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 ...

LOOKING UNTO JESUS In His Life. The Fifth Book. PART II. (Book 5)

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.

CHAP. II.

SECT. I. Of the second Year of Christ's Ministry, and of his Acts in general for that Year.

NOW was it that the Office of the Baptist was expired; and Christ beginning his Prophetical Office, he appears like the Sun, in succession of the Morning-Star; he takes at John, and preacheth the Sum of the Gospel, Faith and Re∣pentance: Repent ye, and believe the Gospel, Mark 1.15. Now, what this Gospel was, the sum and series of all his following Sermons expressed and declared: it is fully contained in the new Covenant, of which we have spoken, for what is the Go∣spel but a Covenant of Grace, wherein all the imperfections of our works are made up by the perfection and Grace of Jesus Christ? the Gospel is not a Covenant of works (i.e.) it is not an agreement upon the stock of innocence, requiring strict and exact obe∣dience without any allowance of Repentance; no, no, be Holy, saith the Gospel, and where that fails, Repent, and believe. By this time the work in his hand was grown high and pregnant, and Jesus saw it Convenient to chuse more Disciples; with this Fa∣mily he goes up and down the whole Galilee, Preaching the Gospel of the Kingdom, healing all manner of Diseases, curing Demoniacks, cleansing Leapers, giving strength to Paraliticks, and to lame People.

It is not my purpose to enlarge on all the Sermons, Miracles, Conferences, or Collo∣quies of Christ with men; I am not for large Volumes, and I suppose with John, that if all the Acts of Christ should be written with Commentaries on them, that even the world it self could not contain the Books that should be written.* 1.98

In this year therefore I shall contract and limit my self to the Consideration of Christ in these two particulars. As first to his Preaching. 2. To his Miracles; both these re∣late to the use and exercise of his Prophetical Office.

SECT. II. Of Christ's Sermons this Year.

1. HIs Preaching this year was frequent, and amongst others his Sermons; now it was that he delivered the first Sermon, Repent, for the Kingdom of Heaven is at hand.

2. Now was it that he delivered that spiritual and mystical Sermon of Regeneration, at which Nichodemus wonders,* 1.99 how can a man be born when he is old? Can he enter the second time into his Mothers womb and be born? But Jesus takes off the wonder, in telling him, this was not a work of flesh and blood, but of the Spirit of God, for the Spi∣rit bloweth where it listeth; and is as the wind certain and notorious in the effects, but secret in the Principle, and manner of production. Then Christ proceeds in his Ser∣mon, telling him yet of higher things, as of his descent from Heaven, of his Passion and Ascension, and of the Mercy of Redemption, which he came to work and effect for all that believe; of the Love of the Father, the Mission of the Son, the Rewards of Faith, and Glories of Eternity: and this was the Sum of his Sermon to Nichodemus, which was the fullest of mystery and speculation that ever he made, except that which he made immediately before his death.

3. Now was it that the throng of Auditors forcing Christ to leave the shore, he makes Peter's ship his Pulpit;* 1.100 never were there such Nets cast out of that Fisher-boat before; whiles he was upon land, he healed the Sick bodies by his touch; and now he was upon Sea, he cured the sick souls by his Doctrine; he that made both Sea and Land, cau∣seth both to conspire to the opportunities of doing good to the souls and bodies of men.

* 1.1014. Now it was that he Preached that blessed Sermon on that text, The Spirit of the Lord is upon me, because he hath anointed me to Preach the Gospel to the Poor: no question but he Preached both to poor and rich, Christ Preached to all: but for the Power and Fruit of his Preaching, it was only received and entertained by the poor in spirit. In the fol∣lowing particulars, his Office is set out still in an higher tenour, To heal the broken heart∣ed, to Preach deliverance to the Captives, and recovering of sight to the blind, or as it is in Isa. 61.1. the opening of the Prison to them that are bound; a sad thing to be in captivity, but sadder to be bound in chains, or lockt up in a prison there; but 'tis most sad of all to be imprisoned, having ones eyes put out; as it was the case of Sampson and Zedekiah; Now the Evangelist willing to render the Prophet to the highest comfortable sence that might be, he useth an expression that meets with the highest mystery; that is, when a man is not only shut up in a blinded Prison, when he himself also hath his eyes put out; and to such Christ should Preach; Preach what? not only deliverance to the Cap∣tives,* 1.102 but also restoring of Light to Captive Prisoners, nay yet more, recovering of sight to blinded Prisoners, as the Evangelist renders it.

5. Now it was that he delivered the admirable sermon, called The Sermon upon the Mount. It is a breviary of all those Precepts which are truly called Christian; it con∣tains in it all the moral Precepts given by Moses, and opens a stricter sence, and more severe exposition than the Scribes and Pharisees had given; it holds forth the Doctrines of meekness, poverty of spirit, Christian mourning, desire of Holy things, mercy, and purity, peace, and patience, and suffering of injuries; he teacheth us how to pray, how to fast, how to give Alms, how to contemn the world, and how to seek the Kingdom of God, and its appendent righteousness.

And thus Christ being entred upon his Prophetical Office; in these and the rest of his sermons he gives a clear testimony that he was not only an interpreter of the Law, but a Law-giver; and that this Law of Christ might retain some proportion at least with the Law of Moses, Christ in his last sermon went up into a Mountain, and from thence gave the Oracle. I cannot stand to paraphrase on this, or any other of his sermons, but seeing now we find Christ in the exercise of his Prophetical Office, let us observe first his Titles in this respect. 2. The reasons of his being a Prophet. 3. The Excellency of Christ above all other Prophets, and then we have done.

SECT. III. Of Christ's Prophetical Office.

1. THe Titles of Christ in respect of his Prophetical Office were these: 1. Some∣times he is called Doctor, or Master, Be ye not called Masters,* 1.103 for one is your Master, even Christ. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies a Doctor, Moderator, teaching-Master, a guide of the way. 2. Sometimes he is called a Law-giver,* 1.104 There is one Law-giver, who is able to save and to destroy; the Apostle speaks of the internal Government of the Conscience, in which case the Lord is our Judge,* 1.105 The Lord is our Law-giver, the Lord is our King, he will save us: we must hear no voice in our Consci∣ences but Gods, no Doctrine in the Church but Christs; No Offices, institutions, and worship must be allowed, but such as he hath appointed; and therefore when men brought in Forreign Doctrines, it is said that they did not hold the head. 3.* 1.106 Sometimes he is called a Councellor, and his name shall be called Wonderful, Councellor; Counsel is mine and sound Wisdom, saith Christ, I am understanding, and I have strength. Christ by his Office counsels men how to fly sin, and how to please God, and how to escape Hell,* 1.107 and how to be saved. 4. Sometimes he is called the Apostle of our profession, Where∣fore holy brethren, partakers of the Heavenly calling, consider the Apostle, and High Priest of our profession, Christ Jesus. God sent him as an Embassadour to make known his will; he came not unsent, the very word imports a Mission, a sending,* 1.108 How shall they preach except they be sent? let all those who run before they be sent, take notice of this, for this would not Christ do; he was sent, he was the Apostle of our profession. 5. Sometimes he is called the Angel of the Covenant,* 1.109 even the Angel of the Covenant whom ye delight in. Christ was the publisher of the Gospel-Covenant, he declared the Gracious purpose of God towards the Elect held forth in the Covenant; and in this re∣spect he is called a Prophet, Acts 3.22. and the Prophet, John 7.40. and that Prophet, John 6.14.* 1.110 this is of a truth that Prophet that should come into the World; whose Office it was to impart Gods will unto the Sons of Men, according unto the name, Angel. 6. Sometimes he is called the Mediatour of the New-Covenant,* 1.111 for this cause he is the Mediatour of the New-Testament, saith the Apostle; now, a Mediatour is such a one as goes betwixt two parties at variance, imparting the mind of the one to the other, so as to breed a right understanding, and thereby to work a complyance be∣twixt both: and thus Christ is a Mediatour betwixt God and us. By him it is that the mind and will of God is imparted to man, no man hath seen God at any time;* 1.112 the only begotten Son, which is in the bosome of the Father, he hath declared him: and by him it is that we impart our mind unto God, The smoak of the incense which goes with the prayers of the Saints, ascends up before God out of the Angels hand. This was typified in Moses,* 1.113 I stood between the Lord and you at that time, to shew you the Word of the Lord.* 1.114 The Vul∣gar renders it thus, Ego sequestor & medius, I was a Mediatour, a Midler betwixt God and you: and so Christ Jesus he is a Mediatour, a Midler, an Interpreter, an Inter∣messenger betwixt God and his People.

2. The Reasons of Christs being a Prophet, were these: 1. That he might reveal and deliver to his people the will of his Father. 2. That he might open and expound the same being once delivered. 3. That he might make his Saints to understand, and to be∣lieve the same being once opened.

1. As a Prophet he delivers to the people his Fathers will, both in his own Person, and by his Servants the Ministers. In his own Person when he was upon earth as a Mi∣nister of the Circumcision;* 1.115 and by his Servants the Ministers from the beginning of their mission till the end of the World; Thus the Gospel is called, A great Salvation which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him. Christ in his own personal preaching is said but to have begun to teach, Acts 1.1. and the consummate publication was the sending of the holy Ghost to these Select Vessels, who were to carry abroad this Treasure unto all the world; it was begun by the Lord, and it was confirmed by them that were the Disciples of the Lord. In this respect we cannot look on the publishing of the Gospel to the world, but as very glorious; was there not a resemblance of state and glory in the preaching of Christ? You have heard how a forerunner was sent to prepare his way, as an Herald to proclaim his approach, and then was revealed the glory of the Lord; but because the publication was not consummate

till afterwards,* 1.116 Christ carries it on in greater state afterwards than he did before; When he ascended up on high, he then led captivity captive, and gave gifts unto men, as Princes in time of their solemn inauguration do some special Acts of magnificence and Honour; they proclaim Pardons, open Prisons, Create Nobles, fill Conduits with wine; so Christ to testifie the glory of his Gospel, at the day of his instalment, and solemn read∣mission into his Fathers glory, he proclaims the Gospel, gives gifts unto men for the perfecting of the Saints,* 1.117 for the work of the Ministry, for the edifying of the Body of Christ.

2. As a Prophet he opens and expounds the Gospel. Thus being in the Synagogue on the Sabbath-day,* 1.118 he opened the book, and he found the place where it was written, the Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, &c. and then he closed the book—and said,* 1.119 this day is this Scripture fulfilled in your ears. And thus joyning himself with two of his Disciples, going towards Emmaus, he begun at Moses, and all the Prophets, and he expounded unto them in all the Scriptures the things concerning himself; the Prophesies of Christ were dark and hard to be understood, and therefore Christ came down from Heaven to discover such truths;* 1.120 No man hath ascended up to Heaven, (i.e.) to be acquainted with Gods secrets, but he that came down from Heaven; the gracious purpose of God towards lost mankind, was a secret locked up in the breast of the Father; and so it had been even to this day, had not Christ who was in the bosome of the Father, and one of his Privy Council, revealed it unto us; hence Christ is called the Interpreter of God,* 1.121 no man knoweth the Father save the Son, and he to whom∣soever the Son will reveal him, by his interpretation.

* 1.1223. As a Prophet he gives us to understand, and to believe the Gospel. Then opened he their understanding, that they might understand the Scriptures; and thus was the Case of Lydia whose heart the Lord opened; he that first opens Scriptures, at last opens hearts; He is that true light which enlighteneth every man that cometh into the world:* 1.123 he enlightens every believer, not only with a common natural light, but with a special supernatural light, of saving, spiritual, and effectual knowledge; now there is no Prophet can do this save only Jesus Christ, he only is able to cause our hearts to believe, and to under∣stand the matter which he doth teach and reveal; other Prophets may plant, and water, Paul may plant, and Apollo may water, but he, and only he can give the increase; other Prophets may teach and Baptize, but unless Christ come in by the powerful presence of his Spirit,* 1.124 they can never be able to save any one poor soul. We as lively stones are built up a spiritual house, saith Peter; but except the Lord do build this house, they labour in vain that build it. O alas, who is able to breath the Spirit of life into these dead stones,* 1.125 but he of whom it is written. The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear it shall live? Who can awaken a dead soul out of a dead sleep? And who can give light unto these blind eyes of ours, but he of whom it is written,* 1.126 Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

3. The Excellencies of Christ above all other Prophets are in these respects.—

1. Other Prophets were but Types and shadows of this great Prophet; even Moses himself was but a figure of him;* 1.127 A Prophet shall the Lord God raise up unto you of your brethren like unto me: saith Moses; these words, Like unto me] do plainly shew that Moses was at the best but an image and shadow of Christ; now as substances do far excel shadows, so doth Christ far excel all the Prophets; they were but shadows and fore∣runners to him.

2. Other Prophets revealed but some part of Gods will, and only at sometimes. God (saith the Apostle) at sundry times, and in divers manners spake in time-past unto the Fathers by the Prophets;* 1.128 (i.e.) he let out his light by little and little, till the Day-star and Sun of Righteousness arose;* 1.129 but in these last dayes he hath spoken by his Son, (i.e.) he had spoken more fully and plainly; in this respect saith the Apostle, the heirs of Life and Salvation were but children before Christs incarnation.* 1.130 As now we see but through a glass darkly, towards what we shall do in the life to come; so did they of old in com∣parison of us; their light in comparison of ours, was but an obscure and glimmering light; Christs discovery of himself then was but a standing behind the wall, a looking forth of the window,* 1.131 a shewing of himself through the lattice.

3. Other Prophets spake only to the ears of men, but Christ spake, and still speaks to the heart;* 1.132 He hath the Keyes of David, that openeth, and no man shutteth, that shutteth, and no man openeth; it is a similitude taken from them that keep the Keyes of a City, or

Castle, without whom none can open or shut; no more can any man open the heart or break in upon the Spirit, but Christ; he only is able to open the eyes of the mind by the secret, kindly, and powerful working of his own Spirit.

4. Other Prophets preached wisdom unto men, but only Christ preacheth men wise; other Prophets warned men by telling them of their sins, and denouncing the judg∣ments of God, but Christ reclaimed them and turned them from sin; hence it is said, that he taught as one having Authority, and not as the Scribes;* 1.133 it came daily and coldly from them, but it came from him as being full of conviction and reproof,* 1.134 full of the evi∣dent demonstration of the Spirit, and of power.

5. Other Prophets might not preach themselves; the Apostle inveighs against self-commenders, We dare not (saith he) make our selves of the number,* 1.135 or compare our selves with some that commend themselves. Yea, Christ himself relating to himself, as a meer man, saith, that his witness is not true if he bear witness of himself.* 1.136 But in ano∣ther place, relating to himself as Mediator, he speaks clean contrary,* 1.137 Though I do bear record of my self, yet my record is true. Here then is a wide difference betwixt other Prophets in respect of their Office and Christs; they might not preach themselves, but he bears witness of himself, because he hath not a greater in the point of our Justification, Sanctification, and Salvation, to bear witness of them himself. And hence are those self-predications of his which we find in Scriptures, as, Look unto me,* 1.138 and be ye saved all the ends of the earth. Come unto me all ye that labour, and are heavy laden. And confer∣ring with the two Disciples, it is said, that beginning at Moses and all the Prophets, he ex∣pounded unto them in all the Scriptures the things concerning himself. Surely it commends to us the Prophesie of Christ, that he might preach and commend himself without any blot of Arrogancy, or taking too much upon him.

6. Other Prophets had their Commission and Authority from him,* 1.139 The words of the wise are as goads and as nails fastened by the Masters of the Assemblies, which are given from one Shepherd, (i.e.) the words of the wise are divine and Heavenly instructions; the Ma∣sters of Assemblies are Gospel-Ministers, and Christ is that one Shepherd from whom these words are given, and from whom these Masters have their Authority;* 1.140 are they not called Embassadours for Christ? and doth not Ezekiel tell us, that he must drop his words towards the South? Now what is the meaning of that dropping? It is a phrase bor∣rowed from rain; as the clouds, from whence the rain descends, have not their water Originally and natively in themselves, but from the Sea; so have not the Prophets a spi∣rit of Prophesie of themselves, but all is drawn up out of Christ, as out of a full Sea of all excellent Wisdom and knowledge. In him are all the Treasures, a Sea, an Ocean of knowledge, and from him all the Prophets derived whatsoever they had.

SECT. IV. Of Christs Miracles.

2. THe Miracles of Christ this year were many; now what were these Miracles, but a pursuance of the Doctrines delivered in Christs Sermons? One calls them A ve∣rification of Christs Doctrine, a signal of Christs Sermons; If we observe, we shall find him to work most of his Miracles in actions of mercy; indeed once he turned water in∣to wine, and sometimes he walked upon the waters, but all the rest were actions of re∣lief according to the design of God, who would have him manifest his power, in shew∣ing mercy and relief to men.

Amongst all his Miracles done this year, now was it that at Cana, where he wrought the first Miracle, he does a second; a certain Noble man, or Courtier, or little King (as some would have it) came to Jesus, and besought him to come down to his house,* 1.141 and to heal his Son, who was at the point of Death. We do not find Christ often attended with Nobility, but here he is; Not many wise men after the flesh, not many mighty,* 1.142 not many noble are called, yet God forbid but that some are, and may be; this noble Ruler listens after Christ in his necessity; happy was it for him that his Son was sick, for else he had not been so well acquainted with his Saviour; O we are loth to come to Christ till we see a need, a necessity for it, and hence it is that Christ sends weakness, sicknesses, in∣firmities, oppositions, and many afflictions, that he may be sought unto: Come then, are we afflicted? whither should we go but to Cana to seek Christ? whither should we

go but to that Cana of Heaven, where our water will be turned into wine, where our Physitian lives that knows how to cure souls, and bodies and all; that we may once say, It is good for me that I was afflicted. The first answer Christ gives this Nobleman is a word of reproof,* 1.143 Except ye see signs and wonders ye will not believe: Incredulity was the common disease of the Jews, which no receipt could cure but wonders, A wicked and Adulterous generation seeks after signs; the Doctrine of Christ, and all the Divine words that he spake, must be made up with Miracles, or they will not believe; it was a soul fault, and a dangerous one, Ye will not believe. What is it that condemns the world but unbelief? Here's a Noble Capernaite that probably had heard many a Sermon of Je∣sus Christ; and yet here is Taxed with unbelief; if such as we that live under the clear Sun-shine of the Gospel shall not believe, O what a sin is this? Christs next answer to this Nobleman is a word of comfort,* 1.144 Go thy way, thy Son liveth: Oh the meekness and mercy of Jesus Christ! when we would have looked that he should have punished this Suitor for not believing, he condescends to him that he may believe: as some tender mo∣thers that give the breast to their unquiet children instead of the rod; so usually deals Christ with our perversness, Go thy way, thy Son liveth; with one word doth Christ heal two Patients, the Son and the Father; the Sons feaver, and the Fathers unbelief; we can∣not but observe here the steps of Faith, he that believed somewhat ere he came, and more when he went, he grew to more and more saith in the way, and when he came home he enlarged his faith to all the skirts of his family. And the man believed the word that Je∣sus had spoken unto him,* 1.145 and he went his way; and in the way one meets him and tells him, Thy Son liveth; which recovery he understands to be at the same time that Christ had spoken those Salutary and healing words,* 1.146 and himself believed and his whole house.

* 1.1472.* 1.148 Now was it that a Centurion came unto Christ, beseeching him, and saying, my servant lyeth at home sick of the palsie grievously Tormented. Many Suitors come to Christ, one for a Son, another for a daughter, a third for himself, but I see none come for his ser∣vant but this one Centurion; and if we observe Christs answers to his suit, we see how well pleased is Christ with his request; And Jesus saith unto him, I will come and heal him. When the Ruler entreated him for his Son, Come down ere he dye, Christ stirr'd not a foot, but now this Centurion complains only of his servants sickness, and Christ offers himself, I will come, and heal him; he that came in the shape of a servant, would rather go down to the sick servant than to the Rulers Son: He is no respecter of persons, but he that feareth him, and worketh righteousness, is accepted of him: It may be this poor sick servant had more grace, or very probable it is he had more need, and therefore Christ (to chuse) will go down to visit this poor sick servant. Nay sayes the Centu∣rion,* 1.149 I am not worthy Lord, that thou shouldst come under my roof, q. d. Alas Lord, I am a Gentile, an Alien, a man of blood, but thou art holy, thou art omnipotent; and there∣fore only say the word, and my servant shall be whole; Mark this, O my soul, it is but a word of Christ, and my sins shall be remitted, my soul healed, my body raised, and soul and body glorified forever. The Centurion knew this by the command he had over his own servants,* 1.150 I say to this man go and he goes, and to another come and he comes, and to a third do this and he doth it: In way of Application; Oh that I were such a servant to my heavenly Master. Alas, every of his commands sayes, Do this, and I do it not; every of his inhibitions sayes, Do it not, and I do it: He sayes, Go from the world, and I run to it; He says, Come to me, and I run from him. Wo is me, this is not service, but enmity; Oh that I could come up to the faith and obedience of this exemplar, that I could serve my Christ as these Souldiers did their Master!* 1.151 Jesus marvels at the Centurions faith; we never find Christ wondering at Gold, or Silver, or costly and curious works of humane Skill, yea when the Disciples wondered at the Magnificence of the Temple, he rebuked them rather, but when he sees the grace or acts of Faith, he so approves of them that he is ravished with wonder; he that rejoyced in the view of his Creation, rejoyceth no less in the reformation of his Creature,* 1.152 Behold thou art fair my love, behold thou art fair, there is no spot in thee: my sister, my spouse, thou hast wounded my heart, thou hast wounded my heart with one of thy eyes, Cant. 4.7, 9. To conclude, he that both wrought this faith, and wondered at it, doth now reward it; Go thy way, and as thou hast believed, so be it unto thee, and his servant was healed in the self same hour.

* 1.1533. Now it was, even the day after, that Jesus goes into the City of Naim. The fruitful clouds are not ordained to fall all in one field, Naim must partake of the bounty of Christ as well as Cana, or Capernaum. Thither come, he no sooner enters in at the gate

of the City, but he meets a funeral; a poor widow, with her weeping friends, is fol∣lowing her only Son to the grave; Jesus observing her sad condition, he pities her, com∣forts her, and at last relieves her: here was no Sollicitor but his own compassion; in his former Miracles he was sought and sued to; his Mother at the Marriage-feast begged a supply of Wine, the Ruler came to him for a Son, the Centurion came to him for a ser∣vant, but now Christ offers a cure, to give us a lesson, that whiles we have to do with the Father of mercies, our miseries and afflictions are the most Powerful Suitors. Christ sees and observes the Widow's sadness, and presently all parts of Christ conspire her good, his heart melts into Compassion of her, his tongue speaks chearfully and comfortably to her, Weep not; his feet carry him to the Bier, his hand toucheth the Coffin, and he said, young man I say unto thee, arise; see how the Lord of Life speakes with Command;* 1.154 the same voice speaks to him, that shall one day speak to us, and raise us out of the dust of the earth; neither sea, nor death, nor hell can detain their dead, when he charges them to be delivered; we see not Christ stretching himself on this dead Corpse, as Eliah, and Elisha upon the Sons of the Shunamite, and the Widow of Sarephta; nor see we him kneeling down and praying, as Peter did for Dorcas; but we hear him so speaking to the dead, as if the dead were alive, and so speaking to the dead, that by the word he speaks, he makes him alive, Young man, I say unto thee, arise,* 1.155 and he that was dead sate up, and began to speak. So at the sound of the last Trumpet, by the Power of the same voice, we shall arise out of the dust, and stand up Gloriously; This mortal shall put on immortality, and this corruptible shall put on incorruption. And least our weak faith should stagger at the assent of so great a difficulty, by this he hath done; Christ gives us tastes of what he will do; the same Power that can raise one man, can raise a thousand, a million, a world; Christ here raised a Widows Son, and after Jairus's Daughter, and then Lazarus, and lastly at his resurrection he raised a many at once; he raised one from her Bed, another from his Bier, another from his grave, and many at once from their rotteness, that it might appear no degree of death can hinder the efficacy of his Almigh∣ty Power.

4. Now it was that in the Synagogue he finds a man that had a Spirit of an unclean Devil.* 1.156 This, I take it, is the first man that we read of as possessed with a Devil. And he cryed let us alone, what have we to do with thee? &c. In these words the devil dictates, the man speaks; and whereas the words are plural, Let us alone, it is probable he speaks of him∣self, and the rest of the men in the Synagogue with him. So high and dreadful things are spoken concerning the coming of Christ, (Mal. 3.2. Who may abide the day of his coming? and who shall stand when he appeareth?* 1.157) that the Devil by this takes opportu∣nity to affright the men of the Synagogue with the presence of Christ; he would dis∣swade them from the receiving of Christ, by the terrors of Christ, as if Christ had come only to destroy them: Thou Jesus of Nazareth, art thou come to destroy us? I know thee who thou art, the holy one of God.* 1.158

And Jesus rebuked him, saying, hold thy peace, and come out of him.* 1.159 The word hold thy peace, is in the original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be muzled; it was not a bare command of silence, but there was such Power in it, that it cast a muzzle upon the mouth of Sathan, that he could speak no more; and when the unclean Spirit had torn him, not with any gashes in his flesh, or dismembring of his Body, for he hurt him not,* 1.160 but with some Convulsion fits (as it is supposed) then he threw them in the midst, and made an horrid cry,* 1.161 and so came out.

From this Miracle, they all take special notice of the Doctrine attested by so great a Miracle, What a word is this? or as the other Evangelist, What a thing is this?* 1.162 what new doctrine is this? surely this was the great design of all the Miracles of Christ, to prove his mission from God, to demonstrate his Power unto men, to confirm his Gospel, to en∣dear his Precepts, to work in us faith to help us Heaven-ward: These signs are written that we might believe,—and that believing we might have Life through his Name.* 1.163

I have given you several instances of the Miracles of Christ in this second year of his Ministry;* 1.164 only a few words on this Doctrine of Miracles for our informa∣tion, as

• 1. What they are?
• 2. Why they are?
• 3. Whether they are chained and continued in this great transaction of our souls salvation? and I have done.

For the first, what they are? Miracles are unusual events wrought above the course or possibility of Nature; such were the Miracles of Christ, and such were the Miracles of the Prophets, and of the Apostles of Christ; for what they did was above Nature; and all the difference betwixt their Miracles and the Miracles of Christ was only in this, viz. they wrought them not in their own Name and Power as Jesus Christ did; Thus when Elisha with twenty loaves and some full ears of corn fed an hundred men, Give unto the people (sayes he) that they may eat;* 1.165 and his servitor said, what should I set this before an hundred men? He said again, give the people that they may eat, for thus saith Lord, they shall eat and shall leave thereof.

And when Peter cured Aeneas, which had kept his Bed eight years, and was sick of a Palsie,* 1.166 Peter said unto him, Aeneas, Jesus Christ maketh thee whole. And when he cured that man that was lame from his Mothers womb, whom they laid daily at the gate of the Temple,* 1.167 Silver and gold have I none, (said Peter) but such as I have give I thee; in the Name of Jesus Christ of Nazzareth, rise up, and walk. But our Saviour comes in an higher strain to the dead damosel,* 1.168 I say unto thee, arise: and in an higher strain to the stormy Winds and Seas,* 1.169 Peace, and be still: and in an higher strain to the raging De∣vil in the possessed, Be muzzled, and come out of the man. Heres the difference betwixt the Lord and his servants; but in this they agree, their miracles were not miranda, but miracula; not only wonders, but miracles indeed; they were unusual events wrought above nature, or the course of nature.

For the second, why they are? Many Reasons are given, of which I hinted before, but in reference to Scriptures, (which is the great controversie) this is the main and the only true Reason; Miracles are wrought for the grounding or confirming of some di∣vine truth or doctrine at its first setling. To this purpose Miracles were as the Trumpets or Heralds, by which the Gospel was first commended unto us; as the Law of Moses was first authorized by manifold Miracles wrought in Sinai, and in the Desert, which afterward ceased when they came to, and were setled in the promised Land; so the Go∣spel of Christ was first authorized by manifold Miracles, but the sound thereof having now gone through all the world, these Miracles cease: if new additions of Miracles for the confirmation of Scriptures should be expected in every Age, the former Miracles of Christ and his Apostles would be slighted of all; indeed, Christ tells us of great signs and wonders that shall be in the last dayes;* 1.170 but withall, he tells us of false Christs, and false Prophets, that must work them; it may be disputed, whether those are true miracles, or meer deceptions and magical pretences, but because they are such as the People cannot discern them from miracles really such, therefore it is all one as to them; here then is Christ's Rule, Believe them not,—behold I have told you before; he that foretold us of the man,* 1.171 foretold us also of the imposture, and commanded us not to trust him; in this respect it had been more likely for Antichrist to have prevailed upon Christians by doing no miracles, than by doing any; for if he had done none, he might have escaped with∣out discovery; but by doing miracles, or wonders, he both verified the Wisdom and prescience of Christ, and he declared to the Elect that he was the very enemy of Christ. As all the Prophets that speak of Christ, bade us believe him for his Miracles; so all that foretold of Antichrist, bade us disbelieve him for his Miracles; which occasioned Au∣gustine to say,* 1.172 Against such Miracle-mongers God hath armed me to take heed. Go not forth unto such, saith Christ, Matth. 24.26. and therefore Brethren stand fast, saith Paul, 2 Thes. 2.15. The great Beast deceiveth them that dwell on the earth, by means of miracles; these are the words of John, Rev. 13.14. but if any man have an ear let him hear (i.e.) let him beware, Rev. 13.9. True miracles that proceed from God, are wrought for the grounding of Doctrine at the first setling; but being once grounded, and setled, and a plat-form described for the right continuing of it, then we are left to the Scripture, and are not to expect any new miracles for the confirming of it.

For the third, whether they are chained and continued in this great transaction of our souls salvation? I answer, yea; in this respect miracles cease not; it's without contro∣versie that Jesus Christ in carrying on our souls Salvation is adding miracle to mi∣racle; there is a chain of miracles in the matter of our salvation from first to last: As.—

1. It was a miracle that God in his Eternity, before we had a being, should have once thought of us; especially that the Blessed Trinity should sit in councel, and contrive that most admirable and astonishing plot of the Salvation of our souls: Oh what a mira∣cle was this!

2. It was a Miracle that God for our sakes should create the world, and after our fall in Adam, that God should preserve the world, especially considering that our sin had unpin'd the whole frame of the Creation; and that God even then sitting on his Throne of Judgment, ready to pass the doom of death for our first Transgression, should un∣expectedly give a promise of a Saviour, when justly he might have given us to the de∣vil, and to Hell, according to his own Law,* 1.173 In the day that thou eatest thereof thou shalt dye the death.

3. It was a Miracle that Gods Son should take upon him our nature, and that in our nature he should Transact our peace; that he should Preach Salvation to us all if we would believe; and to the end that we might believe, that he would work so many signs and Miracles in the presence of his Disciples, and of a world of men: was not Christs Birth a Miracle? and Christs Life a Miracle? and Christs Death a Miracle? and Christs Resurrection a Miracle? and Christs Ascension a Miracle? was not Christs Ministry a miracle? and was it not a miracle, that Christs Word should not be credited without a world of miracles to back it, and confirm it to the Sons of men?* 1.174 Without controversie great is the miracle, as well as mystery of godliness, God manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up into glory.

4. It was a Miracle that God should look upon us in our blood; what a sight was it for God, when thy navel was not cut, when thou wast not salted at all,* 1.175 nor swadled at all when thou wast cast out in the open field to the loathing of thy person? yet that then, even then the Lord should pass by thee, and see thee polluted in thy own blood, and should say unto thee when thou wast in thy blood, live; yea, say unto thee when thou wast in thy blood, live. O miracle of mercies! If creation cannot be without a miracle, surely the new creature is a miracle indeed. So contrary is our perverse natures to all possibilities of Salvation, that if Salvation had not marched to us all the way in a miracle, we should have perished in the ruines of a sad eternity. Election is a miracle, and Creation is a miracle, and Redemption is a miracle, and Vocation is a miracle; and indeed every man living in the state of grace, is a perpetual miracle; in such a one his reason is turn∣ed into faith, his soul into spirit, his body iinto a Temple, his earth into heaven, his water into wine, his Aversations from Christ into intimate Union with Christ; and Adhesions to Christ. O what a Chain of Miracles is this? Why Lord, if thou wilt, thou canst make me clean; say thus, you that are yet in your blood, why Lord, if thou wilt thou canst make me clean. O Lord I believe, help thou my unbe∣lief.

After this there was a feast of the Jews, and Jesus went up to Jerusalem:* 1.176 Some would have this feast to be Pentecost; and to speak truly, the most of our Commentaries run that way: others take this for the feast of the Passover, and the rather, because the Evangelist John reckons the time of Christs publick Ministry by the several Passovers; now if this feast were not a Passover, we cannot find in the Gospel so ma∣ny Passovers as to make up Christs Ministry three years and an half. On this ground I joyn with the latter Opinion; and so here I end the second year of Christs Ministry, and come to the third, and to his Actings therein in reference to our souls Sal∣vation.

CHAP. III.

SECT. I. Of the third year of Christs Ministry, and generally of his Actings in that year.

HItherto all was quiet; neither the Jews, nor the Samaritans, nor Galileans did as yet malign the Doctrine or Person of Jesus Christ; but he preached with much peace on all hands till the beginning of this year. I shall not yet speak his sufferings; neither shall I speak much of his doings: many things were done and spoken this year, which I must pass, least I be too prolix; only such things as refer more principally to the main business of our souls Salvation, I shall touch in these par∣ticulars. As, 1. In the Ordination of the Apostles. 2. In his Reception of Sinners. 3. In the easiness of his yoak, and the lightness of his burthen which he imposeth on men.

SECT. II. Of Christs Ordination of his Apostles.

1. IN the Ordination of his Apostles, are many considerable things, the Evangelist Luke layes it down thus.* 1.177 And it came to pass in those dayes that he went out into a mountain to pray, and continued all night in prayer to God; and when it was day he called un∣to him his Disciples, and of them he Chose Twelve, whom also he named Apostles. Till now Christ taught alone, but because after his Ascension he must needs have a Ministry till the end of the world, in the first place he choseth out some whom he would have on purpose to wait upon him all the time of his Ministry, till he was taken up into Heaven In this Election, or Ordination, here is first the person by whom they are Chosen, Jesus Christ. 2. The place were they are chosen, viz. in a mountain. 3. The time when they were Chosen, after his watching and praying all night, and when it was day. 4. The com∣pany out of whom they were Chosen, they where his Disciples, and out of them he makes this Election. 5. The number of them that were Chosen, they were Twelve, nor more, nor less. 6. The end to which they were chosen, it was to an Apostleship, he Chose Twelve, whom he also named Apostles.

1. The person by whom they are Chosen is Jesus Christ. They Chose not themselves, but were chosen of Christ; this call was immediate, and therefore most excellent; but now we look not after such calls, and therefore I shall not insist on that; only by the way, Ministers of the Gospel must be Ministers of Christ, either immediately, or medi∣ately called.

2. The place where they were chosen, it was on a mountain; mountainous places have their situation nearest to Heaven; which shews that they were called to high and heavenly things: mountains are open and in view, which shews their Ministry must be publick; they cannot lye hid in a mountain, a City that is set upon a hill is exposed to the view of all: Again, mountains are subject to Winds and Tempests, which shew their Callings must meet with many oppositions; and this occasioned Christ to hold up their hearts with Cordials,* 1.178 Blessed are ye when men shall revile you, and persecute you, and say all manner of evil against you falsly for my sake—for so persecuted they the Prophets which were before you. The Ministers of Christ are sure of opposition, the Disciple is not above his Master, nor the servant above his Lord; if they have called the Master of the house Beelzebub, how much mo•••• shall they call them of his houshold?

3. The time when they wer•• chosen, when it was, and after he had continued all night in prayer to God; he goes not to Election, but first he watches, and prayes all the night before; this shews the singular care that Christ had in this great employment: what? to set men apart to witness his Name, and to publish to the world the Gospel of Christ? this he would not do without much prayer.* 1.179 Sometimes we find Christ praying alone, as elsewhere,* 1.180 He went up into a mountain apart to pray; and here on this mountain without any of his Disciples, or Domesticks about him, he prayes alone; thus, When thou prayest

enter into thy closet (saith Christ) and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly. Some∣times we find Christ praying at night: In the daytime he was teaching in the Temple,* 1.181 and at night he went out and abode in the Mount, that is called the mount of Olives: See Christ in the exercise of his double Office, he preacheth all day, and prayes all night; this Text tells us, He continued all night in prayer. Night prayers have their special, spiri∣tual advantages. 1. It is a time fitter for compunction, and heart-contrition.* 1.182 All the night make I my bed to swim, I water my Couch with my Tears. As some things are by heat parched in the day, but cooled in the night; so many sins contracted in the day, are sea∣sonably repented at night; night tears are as sweet dews that cool the heat and pride of our spirits. 2. It is a time of silence and free from distraction; then all Tumults cease, and in the secret of our souls we may silently go and speak with our heavenly Father. In this respect we have a blessed example of Christ praying at night, and especially now; O he was about the great work of sending his Ministers through all the world, and there∣fore now he spends all the night long in prayer to his Father; A great and extraordinary work is not to be set upon, without extraordinary prayer.

4. The company out of whom they are chosen, He called unto him his disciples, and out of them he chose twelve: A Disciple of Christ is one thing, and an Apostle of Christ is another thing; those were Christs Disciples that embraced Christs Doctrine of Faith and Re∣pentance; it was not material to the constituting of a Disciple of Christ, whether they followed Christ as many did, or they returned to their own homes, as some others did. The man out of whom the Legions of devils was cast,* 1.183 besought Christ that he might be with him, but Jesus sent him away, saying, return to thine own house, and shew how great things God hath done to thee. I make no question but Christ at the Election of his Apostles had many Disciples both waiting on him, and absent from him; and out of them that waited on him his Apostles were chosen, Christs Ministers should be first Disciples. O how unfit are any to take upon them the Ministry of Christ that were never yet the Disciples of Christ? first the grace of God within us, and then must that grace of God be discovered by us.

5. The number of them that were chosen; they were Twelve: very propable it is that there was some peculiar reason in this account, the number (say some) was figu∣red out to us in many particulars, as in the Twelve Patriarchs,* 1.184 in the Twelve Wells of Elim, in the Twelve precious stones on the breast of the Priest, in the Twelve Tribes of Israel, in the Twelve hours of the day; Christ tells them of sitting on Twelve Thrones, and judging the Twelve Tribes of Israel;* 1.185 but I delight not curiously to descant on these things. This I am sure, that the doings of Christ were done in weight, measure, and number.

6. The end to which they were chosen, it was to an Apostleship (i.e.) that they might be Christs Legates to the Sons of men, that they might be sent up and down the world to perswade men to Salvation. The dispensers of Gods Word must look to their mis∣sion, they must not intrude upon so sacred a business before they are sent. Now this mission is either extraordinary by immediate instinct, and revelation from God, which is ever ac∣companied with immediate and infused gifts, and this was the case of the Apostles; or ordinary, by imposition of hands and Ecclesiastical designation: and in this likewise is required fidelity, and ability. 1. Fidelity, it is required of Stewards, that a man be found faithful, that he defraud not Christ of his purchase, which is the souls of men, nor men of their price and priviledge, which is the blood of Christ; that he watch as a Seer, that he speaks as an Oracle, that he feed as a Shepherd, that he labour as an Hus∣bandman, that he be instant in season and out of season, to exhort, rebuke, instruct, to do the work of an Evangelist, to make full proof of his Ministry, because he hath an account to make. 2. Ability both for right information of the consciences of men, and for the seasonable application of truth to particular Circumstances, which is that which makes a wise builder. Ah! Who is sufficient for these things?* 1.186 How should we but detest the presumption of those men, who run before they be sent, who leap from their manual trades into this sacred and dreadful office, unto which heretofore the most learned and pious men have trembled to approach?

This may inform us of our duty: and this may inform you of your happiness.* 1.187 1. Here's our duty; I mean ours of the Ministry, Christ ordained his Apostles to preach the Gospel; and Paul's motto may be ours, Wo unto me, if I preach not the Gospel:* 1.188 what though I preach the Gospel, I have nothing to glory of, for a necessity is laid upon me.

This day Christ sent me on this errand,* 1.189 Go preach, saying, Repent, for the Kingdom of Heaven is at hand. Surely the Lord hath put this message into my mouth, Repent swearers, repent drunkards, repent sinners, for the Kingdom of Heaven is at hand; Go∣spel-discoveries are made every day, Christ is arising and shining in our Horizon more and more clearly, that great design of Gods love to our souls is manifested in every Ser∣mon, on every Sabbath: is not this Gospel-preaching? what is the Gospel, but the Treasure of Gods love in Christ opened to us? Oh it is a pleasant work in this respect to be a Minister of the Gospel to be alwayes searching into the Treasures of love, and to make them known to poor souls for the gaining of them unto God. 2. Here is your Happiness, Christ hath not erected any standing Sanctuary, or City of refuge for men to fly to for their Salvation, but he hath appointed Ambassadors to carry this Treasure unto mens houses, where he invites them, and entreats them, and requires them, and commands them, and compels them to come in. Oh the unsearchable riches of Christ! 1. In respect of the Messengers, 2. In respect of their Message.

1. In respect of the Messengers; they were first Apostles; now Ministers, poor Earthen Vessels. Had Christ himself come in his glorified body, attended with his An∣gels, it might in some measure have represented his Majesty: but alas! how would this have dazled your weakness? or if Christ had made use of his Angels, as he did at his birth, to preach his Gospel; had they continually come in state and proclaimed Salvati∣on to the Sons of men, this would have shewed more glory; but alas, how unsuitable had this been to your weak conditions? here then is the riches of his grace, that earthen vessels should carry this treasure, that salvation should come out of the mouths of sinful creatures, that hearts should be broken, souls should believe, life should be infused by the ministerial breath of a weak worthless man;* 1.190 We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us; Gods power is more Ho∣noured this way, than if an Angel had come in person; it may be in that Case a sinners Conversion would have been attributed to the power and Efficacy of the Angel; but to prevent this, and to preserve the glory of his power and grace, Christ takes the Trea∣sure, and he puts it into Earthen Vessels; it is in the Original vessels of shell, as preci∣ous Pearls are found in Shells, so the Pearl is the Gospel, and the Shell or Mother of Pearl are the Apostles and Pastors; it is true, they are Vessels of small price, and subject to many knocks and falls, yet in them is the most excellent Treasures of the Wisdom of God, and of the Gospel of Christ. And it is in them on purpose, that the excellency may reflect on God, and not on them.

2. In respect of the Message; O the unsearchable riches of Christ! What is the mes∣sage of these men? what is the Treasure they bring, but the Blood of Christ, the Pro∣mises of the Gospel, the Word of Grace? I might sum up all in one word, They bring unto men an invitation from heaven, to heaven; Observe it Christians; the Gospel is a message, the Lord sends his Son up and down, carries him from place to place; he is set forth before mens eyes, he comes, and stands, and calls, and Knocks at their doors, and beseecheth them to be reconciled: O the free grace of God! O that mercy, pardon, preferment, eternal life and Salvation should go a begging, and suing for acceptance! O the love of sin, and madness of folly in wicked men, to Trample on such Pearls, and to neglect so great Salvation when it is tendered unto them! O what a heavy charge will it be for men at the last day, to have the mercy of God, the humility of Christ, the en∣treaties of the Spirit, the proclamations of pardon, the approaches of Salvation, the dayes, the years, the ages of peace, the Ministry of the Word, the Book of God, the great Mistery of Godliness, to rise up in judgment, and to testifie against their souls? O the condescentions of Christ! who are ye, that the Lord should send after you? what need hath God of you? suppose you should go on in the wayes of death, and perish everlastingly, what shall God lose by it? Christ might say, If you will go on, go on and perish; if you love sin so well, take your pleasure in it, and be damned evermore. Ah no, saith the mercy of God, and the mercy of Christ, before that be, message after mes∣sage,* 1.191 Precept upon precept, precept upon precept; line upon line, line upon line; here a lit∣tle, and there a little. This was the design of Christs chusing his Apostles, Go ye into all the world,* 1.192 and preach the Gospel unto every Creature, that poor sinners may turn from sin, and be saved.

SECT. III. Of Christ's Reception of sinners.

2. FOr Christ's Reception of sinners; I cannot limit this only to one year of Christ's Ministry, but I shall only mention it this year. Now this will appear, 1. In the Doctrine of Christ. 2. In the Practise of Christ.

1. In his Doctrine, Christ layes it down expresly,* 1.193 Come unto me all ye that labour and are Heavy laden, and I will give you rest. It is no more but come, and welcome. The Gospel shuts none out of Heaven, but those that by unbelief lock the door against their own souls. Again, All that the Father giveth me shall come unto me,* 1.194 and him that cometh unto me I will in no wise cast out; here is laid down the full intent and purpose of God and Christ to pardon and receive sinners; the Father is willing, and the Son is willing. 1. The Father is willing, This is the Fathers will which hath sent me,* 1.195 that of all which he hath given me, I should lose none; the Father is engaged, in that first he sent Christ on that errand, to receive sinners. Secondly, in that he gave unto Christ all that he would have to be saved by Christ, with a charge to lose none. Sinners were given to Christ by his Father as so many Jewels to look to, and to save. 2. The Son is willing, for he that cometh unto me (saith Christ) I will in no wise cast out. Christ is so willing to receive sinners, as that he sets all his doors open, he keeps open house, and he casts out none that will but come in; and why so?* 1.196 For I came down from heaven not to do mine own will, but the will of him that sent me. 1. I came down from Heaven, it was a great journey from heaven to earth, and this great journey I undertook for no other purpose but to save sinners. Great actions (as one sayes well) must needs have great ends; now this was the greatest thing that ever was done,* 1.197 that the Son of God should come down from Heaven; and what was the end, but the Reception and Salvation of sinners? For the Son of man is come to seek, and to save that which was lost: had not Christ come down, sinners could not have gone up into Heaven, and therefore that they might ascend, he descends. 2. I come down from Heaven, not to do mine own will,* 1.198 but the will of him that sent me; his Father had sent him on purpose to receive, and to save sinners; and to this purpose, he is called the Apostle of our profession, — who was faithful to him that appointed him, as also Moses was faithful in all his house: His Father could not send him on any errand, but he was sure to do it; his Fathers mission was a strong demon∣stration, that Christ was willing to receive those sinners that would but come to him.

Again, Jesus stood and cryed, saying, if any man thirst,* 1.199 let him come unto me and drink: the very pith, heart, and marrow of the Gospel is contained in these words: the occasion of them was thus: on that last day of the Feast of Tabernacles, the Jews were wont with great solemnity to draw water out of the fountain of Siloam, at the foot of Mount Sion, and to bring it to the Altar, singing out of Isaiah,* 1.200 With joy shall ye draw water out of the wells of Salvation; now Christ takes them at this Custom, and recalls them from earthly to heavenly waters, alluding to that of Isaiah,* 1.201 Ho every one that thirsteth, come ye to the waters.—Incline your ears, and come unto me, and your souls shall live. The Father saith come, the Son saith come, the Spirit saith come, yea,* 1.202 the Spirit and the Bride say come, and let him that heareth say come, and let him that is a thirst come, and whosoever will, let him drink of the water of life freely. All the time of Christs Ministry we see him tyring himself in going about from place to place, upon no other errand than this, to cry at the markets, Ho every one that thirsteth, come ye to the waters! if any sinners love life, if any will go to heaven, let them come to me, and I will shew them the way to my Fathers bosom, and endear them to my Fathers heart.

Again, hither tend all those Arguments of God and Christ, to draw souls to them∣selves. Thus God draws, 1. From his equity, Hear now O house of Israel,* 1.203 is not my way equal? or are not your wayes unequal? q. d. I appeal to your very consciences, is this equal, that sinners should go on in sin, and Trespass against him that is so willing to receive and save poor sinners? 2. From our ruine, in case we go on in sin,* 1.204 Cast away from you all your Transgressions, whereby ye have Transgressed, and make you a new heart, and a new Spirit, for why will ye dye, O house of Israel? 3. From his own dislike and displeasure at our ruine, I have no pleasure in the death of him that dyeth,* 1.205 saith the Lord

God, wherefore turn your souls, and live ye. 4. From his mercy and readiness to pardon sinners,* 1.206 Let the wicked forsake his way, and the unrighteous man his thoughts, and let him re∣turn unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.* 1.207 5. From the freeness of his love, I will love them freely, and God so loved the world, so fully, so fatherly, so freely, that he gave his only begotten Son, &c. and I will give unto him that is athirst of the fountain of the water of life freely. 6. From the sweetness of his Name,* 1.208 The Lord, the Lord, merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, Transgressi∣on and sin. 7. From the benefits that would follow, O that thou hadst hearkened to my commandments, then had thy peace been as a River, and thy righteousness as the waves of the Sea; thy seed also had been as the Sand, and the off-spring of thy bowels like the gravel there∣of. 8. From his Oath; As I live, saith the Lord, I desire not the death of a sinner, but rather that he should turn from his wickedness and live: O happy creatures (saith Ter∣tullian) for whom God swears! O unbelieving wretches, if we will not trust God swear∣ing!* 1.209 9. From his expostulations, Turn ye, turn ye from your evil wayes, for why will ye dye, O house of Israel?—O my people, what have I done to thee? and wherein have I wearied thee? testifie against me,—what could I have done more for my vineyard than I have done? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?* 1.210 10. From his appeals, Judge now, O ye inhabitants of Judah and Jerusa∣lem—and hear O ye mountains the Lords controversie: and ye strong foundations of the earth,* 1.211 for the Lord hath a controversie with his people, and he will plead with Israel. 11. From his groans, Oh that there were such an heart in them that they would fear me, and keep my commandments alwayes,* 1.212 that it might be well with them, and their children for ever. And oh that they were wise, that they understood this, that they would consider their latter end. 12.* 1.213 From his loathness to give men up, How shall I give thee up, Ephraim? how shall I deliver thee O Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me, my repentings are kindled together. O the goodness of God!

And as God the Father, so God the Son draws Arguments to win souls to himself, 1. From his coming; it was the very purpose and design of his coming down from Heaven to receive sinners,* 1.214 This is a faithful saying (sayes Paul) and worthy of all ac∣ceptation, that Christ Jesus came into the world to save sinners. 2. From his fair demean∣our and behaviour towards sinners; this was so open and notorious, that it was turned to his disgrace and opprobry,* 1.215 Behold a friend of Publicans and sinners: And the Scribes and Pharisees murmured at him,* 1.216 and his Disciples, saying, Why do ye eat and drink with Publicans and Sinners? 3. From his owning of sinners, and answering for them in this respect,* 1.217 And Jesus answering said unto them, they that are whole need not a Physitian, but they that are sick; I came not to call the righteous but Sinners to repentance. 4. From his rejoycing at sinners conversion: indeed we never read of Christs Laughter, and we sel∣dom read of Christs joy; but when it is at any time recorded, it is at the Conversion of a poor soul; he had little else to comfort himself in, being a man of sorrows: but in this he rejoyced exceedingly,* 1.218 In that hour Jesus rejoyced in Spirit; it was in that hour when he saw an handsel of the fruit of his Disciples Ministry, as an earnest of the many thou∣sands that should afterwards come in;* 1.219 And I am glad for your sakes that I was not there (said Christ when Lazarus was dead:) But why was he glad? It follows, to the intent ye might believe. He rejoyced if any of his got faith, a little more faith, more and more faith.* 1.220 5. From grief in case of sinners not repenting; witness his tears over Jerusalem, and those speeches of his; And when he was come near, he beheld the City, and wept over it, saying, if thou hadst known, even thou at least in this thy day the things which belong un∣to thy peace; but now they are hid from thine eyes? Look as it is with a man carrying to be buried, his wife weeps, his children weep, his friends weep, so our Saviour follows Jerusalem to the grave, and when he can do no more for it, he rings out this doleful pas∣sing-bell,* 1.221 O that thou hadst known, &c. 6. From his wishes, groanings; O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, how of∣ten would I have gathered thy children together, even as an hen gathers her Chickens under her wings; and ye would not? In this Argument, before we pass it, observe we the several passages; here's first, the groan; Oh! this Aspiration argues a compassionate pang of grief; it ran to the very heart of Christ, that Jerusalem had neglected their souls salvati∣on, Oh Jerusalem! Secondly, here's an ingemination, or a double calling on Jerusalem, O Jerusalem, Jerusalem! the name doubled expresseth great affection in the speaker, as

when David doubled the name Absolom, it is said, the King was much moved,* 1.222 and so he cryed, O my Son Absolom, my Son, my Son Absolom; thirdly, here's the monstrous sin wherewith the Lord charges Jerusalem, Thou that killest the Prophets, and stonest them which are sent unto thee; Jerusalem was the very slaughter-house of the Prophets, in so much that very few of the Prophets had been murthered elsewhere, and so compa∣ratively Christ speaks, it cannot be that a Prophet perish out of Jerusalem. Fourthly,* 1.223 here's Christs willingness to save Jerusalem, which he discovers. 1. In his fre∣quent applications to it, how often? q. d. not once, nor twice, nor thrice, but ma∣ny and many a time have I come to Jerusalem, and spoke to Jerusalem, and wooed Jerusalem, how often? 2. In the acting, exercising, and putting forth of his will, how often would I have gathered thy children together? The will of Christ was serious, though not absolute; I know his divine will absolutely considered could not have been resisted; but this was* 1.224 not his absolute will, but only a will of divine complacency; and so he would not have the death of any, but that all should live; or he speaks here of his humane ministerial will (say some) and not of his divine: many a Sermon had he preached, and many an Exhortation had he dropped, and every Sermon, every Exhortation pro∣claimed his willingness, I would, yea, that I would have gathered thy children together. 3. In resemblance of his willingness, Christ would have gathered Jerusalems children as the hen gathers her chickens under her wings; in the metaphor Christs care is admirably displayed. 1. As the hen with her wings covers the unfeathered chickens. 2. As the hen provides for their food, not eating her self till they are filled. 3. As the hen de∣fends her chickens from the ravenous birds, so that to blood she will fight in their defence; so hath Christs care been for Jerusalem. No bird (saith Austin) expresseth such tender love to her young ones as the hen doth; no fowls so discover themselves to be mothers, as hens do; other birds we know to be mothers, when we see them in their nest, but no other way; only the hen discovers her self to be a mother, when her chickens do not follow her; for then her feathers stand up, her wings hang down, she clocketh mourn∣fully, and goeth feebly; now in respect of this singular love, Christ compares himself to an hen; As an hen gathers her chickens, so would I have gathered Jerusalem. 4. In that he adds so dolefully, but ye would not; I would, but ye would not; q. d. in me no care so great as to save your souls, in you no care so little as your souls Salvation; I strove towards you in acts of love, and you strove towards me in acts of ingratitude; I would have done you good, but you would not receive it; I would, yea how often would I? but ye would not.

2. Christs reception of sinners appears yet more in his practise. How welcome were all sorts of sinners unto him? He casts out none that acknowledged him for the Messiah, he turned none away that gave up their souls to be saved by him in his own way. This he manifests: 1. Parabolically. 2. Really.

1. Parabolically, especially in those three Parables, of the lost Groat, and of the lost Sheep, and of the lost Son; I shall instance in this last,* 1.225 which may well serve for all the rest.—When the Prodigal was yet afar off, his Father saw him, and had compassion on him, and ran, and fell on his neck, and kissed him. In these words, observe, 1. His Father sees him before he sees his Father; no sooner a sinner thinks of Heaven, but the Lord spies him and takes notice of him. 2. The Lord sees him whiles he was yet a great way off; he was but in the beginning of his way: his Father might have let him alone till he had come quite home to his house, and it had been a singular mercy to have bid him welcome then; but he takes notice of him yet a great way off: sinners may be far off from God in their own apprehensions, and yet the Lord even then draws near, whiles thus they apprehend. 3. His Father had pity or compassion on him; the Lords bowels even yearn, and work, and stir within him at the sight of his returning prodigals; when Ephraim had bemoaned himself, Thou hast chastised me, and I was chastised,* 1.226 as a bullock unaccostomed to the yoak; why then cries God; Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him, I will surely have mercy upon him saith the Lord.—4. His Father run: there is much in this: As, 1. It had been mercy though his Father had stood still, till his Son had come. 2. What a mercy is this, that his Father will go, and give his Son the meeting? 3. But above all, oh what abundant mercy call we this, that the Father will not go, but run? If he would needs meet his Son, might he not have walked towards him in a soft slow pace? O no, if a sinner will but come, or creep to∣wards Christ, mercy will not go a foot-pace, but run to meet him; bowels full of mer∣cy

out-pace bowels pinched with hunger; Gods mercy is over all his works, and so it is over all our needs, and over all our sins. 5. He ran, and fell on his neck; (i.e.) he hugged and embraced him; O wonder! who would not have been loth to have touched him? was he not in his loathsome stinking rags? smelt he not of the hogs and swine he lately kept? would not some dainty stomacks have been ready to have cast all up upon such embracements?* 1.227 we see mercy is not nice, When I passed by (saith God) I saw thee polluted in thy own blood, and I said unto thee when thou wast in thy blood, live; yea, I said unto thee when thou wast in thy blood, live; that very time of her blood, was the time of love; then the Lord spread his Spirit over her, and covered her nakedness, and swore unto her,* 1.228 and entred into a Covenant with her, and she became his. 6. He ran, and fell on his neck, and kissed him; who would have brooked a person in so filthy a pickle? what? kiss those lips that have been so lately lapping in the hogs trough? those lips that had so often kissed those base, and beggarly, and abominable Harlots? one would think he should rather have kicked, than kissed him: there is a passage somewhat like this, and Esau ran to meet Jacob,* 1.229 and he embraced him, and fell on his neck, and kissed him; before he had thought to have killed him, but now he kissed him; its not to tell how dear the Father was to his Prodigal Son, when he ran, and fell on his neck, and embraced, and kissed him. The scope of the Parable is this, that Christ is willing and glad to receive sinners:* 1.230 Turn ye, turn ye, from your evil wayes; for why will ye dye O house of Is∣rael?

2. Christ manifests this willingness in his practice really; amongst many instances I shall insist only on one, a notable instance of this year: One of the Pharisees named Si∣mon invited Christ to eat with him:* 1.231 into whose house when he had entred, a certain wo∣man that was a sinner abiding there in the City, heard of it; a widow she was, and prompted by her wealth and youth to an intemperate life: she came to Jesus in the Pha∣risees house, and no sooner come, but she layes her burthen at Jesus's feet, and presents him with a broken heart,* 1.232 and weeping eye, and an Alabaster Box of Oyntment. She stood at his feet behind him weeping, and began to wash his feet with her tears, and to wipe them with the hairs of her head; and she kissed his feet, and Anointed them with Oyntment. 1. She stands at his feet, a sign of her humility: O what a change! She that was before married to a Noble personage, a Native of the Town & Castle of Magdal, from whence she had her name of Magdalen; and she that now was a widow, and therefore took her liberty of pride and lust, who so proud and vile as Mary Magdalen? at this time she comes in remorse and regret for her sins, and throwing away her former pride, she stoops, and waits, and hum∣bly stands at Jesus feet. 2. She stood at his feet behind him; a blushing sign of faith; it comprehends in it a Tacite confession of her Sins, she knew her self unworthy of Christs presence; she durst not look him in the face, but believingly she waits behind him: her shame speaks her repentance; and her waiting on him, and not flying from him, bespeaks her faith. 3. She stood at his feet behind him weeping, her grief burst out in tears: she heeds not the feast, or feaster, though usually they are accompanied with joy, and mirth, and musick; and such feasts attended with such vanities she many a time had probably ob∣served, yet now she comes in trembling to this feast, and falling down before Christ, she weeps, and weeps bitterly for her sins. 4. She began to wash his feet with tears; her tears were not feigned, but fruitful; she wept a shower of tears; one considering her tears, cries it out, Terra rigat coelum, the very earth bedews heaven; her eyes that before were abused to lust, are now fountains of tears; she poures out a flood, great enough to wash the feet of her blessed Jesus; this was the manner of the Jews, to eat their meat lying down,* 1.233 and Leaning on their Elbows; or if many eat together, leaning in the bo∣soms of one another; thus at the Passover it is said that there was leaning on Jesus bosom one of his disciples whom Jesus loved; And in this posture Jesus sitting or lying at meat, Mary had the convenience to weep on his feet, which he had cast behind his fellow; and O how she weeps a main! the Tears so Trickle, that she begins to wash Christs feet; she not only waters them,* 1.234 but washes them; that which Jeremy wished, Oh that my head were waters, and mine eyes a Fountain of Tears! Mary fulfills; for her head is waters, and her eyes are fountains; Rivers of Tears run down her eyes; O she had pierced Christ with her sins, and now she weeps over him whom she had pierced; crying out as we may ima∣gine, O my sins! and O my Christ! O foul sins! and O sweet Jesus! 5. She wipes his feet with the Hairs of her Head; her hair added to her beauty, sometimes in curling rings, or in seemly sheds, she made it a snare for men; but now she consecrates it to her Lord, and makes it a Towel to wipe Christs feet withall: O here's a worthy fruit of serious re∣pentance,

the Apostle calls it an holy revenge. 6. She kissed his feet;* 1.235 in token of her new chioce, and new love, and new affection; her kisses had formerly been to wan∣tons, but now she bestows them on the feet of Christ. 7. She anointed them with oint∣ment; which expression was so great an extasie of love, and sorrow, and adoration, that to anoint the feet of the greatest Monarch was long unknown, and in all the pomps of Roman prodigality, it was never used till Otho taught it Nero. When Simon observed this sinner so busie in the expresses of her Religion, he thought within himself that Christ was no Prophet, that he did not know her to be a sinner; for although the Jews Re∣ligion did permit harlots to live, and to enjoy the priviledges of the Nation, save that their oblations were refused; yet the Pharisees who pretended to a greater degree of san∣ctity than others, would not admit them to civil usages, or to the benefits of ordinary society: and hence Simon made an objection within himself, which Jesus knowing (for he understood his thoughts as well as words) first he makes her Appology, and then his own; the scope givign us to understand, that Christ was not of the same supercilious∣ness with the Pharisees, but that repenting sinners should be welcome unto him;* 1.236 and this welcome he publisheth first to Simon, Her sins which are many are forgiven; and then to the woman, Thy sins are forgiven thee, thy faith hath saved thee, go in peace.

I have been long in the proof: but a word of use, and I have done. What? is Christ most willing to receive sinners? O then be exhorted! who would not come to Jesus Christ? methinks now all sinners of all sorts should say, though I have been a drunkard, a swearer, an unclean person, yet now I hear Christ is willing to receive sinners, and therefore I will go to Jesus Christ. This is my exhortation, O come unto Christ, come unto Christ! behold here in the name of the Lord I stand, and make invitation to poor sinners; O will ye not come? how will ye answer it at the great day, when it shall be said, the Lord Jesus made a tender and offer of mercy to you, and you would not accept of it? Oh come to Christ, and believe on Christ; as Christ is willing to receive you, so be you willing to give up your souls to him; the motives to this I may lay down in these particulars.—

1. The Doctrine of Christ, Come unto me,— and him that cometh unto me, I will in no wise cast out. All the arguments of God and Christ, of which you have heard, the pra∣ctice of Christ whiles he was upon earth, and the heart of Christ now in Heaven; lay these together, and apply them to your own souls. Oh what work will they make!

2. The calls of God, and Christ; as they are frequent in Scriptures; consider that Text, Ho, every one that thirsts, come ye to the waters! Isa. 55.1. [Ho] he begins pro∣clamation-wise; we usually say, vocations, interjections speak very affectionate motion towards the distressed; certainly Christ's love is a very affectionate love, he layes his mouth to the ears of those that are spiritually deaf, and cryes aloud, Ho [every one] Christ invites all: As many as ye shall find, bid them to the Marriage, Matth 22.9. As the Heavens are general in their influence, not one grass on the ground but 'tis bedewed; so are Christs invitations to his feast, not one man in the world but he is invited? Ho, every one that thirsteth] so the Apostle, Let him that is athirst come, and whosoever will, let him take the water of Life freely, Revel. 22.17. A thirst and a will is one and the same, it is your will that makes up the match; if you will but sit down at God's Table, if you will but have the honey-comb with the honey, if you will but drink his Wine with his milk, if you will drink, yea drink abundantly of the flaggons of the new wine of his Kingdom; why then come, Come ye to the waters; come unto me and drink. Christs arms are spread abroad to receive sinners; he calls and knocks; and calls and waits; and calls and beseeches; every word here hath so much sweetness and dearness in it, as it plainly speakes him free and willing to receive you, if you will but come.

3. The wooings of Christ to gain your hearts; consider him bowing the Heavens, and coming down, and laying aside his Robes of Majesty, and putting on your filthy garments; consider him going about from place to place, on no other errand, but to gain your hearts, and win your Souls; and whoever spake such effectual words as Christ spake when he was upon the earth? who ever gave such precious jewels to a Bride, as Christ gave to his Spouse? whoever put on such apparrel, as Christ did when he wooed his Church? the Prophet wonders at it; Who is this that cometh from Edom, with dyed garments from Bozrah?—Wherefore art thou red in thine apparrel,* 1.237 and thy garments like him that treadeth in the Wine Fat? Isa. 63.1, 2. Whoever gave such a love-token, as Christ gave when he laid down his Life? Oh consider him living, or dying, and say, Ne∣ver

like Love to this. Ah poor sinner, see your Jesus hanging on the Cross, dropping out his last blood, breathing out his last breath, stretching out his dying armes to incir∣cle sinners; and come, Oh come and throw your selves into his bleeding armes! away with all prejudicate opinions! who shall say, Christ is not willing to save him, and not blaspheme eternal love? speak truth; corrupt hearts speak truth; say not Christ is un∣willing, but you are unwilling; I would, but ye would not.

4. The weepings of Christ if he cannot prevaile. Thus we find him in the Gospel ex∣pressing himself,* 1.238 not only in words, but in tears. And when he was come near Jerusa∣lem, he beheld the City and wept over it, Luke 19.41. Christ coming to the City and seeing it, and foreseeing the desolation that should come upon it, his bowels yearned within him towards the People, and he mourned secretly within himself. q. d. O Jeru∣salem, thou hast had many Priests to advise thee, and many Prophets to instruct thee in the wayes of life, but now those dayes are gone and past; nay, the great Prophet of the World is come to woo thee, but yet thy heart is hardened, and thou wilt not receive the things belonging to thy peace, and therefore I will turn my preaching into mourn∣ing and sighing. O that thou hadst known, even thou, at least in this thy day, the things belonging to thy peace—and then his heart even breaks, and he weeps again, but now are they hid from thine eyes! sinners, suppose Christ should come and weep over you, as he did over Jerusalem, saying, O ye sinful souls, had but you known, even you in this your day, the things belonging to your peace! and suppose that you should see one tear trickling down after another; what? Christ to weep for you, over you? Methinks if you had hearts of stone, it should melt your hearts; surely it is no light matter that makes Christ weep; Children weep often, but Wise-men seldome, yet here the wisest of men weeps for them that would not weep for themselves; O Jerusalem, Jerusalem.

SECT. IV. Of Christ's easie Yoak, and light Burthen.

3. FOr the easiness of Christs Yoak, and the lightness of Christs burthen, Christ de∣livers it in these words, Take my Yoak upon you and learn of me,—for my Yoak is easie,* 1.239 and my Burthen is light. See the actings of Christ this year in reference to our souls health. 1. He commissionates his Apostles to call sinners in. 2. He stands ready to receive them if they will but come in. 3. He sweetens the way of Christianity to them when they are come in. Many fears and jealousies are in the hearts of men, of the difficulty, austerity, and severity of Christs institutions; and therefore to remove that objection, he tells them plainly, there is no such thing, but rather clean contrary, For my Yoak is easie, and my Burthen is light.

My Yoak (i.e.) my Commandments, so the Apostle John gives the interpretation, His Commandments are not grievous.* 1.240 My Yoak is easie; (i.e.) my Commandments are with∣out any inconvenience; the trouble of a Yoak is not the weight, but the uneasiness of it, and Christ speaks sutably, My Yoak is easie, and my Burthen (i.e.) my institutions; the word primarily signifies the fraight or balast of a Ship, which cuts through the Waves, as if it had no burthen; and without which burthen there were no safety in the Ship: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a ferendo, a burthen which either is laid upon the shoulder, or rather which is put into a Ship, that it may go steadily and safely. My Burthen is light, the Yoak of the Law was heard, and the Burthen of the Pharisees was heavy, but Christs Yoak is easie, and his Burthen is light, every way sweet, and pleasant.

Christian Religion, and the practise of it, are full of sweetness, easiness, and pleasant∣ness; My Yoak is easie, and my Burthen is light.

The Prophets prophesying of this, say thus, Every Valley shall be exalted, and every Mountain and Hill shall be laid low;* 1.241 the crooked shall be made straight, and the rough places plain; the meaning is, that the wayes of Christianity should be levelled and made even; and that all lets and impediments should be removed out of the way; that so we might have a more easie and convenient passage unto Heaven; to the same purpose is that other prophesie,* 1.242 And an high-way (or causway) shall be there; and a way, a causway, and a way; (that is, a way cast up) Isa. 62.10. and it shall be called the way of holiness, (or a way for the Saints of God, and not for the wicked, Matth. 7.14. The unclean shall not pass over it, but it shall be for those: (or he shall be with them, or be a guide

unto them by his Word and Spirit, Isa. 30.21.) The Wayfaring men though fools shall not erre therein; Christs way is so easie that the simplest so conducted by his Word and Spirit shall not miss of it, The meek will he guide in Judgment,* 1.243 and the meek will he teach his way.

The Apostles are yet more clear; For this is the love of God,* 1.244 that we keep his Command∣ments, and his commandments are not grievous. And the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and Death. And now are we delivered from the Law, that being dead wherein we were held, that we should serve in newness of Spirit, and not in the oldness of the letter. Christ Jesus came to break off from our necks those two great yoaks, the one of Sin, by which we are kept in fetters and prisons; the other of Moses Law, by which we are kept in pupillage and minority; and now Christ having ta∣ken off these two, he hath put on a third; he quits us of our burthen, but not of our duty; he hath changed the yoak of sin, and the yoak of the Law strictly taken, into the sweetness of his Fatherly Regiment, whose very precepts carry part of their reward in hand, and assurance of Glory afterward.

The reasons of the sweetness, easiness, and pleasantness of Christian Religion, and the practise of it, I shall reduce into these heads.

1. Christian Religion is most rational. If we should look into the best laws that the wisest men in the World ever agreed upon, we shall find that Christ adopted the quintes∣sence of them all into this one Law; the highest pitch of reason is but as a spark, a taper, a lesser light, which is involved and swallowed up in the Body of this great light, that is made up by the Son of Righteousness. Some observe that Christ's discipline is the Bre∣viary of all the wisdom of the Best men, and a fair copy and transcript of his Fathers wisdom; there is nothing in the laws of Christian Religion, but what is the perfective of our Spirits, rare expedient of obeying God, and of doing duty and benefit to all capa∣cities and orders of men. Indeed the Greeks, whom the World admired for their hu∣mane wisdom, accounted the Preaching of the Gospel foolishness, and thereupon God blasted their wisdom, as it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the Prudent, 1 Cor. 1.19.* 1.245 the Gospel may be as foolish∣ness unto some, but unto them which are called—Christ the Power of God,* 1.246 and the wisdom of God.

2. Christian Religion hath less trouble and slavery in it than sin, or any thing that is contrary to it; as for instance; he that propounds to himself to live a low, a pious, an humble and retired life, his main imployment is nothing but sitting Religiously quiet, and undisturbed with variety of impertinent affairs; but he that loves the world entertains a∣thousand businesses, and every business hath a world of employments: how easie a thing is it to restore a pledg? but if a man means to defeat, or to cozen him that trusts him, what a world of arts must he use to make pretences? as first to delay, then to excuse, then to object, then to intricate the business, then to quarrel; and all the way to palliate the crime, and to represent himself an honest man: the wayes of sin are crooked, desert, rocky, and uneven wayes: the Apocriphal Book of Solomon brings in such men, as if in hell they were speaking this language, We wearied our selves in the way of wickedness,* 1.247 yea we have gone through deserts, where there lay no way; but as for the way of the Lord we have not known it. Wicked men are in thraldom, but where the Spirit of the Lord is,* 1.248 there is freedom. O the pains, troubles, expences that men are at to serve their sensuali∣ty! see how the ambitious man riseth early, and goes to bed late; see how he flatters, dissembles, solicites to obtain nothing but a little wind, a puff, a breath of vain mens mouths! see how the covetous man toyls, as if he were tied in a gally by the leg with a chain to serve by rowing for ever; so I have heard, that Turks use some Christi∣ans; but this is a thousand times worse servitude, for such a one is in servitude to a more base Creature than a Turk, and he lies bound not only by the feet, but also by the hands eares, eyes, heart, and all; only the Christian is at liberty; only Christian Religion and the practise of it sets men at liberty; If ye continue in my word,* 1.249 (saith Christ) then are ye my disciples indeed, and ye shall know the truth, and the truth shall make you free.

3. Christian Religion is all composed of peace; her wayes are the wayes of pleasant∣ness, and all her paths are peace, Prov 17.3. Christ framed all his Laws in comply∣ance of this design of peace; peace within, and peace at home, and peace abroad; 1. It holds forth a certain Heavenly peace, and tranquility within;* 1.250 Great peace have they which love thy Law, and nothing shall offend them. But on the contrary; The wicked

are like the troubled sea when it cannot rest, whose waters cast up mire and dirt; there is no peace saith my God to the wicked:* 1.251 their passions were never yet mortified; and such passi∣ons usually range in wicked men as are most contrary, and demand contrary thimgs; the desire of honour cries spend here, but the passion of avarice cries, hold thy hands; lost cries, venture here; but pride saith, no such thing, it may turn to thy dishonor; anger cries, revenge thy self here, but ambition sayes, it's better to dissemble. And here is ful∣filled that of the Psalmist, I have seen violence and strife in the City; the vulgar renders it, I have seen iniquity and contradiction in the self-same City: First, Iniquity, for all the demands of these passions are unjust; And, 2. Contradiction, for one passion cries out against another. But now great peace have they that love thy Law; for by the aid of Christ and his Grace, their passions are in some sort subdued: and they pass on their life most sweetly and calmly, without any perturbations much troubling their Spirits; they have that Peace which passeth all understanding, which the World can neither give nor taste of, as Christ affirmeth.* 1.252

2. It holds forth peace at home; the Laws of Jesus teach us how to bear with the in∣firmitives of our Relatives, and indeed whosoever obeys the Laws of Jesus Christ, he seeks with sweetness to remedy all differences, he throws water upon a spark, he lives sweetly with his Wife, affectionately with his Children, descreetly with his Servants; and they all look upon him as their Guardian, Friend, and Patron; but look upon an angry man, not subject to these Christian Laws, and when he enters upon his threshold, it it gives an alarm to his house, every little accident is the matter of a quarrel, and every quarrel discomposes the peace of the house, and sets it on fire, and no man can tell how far it may burn. O the sweetness, easiness, pleasantness of Christian Religion! where that is embraced and followed, the man is peaceable, and charitable, and just, and loving, and forbearing, and forgiving; and how should there be but content in this bles∣sed Family?

3. It holds out peace abroad, it commands all Offices of kindness, gentleness, love, meekness, humility, lowliness of mind towards others; and such sweet dispositions are usually received with fondness, and all the endearments of the neighbourhood; it pre∣scribes an austere, and yet a sweet deportment; it commands all those labours of love, as to relieve the stranger, to visit the sick, to wash the feet of the poor; it sends us upon charitable embassies, to unclean prisons, nasty dungeons, and in the cause of Christ to lay down our lives one for another; it teacheth us how to return good for evil, kindness for injuries, a soft answer for the rough words of an Enemy; Oh when I think of this, I cannot but think of him who said, That either that this was not the Christian Religion, or we were not Christians. For my part I am easily perswaded, that if we would but live according to the discipline of Christian Religion, one of those great plagues that vexeth the world (I mean the plague of war) would be no more; certainly this was one of the designs of Christianity, that there should be no wars, no jars, no discontents amongst men; and if all men that are called Christians, were indeed charitable, peaceable, just, loving, forbearing one another, and forgiving one another, what sweet peace should we have? how would this world be an Image of Heaven, and of the society of Saints and Angels above in Glory?

4. Christian Religion affords to us all assistances both outward and inward. In some respects, I know the duties of Christianity are hard and heavy; but whatsoever Christ hath imposed as heavy and hard, he hath made it light in aids: I shall shew the helps in these particulars. As—

1. The holy Scriptures be our helps; this was the very scope and aim for which the sacred Volume was sent from Heaven, viz. that we might decline from evil, and do good, that we might die to old Adam, and live to Christ; that we might crucifie sin, and fol∣low Virtue; what are the Scriptures but the Registers of God's Will, the letters of God's Love to invite us to Grace, and to dehort us from vice? O the perswasion, di∣rections and commands of God that we might become holy; and O the disswasions di∣versions, threatnings, and terrifying of God that we might fly prophaneness!

2. The Ministers of Christ be our helps: thou hast the Scriptures, but it may be thou canst not read, or thou canst not understand the sence and meaning thereof; Christ therefore for thy help hath set up a ministry for the edifying of the Body of Christ.* 1.253 These are the watchmen over the house of Israel to cry like trumpets, and to blazon the sins of the house of Israel; these are the suitors of God and Christ to speak out his good will in thine ears;* 1.254 they call, they cry, they wait, they woo, they Pray you in Christs stead, that you will be reconciled unto God.

3. The lives of Saints be our helps; we have not only Teachers in word, but the Saints in all Ages, as so many Stars, have given us light how to walk in the darkness of this life. The examples of the godly are very drawing, and much for our imitation, and therefore the Psalmist bids us, Mark the perfect man, and behold the upright,* 1.255 for the end of that man is peace. O it's a blessed help to a Christan life to read over, much more to mark, and observe the holy and godly lives of the Saints of God; how doth their Zeal condemn our coldness, their diligence our negligence, their watching and prayer, our sluggishness and indevotion? And how are they as spurs to quicken us forwards in our spiritual voyage towards Heaven?

4. Christs Ordinances be our helpers; as the Word, and Sacraments, and Prayer, and Meditation, and Conference, &c. What are they but Fountains of grace, conduits and conveyances of the blood of Christ? To what end were they instituted, but for the watering of our souls to the encrease of grace, and to the supplanting of sin and vice, and all manner of evil?

5. The encouragements of reward be our helps. Now in the practise of Christian Religion there is a double reward. 1. The reward of duty,* 1.256 In the keeping of thy Com∣mandments there is great reward; he saith not, for keeping them, but in keeping them there is great reward, there is a grace, a beauty, an excellency in every gracious acting. 2. The reward according to the duty; to this exercise of Religion Christ hath annexed many sweet and gracious Promises both for this life, and that to come; and these Promises may be used as helps; He had respect unto the recompence of reward.* 1.257 To this purpose are the glorious things of Heaven set open before us, that we may have an eye to them, and be encouraged by them. So run that ye may obtain.* 1.258

6. The openings and discoveries of the pains of Hell are as helps to restrain us from sin, and to keep us in the way to Christ. This, some call legal, but Christ in the Go∣spel tells us of this; in the Gospel we find a description of hell-pains, set out by weep∣ing, and wailing and gnashing of teeth; by a worm never dying,* 1.259 and a fire never going out; Oh when I think of those unquenchable flames, those remediless torments, without hope of recovery, remission, or mitigation; when I think of that privation and loss of the sight of Gods face, prepared only for those that serve him in holiness, how should I but look about me, and prepare for my reckoning? Nay how easie should I think any pains in comparison? Some persons in affrightment have been seen to carry burthens, and to leap ditches, and climb walls, which their natural power could never have done; and if we understood the sadness of a cursed eternity, from which we are commanded to fly, and yet knew how near we are to it, and how likely to fall into it, if we continue in sin, it would be able to create feares greater than a sudden fire, or a mid-night alarm.

7. A principle of love (wheresoever it is planted) is our help; be the Yoak never so uneasie, yet love will make it light;* 1.260 Solomon compares the estate of the Church to a cha∣riot, and it is described to have Pillars of Silver, and a Bottom of Gold, and a Covering of Purple, the midst thereof being paved with Love; a strange expression, that the midst of a Chariot should be paved with love; but 'tis plain, the Chariots wherein Christ carries his people up and down in the World, and brings them to himself, is such a Chariot as the midst thereof is paved with love; in this case if there were neither Heaven, nor Hell, yet a soul would be in the duties of Christianity. I remember how Ivo, Bishop of Chartres, meeting a grave Matron on the way with fire in one hand, and water in the other, he asked her what those symboles meant? and what she meant to do with her fire and water? she answered, My purpose is with the fire to burn Paradise, and with the water to quench the flames of Hell, that men may serve God (said she) without the incentives of hope and fear, and purely for the love of God, and Jesus Christ. Surely it was an high expression; for my part I dare not separate those things which God hath joyned together; only this I say, that where true love is, there is an excellent help in our way Heaven-wards.

8. The Angels be our helps; They are ministring spirits,* 1.261 sent forth to minister for them who shall be heirs of Salvation, Heb. 1.14. and the kind of their ministration is excel∣lently set forth by the Psalmist, They shall keep thee in all thy wayes, they shall bear thee up in their hands, least thou dash thy foot against a stone, Psal. 91.11, 12. in this place the Angels are compared to Nurses that have a charge over weak Children to keep them and guard them; so the Angels do all the offices of a Nurse, or Mother; they keep us, guard us, instruct us, admonish us, correct us, comfort us, preserve us from evil, and provoke us to good.

9. The Motions, Inspirations, blessed Influences of the Spirit of Christ be our helps; many a time the Spirit cries,* 1.262 and calls on our hearts, saying, This is the way walk there∣in: as the evil Spirit, or Devil in wicked men is continually moving, and inclining them to all evil thoughts, affections, and desires; so the good Spirit of God in good men doth incline, and move them to good thoughts, good affections, good actions; and hence they are said to be led by the Spirit;* 1.263 there are indeed several acts of the Spirit, as some∣times, there is a breathing or stirring; sometimes a quickening, or enlivening; some∣times a powerful effectual inclining, or bending of our hearts unto good things; now in some of these works the Spirit is most-what, for in the progress of sanctification, we need a continual help, and influence, from Gods holy Spirit; and when we obey these con∣ducts,* 1.264 we are said to walk in the Spirit; and as all these are helps in the wayes of Chri∣stianity, so by these helps and assistance of Christ's Holy Spirit, Christianity is made very easie unto us.

10. The Grace of God is our help; many feeling the strength of corruption cry out with Paul,* 1.265 O wretched man that I am, who shall deliver me from this body of death? O I find a law in my members warring against the law of my mind; but they consider not the comfortable saying of Christ to Paul, My grace is sufficient for thee; by the assi∣stance of grace Paul could do any thing; I can do all things through Christ that strengthen∣eth me;* 1.266 yea, In all these things we are more than conquerors through him that loved us: the Psalmist hath a notable expression to this purpose, I will run the way of thy Command∣ments, when thou shalt enlarge my heart; this enlargement of heart was by the grace of God; grace is compared to oyl: as a dry purse is softned and enlarged by anointing it with Oyl, so the heart drawn together by sin, is opened and enlarged by the pouring of grace into it; and if grace be present, then saith David, I will run the way of thy Commandments; not walk, but run; it is an allusion to a Cart-Wheel, which crieth and complaineth under a small burthen being dry, but when a little Oyl is put into it, it runs merrily, and without noise; and if David could say thus in his time, how much more should we that live in these Gospel-times, when grace in greater measure is effused, and poured out? by the grace of Christ (should we say) we will walk, and run, and fly in the way of his Commandments.

* 1.267Well then, is Christian Religion and the practice of it, full of sweetness, easiness, and pleasantness? in the first place for conviction, this may take away the cavils of some men; what is said in way of objection I shall reduce to these particulars.—

1. They object that Christ himself confesseth it to be a Yoak, and a burthen; but no that we answer with Christ, his Yoak is easie, and his Burthen is light. Certainly there are burthens which grieve not the bearers at all, as the burthen of feathers upon a Birds back; it is nothing grievous to her, but rather bears her up; and a burthen of Gold and Jewels upon a mans back (supposing it the reward of his portage, and the hire of his labour) it is nothing grievous to him, but rather cheers him up. Men, Brethren, and Fathers, if we will but come and close with Christ, the Spirit is given to enable us, and Heaven is promised to encourage us; the one gives power, and the other stirs up our affections, and how then should we complain of pressure? O it is a sweet burthen! sweetned by his Grace, and sweetned by his Spirit, and sweetned by a principle of love, O how I love thy Law?* 1.268 and sweetned by a principle of delight, Thy Law is my delight; and sweetned with a promise of reward, In the keeping of thy Commandments there is great reward.

2. They object; we feel no such thing; you tell us of sweetness, easiness, pleasant∣ness;* 1.269 but if we must speak out our own experiences, O what a weariness is it?— when will the New-moon be gone, that we may sell Corn? and the Sabbath, that we may set forth wheat? We feel a sweetness in these present enjoyments of the World, but as for Holiness, Grace, Religion, the Discipline of Christ, we wonder where the sweetness is, we can find no such secret golden Mines in these spiritual diggings.

I answer, 1. This indeed is the speech of carnal and prophane men, they feel no sweetness, easiness, pleasantness in Gods wayes; The natural man receiveth not the things of the Spirit of God,* 1.270 for they are foolishness unto him, neither can he know them, because they are spiritually discerned: but he that is spiritual judgeth or discerneth all things. Poor souls! till God speak to your hearts you cannot understand this hidden Manna: It is ob∣served that God never sent the pleasant Manna unto Israel so long as their Flower and Bread of Aegypt lasted; so never will you tast how good the Lord is, so long as you doat on sin and vanity.

2. Though you feel not these things for the present, yet in time you may do; yea certainly if you belong to God, in time you will do; O but when? you will say, when? I answer, the first tast of this sweetness is usually at the first taking of Christs yoak upon us; as Merchants desire us to sell their waters, are content in the first place to let you see, and handle, and tast, thereby to induce you to buy: so Jesus Christ willing (as it were) to part with Heaven, he is content in the first place to impart a certain tast be∣fore hand, and to sweeten the wayes of goliness unto us; B••hold,* 1.271 I will allure her (saith God) and bring her into the Wilderness, and speak comfortably unto her. What is it that God means by alluring of his people? I answer, it contains these things. As,—

1. A discovery of the beauty of holiness; when God first effectually calls the soul home to himself, he sets open the beauty of his service; naturally the heart is possessed with much prejudice against the wayes of Religion, Oh what a strict rule is this to carnal men, to pull out their right eyes, to cut off their right hands, to hate Father, and Mother, and Wife, and Lands, and Life for the Name of Christ, to cross their own desires, to deny their own selves, to mortifie their earthly members, to follow the Lamb through evil report and good report, through afflictions, and persecutions, and manifold temptations whithersoever he goeth, to war with principalities, and powers, and spiritual wickednesses in high places? and hence it is that the Lord is forc'd to set forth the wayes of Christ as beautiful, even under crosses and afflictions; thus when the watchman smote the Church, and wounded her, and took away her vail, yet she still acknowledged Christ (for whose sake she suffered) to be white and ruddy,* 1.272 the fairest of ten thousands. Christ sets forth himself and his wayes in all the grace, and goodness, and beauty, and sweetness, and loveliness that possibly may be; q. d. by these I will al∣lure them that belong unto me.

2. An out-bidding of all the temptations of other Lovers; before Christ come, souls go a whoring from Christ, their hearts are allured by other lovers; the world, the flesh, and the Devil come in, and they proffer Souls such and such contentments; but when Christ comes; he deals with souls in a more Powerful way, and he out-bids all their former lovers, q. d. Did their lovers proffer them comfort? I will bid more comfort; Did their lovers proffer gain? I will bid more gain; Did their lovers proffer honour and respect? I will out-bid them in that also. And indeed, then hath the Gospel a true, and full, and gracious work upon the heart, when it yields to the proffers of the Gospel, as finding that all that the World can bid is now out-bidden; you know, when one comes to offer so much for a commodity, and another out-bids him, he carries it away; so when the World, and lust, and sin proffer to the soul such and such contents, then comes Christ and out-bids all, and so the bargain is made up, and Christ carries the heart away; sin∣ners, it may be as yet you feel none of these things, but in time you may do, and in the mean time you see here is a word for it, Behold I will allure her, &c.

3. They object, the Saints themselves feel no such things, for ought appears to the World; whose spirits are more heavy and sad? as it is said of Christ himself, that he ne∣ver laughed, and as David said of himself, Why art thou cast down O my soul,* 1.273 and why art thou disquieted within me? So it may be said of some Christians, if they are strict, that they are seldom merry, or pleasant.—

But I answer—1. Christians that keep indeed close to the rule, are for the most part serious, and the word may suppose them, as sad.

2. It may be they are not in their element, in the acts of Religion, and therefore they cannot express their spiritual cheerfulness; a fish cannot delight it self on the Earth, but when it is in the water; a Bird doth not sing on the ground, but when it is got up into the air; Gods people cannot rejoyce in sin, as drunkards and revellers do; but when their hearts are in Religious exercises, and in communion with God, they are merry and pleasant.

3. It may be they are in such company as may make them sad: the men of the World object against Saints, that they are heavy, and sowr, and melancholy men; but in the mean time they consider not that their swearing, revelling, and dishonouring of God hath made them so pensive. Why sinners! your carriage grieves the very Spirit of God,* 1.274 You grieve God at the heart, as it is expressed, Gen. 6.6. and therefore no wonder if the god∣ly cannot rejoyce in your sinful society; you are the cause of their sadness; but admit them once into the company and fellowship of the Saints, and they know how to be joy∣ful.

4. If it be so, that usually they are pensive and sad, it is not because of Religion, but because they are not more Religious; because they find so much want of godli∣ness in their own hearts;* 1.275 this was the cause of Pauls heaviness, O wretched man that I am, who shall deliver me from this body of death? And yet know, that all these sad∣nesses are true preparatives to joy; and therefore in the very next words, the Apostle breakes out into that sweet Doxology, I thank God, through Jesus Christ our Lord. Ne∣ver was true sorrow for sin, but it ended in rejoycings, and praises, and thanksgiving to God,

Why then be convinced; Ah deceived souls! say not that God is an hard Master, reaping where he sowed not, and gathering where he strawed not; say not that his wayes are tedious, and irksome, and uncomfortable wayes; but rather taste, and see, and try how good the Lord is; experience the truth of these words, My Yoak is easie, and my Burthen is light: What is lighter than that Burthen, which instead of burthening Chears up the party on which it is laid? Just like those burthens of Cinnamon, that refresh those that carry them through the deep sands of Arabia. An holy Divine once endea∣vouring to convince men of the sweetness and pleasantness of Gods wayes by his own experiences; I call H••aven and Earth to Record (saith he) that these things are truths of God; they are not notions, or conceits, but certain realities: Another flyes somewhat higher; If men would in earnest (sayes he) abandon the Devils service, and give up their names to Christ in truth; and try, I dare assure them in the Word of Life and Truth, they would not exchange the saddest hour of all their life afterward, with the prime and flower of all their former sensual pleasures,* 1.276 might they have ten thousand worlds to boot; her wayes are wayes of pleasure, saith Solomon.

* 1.2772. You that are so convinc'd, I beseech you carry on the work of God sweetly, com∣fortably, and with delight: the Psalmist sayes, Blessed is the man that delights in the Law of the Lord. And Blessed are the undefiled in the way, who walk chearfully in the Law of the Lord. And blessed is the man that delighteth greatly in his Law. And it is written upon the heart of Christ, I delight to do thy will O my God, yea they Law is within my heart; as God loves a cheerful giver, so a chearful server; Come take my Yoak upon you, saith Christ, for my Yoak is easie; it is not an Iron Yoak of Bondage, but a Chain of heaven∣ly Pearls to adorn your souls.

[Quest. 1] Oh, but how should we carry on the Work, the Yoak, the Duty, the Practise of Piety, and of Religion pleasantly? I answer.* 1.278

1. Be sure to keep the heart right and upright within; let all we do be in sincerity, and let all we are in respect of the inner man be at peace within; sence and reason can tell us, that according to the tempter within, so there is the relishing of things without; he that acts in sincerity, and hath peace within, can easily go through the duties that are required without, with joy and comfort.

2. Exercise saith in the work and office of the Holy Ghost; I mean that work and office to which the Holy Ghost is designed, by the Father, and the Son, both to help his people, and to be the Comforter of his people. 1. The holy Ghost is designed to help his people; Likewise the Spirit helpeth our infirmities; the word in the Original† 1.279 doth properly imply such an help,* 1.280 as when another man of strength and ability steppeth in, to sustain the burthen that lyeth upon weak shoulders; why, this makes Christs Burthen light, we do not bear all the weight, for the holy Ghost puts under his shoulder. 2. The Holy Ghost is designed to comfort his People. Christ calls him the Spirit, the Comforter; because he brings in a kind of spiritual joy, and spiritual comfort. Mark, it is not a natural, but a spiritual joy; Oh what a vast difference is there betwixt the comforts of a carnal heart, and the comforts of the godly? The one comes from a little meat, or drink, or creature vanity; but the other comes from the exercise of Faith, about the of∣fice of the Holy Ghost, who is designed to this work? surely here is the way to carry on duty sweetly, and comfortably, and with delight (i.e.) to be in the exercise of faith on the work and office of the Holy Ghost, as he is our Helper and Comforter, 1 Pet. 2.9.* 1.281

3. Understand what is in Christian Religion, and in the practise of it to cause de∣light. As.—

1. In every duty and gracious acting of it, there is more of the Glory of God, than in the whole frame of Heaven and Earth besides; Herein is my Fa∣ther glorified, that you bear much Fruit, John. 15.8. Oh, if we but thus looked at

the profession and practice of Christian Religion, we could not but take pleasure in it.

2. In every duty and gracious acting of it, there is the seed of glory, and eternal life; sometimes there breaks out in the very exercise of duty a joy in the Holy Ghost, a foretast of Glory; but howsoever there is the seed of Glory; and though the seed of Glory be not seen, but lye as it were under ground dead, and unseen, yet in time it will spring up unto eternal life: why, thus look at the practice of Religion, and it will be sweeter to us than Honey and the Honey-Comb, it will be more precious than Gold, yea than much fine Gold.

But how should we know the difference betwixt the natural pleasantness, and this [Quest. 2] spiritual pleasantness in Religion? I know Christians may put a lustre upon the wayes of God by their natural pleasantness, and chearfulness of spirit; but because we speak of a spiritual joy, and comfort, and not of a natural, wherein lies the difference? I answer.—

1. If it be a spiritual pleasantness, it will be serious; I have said of laughter it is mad,* 1.282 and of mirth what doth it? There is much lightness and vanity in such breakings out of natural pleasantness, but in spiritual pleasantness all is grave, and sober, and exceeding serious.

2. If it be a spiritual pleasantness, it can stand with repentance, and humiliation, and the fear of God, rejoyce with trembling, saith the Psalmist;* 1.283 spiritual rejoycing may con∣sist with trembling: And blessed is the man that feareth the Lord, that delighteth greatly in his Commandments; the fear of God may consist with these spiritual delights in the Commandments of God.

3. If it be spir••••ual pleasantness, it is our strength; The joy of the Lord is our strength, saith Nehemiah;* 1.284 nothing animates souls more in duties than joy doth; it carries on the soul more fully: it is as oyl that causeth the wheels of Christian practise to go on more freely: we may be naturally pleasant, and then coming to spiritual duties our hearts are dead; but if out pleasantness be spiritual, our hearts will be strengthened in the wayes of God.

4. If it be a spiritual pleasantness, it will bear up the heart in want of all outward pleasantness; Although the Fig-Tree shall not Blossome, neither shall fruit be in the Vines,* 1.285 the labour of the Olive shall fail, and the fields shall yield no meat, the Flock shall be cut off from the fold, and there shall be no herd in the stalls, yes I will rejoyce in the Lord, I will joy in the God of my salvation. When all is dark abroad in the World, the soul in this frame will rejoyce in God alone; on the contrary, the soul that hath only a natural pleasant∣ness of Spirit, when affliction comes, it is all amort, and down; I appeal to you that have the most delightful spirits, when you have friends, and means, and all you like, you are jocund and merry; but when affliction comes, how quickly are your spirits down? surely your pleasantness is not spiritual, for if so, it would bear up your hearts joyful in affliction.

And now again the Passover, a Feast of the Jews was nigh:* 1.286 our English Annotati∣ons on these words can tell us, that this seems to be* 1.287 the third Passover after Christ's baptisme. And therefore here I conclude the third year of Christ's Ministry; there is but one year more before Christs death, to which now I come, and to some passages therein, most observable in reference to our Souls salvation.

CHAP. IV.

SECT. I. Of the fourth Year of Christ's Ministry, and generally of his Actings in that Year.

THis was the last year of Christ's ministry, in which were thousands of passages: The Evangelist John relates more of Christ this year than in all the former; and if I studied not brevity, we might dwell more on his actings for us this year, than hitherto we have done from the beginning of his ministry. Now it was that he was tranfigured; now it was that he instituted that Sacrament called the Lords Supper; now it was that after supper he made his farewell Sermon, rarely mixt of sadness and joyes, and studed with mysteries as with Emeralds; now it was, that after Sermon he blessed his Disciples, and prayed for them, and then having sung an Hymn, he went out into the Mount of Olives, where in a Garden he began his suffe∣rings. On these passages I had thought to have enlarged, but I see the Book swells un∣der my hands, and now that I am drawing near Christ's sufferings, I shall only touch one point, which hitherto I have pretermitted, and is the most comprehensive of any passage I can touch.

Many Questions are about the Holiness, or Righteousn••ss, or Obedience of Christ. As whether it belong to us? And whether it be the matter of our justification? And whe∣ther Christ was bound to observe the law of works as a Mediator, or only as a meer man? And whether we are not justified by the passive Righteousness of Christ only? and seeing now we are discovering Christs actings in reference to our souls salvation, we cannot pass this main business, whereof much relates to Christ's life, as well as to his conception, or birth, or death, or sufferings.

SECT. II. Of the distinctions, or several divisions of Christ's Righteousness.

FOr the better understanding of Christ's Righteousness, we usually distinguish, that Christ's Righteousness is either that righteousness inherent in him, or performed by him; the righteousness performed by him, is either his fulfilling the Commandments, or his satisfying the curse of the Law. The same distinction is given by others in these terms, Christ's Righteousness is either his original conformity, or his active and passive obedi∣ence unto the Law: his original conformity, is that gracious inherent disposition in Christ from the first instant of his conception, whereby he was habitually conformable to the Law; and this original righteousness answered for our original unrighteousness; his active obedience is his doing of legal obedience unto the command, and his passive obedience is his suffering of punishment due unto us for our sins.—I shall yet a little fur∣ther enlarge this distinction of the righteousness of Christ, and give it in thus; viz. The righteousness of Christ is either negative (if I may so speak) or positive; by the ne∣gative I understand the absence of all sins and vices, forbidden in the Law; by the po∣sitive, I mean both a presence of all vertues, and duties, required to the perfect fulfil∣ling of the Law, as also a voluntary suffering of the penalty, to satisfie the commination and curse of the Law.

1. The negative righteousness is that which we call the innocency of Christ: we read often in Scriptures that he was both blameless and spotless. 1. Blameless, free in him∣self from all imputation of sin; to this purpose Christ challenged the Jews: Which of you convinceth me of sin?* 1.288 In all his life he was unblameable and unreproveable; and there∣fore now towards the end of his life he asks the people with whom he had conversed, Which of you convinceth me of sin?* 1.289 Spotless, free from all infection of sin; Peter calls him a Lamb without blemish, and without spot; and Paul, an high Priest, Holy, Harmless, and Ʋndefiled;* 1.290 one who never did evil, nor spake evil; he did no sin (saith the Apostle) neither was guile found in his mouth; one who never offended so much as in thought but was absolutely and in all respects 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.291 with out all sin.

2. The positive Righteousness of Christ is twofold, his perfect fulfilling of all things commanded, and his perfect satisfying of the punishment threatned: The former is the holiness of Christ; this also is twofold, the holiness of his nature, and the holiness of his life and conversation; the former is that we call his habitual Righteousness, the latter is that we call his actual obedience. And thus much of the distinction of the Righteous∣ness of Christ.

SECT. III. Of the Holiness of Christ's Nature.

NOw in the first place, for the holiness of his Nature, the Psalmist tells us, Thou art fairer than the Children of men, and grace is poured into thy lips.* 1.292 Which is all one with that description of Christ by the Spouse, My beloved is white and ruddy,* 1.293 the chief∣est of ten thousands. As in the fairest beauty, there is a mixture of these two colours, white and ruddy, so in Christ there is a gracious mixture, and compound of all the graces of the Spirit; there is in him a sweet temper of gentleness, purity, righteousness, meek∣ness, humility; and what not? In him are hid all the treasures of Wisdom, and Knowledge;* 1.294 and I may add, of all other gifts and graces; not a grace but it was in Christ, and that in an higher way than in any Saint in the World; and therefore he is called fairer than all the children of men. Observe, There was more habitual grace in Christ than ever was, or is, or shall be in all the Elect, whether Angels or Men. He received the Spirit out of measure; there was in him as much as possibly could be in a creature, and more than in all other creatures whatsoever. As the Sun is the Prince of Stars, as the Husband is the head of the Wife, as a Lion is the King of the Beasts, so is this Sun of Righteousness, this Head of the Church, this Lion of the Tribe of Judah, the chiefest of ten thousands; if we look at any thing in Heaven or Earth, that we observe as eminently fair, by that is the Lord Jesus in respect of his inward beauty set forth in Scriptures, he is the Sun of Righteousness, the bright Morning-Star, the Light of the World, the Tree of Life, the Lilly and the Rose; fairer than all the Flowers of the Field, than all the precious Stones of the Earth, than all the Lights in the Firmament, than all the Saints and Angels in Heaven.

You will say, What's all this to us; Certainly much every way; the Apostle tells you, That the Law of the Spirit of Life which is in Jesus Christ,* 1.295 hath freed me from the Law of sin & of Death; let us enquire into these words, the law of the Spirit of life;] the Spirit of life is here put for life, as else where, After three dayes & an half,* 1.296 the Spirit of life coming from God shall enter into them. Now life is that whereby a thing acteth and moveth it self, and it is the cause and beginning of action and motion: and this Spirit of life, or life it self, being here applied to Christ, it is that in Christ which is the beginning and cause of all his holy actions; and what was that but his Original holiness, or the holiness of his humane Nature? But why is the holiness of Christs nature called the Spirit of life? I answer, 1. Because it was infused into his manhood by the Spirit of God, The holy Ghost shall come upon thee—therefore also that holy thing which shall be born of thee,* 1.297 shall be called the Son of God. 2. Because it is a most exact, and absolute, and perfect holiness; the Scripture-phrase setting out things in perfection or fulness, usually adds the word Spirit unto them; as the spirit of pride, the Spirit of truth, and the Spirit of error; so then the meaning of the Spirit of life is all one with the most absolute and most perfect purity, and holiness of the nature of Christ. It is briefly, as if the Apostle had said, the law of the Spirit of life, or the power of the most absolute and perfect holiness of the nature of Christ, hath freed me from the law of sin and death; hath acquitted me from the power of my sinful nature, and from the power of death due to me in respect of my sinful and corrupt nature. We might draw from hence this conclusion, that—The benefit of Christ's habitual righteousness infused at his first conception, is imputed to believers to their justifica∣tion. As the obedience of his life, and the merit of his death, so the Holyness infused at his very conception, hath its influence into our justification: it is by the obedience of his life that we are accounted actually holy, and by the purity of his conception (or habitual grace) that we are accounted personally holy. But I must not stay here; Thus much of the Holiness of Christ's Nature.

SECT. IV. Of the Holiness of Christ's Life.

* 1.2982. FOr the holiness of Christs life, the Apostle tells us, that by the obedience of one many shall be made righteous; here's the obedience of Christ, and its influence on us. 1. The obedience of Christ is that whereby he continued in all things written in the book of the Law to do them:* 1.299 Observe, Christ's life was a visible commentary on Gods Law, For proof, Think not that I am come to destroy the Law, or the Prophets (saith Christ) but to fulfil them. And, the Father hath not left me alone (saith Christ) for I do alwayes those things that please him. Hence Christ in Scripture is called Holy and Just, and the Holy One, Acts 2.27. The most Holy, Dan. 9.24. by his actual holiness Christ fulfilled in act every branch of the Law of God; he walked in all the Commandments of God; he performed perfectly both in thought, word, and deed whatsoever the Law of the Lord required.—I do not, cannot limit this obedience of Christ to this last year of his Ministry, for his whole life was a perpetual course of obedience, he was obedient unto death,* 1.300 saith the Apostle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even until his death; and yet because we read most of his holy actings this year, and that this was the year wherein both his active and passive obedience did most eminently shine, and break forth; the year wherein he drew up all the dispersions of his precepts, and cast them into actions, as into sums total; therefore now I handle it, and I shall make it out by the passages following, only in this one year. As—

1. Now he discovered his charity in feeding the hungry, as at once five thousand men with five Loaves and two Fishes, John 6.9, 10, 11.* 1.301 and at another time four thousand men with seven Loaves, and a few small Fishes, Matth. 15.32.* 1.302

2. Now he discovered his self-denial, and contempt of the World, in flying the of∣fers of a Kingdom; when the people were convinc'd that he was the Messiah from that miracle of feeding five thousand men with five Loaves, presently they would needs make him a King; but he that left his Fathers Kingdom for us, he fled from the offers of a Crown and Kingdom from them,* 1.303 as from an enemy, When Jesus perceived that they would come and take him by force, to make him a King, he departed again into a Mountain himself alone.

3. Now he discovered his mercy, in healing the Womans Daughter that had an unclean spirit;* 1.304 the Woman was a Greek, a Syrophenician by Nation; and in that respect Christ called her a Dog, and yet Christ gave her the desire of her soul: O the rich mercy of Christ, that he would admit a Dog to his Kingdom! O grace! O mercy! that Christ should black his fair hands in washing foul and defiled Dogs! what a motion of free mer∣cy was this, that Christ should lay his fair, spotless, and chast love, upon the black, de∣filed, and whorish souls? O what a favour, that Christ maketh the Leopard and Ethiopian white for Heaven?

* 1.3054. Now he discovered his bounty, in giving the Keyes of the Kingdom of Heaven to his Apostles, and to their Successors; this was a power which he had never communica∣ted before; it was a gift greater than the great Charter of Nature, and the Donative of the whole Creation. Indeed at first God gave unto man a dominion over the Fish of the Sea,* 1.306 and over the Fowl of the Air, and over the Cattel, and over the Earth; but till now Heaven it self was never subordinate to humane Ministration; herein was the acting of Christ's bounty, he gives unto his Ministers the Keys of Heaven, that Whatsoever they shall bind on Earth, shall be bound in Heaven, and whatsoever they shall loose on Earth, shall be loosed in Heaven.

5. Now he discovered his patience, in suffering all injuries; from hence forward to the death of Jesus, we must reckon his dayes like the Vigils, or Eves of his Passion; for now he began, and often did ingeminate those sad predictions of the usage he should shortly find,* 1.307 that he should be rejected of the Elders, and chief Priests, and Scribes, and suffer many things at Jerusalem, and be killed, and be raised up the third day, and in the mean time he suffers both in word and deed; they call him a Glutton, a Drunkard, a De∣ceiver, a Sinner, a Mad-Man, a Samaritan, and one possed with a Devil; sometimes they take up stones to stone him, and sometimes they lead him to an Hill, thinking to throw him down headlong, and all this he suffereth with patience; yea with much pati∣ence he possesseth his soul.

6. Now he discovered his glory, in being transfigured on the Mount; however the Person of Christ was usually depressed with poverty, disgrace, ignominy; so that neither Jews nor Gentiles, nor the Apostles themselves could at first discern the brightness of his Divinity; yet now Christ gave an excellent probation of that great Glory, which in due time must be revealed to all the Saints; For taking with him Peter, James and John,* 1.308 he went up into the Mountain to pray, and while he prayed, he was transfigured before them, and his face did shine like the Sun, and his garments were white and glistering, and there appeared talking with him Moses and Elias, speaking of the decease which he should accom∣plish at Jerusalem; the embassie of Christs death was delivered in forms of Glory, that so the excellency of the reward might be represented together with the sharpness of his suf∣ferings. Now if ever, whiles he was upon Earth, was the beauty of Christ seen at height, Peter saw it; and was so ravished at the sight, that he talked he knew not what. In re∣spect of this glorious beauty, his face is said to shine like the Sun. I cannot think, but his shine exceeded Sun, and Moon, and Stars; but the Sun is the brightest thing we know, and therefore it is spoken to our capacity; Here's one strain of exaltation, though most∣ly all Christ's life was a state of humiliation; it learns us to be content with, yea to expect most humiliation, little exaltation here; we may have a taste, but no continued comforts till we come to Heaven.

7. Now he discovered his meekness in riding upon an Ass, and a colt the foal of an Ass; which was according to the Prophesie, Behold thy King cometh unto thee meek;* 1.309 and espe∣cially in rebuking the furious, intemperate zeal of James and John, who would fain have called for fire from Heaven to have consumed the Inhabitants of a little Village, who refused to give Christ entertainment. Ah, saith Christ,* 1.310 Ye know not of what spirits ye are of: q. d. you must learn to distinguish the spirit of Christianity, from the spirit of Elias; why, Christ came with a purpose to seek and to save mens lives,* 1.311 and not to destroy them: it were rashness indeed to slay a man on some light displeasure, whose redempti∣on cost the effusion of the dearest heart-blood of the Son of God. See here the meek∣ness of Christ, in opposition to the fury and anger of his own Disciples.

8. Now he discovered his pity and compassion, in weeping over Jerusalem;* 1.312 And when he was come near, he beheld the City, and wept over it, saying, if thou hadst known, even thou, &c. We read of Joseph,* 1.313 that there was in him such a brotherly and natural com∣passion, that his bowels yearned upon his Brethren, and he could not refrain himself before all them that stood by him: his love was like an hot Furnace: now Jesus Christ hath the same heart and bowels of a man; and I conceive as Christ was a man void of sin, so the acts of natural vertues (as to pity the afflicted, to compassionate the distressed) were stronger in him than possibly they could be in any other man; sin blunteth natural facul∣ties, especially such as incline to laudable and good acts, as to love, and pity, and com∣passionate, the miserable; in this respect Joseph was nothing to Christ; when Christ saw Jerusalem, he wept, and wept; his compassion strangled, and enclosed within him, it must needs break out; it may be in some measure it eased Christ's mind, that his bow∣els of mercy found a vent; we read that pity kept within Gods bowels, pains his very heart; so that it must needs come out, Mine heart is turned within me,* 1.314 my repentings are kindled together.

9. Now he discovered his humility, in washing his Disciples feet; Supper being ended,* 1.315 he laid aside his garments, and took a towel, and girded himself, and poured water into a bason, and began to wash his Disciples feet, and to wipe them with the towel wherewith he was girded. In this ceremony, and in the discourses following he instructs them in the Doctrine of humility; yea, he imprints the lesson in lasting Characters, by making it symbolical. But why would he wash their feet, rather than their hands, or heads? I answer, it is probable on this account, that he might have the opportunity of a more humble posture. See how he layes every thing aside, that he might serve his servants; Heaven stoops to Earth, on abiss calls one another, the miseries of man which were next to infinite, are excelled by a mercy equal to the immensity of God. It is storied of one Guericus, that upon the consideration of this humility of Christ in washing his Disciples feet, he cried out, Thou hast overcome me, O Lord, thou hast overcome my pride, this example hath ma∣stered me.

10. Now he discovered his obedience to his Father, in preaching the Gospel up and down. He foresaw that the night drew on in which no man could work, and therefore now he hastned to do his Fathers business, now he pours out whole Cataracts of holy Lessons; and still the people drew water from this Fountain, which streamed out in con∣tinual

emanations; he added wave to wave, and line to line, and precept to precept; and at last he gave them his farewel Sermon, which is the most spiritual and comfortable piece that ever was uttered, it comprehends the intentions of his departure to prepare places for his Saints in Heaven; and in the mean while he would send them the holy Ghost, to supply his room, to furnish them with proportionable comforts, to enable them with gifts, to lead them into all truth, and to abide with them for ever. In conclu∣sion of all, he gave them his blessing, and prayed for them, and then having sung an hymn, he goes away and prepares for his sufferings.

* 1.3162. Hitherto of the obedience of Christ; what was it but a visible commentary of Gods Law? but now for its influence on us, By the obedience of one, many shall be made righ∣teous. Observe, The righteousness of the Law fulfilled, and fully accomplished in the per∣son of Christ, is as truly ours, if we believe in Christ, as if it were in our selves, or as if the Law had been fulfilled in our own persons.* 1.317 Thus Christ is the end of the Law (saith the Apostle) for righteousness to every one that believeth. Christ hath not only determi∣ned, and put an end to the Ceremonial Law, but he is also the end of the moral Law, he hath perfectly in his own person accomplished the Moral Law, and that not for himself, but for righteousness to every one that truly believes in him.* 1.318 And God sent his Son— that the righteousness of the Law might be fulfilled in us: These words in us] much trou∣ble Interpreters, for though we believe, yet are we imperfectly holy, how then should the Law be fulfilled in us? But 'tis answered, that the righteousness of the Law is fulfil∣led in us, not by inhesion, or sanctification, but by imputation, and application; (i.e.) in our nature which Christ took upon him; it was in Christ, and is imputed unto us, and so the righteousness of the Law is fulfilled in us. It is well observed of Beza, that the Apostle saith not, That the Righteousness of the Law might be fulfilled by us, or of us, or by any Righteousness inherent in our own persons, but in us because it is to be found in Christ, whose members we are, who walk not after the Flesh, but after the Spirit. The point is sweet, but I cannot stay on it. In reference to what I have spoken of the righteousness of Christ, habitual and actual, a great controversie is risen in our dayes; of which in the next Section.

SECT. V. Of the great controversie, whether we are not justified by the passive righteousness of Christ only, without any consideration had to the righteousness of Christ either inherent in him, or performed by him.

FOr my part I am for the negative, upon these well known grounds.

[Argu. 1] 1. By what alone the Law is not fully satisfied, by that alone we are not justifi∣ed; but by the passive obedience of Christ alone, the Law is not fully satisfied, there∣fore by his passive obedience only we are not justified. Thus far I grant that the Law is fully satisfied by his passive obedience in respect of the penalty therein threatned, but not in respect of the Commandment for the obtaining of the blessedness therein promised; and the righteousness of the Law is thus described,* 1.319 that the man which doth these things shall live by them.

Against this are divers exceptions of the Adversaries. As, 1. That the Law is sa∣tisfied either by doing that which is commanded, or by sufferring the punishment which is threatned. Answ. It is true in respect of the penal Statutes of men, but not in re∣spect of the Commandments of God, in which there is not only a penalty threatned, but a blessedness promised: if man had continued in his integrity, the Law might have been satisfied by obedience only; but being fallen into a state of disobedience, two things are necessarily required to the fulfilling of the Law, (i.e.) the bearing of the pe∣nalty, and the performing of the Command; the one to escape Hell, and the other to obtain Heaven. 2. They except that whosoever are freed from Hell, are also admitted to Heaven. Answ. The reason thereof is because Christ who did bear the punishment to free us from Hell, did also fulfil the Commands to bring us to Heaven; but howsoever these two benefits of Christ do alwayes concur in the party justified, as the causes thereof concurred in Christ, who not only did both obey and suffer, but in obeying suf∣fered, and in suffering obeyed; yet both the causes between themselves, and the effects between themselves, are carefully to be distinguished; for as it is one thing to obey the

Commandment, and another thing to suffer the punishment; so it is one thing to be freed from Hell by Christ his suffering the penalty, and another thing to be intitled to Heaven, by Christ his fulfilling the Commandments. 3. They except, that God is a most free Agent, and therefore he may if he will, justifie men by the passive righteousness of Christ only, without fulfilling of the Law. Answ. What God may do, if he will, I will not dispute; but sure I am, that he justifieth men according to his will revealed in his Word; and there we find, that as we are justified from our sins by the Blood of Christ, so also we are made just by the active (though not only by the active) obedi∣ence of Christ; For as by one mans disobedience many were made sinners, so by the obedi∣ence of one shall many be made righteous. And if when we were enemies,* 1.320 we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life:* 1.321 by his life which he lived before his death, and by his life which he lived, and doth live after his death; by the acts of his life before his death meritoriously, and by the acts of his life after his death (as by his resurrection, ascension, session, and intercession) effe∣ctually. Christ is made unto us of God (saith the Apostle) both redemption and righte∣ousness: redemption to deliver us from sin;* 1.322 and righteousness to bring in everlasting righ∣teousness. 4. They except, that if we are justified by Christ his fulfilling the Law, then we are justified by a legal righteousness, but we are not justified by a legal righteous∣ness, but by such a righteousness as without the Law is revealed in the Gospel. Answ. The same righteousness by which we are justified, is both legal and evangelical in di∣vers respects; legal in respect of Christ, who being made under the Law, that he might redeem us who were under the Law, perfectly fulfilled the Law for us; and evangelical in respect of us unto whom his fulfilling of the Law is imputed. And herein stands both the agreement and difference betwixt the Law and the Gospel; the agreement, in that both require the perfect fulfilling of the Law unto justification; the difference, in that the Law requireth perfect obedience to be performed in our own persons; but the Gospel accepts of perfect obedience perfomed by Christ our surety, and imputed to us; and so it is all one as if it had been performed in our own persons.

2. If Christ by his conformity to the Law fulfilled the Law for us, then are we justi∣fied by his habitual and actual righteousness, and not meerly by his passive; but Christ by his conformity to the Law, fulfilled the Law for us; for so we read, He was born for us, Luke 2.11.* 1.323 He was made subject to the Law for us, Gal. 4.4, 5.* 1.324 and for our sakes he sanctified himself, John 17.19.* 1.325 and for our sakes he did the Will of God, Then said I, loe I come to do thy will O God; by the which Will we are sanctified, Heb. 10.7, 10.* 1.326

Against this are divers exceptions: As, 1. That Christ obeyed the Law, or conform∣ed to the Law (as need was) for himself, Christ (say they) as he was a man, was bound to obey the Law for himself. Answ. This Assertion detracts from the merit of his obe∣dience, and from the dignity of his Person. 1. From his merit, for if his obedience were of duty, then it were not† 1.327 meritorious, Luke 17.10. and if this be true, then have we no title to Heaven. 2. From the dignity of his Person, as if he needed either to obey for himself, or by his obedience were any way bettered in himself. O that these men would remember that the Person who did obey the Law was, and is, not only man, but God also; Christ fulfilled the Law not only as man, but as God-man, Mediator; and therefore as his blood was Gods blood, so his obedience was the obedience of God, Who being in the form of God, thought it no robbery to be equal with God—And being found in fashion as a man, he humbled himself, and became obedient unto death,* 1.328 or until death. We find him here God-man; and from hence we conclude, that all the legal acti∣ons of Christ from his Incarnation to his Passion inclusively, were the actions of Christ God-man, Mediator, and Surety for us in a way of covenant; and consequently they were not performed of duty, nor for himself. 2. They except, that if Christ obeyed the Law for us, that by his obedience we might be justified, then shall not we our selves need to obey the Law; but the Consequent is absurd, therefore the Antecedent. Answ. We need not to obey the Law to that end, that we may be justified thereby, for this is impossible to us by reason of the flesh, and therefore our Saviour fulfilled it for us; and yet it follows not but that we may endeavour to obey the Law for other ends; as to glo∣rifie God, to obey his Will, to testifie our thankfulness, to edifie our Brethren, to as∣sure our selves of our justification, and so to make our calling and election sure: in this Study and Practice of Piety consisteth our new obedience, which we must therefore be careful to perform, though Christ as to justification hath performed it for us. 3. They except, that if Christ by his active obedience fulfilled the Law for us, and that so we are

justified from all kind of sin both original and actual, then Christ's suffering was in vain. Answ. Christ's active obedience is an essential part of our justification, but not all our justification; the material cause of our justification is the whole course of the active and passive obedience of Christ, together with his original righteousness, or habitual con∣formity unto the Law; I say together with his original righteousness, because many Au∣thors express no more, but only Christ's active and passive obedience; but they are to be understood, as asserting his original righteousness implicitely, the act presupposing the habit. And here observe the difference betwixt the Law in case of innocency, and the Law in case of sin; the Law in case of innocency required only doing, but the Law in case of sin cannot be satisfied without doing and suffering, Gal. 3.10. Gen. 2.17. Original justice and active obedience was sufficient to justifie man in his innocency, but not to justifie man fallen; and therefore we do not separate these, the original, the actual, and the passive righteousness of Christ, as to the matter of justification, but we imply all.

[Argu. 3] 3. We read in Scripture of two parts of justification, viz. the absolving of a belie∣ving sinner from the guilt of sin, and death; and the accepting of a believing sinner as righteous unto life. The former is wrought by the sufferings of Christ imputed as a full satisfaction for sin, the other by imputation of Christ's perfect obedience, as a suffi∣cient merit of eternal life; by the former we are freed from Hell, by the latter we are entitled to the Kingdom of Heaven,* 1.329 of them both the Apostle speaks, We are justified by his blood, Rom. 5.9. and we are made righteous by his obedience, Rom. 5.19.— Our Adversaries deny these two parts of justification, saying that it consists wholly in remission of sin. But we reply in every mutation, though it be but relative, we must of necessity acknowledge two terms, terminum a quo, & terminum ad quem, the deno∣mination being commonly taken from the latter: as in justification there is a motion or mutation from sin to justice, (from which term justification hath its name) from a state of death and damnation, to a state of life and salvation; but if justification be no∣thing else but bare remission of sins, then is there in it only a not imputing of sin, but no acceptation as righteous; a freedom from Hell, but no title to Heaven.—They say indeed, that to whom sin is not imputed, to them righteousness is imputed; and we grant that these things do alwayes concurr; but yet they are not to be confounded, for they differ in themselves, and in their causes, and in their effects. 1. In themselves; for it is one thing to be acquitted from the guilt of sin, and another thing to be made righteous, as we see daily in the pardon of Malefactors. 2. In their causes, for the remission of sin is to be attributed to Christ's satisfactory sufferings, and acceptation as righteous unto life to Christ's meritorious obedience. 3. In their effects, for by remis∣sion of sin we are freed from Hell, and by imputation of Christ's obedience we have right unto Heaven. I will not deny but that to Christ's habitual and actual righteousness is sometimes attributed freedom from Sin and Hell, as in Rom. 8.2.* 1.330 The Law of the Spirit of life which is in Christ Jesus hath made me free from the Law of Sin and Death; and on the contrary side to Chrst's passive obedience is sometimes attributed a right unto Heaven, as in Heb. 9.15.* 1.331 That by means of his death,—they which are called might receive the pro∣mise of eternal inheritance; but such places as these, are to be understood by a Synech∣doche, which puts only one part of Christ's obedience for the whole obedience of Christ. But I must recal my self, my design in this work was not for controversies; I leave that to others; See Downham, Burges, Norton, &c. for my part I am sure I have before me a more edifying work, which is to take a view of this Jesus, not only for intellection, but for devotion, and for the stirring up of our affections.

Thus far I have held forth Jesus in his life, or during the time of his Ministry, till the last Passover,* 1.332 and now was it that Jesus knew his hour was come, and that he should depart out of this World unto the Father; but of that hereafter; our next business is to direct you in the Art or Mystery, how we are to look unto Jesus in respect of his Life.

CHAP. V.

SECT. I. Of knowing Jesus, as carrying on the great work of our Salvation in his Life.

FRom the Object considered, that we may pass to the Act.—

1. Let us know Jesus, carrying on the great work of our salvation during his life. We have many Books of the lives of men, of the lives of heathens, of the lives of Christians, and by this we come to know the Generations of old; Oh but a∣bove all, read over the Life of Jesus, for that is worth thy knowing. To this purpose we have four Evangelists, who in Blessed harmony set forth his life; and to this purpose we have the Book of the generation of Jesus Christ. Now these should be read over and over;* 1.333 Then shall we know (saith the Prophet) if we follow on to know the Lord. Ah my soul! that which thou knowest of Christ already, it is but the least part of what thou art igno∣rant of; We know but in part, saith Paul of himself and others; the highest knowledg,* 1.334 which the most illuminate Saints have of Jesus Christ, is but defective and imper∣fect. Come then, and follow on to know the Lord: still inquire after him; imitate the An∣gels who ever desire to stoop down, and to pry into the actings of Christ for us men,* 1.335 and for our Salvation; it is their study, yea it is their delight and recreation; Paul seemed to imi∣tate them, when he said, I determine not to know any thing among you, but Jesus Christ:* 1.336 if there be any thing in the world worth the knowing, this it is. And for thy better know∣ledg that it may not be confused, but distinct; 1. Study over those passages in the first year of Christs ministry; as the preaching of John, the Baptisme of Christ, his fasting and temptation in the Wilderness, his first manifestation by his several Witness••s, his whipping of the buyers and sellers out of the Temple. 2. Study over those passages in the second year of Christ's Ministry; as those several Sermons that he Preached; and because his Miracles were as signals of his Sermons, study the several Miracles that he wrought: thou hast but a few Instances in comparison of all his Miracles, and yet how fruit-are they of spiritual instructions? 3. Study over those passages in the third year of Christs Ministry: as his commissionating his Apostles to call sinners in, his readiness to receive them that would but come in; and his sweetning the wayes of Christianity to them that are come in; For his yoak is easie, and his burthen is light. 4. Study over those passages in the last year of his Ministry; as the holiness of his nature, and the holiness of his Life, which appeared especially in the exercises of his Graces, of Charity, and self-denial, and mercy, and bounty, and meekness, and pity, and humility, and obedience. O what rare matter is here for a Christians study! Some have took such pains in the study of these things, that they have writ large volumes; men have been writing and preaching a thousand six hundreth years of the Life of Christ, and they are writing, and preaching still; O my soul! if thou dost not write, yet study what is written; come with fixed thoughts, and beat thy brains on that blessed subject, that will make thee wise unto Salvation; Paul accounted all things but dung, or dogs meat,* 1.337 for the excellency of the knowledg of Christ Jesus our Lord; if thou didst truly understand the excellency of this knowledg, thou couldst not but account all things loss in comparison of this one necessary thing.

SECT. II. Of Considering Jesus in that Respect.

2. LEt us consider Jesus carrying on the great work of our Salvation during his Life. It is not enough to study and know, but we must muse and meditate, and consi∣der of it, till we bring it to some profitable issue. By meditating on Christ we may feel or find a kind of insensible change, we know not how; as those that stand in the sun for other purposes, they find themselves lightned and heated; so in holy meditation our souls may be altered and changed in a secret insencible way; there is a vertue goes along with a serious meditation; a changing, transforming vertue; and therefore look further, O my soul, have strong apprehensions of all those several passages of the Life of Christ.

1. Consider the Preaching of John Baptist, we talk of strictness, but shew me among all the Ministers or Saints of this Age, such a pattern of sanctity and singular austerity; the sum of his sermons was repentance, and dereliction of Sin, and bringeth forth fruits worthy of amendment of life. In the promoting of which Doctrine, he was a severe re∣prehender of the Pharisees, and Saduces, and Publicans, and Souldiers, and indeed of all men, but especially of those that remained in their impenitency; for against them he denounced judgment, and fire unquenchable; Oh, he had an excellent zeal, and a vehe∣ment Spirit in Preaching; and the Commentary upon all his Sermons was his own life; he was cloathed in Camels hair, his meat was locusts and wild honey; he contemned the world, resisted temptations, despised to assume false honours to himself, and in all pas∣sages was a rare example of self-denial, and mortification; and by this means he made an excellent, and apt preparation for the Lord's coming. O my Soul, that thou wouldst but sit a while under this Preacher; or that thou wouldst but ruminate, and chew the cud; think over his Sermons of repentance, and righteousness, and temperance, and of the judgment to come;* 1.338 and see what influence they have; when Paul preached such a Ser∣mon to Felix, it is said that he trembled; a Sermon of the chaffs burning with unquench∣able fire, is enough to make thy heart tremble, if Powerfully delivered, and affectio∣nately received; but see, what effect doth it work on thy heart and life? dost thou feel in thee a Spirit of mortification? dost thou with the Baptist die to the world? dost thou deny thy will of all its natural sinful desires; dost thou abstain from pleasures, and sen∣sual complacencies, that the Flesh being subdued to the Spirit, both may join in the service of God? dost thou kill the lusts of the flesh, by taking away the fuel and incen∣tives of Lusts? this is the work of meditation; it first employes the understanding in consideration of things, and then the will in the reception of things; and both these in order to Grace and a pious conversation: that meditation which determines in notions, or speculations of knowledg, is like the winter Sun that shines, but warms not: O my Soul, consider: and so long consider on the preaching of this prodromus, or fore∣runner of Christ, till thou feelest this consideration to have some warmth in thy heart, and influence on thy life in order to holiness, self-denial, and mortifi∣cation.

2. Consider of the Baptism of Christ; he that never sinned was made sin for us, and so it was proper enough for Christ to take upon him the Sacrament of sinners, or of repentance for sin; but especially he was baptised, that in the symbole he might purifie our nature, whose stains and guilt he had undertaken. Consider of this, O my soul, and bring it home to thy self, surely every soul that lives the life of Grace, is born of water, and the Spirit: and to this purpose Christ, who is our life, went down into the waters of Baptism, that we who descend after him might find the effects of it; as par∣don of Sin; adoption into the Covenant of Grace, and holiness of life. Had not Christ been Baptised, what vertue had there been in our Baptism? As it became him to fulfil all righteousness,* 1.339 and therefore he must needs be baptized; so he fulfilled it not for himself, but for us; Christ's obedience in fulfilling the Law, is imputed to all that believe unto righteousness, as if themselves had fulfilled; so that he was Baptized for us, and the vertue of his Baptism is derived unto us; O the sweet of this medita∣tion! Christ was Baptized; and when Baptized, the Heavens were opened, and the Holy Ghost descended, and a voice from Heaven proclaimed him to be the Son of God, and

one in whom the Father was well pleased; and the same ointment that was cast upon the head of our High Priest, went unto his beard, and thence fell to the borders of his gar∣ment; for as Christ our Head felt those effects in manifestation, so through Christ do we believe the like effects in our very Baptism; the Heavens then (as it were) open∣ed unto us, and the holy Ghost then descended upon us, and then were we consigned to the inheritance of Sons, in whom the Father through his Son is also well pleased. O my soul! what a blessing is there in the Baptism of Christ? and how mayest thou suck and be satisfied, if thou wilt put thy meditation to the right use? the Baptism of Christ is as a field of flowers, wherein is a world of priviledges, as justification, adoption, regeneration, sanctification, glorification; O then fix thy soul at least on some of these flowers, and leave them not without carrying some honey away with thee; if thou art in Christ thou art Baptised into his death, and Baptized into his Baptism; thou partakest of the fruit and efficacy both of his death and life, and baptism, and all.

3 Consider the fasting and temptation of Christ in the Wilderness. Now we see what manner of adversary we have, how he fights, how he is resisted, how overcome; in one assault Sathan moves Christ to doubt of his Fathers providence; in another to presume on his Fathers protection, and when neither diffidence nor presumption can fa∣sten upon Christ, he shall be tryed with honour: and thus he deales with us; if he cannot drive us down to despair, he labours to lift us up to presumption, and if neither of these prevail, then he brings out pleasures, profits, honours, temptations on the right hand, which are indeed most dangerous: O my soul, whilst thou art in this warfare, here's thy condition; temptations, like waves, break one in the neck of ano∣ther; if the devil was so busie with Christ, how shouldst thou hope to be free? how mayest thou account, that the repulse of one temptation will but invite to another? well, but here's thy comfort, thou hast such a Saviour as was in all things tempted in like sort, yet without sin;* 1.340 how boldly therefore mayst thou go to the Throne of Grace to re∣ceive mercy, and to find grace of help in time of need? Christ was tempted, that he might succour them that are tempted, never art thou tempted O my soul, but Christ is with thee in the temptation; he hath sent his Spirit into thy heart to make intercession for thee there, and he himself is in Heaven, making intercession, and praying for thee there; yea his own experience of temptations hath so wrought it in his heart, that his love and mercy is most of all at work when thou art tempted most. As dear parents are ever tender of their Children, but then especially when they are sick, and weak, and out of frame; so though Christ be alwayes tender of his People, yet then especially when their souls are sick, and under a temptation; O then his bowels yearn over them indeed.

4 Consider Christs first manifestations by his several Witnesses; we have heard of his Witnesses from Heaven, the Father, Son, and holy Ghost; and of his Witnesses on Earth, the Baptist, his Disciples, and the works that he did in his Fathers Name? and all these Witnesses being lively held forth in the preaching of the Gospel, they are Witnesses to us; even to this day is Christ manifested to us, yea and if we are Christs, even to this day is Christ manifested within us. O my soul, consider this above all the rest! O it is this manifestation within, that concerns thee most, because ye are Sons,* 1.341 God hath sent forth the Spirit of his Son into your hearts; if Christ be not manifested in thy heart by his blessed Spirit, thou art no Son of God; and therefore the Apostles puts thee seriously on this tryal, Examine yourselves whether ye be in the Faith, prove your selves, know ye not your own selves, how that Jesus Christ in you,* 1.342 except ye be repro∣bates? Is Christ manifested in thee? surely this is more than Christ manifested to thee; the bare history is the manifestation of Christ unto thee, but there's a mystery in the inward manifestation. The Apostle speaking of the Saints, he adds,* 1.343 To whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is, Christ in you the hope of glory. O the Riches of the Glory of this mystery! consi∣der it, Oh my soul; God might have shut thee up in blindness with the world, or he might only have given thee parts and gifts; or at most he might hav enlightened thy reason, to have taken in the outward notions of the Gospel; but hath he revealed Christ in thee? hath he let thee see into the wonders of his Glory; hath he given thee the light of his Glory within? Oh this argues the witness of Christs Spirit! this only the experimental Christian feels: Chrysostom sometimes speaking of the more hidden, and choice principles of Christianity, he useth this phrase, Sciunt initiati quid dico, those that are initiated or admitted into our mysteries, know what I mean: so may the

Ministers of Christ Preaching of these inward Manifestations, say, Sciunt initiaty, &c. it is only the Spiritual man can know these things, for they are spiritually discerned. O my soul, meditate on this untill thou feelest Gods Spirit working in thy Spirit these in∣ward Gracious, Glorious manifestations. It is Christ in thee is the hope of Glory.

5. Consider Christs whipping the buyers and sellers out of the Temple. Sometimes O my soul, thou art in secret; and sometimes thou art in the Assemblies of Gods people; and if thou art in duty, wheresoever thou art, consider the especial presence of Christ; and what is that but the presence of his Spirit, and the presence of his An∣gels? 1. The presence of his Spirit; this we know by his working in us, certainly the Spirit doth not only hover over us, but worketh in us: How in us? I answer by his quickning, feeding, cherishing, healing, mollifying, melting, comforting. In this manner he works in us when we are in Ordinances. Why now is he (I hope) riding with triumph in the midst of the Assembly, now is he in his Chariot, in his Throne, in the hearts of his people, and therefore away, away with all buyers and sellers, out of that Temple of the holy Ghost. —2. The Presence of Christ is the presence of his Angels; as a King is where his Court is, so is Christ the King of Kings especially present where his blessed Angels pitch their Tents. And the presence of Angels is wor∣thy (O my soul) of thy consideration. Certainly they are ministring Spirits, that have a work to do upon thy inward man; I grant the Spirit of Christ can only en∣lighten the understanding, and determine the will effectually; it is he only can bend, and turn, and form the mind which way soever he pleaseth; but the Angels can speak also to thy spiritual parts, and though the spirit only determine, yet their speaking carries a Power with it.

By way of digression, it is a fine skill to know how the Angels can speak to us, and how we may know when they speak; and how we may discern what is spoken by the immediate inspiration of the spirit, and what by the mediation of the An∣gels.

1. How do the Angels speak to us? We must conceive if we understand this, first that the Images, or phantasms of things received by the outward senses, are kept, and preserved by the inward senses, as the species of sounds, of shapes, or whatsoever else. 2. That the images phantasms so kept, may be so moved by our spirits, or humours, or some extrinsecal things, as that they may move the fancy, and provoke it to represent, and conceive such things as neither appear, nor are at that time perceived by any outward sence at all. This appears, 1. In our ordinary course, as we can sit in the dark, where we hear and see nothing, and yet there we can multiply a fancy in infinitum, by an act of our own Will. 2. This appears in our dreams, when though we hear or see nothing, yet the humour can stir up the memory of things, and pro∣voke our fancies to the apprehension of this or that. 3. This appears also in sickness, which altering the body, and the humours, and so troubling the fancy, it begets strange fancies, and makes dreadful and fearfull representations unto us: now this we must know, that whatsoever an inferiour Power can do, that a superiour Power can do much more; whatsoever an act of our own Will, or natural Dreams, or pre∣ternatural sickness can do, that the Angels can do most orderly, and efficaciously; they know exactly how the Spirits and humors must be moved, that the images or phantasms may be applyed to such and such conceptions or apprehensions, most accom∣modate and fitted for the knowledg of what truth they would suggest. So that to me here is the difference between the converse of Men and Angels; Men can speak to our understandings by the mediation of our external senses, but Angels go a nearer way to work, and speak to the internals first of all: they do no more but come into the memory (the treasurer of all our phantasms and imaginations) and there make such and such com∣positions even as they please, and then the understanding takes them off, and reads what is written, without more ado.

2. How may we know when the Angels speak to us? I confess it is an hard question, and easily it cannot be solved; only some conjecture we may have; as in a case of evil; thou art in a way of sin, and near to fall into it, it may be on a sudden thou hearest within thee some contrary whisperings, which also are above the whisperings of a na∣tural conscience, common to the wicked; or in case of good, it may be on a sudden thou hearest within thee some independent, supernatural perswasions, and reasonings to this or that good, or to this or that object, which may more easily lead thee to chuse the good: in these cases thou mayest conjecturally think, that these whisperings or

motions are of the Angels of God. Bodin tells a story of one who desired of God a guidance, and assistance of an Angel; and accordingly he had sencible manifestations of a Spirit that assisted him, and followed him till his death; if in company he spake any unwary words, he was sure to be advertised, and reproved for it by a dream in the night; or if he read any Book that was not good, the Angel would strike upon the book, to cause him to leave it.

3. But how should we discern what is spoken by the immediate inspiration of the spirit, and what by the mediation of the Angels? here indeed we are at a stand; and therefore my best resolution is that of Calvin, That in such secrets we should keep one rule of modesty and sobriety; and that we should neither speak, nor think, nor yet desire to know any other thing than such as hath been taught us by Gods Word. I know not any great use there may be of this Question, and therefore I shall not amuse my self in giving any account of it; only these remain as sure truths. 1. That the things communicated to our inward man, (I mean those inward motions, and suggestions to holiness and obe∣dience) are frequently and usually by the administration of Angels. 2. That the same things communicated to our inward man, are ever originally and primarily from the Spirit of Christ; and hence it is that commonly we put them all on that score, we give them all to Christs Spirit. 3. That 'tis proper to the spirit to enlighten the, under∣standing and to determine the will effectually; the Angels are but Cisterns, the spirit is the fountain; the Angels may speak and move us to our duties, but the blessing, the efficacy is of the Spirit, and in this respect we leave to Christ and his Spirit the all in all. Well then, O my soul, consider (especially in Church assemblies, and in the enjoy∣ment of Ordinances) the especial presence of Christ, in the presence of his spirit, and in the presence of his Angels: What? dost thou feel any stirrings, actings, movings in thy spirit? dost thou feel any quickening, warming, feeding, cherishing, healing,* 1.344 mol∣lifying, melting, comforting, strengthening in thy inward parts? say then, Surely the Lord is in this place,—this is none other but the House of God, this is the gate of Heaven. O here is the Spirit, and here are the Angels ascending, and descending; and therefore avoid Sathan! avoid all prophane thoughts, and earthly-mindedness! avoid dulness, deadness, drousiness! avoid looseness, lasciviousness, and all irreverence,* 1.345 because of the Angels; and because of the Spirit; and because of the especial presence of Christ which encauses them both.

6. Consider the the Preaching of Christ. O the admirable Sermons of this great Pro∣phet! the Spouse tells us, His Lips like Lillies dropped sweet smelling Myrrh, his Do∣ctrine was sweet as the Lillies, and sound as the Myrrh; His Lipps were like Lillies,* 1.346 as cer∣tain odoriserous Lillies, that cast forth a sweet smelling savour; they were full of Hea∣venly Grace and sweetness; Grace, saith the Psalmist, was poured into his lips,* 1.347 and they dropped sweet-smelling Myrrh; the nature of this Herb is to keep from putrefaction, as it is sound it self, so it makes other things sound. Error is of a putrifying nature, cor∣rupting, and defiling the soul; but the Doctrine of Christ keeps the soul sound; it is the souls preservative, it keeps the soul free from all corruption and defilement. See here the prophetical office of Christ held forth in similitudes, his lips were ever drop∣ping, distilling, publishing sweet and sound truths.—Read and peruse those Sermons he hath left on record; yea ruminate and meditate on them, in order to piety and an holy life: How sweet was the first Sermon of Christ? Repent,* 1.348 for the Kingdom of Hea∣ven is at hand; And how Spiritual was that Sermon of Christ? Except a man be born again, he cannot see the Kingdom of God; It may be thou art a Doctor, a Master of Is∣rael, thou art a learned Schollar, thou art a man of parts and abilities in other things; it may be thou hast read so long in the Bible, thou hast heard so many, and so many Sermons, &c. but ah! miserable soul, it may be all the work is to do still within; Come, say this Sermon of Christ to thine own soul; Ʋnless I be born again, I cannot enter into Heaven; born again? O Lord what is that? was ever such a thing done upon me? was ever I cast into the pangs of a new birth? and continued I in those pangs untill Christ Jesus was formed in me? are old things done away, and are all things now become new? is the old man, the old lusts, the old conversation quite abandoned and left? are my principles new? my aims and ends new? my life and conversation new? Thus might I pa∣raphrase on all the Sermons: but I intend brevity; only consider O my soul; as if this Sermon, and all the rest had been preached to thee: Reallize Christ standing by thee,* 1.349 and opening his mouth, and teaching thee, thus and thus; surely there is a speak∣ing of Christ from Heaven; See that ye refuse not him (saith the Apostle) that speak∣eth

from Heaven. And besides, he hath his Ministers here on earth, and they are daily Preaching over these Sermons of Christ, again, and again; they Preach such things as were first spoken by the Lord himself,* 1.350 they beseech, and pray thee in Christ's stead. O then, meditate on these things, and give thy self wholly to them, that thy profitting may appear to all.

7. Consider the miracles of Christ in pursuance of the Doctrine delivered in his blessed Sermons. Here's a world of matter to run over; such miracles are done by Christ as never man did before. Moses indeed smote the Rock, and the waters gushed out, but he could not turn Water into Wine; Elisha raised a Child that was dead, to life, but Jesus raised one who had been dead four days, yea who was buried and cor∣rupted; Elias and Samuel, and all the Prophets, and the succession of the high Priests in both the Temples, put all together, never did so many, and so great miracles as Je∣sus did: he turned water into Wine; he healed the Noble-mans Son even at the point of death; he cured the Leaprous by his touch; he made the lame man to walk; and the crooked limbs to become straight; he made habitual diseases, and inveterate, of eigh∣teen years continuance (and once of thirty eight years) to disappear at his speaking, even as darkness at the brightness of the Sun;* 1.351 he fed thousands of People with two small fishes, and five loaves; he cast out Devils, and commanded them whithersoever he pleased; he restored sight to the blind; in a word, he did such miracles as no man else ever did; and the poor blind man proved it by instance of himself. It was never heard that any man opened the Eyes of one that was born blind. O my Soul, consider of these mi∣racles, and believe that Doctrine which was ratified with Arguments from above! how shouldst thou but assent to all those mysterious truths which were so strongly confirmed by an Almighty hand?—What? dost thou think a meditation needless in this re∣spect? art thou fully satisfied of the truth of Scriptures? It is well? I hope thou art; and yet who knows how soon thou mayst be put to it by an enemy, or a strong temp∣tation? One can tell us in print, Some are now talking of a tolleration of all Religions; and some desire that the Jews may have a free commerce amongst us: it is good therefore to be well armed at this point; and the best Argument to prove the verity of the Gospel, next to the inward testimony of the Spirit, is this demonstration, or common place of the miracles of Christ.

* 1.3528. Consider Christs ordination of his Apostles. He chose twelve, whom he Named Apostles: and what was the office of these Apostles, but to Go and teach all Nations? The Gospel was first Preached in Jewry, but afterwards the sound of it came unto us. Out of Zion shall go forth the Law,* 1.353 and the Word of the Lord from Jerusalem. Gildas affirms plainly, That Brittain received the Gospel in the time of Tiberius, under whom Christ suffered: and that Joseph of Arimathea, after the dispersion of the Jews, was sent of Philip the Apostle from France to Brittain, and here remained in this Land all his time.* 1.354 Nicephoras adds, That Simon Zelotes did spread the Gospel Christ to the West Ocean, and brought the same into the Isles of Brittain. Howsoever it was brought hi∣ther, of this we are sure; that Christ was first discovered to his Apostles, and from the Apostles was discovered to our fore-Fathers, and from them unto us, and from us will be the discovery to others to the end of the world. O the goodness of God in Christ! What? That repentance and remission of Sins, should be preached in his Name, beginning at Jerusalem;* 1.355 and afterwards among all Nations? Of what near concernment, O my soul, is this to thee? What art thou but a sinner of the Gentiles? Understand that term! When the Apostle would express the greatest sinners that the World had, he calls them Sinners of the Gentiles;* 1.356 Why? the Gentiles knew not God, the Gentiles were unac∣quainted with Christ, the Gentiles walked in nothing but sin; O then what a love is this, that God should ever have thought of good will towards thee? surely this is one of the great mysteries of Godliness,* 1.357 God manifested in the flesh, Justified in the Spirit, seen of Angels, preached unto the Gentiles: What? that sinners, and the worst of sinners, should be made the subjects of the utmost discovery of Christ, and the Gospel of Christ? this is a mystery indeed; had Christ sent his Apostles to proclaim the riches of his Grace to some Jews only, or to some unspotted souls among the Gentiles (if any such were) whose hearts might presently have fallen down before it, this had been something suta∣ble; but, that sinners of the Gentiles, that Children of wrath should be the subject of this great design. O the Mystery! q. d. Go my Apostles into all the Nations of the world; and amongst them all, go into Brittain, into that corner of the world England, and there open the mystery of Christ, there preach life, and reconciliation, and redemption,

and Glorification to those poor Souls; lay you (or at least some of you) the foundation of the Christian Fath amongst those heathens, those sinners of the Gentiles; and after you, I will raise up some other Ministers of the Gospel to confirm the same: Yea in the last times I will raise up many Worthyes, as Juel, Ʋsher, Downham, Perkins, Hooker, Rogers, Shepheard, Bolton, Ash, Whittaker, &c. who shall be as bright Stars in the Firmament of that Church; and after them I will raise up others to discover this great design to their ge∣nerations, amongst whom shall live such and such men, such and such women (and here∣in O my soul think of thy self, and if thou wilt of thine own family and relations) for I owe a good will towards England, it shall be said of England, as sometimes of Zion,* 1.358 out of England the perfection of beauty, hath God shined. O my Soul! how shouldst thou be ravished in this one meditation? what? that Christ should cause the Sun of his Go∣spel to come into this Zodiack, and that now in these latter times (when the Sun is set in Zion, where it first arose) it should make a Noon with us, and shine more bright∣ly here (for ought I know, or c••n yet learn) than in any other Nation, Country, King∣dom, throughout all the World?* 1.359 O the depth of the riches both of the wisdom and councel of God, how unsearchable are his judgments, and his wayes past finding out?

9. Consider Christ's reception of sinners. He sent forth his Apostles to call them in, and if they would but come, how ready was he to receive them?* 1.360 This was Christ's er∣rand from Heaven, this was the work he came to do; I came down from Heaven, not to do mine own Will, but the Will of him that sent me; and this is the Fathers Will which hath sent me, that of all which he hath given me I should lose nothing. He must receive all his Father gives him, but he must lose none;* 1.361 Christ must give an account to God the Fa∣ther of all which he hath given him, and this will be his account; Those that thou gavest me I have kept, and none of them is lost. Ah poor Soul! why shouldst thou despair be∣cause of sin? look on Christ as spreading out both his armes to receive thee to him; look on the Gracious Nature and Disposition that is in Christ; look on the Office of Christ, it's an office of saving, and shewing mercy, that Christ hath undertaken;* 1.362 it's an Office to receive sinners; yea to seek, and to save that which was lost; to bring home straying souls to God; to be the great peace-maker between God and man; to reconcile God to man; and man to God, and so to be the Head, and Husband of his people, Certainly the Devil strangely wrongeth many a poor troubled Soul, that he can bring them to have hard thoughts, and suspicious thoughts of Jesus Christ, how can they more contradict the Office of Christ? how can they more contradict the Gospel-de∣scription of Christ, than to think him a destroyer of his Creatures; one that watcheth for their haltings, and one that hath more mind to hurt, than help them? Away, away with all prejudicate opinions! resolve O my soul to throw thy self on him for life and for Salvation; why, if thou wilt but come, he hath promised freely to make thee welcome; all the day long he stretcheth out his armes, and would fain gather thee, and all others into his sweet embraces.

10. Consider the easiness of his yoak, and the lightness of his burthen.* 1.363 Many a one is willing to take Jesus as their Saviour, but they are unwilling to take him on his own sweet terms; O they imagine it an hard task, and an heavy burthen, Who may indure it? it was otherwise with Christ, I do delight to do thy will O my God; and 'tis otherwise with Christians, for his Commandments are not grievous, saith John;* 1.364 and therefore Da∣vid calls on others to try this truth, Oh taste, and see how good the Lord is. It is said of Master Sanders, that a little before his death and martrydome he told his Wife, that he had no riches to leave her, but that treasure of tasting how sweet Christ is to hungry Consciences; And of that (said he) as I feel some part, and I would feel more, so I bequeath it unto thee, and to the rest of my beloved in Christ. O my soul if thou canst but taste,* 1.365 thou wilt find a world of sweetness in Christ's wayes; there is sweetness in the Word, How sweet are thy Words to my taste, yea sweeter than honey to my mouth? There is sweetness in prayer,* 1.366 hast thou not known the time that thou hast touched the hem of Christs gar∣ment, and tasted of the joyes of Heaven in prayer? hast thou not seen heaven cleft, and Christ sitting at Gods right Hand? surely the Lord is Rich to all them that call upon him. There is sweetness in meditation, some call this very duty, The Saints pastime, which recreates and perfumes the tired Spirits: Now O my soul thou art in the exercise of this duty, now thou art in the meditation of the easiness of Christ's burthen,* 1.367 and of the sweet∣ness

of his wayes, tell me, is there nothing of Heaven in this meditation? is it sweet? or is it bitter to thy Soul? thou mayest read in Scripture of many admirable effects of meditation, as that it confirms our knowledg; I have more understanding than all my teachers,* 1.368 for thy Testimonies are my Meditations: that it inflames our love, Oh how love I thy Law? it is my Meditation all the day; that it casts a sweet influence on our lives, I will Meditate in thy precepts, and have respect unto thy wayes; What? is it thus with thee?* 1.369 canst thou say with David, My Meditation of him shall be sweet? And in the multitude of my thoughts within me, thy Comforts exceedingly delight my soul? Why then thou hast truly, tasted of God's goodness, thou hast actual discoveries of the sweetness of Gods wayes; thou hast experienc'd this truth, that his yoak is easie, and his burthen is light;* 1.370 that his wayes are wayes of pleasantness, and all his paths are peace. Oh if men did but know what ravishing sweetness were in the wayes of God, they could not but imbrace them, and esteem one dayes society with Jesus Christ (as Caracciolus did) better than all the gold in the world

11. Consider the holiness of Christ's Nature, and the holiness of Christs Life. 1. For the holiness of his Nature; if thou couldst but clearly see it, what work would it make in thy Breast? Christ's inward beauty would ravish Love out of the Devils, if they had but Grace to see his beauty; yea, he would lead captive all hearts in Hell, if they had but eyes to behold his loveliness. O what a Flower? what a Rose of love and light is the Lord Jesus Christ?* 1.371 My Beloved is white and ruddy, said the Spouse, the chiefest of ten thousands. Summon before Christ, fair Angels, glorified Spirits, the azure Hea∣vens, the lightsome Stars, all the delicious Flowers, Gardens, Meadows, Forrests, Seas, Mountains, Birds, Beasts, yea and all the Sons of Men, as they should have been in the world of Innocency, and let them all stand in their highest excellency before Jesus Christ, and what are they?* 1.372 the Saints in Glory now see the face of Christ; (i.e.) they see all the dignity, beauty, that is in Christ; and they are so taken, with his sight, that they do nothing else but stare, and gaze, and behold his Face for Ages, and yet they are never satisfied with beholding; suppose they could wear out their eyes at the eye holes in beholding Christ, they should still desire to see more. O this loveliness of Christ ravishes the souls of the glorified; how is it, O my soul, that thou art not taken with this meditation? But, 2. Go from the holiness of his Nature, to the holiness of his Life, it may be that will make deep impressions on thy spirit; consider his charity, his self-denial, his contempt of the world, his mercy, his bounty, his meekness, his pity, his humility, his obedience to his Father. A fruitful meditation on these Particulars can∣not, cannot but cause some resemblance within, and make thee like Christ. O the wonder that any should disclaim the active obedience of Christ, as to his own Justification! Away, away with these cavils, and consider the obedience of Christ in relation to thy self. God sent forth his Son made of a woman made under the Law,* 1.373 to redeem them that were under the Law, that we might receive the adoption of Sons. It is a sweet note of Doctor Andrews, Christ made under the Law, (i.e.) under the whole Law; the one half of the Law (which is the directive part) he was made under that, and satisfied it by the innocency of his Life, without breaking one jot or title of the Law, and so he answers that part, as it might be the prin∣cipal; the other half of the Law (which is the penalty) he was under that also, and sa∣tisfied it by suffering a wrongfull death, no way deserved or due by him, and so he answer∣ed that part as it might be the forfeiture. But if we come now to ask for whom is all this? it is only for us, that we might be redeemed und adopted; redeemed from all evil, and a∣dopted or interested into all good. If this be so, O who would for a world of Gold lose the influence, and the benefit of Christs active obedience? consider of this, O my soul! till thou feelest some vertue to come out of Christs life into thy self.

SECT. III. Of desiring after Jesus in that respect.

3. LEt us desire after Jesus carrying on the work of our salvation in his Life: It is not enough to know and consider, but we must desire; our meditation of Christ, should draw forth our affections to Christ; and amongst all affections, I place this first of all, a desire after Christ.

But what is it in Christ's Life that is so desirable? I answer, every passage or particu∣lar named; yea, every thing of Christ is desirable (named or un-named) all that con∣cerns Christ in any kind whatsoever (if to the former particulars, I should add a thou∣sand and a thousand more) it is very precious, and excellent, and necessary, and profita∣ble, and comfortable, and therefore desirable: but to put them in order:

1. The meanest things of Christ are desirable things; the very filings of Gold, the dust or sparkles of precious Stones are of real price and value, yea, of much worth; yea, the very Leaves of the Tree of Life are healing: the very Hem of Christ's garment, but even touched, sends forth its vertue: the meanest and worst things of Christ are incom∣parably to be desired above all things; the dust of Zion, the very ground that Christ's feet treadeth on, any thing that hath the poorest relation to Jesus Christ, it is desire∣able for him. Hence we read that one poor woman sought no more of him but to wash Christ's feet, and to kiss them; another woman breaths out these desires after Christ, If I may but touch the hem of his garment, I shall be whole.* 1.374 Mary Magdalen sought only to have her Arms filled with his dead body: Joseph of Arimathea was of the same mind: O the bloody winding-sheet, together with the dead and torn Body of Christ in his arms are most precious and sweet. Christ's Clay is Silver, and his Brass Gold: John the Baptist thinks it an honour to unloose the Latchets of his shoes: David,* 1.375 though he was a great Prophet, and appointed to be King over Israel, yet his soul pants thus, O that I might be so near the Lord, as to be a door-keeper in the house of my God. Yea,* 1.376 he puts an happiness on the Sparrow and the Swallow, that may build their Nest besides the Lords Altar.

2. The more considerable actions of Christ are especially desireable. Oh my soul, wouldst thou but run through his Life, and consider some of his more eminent actions, in relation to his Friends, or in relation to his Enemies, what desires would these kindle in thine heart after Christ? 1. To his Friends, he was sweet and indulgent; where there was any beginnings of Grace, he did encourage it: so was the Prophesie, A bruis∣ed reed shall he not break, and smoking flax shall he not quench: Nay,* 1.377 where was but a representation of Grace, he seemed to accept of it: Thus, when the young man came and said, What good thing shall I do to inherit eternal life? he embraced him,* 1.378 and made much of him; then Jesus beholding him, he loved him: And so the Scribe which asked him, which is the first Commandment of all? in the conclusion Christ told him,* 1.379 Thou art not far from the Kingdom of God: He laboured to pull him further, in tel∣ling him he was not far from Heaven and Glory.* 1.380 And so the people that fainted for bread of Life, that were scattered abroad as sheep having no shepherd—he was moved with compassion on them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: he was bowelled in heart, his very bowels were moved within him. 2. To his enemies he was kind and merciful; many a time he discovers himself most of all unto sinners; he was never more familiar with any at first acquaintance, than with the woman of Samaria that was an Adultress; and Mary, that had been a sinner, how sweetly did he appear to her at the very first view? how ready was he to receive sinners? how ready to pardon and forgive sinners? how gracious to sinners after the pardon and forgiveness of sin? See it in Peter, he never cast him in the teeth with his Apostasie, he never upbraided him with it, he never so much as tells him of it; only he looks upon him: and afterwards, Lovest thou me? O Peter, lovest thou me? why, Peter lovest thou me? Often he was wronged and injured by men, but what then? was he all on a heat? did he call for fire down from heaven to destroy them? Indeed his Disciples, being more flesh than spirit, would fain have had it so; but he sweetly replies, O, you know not what spirits you are of:* 1.381 the Son of man is not come to destroy mens lives, but to save them. Sometimes we find him shedding tears for those very persons that shed his precious blood: Oh Jerusalem, Jerusalem, &c.—if thou hadst known, even thou, at least in this thy day, the things belonging to thy peace, &c. Why

O my soul,* 1.382 if thou wouldst but run through such passages as these, how desireable are they? well might they sing in that day in the Land of Judah,—In the way of thy judg∣ments, O Lord, have we waited for thee, the desire of our soul is to thy name, and to the re∣membrance of thee.

* 1.3833. The ever blessed and holy person of Christ is desireable above all. My Beloved is white and ruddy, the chiefest of ten thousands;—yea, he is altogether lovely, or desireable; so Vatablus renders it, Christus est totus desideria, Christ is all desir••s. If the actions of Christ be desirable, what must himself be? If the parings of his bread be so sweet, what must the great Loaf Christ himself be? Christ is admirable in action and person, but above all, his person is most admirable; no creature in the world yields the like representation of God, as the person of Jesus Christ; he is the express Image of the person of his Father;* 1.384 as the print of the Seal on the Wax is the express image of the Seal it self, so is Christ the highest representation of God; he makes similitude to him, who otherwise is without all similitude. And hence it is that Christ is called the Standard-bearer of ten thousands:* 1.385 all excellencies are gathered up in Christ, as Beams in the Sun. Come, poor Soul! thy eyes run to and fro in the world to find Comfort and happiness; thou desirest after worldly Honour, worldly Pleasure, worldly Pro∣fits; cast thy eyes back and see Heaven and Earth in one; look if thou wilt at what thy vast thoughts can fancy, not only in this world, but in the world to come; or if thou canst imagine more variety; see that, and infinitely more, shining forth from the person of the Lord Jesus Christ: no wonder if the Saints adore him; no wonder if the Angels stand amazed at him, no wonder if all Cteatures vail all their glo∣ry to him. Oh what are all things in the world to Jesus Christ? Paul compares them together,* 1.386 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all things with this one thing; And I account all things but loss, for the excellency of the knowledge of Christ. And I count all things] surely all things is the greatest count that can be cast up; for it includeth all prices, all sums; it takes in, Earth, and Heaven, and all therein, that are but as created things; q. d. Nations, and all Nations; Gold, and all Gold; Jewels, and all Jewels; Angels, and all Angels; all these, and every all besides all these; what are they in comparison of Christ, but as feathers, dung, shadows, nothing? If there be any thing worthy a wish, it is eminently, transcendently, originally in the Lord Jesus Christ; there is no honour, no felicity like that which Christ hath; some are sons, Christ is an only Son; some are Kings, but Christ is King of Kings; some are honourable, none above Angels, Christ is above Angels and Arch-angels: To which of the Angels said he at any time, thou art my Son, this day have I begotten thee?* 1.387 Some are wealthy, Christ hath all the sheep on a thousand hills; the very utmost parts of the earth are his; some are beautiful, Christ is the fairest of all the children of men; he is spiritually fair, he is all glorious within; if the beauty of the Angels (which I believe are the beautifullest creatures the world has) should be com∣pared with the beauty of Christ, which consists in the perfection of the divine nature, and in the perfection of his humane nature, and in the perfection of the graces of his Spirit, they would be but as lumps of darkness: The brightest Cherub is forc'd to skreen his face from the dazling and shining brightness of the glory of Christ. Alas! the Cherubims and Seraphims are but as spangles and twinkling stars in the canopy of Heaven, but Christ is the Sun of righteousness, that at once illuminates and drowns them all.

Come then, cast up thy desires after Christ, breath, O my soul, after the enjoyments of this Christ; fling up to heaven some divine ejaculations, Oh that this Christ were mine! Oh that the actions of Christ, and the person of Christ were mine! Oh that all he said, and all he did, and all he were from top to the were mine! Oh that I had the silver wings of a Dove, that in all my wants I might fly into the bosom of this Christ! Oh that I might be admitted to his person? or if that may not be, Oh that I may but touch the very hem of his Garment. If I must not sit at Table, Oh that I might but gather up the Crumbs! Sure∣ly there's Bread enough in my Fathers House; Christ is the Bread of Life; this one Loaf Christ is enough for all the Saints in heaven and earth to feed on; and what must I pine away, and perish with hunger? Oh that I might have one Crum of Christ! Thousands of Instructions dropped from him whiles he was on earth; Oh that some of that food might be my nourishment! Oh that my wayes were directed according to his Statutes! many a stream, and wave,* 1.388 and line, and precept flowed from this Fountain, Christ; Oh that I might drink freely of this water of life! He hath proclaimed it in my ears, if any man thirst, let him come unto me and drink; Oh that I might come, and find welcome! why sure I thirst, I am extreamly a thirst, I feel in me such a burning drought, that either I must drink or die; either the

righteousness of Christ, the holiness of Christ, the holiness of his Nature, and the holiness of his Life must be imputed unto me, or farewel happiness in another World; why come, come Lord Jesus, come quickly; Oh I long to see the beauty of thy face! thy glory is said to be an enamouring glory; such is thy beauty, that it steals away my heart after thee, and can∣not be satisfied till with Absolon, I see the Kings face; come Christ! or if thou wilt not come, I charge you, O Daughters of Jerusalem, if ye find my beloved,* 1.389 that ye tell him I am sick of Love.

SECT. IV. Of Hopeing in Jesus in that respect.

4. LEt us hope in Jesus carrying on the great work of our Salvation in his Life. By this hope I mean not a fluctuating, wavering, doubtful hope, but an assured hope; an hope well grounded. The main soul question is, whether Christ's life be mine? whe∣ther all those passages of his life l••id open, belong unto me? whether the habitual righ∣teousness, and actual holiness of Christ be imputed to my justification? and what are the grounds and foundations on which my hope is built? The Apostle tells us, that God gives good hopes through Grace; if hope be right and good,* 1.390 it will manifest it self by operations of saving Grace: O look into thy soul! what gracious effects of the life of Christ are there? certainly his life is not with out some influence on our spirits, if we be his Members, and he be our Head. The Head we say, communicates life and sense, and motion to his members; and so doth Christ communicate a spiritual life and sense, and motion to his members; O the glorious effects flowing out of Christ's life into a Belie∣vers soul! I shall lay down these. As,—

1. If Christ's life be mine, then am I freed from the Law of sin: This was the Apo∣stles evidence; For the Law of the Spirit of life in Christ Jesus,* 1.391 hath made me free from the Law of sin and death. Christ's Life is called the Spirit of Life, because of its perfecti∣on; and this Spirit of Life hath such a power in it, here termed a Law, that it works out in Believers a freedom from the Law or Power in Sin. I cannot think, notwithstanding the influence of Christ's life on me, but that sin still-sticketh in me, I am still a sinner in respect of the inherency of sin, but I am freed from the power of sin (i.e.) from the guilt of sin, as to its condemning power; and from the filth of sin as to its ruling reigning power:* 1.392 Let not sin reign in your mortal bodies, that ye should obey it in the lusts thereof.—

I grant there is some difference among Divines in their expressions, concerning the sins of Gods own people, though they mean one and the self-same thing. Some call them only sins of infirmity; and others grant the name of reigning sins; but with this limita∣tion, that this is not a total reigning. Sin reigneth as a Tyrant over them, not as a King; at sometimes (as in Davids case) the will and consent may run along with sin, no actual resistance may be made against sin at all;* 1.393 and yet at the very same time the seed of God re∣maineth in them, though it seem dead; and in Gods good time, that very seed will revive again, and throw out the Tyrant; there is not, cannot be that antecedent and consequent consent to sin in the godly, as in the wicked: O my soul, consider this! if the vertue of Christ's life come in, it will take down that soveraign high reign of sin which the wicked suffer, and will not strive against; the flesh indeed may sometimes lust against the Spirit, but it shall not totally prevail or get the upper hand; Sin shall not have dominion over you. Sin may tyrannize in me for a time, but it shall not King it in me. Look to this!* 1.394 Doth the power and dominion of Christs Life throw out of thy heart and life that Kingly power and dominion of my sin? here is one ground of hope.

2. If Christ's life be mine, then shall I walk even as he walked; such is the efficacy of Christ's life, that it will work sutableness, and make our life in some sort like his life. The Apostle observes that our communion with Christ works on our very conver∣sations; he that abideth in him, walkes even as he walked: and to this purpose are all those holy admonitions; walk in love, as Christ also loved us.—and,* 1.395 I have given you an ex∣ample, that you should do as I have done unto you.—And, as he which hath called you is holy, so be ye holy in all manner of conversation. Then is Christ's life mine, when my acti∣ons refer to him as my Copy, when I transcribe the Original of Christ's life (as it were, to the life. Alas, what am I better to observe in the life of Christ his Charity to his Enemies, his Reprehensions of the Scribes and Pharisees, his subordination to his hea∣venly Father, his ingenuity towards all men, his effusions of love towards all the Saints,

if there be no likeness of all this in my own actions? The Life of Jesus is not described to be like a Picture in a chamber of Pleasure, only for beauty and entertainment of the eye, but like the Egyptain Hieroglyphicks, whose very feature is a precept, whose Images converse with men by sense, and signification of excellent discourses; to this purpose,* 1.396 saith Paul, we all with open face, beholding as in a glass, the glory of the Lord, are changed in the same Image from Glory to Glory: Christ is the Image of his Father, and we are the Images of Christ; Christ is Gods Masterpeice, and the most excellent device and work, and frame of heaven that ever was, or ever shall be; now Christ being the top-excellency of all, he is most fit to be the the pattern of all excellencies whatsoever; and therefore he is the Image, the Idea, the Pattern, the Platform of all our sanctification. Come then, O my soul, look unto Jesus, and look into thy self; yea, and look and look, till thou art more transformed into his likeness: Is it so that thou art changed in∣to the same image with Christ? took into his disposition as it is set forth in the Gospel? look into his carriage, look into his conversation at home and abroad; and then refle∣cting on thy self; look there, and tell me, canst thou find in thy self a disposition suitable to his disposition, a carriage sutable to his carriage, a conversation sutable to his conver∣sation? art thou every way like him in thy measure, in Gospel allowance; in some sweet resemblance? why then, here's another ground of hope: O rejoyce in it, and bless God for it.

3. If Christs life be mine, then shall I admire, adore, believe, and obey this Christ. All these were the effects of those several passages in Christ's life respectively. 1. They admire at his Doctrine and Miracles:* 1.397 For his Doctrine; all bear him witness, and wondered at those gracious words which proceeded out of his mouth: and for his Mira∣cles; they wondred, and they glorified the God, the God of Israel: yea sometimes their admiration was so great, that they were sore amazed in themselves beyond measure, and wondred.* 1.398—They were amazed at the mighty Power of God, and they wondred every one at all things which Jesus did. 2. And as they admired, so they adored: there came a Leaper and worshipped him,* 1.399 saying, if thou wilt thou canst make me clean: and there came a Ruler and worshipped him, saying, My Daughter is even now dead, come lay thy hand on her, and she shall live; and they that were in the Ship came and worshipped, saying, of a truth thou art the Son of God. The very worshipping of Christ confesseth thus much, that he is the Son of God. 3. And as they adored, so they believed: If thou canst believe (said Christ to the Father of the possessed Child) all things are possible to him that believeth;* 1.400 and straight way he cried out, and said with tears, Lord, I believe, help thou my unbelief. And when many of his Disciples fell away, then said Jesus to the twelve, will ye also go away? Peter answers for the rest, to whom shall we go?—Why Lord, we believe,* 1.401 and are sure that thou art the Christ, the Son of the living God: not only worshipping of Christ, but believing in Christ is a right acknowledgment that Christ is God.* 1.402 4. And as they believed, so they obeyed: ye have obeyed from the heart (said Paul to the Romans) that form of Doctrine which was delivered to you; no sooner Peter and Andrew heard the voice of Christ, follow me, but they left all and followed him: and no sooner James and John heard the same voice of Christ, follow me, but they left all and followed him;* 1.403 and no sooner Matthew, sitting at the receipt of custom, heard that voice of Christ, follow me, but he rose and followed him. Why then are ye my Disciples indeed (said Christ to the believing Jews) if ye continue in my word. Come then, put thy self, O my soul, to the test; thou hast seen and heard, the wonderfull passages of Christ's Life; the Baptism of Christ, the Fasting of Christ, the Temptations of Christ, the Manifestations of Christ; the Doctrine of Christ, the Miracles of Christ, the Holi∣ness of Christ; and is this the issue of all? Dost thou now begin to admire, and adore, and believe, and to obey this Christ? is thy heart warmed? thy affections kindled? Forbs tells us that the word of God hath three degrees of opperation in the hearts of his chosen, first it falleth to mens ears as the sound of many waters, a mighty, great, and confused sound, and which commonly brings neither terrour nor joy, but yet a wandering and acknowledgment of a strange force, and more than humane power, this is that effect which many felt hearing Christ, when they were astonished at his Doctrine, as teaching with au∣thority;* 1.404 what manner of Doctrine is this? never man spake like this man: the next ef∣fect is the voice of thunder, which bringeth not only wonder, but fear also: not only fil∣leth the ears with sound and the heart with astonishment, but moreover shaketh and terri∣fieth the conscience: the third effect is the sound of harping, while the Word not only ra∣visheth with admiration, and striketh the Conscience with terror, but also lastly filleth it

with sweet peace and joy. In the present case, give me leave to ask, O my soul, art thou struck into a maze at the mighty Miracles, and divine Doctrine of Jesus Christ? dost thou fall down and worship him as the Lord and thy God? dost thou believe in him, and relie on him for Life and Salvation? dost thou obey him, and follow the Lamb which way soever he goes? dost thou act from Principles of Grace in newness of life, and ho∣liness of conversation? dost thou walk answerably to the commands of Jesus Christ; or at least is there in thee an earnest endeavour so to walk, and is it the sorrow of thy soul, when thou observest thy failings? and dost thou rejoyce in spirit when thou art led by the Spirit? why then here's another ground hope, that virtue is gone of Christ's life into thy soul.

4. If Christ's life be mine, then I live, yet not I, but Christ liveth in me.* 1.405 Paul speaks out this evidence, I am crucified with Christ, nevertheless I live, &c. he conjoins the death of Christ, and the life of Christ in one and the same soul; q. d. no man knows the benefit of Christs death, but he that feels the virtue of Christ's life; there's no assu∣rance of Christs dying for us, but as we feel Christ living in us; if the power of Christs death mortifie my lusts, then the virtue of Christ's life will quicken my soul: but what means he by this, I live, yet not I, but Christ liveth in me? It seems some Para∣dox; I live, yet not I: but a right interpretation reconciles all; as this, I live to God, and not unto my self; I live to Christ, and not unto the World; I live according to the Will of God, and not after my own lust and fancy; or (as some would have it) I live under grace, and not under the Law. q. d. Sometimes I lived wholly under the Law, which made me a persecutor of the Church of God, which wrought in me all manner of Concupiscence, and slew me; and then I found my self to be dead in sin: but now I have embraced Christ, and am no more the man I was; now I feel Christ quickning, ruling, guiding, and strengthning me by his Spirit, now I live spiritually and holily, not of my self, but from another: The very whole of Christians is from Christ; Christ is both Fountain-filling, and Life-quickning; I live, yet not I, but Christ liveth in me. Christs life hath an influence, infusion, transmission into our selves in reference to spiritual life: Look as the Heavens by an influence into the Earth, do quicken and enliven the Earth, and make all the seeds and roots hidden in the Earth, to revive and put forth themselves;* 1.406 so there is an influence that goes forth from the Sun of Righteousness into the Souls of men, reviving and quickning them, and making them of dead, to become living; and of barren, to become fruitful; To you shall the Sun of Righteousness arise with healing in his wings, and ye shall go forth, and grow up as the Calves of the Stall. O my Soul! question thy self in these few particulars; dost thou live to God, and not to thy self? dost thou live to Christ, and not to the World? dost thou derive thy life from Christ? and hath that life of Christ a special influence into thy soul? dost thou feel Christ living in thy understanding and will, in thy imagination and affections, in thy duties and services? 1. In thy understanding, by prizing the know∣ledge of Christ, by determining to know nothing in comparison of Christ? 2. In thy will, by making thy will free to chuse and embrace Christ; and by making his will to rule is thy will? 3. In thy imagination, by thinking upon him with more frequency and delight; by having more high, and honorable, and sweeter apprehensions of Christ than of all the Creatures? 4. In thy affections, by fearing Christ above all earthly powers, and by loving Christ above all earthly persons? 5. In thy duties and services, by doing all thou dost in his Name, by his assistance, and for his glory? why then here's another ground of thy hope, surely thou hast thy part in Christs Life.

Away, away with all dejecting doubts, and perplexing fears! while Christ was in Au∣gustines eye, he said, I dare not despond, I know who hath said it, and I dare build upon it; this Anchor of hope thus cast out, and fastning upon Christ, it would be admirably use∣ful when Billows of Temptation beat upon Souls; this Helmet of Hope thus used, would keep off many blows, whereby the comforts of distrustful spirits are many times sadly bat∣tered. O my Soul, look to the grounds of thy hope! if thou findest the power of sin dying in thee, if thou walkest as Christ walked, if thou admirest, adorest, believest, and obeyest thy Christ; if thou livest, and livest not, but in deed, and in truth, it is Christ that lives in thee; why then thou maist comfortably hope and assure thy self that Christs habitual righteousness, and actual holiness is imputed to thy justification; thou maist confidently resolve that every passage of Christs Life (so far as Legal or Moral) belongs unto thee. What? would ever Christ have come with his power against thy power of sin, if he had not meant to rescue thee? Would Christ ever have set thee a Copy, and have held thy hand and thy heart, to have writ legibly after him, if he had

not meant thee for a Scribe instructed unto the Kingdom of Heaven?* 1.407 would Christ in his several actings have set himself before thee as the Object of Admiration, Adoration, Be∣lief and Obedience, if he had not meant to own thee, and to be owned by thee? would Christ ever have come so near to thee, as to have lived in thee, to have been the soul of thy soul, and the life of thy life, the All of thy understanding and will, imaginations and affections, duties and services, if he had not purposed to have saved thee by his life?* 1.408 Surely it is good that I both hope, and quietly wait for the Salvation of God. I can∣not hope in vain if these be the grounds of my hope.

SECT. V. Of Believing in Jesus in that respect.

5. LEt us believe in Jesus carrying on the great work of our Salvation in his Life. Ma∣ny Souls stand aloof, not daring to make a particular application of Christ, and his Life to themselves; but herein is the property of Faith, it brings all home, and makes use of whatsoever Christ is or does, for himself. To ponder Christ's actions du∣ring his Life, and the influence of his actions to all that are his, what is this to me, unless I believe my own part in all this? Oh I dare not believe (cries many a poor soul) is it credible that Jesus Christ the Son of God, the brightness of his Fathers Glory, the ex∣press Image of his Fathers Person, should be incarnate for me, and lead such a life upon Earth for my soul? What! to be baptized, to be tempted, to manifest himself in the form of man, to whip the Buyers and Sellers out of his Temple, to preach up and down the Gospel of the Kingdom, to work miracles among men, to send abroad his Apostles with a commis∣sion to preach, to invite sinners, to ease the burden of duties, and in a word, to publish the righteousness of his Nature and Life; and all this, and a thousand times more than all this, for my soul? O what am I, or what is my Fathers House? If God should let me live one year in Heaven, it were infinite mercy; but that the God of Heaven should live so many years on Earth, and that all that while he should empty himself, in watching, fasting, praying, preaching for my sake; Oh the depth! Oh the depth! I cannot believe.

Sweet Soul, be not faithless, but believing; I know it is an hard and difficult thing; but to help on a trembling soul, I shall first direct, and then encourage.

First for direction, let souls be acquainted how to act their Faith on Christ in respect of his Life. The manner of its proceedings I suppose is thus:—

1. Faith must directly go to Christ. Many poor souls humbled for sin, and taken off from their own bottom, they run immediately to the promise of pardon, and close with it, and rest on it, not seeking for, or closing with Christ in the promise; this is a common error among thousands; but we should observe, that the first promise that was given, was not a bare word simply promising pardon, peace, or any other benefit, which God would bestow; but it was a promise of Christ's Person, as overcoming Sa∣tan,* 1.409 and purchasing those benefits, The Seed of the Woman shall bruise the Serpents head. So, when the Promise was renewed to Abraham, it was not a bare promise of blessedness and forgivness, but of that Seed, that is, Christ, Gal. 3.6. in whom that blessed∣ness was conveyed;* 1.410 In thy Seed shall all the Nations of the Earth be blessed. So that Abraham's Faith first closed with Christ in the Promise, and therefore he is said to see Christ's day, and to rejoyce in embracing him. Christ in the first place, and more imme∣diately, is every where made the thing which Faith embraceth to salvation, and whom it looks unto and respects,* 1.411 as it makes us righteous in the sight of God. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.—I am the resurrection and the life, he that believeth in me,* 1.412 though he were dead, yet shall he live.— And by him all that believe are justified from all things, from which ye could not be justified by the Law of Moses.—and, Be∣lieve on the Lord Jesus Christ, and thou shalt be saved.—And, To him give all the Prophets witness, that through his name, whosoever believeth in him, shall receive remissi∣on of sins. And hence it is that Faith is called the Faith of Christ, Gal. 2.16. Phil. 3.9. Because Christ is it whom Faith apprehends immediately; and as for the other promises they depend all on this,* 1.413 Whosoever believeth on him shall receive remission of sins: and he that believeth on the Son of God shall have life everlasting; verily, verily I say unto you,

he that believeth on me hath everlasting life. O remember this in the first place, Faith must go unto Christ; and yet I mean not to Christ, as abstractly and nakedly conside∣red; but to Christ as compass'd with all his Promises, Priviledges, Benefits.

2. Faith must go to Christ, as God in the flesh. Some make this the difference of Faiths acting betwixt Believers of the New and Old Testament: Under the Old Testa∣ment, when Christ was but in the Promise, and not as then come in the flesh, their Faith had a more usual recourse unto God himself; as for Christ (God-man, man-God) they had not so distinct, but only a confused knowledge of him; and therefore we read not so frequently and usually of their recourse unto him, but only unto God.* 1.414 O our God, wilt thou not judge them? we know not what to do, but our eyes are upon thee— and, Hear me, O Judah, and ye inhabitants of Jerusalem, believe in the Lord your God, so shall ye be established.—and, The Lord heard this, and was wrath—because they believed not in God, and trusted not in his salvation. But now under the New Testament, be∣cause Christ as Mediator, who was promised, is come, our Faith more usually and im∣mediately addresseth it self unto Christ, as God in the flesh, God dwelling in our na∣ture is made more familiar to our Faith, than the person of the Father, who is meerly God: God in the flesh is more distinctly set forth in the New Testament, and so he is more distinctly to be apprehended by the Faith of all Believers: Ye be∣lieve in God (sayes Christ to his Disciples, whose faith and opinion of the Messiah was till Christ's Resurrection of the same Elevation with that of the Old-Testament-Believers) Ye be∣lieve in God; but he rests not there, believe also in me,* 1.415 make me the object of your trust and salvation, as well as the Father, believe also in me, not only so, but believe in the first place on me. One sweetly observes, that when Faith and Repentance came more narrowly to be distinguished by their more immediate objects, it is laid down thus, Repentance towards God, and Faith towards our Lord Jesus Christ;* 1.416 not but that God and Christ are objects of both; but that Christ is more immediately the object of Faith, and God i•• more immediately the object of Repentance; so that we believe in God through believing in Christ first; and we turn to Christ by turning to God first. O remember this! Le•• our Faith in the more direct and immediate exercise of it be pitch upon Christ as God 〈◊〉〈◊〉 the flesh.

3. Faith must go to Christ as God in the flesh, made under the Law:* 1.417 and hence it is that the Apostle joynes these together, God sent his Son made of a woman, made under the Law: If Christ had been out of the compass of the Law, his being incarnate, and made of a woman, had done us no good. Suppose one in debt, and danger of the Law, to have a Brother of the same flesh and blood, of the same Father and Mother; what will this avail, if that same Brother will not come under the Law (i.e.) become his Surety, and undertake for him? It is our case; we are debtors to God,* 1.418 and there is an hand-writing against us, and contrary to us: here is a Bond of the Law which we have forfeited; now what would Christ avail, if he had not come under the Law, if he had not been our Surety, and undertook for us? Our Faith therefore must go to Christ as made under the Law, not only taking our nature upon him, but our debt also;* 1.419 our na∣ture as men, and our debt as sinful men: He hath made himself to become sin for us who knew no sin, (i.e.) he made him to be handled as a sinner for us under the Law, though he knew no sin on his part, but continued in all things written in the Book of the Law to do them. If Faith be inquisitive, when was Christ made under the Law? I answer,* 1.420 even then when he was circumcised: Thus Paul protests, I testifie to every man that he that is circumcised, is a debtor to do the whole Law. Christ at his Circumcision entred into bond with us, and undertook for us; and therefore then, and not till then,* 1.421 he had his Name given him, Jesus a Saviour: and from that time he was a debtor to do the whole Law. Not only to suffer, but also to do; for he both satisfied the Curse, and fulfilled the Commandments. O remember this! as Christ, and as Christ in the flesh, so Christ in the flesh made under the Law, is principally to be in the eye of of our Faith. If we put all together, our first view of Faith is to look on Christ God in the flesh, made under the Law.

4. Faith going to Christ as God in the flesh, and as made under the Law, it is princi∣pally to look to the end and meaning of Christ, as being God in the flesh, and as fulfil∣ling the Law.

Now if we would know the meaning of Christ in all this, the Apostle tells us of a re∣mote, and of a more immediate end.

1. Of a remote end: God sent forth his Son made of a woman, made under the Law,* 1.422

to redeem them that were under the Law, that we might receive the adoption of Sons. This was Christ's meaning, or the remote end of Christ. Alas! we were strangers from the Adoption, and we lay under the Law as men whom sentence had passed on: Now from this latter we are redeemed; he was under the Law, that we might be redeemed from un∣der the Law; nor is that all; but as we are redeemed, so are we adopted the Children of God: And this end I rather attribute to the Life of Christ, that we might receive the Adoption (i.e.) from the estate of Prisoners condemned, that we might be translated into the estate of children adopted. O the mercy of God! who ever heard of a condemn∣ed man to be afterwards adopted? would not a condemned Prisoner think himself hap∣py to escape with Life? But the zeal of the Lord of Hosts hath performed this; we are in Christ both pardoned and adopted; and by this means the joy and glory of Gods heavenly inheritance is estated upon us: O let our Faith look mainly to this design and plot of Christ! he was made under the Law, yea, and under the directive part of the Law by his life; he fulfilled every jot and title of the Law by his active obedience, that we might be entitled to glory; that we might be adopted to the inheritance of the Saints in glory.

2. For the more immediate end of Christ: the Apostle tells us Christ was made under the Law,* 1.423 or fulfilled all Righteousness, that the Law might be fulfilled in us. In Christ's life were we represented, and so this fulfilling of all righteousness is accounted ours; that the Law might be fulfilled in us. O my soul, look to this! Herein lies the pith and the marrow of thy Justification: of thy self thou canst do nothing that good is; but Christ fulfilled the Law in thy stead; and if now thou wilt but act, and exercise thy Faith, thou mayst thereby find and feel the vertue and efficacy of Christ's righteousness and actual obedience, flowing into thy own soul. But here is the question, how should I manage my Faith? or how should I act it to feel Christ's righteousness my righteous∣ness? I answer, 1. Thy way is to discover and discern this righteousness of Christ, this holy and perfect life of the Lord Jesus Christ in the whole, and in all the parts of it, as it is laid down in the written Word; Much hath been said of it in those four years of Christ's Ministry, but especially in the last year; I shall say more anon in our con∣formity unto Christ, whither also thou mayst have recourse. 2. Thy way is to believe and to receive this discovery as sacred and unqestionable in reference to thy own soul, as intended for thee, for thy use and benefit. 3. Thy way is to apprehend, apply, and to improve this discovery according to that judgment and proposal, to those uses, ends, and benefits to which thou believest they were designed. Yea, but there lies the questi∣on, how may that be done? I answer,—

1. Setting before thee that discovery (that perfect life of Christ in the whole, and all the parts of it) thou must first endeavour to be deeply humbled for thy great incon∣formity thereto in whole and in part.

1. Still keeping thy Spirit intent on the Pattern, thou must quicken, provoke and en∣crease thy sluggish and drowsie soul with renewed, redoubled vigilancy, and industry to come up higher towards it, and (if it were possible) compleatly to it.

3. Yet having the same discovery, rule and copy before thee, thou must exercise faith thereupon, as that which was performed, and is accepted on thy behalf. And so go to God, and there represent, offer, and tender Christ's holy life and active obedience unto him. And that first to fill up the defects of thy utmost endeavour: Secondly, to put a righteousness, price, value, and worth upon what thou dost and attainest to. Thirdly, to make Christ's righteousness thy own, that thou may'st say with the Psal∣mist in way of assurance, O God my righteousness. O my soul, if thou would'st thus live by Faith, or thus act thy Faith on Christ's Life, Christ's Righteousness, Christ's active obedience; what a blessed life would'st thou live? then mightst thou find and feel Christ's righteousness thy righteousness; I say thy Righteousness in respect of its effica∣cy, but not in respect of its formality; for so sinners would be their own Mediators. But of some of these Particulars I shall speak more largely in our conformity to Christ's holy Life.

2. For encouragements to bring on souls thus to believe on Christ, consider,—

1. The fulness of this Object; Christ's life is full, it is very comprehensive, it con∣tains holiness, and happiness, sanctification, and justification: if Christ's Garments were healing, how much more so main and essential a part of Christ, even the half of Christ as it were? for so is Christ's Life. It is vehemently to be suspected, that the true reason why so much is said of his Death, and so little in comparison of his Life, it is

either because we understand not the fulness of his life, or because we are carnal and selfish, affecting freedom from hell, more than holiness on earth; some benefit by Christ, more than conformity to Christ. O come! see the fulness of Christ's life: in reference to our sanctification, was it not an exact model of perfection? a most curious exem∣plification of Gods whole Word? an express Idea, Image, Representation of the whole mind of God? a full president for all others to walk by, to work by, to live by? and in reference to justification, is not Christ's life the object of Faith and justifying? nay, is not Christ's life the object of justifying faith, as well as Christ's death, resurrection, as∣cension, session, intercession? The assertors of Christ's active and passive obedience for us, can tell us of two things in the Law intended; one principal, viz. Obedience: and another secondary, viz. malediction upon supposition of disobedience; so that sin being once committed, there must be a double act to justification, the suffer∣ing of the Curse, and the fulfilling of Righteousness anew, the one is satisfaction for the injury we have done unto God as our Judge; and the other is a performance of a service which we owe unto God as our Maker. O then how large, and full, and com∣prehensive is this life of Christ?

2. Consider the excellency, the glory of this Object: Christ's life is glorious, and hence it is that the righteousness of Christ is the most glorious garment that ever the Saints of God did wear. It is Marlorat's saying,* 1.424 that the Church which puts on Christ and his righteousness, is more illustrious than the Ayr is by the Sun. John thus sets her out in his Vision; And there appeared a great wonder in heaven, a woman cloathed with the Sun, and the Moon under her feet. I take this to be a lofty Poetical description of Christ's imputed righteousness: imagine a garment were cut out of the Sun, and put upon us, how glorious should we be? O but the righteousness of Christ is much more glorious: No wonder if the Church cloathed with the Sun, tread the Moon under her feet (i.e.) if she trample on all sublunary things, which are uncertain and changeable as the Moon, I count all things but dung (saith Paul) that I may win Christ,* 1.425 and be found in him; not having my own righteousness which is of the Law, but that which is through the Faith of Christ, the righteousness which is of God by Faith. When Paul compares Christ's righteousness with the glory of the world, then is the world but dung. O the glory, O the excellency of the righteousness of Christ!

3. Consider the suitableness of this object; Christ's life, and the virtue of it, is most suitable to our condition. Thus I might apply Christ to every condition; if thou art sick, he is a Physitian; if thou fearest death, he is the way, the truth, and the life; if thou art hungry, he is the bread of Life; if thou art thirsty, he is the water of Life: But not to insist on these words. It is the daily complaint of the best of Saints, O my sins! I had thought these sins had been wholly subdued, but now I feel they return upon me again; now I feel the springs in the bottom fill up my soul again; Oh I am weary of my self, and weary of my life, Oh what will become of me? In this case now Christ's life is most sutable, his righteousness is a continual righteousness; it is not a Cistern,* 1.426 but Fountain open for thee to wash in; as sin abounds, so grace in this gift of righteousness abounds much more. Christ's life in this respect, is compared to changes of Garments: Thou criest, O what shall become of me? Oh I feel new sins, and old sins committed afresh; why but these changes of garments will hide all thy sins:* 1.427 if thou art but cloathed with the robes of Christ's righteousness, there shall never enter into the Lords heart one hard thought towards thee of casting thee off, or of taking revenge upon any new occasion or fall into sin. Why here is the blessedness of all those that believe. Oh then believe! Say not, would Christ be incarnate for me? would he lead such a life on earth for my soul? Why yes, for thy soul: never speak of thy sins, as if they should be any hinderance of thy Faith. If the wicked that apply this righteousness presumptiously, can say, Let us sin that grace may abound, and so they make no other use of Grace, but to run in debt, and to sin with a licence; how much rather mayest thou say on good ground, Oh let me believe! Oh let me own my portion in this righteousness of Christ! that as my sins have abounded, so my love may abound; that as my sins have been exceeding great, so the Lord may be exceeding sweet; that as my sins continue and encrease, so my thankfulness to Christ, and glory in God, and triumph over sin, death, and the grave, may also encrease. Why thus be encouraged to believe thy part in the Lord Jesus Christ.

SECT. VI. Of Loving Jesus in that respect.

6. LEt us love Jesus, as carrying on the great work of our salvation for us during his Life. Now what is Love but a motion of the Appetite, by which the Soul unites it self to what seems fair unto it? And if so, O what a lovely Object is the Life of Christ? who can read over his Life, who can think over his worthiness, both in his per∣son, relations, actions, and several administrations, and not love him with a singular love? That which set the Daughters of Jerusalem in a posture of seeking after Christ, was that Description of Christ, which the Spouse made of him; My Beloved is white and ruddy,* 1.428 the chiefest of ten thousands, his head is as the most fine Gold, his Locks are bushy and black as a Raven; his eyes are as the eyes of Dov••s, by the Rivers of water, washed with milk, and finely set, his cheeks are as a bed of Spices, and sweet flowers; his lips like Lillies dropping sweet smelling myrrhe, &c. By these are intimated unto us the govern∣ment of Christ, the unsearchable counsels of Christ, the pure nature of Christ, with∣out any impurity or uncleanness; the gracious promises of Christ, the soul saving in∣structions of Christ, the holy actions and just administrations of Christ, the tender af∣fections, and amiable smilings of Christ, the gracious, inward and wonderful work∣ings of Christ; so that he is altogether lovely, or he is composed of loves; from top to toe there is nothing in Christ, but 'tis most fair and beautiful, lovely and desirable— Now as this Description enflamed the Daughters of Jerusalem; so to act our loves to∣wards the Lord Jesus Christ, take we a copy of the Record of the Spirit in Scriptures; see what they say of Christ;* 1.429 this was his own advice, Search the Scriptures, for—they are they which testifie of me.

O my soul, much hath been said to perswade thee to Faith; and if now thou believ∣est thy part in those several actings of Christ, why let thy Faith take thee by the hand, and lead thee from one step to another; from his Baptism to his Temptations; from his Temptations to his Manifestations; and so on: Is not here fewel enough for Love to feed upon? Canst thou read the history of Love (for such is the history of Christ's Life) and not be all on a flame? Come, read again! there is nothing in Christ but 'tis lovely, winning, and drawing; as,—

1. When he saw thee full of filth, he goes down into the waters of Baptism, that he might prepare a way for the cleansing of thy defiled and polluted soul.

2. When he saw the Devil ready to swallow thee up, or by his baits to draw and drag thy soul down to hell, he himself enters into the List with the Devil, and he over∣comes him, that thou mightest overcome, and triumph with Christ in his Glo∣ry.

3. When he saw thee in danger of death through thy own unbelief, for (except thou sawest in his hands the print of the nails, and put thy finger into the print of the nails; ex∣cept thou hadst clear manifestations of Christ even to thine own sense, thou wouldest not believe) he condescends so far to succour thy weakness, as to manifest himself by several witnesses; three in heaven, and three on earth: yea, he multiplies his three on earth to thousands of thousands; so many were the signes witnessing Christ, that the Disciple which testified of them,* 1.430 could say, If they should be written every one, the world could not contain the Books that should be written.

4. When he saw the buying and selling in the Temple, yea, making Merchandize of the Temple it self, I mean of thy Soul, which is the Temple of the holy Ghost; he steps in to whip out those Buyers and Sellers, those Lusts and Corruptions: O (cries he) will you sell away your souls for Trash? O what is a man profitted though he gain the whole world, and lose his own Soul?

* 1.4315. When he saw thee like the horse and mule, more brutish than any man, not having the understanding of a man; thou neither learnedst wisdom, nor hadst the knowledge of the most holy; he came with his instructions, adding line unto line, and precept on precept, teaching and preaching the Gospel of the Kingdom; and sealing his truths with many Mira∣cles,* 1.432 that thou maist believe, and in believing thou mightest have life through his Name: and Oh! what is this but to make thee wise unto salvation?

6. When he saw thee a sinner of the Gentiles, a stranger from the common-wealth of

Israel, and without God in the world, he sent his Apostles and Messengers abroad, and bad them preach the Gospel to thee; q. d. Go to such a one in the dark corner of the world, an Isle at such a distance from the Nation of the Jews, and set up my Throne amongst that people, open the most precious Cabinet of my Love there; and amongst that People, tell such a Soul, that Jesus Christ came into the world to save sinners, of whom he is one. O admirable Love!

7. When he saw thee cast down in thy self, and refusing thy own Mercy, crying and saying, what! is it possible that Jesus Christ should send a Message to such a dead Dog as I am? why the Apostles Commission seems otherwise: Go not into the way of the Gentiles,* 1.433 or into any City of the Samaritans enter ye not; but go rather to the lost sheep of the House of Israel. O I am a lost sheep, but not being of the House of Israel; what hope is there that ever I should be found? He then appeared, and even then he spred his arms wide to re∣ceive thy soul; he satisfied thee then of another Commission given to his Apostles; Go, teach all Nations: And he cried even then, Come unto me thou that art weary and heavy laden with sin, and I will receive thee into my bosom,* 1.434 and give thee rest there.

8. When he saw thee in suspence, and heard thy complaint, But if I come, shall I find sweet welcome? I have heard that his ways are narrow and straight; Oh it is an hard passage, and an high ascent up to heaven! Many seek to enter in, but shall not be able:* 1.435 Oh! what shall become of my poor Soul? why then he told thee otherwise;* 1.436 that all his ways were ways of pleasantness, and all his paths peace; he would give thee his Spirit that should bear the weight, and make all light; he would sweeten the ways of Christianity to thee, that thou shouldest find by experience, that his yoke was easie,* 1.437 and his burden was light.

9. When he saw the wretchedness of thy Nature, and original pollution, he took upon him thy Nature, and by this means took away thy original sin. O here is the lovely Object! What is it but the absolute holiness and perfect purity of the Nature of Christ? This is the fairest Beauty that ever eye beheld; this is that compendium of all Glories: now if Love be a motion and union of the Appetite to what is lovely, how shouldst thou flame forth in loves upon the Lord Jesus Christ? this is rendered as the reason of those sparklings, Thou art fairer than the children of men.* 1.438

10. When he saw thee actually unclean, a transgressor of the Law in thought, word,* 1.439 and deed; then he said, Lo, I come to do thy will, O God; and wherefore would he do Gods will, but meerly on thy behalf?

O my Soul, canst thou read over all these passages of Love, and dost thou not yet cry out, O stay me, comfort me; for I am sick of Love? Can a man stand by an hot and fiery furnace, and never be warmed? Oh for an heart in some measure answerable to these Loves! Surely even good natures hate to be in debt for love; and is therein thee (O my soul) neither grace, nor yet good nature? O God forbid! awake! awake thy ardent love towards the Lord Jesus Christ! why thou art rock, and not flesh, if thou beest not wounded with these heavenly darts; Christ loves thee, is not that enough? fervent affection is apt to draw love, where is little or no beauty; and excellent beauty is apt to draw the heart where there is no answer of affection at all; but when these two meet together, what breast can hold against them? See, O my soul, here is the sum of all the particulars thou hast heard, Christ loves thee, and Christ is lovely; his heart is set upon thee, who is a thousand times fairer than all the children of men; doth not this double consideration, like a mighty loadstone, snatch thy heart unto it, and almost draw it forth of thy very breast? O sweet Saviour, thou couldst say even of thy poor Church (though labouring under many imperfections) Thou hast ravished my Heart,* 1.440 my Sister, my Spouse, thou hast ravished mine heart with one of thine eyes, with one chain of thy neck; how fair is thy love, my Sister, my Spouse? how much better is thy love than wine, and the smell of thy oyntments than all Spices? Couldst thou, O blessed Savi∣our, be so taken with the incurious and homely features of the Church, and shall not I much more be enamoured with thy absolute and divine Beauty? It pleased thee, my Lord, out of thy sweet ravishments of thy heavenly love, to say to thy poor Church, Turn away thine Eyes from me, for they have overcome me; but Oh let me say to thee, Turn thine eyes to me, that they may overcome me; my Lord,* 1.441 I would be thus ravished, I would be overcome; I would be thus out of my self, that I might be all in thee.

Thus is the Language of true love to Christ; but alas, how dully and flatly do I speak it;

O my soul, how art thou out of frame? in creature-communion I usually feel the warm, and vigorous, active, and very strong; but now thy heart is enditing of a good matter, thou art speaking of the things which thou hast made concerning the King, thy words do almost freeze between thy lips; how chill and cold art thou in thy converses with Jesus Christ? Oh this puts me in mind of my deserts; surely had Christ's love been but like this faint and feeble love of mine, I had been a damned wretch without all hope: O Christ, I am ashamed, that I love thee so little; I perceive thy loves are great by all those actings in thy life; come blow upon my Garden, perswade me by thy Spirit that I may love thee much; many sins are forgiven me, O that I may love thee much!

SECT. VII. Of Joying in Jesus in that respect.

7. LEt us joy in Jesus, as carrying on the great work of our Salvation for us, during his Life. But what is there in Christ's life, or in all the passages of his Life to stir up Joy? I answer, all his life, and all the passages of his life, if rightly applied, are excellent matter for the stirring up of this Affection: indeed the main of the work is in the application of Christ's life; if ever we rejoyce spiritually in Christ, we must bring together the object and the faculty; and this Union of the object and the faculty, is usually wrought by contemplation, or by confidence, or by fruition; I shall but a while insist on these, that we may come up at last to rejoyce in Christ, yea, if it were possible to rejoyce, and again rejoyce.

1. Let us contemplate on this life of Christ, let us think of it in our minds; there is a kind of delight in knowing some things speculatively, which we would abhor to know experimentally; and therefore the Devil's first temptation was drawn from the know∣ledge of evil, as well as good; he knew that the mind of man would receive content in the understanding of that, which in its own nature had no perfection at all; now if there be a delight in the contemplation of evil, how much more in the contemplati∣on of that which is good? And is not the life of Christ, the Graces, the Virtues, the holy Actions, the dear Affections of Jesus Christ to us-ward, good, and very good? Come then, stir up our memories, let us be setled men; let us spend our fre∣quent thoughts upon this blessed Object; the reason we miss of our joyes, is, because we are so little in comtemplations of our Christ. It is said that he pities us in our sor∣rows, but he delights in us, when we delight in him. Certainly he would have us to de∣light in him, and to that purpose he way-layes our thoughts, that wheresoever we look, we shall still think on him: O my soul, cast thine eyes which way thou wilt, and thou shalt hardly look on any thing, but Christ Jesus hath taken the name of that very thing upon himself. What, is it day? and dost thou behold the Sun? He is called the Sun of righteousness:* 1.442 Or, is it night? and dost thou behold the Stars? He is called a Star: There shall come a Star out of Jacob—out of Jacob shall he come that shall have domi∣nion. Or, is it Morning? and dost thou behold the morning-star? He is called the bright morning-star.* 1.443 Or, is it Noon? and dost thou behold clear light all the world over in thy Hemisphere? He is called the Light, and that Light, and that Light that lighteth every man that cometh into the world.* 1.444 Or, to come a little nearer; if thou lookest on the earth, and takest a view of the Creatures about thee, seest thou the silly sheep? He is called a sheep;* 1.445 as a sheep before her shearer is dumb, so he openeth not his mouth: or seest thou a Lamb bleating after the harmless sheep?* 1.446 He is called a Lamb; Behold the Lamb of God which taketh away the sins of the world: Seest thou a Shepherd watching over his flock, by day or night? He is called a Shepherd: I am the good Shepherd, and know my sheep, and am known of mine:* 1.447 Or seest thou a Fountain, Rivers, Waters? He is called a Fountain: In that day there shall be a Fountain opened to the House of David, and to the inhabitants of Jerusalem,* 1.448 for sin and for uncleanness: Or seest thou a Tree good for Food,* 1.449 or pleasant to the eye? He is called the Tree of Life: and, as the Apple-tree among the Trees of the Wood, so is my Beloved among the Sons. Seest thou a Rose, a Lilly, any fair Flower in a Garden?* 1.450 He is called a Rose, a Lilly: I am the Rose of Sharon, and the Lilly of the Valleys: or to come a little nearer yet; art thou within doors? I am the door, by me if any man enter in he shall be saved,* 1.451 and shall go in and out, and shall find pasture. Art thou

adorning thy self, and takest a view of thy Garments? He is called a Garment:* 1.452 Put ye on the Lord Jesus Christ. Art thou eating meat, and takest a view on what is on thy Table? He is called Bread: The bread of God, true bread from Heaven, the bread of life,* 1.453 the living bread which came down from heaven. Why thus Christ way-layes our thoughts, that wheresoever we look, we should ever think of Christ—Now these thoughts or con∣templations of Christ, are they that bring together the object and the faculty of joy: I cannot think of Christ, or the life of Christ, of Christ preaching, or of Christ preach∣ed, but I must rejoyce in Christ; as sometimes the Apostle said; Christ is preached; whe∣ther in pretence or truth, I matter not, but that he is preached, I therein do rejoyce,* 1.454 yea and will rejoyce.

2. Let us consider in Christ, let us upon good grounds hope our share and interest in the Life of Christ: O this would strengthen our joy, yea fill us with joy unspeakable and glorious; where true joy is, there is first a thinking of the good in our mind; and secondly, an expecting of it in our heart; hence it is that whatsoever doth encourage our hope, the same doth enlarge our delight; the Apostle joines both these together: Rejoyce in hope: Hope and Joy go both together; if I have but assured hope that Christ's life is mine, I cannot but rejoyce therein: on the contrary,* 1.455 if my hope fluctu∣ate, if I am but uncertain, if I look on the influence and benefits of Christ's life as only possibly mine, and no further; then is my comfort but unstable and weak: sometimes we find Christ compared to a rich Store-house: In him (saith the Apostle) are hid all the treasures of w••sdom and knowledge; but alas, what am I richer for all his treasures,* 1.456 if I have no claim thereto, or interest therein? or what can I joy in another's riches, when I my self am wretched, and miserable, and poor, and blind, and naked? Look to this, O my soul; peruse again and again thy grounds of hope as afore laid down; do not slightly run them over; thou canst not be too sure of Christ: thou readest in the Gos∣pel this and that passage of thy Jesus, canst thou lay thine hand on every Line, and say this passage is mine? this Sermon was preached, and this miracle was wrought for me, that I might believe, and that in believing I might have life through his Name? O then how shouldst thou but rejoyce? When Zacheus in the Sycamore Tree heard but Christ's voice, Zacheus make haste, and come down; for to day I must abide in thy house.* 1.457 O what haste made Zacheus to receive Christ! he came down hastily, and received him joyfully. This offer of Christ to Zacheus is thine as well as his, if thy hope be right; Come down, poor Soul (saith Christ) this day must I abide in thy house. O then what joy should there be in thy heart when Christ comes in, or when thou feelest Christ come in! The friend of the Bridegroom rejoyceth greatly because of the Bridegroom's voice;* 1.458 how much more may the Bride her self rejoyce.

3. Let us come up to more and more and more fruition of Christ; all other things work our delight but as they look towards this; now in this fruition of Christ are con∣tained these things: first a propriety unto Christ; for as a sick man doth not feel the joy of a sound mans health, so neither doth a stranger to Christ feel the joy of a Believer in Christ; how should he joy in Christ that can make no claim to him in the least degree? But to that we have spoken. Secondly, a possession of Christ; this exceedingly enlar∣geth our joy. O how sweet was Christ to the Spouse, when she could say,* 1.459 I am my Beloved's, and my Beloved is mine; he feedeth among the Lillies, q. d. we have took pos∣session of each other; he is mine through faith, and I am his through love; we are both so knit by an inseparable union, that nothing shall be able to separate us two; he feedeth among the Lillies; he refresheth himself and his Saints, by his union and communion with them; many are taken up with the joy and comfort of outward possessions, but Christ is better than all; in one Christ is comprized every scattered comfort here below: Christ mine (saith the soul) and all mine. 3. An accommodation of Christ to the soul; and this is it that compleats our joy; It is not bare possession of Christ which bringeth real delight; but an applying of Christ unto that end and purpose for which he was appointed: it is not the having of Christ, but the using of Christ, which makes him beneficial. O the usefulness of Christ to all believing Souls! The Scriptures are full of this; as appears by all his Titles in Scripture; he is our life, our light, our bread, our water, our milk, our wine; his flesh is meat indeed, and his blood is drink indeed: he is our father, our brother, our friend, our husband, our King, our Priest, our Prophet: he is our justification, our sanctification, our wisdom, our re∣demption; he is our peace, our mediation, our attonement, our reconciliation, our all in all. Alas! I look on my self, and I see I am nothing, I have nothing without Jesus

Christ, here's a temptation, I cannot resist it; here's a corruption, I cannot overcome it; here's a persecution, I cannot down with it: well, but Christ is mine, I have in∣terest in Christ, and I have possession of Christ, and I find enough in Christ to supply all my wants; he was set up on purpose to give me grace, and to renew my strength, so that if I make my application to Christ, I can do all things, Phil. 4.13. I can suffer the loss of all things, Phil. 3.8. I can conquer all things, nay, in all things be more than a con∣querour through him that loves me, Rom. 8.37. Oh the joy now that this accommo∣dation brings to my soul! I see it is nothing but Christ, and therefore I cannot but re∣joyce in this Christ,* 1.460 or I must rejoyce in nothing at all: Surely we are the Circumcision which rejoyce in Christ Jesus, and have no confidence in the flesh.

O my soul! where is thy faculty of joy? come bring it to this blessed object, the Lord Jesus Christ: If thou know'st not how, first contemplate on Christ; think on those several passages in his life; those that lived with him, and stood by to see them, it is said of them,* 1.461 that they all rejoyced for the glorious things that were done by him. Or if thy heart be so dull and heavy, that this will not raise it up, then look to thy grounds of hope and confidence in Christ: so long as thou doubtest of him, or of thy interest in him, how shouldst thou rejoyce or be cheerful in thy spirit? The poor man could not speak it without tears,* 1.462 Lord, I believe, help thou my unbelief; a believing unbelief, a wavering, staggering, trembling faith cannot be without some wounds in spirit: O be confident, and this will make thee chearful; or if yet thou feelest not this affection to stir, aspire to fruition, yea to more and more fruition of Christ, and union with Christ; and to that purpose consider thy propriety to Christ, thy possession of Christ, and the accommodation or usefulness of Christ to thy condition, whatsoever it is. What? will not these things move thy spiritual delight? canst thou not hear Christ say; All I am is thine, and all I have done is thine, for thy use, and for thy benefit. And doth not thy heart leap within thee at each word? O my soul, I cannot check thee for thy deadness: it is said,* 1.463 that when Christ was at the descent of the Mount of Olives, that the whole multi∣tude of the Disciples began to rejoyce, and praise God with a loud voice, for all the mighty works that they had seen. What? a multitude of disciples rejoycing in Christ's acts? and art not thou one amongst the multitude? If thou art a Disciple, rejoyce thou: surely it concerns thee as much as them; and therefore rejoyce, lift up thy voice in har∣mony with the rest, rejoyce, and again rejoyce.

SECT. VIII. Of calling on Jesus in that respect.

8. LEt us call on Jesus, or on God the Father in and through Jesus. Thus we read that looking up to Jesus, or lifting up the eyes to Jesus, goes also for Prayer in Gods Book:* 1.464 My prayer will I direct to thee (saith David) and will look up, and mine eyes fail with looking upwards.* 1.465 Faith in prayer will often come out at the eye in lieu of an∣other door; our affections will often break out at the window, when the door is closed. Thus Stephen look'd up to Heaven; he sent a Post, a greedy, pitiful and hungry look up to Jesus Christ out at the window,* 1.466 at the nearest passage, to tell him that a poor friend was coming to him: why thus let us look up to Jesus by calling on him; now this calling on him contains Prayer and Praise.

1. We must pray that all these transactions of Jesus during his Life, or during his Mi∣nistry upon earth, may be ours; we hope it is so, and we believe it to be so; but for all that, we must pray that it may be so. There is no contradiction betwixt Hope, and Faith, and Prayer, but rather a concatenation: Lord, I believe, yet help my unbelief; or,* 1.467 be it to me according to my Faith, how weak soever; it will bear that sense.

2. We must praise God for all those passages in Christ's life. Thus did the multitude; they praised God with a loud voice,* 1.468 for all the mighty works that they had seen; saying, bles∣sed be the King that comes in the name of the Lord, peace in heaven, and glory in the high∣est! What (my Soul) hath Christ done all this for thee? was he made under the Law, to redeem thy soul, and adopt thee for his Son, to the inheritance of Heaven? came he down from heaven, and travelled he so many miles on earth, to woo and win thy heart? spent he so many Sermons, and so many Miracles to work thee into Faith? O how shouldest thou bless, and prize, and magnifie his Name? how shouldest thou

break out into that blessed Hymn, To him that loved us,* 1.469 and hath made us Kings and Priests unto God, and his Father, to him be Glory and Dominion for ever and ever, Amen.

SECT. IX. Of conforming to Jesus in that respect.

9. LEt us conform to Jesus, as he acted for us in his Life. Looking to Jesus intends this especially; we must look as one looks to his Pattern; as Mariners at Sea, that they may run a right course, keep an eye on that Ship that bears the Light: so in the Race that is set before us, we must have our eye on Jesus, our blessed Pattern. This must be our constant Query, Is this the course that Jesus steered? Or that I may en∣large,—

In this Particular I shall examine these three Queries: 1. Wherein we must con∣form? 2. Why we must conform? 3. How we must conform to this Life of Je∣sus?

For the first, wherein we must conform? I answer;

1. Negatively: we must not, cannot conform to Christ in those works proper to his Godhead; as in working Miracles: I deny not but that the works of Miracles were by way of priviledge, and temporary dispensation granted to the Apostles, and some others; but this was but for Ministry and Service, not for their Sanctity or Salvation; nor must we conform to Christ in those works of mediation, as in redeeming souls, in satisfying Divine Justice for our sin: No man can redeem his Brother,* 1.470 nor give to God a ransom for him. There is but one Mediator between God and man, the man Christ Jesus: Nor must we conform to Christ in those works of his Government, and influence into his Church; as in dispensing of his Spirit, in quickning of his Word, in subduing of his enemies, in collecting of his Members; all these are personal honours, which be∣long unto Christ, as he is Head of the Church; and to these works, if we should en∣deavour to conform, we should Crack our Sinews, dissolve our silver cords, and never the nearer.—Nor need we to conform to Christ in some other Particulars; in his voluntary poverty; he became poor for our sakes, 2 Cor. 8.9. In his Ceremonial performances, as in going up to Jerusalem at the Feasts; in his perpetual grave de∣portment; we never read that Jesus laughed; and but once or twice that he rejoyced in spirit. Alas! the declensions of our Natures cannot come up to this Pattern: nor do I look at these passages as any acts of moral obedience at all.

2. Affirmatively, or positively; we must conform to Christ's life.

1. In respect of his Judgment, Will, Affections, Compassions. Look we at his Spirit, observe what mind was in Jesus Christ, and therein do we endeavour to conform: Let the same mind be in you (saith the Apostle) which was in Christ, Phil. 2.5.* 1.471 And we have the mind of Christ (saith the Apostle) 1 Cor. 2.16.* 1.472

2. In respect of his Virtues, Graces, habitual Holiness.* 1.473 Learn of me (saith Christ) for I am meek and lowly in heart: Christ was of a meek and gentle Spirit.* 1.474 I beseech you, by the meekness and gentleness of Christ, saith Paul. And Christ was of an humble and lowly Spirit. Being in the form of God,* 1.475 he thought it no robbery to be equal with God; yet he made himself of no reputation, and took upon him the form of a Servant. I might instance in all other Graces; for he had them all in fulness:* 1.476 And of his fulness have all we received, Grace for Grace.

3. In respect of his words, talk, spiritual and heavenly Language. The very Offi∣cers of the Priests could say of Christ, Never man spake like this man:* 1.477 and sometimes they all wondered at the gracious words which proceeded out of his mouth:* 1.478 He never sin∣ned in word; neither was guile found in his mouth; who, when he was reviled,* 1.479 reviled not again: The Apostle speaking thus of Christ, he tells us, that herein Christ left us an example, that we should follow his steps.* 1.480

4. In respect of his Carriage, Conversation, Close-walking with God. The Apo∣stle sets forth Christ as an high Priest, who was holy, harmless, undefiled,* 1.481 and separate from sinners; and in like manner, saith Peter, Ye are a chosen generation, a royal Priest∣hood, an holy nation, a peculiar people, that ye should shew forth the virtues of him, who hath called you out of darkness into his marvellous light: that ye should shew forth the virtue] (i.e.)

that in your lives and conversations you should express those graces and virtues which were so eminent and exemplary in Jesus Christ; that you should not only have them, but that you should hold them forth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word signifies properly to preach; so clearly should we express the virtues of Christ, as if our lives were so many Sermons of the life of Christ.

In respect of all his acts, practises, duties of moral obedience; we find in the life of Christ many particular carriages, and acts of obedience to his heavenly Father; whereof some were moral, and some ceremonial: now all these are not for our imitation, but only such moral acts, as concerning which, we have both his pattern and precept. Come, let us mark this one Rule, and we need no more; Whatsoever he commanded, and what∣soever he did, of precise Morality, we are therein bound to follow his steps. I join together his Commands and Deeds, because in those things which he did, but commands not, we need not to conform; but in those things which he both did and commanded, we are bound to follow him; in such a case his Laws and Practice differ, but as a Map and guide, a Law, a Judge, a Rule, and Precedent.

In respect of all these particulars, and especially in respect of Christ's moral obedi∣ence, the whole life of Christ was a Discipline, a living, shining, and exemplary pre∣cept unto men; and hence it is that we find such names given to him in Scripture, as sig∣nifies not only preheminence, but exemplariness; thus he was called a Prince, Dan. 9.25. a Leader, Isa. 55.4. a Governour, Mat. 2.6. a Captain, 2.10. a chief Shepherd, 1 Pet. 5.4. aforerunner or conduct into glory, Heb. 2.20. a light to the Jews, Exod. 13.21. a light to the Gentiles, Luke 2.3. a light to every man that entreth into the world, John 1.9. All which titles, as they declared his dignity, so his exemplariness, that he was the Au∣thor and pattern of holiness to his people. And as for all other Saints, though they are imitable, yet with limitation unto him, only so far as they express his life in their con∣versation:* 1.482 Be ye followers of me, even as I am of Christ.

For the second; why we must conform? upon what Motives? I answer, 1. Be∣cause Christ hath done and suffered very much to that end and purpose? Sometimes I have wondred why Christ would do so much, and suffer so much as the Evangelists in their histories relate. This I believe, that Jesus was perfect God, and perfect man; and that every action of his life, and but one hour of his Passion and death might have been satisfactory, and enough for the expiation and reconcilement of ten thousand worlds; but now I am answered, that all those instances of holiness, and all those kinds of virtues, and all those degrees of passion, and all that effusion of his blood, was partly on this account, that he might become an example to us, that he might shine to all the ages and generations of the world, and so be a guiding star, and a pillar of fire to them in their journey towards heaven: O my soul, how doth this call on thee to conform to Christ? What? that a smaller expence should be enough to thy justifica∣tion, and yet that the whole Magazine should not procure thy sanctification? that at a lesser sum of obedience God might have pardoned thy sin, and yet at a greater sum thou wilt not so much as imitate his holiness? In a dark night, if an Ignis Fatuus go be∣fore thee, thou art so amuzed with that little flame, that thou art apt to follow it, and lose thy self; and wilt thou not follow the glories of the Sun of Righteousness, who by so many instances calls upon thee, and who will guide thee into safety, and se∣cure thee against all imaginable dangers? God forbid! If it had not been for thy imitation, I cannot think that Christ would have lived on earth so many years, to have done so many gracious and meritorious works. O think of this!

2. Because Christ is the best and highest Exemplar of holiness that ever the world ever had: hence we must needs conform to Christ (as the Apostle argues) because he is the first-born among many Brethren;* 1.483 the first in every kind is propounded as a pattern of the rest; now Christ is the first-born. Christ is the head of all the predestinate, as the first-born was wont to be the head in all Families. The old saying is, Regis ad exemplar, &c. A very deformity was sometimes counted an honour, if it were in imitation of the Prince. It is storied of Nero, that having a wry neck, there was such an ambition in men to follow the Court, that it became the fashion and Gallantry of those times, to hold their necks awry; and shall not Christ, the King of Saints, be much more imi∣tated by his Saints?* 1.484 Christ is the head of the body, the beginning, the first-born from the dead, in all things he hath the preheminence; and the rule is general, that, that which is first and best

in any kind, is the rule and measure of all the rest. Why such is Christ; O then let him be the guide of our life, and of our manners.

3. Because Christ doth not only give us an example, but he doth cherish, succour, and assist us by its easiness, complacency, and proportion to us. Some sweetly observe, that Christ's piety (which we must imitate) was even, constant, unblameable, comply∣ing with civil society, without any affrightment of precedent, or without any prodigious in∣stances of actions, greater than the imitation of men. We are not commanded to imitate a life, whose story tells us of extasies in prayer, of abstractions of senses, of extraor∣dinary fastings to the weakning of our spirits, and disabling of all animal operations; no, no; but a life of justice, and temperance, and chastity, and piety, and charity, and devotion; such a life as without which humane society cannot be conserved;— And it is very remarkable, that besides the easiness of this imitation, there is a virtue and efficacy in the life of Christ; a merit, and impetration in the several passages of Christ's life, to work out our imitation of him. In the Bohemian history it is reported that Winceslaus their King, one winters night going to his devotion in a remote Church, his servant Podavivus, who waited on his Master, and endeavoured to imitate his Masters piety, he began to faint through the violence of the snow, and cold; at last the King commanded him, to follow him, and to set his feet in the same footsteps which his feet should mark, and set down for him; the servant did so, and presently he fancied, or found a cure; thus Christ deals with us; it may be we think our way to Heaven is trou∣blesome, obscure, and full of objection; well, saith Christ, But mark my footsteps; come on, and tread where I have stood, and you shall find the vertue of my example will make all smooth, and easie; you shall find the comforts of my company, you shall feel the vertue and influence of a perpetual guide.

4. Because Christ in his Word hath commanded us to follow his steps: Learn of me,* 1.485 for I am meek and lowly in heart; and ye call me Master, and Lord, and ye say well, for so I am; if I then your Lord and Master have washed your feet, ye also ought to wash one anothers feet, for I have given you an example, that ye should do as I have done to you. —Put on therefore bowels of mercies, kindness, humbleness of mind, meekness,* 1.486 long∣suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye.* 1.487—And as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, be ye holy, for I am holy.—Against this some object, how can we be holy as Christ is holy, first, the thing is impossible; and secondly, if we could, there would be no nee•• of Christ. But I answer to the first; the thing if rightly understood, is not impossible; we are commanded to be holy as Christ is holy, not in respect of equality, as if our holiness must be of the same compass with the holiness of Christ; but in respect of quality, our holiness must be of the same stamp, and truth, as the holiness of Christ; as when the Apo∣stle saith, That we must love our neighbor as our self; the meaning is,* 1.488 not that our love to our neighbor should be Mathematically equal to the love of our self, for the Law doth allow of degrees in love, accordingly to the degrees of relation in the thing beloved.* 1.489 Do good unto all men, specially to those of the houshold of faith; love to a friend may safely be greater than love to a stranger; or love to a wife, or child, may safely be greater than to a friend; yet in all our love to others, it must be of the self same nature, as true, as real, as cordial, as sincere, as solid as that to our selves; We must love our neighbor as our selves (i.e.) unfeignedly, and without dissimulation.—Again, I an∣swer, to the second, Christ is needful notwithstanding our utmost holiness in two re∣spects. 1. Because we cannot come to full and perfect holiness, and so his grace is requisite to pardon and cover our failings. 2. Because that which we do attain unto, it is not of, or from our selves, and so his spirit is requisite to strengthen us unto his ser∣vice. We must be holy as Christ is holy, yet still we must look at the holiness of Christ, as the sun, and root, and fountain; and that our holiness is but as a beam of that sun, but as a branch of that root, but as a stream of that fountain.

For the third, how we must conform to this life? I answer;

1. Let us frame to our selves some Idea of Christ, let us set before us the life of Christ in the whole, and all the parts of it, as we find it recorded in God's Book. It would be a large picture if I should draw it to the full, but for a taste I shall give it in few lines. Now then setting aside the consideration of Christ as God, or as Mediator, or as Head of his Church.

1. I look at the mind of Christ, at his judgment, will, affections; such as love, joy, delight, and the rest; and especially at the compassions of Jesus Christ. O the dear affections, and compassions which Christ had towards the sons of men! this was his errand from Heaven, and while he was upon the earth he was ever acting it, I mean his pitifulness,* 1.490 I mean his affections, and compassion in healing broken hearts; so the Psal∣mist, He healeth the broken in heart, and bindeth up their wounds; it is spoken after the manner of a Chirurgion, he had a tender heart towards all broken hearts; he endea∣voured to put all broken bones into their native place again; nor speak I thus only of him in respect of his office; but as he was man, he had in him such a mind, that he could not but compassionate all in misery; O what bowels! what stirrings, and boyl∣ings, and wrestlings of a pained heart, touched with sorrow, was ever, upon occasion, in Jesus Christ?* 1.491 peruse these texts, and Jesus went forth, and saw a great multitude, and he was moved with compassion towards them, and he healed their sick.—And Jesus when he came out, saw much people, and was moved with compassion towards them, because they were as sheep not having a shepherd.* 1.492—And there came a leper to him, and kneel∣ing down to him, and saying to him, if thou wilt, thou canst make me clean, and Jesus moved with compassion, put forth his hand, and touched him, saying, I will, be thou clean.—Then Jesus called his disciples unto him,* 1.493 and said, I have compassion on the multitude. And for the two blind men that cried out, Have mercy on us O Lord, thou son of Da∣vid,* 1.494 it is said, that Jesus stood still,—and he had compassion on them, and touched their eyes. And the poor prodigal returning, When he was yet a great way off, his Father saw him, and had compassion, and ran and fell on his neck and kissed him. How sweet is this last Instance! that our sense of sinful weakness, should be sorrow and pain to the bowels and heart of Jesus Christ! you that are Parents of young Children, let me put the case; if some of you standing in the relation of a Father, should see his Child sweat, and wrestle under an over-load, till his back were almost broken, and that you should hear him cry, Oh I am gone, I faint, I sinck, I dye; would not your bowels be moved to pity? and would not your hands be stretched out to help? or if some of you standing in the relation of a Mother, should see your sucking Child fallen into a pit, and wrestling with the water, and crying for help, would you not stir, nor be moved in heart, nor run to deliver the Child from being drowned? Surely you would, and yet all this pity and compassion of yours is but as a shadow of the compassions and dear affections that were, and that are in the heart of Jesus Christ; O he had a mind devoid of sin, and therefore it could not but be full of pity, mercy, and tender bowels of compassion.

2. I look at the grace in Christ; O he was full of grace, yea, full of all the graces of the Spirit;* 1.495 A bundle of Mirrh, is my well-beloved to me:—My Beloved is unto me as a cluster of camphire in the vineyards of Engedi: a bundle of Myrrh, and a cluster of camphire denote all the graces of the Spirit; as many flowers are bound together in a nosegay, so the variety of the graces of the Spirit, concenter'd in the heart of Jesus Christ, ex. gr.

* 1.4961. In him was meekness, He cometh unto thee meek: he had a sweet command and moderation of his anger;* 1.497 he was meek as Moses, nay, though Moses was very meek, and very meek above all the men that were upon the face of the earth, yet Christ's meekness exceeded Mose's, as the body doth exceed the shadow.

2. In him was humility, he saved not the world by his power, but by his humility; in his incarnation, Christ would be humble; and therefore he was born of a poor Vir∣gin, in a common Inn; in his life, his way on earth was a continual lecture of humility; a little before his death he gave such an example of humility as never was the like, He poured water into a bason,* 1.498 and began to wash the disciples feet. O ye Apostles, why trem∣ble ye not at the wonderful sight of this so great humility? Peter, what dost thou? wilt thou ever yield that this Lord of Majesty should wash thy feet? methinks I hear Peter, saying, What Lord, wilt thou wash my feet? art not thou the Son of the living God? the Creator of the world, the beauty of the heavens; the Paradise of Angels, the Redeemer of men, the brightness of the Fathers glory? and I, what am I, but a worm, a clod of earth, a miserable sinner? and wilt thou notwithstanding all this wash my feet? leave Lord, O leave this base office for thy servants; lay down thy towel, and put on thy apparel again; beware that the heaven, or the Angels of heaven be not ashamed of it, when they shall see that by this ceremony thou set'st them beneath the earth; take heed least the daugh∣ter of King Saul despise thee not, when she shall see thee girded about with this towel, after the manner of a servant, and shall say, that she will not take thee for her beloved, and much

less for her God, whom she seeth to attend upon so base an office. Thus may I imagine Pe∣ter to bespeak his Master, but he little knew what glory lay hid in this humility of Christ; it was for us, and our example; an humble Christ, to make humble Christians.

3. In him was patience; O when I think of Christ's labours in preaching, weariness in travelling, watchfulness in praying, tears in compassionating, and then I add to all these his submission of Spirit, notwithstanding all the affronts, injuries, and exprobrati∣ons of men; how should I but cry out, O the patience of Christ!* 1.499 the Apostle tells us that when he was reviled, he reviled not again, when he suffered, he threatned not, but committed himself to him that judgeth righteously,—I have already given a touch of these graces in Christ, which now I may set before me.—In him was wisdom, and knowledge, and justice, and mercy, and temperance, and fortitude, and every vertue, or every grace that possibly I can think of, A bundle of Myrrh is my Beloved unto me, as a cluster of camphire in the vineyards of Engedi.

3. I look at the conversation of Christ in word and deed; for his words, they were gracious. Not an idle word ever came out of the lips of Christ; himself tells us that of every idle word we must give an account; O then how free was Christ of every idle word?* 1.500 he knew the times and seasons when to speak, and when to be silent; he weighed every word with every Circumstance, time, and place, and manner, and matter;* 1.501 There's a time to keep silence, and a time to speak, said Solomon, when he returned again to his wis∣dom; and hence we read that sometimes Jesus being accused, he held his peace;* 1.502 and when he was accused of the chief Priests and Elders, he answered nothing; but other whiles he pours out whole Cataracts of holy instructions; he takes occasion of vines, of stones, of water, and sheep, to speak a word in season; he is still discoursing of the matters of the Kingdom of Heaven; and he speaks such words as give grace unto all the hearers round about him; so for his deeds and actions they were full of grace and goodness; the Apostle Peter gives him this character (which I look upon as a little description of Christ's life) who went about doing good;* 1.503 it was his meat and drink to do all the good he could; it was as natural to him to do good, as it is for a fountain to stream out, he was holy and heavenly, unspotted every way; O the sweet conversation of Christ! how humbly carries he it amongst men? how benignly towards his Disciples? how pitiful was he towards the poor? to whom (as we read) he made himself most like,* 1.504 He be∣came poor, that we might be made rich; he despised, or abhorred none; no not the very Leapers, that were eschewed of all; he flattered not, the rich and honourable; he was most free from the cares of the world; his prescriptions were, Care not for the things of the morrow; and in himself he was never anxious of bodily needs; above all, he was most solicitous of saving souls.—Much more I might add, if I should go over the par∣ticulars in the Gospel; but by these few expressions of Jesus Christ we may conceive of all the rest.—

2. Let us be humbled for our great inconformity to this copy; what an excellent pattern is here before us? and how far, how infinitely do we come short of this blessed pattern? O alas! if Christ will not own me, unless he see his Image written upon me, what will become of my poor soul? why Christ was meek, and humble, and lowly in spirit; Christ was holy, and heavenly; Christ ever went about doing good; and now when I come to examine my own heart according to this original, I find naturally a meet antipathy, a contrariety, I am as opposite to Christ as Hell and Heaven. 1. For my thoughts, within I am full of pride, and malice; I am full of the spirit of the world; what is there in my heart but a world of passions, rebellions, darkness, and deadness of spirit to good? and, 2. If the fountain be so muddy, can I expect clear streams? what words are these, that come many a time from me? Christ would not speak an idle word, but how many idle, evil, sinful words come daily flowing from my lips? Out of the abundance of the mouth the heart speaketh; and if I may guess at my heart by my words, where was my heart this Sabbath, and the other Sabbath, when my discourse was all on my calling, or on the world, or it may be on my lusts, or on my Dalilah's, on my right-hand-sins, or on my right-eye-sins? and, 3. What actions are these so frequently performed by me? if I must read my state by my conversation, Whose image and superscription is this? the last oath I sware, the last blasphemy I belched out, the last act of drunkenness, idolatry, adultery I committed, (or if these sins are not fit to be named) the last piece of wrong I did my neighbour, the last prank of pride I played on this stage of the world, the last expence of time when I did no good in the world, neither to my self nor others, the last omission of good, as well

as commission of evil; O my soul, whose Image is this? is it the Image of Christ, or of Sathan? If the worst Scholar in the School should write thus untowardly after his copy, would he not be ashamed? if in my heart and life I observe so many blots and stains, so great inconformity, and dissimilitude to the life of Christ, how should I but lie in the dust? O woe is me! what a vast disproportion is betwixt Christ's life and mine? why thus, O my soul, shouldst thou humble thy self; each morning, each prayer, each meditation, each self examination, shouldst thou fetch new, fresh, clear, particular causes, occasions, matters of humiliation: as thus; loe there the evenness, gravity, graciousness, uniformity, holiness, spiritualities, divineness, heavenliness of Jesus Christ; loe there the fragrant zeal, dear love, tender pity, constant in∣dustry, unwearied pains, patience, admirable self-denial, contempt of the world in Jesus Christ; loe there those many, yea continual devout, divine breathings of soul after God his Fathers glory, after the spiritual and immortal good of the precious souls of his redeemed ones; Oh all the admirable meekness, mercifulness, clemency, chari∣ty, with all other excellent temperance, rare composure, wonderful order of his bles∣sed soul! O the sweet expressions, gracious conversation! O the glorious shine, bles∣sed lustre of his divine Soul! Oh the sweet countenance, sacred discourse, ravishing de∣meanour, winning deportment of Jesus Christ! and now I reflect upon my self, on alas! Oh the total, wide, vast, utter difference, distance, disproportion of mine there from! I should punctually answer, perfectly resemble accurately imitate, exactly conform to this life of Christ; but ah my unevenness, lightness, vanity! Ah my rude∣ness, grossness, deformity, odiousness, sleightness, contemptibleness, execrableness! Ah my sensuality, brutishness, devilishness! how clearly are these, and all other my enor∣mities discovered, discerned, made evident, and plain by the blessed and holy life of Je∣sus? so true is that rule, Contraria juxta se posita magis elucescunt.

* 1.5053. Let us quicken, provoke, and incense our sluggish, drousie souls to conform to Christ. If we will but strictly observe our hearts, we shall find them very backward to this duty, and therefore let us call upon our souls as David did, Bless the Lord O my soul,* 1.506 and let all that is within me bless his holy Name; let us work upon our souls by rea∣soning with our own hearts, as if we discoursed with them thus, O my heart, or O my soul, if in the deep counsels of eternity this was Gods great design to make his Son like thee, that thou also mightest be like his Son, how then shouldest thou but endeavour to conform? and what sayes the Apostle? For whom he did foreknow, he also did predesti∣nate, to be conformed to the Image of his Son: this was one of his great purposes from eternity; this law God set down, before he made the world, that I should conform to his Son: and what, O my soul, would'st thou break the eternal bands of predestinati∣on? O, God forbid! Again, if this was one of the ends of Christ's coming, to destroy the works of the devil, to deface all Sathan's works, especially his work in me, his Image in me, and to set his own stamp on my soul; how then should I but endeavour to con∣form? I read but of two ends of Christ's coming into the world in relation to us, where∣of the first was to redeem his people, and the other was to purifie his people; He gave himself for us,* 1.507 that he might redeem us from all iniquity, and purifie unto himself, a pecu∣liar people, zealous of good works: the one is the work of his merit▪ which goeth up∣ward, to the satisfaction of his Father; the other is the work of his Spirit and grace, which goeth downwards to the sanctification of his Church▪ in the one he bestoweth his righteousness on us by imputation, on the other he fashioneth his Image in as by renova∣tion; and what, O my soul, would'st thou destroy the end of Christ's coming in the flesh? or would'st thou miss of that end for which Christ came in relation to thy good; O, God forbid! Again, consider the example of the Saints before thee; if this was their holy ambition to be like their Jesus, emulate them in this, for this is a blessed emu∣lation; it is observable how the heathens themselves had learnt a rule very near to this; Seneca* 1.508 advised that every man should propound to himself, the example of some wise, and vertuous personage, as Cato, or Socrates, or the like; and really to take his life as the direction of all their actions; but is not the life of Jesus far more precious, and in∣finitely more worthy of imitation? we read in history of one Cecilia a Virgin, who ac∣customed her self to the beholding of Christ for imitation, and to that purpose she ever carried in her breast some pieces of the Gospel, which she had gathered out of all the Evangelists, and thereon night and day she was either reading, or meditating; this work she carrried on in such a circulation, that at last she grew perfect in it, and so enjoyed Christ and the Gospel, not only in her breast, but also in the secrets of her heart; as ap∣peared

by her love of Christ, and confidence in Christ, and familiarity with Christ,* 1.509 as also by her contempt of the world, and all its glory, for Christ his sake; There is some resemblance of this in the Spouse, when she resolved of Christ, He shall lye all night betwixt my breast; q. d. he shall be as near me as near may be, my meditation of him (and by consequence my imitation of him) shall be constant and continual; not only in the day, but He shall lye all night betwixt my breasts. What, O my soul, was this the practise of the Saints? and wilt thou not be of that communion? O God for∣bid! thus let us quicken and provoke our souls to this conformity; let us excite, rouze, incense, awake, and sharpen up our wretched, sluggish, drouzy, lazy, souls; our faint, feeble, sl••gging faultering, drooping languishing affections, desires, endea∣vours! let us with enlarged industry engage, and encourage our backward and remiss spirits to fall upon this duty of conformity, again and again; let us come up higher to∣wards it, or if possibly we may compleatly to it, that the same mind, and mouth, and life may be in us that was in Jesus Christ, that we may be found to walk after Christ, that we may tread in the very prints of the feet of Christ, that we may climb up after him, into the same h••••ven! Kingdom, that we may aspire continually towards him, and grow up to him, even to the measure of the statu••e of the fulness of Christ.

4. Let us regulate our selves by the life of Christ; whatsoever action we go about, let us do it by this rule, what? Would Christ have done this? or at least, Would Christ have allowed this? It is true, some things are expedient and lawful with us, which were not sutable to the Person of Christ, Marriage is honourable with all men, and the bed undefiled; but it did not befit his Person, who came into the world only to spiritual pur∣poses, to beget sons and daughters; writing of books is commendable with men, because like Abel, being dead, they may still speak, and teach those who never saw them, but it would have been derogatory to the Person and office of Christ, for it is his Preroga∣tive to be in the midst of the seven golden Candlesticks, to be present to all his Members, to teach by power, and not by ministry, to write his Law in the hearts of his people, and to make them his Epistle. Contrition, Compunction, Mortification, Repentance,* 1.510 for sin, are acts and duties necessary to our state and condition; for we are sinners, and sinners of the Gentiles; To whom God also hath granted repentance unto life; but these were in no sort agreeable to Christ, for, he was without sin, and needed not to repen∣tance, nor to any part of it. The several states of men, as of Governours, Kings, Judges, Lawyers, Merchants, &c. are convenient for us, otherwise what ataxye,* 1.511 and confusion would there be in the world? and yet Jesus never put himself into any of these states; My Kingdom (sayes he) is not of this world. Now as in these things we must only respect the Allowance of Christ, so in other things we must reflect upon the exam∣ple of Christ; as, 1. In sinful acts eschewed by Christ. 2. In moral duties that were done by Christ.

1. In sinful acts eschewed by Christ, as when I am tempted to sin, then am I to rea∣son thus with my self, would my blessed Saviour if he were upon earth doth thus and thus? when I am tempted to looseness and immoderate living, then am I to ask conscience such a question as this, would Christ have done thus? would he have spent such a life upon earth as I do? when I am moved by my own corruption, or by Sathan to drunkenness, gluttony, sinful and desperate society, to swearing, cursing, revenge, or the like, then am I to ask, is this the life that Christ led? or if he were to live again, would he live after this manner? when I fall into passion, peevishness, rash words, or if it be but idle words, then am I to consider, O but would Christ speak thus? would this be his lan∣guage? would such a rotten or unprofitable speech as this drop from his honey lips?

2. In case of moral obedience, concerning which we have both his pattern, and pre∣cept, I look upon Christ as my rule; and I question thus, did Christ frequently pray both with his Disciples, and alone by himself? and shall I never in my family, or in my closet think upon God? did Christ open his wounds for me? and shall not I open my mouth to him? did Christ serve God without all self-ends, meerly in obedience, and to glorifie him? and shall I make God's worship subordinate to my aims and turns? did Christ shew mercy to his very enemies? and shall I be cruel to Christ's very Members? O my soul, look in all thy sins, and in all thy duties to thy original, and measure them by the holiness of Christ▪ whether in avoiding sin, or in doing duty, think, What would my blessed Saviour do in this case? Or what did he in the li••e case, when he was upon earth? If we had these thoughts every day, if Christ were continually before our eyes, if in all we do or speak we should still muse on this, What would Jesus Christ say if he were

here? I believe it would be a blessed means, of living in comfort, and spiritual conformi∣ty to the Commands of God, yea, of acting Christ's life (as it were) to the life.

5. Let us look fixedly on Jesus Christ, let us keep our spiritual eyes still on the pat∣tern, untill we feel our selves conforming to it: it is a true saying, that Objects and mo∣ving reasons kept much upon the mind by serious thoughts, are the great engine, both appoint∣ed by nature and grace, to turn about the soul of man. If I may deliver it in fewer terms, Objects considered much, or frequently, do turn the soul into their own nature. Such as the things are we must think of, and consider of, such will be our selves; or if we be not so, it is not through any imperfection in the object (especially in such an object as Jesus Christ is) but because it is not well applied, and by consideration held upon the heart, till it may work there; indeed the manner of this working may be secret, and insensible, yet if we follow on, we shall feel it in the issue; the beholding of Christ is a powerful beholding; there is a changing, transforming vertue goes out of Christ, by looking on Christ; can we think of his humility, and not be humble? can we think of his meekness and gentleness of Spirit, and yet we continue in our fierceness, roughness, frowardness of Spirit? can a proud fierce heart apprehend a meek, and sweet, and lowly Jesus? no, no; the heart must be suitable to the thing apprehended, it is impos∣sible otherwise; certainly if the look be right, there must be a suitableness betwixt the heart and Christ. Sight works upon the imagination in brute creatures; as Laban's Sheep, when they saw the party-coloured Rods, they had Lambs suitable; now will sight work upon imagination, and imagination work a real change in nature? and is not the eye of the mind (especially the eye of faith) more strong and powerful? if I but write after a copy, I shall in a while learn to write like it, if I seriously meditate on any excellent subject, it will leave a print behind it on my spirit; if I read but the life and death of some eminently gracious and holy man, it molds, and fashions, and trans∣forms, and conforms my mind to his similitude; even so, and much more is it in this case; since the eye of faith works in the matter, which in it self is operative and effectu∣al, and therefore it cannot but work more, than where is only simple imitation, or naked meditation; O then let us set the coppy of Christ's life (as before described) in our view, and let us look upon it with both eyes, with the eye of reason, and with the eye of faith.

But how should we keep the eye of our faith on this blessed object, until we feel this conformity in us? I answer.—

1. Let us set apart some times on purpose to act our faith in this respect; There is a time for all things under the Sun,* 1.512 saith Solomon. It may be sometimes we are in our civil employments, but then is not the time; yet when they are done, and the day begins to close, if together with our closet prayer we would fall on this duty of looking unto Jesus by lively faith, how blessed a season might this be? I know not but that some Christi∣ans may do it occasionally, but for any that sets some time apart for it every day, and that in conscience, as we do for prayer, where is he to be found?

2. Let us remove hinderances; Sathan labours to hinder the soul from beholding Christ with the dust of the world, The God of this world blinds the eyes of men; O take heed of fixing our eyes on this worlds vanity! our own corruptions are also great hin∣derances to this view of Christ; away, away with all carnal passions, base humours, sinful desires; unless the soul be spiritual, it can never behold spiritual things.

3. Let us fix our eyes only on this blessed Object; a moving, rolling eye sees nothing clearly;* 1.513 When the Angels are said to look into these things, the word signifies that they look into them narrowly, as they who bowing or stooping down do look into a thing, so should we look narrowly into the life of Christ; our eye of faith should be set upon in a steady manner, as if all the world could not move us, as if we forgot all the things be∣hind, and had no other business in the world but this.

4. Let us look wishingly and cravingly; there is affection, as well as vision in the eye;* 1.514 as the lame man that lay in Solomon's porch looked wishly on Peter and John, ex∣pecting to receive something of them, so let us look on Christ with a craving eye, with an humble expectation to receive a supply of grace from Christ, Why Lord thou art not only anoynted with the the oyl of gladness above thy fellows, but for thy fellows; I am earthly minded, but thou art heavenly; I am full of lusts, but the Image of God is perfect in thee; thou art the fountain of all grace, an head of influence, as well as of eminence; thou art not only above me, but thou hast all grace for me, and therefore O give me some portion of thy meek∣ness, lowliness, heavenly-mindedness, and of all other the graces of thy Spirit. Surely thou

art an heaven of grace, full of bright shining stars, Oh that of that fulness thou wouldst give me to receive even grace for grace; I pray Lord with an humble expectation of receiving from thee; Oh let me feel the dropping of the two-olive trees into the golden candlesticks, yea even into my soul.

5. Be we assured that our prayer (if it be in faith) is even now heard; never any came to Christ with strong expectations to receive grace, or any benefit prayed for, that was turned empty away; besides Christ hath engaged himself by promise to write his Law in our hearts; to make us like himself; As he which hath called us is holy,* 1.515 so should (yea, and so shall) we be holy in all manner of conversation. Oh let us build on his gra∣cious promise; Heaven and earth shall pass away before one jot or title of his Word shall fail; only understand we his promise in this sence, that our conformity must be gradual, not all at once, We all with open face, beholding as in a glass,* 1.516 the glory of the Lord, are changed into the same Image from glory to glory (i.e.) from grace to grace; or from glory inchoate in obedience, to glory consumate, in our heavenly inheri∣tance.

6. If notwithstanding all this, we feel not for the present this conformity in us, at least in such a degree; let us act over the same particulars again and again; the gifts of grace are therefore communicated by degrees, that we might be taken off from living upon a received stock of grace; and that we might still be running to the spring, and drink in there; why alas, we have a continual need of Christ's letting out himself, and grace into our hearts, and therefore we must wait at the well-head, Christ; we must look on Christ as appointed on purpose by his Father to be the Beginner and Finisher of our holiness; and we must believe that he will never leave that work imperfect, where∣unto he is ordained of the Father. We may be confident (saith the Apostle) of this very thing, that he which hath begun a good work in us, will perform it, or finish it, until the day of Jesus Christ, Phil. 1.6. Oh then be not weary of this work until he accomplish the desires of thy soul.

I have now done with this subject: only before I finish, one word more. Sometimes I have observed that many precious souls, in their endeavours after grace, holiness, sanctification, have been frequent in the use of such and such means, duties, ordinances; wherein I cannot say, but they have done well; and for their help I therefore composed that piece called Media; but of all the ordinances of Christ, this Looking unto Jesus is made least use of, though it be chief of all: It is Christ (when all is done) that is that great Ordinance appointed by God for grace and holiness; and certainly those souls which trade immediately with Jesus Christ, will gain more in a day, than others in a moneth, in a year. I deny not other helps, but amongst them all, if I would make choice which to fall upon, that I may become more and more holy, I would set before me this glass, (i.e.) Christ's holy life, the great examplar of holiness; we were at first crea∣ted after his Image in holiness, and this Image we lost through our sin, and to this Image we should endeavour to be restored by imitation; And how should this be done, but by looking on Christ as our pattern? by running through the several Ages of Christ, and by observing all his graces, and gracious actings? in this respect I charge thee, O my soul (for to what purpose should I charge others, if I begin not at home, and with thee?) that thou make conscience of this practical Evangelical duty; O be much in the exercise of it! not only in the day intend Christ, but when night comes, and thou lyest down on thy bed, let thy pillow be as Christ's bosom, in which John the beloved Disci∣ple was said to lean; there lean thou with John; yea, lye thou between his breast; and Let them lye all night betwixt thy breasts; thus mayest thou lye down in peace and sleep,* 1.517 and the Lord only will make thee to dwell in safety; and when day returns again, have this in mind, yea, in all thy thoughts, words, and deeds, even look unto Jesus as thy holy ex∣amplar; Say to thy self, If Christ my Saviour were now upon earth, would these be his thoughts, words, and deeds? would he be thus disposed as I now feel my self? would he speak these words that I am now uttering? would he do this that I am now putting my hand unto? O let me not yield my self to any thought, word, or action, which my dear Jesus would be ashamed to own! yea (if it were possible for thee to be so constant in this blessed duty) going and standing, sitting and lying, eating and drinking, speaking and holding thy peace, by thy self or in company, cast an eye upon Jesus; for by this means thou canst not chuse but love him more, and joy in him more, and trust in him more, and be more and more familiar with him, and draw more and more grace and vertue, and sweetness from him; O let this be thy wisdom, to think much of Christ; so as to provoke thee to the

imitation of Christ! then shalt thou learn to contemn the world, to do good to all, to injure no man, to suffer wrong patiently, yea, to pray for all those that despightfully use thee, and persecute thee; then shalt thou learn to condescend to the weak, to condole sinners cases, to embrace the penitent, to obey Superiours, to minister to all; then shalt thou learn to avoid all boasting, bragging, scandal, immoderate eating and drinking; in a word, all sin. Then shalt thou learn to bear about in thy body the dying of our Lord Je∣sus Christ, that the life also of Jesus may be made manifest in thy body: So the Apostle, For we which live are alwayes delivered unto death for Jesus sake, that the life also of Jesus might be made manifest in our mortal flesh, 2 Corinth. 4.10, 11. Why this is to follow Christ's steps, he descended from heaven to earth for thy sake; do thou trample on earth∣ly things, Seek after the Kingdom of God, and his righteousness, for thy own sake; though the world be sweet, yet Christ is sweeter; though the world prove bitter, yet Christ su∣stained the bitterness of it for thee: and now he speaks to thee, as he did to Peter, An∣drew, James, and John, Come, follow me; O do not faint in the way, lest thou lose thy place in thy Country, that Kingdom of glory.

Thus far we have looked on Jesus as our Jesus in his life, during the whole time of his Ministry; our next work is to look on Jesus, carrying on the great work of man's salvation, during the time of his suffering and dying on the cross, until his resurrection from the dead.

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.
• * 1.98

  John. 2.25.
• * 1.99

  John 3.4.
• * 1.100

  Luke 5.1, 2, 3, 4
• * 1.101

  Luke 4.18.
• * 1.102

  Luke. 4.48.
• * 1.103

  Mat. 23.10.
• * 1.104

  James 4.12.
• * 1.105

  Isa. 33.22.
• * 1.106

  Col. 2, 19. Isa. 9.6. Prov. 8.14.
• * 1.107

  Heb. 3.1.
• * 1.108

  Rom. 10.15.
• * 1.109

  Mal. 3.1.
• * 1.110

  John 6.14.
• * 1.111

  Heb. 9.15.
• * 1.112

  John 1.18.
• * 1.113

  Rev. 8.4.
• * 1.114

  Deut. 5, 5.
• * 1.115

  Rom. 15.8. Heb. 2, 3.
• * 1.116

  Eph. 4.8.
• * 1.117

  Ver. 12.
• * 1.118

  Luke 4.17, 18, 21.
• * 1.119

  Luke 24.27.
• * 1.120

  John 3.13.
• * 1.121

  Mat. 11.27.
• * 1.122

  Luke 24.45. Acts 10.14.
• * 1.123

  John 1.9.
• * 1.124

  1 Pet. 2.5. Psal. 127.1.
• * 1.125

  John 5.25.
• * 1.126

  Eph. 5.14.
• * 1.127

  Acts 7.37.
• * 1.128

  Heb. 1.1.
• * 1.129

  Ver. 2.
• * 1.130

  Gal. 14.1, 2.
• * 1.131

  Cant. 2.9.
• * 1.132

  Revel. 3.7.
• * 1.133

  John 5.25.
• * 1.134

  1 Cor. 2.4.
• * 1.135

  2 Cor. 10.12.
• * 1.136

  John 5.31.
• * 1.137

  John 8.14.
• * 1.138

  Isa. 45.22. Mat. 11.28. Luke 24.27.
• * 1.139

  Eccles. 12.11.
• * 1.140

  2 Cor. 5.20. Ezek. 20.46.
• * 1.141

  John 4.47.
• * 1.142

  1 Cor. 1.26.
• * 1.143

  John 4.48.
• * 1.144

  Ver. 50.
• * 1.145

  Ver. 51.
• * 1.146

  Ver. 53.
• * 1.147

  Mat. 8.5, 6.
• * 1.148

  If I mistake not in the year, I shall not contend, because in this year on∣ly I shall men∣tion his mira∣cles.

  Ver. 7. Acts 10, 34, 35.
• * 1.149

  Ver. 8.
• * 1.150

  Ver. 9.
• * 1.151

  Ver. 10.
• * 1.152

  Cant. 4.7, 9.
• * 1.153

  Luke 7.11.
• * 1.154

  ver. 14.
• * 1.155

  ver. 15.
• * 1.156

  Luke 4.33. ver. 34.
• * 1.157

  Mal. 3.2.
• * 1.158

  Ver. 34.
• * 1.159

  Ver. 35.
• * 1.160

  Mark 1.26.
• * 1.161

  Ver. 35.
• * 1.162

  Ver. 36. Mark 1.27,
• * 1.163

  John 20.31.
• * 1.164

  Ʋse.
• * 1.165

  2 Kings 14.42, 43.
• * 1.166

  Act. 9.34.
• * 1.167

  Acts. 3.6.
• * 1.168

  Mark 5.41.
• * 1.169

  Mark 4.39. Luke 4.35.
• * 1.170

  Matth 24.24.
• * 1.171

  Ver. 23, 25.
• * 1.172

  Contra mira∣bularios istos cautum me fecit Deus me∣us, Aug. in Jo∣han. tract. 3.
• * 1.173

  Gen. 2.17.
• * 1.174

  1 Tim. 3.16.
• * 1.175

  Ezek. 16.4.5, 6.
• * 1.176

  John 5.39
• * 1.177

  Luke 6.12, 13.
• * 1.178

  Mat. 5.11, 12.
• * 1.179

  Matth. 14.23.
• * 1.180

  Matth. 6.6.
• * 1.181

  Luke 21.37
• * 1.182

  Psal. 6.6.
• * 1.183

  Luke 8.38, 39.
• * 1.184

  Gen. 35.22. Exod. 15.21.
• * 1.185

  Mat. 19.28.
• * 1.186

  2 Cor. 2 16.
• * 1.187

  Ʋse.
• * 1.188

  1 Cor. 9.16.
• * 1.189

  Mat. 10.7.
• * 1.190

  2 Cor. 4.7.
• * 1.191

  Isa. 28.10.
• * 1.192

  Mark 16.15.
• * 1.193

  Mat. 11.28.
• * 1.194

  John 6.37.
• * 1.195

  John 6.39.
• * 1.196

  John 6.38.
• * 1.197

  Luke 19.10.
• * 1.198

  Heb. 3.1, 2.
• * 1.199

  John 7.37.
• * 1.200

  Isa. 12.3.
• * 1.201

  Isa. 55.1, 3.
• * 1.202

  Rev. 22.17.
• * 1.203

  Ezek. 18.25.
• * 1.204

  Ezek. 18.31.
• * 1.205

  Ver. 32.
• * 1.206

  Isa. 55.7.
• * 1.207

  Hos. 14.4. John 3.16.
• * 1.208

  Rev. 21.6. Exod. 34.6, 7. Isa. 48.18, 19.
• * 1.209

  Ezek. 33.61. Ezek. 33.11. Mich. 6.3. Isa. 5.4. Isa. 5.3.
• * 1.210

  Mich. 6.2.
• * 1.211

  Deut. 5.29.
• * 1.212

  Deut. 32.29.
• * 1.213

  Hos. 11.8.
• * 1.214

  1 Tim. 1.15.
• * 1.215

  Mat. 11.19.
• * 1.216

  Luke 5.30.
• * 1.217

  Luke 5.31, 32.
• * 1.218

  Luke 10.21.
• * 1.219

  John 11.15.
• * 1.220

  Luke 19.41, 42.
• * 1.221

  Mat. 23.37.
• * 1.222

  2 Sam. 18.33.
• * 1.223

  Luke 13.33.
• * 1.224

  There is vo∣luntas absoluta efficax, decei∣nens, & infali∣biliter produ∣cens effectum volitum: & voluntas con∣ditionata, re∣velata appro∣bationis, simplicis com∣placentia. August. tract. 15. in John
• * 1.225

  Luke 15.20.
• * 1.226

  Jer. 31.18, 19 ver. 20.
• * 1.227

  Ezek. 16.6.
• * 1.228

  Ver. 8.
• * 1.229

  Gen. 33.4.
• * 1.230

  Ezek. 33.11.
• * 1.231

  Luke 36.37.
• * 1.232

  Ver. 38.
• * 1.233

  John 13.23.
• * 1.234

  Jer. 6.1.
• * 1.235

  2 Cor. 7.11.
• * 1.236

  Ver. 47. Ver. 48. Ver. 50. Ʋse.
• * 1.237

  Isa. 63.1, 2.
• * 1.238

  Luke. 19.41.
• * 1.239

  Mat. 11.29, 30.
• * 1.240

  1 John 7.3.
• * 1.241

  Isa. 40.4.
• * 1.242

  Isa. 35.8.
• * 1.243

  Psal. 25.9.
• * 1.244

  1 John. 5.3. Rom. 8.2. Rom. 7.6.
• * 1.245

  1 Cor. 1 19.
• * 1.246

  1 Cor. 1.24.
• * 1.247

  Wisd. 5.7.
• * 1.248

  2 Cor. 3.17.
• * 1.249

  John. 8.31, 32
• * 1.250

  Psal. 119.165. Isa. 57.20, 21.
• * 1.251

  Psal. 55.9.
• * 1.252

  John. 14.27.
• * 1.253

  Eph. 4.12.
• * 1.254

  2 Cor. 5.20.
• * 1.255

  Psal. 37.37.
• * 1.256

  Psal. 19.11.
• * 1.257

  Heb. 11.26.
• * 1.258

  1 Cor. 9.24.
• * 1.259

  Matth. 8.12. Mark 9.44.
• * 1.260

  Can. 3.10.
• * 1.261

  Heb. 1.14.
• * 1.262

  Isa. 30.21.
• * 1.263

  Rom. 8.14.
• * 1.264

  Gal. 5.24.
• * 1.265

  Rom. 7.24. Ver. 23. 2 Cor. 12.9.
• * 1.266

  Phil. 4.13. Rom. 8.37. Psal. 119.32.
• * 1.267

  Ʋse.
• * 1.268

  Psal. 119.97, 174. Psal. 19.11.
• * 1.269

  Mal. 1.13. Amos 8.5.
• * 1.270

  1 Cor. 2.14, 15.
• * 1.271

  Hos. 2.14.
• * 1.272

  Cant. 5.7, 10.
• * 1.273

  Psal. 42.5.
• * 1.274

  Gen. 6.6.
• * 1.275

  Rom. 7.24.
• * 1.276

  Prov. 3.17.
• * 1.277

  Ʋse 2. Psal. 1.1, 2. Psal. 119.1. Psal. 40.8.
• * 1.278

  Answ.
• † 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. John 14.26. and 15.26.
• * 1.280

  Rom. 8.26.
• * 1.281

  1 Pet. 2.9.
• * 1.282

  Answ. Eccles. 2.2.
• * 1.283

  Psal. 2.11. Psal. 112.1.
• * 1.284

  Nehem. 8.10.
• * 1.285

  Heb. 3.17, 18.
• * 1.286

  John 6.4.
• * 1.287

  So Aretius, and others.
• * 1.288

  John. 8.46.
• * 1.289

  1 Pet. 1.19. Heb. 7.26.
• * 1.290

  2 Pet. 2.22.
• * 1.291

  Heb. 4.15.
• * 1.292

  Psal. 45.2.
• * 1.293

  Cant. 5.10.
• * 1.294

  Col. 2.3.
• * 1.295

  Rom. 8.2.
• * 1.296

  Rev. 11.11.
• * 1.297

  Luke 1.35.
• * 1.298

  Rom. 5.19.
• * 1.299

  Matth. 5.17. John 8.29. Acts 3.14.
• * 1.300

  Phil. 2.8.
• * 1.301

  John 6.9, 10, 11.
• * 1.302

  Matth. 15.32.
• * 1.303

  John 6.15.
• * 1.304

  Mar. 7.26, 27.
• * 1.305

  Matth. 16.19.
• * 1.306

  Gen. 1.26.
• * 1.307

  Matth. 16.21.
• * 1.308

  Luke 9.28, 29, 30, 31.
• * 1.309

  Math. 21.5.
• * 1.310

  Luke 9.55.
• * 1.311

  Ver. 56.
• * 1.312

  Luke 19.41, 42.
• * 1.313

  Gen. 43.30. Gen. 45.1.
• * 1.314

  Hos. 11.8.
• * 1.315

  Joh. 13.4, 5.
• * 1.316

  Rom. 5.19.
• * 1.317

  Rom. 10.4.
• * 1.318

  Rom. 8.4.
• * 1.319

  Rom. 10.5.
• * 1.320

  Rom. 5.19.
• * 1.321

  Rom. 5.10.
• * 1.322

  1 Cor. 1.30. Dan. 9.24.
• * 1.323

  Luke 2.11.
• * 1.324

  Gal. 4.4, 5.
• * 1.325

  John 17.19.
• * 1.326

  Heb. 10.7, 10.
• † 1.327

  Debitum non est meritum.
• * 1.328

  Acts 20.28. Phil. 2.6, 8.
• * 1.329

  Rom. 5.9, 19.
• * 1.330

  Rom. 8.2.
• * 1.331

  Heb. 9.15.
• * 1.332

  John 13.1.
• * 1.333

  Mat. 1.1. Hos. 6.3.
• * 1.334

  1 Cor 13 9.
• * 1.335

  1 Pet. 1.12.
• * 1.336

  1 Cor. 2.2.
• * 1.337

  Phil. 3.8.
• * 1.338

  Acts. 24.25.
• * 1.339

  Matth. 3.15.
• * 1.340

  Heb. 4.15, 16.
• * 1.341

  Gal. 4.6.
• * 1.342

  2 Cor. 13.5.
• * 1.343

  Col. 1.27.
• * 1.344

  Gen. 28.16, 17
• * 1.345

  1 Cor. 11.10.
• * 1.346

  Cant. 5.13.
• * 1.347

  Psal. 45.2.
• * 1.348

  Matth. 4.17. John 3.3.
• * 1.349

  Heb. 12.25.
• * 1.350

  Heb. 2.3. 2 Cor. 5.20. 1 Tim. 4.15.
• * 1.351

  John. 9.23.
• * 1.352

  Luke 6.13. Mat. 28.19.
• * 1.353

  Mich. 4.2.
• * 1.354

  Niceph. l. 2. c. 40.
• * 1.355

  Luke 24.47.
• * 1.356

  Gal. 2.15.
• * 1.357

  1 Tim. 3.16.
• * 1.358

  Psal. 50.2.
• * 1.359

  Rom. 11.33.
• * 1.360

  John 6.38, 39.
• * 1.361

  John 17.22.
• * 1.362

  Luke 19.10.
• * 1.363

  Psalm 40.8. 1 John 5.3. Psal. 34.8.
• * 1.364

  Act. & Mon. fol. 1361.
• * 1.365

  Psal. 119.10.3.
• * 1.366

  Rom. 10.12.
• * 1.367

  Psal. 119.99.
• * 1.368

  Psal. 119.99. Ver. 97. Ver. 15.
• * 1.369

  Psal. 104.34. Psal. 94.19.
• * 1.370

  Matth. 11.3. Psal. 119.99.
• * 1.371

  Cant. 5.10.
• * 1.372

  Rev. 22.4.
• * 1.373

  Gal. 4.4.
• * 1.374

  Mat. 9.21.
• * 1.375

  John 1.27.
• * 1.376

  Psal. 84.10. Ver. 3.
• * 1.377

  Mat. 12.20.
• * 1.378

  Mar. 10.17, 21
• * 1.379

  Mar. 12.28, 34
• * 1.380

  Mat. 9.36.
• * 1.381

  Luke 9.55, 56.
• * 1.382

  Isa. 26.1, 8.
• * 1.383

  Cant. 5.10, 16.
• * 1.384

  Heb. 1.3.
• * 1.385

  Cant. 5.10.
• * 1.386

  Phil. 3.8.
• * 1.387

  Heb. 1.5.
• * 1.388

  Psal. 119.15. John 7.37.
• * 1.389

  Cant. 5.8.
• * 1.390

  2 Thes. 2.16.
• * 1.391

  Rom. 8.2.
• * 1.392

  Rom. 6.12.
• * 1.393

  1 John 3.9.
• * 1.394

  Rom. 6.14.
• * 1.395

  1 John 2.6. Eph. 5.2. John 13.15. 1 Pet. 1.15.
• * 1.396

  2 Cor. 3.18.
• * 1.397

  Luke 4.22. Matth. 15.31.
• * 1.398

  Mark 6.51. Luke. 9.43.
• * 1.399

  Matth. 8.2. Matth. 9.18. Matth. 14.33.
• * 1.400

  Mark 9.23, 24.
• * 1.401

  John 6.66, 69.
• * 1.402

  Rom. 6.17. Mat. 4.19, 20, 22.
• * 1.403

  Matth. 9.9. John 8.31.
• * 1.404

  Mat. 1.22, 27. Luke 4.32. John 7.46.
• * 1.405

  Gal. 2.20.
• * 1.406

  Matth. 4.2.
• * 1.407

  Mat. 13.55.
• * 1.408

  Rom. 5.10. Lam. 3.26.
• * 1.409

  Gen. 3.15.
• * 1.410

  Gen. 22.18.
• * 1.411

  John 3.16. John 11.25.
• * 1.412

  Acts 13.39. Acts 16.31. Acts 10.43.
• * 1.413

  John 3.36. John 6.47.
• * 1.414

  2 Chron. 20.12, 20. Psal. 78.21, 22
• * 1.415

  John 14.1.
• * 1.416

  Acts 20.21.
• * 1.417

  Gal. 4.4.
• * 1.418

  Col. 2.14.
• * 1.419

  2 Cor. 5.21.
• * 1.420

  Gal. 5.3.
• * 1.421

  Luke 2.21.
• * 1.422

  Gal. 4.4, 5.
• * 1.423

  Rom. 8.4.
• * 1.424

  Marlorat. Rev. 12.1.
• * 1.425

  Phil. 3.8, 9.
• * 1.426

  Zech. 13.1.
• * 1.427

  Zech. 3.4.
• * 1.428

  Cant. 5.10, 11.12, 13, 14, 15.
• * 1.429

  John 5.39.
• * 1.430

  John 21.25.
• * 1.431

  Prov. 30.2, 3.
• * 1.432

  Mat. 4.23.
• * 1.433

  Mat. 10.5, 6.
• * 1.434

  Mat. 28.19.
• * 1.435

  Luke 13.24.
• * 1.436

  Prov. 3.17.
• * 1.437

  Mat. 11.29.
• * 1.438

  Psal. 45.2.
• * 1.439

  Heb. 10.9.
• * 1.440

  Cant. 4.9, 10.
• * 1.441

  Cant. 6.5.
• * 1.442

  Mal. 4.2. Num. 24.17, 19.
• * 1.443

  Rev. 22.16.
• * 1.444

  John 1.7, 8, 9.
• * 1.445

  Isa. 53.7.
• * 1.446

  John 1.29.
• * 1.447

  John 10.14.
• * 1.448

  Zach. 13.1.
• * 1.449

  Prov. 3.18. Cant. 2.3.
• * 1.450

  Cant. 2.1.
• * 1.451

  John 10.9.
• * 1.452

  Rom. 13.14.
• * 1.453

  John 6.32, 35, 51.
• * 1.454

  Phil. 1.18.
• * 1.455

  Rom. 12.12.
• * 1.456

  Col. 2.3.
• * 1.457

  Luke 19.5, 6.
• * 1.458

  John 3.29.
• * 1.459

  Cant. 6.3.
• * 1.460

  Phil. 3.3.
• * 1.461

  Luke 13.17.
• * 1.462

  Mark 9.24.
• * 1.463

  Luke 19.37.
• * 1.464

  Psal. 5.3.
• * 1.465

  Psal. 69.3.
• * 1.466

  Acts 7.55.
• * 1.467

  Mark 9.24.
• * 1.468

  Luke 19.37, 38
• * 1.469

  Rev. 1.5, 6.
• * 1.470

  Psal. 49.7.
• * 1.471

  Phil. 2.5.
• * 1.472

  1 Cor. 2.16.
• * 1.473

  Mat. 11.29.
• * 1.474

  2 Cor. 10.2.
• * 1.475

  Phil. 2.6, 7.
• * 1.476

  John 1.16.
• * 1.477

  John 7.46.
• * 1.478

  Luke 4.22.
• * 1.479

  1 Pet. 2.22, 23
• * 1.480

  Ver. 21.
• * 1.481

  Heb. 7.26. 1 Pet. 2.9.
• * 1.482

  1 Cor 11.1.
• * 1.483

  Rom. 8.29.
• * 1.484

  Col. 1.18.
• * 1.485

  Mat. 11.19. John 13.13.14, 15.
• * 1.486

  Col. 3.12.13.
• * 1.487

  1 Pet. 1.15, 16.
• * 1.488

  Rom. 13.9.
• * 1.489

  Rom. 12.9.
• * 1.490

  Luke 4.18. Psal. 147.3.
• * 1.491

  Matth. 14.1. Mark 6.34.
• * 1.492

  Mark 1.40, 41.
• * 1.493

  Mat. 15.32.
• * 1.494

  Matth. 20.34. Luke 15.20.
• * 1.495

  Cant. 1.13, 14.
• * 1.496

  Matth. 21.5.
• * 1.497

  Num. 12.3.
• * 1.498

  John 13.5.
• * 1.499

  1 Pet. 2.23.
• * 1.500

  Mat. 12.36.
• * 1.501

  Eccles. 3.7.
• * 1.502

  Mat. 26.63.27, 12.
• * 1.503

  Acts 10.38.
• * 1.504

  2 Cor. 8.9.
• * 1.505

  Psal. 103.1.
• * 1.506

  Rom. 8.29.
• * 1.507

  Tit. 2.14.
• * 1.508

  Senec. Ep. 11.
• * 1.509

  Cant. 1.13.
• * 1.510

  Acts 11.18.
• * 1.511

  John 18.36.
• * 1.512

  Eccles. 3.1.
• * 1.513

  1 Pet. 1.12.
• * 1.514

  Acts 3.5.
• * 1.515

  1 Pet. 1.15.
• * 1.516

  2 Cor. 3.18.
• * 1.517

  Cant. 1.13. Psal. 4.8.