of his weakness: that he might approve that there was no difference betwixt him and us, but sin, he both fasted, and was an

hungred; we know well enough, that Christ could have lived without meat, and he could have fasted without hunger; it had been an easy matter for him to have supported his Body without any means of nourishment or Life; but to shew that he was man, as well as God, and so fit a Mediator betwixt God and Man, he would both feed and fast; make use of the Creature, and withall suffer hunger.—And now our Saviour is an hungred; this gives occasion to Satan to set upon him with his fierce and violent tempta∣tions; he knows well what baits to fish withall, and when and how to lay them; he hath Temptations of all sorts; he hath Apples to cozen Children, and Gold for Men; he hath the Vanities of the World for the intemperate, and the Kingdomes of the world for the ambitious; he considers the temper and constitution of the Person he is to tempt; and he observes all our exterior Accidents, Occasions, and Opportunities; but of this hereafter.

5. The Temptations themselves are in number three; whereof the first was this: If thou be the Son of God, command that these stones be made bread. What an horrible En∣trance is this? if thou be the Son of God; no question Satan had heard the glad tidings of the Angel, he saw the Star, and the Journey, and the Offerings of the Sages; he could not but take notice of the gratulations of Zachary, Simeon, Anna; and of late he saw the Heavens open, and he heard the Voice that came down from Heaven, This is my beloved Son in whom I am well pleased: and yet now that he saw Christ fainting with hun∣ger, as not comprehending how infirmities could consist with a Godhead, he puts it to the question, if thou be the Son of God. Oh here's a point in which lies all our happiness! how miserable were we, if Christ were not indeed and in truth the Son of God? Satan strikes at the root in this supposition; If thou be the Son of God: Surely all the work of our Redemption, and all the work of our Salvation depends upon this one necessa∣ry Truth, that Jesus Christ is the Son of God. If Christ had not been the Son of God, how should he have ransomed the world? how should he have done, or how should he have suffered that which was satisfactory to his Fathers wrath? how should his Life or Death have been valuable to the sins of all the world? If Christ be not the Son of God, we are all gone; we are lost, we are undon, we are damned for ever: O alas! farewell Glory, farewel happiness, farewell Heaven: If Christ be not the Son of God, we must never come there; well Satan, thou beginnest thy assault like a Devil indeed, if thou be the Son of God; but what then? Command that these stones be made Bread. He knew Jesus was hungry; and therefore he invites him to eat Bread only of his own providing, that so he might refresh his Humanity, and prove his Divinity: Come, sayes he, break thy fast upon the expence of a Miracle; turn these stones into Bread, and it will be some Argument thou art the Son of God. There is nothing more ordinary with our Spiritual enemy, than by occasion of want to move us to unwarrantable courses; If thou art poor, then steal; if thou canst not rise by honest meanes, then use indirect means: I know Christ might as lawfully have turned stones into Bread, as he turned water into Wine: but to do this in a distrust of his Fathers Providence, to work a Miracle of Satans choice, and at Satans bidding, it could not be agreeable with the Son of God: And hence Jesus refuseth to be relieved; he would rather deny to manifest the Divinity of his Person, than he would do any act which had in it the intimation of a different spirit. O Christians! it is a sinfull, impious, wicked care, to take evil courses to provide for our necessities: Come, it may be thou hast found a way to thrive, which thou couldst not do before; O take heed; was it not of the Devils prompting to change stones into Bread? sadness into sensual Comforts? if so, then Satan hath prevailed: alas, alas, he cannot endure thou shouldst live a life of austerity, or self-denial, or of mortifica∣tion; if he can but get thee to satisfie thy sences, and to please thy natural desires, he then hath a fair field for the Battle; it were a thousand times better for us to make stones our meat, and tears our drink, than to swim in our ill-gotten Goods, and in the fulness of Voluptuousness.

But what was Christ's Answer? why thus; it is written, man shall not live by Bread alone, but by every word that proceedeth out of the month of God. 1. It is written] He easily could have confounded Satan by the Power of his Godhead, but he rather chuses to vanquish him by the Sword of the Spirit; surely this was for our Instructi∣on; by this means he teacheth us how to resist and to overcome; nothing in Heaven or Earth can beat the Forces of Hell, if the Word of God cannot do it: O then how should we pray with David, Teach me, O Lord, the way of thy statutes— and take not from me the words of truth, let them be my songs in the house of my pilgrimage,—

so shall I make answer to my blasphemers. 2. Man shall not live by bread, &c. Whiles we are in Gods work, God hath made a promise of the supply of all provisions necessa∣ry for us; now this was the present case of Jesus, he was now in his Father's work, and pro∣moting of our interest, and therefore he was sure to be provided for according to God's Word. Christians! are we in God's service? God will certainly give us bread; and till he does, we can live by the breath of his mouth, by the light of his countinance, by the refreshment of his promises, by every word that proceedeth out of the mouth of God; every word of God's mouth can create a grace, and every grace, can supply two necessities, both of the body, and of the Spirit: I remember one kept straitly in prison, and sorely threatened with famine, he replied, That if he must have no bread, God would so provide, that he should have no stomach; if our stock be spent, God can lessen our necessities: If a Tyrant will take away our meat, God our Father knows how to alter our faint, and feeble, and hungry appetites.

The second temptation is not so sensual; the Devil sees that was too low for Christ, and therefore he comes again with a temptation something more spiritual;* 1.40 He sets him on a Pinacle of the Temple, and saith unto him, if thou be the Son of God, cast thy self down, for it is written, he shall give his Angels charge concerning thee, &c. He that was content to be led from Jordan into the Wilderness, for the advantage of the first temptation, he yields to be led from the Wilderness to Jerusalem, for advantage of the second; the Wil∣derness was fit for a temptation arising from want, and Jerusalem is fit for a temptation arising from vain-glory; Jerusalem was the glory of the World, the Temple was the glory of Jerusalem, the pinacle was the highest piece of the Temple, and there is Christ content to be set for the opportunity of temptation. O that Christ would suffer his pure and sacred body to be transported and hurried through the air by the malicious hand of the old Tempter! But all this was for us, he cared not what the Devil did in this way with him, so that he might but free us from the Devil. Methinks it is a sweet contemplation of an Holy Divine: He supposed as if he had seen Christ on the highest Battlements of the Temple, and Satan standing by him, with this Speech in his mouth, Well then, since in the matter of nourishment,* 1.41 thou wilt needs depend upon thy Fa∣thers providence, take now a further tryal of that providence, in thy miraculous preservation, cast down thy self from this height; behold, thou art here in Jerusalem, the famous and holy City of the World; here thou art on the top of the Pinacle of that Temple which was dedicated to thy Father; and if thou beest God, why now the eyes of all men are fix'd upon thee, there cannot be devised a more ready way to spread thy Glory, and to proclaim thy Deity, than by casting thy self headlong to the Earth; all the World will say, there is more in thee than a man; and for danger (if thou art the Son of God) there can be none: what can hurt him that is the Son of God? and wherefore serves that glorious Guard of Angels, which have by Divine Commission taken upon them the Charge of thy Humanity? Come, cast thy self down; here lies the temptation, Come, cast thy self down (saith Sa∣tan) but why did not Satan cast him down? He carried him up thither; and was it not more easie to throw him down thence? O no, the Devil may perswade us to a fall, but he cannot percipitate us without our own act; his malice is infinite, but his power is limitted; he cannot do us any harm, but by perswading us to do it our selves; and therefore saith he to Christ, cast thy self down.

To this Christ answers, Thou shalt not tempt the Lord thy God. Though it is true,* 1.42 that God must be trusted in, yet he must not be tempted; if means be allowed, we must not throw them away upon a pretence of God's protection: we read of one Heron, an Inha∣bitant of the Desert, that he suffered the same temptation, and was overcome by it; he would needs cast himself down, presuming on God's promise, and he sinfully died with his fall. Christ knew well enough that there were ordinary descents by stairs from the top of the Temple, and therefore he would not so tempt God to throw him himself headlong; What? To make trial of God's Power, and Justice, and Mercy, and extra∣ordinary preservation, where there was no need: all the Devils in Hell could not so tempt Christ, as to make him tempt his God.

The third temptation is yet more horrid; the Temple was not high enough; so that now Satan takes him up to the top of an exceeding high mountain,* 1.43 and he shews him all the Kingdoms of the World, and the Glory of them, saying, all these will I give thee, if thou wilt fall down and worship me, Not to insist on those many Queries; how should all the Kingdoms of the World be presented to Christ's eye? Or if they were only presented to his imagination, why could not the Valley have served the Devil's turn, as

well as an hill? or whether was not Rome the object that the Devil presented? because at that time, Rome was the top of all the Kingdoms of the world, and the Glory of them? For my part, I think, in this Temptation, the Devil united all his Power of stratagems, and by an angelical Power he drew into one center, the several Species and Idea's, from all the Kingdoms and Glories of the world; and he made an admirable Map of Beauties; and represented them to the eyes of Jesus; he thought Ambition more likely to ruin him, because he knew it was that which prevailed upon himself, and all those fallen stars, the Angels of darkness; and therefore, come (saith Satan) all these will I give thee, if thou wilt fall down and worship me. How? God worship the Devil? was ever the like Blasphemy since the first Creation? indeed now we have many fearful, execrable, cursed Blasphemies belched out, and Idolatry, I believe, is the spread∣ing'st sin in the World; but was ever the like Blasphemy, or Idolatry to this, that not only a Creature, but the Creator himself must fall down before the Devil, and give worship unto him? The Lamb of God, that heard all the former Temptations with pa∣tience; he could by no means indure this; our own injuries are opportunities of pati∣ence; but when the Glory of God, and his immediate Honour is the question, then our Zeal should be all on a flame; now Christ bids him avoid; assoon as he observes his demands so impudent and Blasphemous; he commands him away, and tells him, it is written,* 1.44 thou shalt worship the Lord thy God, and him only shalt thou serve. Now was the Devil put to flight, and in his stead the Angels came and ministred unto Jesus; (i.e.) af∣ter his Fast, they ministred such things as his necessities required of them.

* 1.45O Christians! what shall we say to this? if Christ was thus tempted by Satan, what may we look for: Sometimes it chears my heart to think that Christ was tempted; because thereby he knows how to succour those that are tempted; and sometimes it affrights my Soul to think that Satan durst be so bold with Jesus Christ: Oh what may he do with me? how easily may he prevail against my Soul? when he came to tempt Christ, he found nothing in him to join with him in the temptation, but in my heart is a world of Corruptions; and unless the Lord prevent, I am quickly gone. I may not here fall on the Doctrine of Temptations; only a few words. 1. Of Satans Stratagems. 7. Of some general means to withstand his Stratagems, and I have done.

1. His Stratagems are very many, and very dangerous; As, —

1. He observes, and fits his temptations to our dispositions; for example, if he find a man ambitiously affected, then he covers his hook with the Bait of Honours; and thus he tempted Abimelech to murder his Brethren, that he might obtain the Sove∣raignty; or if he find a man Voluptuously given, then he tempts him with the bait of Pleasures, and thus he allured Noah to Drunkenness; David to Adultery; Solomon to Idolatry: or if he find a man Covetously given, then he lets in the Golden hook; and thus he enticed Balaam, by offering him money to curse the people, whom God had Blessed; and thus he allured Judas for thirty pieces of Silver to betray his Master; but what need we Instances, when we see this day so many thousands intangled in this golden Net?

2. He observes, and fits his Temptations to our Complections; and thus he tempts the cholerick to quarrels and brawls; the flegmatick to idleness and sloath; the me∣lancholy to malice and revenge; the sanguine to pleasure and fleshly lusts; and hence it is that the Apostles tells us,* 1.46 that whosoever is tempted, he is drawn away by his own Concu∣piscence. Satan never assaults us, but he is sure there is something within us, that will further him in his temptations.

3. He observes, and fits his temptations to our outward conditions; thus if we are in prosperity, then he tempts us to pride and forgetfulness of God, to contempt of our Brethren, to the love of the world, to coldness in Religion, carnal security, and the like: or if we are in adversity, then he tempts us to the use of unlawful means, to the distrusting of God's all-ruling providence, and never deceiving-promises; or, it may be, to despair, murmur, and repining against God; by this temptation he confidently presumed to have moved Christ to distrust God's providence, and to shift for himself, by turning stones into Bread.

4. He observes, and fits his temptations to our spiritual estate; thus, if we are noto∣riously wicked, then he tempts us to Atheism, contempt of God's worship, swearing, blaspheming, prophaining of the Lords dayes; to disobedience, murders, adulteries, drun∣kenness, theft, covetuousness, and all devilish practises; or if we are civilized, and run not

with others into such an excess of riot and sin, why then he tempts us to a good opinion of such a condition, I thank thee, O Father, that I am not as other men, &c. I deal justly and uprightly with all my Neighbours; I have a good meaning towards God, though I am ignorant of Scripture, and of the Principles of Religion: or if we are professors of God's Truth, and can tip our tongues with Glorious words of Religion, Holiness, Christ, why then he tempts us with resting on this: What needs more? If I can but outwardly perform the Duties of Piety, as the hearing of God's word, receiving of the Sacraments, pub∣lick and private calling on God; in this I am a true Protestant: that Charity, Love, good Works, and all the duties of the second Table can never Justifie me, or save me, but only Faith; I believe, and I make a profession of Religion, and I hope this will suffice: Or if we are sin∣cere professors, and but weak in the Faith, why then he tempts us with sad thoughts of our sins; he sets before us their number, and nature, and odiousness in every aggravation; and if therewith he cannot overwhelm us, he adds (it may be) unto them some of his own sins; thus he casteth into our minds many outragious Blasphemies, such Blasphemies as he propounded to Christ, to worship him for our God, to deny Jesus Christ as our God, our Lord, our Saviour, our Redeemer; to say in our hearts there is no God, but Nature; no Scripture, no Holy Ghost: many a pretious Soul feels these injections of Satan; and I cannot wonder at it, when I see the Devil tempting Christ himself to diffi∣dence, presumption, vain-Glory, yea, and to the worshiping of the Devil himself; or if we are strong Christians, grown men, and still growing towards the fulness of Christ, why then he tempts us to sins of presumption against knowledg; or if he cannot so prevail, he will Transform himself into an Angel of light,* 1.47 and tempt us to the doing a less good, that we may neglect a greater; or to the doing of a greater good, but very unseasonably. When as some other duties in respect of present occasion are more necessa∣ry far; thus many times in the hearing of God's Word, he will cast into our minds medi∣tations of this or that excellent subject, on purpose to distract our minds, and to make us hear without profit; and in Prayer to God, he will bring into our memories this or that profitable instruction, which we have heard at such, or such a Sermon, on purpose to disturb our Spirits in that holy exercise, and to keep us from lifting up our hearts wholly and purely unto God: I might add a thousand of these stratagems of the Devil, and yet not perhaps tell one of a thousand: the Apostle could say indeed,* 1.48 that he was not ignorant of his devices; and of some of his devices, you see, we are not ignorant; but alas! who can discover all his Methods, Wiles, Depths, fiery Darts? For my part I cannot do it, I am yet to learn.

2. The general means to withstand his Stratagems are such as these.—

1. A continual reminding of Christ's Commands in this very thing; Be strong in the Power of his might: put on the whole Armour of God,* 1.49 that ye may be able to stand against the wiles of the Devil; him resist in the Faith.

2. An avoiding of the first suggestions of Satan; if this gliding Serpent can but thrust in his head, he will easily make room for his body; and therefore we must nip, and bruise him in the head; Give no place to the Devil.

3. An objecting of Christ against all his temptations; for example,* 1.50 if Satan tell us that we are miserable sinners; we may answer,* 1.51 that Christ came into the World to save sinners; and that he was wounded for our transgressions, and broken for our iniquities,— and with his stripes are we healed: If Satan tell us that we are subject to God's wrath; we may answer, that Christ did bear his Fathers wrath, that he might make our peace: If he tells us, that we are subject to the Curse of the Law; we may answer, that Christ hath redeemed us from the Curse of the Law, when he was made a Curse for us: If he tell us, that we are his bondslaves, we may answer, that we were so indeed in times past;* 1.52 but Christ hath paid his Father the price of our Redemption, and hath set us free▪ if he tell us, that we are unjust, and therefore shall be condemned before God's judgment-seat, we may answer, that Christ, who was Innocent, was therefore condemned, that we, who are guilty, might thereby be acquitted; and that he that came to save us, will himself judg us, and therefore we need not doubt of mercy, if we plead the merits of Christ: or if Satan will not be thus answered by us; why then Christians! there's no other way, but to send him to Christ: to this purpose, we may tell him that Christ is our Advocate; and if he will needs dispute, let him go to Jesus; he is both able to plead our cause, and to answer to all the Suits that are made against us.

4. I may add hearing, reading, meditating on God's Word, holy Conferences, busie em∣ployment

in the works of our particular callings; living by Faith, I must not stay on all these means,* 1.53 only remember amongst the rest, that one of Christ: Watch and Pray, that ye enter not into temptation; Praying against it, is a denying of it, and a great part of the victory; for it is a disclaiming the entertainment of it; it is a positive rejection of the crime; it is a calling in auxiliaries from above, to make the victory more certain to us. Hence one sweetly adviseth, If temptation sets upon thee, do thou set upon God; for he is as soon overcome as thou art; as soon moved to good, as thou art to evil; he is as quick∣ly invited to pitty thee, as thou art to ask him; provided thou dost not finally rest in the Pe∣tition, but pass into action, and indeavour by all meanes to quench the flame newly kindled in thy bowels, before it come to devour the marrow that is in thy bones: indeed a strong prayer, and a lazy, incurious, unobservant walking are contradictions in Religion; and there∣fore Watch and Pray, and pray and watch.

SECT. V. Of the first Manifestation of Christ.

4. FOr the first Manifestation of Jesus by his several witnesses; now it was time that the Sun of Righteousness should arise, and shine in the view of the world: and (be∣cause of unbelief which had blinded the world) that some especial witnesses should be chosen out,* 1.54 both to anoint our eyes, and to point to the light, saying, This is he of whom Moses in the Law and the Prophets did write, Jesus of Nazareth the Son of Joseph: to this purpose we read much of the manifestation of Jesus; God was manifest in the flesh. And Christ verily was fore-ordained before the foundations of the World, but was manifest in these last times for you. In that first Miracle that ever he wrought, this is written upon it,* 1.55 he manifested forth his Glory. And John the Divine, in his setting out of Jesus, he tells us, that the Life was manifested; and we have seen it, and bear witness, and shew unto you that eternal Life which was with the Father, and was manifested unto us.

And there is reason for this manifestation. 1. Because every manifestation was an approbation of his Mission and Divinity. 2. Because in the manifestation of Christ, there was a manifestation of the Grace of God; and this was the Will of God, that he would not only act free Grace, but he would have it known, and published to all the world; this is the Glory of Grace, and sets it out: And therefore saith the Apostle, The grace of God that bringeth salvation,* 1.56 hath appeared to all men. At the opening and discovery of Jesus Christ, the kindness, and pity, and love of God our Saviour towards man appeared. 3. Because this manifestation hath something in it of the removal of sin; it is the voice of Christ unto such as are in sin,* 1.57 Behold me; the first step towards the remission of Sins, is the beholding of Christ; now we cannot behold him that will not come into view:* 1.58 and therefore saith the Apostle, ye know that he was manifested to take away our sins. 4. Because this manifestation hath something in it to the overthrowing of Satan; for the while that Christ hid himself, Satan blinded the minds of men; but when once Christ the Image of God shone forth, then Satan, like Lightning fell down from Heaven;* 1.59 for this purpose the Son of God was manifested, that he might destroy the works of the Devil. 5. Because this manifestation tends to our believing in Christ, and by consequence to our Salvation through Christ:* 1.60 Many signs Christ did in the presence of his disciples which are not written; but these are written, (saith John) that ye might be∣lieve that Jesus is Christ the Son of God; and that believing, ye might have life through his Name.

Well, but wherein was this first manifestation of Jesus? I answer, in those several witnesses that held him forth:* 1.61 It is written in the Law (saith Christ) that the testimo∣ny of of two men is true; but to manifest Christ, were many witnesses. As, 1. From Hea∣ven the Father is witness;* 1.62 for see, saith Christ, the Father that sent me, beareth witness of me: and the Son is witness; for so saith Christ: I am one that bear witness of my self; and though I bear record of my self, yet my record is true; for I know whence I came, and whither I go:* 1.63 and the Holy Ghost is witness; so faith Paul: The Holy Ghost also is a witness to us: and to that purpose he descended like a Dove, and light upon him. 2. On Earth John the Baptist is witness:* 1.64 for so saith Christ; ye sent unto John, and he bare wit∣ness unto the truth,—he came for a witness, to bear witness of the Light, that all men through Christ might believe. No sooner was John confirmed by a sign from Heaven, that Jesus was the Christ, but he immediately manifests it to the Jews; and first to the Priests

and Levites sent in legation from the Sanhedrim, he professed indefinitely in answer to their question, that himself was not the Christ, nor Elias, nor that Prophet, whom they by a special tradition expected to be revealed, though they knew not when; and secondly, to all the People he professeth definitely, wheresoever he saw Jesus Christ, this is he: yea, he points him out with his finger,* 1.65 Behold the Lamb of God that takes away the sins of the World. Then he shews him to Andrew, Simon Peter's Brother, and then to another Disciple with him, who both followed Jesus, and abode with him all night.* 1.66 Andrew brings his Brother Simon with him, and Christ changes his Name from Simon to Peter, or Cephas, which signifies a Sone.* 1.67 Then Jesus himself findes out Philip of Beth∣saida, and bade him follow him; and Philip finds out Nathanael, and bids him come and see, for the Messiah was found; when Nathanael came to Jesus, Christ saw his heart, and gave him a blessed Character; Behold an Israelite indeed, in whom there is no guile. Thus we see no less than five Disciples found out at first, which must be as so ma∣ny witnesses of Jesus Christ.

And yet we find more witnesses; The works (saith Christ) that I do, in my Fathers name, they bear witness of me. These Works or Miracles of Christ were many;* 1.68 but be∣cause we are speaking of his first manifestation, I shall instance only in his first work, which was at a Marriage in Cana of Galilee. The power of Miracles had now ceased since their return out of Captivity; the last Miracle that was done by man till this very time, was Daniel's tying up the mouth of the Lions; and now Christ begins. He that made the first Marriage in Paradise, bestows his first Miracle upon a Marriage-Feast: O happy Feast, where Christ is a Guest! I believe this was no rich or sumptuous Bridal; who ever found Christ at the magnificent Feasts, or Triumphs of the great? The state of a Servant (in which state Christ was) doth not well agree with the proud pomp of the World: This poor needy Bridegroom wants drink for his Guests; and assoon as the Holy Virgin hath notice of it, she complains to her Son: whether we want Bread, or Water, or Wine, Necessaries, or Comforts, whether should we go but to Christ? The Lord is my Shepherd; and if that be so, it wall surely follow, I shall not want:* 1.69 But Jesus answered her, Woman, what have I to do with thee? mine hour is not yet come. This shews, that the work he was to do, must not be done to satisfie her importunity, but to prosecute the great work of divine designation. In works spiritual and religious, all outward relation ceaseth: Matters of Miracle concerned the Godhead only; and in this case, O Woman, what have I to do with thee? We must not deny Love, and Duty to Relations; but in the things of God, natural Endearments must pass into spiritual; and like Stars, in the presence of the Sun, must not appear. Paul could say, Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh,* 1.70 yet now henceforth know we him no more.

At the Command of Jesus, the water pots were filled with water, and the water by his Divine Power is turned into Wine; where the different dispensation of God and the world is highly observable: Every man sets forth good Wine at first and then the worse: But Christ not only turns water into Wine, but into such Wine that at the last Draught is most pleasant: the world presents us with fair hopes of pleasures, honours, and prefer∣ments, but there's bitterness in the end: every sin smiles in the first address; but when we have well drunk, then comes that which is worse; only Christ turns our water into Wine; if we fill our water-pots with water; if with David, we water our Couch with our tears for sin, Christ will come with the Wine of gladness sooner or latter; and he will give the best wine at the last. O how delicate is that new Wine, which we shall one day drink with Christ in his Fathers Kingdom? These were the first manifestations of Je∣sus: you see he had several witnesses to set him forth; some from Heaven, and some on earth; the Father, Son, and Holy Ghost witness from Heaven; The Baptist, Disciples, and his works witness on earth; and there's no disagreement in their witness, but all bring in this testimony of Jesus, that he is the Messiah; that is being interpreted,* 1.71 the Christ.

But what are those manifestations to us?* 1.72 or to that great design of Christ in carrying on our souls salvation? Much every way. For either must Christ be manifested to us even by these witnesses, in the preaching of the Gospel, and manifested in us by that one witness, his holy spirit, or we are undone for ever.

1. Christ must be manifested to us in the preaching of the Gospel: This mercy we have this day; nay, you see every Sabbath day all the witnesses speak in us: What do we, but in God's stead, in the Baptist's stead, in the Disciples stead, manifest Christ to you

in every Sermon? It is the Commission which Christ hath given us of the Ministry, Go, preach the Gospel to every Creature.* 1.73 Observe but how open Christ's heart is towards you; he cannot contain his Love and Grace within himself, he cannot keep his own councels that are for the good of your souls, but all must be manifest, and that in the openest way, by Preaching and Proclaiming them to the world, Christ must be laid out to open view: Christ will have nothing of his Love kept back; he wills and commands us of the Mi∣nistry, instead of all those former witnesses, to make all known what he is, and what he hath done and suffered for you. Oh Christians! how cheap are the mysteries of the Gospel to you ward? you may know them, if you will but lend an ear, and listen to them: the word is nigh you, even in your mouths; Christ is proclaimed in your very streets; you may have him if you will, without mony or mony-worth: Come, buy Wine,* 1.74 and Milk, without Money, and without Price: Do you not hear? Christ is laid open for every man's good and profit: Christ deals not under-hand with you; he must be manifested, that you may see what you buy: if I should tell you the meaning of the Commission which Christ hath put into our hands, he bids me say thus to your souls, Come poor Creatures, you that stand in need of Jesus Christ, here is Christ for you; take him and do with him in an holy manner what you will, he is of infinite use for wisdom, righteousness, sanctification, and redemption. What is our preaching, but a manifesting of Christ in this manner? what is the sum of all our Sermons, but a discovery of this, that life and light is in Christ for you, that eternal Love waits and attends on you, that whatever may do you good, is provided and made ready for you? Oh will souls now refuse Christ, when thus and thus manifested? God forbid.

2. Christ must be manifested in us by his holy Spirit. Christians! look to your hearts; what manifestations of Christ are there? When Paul speaks of the Gospel in general,* 1.75 he adds in particular, that it pleased God to reveal Christ in me. And when Peter speaks of the Word of God, he adds that we take heed thereunto,—until the day dawn, and the day-star (that is, Christ, Rev. 22.16.) arise in our hearts; till then, though we be circled with Gospel discoveries, our hearts will be full of darkness; but when Christ,* 1.76 whom the Prophet calls the Son of Righteousness, and Peter the day-star shall arise within us, we shall be full of light. Sometimes, I confess, I wonder that in these dayes there should be such glorious discoveries of the beauties, and sweetness, and excellencies of Jesus Christ, and yet that mens hearts are generally so full of darkness: but this takes off the wonder,* 1.77 hearts are carnal, Light shines in darkness, but darkness comprehendeth it not: Lead a blind man through a glorious City, and though there be such and such things in it, yet he tells you, he cannot prize them; he sees them not: though Jerusalem should come down from God out of Heaven (as John saw it in his Vision) prepared as a Bride adorned for her Husband;* 1.78 yet the natural man sees neither Walls, nor Gates, nor Streets; you may tell him, all is Gold, and Jasper, and Precious Stones, but for all this, he cannot prize them; alas, he sees them not: how many glorious Objects do the unregenerate slight? they see no beauty in Jesus Christ; they feel no sweet in Ordi∣nances, the Sabbath is a trouble, and no delight to them; and whence all this? it is be∣cause there is no light, no manifestation of Christ within them; the Spirit of Christ hath not witnessed Christ, hath not manifested Christ within their souls, and therefore they remain in darkness.

SECT. VI. Of Christ's Whipping the Buyers and Sellers out of the Temple.

5. COncerning Christ's whipping the Buyers and Sellers out of the Temple: we read in the Gospel, That the Jews Passover being at hand, Jesus went up to Jerusalem: Thither,* 1.79 if we follow him, the first place that we find him in, is the Temple; where, by the occasion of the National Assembly, was an opportune Scene for Christ's trans∣actions of his Fathers business. In that Temple Christ first espies a Mart; there were divers Merchants, and Exchangers of Money, that brought Beasts thither to be sold for sacrifice against that great Solemnity; at the sight of which, Jesus being moved with Zeal and Indignation, he makes a Whip of Cords, and according to the custom of the Zealots of the Nation, he takes upon him the Office of a private inflictor of punish∣ment, he drives them all out of the Temple, he overthrows the accounting Tables, and commands them that sold the Doves, to take them from thence; and being required to give

a sign of this fact; he only foretels the Resurrection of his Body, after three dayes death, expressing it in the Metaphor of the Temple, which was never rightly under∣stood till it was accomplished.

In this heroical act, we may see how Christ is carried on with a Zeal for God, inso∣much, that it brings to mind that saying of the Psalmist,* 1.80 The Zeal of thine House hath eaten me up; a Metaphor taken from Men that receive nourishment, which after its several concoctions, is assimilated into the nature of them that receive it. Zeal doth totally surprize us in what concernes God; in our Zeal we do so mind the things of God, as if we minded no nothing else. To what dangers, hazards, and censures, did Christ here in the exercise of the Zeal expose himself? His eminent Zeal appears,—

1. In the weakness of his means, whereby he did both attempt, and effect the work: we find him not armed with any weapons, that might carry dread and terrour with them; at most but with a Whip made of a few small Cords, which probably were scat∣tered by the Drovers which came thither to sell their Cattel.—2. In the strength that the opposite power did hold out, which makes the encounter so much the more dangerous: As, 1. A Garrison of Soldiers ready at hand, to appease occasional tu∣mults. 2. The temper of those mens spirits with whom the business was;* 1.81 they were men set upon gain, the World's God. 3. The great Confluence of the people, it being the most solemn Mart of the Passover: O what a Zeal was this! that neither the weak∣ness of the means, on the one side, to effect it, nor the greatness of the power, on the other side, to hinder it, did at all dismay him, or cause him to desist; seem he never so weak, or be they never so strong, he whips them out of the Temple, and bids them be gone.

This action of Christ fulfils that Prophesie of Malachy,* 1.82 The Lord whom ye seek shall suddenly come to his Temple; but who may abide the day of his coming? and who shall stand when he appeareth? for he is like Refiners fire, and like Fullers Sope; and he shall sit as a Refiner and Purifier of Silver, and he shall purifie the Sons of Levi, and purge them as Gold and as Silver, that they may offer unto the Lord an Offering in Righteousness.

From the main we may observe, that a perswasion of Christ's presence in our Church-as∣semblies, is a special means or motive to bring all into order.

But what is this presence of Christ in Church-assembles? If by Christ's presence, we mean his bodily presence, it is true, that Christ in his Humanity, whipped the Buy∣ers and Sellers out of the Temple of Jerusalem; then in his Manhood he was upon Earth, and accordingly he vouchsafed his bodily presence to their assemblies and publick places; but now his Manhood is in Heaven;* 1.83 and the Heavens must contain him till the times of re∣stitution of all things: Now therefore we cannot expect his bodily presence, unless we will maintain the Doctrine of Transubstantiation, or of Consubstantiation; which far be it from us.

2. If by Christ's presence, we mean his spiritual presence; then the question is, what is this spiritual presence of Christ? for if we say, it is his presence as he is God, I should then query, how God is said to be present with men in one place more than another? God in his essence is fully every where, and inclusively no where: Heaven is his Throne, and Earth is his Footstool, and yet nor Earth, nor Heaven, nor the Heaven of Heavens is able to contain him: whiles we speak spiritually of Christ's presence in the assemblies of his People, we cannot mean his Universal presence, but his especial presence; and therefore as yet I suppose we have not the meaning of it.

3. If by Christ's presence we mean the presence, of his Spirit either in himself, or especially in his workings, stirrings, actings and movings in our Spirit, I should then subscribe; only I think this is not all that is included in his especial presence; true it is that when Christ was upon Earth, he told his Disciples that he must go away; for if he went not away, the Comforter would not come unto them;* 1.84 But if I depart (said he) I will send him unto you; and accordingly, when that Church-assembly was convened at Pentecost, God sent the Holy Ghost; much people being then gathered at Jerusalem, that it might be divulged to all the World. To all the Assemblies of the Saints, Christ pro∣mised his Spirit, though not alwayes in a visible manner;* 1.85 Where two or three are gather∣ed together in my name (saith Christ) there I am in the midst of them. Christ in his Spi∣rit is in the midst of us, stirring and moving in our spirits: or the spirit of Unity is with united spirits. O he is a sweet Spirit, a Spirit of Love, and Concord, and Peace, and Glory; and therefore where should he be but with those that make harmony upon Earth? He is with them, and amongst them, and in them;* 1.86 Know ye not that ye are the Temple

of God, and that the Spirit of God dwelleth in you, and worketh in you?

4. If by Christ's presence, we mean the presence of his Angels, I shall then say, we have said enough; as a King is said to be where his Court is, where his Train or Retinue are, so Christ the King of Kings is there especially present, where the Heavenly Guard, the blessed Angels keep their sacred Station and Rendezvouz, wheresoever it is. Now that this is Christ's special presence, it will appear in sundry Texts.

1. When Jacob saw that vision in Bethel, of the Ladder reaching from Earth to Hea∣ven,* 1.87 and of the Angels of God ascending and descending upon it, Surely (saith Jacob) the Lord is in this place, and I knew it not; and he was afraid, and said, how dreadful is this place? this is none other but the House of God, and this is the Gate of Heaven: He calls it God's House, where God and his holy Angels, who are of his Houshold are especially present; and he calls it the Gate of Heaven, Heaven's Guild-Hall, Heaven's Court, namely, because of the Angels; for the Gate, Guild-Hall, or Court was wont to be the judg∣ment-Hall, and the place where Kings and Senators used to sit, attended by their Guard and Ministers. The Caldee addeth, This is no common or private place, but a place wherein God taketh pleasure, and over against this place is the Gate of Heaven.

2. When the Lord descended upon Mount Sinai to give the Law, some place the spe∣cification of God's presence in the Angels, to which purpose are alledged these Texts; Who have received the Law by the disposition of Angels,* 1.88 and have not kept it: and again, The Law was ordained by Angels in the Hand of a Mediator. Again, the Apostle calls the Law the Word spoken by Angels. I have already delivered my thoughts concerning these Angels; but some (I say) conclude from hence, that the special presence of the Di∣vine Majesty consists in the encamping of his sacred Retinue, the blessed Angels; for that the Lord of himself, who filleth Heaven and Earth, could not descend, or be in one place more than another: There's yet another Text very pertinent to this. And he said,* 1.89 the Lord came from Sinai, and rose up from Seir unto them, he shined forth from Mount Paran, and he came with ten thousands of his Saints, from his right hand went a fiery Law for them:* 1.90 the words translated ten thousand of his Saints, are in the Original ten thousands of Sanctity, or holy ten thousands, or holy Myriads; which in my apprehen∣sion, points to the Angels, rather than his Saints: and the Psalmist puts it out of question: The Chariots of God are twenty thousand, even thousands of Angels, the Lord is among them, as in Sinai, in the holy Place.

3. After the Law given, this presence of God was fixed to the Temple; and what that was,* 1.91 Isaiah describe thus; I saw also the Lord sitting upon a Throne, high, and lifted up, and his train filled the Temple; about it stood the Seraphims; They were God's Train, and they filled the Temple. And hence David addresses to God were said to be in the presence of Angels: Before the Gods will I sing praises to thee, I will worship to∣wards thy Holy Temple.* 1.92 The Septuagint translates it thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before the An∣gels. I know in the time of the Gospel, we do not so fix God's presence to our Tem∣ples, or places of publick assembling for the worship of his Name; but to our Church-assemblies in such places, why may we not? Were the Rudiments of the Law worthy of an attendance of Angels, and are the Churches of the Gospel destitute of so glori∣ous a Retinue? Did the blessed Spirits wait upon the Types, and do they decline the Office at the ministration of the substance? Is the Nature of Man made worse, since the Incarnation of the Son of God? Or have the Angels purchased an exemption from their Ministry, since Christ became our Brother in the flesh? We have little reason to think so; the Apostle treating of a comely and decent demeanor to be observed in Church-assemblies, and in particular, of women's being covered or veiled there, he enforces it from this presence of Angels:* 1.93 For this cause ought the Woman to have a co∣vering on her head, because of the Angels; namely, which are there present. Upon this ground, Chrysostome reproves the irreverent behaviour of his Auditory; The Church, (saith he) is not a Shop of Manufactures or Merchandize, but the place of Angels, and of Archangels, the Court of God, and the Image and Representment of Heaven it self.—I know thou seest them not; but hear, and know that Angels are every where, and especially in the House of God, where they attend upon their King, and where all is filled with incorporeal powers. By this time, I hope, we know what is the meaning of Christ's presence in Church-assemblies; to wit, the presence of his Spirit, and the presence of his Angels.

* 1.94And if it be so, would not a perswasion of this presence of Christ in our Church-As∣semblies, be a special means or motive to bring all into order? Sometimes I wonder at the irreverent carriage of some Hearers, Laughing, Talking, Prating, Sleeping, in our

congregations, what, is this a demeanour beseeming the presence of Angels, and the Spirit of Christ? wouldst thou carry thy self thus in the presence of a Prince, or of some earthly Majesty?* 1.95 If thou goest but into a Kings Palace (as Chrysostome speaks) thou com∣posest thy self to a comliness in thy habit, look, gate, and all thy guise, and dost thou laugh? I may add, dost thou any way carry thy self undecently in God's Presence? some there are, that in the very midst of Ordinances the Devil usually rocks them asleep; but Oh! dost thou not fear that thy damnation sleeps not? how justly might Christ come against thee in his wrath, and whip thee out of the Temple into Hell? surely we should do well to behave our selves in such a presence with the thoughts and apprehensions of Heaven about us; our business here is an errand of Religion, and God himself is the object of our worship: how then should our actions bear at least some few degrees of a proportionable address to God, and Christ, and the Spirit of Christ? what? is Christ's Presence in his Spirit, and his Angels here? Oh let us walk with God as Enoch did,* 1.96 let us do all we do as in the Presence of Christ, and his Holy Angels.

And now was the first passeover after Christ's Baptism; as it is writtten,* 1.97 and the Jews Passeover was at hand, and Jesus went up to Jerusalem.

This was the first year of Christs Ministry; whereof the one half was carried on by his Prodromus, or fore-runner, John the Baptist: and the other half (betwixt his Baptism, and this first Passeover) was carried on by himself. And now hath Christ three years to his death; according to the method propounded; I shall come on to the second year, and to his actings therein in reference to our Souls Salvation.

Notes

• * 1.1

  Mark 1.1.
• * 1.2

  Isa. 2.2.
• * 1.3

  Mica. 4.1.
• * 1.4

  Isa. 61.1, 2. Dan. 2.44. Isa. 65.17.
• * 1.5

  Mat. 11.12, 15.
• * 1.6

  Act. 11.21, 22.
• * 1.7

  Acts 10.37.
• * 1.8

  Mark. 1.1, 2.
• * 1.9

  Lightf. Harm. of the Four Evang Luke 3.1, 2.
• * 1.10

  Mat. 3.2.
• * 1.11

  Mat. 4.17.
• * 1.12

  Dan. 2.44.
• * 1.13

  Eph. 2.7.
• * 1.14

  1 Tim. 1.14.
• * 1.15

  Mat. 3.13.
• * 1.16

  Mat. 3.15.
• * 1.17

  Exod. 29.4. Lev. 8.6.
• * 1.18

  John 1.33.
• * 1.19

  John 1.34.
• * 1.20

  Aug. Serm. 36.
• * 1.21

  Luke 3.21.
• * 1.22

  Mat. 3.36.
• * 1.23

  John 12.28.
• * 1.24

  John 6.27.
• * 1.25

  John 1.33.
• * 1.26

  Isa. 61.1, 2.
• * 1.27

  Dr. Lightf. Harm. of the Evang.
• * 1.28

  John 4.21, 24.
• * 1.29

  Gen. 1.1, 2, 3.
• * 1.30

  Gen. 1.26.
• * 1.31

  Deut. 6.4.
• * 1.32

  Mat. 28.19.
• * 1.33

  Ʋse.
• * 1.34

  Mark 1.4.
• * 1.35

  Mat. 3.15. Luk. 7.29, 30.
• * 1.36

  Mat. 4.1, to 12.
• * 1.37

  Mark. 1.13.
• * 1.38

  James 1.2.
• * 1.39

  Heb. 4.15, 16.
• * 1.40

  Ver. 5, 6.
• * 1.41

  Dr. Hall.
• * 1.42

  Ver. 7.
• * 1.43

  Ver. 8, 9.
• * 1.44

  Ver. 10.
• * 1.45

  Ʋse.
• * 1.46

  James 1.14.
• * 1.47

  2 Cor. 11.14.
• * 1.48

  2 Cor. 2.11. Eph. 6.11. Rev. 2.24. Eph. 6.16.
• * 1.49

  Eph. 6.10, 11. 1 Pet. 5.8.
• * 1.50

  Eph. 4.27.
• * 1.51

  Mat. 9.13. Isa. 53.5.
• * 1.52

  Gal. 3.13.
• * 1.53

  Mat. 26.41.
• * 1.54

  John 1.45. 1 Tim. 3.16. 1 Pet. 1.20.
• * 1.55

  John 2.11. 1 John 1.2.
• * 1.56

  Tit. 2.11. Tit. 3.4.
• * 1.57

  Isa. 65.1.
• * 1.58

  1 John 3.5.
• * 1.59

  1 John 3.8.
• * 1.60

  John 20.30, 31.
• * 1.61

  John 8.17.
• * 1.62

  John 8.18. John 8.14.
• * 1.63

  Heb. 10.19.
• * 1.64

  Mat. 3.16. John 5.33. John 1.7.
• * 1.65

  John 1.29.
• * 1.66

  John 1.39.
• * 1.67

  Ver. 42. Ver. 43. Ver. 44. Ver. 47.
• * 1.68

  John 10.25.
• * 1.69

  Psal. 23.1. John 2.4.
• * 1.70

  2 Cor. 5.16.
• * 1.71

  John. 1.41.
• * 1.72

  Ʋse.
• * 1.73

  Mark 16.15.
• * 1.74

  Isa. 55.1.
• * 1.75

  Gal. 1.16. 2 Pet. 1.10. Rev. 22.16.
• * 1.76

  Mal. 4.2.
• * 1.77

  John 1.5.
• * 1.78

  Rev. 21.2.
• * 1.79

  John 2.13.
• * 1.80

  Psal. 69.9.
• * 1.81

  Cham. in loc.
• * 1.82

  Mal. 3.1, 2, 3.
• * 1.83

  Acts 3.21.
• * 1.84

  John 16.7.
• * 1.85

  Mat. 8.20.
• * 1.86

  1 Cor. 3.16.
• * 1.87

  Gen. 28.16, 17
• * 1.88

  Acts 7.53. Gal. 3.19. Heb. 2.2.
• * 1.89

  Deut. 33.2.
• * 1.90

  Psal. 68.17.
• * 1.91

  Isa. 6.1, 2.
• * 1.92

  Psal. 128.1, 2.
• * 1.93

  1 Cor. 11.10. Chrys hom. 16. in 1 Cor. hom. 15. in Heb.
• * 1.94

  Ʋse.
• * 1.95

  Chris. ibid.
• * 1.96

  Gen. 5.22.
• * 1.97

  John 2.23.