The just measures of the pious institution of youth represented according to the maxims of the Gospel : in several essayes : Part 1, recommending unto parents, and others concerned, what they owe more immediately to the souls of children ... : wherein also, an account is given of the nature and designs of the Christian religion ... : the whole very profitable for all who would solidly understand and practice the doctrine, which is according to godliness.

THE Just Measures, OF THE Pious Institution Of YOUTH; Represented according to the Maxims of the Gospell. ESSAY II. (Book 2)

Proposeing a very useful Method how to Instruct them in the Knowledge of the Great Misterie of Godliness, GOD manifested in the Flesh. (Book 2)

The INTRODUCTION,

THE Appearance of the Son of GOD in Mortal Flesh, which we commonly call his Incarna∣tion, is the Great Secret of the Chri∣stian Religion; And a Secret it is, that is full of surprizing Wonders.

Wonders of Love, Grace, and Con∣descendencie. Here Love appears in its most unparallel'd heights, Grace in its Unsearchable Riches, and Con∣descendencie in Circumstances, that at once both Endear and Astonish. Here are Depths of Wisdom, which thô they surpass our Comprehension, yet they afford a Delightfull Prospect, whereon to imploy our Thoughts, and whereby to Excite our Devotion. Here there are such Noble Excesses of Bountie, if I may be allowed so to de∣sign them, as are very proper both to Kindle and Entertain our Love, and to raise it up even unto Rapture and Transport. Here the Divine Philan∣thropie overflows, and comes in a Dress which equally wins and amazes; For the Love of GOD towards Man∣kind did from the Beginning Manifest it self in Methods that were very Oblig∣ing, yet this instance of it, Namely That He who was in the Form of GOD, should take on him the Form of

a Servant, is so Transcendent and so Illustrious, that it seems in some sort to Swallow up, and Ecclipse all sormer Discoveries. Here Religion is put in a new Mould, gets a new Force, and new Indearments, a new Spirit, and a new Pattern, new Obligations, and new Motives; To be short, here it be∣comes, in the whole of it, more Lovely and more Inviteing than ever. All its Exercises are rendred Sweet and Agreeable, and its very Severities are Ways of Pleasantness and Paths of Peace. And, in fine Here Sin ap∣pears in all its Native Shapes of Hor∣rour and Deformity. Now, under the Dispensation of Light and Love, the Source whence it flows, The Depth and Diffusiveness of its Contagion and Impurities, its Deceitfull Methods, of working, the guilded Baits, and Al∣luremenss by which it Catches and Inveigles the unwarrie Sinner, and all its Fatal and Terrible Consequences are more plainly laid open.

This, I mean, the Incarnation of the Son pf GOD, was the other Great Mystery, which, in Prosecution of my Defign, I promised to insist on: And it cannot be denyed, but it is the indis∣pensable Duty of all Chrictian Parents to instill the Knowledge of it into their Children very earely, and with all possible care, that so they may be Taught to Remember not only their Cre∣ator, but their Redeemer also in the days of their Youth; For it is very certain, that nothing can be more proper to Season young Hearts, nothing can more effectualy gain them to an early Piety, than Displaying unto them be∣times the Beauties of this Lovely and Venerable Mysterie, and seriously ac∣quainting them with the precious Truths that are Comprehended in it, the great Duties to which it Engages, and the powerfull Motives by which it inforces the Belief of the one, and the practice of the other. And this being vifibly

a matter of vast Importance, I shall con-contribute the best Assistance I can un∣to Parents, and others concerned, in Directing them to the exactest Mea∣sures I know, of Communicating unto the Youth the Knowledge of this very Momentuous particular.

And because the Knowledge of our Redeem∣er as manifested in the Flesh, includes also the knowledge of the grcat Things of the Christian Religion, whereof People commonly have not very just apprehensions, it will be ne∣cessary, that in directing to the Measures of com∣municating this Knowledge, I should give a true account of several very great Truths and Du∣ties, and rescue them from these False and Cor∣rupt Glosses which flatter the Lusts of Men and under specious pretences, Evacuat the designs of the Gospell. This will oblige me to en∣large Considerably on some heads; But then I am hopefull, That, as will appear in our Progress, nothing shall be advanced, but what is highly Edifying and Instructive, and which it is the Interest, as well as the duty of all Ages to be duely informed of, and constantiy to practice; as they would wish one day to be admitted into the Biiss and Glories of the

other world. And so, in humble dependance in the Divine Grace and Conduct, I proceed to lay down the Directions which I obliged my self to give, and they are these that fol∣low

* 1.11. I Judge it convenient that Parents do at first only sim∣ply propose this blessed Mystery to the Consideration of Young Ones, telling them, that the Eternal Word, or Son of GOD became Man, being by a Su∣pernatural and Divine Power Con∣ceived in the Womb of an Holy Vir∣gin, who never knew Man, that He affumed our Humane Nature in a state of Imperfection, weakness, and mortality, and did actually feel and experience its inclinations, and ne∣cessities, and all the temptations to which it is exposed; And yet that in the midst of so many disadvanta∣geous and embarassing Circumstan∣ces, and though frequently assaulted by the inclinations of our Mortality, and fiercely attaked by the powers of darkness▪ he still retained his Purity and Innocence without ever having

committed the least sin, in thought, word, or deed, and that so he ever continued to be the Holy and immacu∣late Lamb of GOD.

(2) I would recommend,* 1.2 That they point at these pas∣sages of Holy Scripture, which do assure us of the Truth of the foregoing particulars, and Imprint them on the hearts and Memories of their Chil∣dren. And (1.) That the Son of GOD became Man, these Pas∣sages do Sufficiently verify. The word was made Flesh(a) 1.3 and dwelt among us. When the(b) 1.4 fulness of time was come, God sent forth his Son made of a Woman. Andc 1.5 great is the Mystery of Godliness: GOD was manifest in the Flesh.

(2) To convince them that he was con∣ceived by a Divine Power, in the Womb of a pure Virgine, without the concurrence of Man, and that in due time he was Born of her, a tender, though an Heavenly Babe, and therefore that he was treated in the same manner that other Infants in the like circumstances use to be, to convince them, I say, of all this, it will be necessary to acquaint

them very particularly with the History of the Conception and Nativity, as it is at large Recorded by Saint Luke, the former, Chap: 1. from Verse 26, to the 39, and the latter Chapter 2. through∣out. 3. That the Son of GOD assum∣ed the Humane Nature in a State of Im∣perfection, weakness, and Mortality, a great many passages do evince, such as Christ Jesusa 1.6 being in the Form of GOD, made himself of no reputation, and took upon him the form of a Servant, and was made in the likeness of Men: and being found in fashion as a man, He Humbled himself, and became Obedient unto Death, even the Death of the Cross. For as much then, at theb 1.7 Chil∣dren are partakers of Flesh and Blood, he also himself likewise took part of the same, wherefore in all things it behoved him to be made like unto his Brethren. 4. That he had experience of the Inclinations, ne∣cessities, and temptations of our Mortal Humanity; And yet, that he never committed sin, but continued alwayes spotless and Innocent, the Holy Scrip∣tures do also aboundantly demonstrate. For we have not a High Priest (sayeth the Apostle to the Hebrewsa 1.8 which cannot be touched with the feeling of our infirmities,

but was in all points tempted like as we are, yet without sin, whob 1.9 did no sin, neither was guile found in his mouth. I do not pretend to direct unto all the passages that assert and prove the Truth of the mentioned particulars, but only to touch on a few of the most obvious and urgent; In the mean time it is fit that by the application of these and the like pas∣sages the minds of Young Ones be root∣ed and established in these great and im∣portant Doctrines of our Religion, and so guarded against being infected by the contrary Errours.

It will be necessary to caution them very seriously against the bold and pro∣phane adventures of the corrupted rea∣son of Man,* 1.10 that would by its own li∣mited glimmering and deceitful light, enter and pry into this vast Abyss of Di∣vine and Mysterious secrets. And the most effectual way, I suppose, to do this, will be, by telling them, That this Myste∣ry is above the narrow Sphere and com∣prehension of Reason; That no hight can penetrate into, and discover the depths of Divine things, but what is it self Divine, That the subtile and teme∣rarious inquiries, that have been made

by reason into the nature of the Hypo∣statical Union, that Sacred tye which U∣nites the two Natures, the Divine and Humane, in the person of the ever Bles∣sed Jesus, have sullied and darkned rhis Amiable Mystery, but could never un∣fold and illustrate it, that it is their du∣ty to acquiesce in the simpler and plain declarations of the Holy Scriptures con∣cerning it, and not curiously to endea∣vour by the activity of their own minds to comprehend and Fathome it, That the design which the Blessed GOD had in acquainting us with this Mystery, was not to entertain our speculations, but to oblige us to the Love and admiration of, and gratititude to that wonderful and condescending Goodness thar vou∣chsafed to approach us so near as to visit us in our own Nature, and speak to us through a Vail of flesh like our own; And in fine, if we would know this Mysterie in a saving manner, that then the true way of attaining to this sort of know∣ledge of it is, by the exercise of a burn∣ing Love, by an universal and sincere obedience, and by an humble Oblation of our Souls in pure and ardent desires unto him, who is the true Light, and in

whom are hid the Treasures of Wisdom and Knowledge, and he will not fail to impart it to us, as we are assured from his own Wordsa 1.11 he that hath my Commandments, and keepeth them, he it is that loveth me: And he that loveth me, shall be loved of my Father, and I will love him, and will manifest my self to him. To be sure the good and merci∣ful Jesus, will be ready to reveal him∣self, to manifest and disclose his secrets to us, so far as it will be necessary for our good, when he sees that we desire the knowledge of them, not to gratifie our curiosity, but to inflame our love, not to fill our heads with notions and speculations, but our hearts with Pious and devout affections.

(4.) In the next place, let them be inform'd,* 1.12 in the most pathetick & taking manner that can be, of what was the source & spring of this so surpassing a favour, so singular & so endearing a con∣descendency. Oh! What was it that did oblidge the Son of GOD to become man! The brightness of the Fathers Glory to Vail himself under a cloud of Flesh! The Immortal to

put on Mortality! Him that was in the Form of GOD, to take on him the form of a Servant! The fulness of the Deity to feel the necessities of frail Hu∣manity! And the terror of Devils, to put himself in a condition of being tempted by them! What was it, I say, That obliged the Son of GOD thus to empty, and to disfigure himself, Thus to appear without forme or comlyness?a 1.13 Why, it was pure, gratuitous, and undeser∣ed Love towards lost and forelorn Man∣kind. 'Tis true, the sin and misery of Man was the occasion of this marvellous condescendency, as we may learn from what is said in Ezekiel,b 1.14 which, tho it have a peculiar reguard to the Jews, Yet it is applicable to the state of Mankind in general. None Eye pitied thee, and when I passed by thee, and saw thee polluted in thine own Blood, I said unto thee when thou wast in thy Blood, live; Yea I said unto thee when thou wast in thy Blood, live. The wretched and lamentable estate, into which man had plunged himself, gave occasion to the exercise of this Love, but it was not a necessitate occasion, GOD might have left man to perish in his sin and th•• 〈…〉〈…〉 ••proach to his

goodness. For since man had abused the the Graces vouchsafed him in his Crea∣tion, and by a free and voluntary re∣volt (notwithstanding all the gracious endeavours, that GOD used to prevent his fall) had turned away from GOD towards himself and the Creatures, GOD might have very Justly abandon∣ed him, and never have taken any more noticc of him especially considering that the Eternal & unchangeable Rule which GOD hath established in his dealing with Man, is, That he should give unto him according to his choice and works. Now since man had voluntarly chosen sin and separation from GOD, it was just with GOD to let him have his choice, that is, abandon him to sin, and the consequences of it. Neither was the re∣covery of Man neeessary to GOD, in order to prosecute his design of having creatures to whom he might communi∣cate his fulness, and with whom he might Eternally delight himself: For it was easie for him to accomplish this de∣sign by raising up of new myriades of free and intelligent Creatures in the room of Man, which might be the ob∣jects of his bounty and delight. But in the mean time, the Blessed Jesus our elder

Brother being on the one hand sensibly touched with the offence done to GOD his Father, and on the other, deeply resenting the miseries of his Brethren, the Children of Men, and from a prin∣ciple of ardent Zeal for the Divine Glo∣ry, desiring that GOD should be again Loved, Obeyed, and Glorified by Man, did present himself unto GOD, and mediated for man, and in the strains of a most eloquent and disinteressed Love pleaded with his Eternal and offended Father, that he would pardon the sin of man, renew and reinforce the offer of his Light and Grace, and put man under his Care and Conduct, professing how willing he was to do for man what ever might tend to his recovery and Salvati∣on, though it were to lay down his very life. Upon these infinitly Meritorious, and Charitable Addresses and Intercessions of the Son of GOD, to which nothing could be denyed, GOD was prevailed with to resume thoughts of Love towards man, to pass by his demerit, and cast a favourable eye upon him, and to do and give whatever might contribute to the restoration of him, and because the Incarnation of his Son was the great

mean that remain'd to be put in Execu∣tion in order to remedy and cure the Maladies of Man, to reclaim him from sin, and restore him to his Primitive happiness, He out of His Boundless and overflowing Goodness consented to it, and therefore we are told by St. John.(a) 1.15 That GOD so loved the World, that He gave His Only Begotten Son, that whosoever believeth in Him should not perish, but have Everlasting Life, That He sent His Son into the World, not to condemn the World, but that the World through him might be saved. O what noble heights, what generous & surprizing Excesses, what endearing sin∣gularities of Love are discoverable here! This Generous and sympathizing Love, was the Source and procuring Cause of this Mysterious Incarnation, which, though it was ignominious and degrad∣ing to the Son of GOD, yet it was infi∣nitly advantageous to man, and indis∣pensibly necessary in order to his Hap∣piness and Salvation.

5.* 1.16 After this let them be acquainted with the great design of this Blessed Incarnation, or, what it was that the Son of God aimed

at in assuming our frail Humanity; And this the Sacred Oracles do very ex∣presly determine, Name∣ly, The restoring man to his Primitive Happiness, and in order thereto, the rooting out of sin and Corruption, and the implanting of Holiness and Purity.

The Original and Primitive Happi∣ness of Man (considering it at present as to the most essential and chief Ingre∣dients of it, and with respect to the Soul) consisted in the compleat and perfect Fruition of the Luminous and delightful Presence of God shining in the Soul, and filling it with Vital and Solid, Substantial and permanent, with infinitly refreshful & ineffable Joys & Satisfactions; This Feli∣city Man forfeited by his Apostacy from God, & thereby became a dark & for∣lorn, destitute & polluted Creature, void, of all Goodness, actually lying under the dreadful consequences of sin, and expo∣sed to the Eternal Duration of them, if the Love of GOD in Christ did not in∣terpose. Now that the Son of GOD in being incarnat, designed the Restitution of Man to his Primitive State of Bless and

Glory, we are assured by himself, when he tells us* 1.17 That he was sent into the World; that the world (the Children of Men, the Inhabitants of this lower World) through Him might be saved. That* 1.18 He came to seek and to save that which was lost, That is, Man, who had wandred from GOD, the only Source of Bless, and lost and be wildred himself in an eager and vain pursuit of happiness in himself and the Creatures. Now it is plain, That to save Man, is to restore him to the Bea∣tifick Fruition of the Presence of GOD, which he had forfeited; For, till he ar∣rive at this, he cannot be properly said to be saved; And as he advanees towards it, so proportionablie his Salvation ad∣vances. And therefore when our LORD sayes that He came to save man, it is all one as to tell us, that he came to restore him to his Primitive Bless. But it is im∣possible that Man can be capable of the immediat Fruition of this Bless, while in a state of Corruption and sin, and destitute of Rectitude and Purity; For Light can have no fellowship with dark∣ness, GOD cannot dwell in, nor com∣municat the pure Emanations of his

Light and Love to a Soul that is habitu∣ally impute and polluted, and disaffect∣ed to him; Or on supposition that he did display his amiable Rayes in such a Soul, they would be so far from being an hap∣piness to it, that in effect, by reason of its indisposition, and disconformity to Divine Things, they would be a plague and terrour to it. And therefore as the Son of GOD came to restore Man to his Primitive happiness, so he came to qualifie and prepare him for it, by ex∣terminating sin, and introducing Purity and Innocence into his Soul. The Account which the Angel gives to Daniel* 1.19 of the design of the Incar∣nation of the Son of GOD, doth fully verifie this, which was in short, to finish Trangression, to make an end of sin, & to make Reconciliation for iniquity, and to bring in Everlasting Righteousness. To this same purpose, is that of St. Paul,* 1.20 He gave Himself for us, that He might Redeem us from all iniquity, and purifie unto Himself a peculiar people Zealous of Good Works. This is also the Beloved Disciples account of it, for this purpose (saith he)* 1.21 Was the Son of GOD manifested, that he might destroy

the works of the devil; That is, All sin and Corruption, all sorts of Impurities, whether of the flesh or of the Spirit, all inordinate Lusts and Passions, all wicked acts and habits, which are called the works of the devil, because he was the first Author and Source of them, practises them himself, and sollicites all that he can to the practice of them. These works which the devil had seduced Mankind to love, & do, & whereby he had defiled and corrupted the Humane Nature, and ren∣dred it unsuitable to GOD, these works, I say, the Son of GOD, being sent in the Likeness of sinfull flesh,* 1.22 came to root out and destroy, and to make man par∣taker of a Divine Nature and Inclinations, and so fit and prepare him for the Bea∣tifick Vision and Fruition of GOD. From this great and weighty Truth, there do naturally issue two very edifie∣ing and instructive inferences, which can never be enough inculcated on the hearts of Children.

1. One is, That then the Son of GOD came not into the World, with design to countenance or give any indulgence unto sin, No, He came as we have heard, to

make an end of it, to finish it, and to destroy it; He came not to palliat and cloak it, but to discover and expose it in its own black and horrid forms; Not to lessen the Obligations to disclaim and hate it, but to increase and heighten them. The Compassionat Jesus will be mercifull to the Sinner, when he turns a sincere Pe∣nitent, but he will never be reconciled to the sin; And therefore let none per∣niciously imagine, that because they are or may fancie themselves to be the Chil∣dren of GOD, the Elect or Pardoned and justi∣fied persons, therefore that sin is more tol∣lerable in them, then in the impenitent and Unbelievers, or that GOD hates it less in them than he doth in others. Cer∣tainly this were to reproach and blas∣pheme the holyness of GOD, as if he did not hate sin as sin; Doubtless, wherever it is, it carries in it an equal contrariety to the purity of his Essence, and when he sees it in any of his Chil∣dren, he cannot choose but hate it the more, because it is committed against a clearer Light, more endearing instances of Love, greater Obligations and Advan∣tages, and a longer Experience of the

sweetnesses of Religion than others have, so that to take encouragement to sin from the Mercies of the Gospel, is visibly to turn the Grace of GOD into wanton∣ness, and to contradict, and as much as in them lyes, to defeat the great design of the Incarnation of the Son of GOD.

2. The other inference is, That the Son of GOD came not to procure Heaven, but to such only as should be qualified and prepared for it. He designs it not pro∣miscuously for all, without any regard to their Dispositions. No certainly; For Heaven is a State of Purity, of Light, of Love and of Divine Joys, and none are capable of the enjoyments of it, but such as have attained to a Pure and Spi∣ritual and Divine temper of Soul. It is true, all would be Infinitly welcome to partake in the Happyness of Heaven, if all were qualified for it. None are fatal∣ly excluded from it. GOD the ever Blessed Father of Mankind design'd it as the Portion and Inheritance of all his Children; And therefore he hath indued them with great and Noble Faculties, to fit them for so great and so Divine an enjoyment. The Truth is these vast

and immortal desires after an Infinite good that are naturally seated, and do burn in the Hearts of all Men, do necessarly suppose both that all Men are capable of an infinit good, and that an Infinit good was designed for all as their Hap∣piness and Bless; For to say that all men do desire an Infinit good, and yet to deny that they have capacities for it, or to allow that they have desires after it, and Capacities for it, and yet to affirm that GOD hath absolutly determined that in the far greatest part of them, these desires should never be satisfied, nor these Capacitys fill'd with the Objects, for the Fruition of which, these desires and Capacities were implanted by GOD in man, are thoughts so absurd and inconsistent, so unworthy of that GOD, who is Essential, Infinit, and most Communicative Love and Goodness, so dishonourable to his Wis∣dom, Truth and Justice, And, if they did practically obtain, so suppres∣sive of our desires, and so great discou∣ragements to our hopes, and endeavours after happiness, that none who impartial∣ly consider things, can seriously admit of them. It is certain, that if all Man∣kind

had continued in Innocence and Purity, and the love of GOD, all with∣out exception, had been actually ad∣mitted into the fruition of the Bless and Glories of Eternity. But now that they are become degenerat & sinful Creatures, and have contracted Dispositions contra∣ry to GOD and Divine things, it is not possible that they can be admitted into the presence of GOD, and the par∣ticipation of his joys, until what is Car∣nal and Earthly, impure and perverse in them be perfectly done away; until their disaffectedness and aversion to God be removed, their vitious habits rooted out, and a temper agreeable to Divine things introduced in their Souls. Whence it is evident, that one of the greatest services we can do to the Souls of Young Ones, is, with all the diligence we are capable of, to Imprint very early on their Hearts this most important and most fundamental Truth, & to acquaint them with these passages of Scripture that press and recommend it, such as are these that tell us, that theya 1.23 are only the pure in heart that shall see GOD. That without Purificati∣on no Man shall seeb 1.24 the Lord. Thatc 1.25 righ∣teousness can have no Communion with unrigh∣teousness,

nor light with darkness. Thatd 1.26 if we walk in the Light as GOD is in the Light, we shall have fellowship one with ano∣ther. Thate 1.27 if we would be like him, and see him as he is, we must purifie our selves as he is pure. That the unrighteous shalla 1.28 not inherit the Kingdom of GOD. Thatb 1.29 any thing that defileth shall in no wayes enter into the new Jerusalem. That they only who havec 1.30 Pure hearts, and clean hands shall ascend into the Hill of the LORD, and stand in His Holy place. That GODd 1.31 hath not plea∣sure in wickedness, neither shall evil dwell with him, that the Foolish shall not stand in his sight, and that he hateth all the workers of iniquity.

These and many the like passages do very solidly prove, that Heaven is design∣ed to be the portion only of Purified and Holy Souls. And this Doctrine, if young Ones were seriously trained up under the impressions of it, could not choose but have very excellent and singular influ∣ences on their hearts and lives, and pre∣vent their falling into a great many per∣nicious mistakes, which are the source of Spiritual negligence and carelesness, & the grounds of false & presumptuous hopes of Heaven; Particulary it would

1. Convince them of the indispensible necessity of Holiness, That it is no arbi∣trary or indifferent thing, but an essential pre-requisite, in order to partake in the Felicities of the other world; For in effect Holyness is the health & good temper of the Soul, by which it is put in an imme∣diat capacity of enjoying & relishing the pleasures of Heaven; And indeed with∣out it, Heaven cannot be a state of Hap∣piness to any: For a Soul that is habitu∣ally impure, earthly and sensual, hath given such a wretched turn and byass to its faculties, that nothing can savour with it, but what suits its perverse dispo∣sitions, that is, nothing but what is Car∣nal and earthly; and though such a Soul were admitted into Heaven, yet it would be miserable and unhappy still, because there is nothing in that Blessed place that could gratifie its corrupted appetites. The enjoyments of Heaven are pure and Spiritual and Sublime; And these to be sure cannot give satisfaction and content∣ment to a Soul that is corrupt, and sunk into earthlyness and sensuality, and is under the power of vile Lusts and affec∣tions, but rather would torment, and

plague it, and that because of the con∣trariety and aversion that is in its temp∣er to GOD and Divine things; For, as the light of the Sun, which affords vast pleasure and delight to a sound and vi∣gorous eye, is infinitly uneasie and trou∣blesome to an eye that is tender and dis∣tempered, Even so the Light and Joys of GOD, which to a pure and well dis∣posed Soul are unmeasurably satisfying, and the sources of Eternal and Glorious delights, do unspeakably frighten and disquiet a perverted and defiled Soul.

2. This Doctrine will let them see that no vain and presumptuous relyances on the Merits and Satisfaction of our Blessed Saviour, no imaginary pretences of being the peculiar and bosome favo∣rites of Heaven, no perswasion that we are pardoned persons, and the adopted Children of GOD, can excuse the want of Real and Inherent Purity, for the Holy GOD will owne none for his Favorites, neither will he adopt any as his Chil∣dren, but sucha 1.32 as are conformed unto the Image of his Son; That is, such as by the powerful Operations of the Divine Grace, in the Exercise of an

universal self Denyal, and severe Mor∣tification have attained to a State of Pu∣rity. Nor are any pardoned so as to have a Title to Eternal Life, but they only who heartilyb 1.33 repent, and are sincerely Converted, who forsake their sins, and reform their Hearts and Lives. And it is a horrid and profane abuse of the Merits of our dear Redeemer, to look upon them only as appologies for our habitual impurities, and as a cloak to pal∣liat our beloved wickedness, and to hope that on the account of them, we shall be charmed into Heaven, though sin and lust live in us, and we continue to gratify all the appetites of the old man, when in the mean time, we are assured byc 1.34 one who understood well the de∣signs of his incarnation, That he was ma∣nifested to take away our sins, and that by really implanting in our Souls an everlast∣ing Righteousness, and thereby to conform us unto GOD, and to dispose us for the Fruition of the Pleasures that are at his Right hand for ever more.

3. From this moreover they may be taught very easily to deduce, that the Pu∣rifying of their Souls, ought to be their

great and principal Work, while they are in this World. We see that it is not possible for us to be admitted into Hea∣ven, that is, to enjoy the glorious Pre∣sence and Communications of GOD in the other World, as long as we are im∣pure and corrupt; And therefore, The great Business of our Lives, must be vi∣gorously to labour to arrive at a State of Purity and Agreeablenes•• to GOD. And this Blessed State we can never at∣tain to, if we do not constantly impor∣tune, and entirely resign our selves unto the Influences and Operations of the Di∣vine Grace, and by the Mighty Assist∣ances of it, strenuously contend to cru∣cify corrupt nature, to resist and check all its appetites and inclinations, to root out our vitious habits, and watchfully to prevent the contracting of new ones, that so our Souls, being emptied of sin and self and corruption, may be filled with the Fruits of the Holy Spirit, with these Graces that are the true Ornaments of our immortal part, and which make us agreeable to GOD, as having Christ formed in us. This is the greatest Concern, this is the one thing needful, that we must

be travelling about as long as we are in the state of tryal. The sooner we en∣gage in it, the better it will be for us, and the longer we delay, the less inclin∣ed we shall be to enter upon it, and the more hard and difficult we shall find our work to be. This, it is the indispensable duty of the Instructers of Youth, to make all under their care very sensible of; And in order thereto, to remind them, that they are the off-spring of sin∣ful Parents, that they came into this World, with degenerat and defiled natures, prone to evil, and disaffected to Good, that they began very early to give indications of their degeneracy and corruption, and have sinn'd against the Will and Laws, the Light and Love of GOD their Father, against the motions & importunities of the Holy Spirit their Sanctifier, and against the Blood and Wounds, the Grace and Merits of their dear Redeemer, and that therefore they must nail their old Man to the cross, That is, check and oppose and control it in all its desires, and with Fervour and Perseverance, implore the healing Efficacies of the Divine Grace, for the

restoration of their Souls. That they must begin this Work with all the speed imaginable, by devoting the Prime and Flower and Vigour of their years into it, and continue it without weariness and interruption, as long as they are in this World. And the more effectually to perswade them to it, it will not be im∣proper to represent unto them, that this is the design of that solemn Injunctiona 1.35 of the Apostle, Having therefore all these Promises (namely these mentioned in the 16 and 18 verses of the preceeding chapter, whereby GOD assures us that he will gloriously inhabit our Souls as his living Temples, and fill all our Ca∣pacities with his Light and Joyes, treat us as his dear Children, and bestow u∣pon us the noble Inheritances he hath prepared for us) let us (to the end we may be capable of such ineffable Favours) cleanse our selves from all filthiness of the flesh (from the grosser and more visible im∣purities, such as are drunkenness, gluttony, furnication, adultery, in a word, all bodi∣ly and brutal lusts and excesses) and (not only so, but also from all) filthiness of the spirit, from pride and self love, from

Covetousness and Injustice, from Malice and Envy, from Lying & Hypocrisie, from Bitterness and Revenge, and the like more Spiritual and more Diabolical Vices) perfecting Holieness in the fear of GOD.

4. Infine, This Doctrine will dispose them to undergo with cheerfulness and pleasure whatever may tend to the promov∣all & perfection of the work of their Purificati∣on, how disagreeable & unacceptable so∣ever it may be to the palat and relish of their Old Man; For when once Young Ones are truely in Love with Heaven, that is in Effect, with GOD, whose Light and Joyes and Communications do constitute Heaven, they cannot choose but be in Love with Purity, which pre∣pares and qualifies them to partake in the Bliss of it, and being in Love with Purity they will consequently to be sure, Love whatever may contribute to dis∣possess and rid their Souls of all vitious Defilements, and to re-implant in them that Purity and Rectitude of temper which they so highly and so justly value, and therefore Self denyal and Mortifi∣cation the Cross and Afflictions, Peniten∣tiall Sorrowings and Spiritual Desolati∣ons,

and in one word all the Difficulties and roughnesses of the Narrow way that leadeth unto Life, though they be unsa∣vory to the gust of the Old-Man, yet they are very agreeable to these Souls that are in Love with Purity, as being well assured that they have a singular influence on the rooting out and de∣struction of their Corrupt Natures; Just as a Patient that is very Fond of his Health will, with a deal of Cheerfull∣ness, submitt to the cures that are pre∣scribed him by a skillfull and charitable Phycitian, though they be made of very bitter and sharp ingredients. But this Matter will afterwards fall under consideration.

* 1.366. Having thus ac∣quainted them with the Ends of the Incarnation of the Son of God, and with the Consequences that naturally issue from the Consideration of them, it will will be ne∣cessary to let them moreover under∣stand what the Blessed Measures were which our Redeemer did take, in order to Com∣pass the Gracious Design of Restoring Man to

his forefeited Purity and Bliss. And these we shall find to be such as were most worthy of Infinite Wisdom and Love, and most proper and accommodat to procure the Recovery of Lost Mankind. The Charitable and Compassionat Lover of Souls; left nothing on his Part undone, that was necessary for at∣taining an End so infinitely dear to Him as the Salvation of his Brethren; So that if any of them fall short of Happiness, the fault must entirely ly at their own doors. Now the Means which our Mercifull Redeemer imployed in Pro∣secution of this General and Charitable Design are comprehended under these four heads. 1. His Merits. 2. His Doctrine. 3. His Example. 4. His Effi∣cacy. And these I shall at some length insist on, and endeavour to give true and Genuine Accompts of, being very sensible that the Knowledge, of them is of vast Consequence, and that it is infinitly hazardous to give Young Ones false or maimed Representations of them; And therefore it is extreamly the interest of all Instructors of Youth, to be duely informed concerning them, that thereby they may be capable to im∣part

to all under their Care, such n••redge••¦tices of these great things, as will mo••redge•• effectually engage them, to become ea••redge••¦ly Votaries to the Holy Jesus, for from a right Information of what the Re∣deemer did in order to recover Man∣kind, naturally issues the Knowledge of these Duties, to which all that would partake in his Redemption, are indis∣pensibly obliged. And so I begin with the

* 1.37First, His Merites, Man having by his Voluntary and disin∣genous Revolt, and Apostacy from GOD, rendred himself unwor∣thy of His Favour, and forfeited his Light and Grace, and thereby having become a corrupt and defil'd Creature, it was not possible that he could either Merite or even Desire the Recovery of his forefeited Bliss, for good Desires cannot spring out of a Soul that is wholly void of GOD; neither can a Rebel and sinfull Creature merite; and therefore in order to restore Man to the Favour of God, and to recover unto Man that Light and Grace, which by his sin he

had forefeited, and without which he could not be saved. It was necessary that One Infinitly Worthy in Himself, and infinitly dear to God, should inter∣pose with God in the behalf of Man. And accordingly the Holy Jesus, the Son of God, and the Son of Man in one Mysterious Person, being to uhed on the one Hand with a wonderfull Zeal for God His Father, & on the other with incomparable Charity for His Brethren, the Children of Men, and vehemently desiring that God should be again Glo∣rified and Honoured, Loved and O∣beyed by Men, and that Men should be made partakers of the Joyes and Happiness of God, became the* 1.38 Mediator between God and Man, and so pleaded with God for Men, and presented Him∣self to be their Saviour, professing how infinitly willing He was to do whatever was necessary to turn them to the Love of God, from self & sin & Creatures, & thereby to bring them to Bliss and Glo∣ry, thô it were even to lay aside his Glo∣ry, for some time, and put on the Veil of their Mortal Nature, and plunge himself in their Miseries. Now to be sure the Addresses presented to GOD by

dear a Person, and in such moving Strains, that were attended with a Zeal so ardent, and a Charity so vast, could not choose but be infinitly meritorious in themselves, and most agreeable to him, and to which he would refuse no∣thing, and thereupon God for the Sake of His well Beloved Son, granted Man the pardon of his Sin, renewed the Of∣fers of Light and Grace, in order to pu∣rifie and cleanse his Soul, and afforded him all the Means and Assistances that were necessary to engage and enable him to return to the Love of God, and so to restore him to the Happiness and Bliss which he had lost; And moreover when these Rebel Creatures Men, had generally abused these Favours, and by their continued Resistances of the Holy Spirit, and their love of self and Crea∣tures had rendred the Means that were afforded them fruitless,* 1.39 When they had sunk themselves into Flesh and sense and had contracted more inveterat ha∣bits of wickedness, and thereby had run into a new score of Guilt and Demerite, then the great and final Remedy must be put in Execution. And accordingly when the* 1.40 Fullness of Time was come, God

sent forth his Son made ef a Woman, and so the Brightness of the Fathers Glory was put under the Cloud of our frail Huma∣nity, And became a Man of Sorrows,* 1.41 and acquainted with Grief. And in this Low and Abject State, into which his Inef∣fable Charity to Mankind had plunged Him, He united the Infinite Merites of His Divine Person to all that He did and said and suffered, and particularly to that Unparalel'd Instance of Love and Condescendency, I mean the satisfacto∣ry Oblation, which He made of Him∣self upon the Cross, and by all He me∣rited and procured for Man an Aug∣mentation or Superabundance of Light of Grace and Glory, and the most ef∣fectual Means of Recovering and Sav∣ing Him that lay hid in the Treasures of Unsearchable Wisdom and Love. And so the Remedy was more then Pro∣portioned to the Disease, and where* 1.42 Sin had abounded, Grace did much more abound. Behold now the inexhausted Source of all sufficient and Glorious Merites, the Incarnat Jesus Living, and Speaking, Doing and Suffering, Dying and Sacri∣ficing Himself in the flames of a Pure Disinteressed and Impartial Love unto

God, and in all graciously interceeding for Man! Behold the Blessed Conduit through which and for whose sake, all Good things are conveyed to us!

Bu•• here it will be necessary to de∣clare in some particular and eminent Instances, What these Blessings are, which the Holy Jesus hath merited for Man∣kind, and then, because our old Man will be apt to abuse these Merites, to skulk and shelter it self under the covert of them, and-so to secure it self from Crucifixion and Death, we must give an Account of the Manner how he hath merited, and by discussing this, we shall come to understand what these Solid Grounds are, on which we may build our belief of having an interest in the Merites and Purchase of the Redeemer, both these I shall pursue jointly.

1 The first Blissing I shall mention is Pardon, by which GOD passes over the Guilt and Demerit of the Sins of Men, and in consequence of this bestows on them such good things as their present circumstances will admitt of, and gives them a right and Tittle to other and greater Blissings, providing that they Faithfully perform the Conditions that

are necessary in order to be qualified & disposed for the Enjoyment of them, and that we ow this favour to the Me∣rits of the Redeemer; we are frequently assured by St. paul. In whom (that is in Christ,) we havea 1.43 Redemption through his Blood, the forgiveness of Sins, according to the Riches of his Grace,b 1.44 and elsewhere he exorts us to forgive one a∣nother, as GOD for Christs sake hath for∣given us. But that our apprehensions of this Matter may be clear and satisfy∣ing we must seriously consider, that Pardon is either General or particular. The General Pardon respects the whole World, and it is that by which GOD passes over the Demerit of the Sin of Mankind in the bulk, so as to admitt them to partake in the common Effects of his bounty, to make unto them General offers of his Grace and Salvation, and to afford them the Means of both in such Measures and wayes as their sever∣al necessities and dispositions do require, and as he in his Infinit Wisdom sees are most likely to have influence upon them. Of this pardon the Apostle e∣vidently speaks in these words,* 1.45 GOD was in Christ reconeiling the World to himself,

not imputing their Trespasses: It is undeny∣ably certain that any discoveries of the Divine bounty towards sinfull and cri∣minal Creatures, such as th••se the A∣postle mentionsa 1.46 giving Rain from Heaven and fruitfull Seasons, and filling the Hearts of Men with Food and Gladness, and much more the actual collating of the offers and means of Grace and Salva∣tion, must necessarly suppose reconcili∣ation and Pardon in some sort; For to say that GOD gives the Communicati∣ons of his goodness to men, and yet is in no sense reconciled to them, nor hath Pardoned them, is very absurd and in∣consistent. Now this General Pardon hath been absolutely merited, and with∣out any regard to any thing done or to be done by Men. But then we are to Remember that this Pardon doth not give any a Tittle or immediat right to Eternal Life, for if Men continue impenitent and unreformed, they will be certainly Damned for all this. The consequence of this Pardon, as hath been already intimated, is the bestowing on Men the common Effects of GODS Goodness, and the Offers and Means of Grace and Salvation, as also a right to

be admitted to Repentance, providing they speedily and seriously ingage in it while the time of Tryal is continued, and the day of Grace lasts, for if once that Blissed Period be over, their right to be admitted to Repentance will cease for ever.

The particular Pardon respects parti∣cular persons, and it is that by which GOD passes over and remits the guilt and demerit of all their by past Sins, and treats with them, as if they had never Sinned, of which we have a remarkable instance in the parable of the Prodigal* 1.47 and the consequences of this Pardon are that GOD bestows on them that are thus Pardoned his Holy Spirit and Divine Graces, Operats in them, Puri∣fies, Enlightens, and Regenerats them, takes up his Residence in their Souls, owns them as his Children, declares them Immediatly Capable of Eternal Life, gives them a right to inherit it, to∣gether with the joyfull foretastes of it, and in end actually and fully collates it upon them. Now that we may know the Manner how this Pardon is merited, we most view it in the Offer and in the Application of it. The Offer of it is absolute

and General, and is one of the Blessings entaild on the World in consequence of the General Pardon. Hence it is that Our LORD informes* 1.48 his Disciples, that Repentance and Remission of Sins must be preached in his Name (that is, the Of∣fer of it, being merited and procured by him, must be made and published) among all Nations beginning at Jerusalem. But the Application of it is Conditional and limited to such only as shall be sound within the Tearms upon which it is granted, and what these Tearms and Conditions are* 1.49 St. Peter doth in few words inform us, repent ye and be Converted that your Sins may be Blotted out, which in effect imports, that all who would be thus Pardoned, must unfeigned∣ly and for ever abandon all their Sins, turn heartily to GOD, make ingenu∣ous, unreserved & irrevocable surrenders of themselves unto him, to his conduct and operations, his light and Grace, ne∣ver return again to folly, never follow nor fulfill the Lusts and inclinations of the Old Man, out check & resist them, de∣clare a perpetual warfare against the Devil, the World, and Flesh, without e∣ver resolving to make any truce with

them, and cleave faithfully to God unto the very Death; All this must ne∣cessarly be included in Repenting and be∣ing Converted, and it is they only that are thus penitent and converted, that shall partake in this pardon, and the Blessed Consequences of it.

11. The next favour I shall take no∣tice of i•• Grace, by which I understand these mighty & powerfull, these quick∣ning and illuminating influences, which GOD for CHRIST's sake vou∣chafes to Man that is disabled and dark∣ned by Sin, in order to heal and cure the Soul, to root out its im∣purities, to restore it to its primitive purity and beauty, and so to prepare it for a living Temple unto GOD to the end he may inhabit it, and fill it with his Light and Joyes, when we* 1.50 were yet without strength or weak, at a fit time CHRIST Dyed for the ungodly, name∣ly to merit and procure for them Grace and Strength, Courage and Force to rise up out of that state of Darkness & Death into which Sin had plunged them: These Graces are of two sorts; For there are 1. the Graces of Prevention, and these are they that powerfully ex∣cite

and awaken Men out off their Fa∣tal Slumbers, that lovingly importune and sollicit them, that diligently knock and call at the Door of their Hearts, that beget good motions and raise up good thoughts in them, that give them transient discoveries of the Beauty and excellencies of Divine things, and all with design to oblidge them to forsake Sin, and to win and engage them to the Love of GOD. It is visible enough that these preventing Graces are merit∣ed absolutley, and without any con∣dition to be performed by Man, for the truth is untill man be prevented by the Divine Grace he is in an utter inca∣pacity to think or do any good, and consequently unable to furnish any con∣dition. No good motion, no serious desire after GOD would ever spring up in the corrupt and depraved Hearts of men, if the* 1.51 Light did not first shine in their Darkness, and by its secret and powerfull touches excite and awaken them. But 2. There are the Graces of correspondence, which are given unto Men in consequence of their correspond∣ing to the preventing calls of GOD, and they consist in receiving more full

and more permanent measures of the Divine Light and Influences, and in a more inward and more opera∣tive Manner; For now the Di∣vine Grace doth no longer knock and call without, but the door being open'd it enters into the heart, takes possession of it, works in it in an admirable manner, chases away its darkness and corrupti∣ons, carries on its Gracious Operations, till in the end the Soul be purified, and become Light in the Lord, and be unit∣ed to Him in Purity and Love. 'Tis plain these Graces are merited conditio∣nally, it is true, they are promised and offered to all, if they faithfully comply with the Importunities and Sollicitations of Preventing Grace, that is; upon con∣dition that they do not resist its Opera∣tions, by taking part with the Lusts and Inclinations of the Old Man, but that they open the Door, and admit it to enter in and take possession of their Souls, and operat in them; For then it exerts its mighty Power and Efficacie, and makes the Soul more and more to abound in the Fruits of Righteousness So Our Lord assures us* 1.52 That To Him that hath, That is, to him that hath improven

well the Talents of preventing Grace, by faithfull Obedience to its Calls, and diligent using of the Strength commu∣nicated by it, More Grace shall be given, and he shall have abundance.

III. Another Instance of the Good Things merited by the Adorable Re∣deemer in favours of Mankind, which indeed is the very Summ and Comple∣ment of all Blessings, and Good things, and that which they all resolve, and center in, is Eternal Life, that is a State of Endless, most Perfect, and Ever in∣creasing Light and Joy, in the Imme∣diat Vision and Fruition of God. This was Originally design'd for Man in his Creation, for therefore GOD made Man in His Own Image, and after His Own Likeness, that he might converse with him, and make him Eternally happie, by the Communications of his own Bless and Glory; And doubtless had all Mankind continued in the Love of God, during a certain time of Tryal, which it was neeessary that all free and intelli∣gent Creatures should have allowed them in order to attain to a State of habitual and confirmed Goodness and Vertue, they had all without (exception

of any been put in actual possession of it; But this Happiness they fore∣feited by their Apostacy and Sin, and the Doors of the Everlasting Kingdom were shut upon them, and so they were to wander for ever as miserable Exiles, in a state of Banishment from the Heavenly Pa∣radice, from the Presence of GOD, & from His Divine Joyes; But the Blessed Jesus taking Compassion of them, did interpose, and by the Merits of his Prevailing Intercessi∣ons, procured the opening of these Doors again, And GOD for His Sake hath granted to re-admit into this Inheritance of Light and Glory, all that will imitat His Life. Hence we are told by the Apostle,* 1.53 That Eternal Life is the Gift of GOD, through Jesus Christ our Lord: Now because all will be ready to pretend to Eternal Life, supposing that it hath been purchassed for them, and that they have nothing to do, but

to believe this, and so to take Possession of it, it will be necessary, in order to prevent Peoples flatter∣ing themselves with ungrounded, vain, and illusive Hopes of it, that we declare how Our Mercifull Re∣deemer hath merited it, and though this may be easily deduced from what we have already written, yet that it may be the better remarked we shall make Application of it to the Matter in hand, and so we shall consider Eternal Life both in th•• Offer, and in the actual collation of it. The Offer of Eternal Life neces∣sarly includes both the Offer of the Means of it, and a Declaration of the way that leads to it, and this Offer is merited absolutely, and it is made unto Men antecedently to any Endeavours of theirs, and giv∣en as an Encouragement and Mo∣tive to engage all in the eager Pur∣suit of Eternal Life, by a faithfull Use of the Means, and by constant

Walking in the Way that lead to it, and so it is a general Offer, For since Eternal Life was Originally designed for all, and all have the natural Capacities of it, and since the Blessed GOD hath said,b 1.54 That He wills all Men should be saved, It must necessarly follow that none can be excluded from it, but that the Offer some way or other must be made to all. And accordingly the Holy JESUS, when He was in the World, published the Offers of Eternal Life, or as the Apostles phrase,c 1.55 Came and Preached Peace to them that were afar off, and to them that were nigh, and mournfully com∣plains of the Jewsa 1.56 That they would not come unto Him, that the•• might have Life. Namely, that Eternal Life which He had merited for them, and was now graciously of∣fering unto them all; And after His Resurrection, when He gave Com∣mission to His Disciples, He com∣manded

them,b 1.57 To go into all the World, to teach all Nations, and to Preach the Gospel, (which contains the Offers of Eternal Life,) to eve∣ry Creature, that is, to all Men, who are called Creatures, by way of Eminence, as being the more ex∣cellent and Divine Sort of Creatures. And moreover these Offers of Eter∣nal Life; as they are general, so they are ingenuous, that is, they are tendered to all with a sincere and hearty Design, that all would accept of them, and partake in the Blessings offered: Forc 1.58 GOD sent not His Son into the World to con∣demn the World, but that the World through him might be saved, and therefore not with design that Men upon their refusing to accept of the Offer of these things that were ne∣ver truly intended for them, might become the more Criminal, and undergo a severer Vengeance. Such thoughts as these are capable to fill

these that understand them with Horrour and Trembling, and do necessarly choke all the Notions that we have of that GOD, who is essentially Love and Goodness, and who hath solemnly declared,d 1.59, That he is not willing that any should perish, and hathe 1.60 even sworn that He hath no pleasure in the Death of the Wicked.

As to the actual Collation of E∣ternal Life, it cannot be denyed, but it is conditionally merited, that is, Eternal Life shall never be con∣ferred on any, but such as shall perform certain Conditions, the Performance whereof is necessary in Order to Qualifie and dispose Men for the Enjoyment of it. And what these Conditions are, the Sacred O∣racles do fully & frequently inform us in the General, & very often they are expressed by Faith,a 1.61 or Believ∣ing in the Name of the Son of GOD. But that by this Believing is not,

meant an empty Perswasion that Christ hath died for us, or a pre∣sumptuous Relyance in his Merits and Satisfaction, and thereupon en∣tertaining our selves with confident Hopes of Heaven, even though during our whole Life, our villa∣nous Inclinations, and vitious prac∣tices should continue, the other Terms by which these Conditions are declared, do evidently demon∣strate, such as are these that tell us, thatb 1.62 They are only the pure in heart, that shall see GOD, That wec 1.63 must pluck out our Right Eyes, and cut off our Right hands, rather than that our whole Body should be cast into Hell fire, That is, That we ought to part with all that is dear unto us and Crucifie and Disclaim our most beloved Inclinations, rather than forefeit the Glories of Eternity, and undergo the Miseries of Ever∣lasting punishment. That we mustd 1.64 Walk in the strait gate, & narrow

Way, if we would inherit Eternal Life, That none but theye 1.65 who do the Will of GOD, shall enter into the Kingdom of Heaven. That it is,f 1.66 They who do his Commandments that shall have a Right to eat of the Tree of Life, That is, by the Practice of, and growing in all manner of Christian Graces and Virtues thatg 1.67 an En∣trance shall be ministred unto us a∣boundantly into the Everlasting King∣dom of Our LORD JESUS CHRIST, and a thousand other the like In∣stances.

IV. A fourth Blessing procured for Man, by the Merites of the Ever blessed Redeemer is a Time of Tryal, that is, a time in which GOD visites him with His Grace, excites and awakens him out of his Slum∣bers, invites him to Repentance, makes unto him the Offers of Par∣don, of the Increase of Light and Grace, of Eternal Life, and Glory, upon the Terms and in the

Methods already mentioned; in a word, a time wherein GODa 1.68 sets before Man Life and Death, Blessing and Cursing, and furnishes him with the Means and Assistances that are necessary to direct & inable him to choose the better Part, and to conti∣nue faithful to the end. It is called a time of Tryal or Probation, because in it GOD proves Man, and having prevented him by his Grace, and ac∣quainted him on the one hand with his Duty and Happiness, and on the other, with his Sin and Danger, and continuing still to excite and quicken him to his Duty, by the Inward and powerfull Motions and influences of his Good Spirit: Tryes what Choice Man will make, and whether having by the Direction and Assistances of Divine Grace, made a Good Choice, he will perse∣vere in it, and will not be diverted from it, by all the Solicitations that may be used with him to quite and abandon it.

Man in the State of Innocence had a Time of Tryal allotted him, in which GOD was to present unto Man his Divine Light and Joyes; and Man was voluntarly, and of free Choice to offer up and unite his Faculties of Desire, Understand∣ing, and Love to the Divine Objects that were presented to his Soul, and as Man did continue and repeat these free and generous surrenders of his faculties to the light and joyes of GOD; So GOD would have continued and increased his light & joyes in the Soul of Man, till in the End by continuall & vigorous Repetitions of these Acts of surren∣der on Man's part, and by continu∣all augmentations of Light and Grace on GOD'S, Man would have attain'd to a state of habitual and confirmed Goodness, from which it would be no more possible for him to fall away.

But alace! Man did not persevere

in his Fidelity, but began by de∣grees to decline, and in end made total Apostacy from GOD, to self and the creatures, and lost all his Priviledges, and particularly fore∣feited the great Advantage of being in a time of Tryal, and so came to be without GOD, and without Hope in the World. But the Blessed JESUS as He merited for Man, the restora∣tion of his other forfeited Priviled∣ges, so he procured the renual of his time of Tryal, in which GOD doth again present unto him, the Offers of his Light and Grace, af∣foords him the Opportunities of Repentance, and the Means of Working out his Salvation, and re∣quires from him the faithfull and constant Improvement of these Ad∣vantages, in order to be qualified for a joyfull Admission into the Bless and Glories of Eternity; This Time of Tryal is called bya 1.69 the Prophet, The acceptable Year of the

LORD, which Our Adorable Re∣deemer came graciously to Proclaim to the World, and to teach both by his Example and his Precepts, not to squander and triffle away the Precious Moments of this time, ei∣ther in doing nothing or doing wic∣kedly; And accordingly St. Paul exhorts,a 1.70 His Corrinthians, not to receive the Grace of GOD in vain, be∣cause that now was the accepted Time, now was the day of Salvation, that is, Now was that favourable Time wherein GOD would accept of their Repentance and Amendment, wherein they would have the Means of Salvation affoorded them, and wherein they by the Aids of his Grace, might happily finish the Great Work, fot which they were sent into the World, namely, the Saving of their Souls. It was in this Sense, that St. Irenaeus under∣stood the Words of the Prophet,

when he tells usa 1.71 that by the acceptable year of the LORD,* 1.72

is meant that time in which they who believe in the Lord Jesus are call∣ed by him, & are made acceptable to GOD, that is, all the time from his coming in the Flesh to the end of the World.

Now though the time of Tryal was after the Incarnation of the Son GOD, published in a more singular manner, and with more advantagi∣ous circumstances than formerly it had been, yet it is certain that it commenced than when Adam was driven out of Pradice, and entered upon the state of Penitence and Mortification, so that ever since, that Period Adam and his Postetity en∣joyed the Advantages of a time of

Tryal, in which GOD never failed to call upon them to turn and live in various Methods, and by different Means, such as He ••n His Infinite Wisdom, and Goodness saw most suited and proportion'd to their se∣veral Circumstances, for(h) 1.73 he did not leave himself without witness in any of the Nations of the VVorld.

Now with respect to the World in general, the time of Tryal began with Adams being chased out of Pa∣radice, and continues to the end of the World, and it is plain that in this view the time of Tryal is abso∣lutely merited; for God for Christs sake hath unconditionally granted that Mankind should during all this time be in a state of Tryal, and should have in their several Gene∣rations Pardon, Grace, and Salvati∣on offered unto them. And O how happy would it be for them, if in every Age they would leriously lis∣ten

to and comply with the love∣ing calls of GOD, by which he in∣vites them to return to their duty and happiness.

But with respect to Men in parti∣cular, every mans Lifetime is his time of Tryal, and this is either lengthened or shortened according as GOD sees that men make either a good or a bad use of their time, This truth the Holy Scriptures as∣sert with all the evidence that we can possibly desire, as appears from these very numerous passages, where∣in long life is promised to the Obedi∣ent, and GOD threatens the Wick∣ed and impenitent with the shorten∣ing of their dayes, thus as the Wick∣ed the Psalmist assures us,a 1.74 that bloody and deceitfull Men shall not live out half their dayes, and Solomon encourages to obedience from this considerarion, that long Life attends it,b 1.75 My Son, sayeth he, forget not my,

Law, but let thine Heart keep my Commandments; For length of dayes and long life,a 1.76 and Peace shall they add unto thee, And elsewhere (c) he layes it down as a certain and infallible Apinorisme, that, the fear of the Lord prolongeth days, but that the Years of the Wicked shall be shortened. Such as desire more proofes may peruse the excellent Book of Deuteronomy, where they will find this conside∣ration in every other Chapter very vigorously urged upon the Israelites as a great encouragement to obedi∣ence, from all which we may justly conclude that the lengthening of our Lifetime, and consequently of the time of our Tryal is Conditionaly merited, so that according as we be∣have in improving our time, either well or ill we may lengthen or shor∣ten our days, live longer, die soon∣er. And it will be very necessary that this be incalculated be times on the

Hearts of Young Ones to the end they may be ingadged very early in a virtuous and Holy course of Life, and be deterred from these destructive and running vices which will hasten their Death, and deprive them of the precious oportunities of preparing for the joyes of Heaven.

And further it will be very seas∣onable to let them understand on this Head that, as our Lifetime with re∣gard to GOD is a time of Probation or Tryal, that is a time wherein he tryes what choice men will make so with regard to men themselves, it is a time of Penitence, that is a time in which they must cheerfully un∣dergo all these penitential severities all these exercises of self denyall and Mortification, all these crosses and Tribulations that will be neces∣sary for Crucifying and Rooting out their old Man, and preventing in them the growth of, and purifying

them from all Earthly inclinations and affections. And to convince them of this, Let it be seriously re∣presented to them, that this Peni∣tence was imposed upon Adam, and in him on all Mankind, when he was chased from Paradice, and commanded* 1.77 To earn his Bread with the sweat of his Brow, and to eat of it in sorrow all the dayes of his Life: And that this was the most effectu∣al course to awaken and preserve in Man a due Sense of his Sin, to oblige him to hate it and turn from it, to make him more watchful and circumspect, and to wean his Heart from the creatures which were the baits made use of by the Devil to betray him into disobedience a∣gainst his Creator and Benefactor: For though it be commonly thought that the turning Man out off Para∣dice, was simply an act of Severity and Justice; Yet certainly it was also an Act of great Goodness and Mercy:

For since these Beautiful and agree∣able Creatures that were in that Blessed Place, became temptations to Man even in his Innocent State, how much stronger temptations would they have been to him when fallen and degenerat, and after he had contracted a fatal byass to∣wards them; So that we have good ground to affirm, that if GOD had continued Man amidst the Delights of Paradice, and preserved the Crea∣tures in their Primitive and Origi∣nal Glory, Man would have become so enamured of them, as in end quit to loss all sense of the Deity, and so, while in these Circumstances, his Recovery would have been ren∣dered utterly impossible, whence it evidently follows that it was profit∣able; Yea, and even necessary in or∣der to the Salvation of Man, that he should be banished Paradice, and be made to taste the bitter fruits and consequences of his Sin; And

from the whole, these two very e∣difying Inferrences may be easily deduced, and recommended to the consideration of Youth.

1. One is, That since all Men are fallen and corrupted Creatures, none of them can pretend exempti∣on from this Penitence; And there∣fore all of them ought to be con∣tent to undergo with Chearfulness, yea even with Gratitude, all the hardships and inconveniencies, all the pains and uneasiness that may befall them while they are travel∣ing in this their pilgrimage, in or∣der to regain their forefeited Para∣dice, knowing that all these things are dispensed unto them, by the Wise Conduct of that Benign Pro∣vidence that watches over them, and designs their Benefit and Ad∣vantage, even in the bitterest Cups it puts in their Hands.

2. The other is, That since this Life is a State of Penitence, there∣fore

it is highly criminal for us to studiously search our Ease and Pleasures here, to indulge our ape∣tites, and pamper our flesh, and do all we can to turn our real state of Banishment into an imaginary Para∣dice, and so invert the Order the Good and Wise GOD hath establi∣shed, who calls us to Suffer here, that we may Reign hereafter, to Die here, that we may Live hereafter: Alas! how incongrous is it for us to Laugh and Sing, where we should Weep and Lament, to gratifie our sensual Inclinarions where we are obliged to check and crucifie them, to take our Ease and Recreations, where we ought to Toil and La∣bour, to Eat and Drink to Excess, where we are called to Fast and Pray, to grasp eagerly at Praises and Commendations, where we should imbrace the Dung-hill, and be con∣tent with Reproach and Disgrace, to desire Pomp and Plenty, whe••e

it is our Duty to be content with Poverty and a Mean Portion? Let us not mistake it, neither Nobility of Birth, nor Greatness of Fortune, no Hight of Preferment, no Attain∣ments of Learning, nor any Advan∣ces we may fancy to have made in Virtue, ought to excuse us from undergoing these Penitential Suffer∣ings, if we heartily design Heaven∣wards. But I proceed,

Secondly, To the Doc∣trine of our Blessed Sa∣viour,* 1.78 which, I told, was another of the Means He imployed in Order to prosecute the Gracious Designs of His Incarnation: To wit, The seeking and Saving that which was lost. Wretched Man∣kind, notwithstanding all the Care the Bles∣sed GOD had used by different

Methods and Means to secure them in Love and Obedience to Him, yet in end became brutishly ignor∣ant of GOD and their Duty, of their True Happiness, and of the only Way that leads to it. For the Gentils, neglecting to follow these Divine Impressions that were made upon their Minds, and to obey the Dictats of the Law writen on their Hearts,a 1.79 did hold theb 1.80 Truth in unrighteousness; That is, They kept it prisoner, they choked and supprest it, and hindered the Effi∣cacie of it from appearing in their Lives. Andc 1.81 When they knew GOD they glorified Him not as GOD, neither were thankful but became vain in their Reasonings, and their foolish Heart was darkned. Whereupon, being in a state of darkness, and having no other guide to direct them, but their deprived and cor∣rupted Reason, they first began to entertain absurd and derogatorie

Conceits of the Deity, and in end turn'd† 1.82 down right Idolaters, and made total defection from GOD; And then being* 1.83 justly abandoned by GOD, who never turns away from His Creatures, until they have first turned away from Him, and following the swing of their de∣prived inclinations, without any positive Influence of GOD upon their wills, they fell into the vilest and most unnatural immoralities. And the Jews on the other Hand, who enjoyed the Advantages of a written Law, and the excellent Ser∣mons of Divinely inspired Prophets, and had both these attested and re∣commended to them through seve∣ral Generations, by a Succession of a great many extraordinary and mi∣raculous Appearances of the Divine Power amongst them, though espe∣cially after their return from the Babylonish Captivity. They still owned the True GOD, yet they

lost the true and genuine Notions of* 1.84 his Nature and Perfections, and forgetting the Spiritual Imports and Designs of the positive Institu∣tions that were enjoyned them, their Worship dwindled away into dry and heartless, outward and superfi∣cial performances, without Devotion and without Sincerity, And though they pretended to retain a Venera∣tion for the Moral Law; Yet, the Truth is, it was only for the Letter of it, for they became wholly Strangers to the true Meaning of it, and to the Extent of its Obligations, and by their false and corrupt glos∣sings on it, they reconciled it to their lusts: And so, as our LORD tells them,* 1.85 They made the Com∣mandments of GOD of none effect, by their traditions.

Whereupon the Blessed GOD commiserating that woeful state of ignorance and mistake, into which Mankind, both Jews and Gentiles,

had fallen, He graciously conde∣scended to send the Son of His Love to Teach and to Instruct them, and this Charitable Embassy, He, the Adorable Lover of Souls, chearful∣ly accepted of, and came towards Mankind, and that not in a State of dazling Majesty and Glory, as once He had appeared on Mount Sinai, but covered with a vail of Mortal flesh, whereby He suited His Appearance to their circumstan∣ces and capacitys, and so being in∣vested with Authority, and quali∣fied with a Fulness of the Holy Spi∣rit, He very Faithfully discharged the Trust that was committed to Him, and delivered to the World, the Noblest and most Excellent Doctrine that ever was heard in it, and it is with this Doctrine, with these Heavenly Truths that dropt from the Sacred Lips of the Son of GOD, that Youth ought to be com∣monly and diligently acquainted.

And that this may be done with the greatest Exactness that may be, I wou'd advise the Instructers of Youth to inform them; I. Of the Manner of His Teaching. II. Of the Nature of the Doctrine He taught. III. Of the Particulars of it. IV. Of its Suiteableness to advance the Designs of His Incarnation.

* 1.86I. As to the Manner of this Teach∣ing, Let them understand, that the Holy Jesus came not with flights of Humane Rhetorick, nor with Dis∣courses Elaborat, according to the methods of the Pagan Orators. A∣lace! These poor vanitys did not sute the Gravity and Seriousness of His Design nor were necessary to set off His Heavenly Doctrines; For His Design was not to tickle the fancies of Men with airie flowrishes, nor to perswade them (as St. Paul* 1.87 hath it) With the intising words of Man's wisdom, but by the simple and undisguised Proposal of Solid and

Amiable Truths to enlighten their Understandings, and gain their Af∣fections, and engage their Practice; And these Truths thus simply pro∣posed, were ever accompanied with a Divine Hight, and a Mighty Ef∣ficacie,* 1.88 which wrought very powerfully & sensibly in all humble and well disposed Hearts; For it was not by the force of Humane E∣loquence, nor by Demonstrations taken from the Topicks of Rhetorick and Logick, that he intended to gain upon his Hearers, but by the De∣monstrations† 1.89 of the Spirit and of Power. And as for His Doctrines, they had in them such Innate Beau∣ty and Acceptableness, and were attended, as said is, with such Light and Power, inwardly operat∣ing on the Souls of such as would listen to them, that they needed not the artificial dress and paint of words to recommend them. Nei∣ther indeed was it proper that He

the Eternal Wisdom, should regulat His Conduct according to the in∣ventions and dictats of weak and foolish Men, especially considering that He came with Design to expose and disg••ace the fashions and cus∣toms of the wicked and degenerat World, as being the results of cor∣ruption and vanity, and to teach and introduce a Plainness and Sim∣plicity in every thing that might check and control its pride and self love: And in fine, to beget in His Followers a Spirit, and Maxims contrary to that Spirit, and these Maxims that did obtain and prevail in it. But in the mean time, a Soul that is capable to discern and relish Divine Things, will discover in the plain Discourses of our Saviour, Strains of Rhetorick that excel in Perswa∣siveness and Efficacie, the Eloquence and Oratorie that the World is fond of, as much as the hight of the Sun, when in its Meridian Glory, excels

in Light, and warmth the fainter twincklings of the distant Starrs; Though on the other hand it is true that a Heart, which, by being ha∣bituated to the Mods and Wayes of speaking that the Learned and Eloquent are wont to admire, is become carnally delicat, cannot be touched with any thing but what is set off with Quaintness and Accura∣cie, and will not notice so much the Matter, how Heavenly and Di∣vine so ever it may be, as the plea∣sing dress in which it is put. Now from the whole it evidently follows, 1. That we ought not to examine the Discourses of our Blessed Savi∣our, or of those that are acted by His Spirit, according to the Rules of Humane Arts and Sciences, or to conclude of their Excellency from their Conformity or Disconformity to these; Alace! vain Men are apt to imagin that what things they have bigg thoughts of, GOD ought

to account of them at the same rate, whereas in effect, as our LORD tells us,* 1.90 These things that are high∣ly esteemed amongst Men, are an abo∣mination in the sight of GOD. 2. That it is an impious vanity to attempt to come to the true and solid Un∣derstanding of our Saviour's Dis∣courses, by considering in what Sen∣ses the Words and Phrases used by Him, are taken in Humane Authors, who thought and spoke and wrote according to the spirit of the corrupt world, as if forsooth they must have had the same Ideas and Thoughts that the Lamb of GOD had, when He uttered these Words; For I think it is abundantly evident, that though we may discern a lameness and co∣incidency in their words, yet if we do not discover the like in their Ideas, we cannot Justly conclude that we have the Mind of CHRIST, when we think we have got the true sense of our Classick Authors;

And I suppose it will be hard to say that Aristotle and Homer had the same Ideas and Designs that our Sa∣viour had, when they happened to use the same Words in their Writ∣tings, that He did in His Heavenly Discourses. Not that I deny but Critical Observations are of very great use, and even necessary; For instance, in the translation of the Sacred Writtings, from the Origi∣nal Languages into other Tongues, and for discovering some superfi∣cial truths, concerning Histories, Customes, and such other Circum∣stances. However, it is very cer∣tain that Humility and Purity of Heart, and Fervent Prayers for the Holy Spirit, together with a sincere disposition to Obedience, are the only Keys that can unlock Our SAVIOUR's Discourses, and lead us to the Living and Solid Un∣derstanding of them. Such as would see this Matter Piously and Accuratly discussed and cleared,

may consult the Writtings to which I referr* 1.91 in the Margent. But we will be obliged more particularly to insist on this, when we come to recommend the Holy Scriptures in general▪ and to declare with what Views we are to peruse Them, and what are the true Means of arriv∣ing at the solid Understanding of Them. 3. That it is a disparageing of Divine Truth, to put it in an af∣fected and pompous dress of Words and Phrases. The gaudie attire of an harlot doth not sute the Modesty of a Grave and Chast Virgine. Error and falshood have need of some ad∣ventitious ornaments to set them off, but Truth needs nothing to commend it to all Candid and Ho∣nest Hearts, but its own Nature, Beauty, and Comliness. Mean while we must take care that under pretence of keeping at a distance from the inticeing words of Mans Wisdom, we do not degenerat into a

mean flatness, and affect such sordid wayes of speaking, such absurd compa∣risons and similitudes, as are capable to beget in us any other passions, rather than Gravity, Reverence, and Devotion. Though our Blessed Saviour put His Dis∣courses in a plain and simple Dress, yet He used no forms of speaking that were mean and abject. All His Phrases and Parables were grave and sober, and well choosen, & excellently accommo∣dat to convey the Heavenly Doctrines He delivered into the Hearts of all that were well disposed, so that we are told,* 1.92 His Hearers wondered at the Gracious Words that proceeded out of His mouth.

From all it appears how great a Fa∣vour we do to Youth, when we teach them not to despise plainness and sim∣plicity of Stile, but rather highly to love and value it, and to nauseat towering and affected Rhetorications, as being visibly the offspring of pride and vain glory, and designed as much to set off the Writer or Speaker, as the Truths that he pretends to recommend; For by this means we dispose them to fall in love with, and to prize the Discourses and Writings of Divinely inspired

Persons, and not to quarrel with them, though they do not find them to be so rigidly coherent, so methodically di∣gested, nor put in such florid dresses, as those composures are, that are fram∣ed according to the rules of Humane Arts and Sciences, and so we guard them against one of the common pre∣judices that prophane and Atheistical minds entertain against the Sacred Writ∣tings. For these Gentlemen do cavil at and reproach the inspired Volumn, because they find it is not written after the manner that Humane Composures are, as if foresooth the Blessed GOD Himself were obliged to conform to the measures that the blind and corrup∣ted reason of Man invits and prescribes? VVhereas we are expresly* 1.93 assured, that he doth not regard the wisdom and maxims of the World, but rather contradicts them, and in His admir∣able Conduct, chooses* 1.94 things that in the opinion and esteem of the World, are Weak and Foolish, Base, and De∣spised, to accomplish and bring to pass His Gracious Designs.

II. The Nature of the Doct∣trine which the Holy Jesus de∣livered unto the World,* 1.95 fol∣lows next to be considered. Just Views of the Christian Doctrine, will not only ex∣ceedingly recommend it to all serious and sincere Souls, but also furnish them with a Test or Touchstone, whereby to difference that which is True and Genuine from what is false and spurious, for many things are obtruded on the World as the Doc∣trines of Christ, which in effect are no∣thing else but the products of byassed and corrupt heads and hearts, and which seem to have no other tendencie, but to gratifie the lusts and vanitie, and to advance the interest of carnal & designing men: Of this sort are vast numbers of the Heads treated of in the Systems of Divinity, that are published by the divided and Eternally contend∣ing factions that distract Christendom, but which however the unthinking Vo∣taries of the respective Parties, do swal∣low down without scruple, as if they were infallible Oracles, as the Truths

of GOD, and Gospel Truths, and discover more Zeal in affecting these Imaginary Truths, than they do in behalf of the Great and Essential, and commonly acknowledged Doctrines of Christiani∣ty; Whence it appears how necessary it is, that the Youth be timeously ac∣quainted with such Representations of the Christian Doctrine, as will at once both Endear it to them, and Secure them against mistaking these things for it, which have none of its true and dis∣tinguishing Characters. Now I suppose that the most profitable, as well as the e••siest way to account for the Nature of the Doctrine of Jesus Christ, will be to deduce some of its Essential Properties. Such as are these that so low,

1. And the first I mention is its Di∣vinity. The Doctrines of the Gospel are not the products of Humane Wit and Contrivance: No, they are owing to a Divine Original It was GOD Him∣self that did speak and Preach to the World by Jesus Christ: GOD as* 1.96 the Author to the Hebrews hath it, who at sundry times, and diverse manners spake in time past to the Fathers by the Prophets, hath in these last dayes spoken unto us by His Son.

The Sacred Humanity of the Holy JESUS was but the Organ by which the Divine Will and Secrets were made known and communicated to blind and bewildred Mankind, it was GOD Himself that did influence, manage, and direct it, so that all the words that were uttered by this Great, this ••mi∣nent, and Incomparable Prophet, were indeed the Words of GOD, all the Truths that He preached, were unquestionably Divine, as issuing from a Divine Source, even from the Eternal Wisdom; This Himself frequently assures us of, telling us,a 1.97 My Doctrine is not mine, but His that sent Me, And else whereb 1.98 But He that sent Me is True, and I speak to the World those Things that I have heard of Him. The Doctrines that He delivered, were not the Fruits of His Laborious Re∣searches into the accurat Composures of the Rabbies, nor the Consequences of His Reasoning and Speculations, or of His Converses with the Learned Sages of that Age; No; but they were the immediat Dictats of thatc 1.99 adore∣able Spirit, That anointed Him to speak glad Tydings to the Meek. Now to be sure the serious Inculcating the Divinity of our

Saviour's Doctrine on the Hearts of Young Ones, the careful and frequent representing unto them, that the Words spoken by Him, were the Words of GOD Himself, and that they are still to be received as such, cannot choose but be very beneficial unto them; For the Natural Result of this will be 1. To beget in them a Great Love to it, and a Just Veneration for it; For they will be easily sensible that what is certainly Divine, merits that the highest Value should be put upon it: The Doctrine which they believe to come from GOD, needs nothing else to recommend it to them, but that it is His; This is inducement enough to engage their Love and Regard; For whatever derives from the source of Light and Love, cannot but be very Lovely and agreeable. And when they are thus gained to bear a great Love to, and to have a high Esteem for the Doctrine of the Holy Jesus, it will dis∣pose them to obey it, and conform un∣to it: It was the Royal Psalmist's viewing the Word or Law of GOD as Divine; That is, as coming from GOD, and bearing the Mark and Impressions

of His Wisdom and Goodness, of His Righteousness and Purity, that made Him vent Himself in these Affectionat Strains concerning it, that run all a∣longst that Heavenly Summary of His Devotions, I mean the 119 Psalm, and particularly in that Rapturous Passage of it,* 1.100 O how love I thy Law? it is my Meditation all the day. 2. To engage them to Address the Blessed Author of this Doctrine, in order to understand it solidly and savingly, for the Author of a Doctrine is, He that can best explain it, and declare the Import of the words by which he hath those to exp••ess it, as if inquiry were made into the mean∣ing of ones words: It is certain, that none can more satisfyingly determine what sense ought to be put on them, than he who uttered them, because he is supposed to have been conscious of the Ideas and Thoughts that He had when He spoke them; So, if we would understand the meaning of these words which the Organs of the Spirit of GOD have used in delivering His Will to Mankind, it is only this same Divine Spirit, who actuated and inspired them, that can give us the solid and perfect

Sense of the words by which they im∣parted the Truths of Religion. Thus I am sure the Apostle reasons,* 1.101 For What Man, saith He, knoweth the things of Man, save the Spirit of Man which is in him? even so the Things of GOD knoweth no Man, but the Spirit of GOD. Now since a great many of the Things of GOD are in the holy Scriptures exhibited to us in a form of words, it is evident that none else can unfold the Meaning of them, but that Blessed Spirit who Acted, In∣spired, and directed the Minds of those who wrote or uttered them.* 1.102 There is, saith a Learned and Judicious Author, such a Venerable Obscurity in the Mistery of Godliness, that all the Knowledge of Nature and Geometry, can never reach the depth of it, or relish the Excellency of it, nor all the skill of Tongues rightly interpret it, unless the true Interpreter and great Mystagogus, the Spirit of GOD Himself vouchsafe the open∣ing of it unto us, and set it on so home in our Ʋnderstandings, that it begets Faith in our Hearts. 'Tis true indeed, Men by their skill in Languages, and the industry of their Minds, and other Natural Ac∣complishments and Exercises, may in the perusal of the Letter of the Gospel,

come to understand some notional and speculative Veritys concerning the Chri∣stian Doctrine; But the Knowledge that is attained this way, is lame and imperfect, dry and superficial, fruit∣less and ineffectual. There is such a depth and fulness of sense couched under the Sacred Words, that the Animal Man with all his Sagacity cannot penetrat in∣to; When one that is eminently Wise and solid speaks, we are apt to imagine that there is a certain profoundness of sense lodged in his Words, which o∣thers of lower Capacitys will not reach, unless this Sage Person vouchsafe more at length to explain his Mind; How much more ought we to conclude thus with regard to the Words which that Divine Spirit, who searches all things, even the deep things of GOD, utters by His Or∣gans; To be sure we may justly con∣ceive that these contain such a Subli∣mity or Amplitude of Meanin•• that a Natural & unassisted Understanding is not capable to fathom. And I sup∣pose the Psalmist had some such View as this, when he said, I have* 1.103 seen an end, or the Extent of all Perfection, but thy Com∣mandment is exceeding Broad. The width

and amplitude of Thy Command∣ments is infinit,* 1.104 as a Learned Critick Paraphrases the Letter Clause. But further, as the Natural Man by the ex∣ercise of all his Critical Skill on Sacred Words, cannot reach the depth of their Sense, so neither can he see the Beauty and Excellency, nor relish the Sweet∣ness, nor feel the Efficacies, nor possess the Realities which these Words were designed to convey into all Honest and well disposed Minds: It is only from the Living Son of Light and Realities, that this Favour ought to be expected, and to it all Holy Souls have had their Recourse, in order to be made capable to understand savingly the Things of GOD, of which the Psalmist is a per∣petual Instance throughout his Devoti∣ons, Make me* 1.105 to understand the Way of Thy Precepts, and frequently else where to the same purpose, as hath been al∣ready once and again remarked. From all it appears, how necessary it is to oblige the Youth very early to address their Heavenly Father for his Holy Spirit, that by his Sacred Influences and Operations, they may come right∣ly to understand, and inwardly possess

the marrow and substance of Divine Doctrines. But I proceed to

2. Another Propertie of the Doctrine of the Son of GOD, and it is its Simplicity. The Holy Jesus came not to deliver to the World a system of Metaphysicks, or to entertain Men with these nice and Airie subtilities that the Learned are so Fond of, no, his Bussiness was with sincere and simple Hearts, and His Doctrine was suited to their Exigencies and Capacities. It was plain, and sim∣ple, and familiar, and very obvious to all that did or will yet listen to it, with humble and docil Hearts, and with holy Purposes of Obedience; For that good Spirit that ever accompanies it, will not fail to open the Minds of such as are in those Dispositions, and make them to understand it, and guide them in it. And it is in this regard that it is said,* 1.106 To make Wise the simple: The Gospel Doctrine is not a strain of soaring and intricat thoughts, intended to puzle and perplex and confound the Under∣standings of Men, but a system of plain and easie Truths and Duties, and Beau∣tified with a great many grave and ve∣nerable Misterys, which exceedingly

recommend it, and the whole excel∣lently calculated for the Instruction and Direction of the Humble and Sincere, whither Learned or Idiots. I confess indeed, that since this Heavenly Doc∣trine hath by the endeavours of the Learned, been digested into Systems of Divinity, as they are called, it hath altered its aspect, and lost its lovely Shapes, its Simplicity is spoiled, and its Misterys prophaned, by suiting them to the Barbarisms of the Schools, its Truths are subtilized out of the view and reach of the Simple, and its Duties rendered unintelligible and impracticable, by slie and cunning distinctions invented by the Old Man, and intended to secure his lusts, and to excuse from walking in the Narrow Way, pointed out by the precepts of the Gospel. So that now Divinity is become a thorny and puzl∣ing Science, a Theater of Controversies, and a Ball of Contention, tossed be∣tween the angrie and irreconcilable Sects. Under pretence of resolving dif∣ficultys, they have multiplied them in∣finitly, and in stead of illustrating, they have darkned and intangled things o∣therwayes in themselves very clear.

The Learned by this way of procedure, seem to have foregot the Conduct and Maxims of the Blessed JESUS;

For he,* 1.107 as a Heavenly Soul well re∣marks, despised to appear in the World, in the quality of a subtile Philosopher, an Eloquent Orator, a lofty Disputer, a great and fam'd Doctor, and of one considerable and recommended by the Reputati∣on of Learning and Wisdom, He contented himself to converse among Men in Humility and Truth, in Simplicity and Meekness, pointing with all possible plainness at the Way of Truth, by a Life fruitful in Vir∣tues and Miracles. Notwithstand∣ing, as He was in effect the Wisdom of GOD the Father, the LORD of Sciences, the Creator and Inspirer of the Prophets, He might easily, if He had thought fit, have imployed the subtilitys of all the Sciences and discovered their most hidden Secrets, with all the Advantages and Lusture of a vast and profound spirit, and so have procured Himself Honour. But so far was it from this, that He choose to speak the Truth after so

simple a manner, that well near all looked on Him, not only as a mean Person and unlearned, but also as a mad man and a fool; And, which is yet worse, as a blasphemer: And thus He carryed with design to ma∣nifest unto us the true and simple way which we ought to hold, and how much it is our duty to avoid the magnifying of our selves, and being puffed up under pretext either of Wisdom or of Science?

It will be evident unto all who seriously consider the Life and Doctrine of our Saviour, that this observe is solidly founded. But alace! this Admirable Conduct of His is now inverted, and Men think fitt to stear their course by other mea∣sures then He did. It were extreamly to be wished, that these celebrated Au∣thors, who have imployed so much of their time in composing Systems of Di∣vinity, had spent it in exemplifying to the World the Life and Power of the Gospel Doctrine, and that in stead of digesting it into accurrat and methodi∣cal Treatises, they had digested their own Hearts and Lives according to the Divine Maxims of it; For certainly a

vast number of Holy Examples, would have benefited the World more than a prodigious multitude of Theological Books.

But when I assert that Simplicity is one of the Characters of the Doctrine of the Blessed JESUS, I intend not to ex∣clude Mysteries from it; Certainly He delivered a great many misterious Truths in His Heavenly Discourses: But then these are proposed with so great simplicity, that none who are truely serious, and duely qualified to entertain them, are barred access to them. Theya 1.108 are indeed hid from the Wise and Prudent, but are revealed unto Babes. GOD will openb 1.109 the eyes of the Humble and simple Hearted to see these won∣derful Things. And tho they are not allowed a full comprehension of them, none perhaps are capable of it while in this mortal and hampered state, yet they are made solidly to understand so much of them as is necessary to en∣gage them to Love and Obedience. Things of this Nature are no disadvan∣tage to the Doctrine of our Saviour, but rather an high Commendation of it, for as one wellc 1.110 observes, The ob∣scurity

and abstruseness of a Mysterie, makes it not only more solemn and venerable to these to whom it is communicated, but hides it also from their eyes, who are not worthie to par∣take thereof. I shall only take occasion here passingly to observe, that it had been very happy for the Christian World, that Men had acquiesced in the plain and simple Declarations of the Gospel, concerning Mysterious Truths, and that the Learned had not mingled with them their own strange and forraign I∣deas, under pretext of Illustration. The Issue of these Adventures hath been fatal, and hath imbroild'd the World, and filled the Church with endless Animosities and Contentions. Mysteries are the Secrets of GOD, and it is He only that can disclose and ac∣count for them, and until He vouchsafe to do this, which is a Favour that He will be sure to grant unto all that are disposed to receive it, when he thinks fit, and in such Measures as he will see necessary for their Edification and Comfort, it would be more our ad∣vantage to rest satisfied with the Decla∣rations already made ab••ut them in the Scriptures, and believe them in

simplicity, tho our understandings can∣not reach them, rather than to adopt as unquestionable Articles of Faith, the Decisions of the weak and fallable, and byassed understandings of Men.

But to return to our design, from the consideration of the simplicity of our Saviours Doctrine, Parents and In∣structors of Youth may take occasion to engage them. 1. To love plain and simple Doctrines, and not to despise things easie and obvious, providing they be Edifying and Instructive, and tend to the promoveal of solid and substantial Piety. The Gospel was to thea 1.111 Jews a stumbling block, and to the Greeks foolish∣ness; And it was so, no doubt, because they did not find in it, the high flown and airie strains of their Rabbinical and Philosophick Learning, and because it cros∣sed these vain and frothie Notions, that they had drunk in at the Schools. The Doctrine of the Cross appeared mean and contemptible in their Eyes, they thought it a degrading of their Understandings, to notice such follies as they fancied the unlearned Apostles presented to them. There are still (even in the Christian World) but too

many vainly nice and delicat Spirits, who nauseat the simplicity of the Chri∣stian Doctrine, and think it too low an entertainment for such refin'd and elevated Minds as they imagine them∣selves to have, and therefore they read with greater appetit, and more relish the Pagan Morality, than the Discourses of our Saviour and His Apostles, and va∣lue the Odes of Horace more than the Psalms of David. The former contain a set of thoughts that sute better the delicacie, shall I say, or rather the va∣nity and blindness of their spirits, than these Heavenly Truths that the latter recommends. It will be very expedi∣ent be times to gard the Youth against this peece of prophane want••nness, which prevails but too much in our age, and to take care that their(a) 1.112 minds be not corrupted from the simplicity that is in Christ. 2. To inform them that they ought to read the simple Doctrines of the Gospel, with simple Hearts, That is, Not only with sincere and guiltless, docile and humble Hearts but also with Hearts void of corrupt byasses and prejudices, with Hearts not ma∣naged and governed by the dict••ts of

carnal wisdom and subtilities. Our Redeemer hath informed us(a) 1.113 That His Followers must become as little Chil∣dren, and consequently must have the plain and simple Hearts of Children. And certainly these Child like Dispositions, will more qualifie one to understand solidly the Christian Doctrine, than all the Wisdom and Learning of the World, purity and simplicity of Heart do invite the Holy Spirit, and prepare for Divine Illumination. Nothing hath more effectually contributed to ranverse the designs of the Gospel, than that Men have adventured to gloss and comment on the sacred Truths of it, with hearts prepossessed with false no∣tions, loaded with guileful subtilities and distinctions, and under the domi∣nion of pride and self-love, of carnal interest and faction; For by this means the Christian Doctrine, which was in∣tended to extirpat and root out the vicious and corrupt inclinations of Men, hath been so moulded and fashioned, as fairly to comply with them and flatter them, and to make Men ima∣gine that they are Christians good e∣nough, tho they do not truely observe

one precept of their holy Religion, and that they are secured of Heaven without taking one right pace in the Way that leads to it, for when the Old Man will needs play the Commentator, we may be sure he will take care so to represent the Gospel Doctrines, as they may not prove verie uneasie to his dear Off spring, I mean his deceitful lusts.

3. A third Property of the Doctrine of the Son of GOD, is its Spirituality; I•• is a Doctrine that is suted to our Spi∣ritual part, to the Inner Man, or in St. Peters(a) 1.114 Phrase, The hidden Man of the Heart 'Twas this, as being the more valuable and nobler Part of us, that the Holy Jesus intended, especially, and in the fi••st place to Redress and Reform, to rescue from the powers of darkness, and the impurities of vice, and to beautifie and adorn with Divine Graces and Accomplishments, and that in order to the full and perfect Restor∣ation of our whole Man. 'Tis here where he fixes His Throne, and estab∣lishes His Kingdom. The Kingdom of GOD is within(b) 1.115 you: And such as is this Kingdom, such also are the Laws by which it is managed and governed,

That is, They are Spiritual and Internal. If we take a view of the Doctrines of our Blessed Saviour, we shall quickly discover, that they all, and particular∣ly the preceptive Part of them, have a continual regard to the Heart, and calculated for the Regulation of the Motions of the Inner Man, and reach unto our most hidden and retired Thoughts and Inclinations. Not but our LORD hath also establish••d Laws concerning the Outward man, for regu∣lating its deportments, this he hath certainly done, but then Laws are given to the Outward man, as it is supposed, to be in conjunction with, and influenced by the Inward, so that they are the Motions and Affections of the Inward Man that are regarded, when any thing is forbidden or commanded to the Out∣ward; And, the performances and ab∣stinences of the Outward man, if sepa∣rated from the correspondent and sute∣able Motions in the Inward, are of no value in the sight of GOD; For tho, for instance, one should Pray and Praise vocally never so often, tho he should read the holy Scriptures, tho he should Fast, and give Alms; Yet, if

he Prayes and Praises without the In∣ward Devotion of the Heart, if he reads without sincere resolutions to Obey, if he Fasts without Penitential Contrition, and gives Alms without Charity and Compassion; All this is of no account with the Searcher of Hearts. Further, Tho one does not actually take away the Life of his Neighbour, tho he ab∣stain from grosser practices of unclean∣ness, yet as long as he retains rancor and malice in his Heart, and inwardly cherishes impure and villanous inclina∣tions, his outward abstinences do not clear him from guilt, he is still for all this before GOD, reputed a murtherer and unclean. Hence it is, that St. Paul* 1.116 tells us, That the Law of GOD is Spiri∣tual; For even then when it seems only to command or forbid the Actions of the outward man, they are the dispositi∣ons and affections of the Heart, that are principally regarded, and the actions of the outward man only in consequence of, and as they are united with these. Indeed it is our outward man alone that falls under the jurisdiction of the Sove∣raigns of the World, and it is to it a∣lone, that they can give Laws, be∣cause it is only for the Deportments of

it, that they can call us to an acount; But it is the Prerogative of the King of Saints, to give Laws to the hidden Man of the Heart, and he both can and will reckon with us for whatever is transact∣ed there, tho never with so much se∣crecy, because all things(a) 1.117 are naked and opened unto the Eyes of Him with whom we have to do; And as Himself tells those of Thyatira, in his Epistle to them,(b) 1.118 All the Churches shall know that it is He who searcheth the Reins.

Now from this Consideration, that the Doctrine of our Blessed Saviour is Spiritual, and design'd especially for the Regulation of the Inward Man, let these two things be seriously recommended to the Youth.

1. That they make it their principal and daily care, to conform their Spiri∣tual Part unto it; Let them be exhort∣ed by all means to endeavour that the Gospel Law be, as it were, writen on the Tables(c) 1.119 of their Hearts, and that every thought be captivated to the Obedience(d) 1.120 of Christ. Let them be very early taught to dislike and check every inclination, every motion that controls this Heaven∣ly Doctrine, and that without a living and universal Submission of the Inward

Man, to the Laws and Government of Jesus Christ, they cannot pass for his true Subjects, nor can His Kingdom be set up within them. Let them be told that the Spiritual Laws of this Adorable Soveraign, are not all obeyed, but by affectionat complyance and conformi∣ty of our Spiritual Part thereto. 'Tis this that the Saints prayed for, Incline my(a) 1.121 Heart unto thy Testimonies, and that they practised, I have bid thy Word in my Heart, that I might not(b) 1.122 sin against Thee. They who have the charge of Children, can do them no better Office, than as soon as possibly they can, to engage their Hearts to their Redeemer, and to take occasion at every turn, to let them see what stress is laid in Religion on the surrender of the Inward Man, and how little account our LORD makes of any other presents we pretend to give Him while we keep back this, which leads me to enjoyn.

2. That they be carefully informed, that the Performances of the outward man, when they are not accompanied with the Affections of the Inward, cannot be acceptable to their Saviour, how speci∣ous so ever they may appear in the

eyes of the World. These are but triffling and superficial services, and come not up to the designs of a Spiritu∣al Law, which requires the Inward and Vital Conformity of the Heart, with∣out which they are but lean oblations, and sacrifices without Life, that disho∣nour their Redeemer, and set Him off with the dead carkass of obedience. These meerly outward exercises, can never be sufficiently enough exposed and disgraced to Young Ones; And yet it is very often the misfortune of their Education, that they are very early taught to put too great a value on these shaddowary appearances of Piety; Their Instructors commonly are satisfied, if they can get them to discharge the visible part of their duty, to read the Holy Scriptures, for in∣stance, and to pray vocally, without taking care to engage their Hearts, which cannot but prove a ver•• unhap∣py introduction to the Christian Life. But,

4. I affirm that the Doctrine of our Blessed Saviour is Practical; This is a very remarkable property of it, and ought not to be slightly passed over: Great

Care must be taken to imprint it very deeply on the Hearts of the Youth, as being a Matter of unspeakable Conse∣quence. Certainly it hath proven very fatal to Religion and the Souls of Men, that this View of the Christian Doctrine hath been so lamentably eclipsed under very wretched and delusive pretences. It will, I perswade my self, be beyond controversie with all, who have consi∣dered the Doctrine of our ever Blessed Redeemer, as it is represented to us in the Gospels, without being byassed by the guileful and confounding infusions of the contentious divinity, that it was not his intention to entertain Mankind with subtile speculations, or to fill their heads with air and notion, and such embarassing stuffs as the Schools have fished out of the Holy Scriptures, have cannonized for Divine Truths, and im∣posed as Articles of Faith, and to be re∣ceived, under pain of damnation, as the infallible Oracles of GOD, which, in effect, are generally nothing else but the spurious issue of dark and prejudi∣cat minds. It is plain our Blessed Lord had no such thing as this in His View; He came for far more Noble Purposes,

He came to reform the World, and to root out vice and sin, to introduce a Living Piety, and a Solid Vertue, to discover unto Mankind the Way to E∣ternal Life, and to oblige them to walk in it. And in order to accomplish these worthie Ends, so becoming His Wis∣dom and His Charity, He gave the most excellent Rules, the most winning Motives, and the most powerful As∣sistances for Holy Living that ever the World heard of. He constantly taught Men, That(a) 1.123 a hearty Repentance, and a sincere Conversion, was the assured way to Pardon and Forgiveness: That self deny∣al and bearing the Cross, were the most effectual Methods of getting ridb 1.124 of their lusts and passions; That bringing forth of much Fruit, That is, Abounding in the Practice of all Christian Graces, was the true and acceptable manner of Glo∣rifying their Heavenly Fatherc 1.125. That in order to attain the Happiness of Hea∣ven, they must do the Will of GOD,d 1.126 and travel in the Narrow Way. That the most certain and undeceiving evidence of Love to Him. Ise 1.127 keeping His Commandments. These are as so many infallible Maximes in the Religion of

the Holy Jesus, and such as shall never be evacuated to the end of the World: This is the summ of His Doctrine, and nothing can be more evident than that it aimes at Practice all alongs. He tells His Disciples, in a passage of His Di∣vine Sermona 1.128 on the Mount, That He came not to destroy the Law, but to fill it up, or perfect it, That is, He came not to discharge Men from any part of their Duty, to give any libertys to sin, to call Men to lesser measures of Purity or Perfection, than the Jews of old were obliged to; No, to be sure, it is the very contrair, He came to assert and reinforce with new Sanctions, the Au∣thority of the Divine Law, as it con∣tains the Eternal Rules of Righteous∣ness, to rescue it from the false and de∣ceitful comments of the Scribes and Pha∣risees, to introduce into it new precepts that were not known under the former Dispensations; Such as is, for instance, the Imitation of Him as our Pattern, which, to be sure, could not be obli∣gatory before his Appearance in our mortal nature, and giving us an Ex∣ample. In a word, He came to put it in a Gospel Dress and Mould, and there∣by

to raise us up to the highest pitches of Perfection and Purity that Humane Nature is capable of in this State of frailty and imperfection. And at the close of this admirable Sermon, where∣in He gives the summarie of our holy Religion, He shuts up all in these words Whosoever heareth these Sayings of mine, and doth them,a 1.129 I will liken him to a Wise Man that built his House upon a Rock; Which is an intimation plain enough, that the Doctrines he had been preach∣ing to them were Practical, and that it was the Reformation of the Hearts and Lives of Men, that he intended in all that he delivered. In effect, our LORD did but very seldom insist on points of Speculation, in His Discourses to His Disciples or the People, and these of this Nature that He touched on, were such as presently resolved into Practice. As for instance, when He had informed the Woman of Samaria,b 1.130 That GOD is a Spirit, which is a Point of Theorie, He presently makes a practical improvement of it, telling her, That they who Worship Him, must Worship Him in Spirit and in Truth. In short, I dare undertake, that our

LORD never delivered any Head of Doctrine that was purely Speculative, and went no further, but that all the Truths He recommended to His Hear∣ers, were such as issued either into a Rule of Holy Living, or a Motive to inforce it.

Now, The Consequences that natu∣rally result from what hath been said on this Head, are very Momentuous, and the Youth must be obliged care∣fully to Note and Remember them. They are these,

1. Since the Doctrine of our Blessed Saviour is Practical, it evidently fol∣lows, That He intends it should be Obeyed. I cannot imagine what other End the Delivering Doctrines of this Nature to the World, can be rationally supposed to aim at but this. Is it only that they might be known? Alas! The most part of People stop here, and go no further; They think they do enough, if they attain to the Knowledge of their Duty. But our LORD tells us, That if our Knowledge do not issue into O∣bedience, it will, serve us in little stead; If ye know these things, happy are yea 1.131 if you do them: Nay, He moreover

assures us, That He who knoweth his Master's Will,a 1.132 and doth it not, shall be beaten with many stripes. So far will the knowledge of our duty be from con∣tributing any thing effectually to our Happiness, that it will really aggravat our misery, when it is not improven into Practice. Or shall we say, That the end of such Doctrine is to inform Men of their Duty, and thereby to convince them of their weakness and unability to Obey, That upon this Conviction, they may have recourse to another for Righteousness. Now, how specious soever this pretence may ap∣pear to be, yet without doubt, it is one of the shameful subterfuges of the old man, one of these false and pernicious glosses that he hath found out, in order to evacuat and disannul the Precepts of the Gospel, that they may not prove un∣easie to his lusts, and that he may have some imaginarie grounds to flatter himself with hopes of Heaven. St. Paul indeed sayes, Thatb 1.133 by the Law is the knowledge of sin; And certainly, giving Laws and Rules of Life, prohibitions of sin, and Precepts of Duty, do evi∣dently suppose, that there are disorders

to be redressed, and a want of Recti∣tude that must be reintroduced, and hence the same Apostle teaches, That the Law wasa 1.134 not made for the Righteous, but for the lawless and disobedient, and else where, Thatb 1.135 it was added because of transgressions; For had Man continued Innocent, doubtsess he had been under no other Law but that of Love; But be∣coming a degenerat Creature, and hav∣ing fallen into darkness and disorders, and lost the right Path, it was necessary that the wayes by which he strayed from the Great and Original Law of his Creation, should be pointed out to him, and that he should be taught how to return to it again; In a word, That a Law should be given him, acquaint∣ing him with his sin and his Duty. Let it be granted then, that one design of a Law under every Dispensation, is to in∣form us of our miscarriages, and to let us see what we ought to be. But what of this? must we stick here? no to be sure; For these Notices that are given us by the Law, were intended not only to let us see, What we ought to be, but also what indispensibly we must be, and accordingly, St Paul expresly teaches,

a 1.136 That the Righteousness of the Law is fulfilled in them that believe, I say, fulfilled in them reallie and inherentlie, by having it written in their Hearts, and copied out in their Lives, or by the living conformity of their whole Man to it, so that They do no more walk after the flesh, but after the Spirit. But how is this done? not indeed by the Law it self; For it, as such, only informs Men of their sin and Duty, but furnishes them with no strength; Neither by any power in Man, for he is but corruption and weakness, but only by the Powerful Grace of Jesus Christ manifested in the Gospel, and which alwayes accompa∣nies the Doctrines of it; For the Gos∣pel Law is not a dead letter, or a naked declaration of sin and duty, but is u∣nited to the Spirit and Force of our Redeemer; Which, when admitted into the Heart, transcribes there in living and real Characters the outward letter of the Gospel. Hence Christians are saidb 1.137 to be not under the Law, but under Grace; That is, not under a weak inefficacious Pedagogie, such as was that of Moses, but under the Gospel Dis∣pensation, which is the Ministration of

the Spirit,a 1.138 And furnishes with power and ability to fulfil all that it requires; Wherefore we must not look on the Precepts of our Holy Religion, meer∣ly as evidences or indications of the disorders of our minds, but also as Cures impregnated with a Divine Ver∣tue for redressing them, and must deal by them as a languishing Patient would do by the Remedies prescribed to him by a Skilful and Charitable Physician; That is, We must apply them, which we do, when we put them in practice; For a sincere and persevering Obedience is the very Application that is intend∣ed, and such as will infallibly issue in our Cure.

But let it be moreover granted that the Law, and even the Gospel it self, doth convince us of our inability to Obey. But what then? doth not the Gospel also convince us of theb 1.139 ex∣ceeding Greatness of the Power of that Grace which exerts its force in them that believe? 'Tis true indeed, we are fallen and corrupted Creatures, and are be∣come both disaffected and unable to do good, but then the Divine Grace merit∣ed for us by Jesus Christ, and offered

to us in the Gospel, relieves our weak∣ness; And, when it hath got access in∣to our So••ls, operats there by an Al¦mighty Efficacie, and fulfils in usa 1.140 all the good pleasure of his Goodness, and the Work of Faith with Power. So that now we have no ground to pretend our in∣ability, and thereby to excuse our selves from obeying the Precepts of our Holy Religion, but rather it is our duty to take courage, and to believe with St. Paul, thatb 1.141 we can do all things through Christ which strengtheneth us. In fine, we shall heartily grant, that we must have recourse to another for Righteousness; For it is very certain, that the righteousness which we spin out of our own bowels, and is meerly the effect of our own natural abilities and endeavours, without the Operati∣ons of Divine Grace, is of no value, cannot render us agreeable to GOD, nor qualifie us for being admitted into His presence; In this Sense it is very true, Thatc 1.142 all our Righteousnesses are as filthy rags; So that it is indispensably necessarie that we seek for Righteous∣ness in another, even in Him who is the LORD our Righteousness, who hath

brought in everlasting Righteousness, and who of GOD is made unto us Righteousness and Sanctificationa 1.143; But then we must not think that the Righteousness which we receive from Him is a Righteous∣ness entirely without us, we must not conceive of it as a plaister to cover our sores, or as an apologie for our wick∣edness and vicious dispositions, so that for its sake, tho we be otherwayes in∣herently and habitually impure and unholy, we become immediatly cap∣able of entering upon the Inheritance of the Saints in Light. Certainly to enter∣tain such thoughts as these, is disho∣nourable to our Holy Religion, and to teach them for Truths, would be sadly to misrepresent and pervert the Designs of the Gospel. Without doubt, that Righteousness which the Holy Je∣sus communicats to His Members, is a Real, a Living, and Inward Righ∣teousness; 'Tis their Participation of the Divine Nature, 'tis Christ formed in them, and vitally delineated on their Souls, so that the same mindb 1.144, the same Holy Dispositions, and Tem∣per, these same Divine Graces, that were eminently in Him, are by the

Operations of His holy Spirit, derived and transfused into their Inner Man, whereby they come to bea 1.145 conformed to the Image of the Son of GOD, and are madeb 1.146 glorious within, and become immediatly qualified for the Divinest Enjoyments. Now a sincere and con∣stant obedience to the Precepts of the Gospel, is the great mean which the Divine Wisdom hath appointed, in order to introduce this Righteousness into the Souls of Men; And from the whole it is, I think, sufficiently evident, That our blessed LORD in delivering the Doctrines of our Religion to the World, intended that they should be obeyed, and that to fix on any other design, to the exclusion of this that I have been insisting on, is to render these Rules of Holy Living useless, and to represent them as vain, impertinent, and superfluous.

2. Since our Blessed Lord in deli∣vering the Christian Doctrine to the World, intended that the excellent Precept of it should be obeyed, it evi∣dently follows, That Obedience to them is not impossible or impracticable. It were to be sure very absurd, Yea, even

blasphemous to ass••rt, that our Mer∣ciful Redeemer, who sufficiently un∣derstood the Infirmitys and weakness of M••nkind, and who came to deliver them from the uneasie yoke of Jewish ceremonies on the one hand, and from the savage and inhumane rites of Gen∣tilism on the other, should himself bind unsupportable burdens on his Follow∣ers, and prescribe them tasks that they were not able to perform. Indeed were Men left to themselves, and if Obedi∣ence to the Precepts of the Gospel were r••q••ired of them, in virtue of their na∣tural abilities, now in this state of de∣generacie and corruption, where the power of vicious habits is so great, and the baits of manifold temptations so cunningly managed by the great ad∣versarie of Souls, then they might just∣ly cry out, That it is impossible to obey; But it is n••t so, we are under the Gospel, which is the new Law of Grace, and which gives both the Will and the Deed, and which Commands only, because it gives power to obey. Our LORD ha••h abundantly provided a∣gainst all our Infirmities; His power∣ful Grace prevents all our endeavours,

assists us in endeavouring, yea and ef∣fectually works in us, and if we con∣tinue faithful to it, will prosperously carry on what it hath begun, and at last crown all with Perfection and Glo∣ry. He assuresa 1.147 all his Followers, all who unfeignedly resign themselves to his Grace and Conduct; That he will be alwayes with them even unto the end of the World, by his Almighty Spirit, and Divine Operations; And therefore, thô of our selves, and without himb 1.148 we can do no nothing, yet with him we can do all things. Let us suppose that the Du∣ties enjoyned us are very hard, and even impossible, when we consider only our own strength, yet if we were certain, that on our earnest Addresses, an Al∣mighty Power would interpose, and relieve us, and take the task off our hands, or inspire us with a force which would vastly exceed the difficulties we are to undergo, then our duties, in stead of being hard or impossible, ought to appear pleasant and delight∣ful to us. Thus it is in the present case; Our LORD hath promised, Thatc 1.149 our Heavenly Father will give his holy Spirit to them that ask him; And when we are

assured, on our humble Prayers, for the Aids and Interposal of so Divine and Powerful an Assistant, why should any duties frighten us, or seem impossible to us? And therefore our LORD had very good reason to recommend the Precepts of the Gospel to his Followers,a 1.150 as an easie Yoke and a light burden, to which also his beloved Disciple St. John gives his Suffrage, telling us, from his own Experience no doubt, Thatb 1.151 His Commandments are not griev∣ous. 'Tis true our Flesh and Blood, our lusts, and corrupt inclinations, will be ready enough to fly in the face of these excellent Precepts, as severe and rigorous impositions. But we must re∣member, that they were not intended to gratify our lusts and vicious appetites, but to root them out, to overcome and defeat them, by obliging us constantly and resolutely to check, & by all means Resist them, and by all means to endeavour to get our selves rid of them, as being the distempers of our Souls, the hinderances of our Peace, and the certain obstructions of our Eternal Hap∣piness; And thô the Receipts that are prescribed to us, in order to redress our fatal distempers, may be very harsh

and uneasie in the application, yet the view we have of the Permanent, Last∣ing, and perfect Health to which we shall be infallibly restored, by the con∣stant use of them, ought entirely to re∣concile us to them, especially consider∣ing that the pains which we suffer in applying the Remedies that are pre∣scribed us, ought to be accounted Plea∣sures, when compared with the conti∣nual rackings of our inveterat diseases, which, without being cured, would infallibly issue in our death and perdi∣tion; And that moreover the Mighty and Charitable Physician, that orders the Methods of our Cure, will him∣self furnish us with Strength to undergo them, and Minister such Cordials as will wonderfullie mitigat and sweeten all the uneasiness that we meet with in them. To be short, since our Bles∣sed Redeemer hath made obedience to the Preeepts of the Gospel, to be as it were the very Essence of his Faithful Followers, the certain Evidence of true Love to him, and the only undeceiv∣ing Mark and Character, that distin∣guishes them from the hypocritical and hollow hearted, telling them at every time, If yea 1.152 love me keep my Command∣ments.

He that hath my Commandments, and keepeth them, he it is that loveth me. If ye continuea 1.153 in my Word, That is, In the Obedience and Practice of it, then are ye my Disciples indeed. And to the same purpose else where, Ye areb 1.154 my Friends, if ye do whatsoever I command you. And since in fine, he expresly as∣sures us,c 1.155 That they only who do the Will of his Father, That is, who obey the Precepts of the Gospel, which in∣ded are so many Declarations of what GOD will have us to do, shall enter into the Kingdom of Heaven, it is to a demon∣stration evident that to assert, that it is impossible to obey the Precepts of the Christian Religion, is all one as to assert, that it is impossible to be a good Chri∣stian, or to be saved.

And now I shall take occasion here with all the earnestness that is possible for me, to obtest such as have the ma∣nagement of Youth; That, if they have any Tenderness and Concern for their Souls, they would take care to train them up in this View of the Chri∣stian Doctrine. Let it be timeously represented to them, that the Doctrine of the Gospel is Practical, that it was

intended for the reforming and regu∣lating of their Hearts and Lives, that a sincere obedience to it, is the Test of a true Disciple of Jesus Christ, and the only ass••red Way to Eternal Life; That this Obedience is not only very possible, but by the Mighty Assistances of Grace, Easie and Delightful; That it is the old man that would represent it as impracticable, and suggest Principles that will excuse the continual breaches of it, and in the mean time pretend to secure Peace with GOD, and an Inte∣rest in Heaven, that the vicious habits which obstinat and persevering sinners have contracted, do make difficulties in it, and yet that the rudder strugles which such, if ever they design to be Happy, must resolve to graple with for sometime, in turning the tide of their corrupt natures, and combating their lusts and passions according to the Measures of the Gospel, will happily over, and issue in a joyful Victorie, and will be abundantly recompensed by that blessed Serenitie of Mind, and these well grounded Hopes of the Glo∣ries of another World, that will un∣questionably succeed them; That an

early and cordial engaging in it, would prevent these many disadvantages and uneasinesses that must infallibly attend longer delays. Let them be very seri∣ously cautioned against these soft and flattering doctrines, which either direct∣ly or by plain and necessarie conse∣quence, do evacuat and disanul this holy Obedience, as so many poyson∣ous and destructive infusions. Alas! to many of this sort are abroad in the World, and by a sad fate, they have got the reputation to be considered as the principal and most valuable points of the Christian Religion, thô in effect they are the bane and plagues of it, have so ruin'd and disfigured it, that even the very knowledge of the nature and designs of it, is no more retain'd by too too many who still pretend to profess it, and to be very Zealous for the Interests of it. However, these ima∣ginarie Truths, are very early dropt into the Hearts of Young Ones, and recommended to them as Articles of Faith, and they take such root in them, and so grow up with them, that to speak to them in their riper years, of a Gos∣pel Law, that indispensably obliges

them to Obedience, as the condition of their Salvation, would be to scanda∣lize and offend them, thô nothing can be plainer than that almost every page in the New Testament, do bear constant Testimonies unto this great Truth. O that it would please the Father of Lights, to dissipat these thick clouds of ignorance and woeful prejudices that darken the minds of Men, That He would retrive pure and primitive Chri∣stianitie, rid the World of these sooth∣ing schems of divinity that are calcu∣lated for the interests of the old man, and restore to His Church these Happy and long'd for Dayes, wherein such open, plain, and express Declarations as these, Blessed are* 1.156 the Ʋndefiled in the way, who walk in the Law of the LORD. And they wereb 1.157 both Righteous before GOD, walking in all the Commandments of the LORD blameless. Be ••e perfectc 1.158 even as your Father which is in Heaven is perfect; And innumerable others to the same purpose, shall no more under pretence of invincible infirmity, and through mistaken apprehensions of the Mercies of GOD, and the Merits of our Savi∣our be commented away into a con¦sistencie

with the lusts and corruptions of Men. But I advance,

5. To another Property of the Doc∣trine of the Holy Jesus, and the last that I shall mention, it is the Efficacie of it. This is what Himself hath taught us to believe concerning it. Thea 1.159 Words that I speak unto ••ou, they are Spirit, and they are Life; That is, Words accom∣panied with a Spiritual and Living Ver∣tue; Not bare words or empty sounds, but Words of a penetrating Force, of an operative and vital Energie; And which, when they have got entrance into a sincere and simple Heart, pro∣duce very precious and lovely Effects in it, And hence it is, Thatb 1.160 the Word of the Kingdom, That is, the Doc∣trine of the Gospel, so called, because it treats so much of Heaven, that Ever∣lasting Inheritance and Kingdom of the Saints, and directs to the true Way how to come to the Possession of it, is compared to Seed, for as Seed hath a secret and powerful Vertue in it, which, when it is cast into a proper Soil, dis∣plays it self, & shoots forth into plentiful Variety of useful Grain; So the Doc∣trine of the Blessed Jesus, when it is

received into the honest and good Heart, as St. Luke hath it,a 1.161 beareth Fruit, and bringethb 1.162 forth, some an hundered fold, some sixtie, and some thirtie; That is, It exerts its living Efficacie and Force in the Soul, and springs up there into a delightful Variety of Divine and Heavenly Graces, whereby the Inward Man becomes as the Garden of Eden, or as a Field that abounds with different sorts of Fragrant and Lovely Flowers. This is what the Experience of holy Souls in all Ages hath sufficiently veri∣fied; For, as many Saints as have ever been, so many Witnesses have we of the powerful Force and Vertue of the Word of GOD. How solemnly doth the Royal Psalmist celebrat the Mighty Efficacies of it? The Law of the LORDc 1.163 is perfect, converting the Soul; The Testimo∣nies of the LORD is sure, making Wise the simple. The Statutes of the LORD are Right, rejoycing the Heart; The Commandments of the LORD are Pure, enlightning the Eyes. And as to the Doctrine of the Gospel in particular, St. Paul assures us, Thatd 1.164 it is the Power of GOD unto Salvation. To the same purpose may be adduced that rapturous acknowledgement of St. Peter,

LORDa 1.165 to whom shall we go, thou hast the Words of Eternal Life: That is, Words, which not only teach that there is an Eternal Life, and discover the certain way to it, but which also, by their Divine Energie and powerful Operati∣ons, plant the solid Principles, and be∣get the happie Beginnings of it in the Souls of Men, and nourish them up, and dispose and prepare them for the full and perfect Fruition of it; For, as hath been alreadie noted, the Holy Spirit is even united to the Words of Jesus Christ, and communicats to them Power and Facunditie, so that his Doc∣trine is not a drie and barren, a dead and lifeless letter, but Force and Life and fruitfulness, and operats mightily in the Hearts of all who duely receive and entertain it. And hence, To all such as truely believe, it becomes the Principle of Re∣generation; Born again saith St. Peterb 1.166 not of corruptible seed, but of incorruptible, by the Word of GOD, which liveth and abid∣eth for ever.* 1.167 A spring of relieving Cordials in the day of tribulation, (c) This is my comfort in my affliction: A vivifying Effica∣cie that raises up the Soul from its dead∣ness, I ••ill never foregetd 1.168 thy Precepts,

for with them thou hast quickned me. Coun∣sellors that minister sound Advices un∣der perplexing difficulties, Thy Testimo∣niesa 1.169 are the Men of my counsel; And I understand more thanb 1.170 the Ancients, be∣cause I keep thy Precepts. A Luminarie that enlightens the dark mind, and furnishes it with solid Wisdom, The entrance of thyc 1.171 Words giveth Light, it giveth Ʋn∣derstanding unto the simple, and to give no more Instances, a Faithful Guide that secures the Traveller from wandering; Thy Word is a Lamp unto my feet, and a Light unto my pathd 1.172.

But we must remember, That as Seed, thô it be very excellent in its kind, yet it cannot prosper, if it be cast into an improper Soil; If for instance it be dropt by the way side, fall amongst thorns, or stonie ground; So the Words of the Holy Jesus, that incorruptible Seed of Divine Graces, cannot fructifie, will not put forth their Force and Efficacie in the hearts of such as will still retain their lusts, & indulge all the appetites of their old man. And accordingly our LORD informs us in His Explicatione 1.173 of the Parable of the Sower, That the cares of this world, and the deceitfulness

of riches choke the Word, and it becometh unfruitful. Certainly the Doctrine of the Gospel produces its wonderful Ef∣fects, and prospers only in simple and guileless Souls, that meekly yield to the Remonstrances of it, that heartily believe the good Things it promises, and the threatnings it denounces; And in a word, that receive it with full and peremptorie Resolutions of Obedience. It is in vain for us to expect that we shall feel the Divine Efficacies of it on any other terms, or imagine that it will spring up within us into Christian Graces, while we choke and stiffle it by the weeds and thorns of our indulged lusts and vicious inclinations. And in effect, as long as we only admitt it His∣torically and notionally into our Heads, and not practically also into our Hearts; The fruits that will follow upon it, will be none other but a pharisaical pride and self conceit, and a disdainful con∣tempt of others rash judgement and un∣charitable censuring, hypocrisie and presumption, a disputacious temper, and endless wrangling about triffles, a frothy chat and talking of Religious Matters, and a formal practising the Externals

of Piety, without any thing of the Life and Power.

Now what hath been said on this Head, may be improven into very use∣ful Consequences, and which the Youth, not without their great Benefit, ought to be obliged to take notice of; As,

1. From this a fair opportunity is afforded to induce them very highlie to value the Doctrine of Jesus Christ. The Efficacie of it in producing such noble and lovely Effects as we have instanced in, is a sufficient Document of its singu∣lar Excellencie, and consequently a just ground of puting a very great E∣steem upon it; For the Power and Vertue of Things do extreamly recom∣mend them, and more especially when their Vertue is such as discovers it self in very notable and useful Operations. O the mighty Force and Power of the Words of Jesus! How marvellous do they operat on the Souls of Men! They are a Divine Panacea, a Remedie whose Medicinal Efficacie reaches unto all the distempers of the Inward Man: For by these dead Souls are raised up and quickned into a Divine Life, hard Hearts are softened into a Penitential

Contrition, the troubled in Spirit eas∣ed and solaced, the faint and timorous made bold and couragious, the weak and feeble corroborated, the ignorant instructed, the wandering reduced, the doubtful resolved, the defiled purified, the decayed Souls restored, the health∣ful nourished, the hungrie satisfied, and the wearie refreshed; Boisterous passi∣ons hush't and calm'd, and immode∣rat appetites checked and mortified; And in one word, the new Creature formed. It was the Experience which the Saints have had of a Power and Vertue in the Sacred Oracles that ope∣rated after so noble and excellent a manner as this, that made them pay such singular Deferences to the Word of GOD, and to express the Value they had for it in emphatical and rapturous Terms. The Royal Psalmist, after that he had taken a view of some of the precious Fruits which these Divine Words produce in the Souls of Men, tells us,* 1.174 That they are more to be desired than Gold, yea, than much fine Gold, sweet∣er also than the Honey and the Honey-comb. And in his great Psalm, as on the one hand he doth from his own Experience,

furnish us with a great many instan∣ces of the Power and Energie of the Testimonies and Word of GOD; so for this Reason on the other; He doth with most devout Eloquence and vari∣ety of very pathetick and warm Ex∣pressions, represent the incomparable Value He hath put upon them. All this so evidently appears from every Verse, that it is needless to quot par∣ticular Passages to evince the Truth of it.

2. To the end that the Youth may speedily attain to the Experience and Sense of the mighty Efficacie of the Christian Doctrine in their own Hearts, let it be seriously recommended to them, To beware of whatever may choke it, and hinder it from displaying its Force and Vertue. We learn from the Parable of the Sower, That there are several grounds in which the Seed of Divine Truths doth not prosper, to be sure the fault is in the soil, and not in the Seed, for it is one and the same good Seed that is sowen in all; So when the Word of the Kingdom doth not fructi∣fie in the Hearts of Men, 'tis certain that this must be imputed to the bad∣ness

of their dispositions, and to their allowing the weeds of lusts, and carnal and earthly affections to spring up and grow within them. And therefore let the Youth be directed to check the first buddings of corruption, and to pluck up as it were by the roots, these choking weeds, as soon as they begin to appear. Let them be exhorted in the words of St. Peter,* 1.175 To lay aside all malice and all guile, and hypocrisies, and en∣vies, and all evil speakings, and as new born Babes to drink in the sincere Milk of the Word, that they may grow thereby. And from this Passage let occasion be taken to tell them, that as long as they in∣dulge and gratifie their lusts and passi∣ons, and by so doing nourish and strengthen their old man, it is not pos∣sible, that the Milk of the Word, That is, the Doctrine of the Gospel, which is the Aliment and Food of our Spiritual Life, can nourish and give Vigor to our Souls▪ or advance them in Christi∣an Profession; For as poison, when one takes it often, will hinder the whole∣somest and most agreeable Nourish∣ment from doing any good to the Bo∣dy, so carnal and earthly affections,

inordinat and vicious appetites and pas∣sions, which indeed are poisonous and destructive to our better part; Will, when entertained in the Heart, hinder that the Divinest and most Saving Doc∣trine shall not Benefit the Soul.

3. Since the Doctrine of Jesus Christ is Efficacious in the Hearts of all who due∣ly receive it; Let the Youth be fre∣quently directed to Enquire whither it hath exerted its Force and Power in them, and in order to determine of this aright, let them be taught to take their Measures from the Appearances of the ge∣nuine and native Fruits of it in their own Hearts and Lives. It is doubtless from these that we can have the most cer∣tain and infallible Marks of its Success and Fertility; For as when we have sowen Wheat or some such other Grain, and when we see that it hath sprung up and ripened into a plentiful Cropt, and is of the same Nature and Useful∣ness with the Grain that was sowen, we justly conclude that it hath put forth its Seminal Vertue, and prospered; But on the other Hand, when, after we have cast good Grain into our Field, we discover nothing of that same Na∣ture

with what was sowen to grow up, nothing but Thistles and thorns, and the like noxious and useless weeds, we do on good Grounds resolve, that the Seed was cast into a soil that was not capable to nourish it, and consequent∣ly, that it was not in circumstances to exert its fertilizing Efficacie. Just so, when the Doctrine of the Gospel, which, as we have before remarked, our Saviour compares to Seed, hath by some means or other been scattered or sowen in our Hearts, and when we ob∣serve that it hath sprung up within us, into all sorts of Christian Graces and Vertues, such as Penitencie, Humility, Self-denyal, Contempt of the World, Purity, Heavenly mindedness, Pati∣ence, Meekness and Temperance, Cha∣rity, Benignitie and Peaceableness, and such like, we may very confidently assure our selves, that it hath been Efficacious and Successful in us; For these are the Blessed Fruits which the Christian Doctrine was designed to pro∣duce, and for this purpose it is, as hath been already often asserted and verified; It is, I say, impregnated with a Divine and Mighty Force, and thereby it becomes in all sincere Hearts, the Liv∣ing

Principle of all Holy and Gracious, both Dispositions and Practices, so that where-ever the Fruits of the Spirit, and the Works of Righteousness are truely found, there the Efficacie of the Doc∣trine of the Son of GOD must be pre∣supposed as the Principle and Cause. But when this Heavenly Doctrine is dispensed, and nothing follows upon it, among those to whom it is preached, but a formal piety, & a barren professi∣on, nothing but the works of the flesh, nothing but base born lusts & passions, covetousness and earthly mindedness, hatred & malice, envie and bitter zeal, strife and animosity, jars and divisions, we may securely determine, that how specious soever the pretences of such to Religion may be, yet in effect, the Gospel hath never appeared in them in its Power.

III.* 1.176 The Nature of the Christian Doctrine being thus represented to the Youth, and by the display of its Lovely Qualities, having effectually recommended it to their Esteem and Affecti∣on, and so the Foundation of their

puting it in practice being happily laid, it follows next, that great care be ta∣ken to acquaint them with the Particulars of it. Hitherto they have bad occasion to behold it only in the Gross, to see some of its admirable Properties, to notice its excellent Tendencies and De∣signs; But it is moreover indispensably necessary, that the several parts of it be exposed to their View, that so through the Blessing of GOD on the Pious Endeavours of Instructors, they may come by degrees to be fully and particularly informed in the Great Truths and Duties of it; And that this part of the Task may be done success∣fully, I would recommend the follow∣ing Advices to their Overseers.

1. In order to acquaint the Youth with the Doctrines of the Son of GOD in particular, we must be careful that we do not fetch it from the discourses and writings of Men, who are not only con∣fessedly Fallible, but also too too com∣monly partial and byassed, and influ∣enced by their passions and prejudices. To be sure, their Systems and Com∣mentaries, their Confessions of Faith, and Catechisms, are generally too

muddy Sources to give us any solid Grounds of hoping that the Truths of our Religion, could issue from them Pure and Undisguised. These sorts of Composures are infinitly variable, and put on different Faces, according to the different Humours, Opinions, and In∣terests of the several Parties; But the Doctrine of Jesus Christ is ever the same, and changes not. In works of this Nature, some things are obtruded on the World, as the Doctrines of the Son of GOD, that indeed are none of His, and some things that are His, are so disfigured and misrepresented, that they cannot be owned as such: Things of the vastest Importance, are either quit omitted, or carelesly touched on, and things of very small or no moment in Religion vehemently urged, as if they were the great Essentials of it. However, so high a Value is put on Confessions and Catechisms, by the Votaries of the different Parties, that to contradict or reject any Article or Proposition in them, is construed to be as Piacular, and is as warmly resented, as if the Truths of the Bible were thus treated; And I have been often surpriz∣ed,

to hear Passages quoted out of them for the Establishment of Truth, and refutation of Error, with no less Assurance, than if they were the Sacred and Infallible Oracles of GOD. This is one of the unhappy consequences of a mismanaged Education: People are taught from their Infancy to pay a vast deall of Deference to this sort of Per∣formances, they are made to look on them as the Standard and Measure of Truth and Error, and thô ones thoughts be never so agreeable to the Holy Scriptures, yet if they clash with these confessional Decisions, he must resolve presently to commence Heretick and to be loaded with all the ill names in the World. In the mean time, it is not denyed but Confessions of Faith, and specially Catechisms, are of excellent use for the Instruction of Youth, they are so certainly, when they are the Com∣posures of Wise and Good Men, of Men that are Sober and Moderat, Im∣partial and Peaceable, and who regard the Concerns of Christianity in general, more than the petty Interests and Ho∣nour of Sects in particular. When they are such as urge and explain the

great and necessarie Truths of Religi∣on, and do not enervat and darken them by guileful and flattering com∣ments, when they do not obtrude on the beliefs of Christians, airie and un∣certain speculations as articles of Faith, and when less weighty matters are not set on the same level, nor made to be of the same necessity with the Essential and indispensable Truths and Duties of the Gospel. However, I say it is not from these, and especially as they are now a dayes ordered, that we must derive the Christian Doctrines for the Information of Youth: No sure, we must for this end go to a Diviner Source, even to the Holy Scriptures, which the blessed GOD hath consign'd to His Church, as the Authentick Records of His Will, and are by the unanimous Consent of all Christians acknowledged as such. But,

2. Thô the whole Scripture in gene∣ral, be in a large Sense the Doctrine of Jesus Christ, because it was He, as He is the Eternal Word, who spoke by the Mouths of all the Holy Prophets, yet they are the Writtings of the New Testament, which contain these Doc∣trines

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that strictly and properly are His, and more especially the four Evangelists, in which an account is given us of these Gracious Words which proceed out of His own Mouth: Certainly all Christians owe a peculiar Veneration unto these Doc∣trines which the Son of GOD Himself delivered, while He dwelt in mortal flesh. It is in His Heavenly Discourses, which these Faithful Witnesses of His have recorded, that he acquaints the World with the Nature of that Excel∣lent Religion, that He came to pub∣lish in it. 'Tis in these that the great and fundamental Articles of Faith, the necessarie and indispensable Rules of Duty are laid down, that by very En∣dearing Motives He invites Men to be∣come His Disciples, and encourages His Followers to a persevering Fidelity, and that He declares what will be the sad fare of the incorrigible and unfaith∣ful. In short, we must not imagine that this great and incomparable Pro∣phet, the Head and Chief of all the Prophets, He who was so singular a Person, and so singularly accomplish∣ed, He who was Invested with so extraordinarie an Authority, and so eminently acquainted with the Counsels

and Designs of GOD, did deliver His Will imperfectly to the World, or o∣mitted any thing that was necessarie for Men, either to believe or do, in order to be Eternally Happy: No sure, for, during the course of His Ministerie on Earth, He gave a full and perfect System of the Christian Religion; That is, Of whatever was absolutely and indis∣pensably necessarie to constitute a true Christian: So that whatever Truths or Duties the Holy Apostles, or any other truely Illuminated Persons have after∣wards communicated to the World, must not be look'd on as Additions to the Essence of Christianity, but are ei∣ther Enlargements on & a Prosecution of the same Things that were delivered by the Son of GOD Himself, Deduc∣tions from them, and a suting and applying them to the different States and Circumstances that Mankind may be in, or Discoveries and Explications of some Misteries and Divine Secrets, which thô they may be very singularly Useful, yet are not necessarie to our being Christians; From all it is plain, That in order to inform the Youth of the Doctrines of the Son of GOD in particular, a peculiar Regard must be

had to His own Heavenly Discourses: It is from what the Blessed Author of our Religion hath Himself delivered and taught, that we are all in Reason to learn the Truths and Duties of it.

3. Having thus condescended on the Source whence the Christian Doctrines must be drawn for the Instruction of Youth, I would in the next place re∣commend to such as are obliged to O∣versee them, that they take care to Ac∣quaint them with the Parables of our Blessed Saviour. These are full of Heavenly Instructions, and by a Sacred Artifice, do convey the most important Things, with Ease and Pleasure into the mean∣est Capacities. They are very accom∣modat to engage the attention of Young Ones, because they are put in an His∣torical Dress; For Discourses of this Nature, Youth is wont to be much delighted with, and do easily retain: 'Tis true the Truths and Duties of our Religion are there under a Vail, but such as may be easily penetrated. Our LORD Himself hath explained a great many of them, some are obvious and plain enough in themselves; And as to

these that are more dark, a careful Attention unto the Circumstances in which they were delivered, will deter∣mine a serious, well disposed and intel∣ligent Reader, to put a solid and use∣ful Meaning upon them. Let these Divine Parables, in the same Order in which they are Recorded in the Evan∣gelists, one after another, and yet but one at once, be at some set times fixed on, and by way of Question and Answer, be made familiar unto the Youth, if this, or some such other Method, that the Discretion and Piety of their In∣structors will suggest on this Head, be taken, and insisted on as long as it will be thought needful, and if the whole be managed in so serious and winning a Manner, as will bespeak and engage their Affections; I am very con∣fident, that in a short time a great ma∣ny very excellent, important and use∣ful Particulars of the Christian Doctrine will be happily dropt into their Hearts.

4. Since the Gospel of St. John con∣tains more of the Doctrinal Discourses of out Blessed Saviour, than any other of the Gospels; Since his pen runs in so rapturous and seraphick a Strain, and

yet simple and undisguised, since the Matters that he hath recorded are Great and Noble, Sublime and Elevated, and yet necessarie, solid and instructive; Since they are the sweet Things, and as it were, the Flowers and Honey Comb of our Religion that he treats of; Such as, the Divinity of our Blessed Redeemer, the Dignity of His Person, the Excellency of His Merits, the Riches and Power of His Grace, the exceeding Greatness of His Love, the Noble Pri∣viledges entail'd on all His Faithful Fol∣lowers, the precious Promises that are made to them, the Consolations pro∣vided for them, the Badge and Cha∣racter by which they are known, Obe∣dience to the great Commandment of Love, their most essential and indispensable Obligation, Conformitie to, and Imitati∣on of their LORD and Master: And in fine, The Glory to which they shall be advanced in the other World; It will not, I am sure, seem strange, if I moreover enj••yn, in order to acquaint the Youth with the Particulars of the Christian Doctrine, that they be oblig∣ed to a frequent and serious perusal of this Book, that they converse with it, until

every Period of it be not only fixed in their Memories, but also imprinted on their Hearts, that they read it, and meditat on it, until it be digested as it were, into their Marrow and Substance, till it spring up within them, into Life and Practice, Love and Obedience. It is certain that the Ancients expressed a peculiar Esteem and Veneration for this Gospel, I shall adduce only in Confirmation of this, that known Pas∣sage of St. Augustine, in his Harmony of the Evangelists.

St. John (saith he) was particularly pitched on to repre∣sent the Divinity of Jesus Christ; And whereas the other three do in some sort walk on Earth with Jesus Christ as Man, and record the Acti∣ons of His Mortal Life, St. John on the contrarie mounts up as an Eagle above the clouds of humane infir∣mity, and advances To farr as to dis∣cover the Eternal Word, GOD equal to GOD, in the Bosome of the Father, without that his Eyes were dazled with the Lustre of that Glory. He insists more than the other, in declar∣ing the Instructions of the Son of GOD, and principally these that

are the most Sublime; And where∣as the other Evangelists represent par∣ticularly these Actions of our Savi∣our, in which he gives us a Model for regulating our manners, and for the Conduct of our Lives. John on the other Hand, having resolved to supply what the other had omitted, applyed himself more especially to deliver the more Spiritual Truths. And it is very remarkable, (adds the same Father) That this Evangelist who speaks more Sublimely than the o∣ther three, is he who also recom∣mends unto us more frequently and more vigorously the Love of our Brethren. And as it is he who chiefly represents Jesus Christ as GOD, so also it is he only, who represents Him to us in a profound Humility, Washing the feet of His Dis••¦ciples, to teach us that we ought to grow more and more in Humility, proportionably as we make Ad∣vances in the Diviner sort of Know∣ledge.

5. Our Blessed Saviour's Divine and incomparable Sermon on the Mount, recorded in the 5, 6, and 7.

Chapters of St. Matthew, is an Abrige∣ment of the Christian Doctrine; It contains the great and essential Precepts of the Gospel. It informs us of these Conditions, the performance whereof is required of us, in order to obtain Salvation by Jesus Christ. To be short, in this admirable Sermon the Gospel Law is published to all the World: And therefore it is absolutely necessarie, that the Youth be instructed in all the Particulars of it: And it is sad to observe, that in Educating them in the Christian Religion, so little regard is had to these Great Things, which the Authority of our Redeemer hath ren∣dered Sacred, Necessarie, and Indis∣pensable. Things of very small mo∣ment, the peculiar Principles and O∣pinions of this, and that and the other Partie are with Zeal and Diligence in∣culcat on them, according as it is their Lot to fall under the Conduct of the Respective Votaries, whereas the indis∣putable Maxims of Christianitie are ei∣ther little noticed, or at least, not urged with the like Favour. I am of the mind, that if what our LORD hath delivered in the mentioned Chapters

of St. Matthew, were digested into a plain and easie Catechism, and put in the hands of the Youth, it would without doubt much more effectually serve the Interests of their Souls, than these that they are commonly obliged to make use of, in some of which are scarcely so much as one of the great Precepts recommended in this Sermon, can be discovered from the beginning to the end, and what Truths are in them are so hideously embarassed, darkened, and disfigured by the Speculations and Dialect of the Schools, which are a∣dopted into them, that I am fully perswaded, that in stead of contribut∣ing to the advancement of the Youth, in the true and solid Knowledge of GOD and JESUS CHRIST, and of their Duty as Christians, they are real∣ly very great hinderances to it.

6. But after all, It will, I doubt not, be judged very expedient, and even necessarie, that the most noted and most essential Points of the Christian Doctrine be more specially inculcated on the Youth, that they may have them still in their View, and regard them as Sacred and Inviolable Maxims or A∣phorisms,

whereby to regular their Hearts and Lives. The great and foundamental Heads of Christianitie are not very numerous, they may be reduced to a narrower compass than is commonly imagined; And these to the best of my thoughts, are pitched on in the following Instances, which are of such Importance and Moment, that too much pains cannot be taken to urge them on these in whose favours we are tending our best Advances.

1. And the first I shall mention is that wherewith our LORD began the Ex∣ercise of His Ministrie a¦mong the Sons of Men,* 1.177 I mean the Doctrine of Repent∣tance, which is our Entrance on the Christian Life, Repent (saith he)* 1.178 for the Kingdom of Heaven is at hand. Now this Repentance consists not meerly in a sorrowing or grieving for sin, but in a peremptorie and present disclaiming and foresaking it, and in actual and unfeigned turning of the Heart towards GOD, with full and sincere Purposes of undergoing and practising whatever may contribute

to kil and destroy the root of sin in us. This is the very same with what out our Saviour else where* 1.179 calls Conversi∣on, except ye be converted, and become as little Children, ye cannot enter into the King∣dom of Heaven. And when the peni∣tent converted Soul hath through the mightie Operations of the Spirit morti∣fied the deeds of the bodie, corrupted the old man, and attained to a State of ha∣bitual Purity, then he enters on that which is properly and distinctly the State of Regeneration, wherein one is truely born of GOD, partakes of His Nature, and bears His Image, is Ani∣mated, Illuminated and Solaced, In∣fluenced, Acted and Directed by Him. This is the very top of Christian Per∣fection, the highest pitches of it that are attainable in this Life, and to which alas they are infinitly rare, who do truely aspire, and fewer yet who do effectually arrive at them.

2. A second essential Head of Chri∣stian Doctrine I give, is that of Believing in Jesus Christ. GOD gave* 1.180 his only be∣gotten Son, that whosoever believeth in Him should not perish, but have everlasting Life. We find that a great dale of stress is

laid on this point, our LORD doth very often insist on it, and represents it as comprehending the whole Duty of a Christian. But then we must take care that we do not form to our selves false or maimed notions of it. Believ∣ing in Jesus Christ, consists in the affecti∣onat, vigorous and lively Actings of our Souls towards Him, and that suteablie to the se∣veral Views which the Gospel obliges us to have of Him; Or, in a just Correspondence to these different Relations which He bears to us as our Bedeemer, and hence more parti∣cularly, out believing in Him, is our Owning and accepting of Him as our Master and Leader, and so our becoming prac∣tically His Disciples and Followers: It is a trustful and entire Surrender of our Souls to His Conduct and Instruction, as He is the Eternal Word, and the Light and Teacher of the Inner Man; It is an Eyeing of Him as our Pattern; And in con∣sequence hereof, a readie and univer∣sal Imitation of Him as such, and Walk∣ing as He Walked: It is an Addressing Him as a Physician and Healer, and therefore it includes our beartie consenting, to under∣go the Methods, which He prescribes for the Cure and Restoration of our lapsed

Natures. An Acknowledging Him as our Lord and Soveraign, which necessarly obliges to an unfeigned Subjection to His Laws, evidencing it self by a faithful and persevering Obedience, and then to an unsollicitous Dependance on Him for His Protection and Divine Force, in order to combat successfully against our ghostlie enemies, and to get the victorie over them. It is a viewing of Him as our High Priest, offering up Him∣self for our sakes, in the flames of an immense and most disinteressed love, a sacrifice both infinitly meritorious and exemplarie; And thereupon, a Recurring unto GOD through Him un∣der the deep and penitential sense of the guilt and filth and power of sin, for Pardon and Mercie, and for Grace to conform to our suffering Jesus, by the sacrificing of our selves to Him in the practice of a daily self denyal, and mortification of our old man, and in Acts of the most fervent Love and gracefulest Acknowledgements that we can be capable of It is in fine a looking to Him as our Victorious and Triumphant Conquerour, now exalted in Glory, and holding in His Hand the noble Prize,

& assuring us, that if we trace His Foot∣steps, He will infallibly confer it on us. Whence ought indispensably to follow, our resolute engaging in the Spiritual Warfare, and our living on the yet invisible Glories He hath procured for us, and promised to us, in a generous contempt of the deceitful promises wherewith the world, the devil, or our flesh would flatter us, joyfully hoping that upon our persevering fi∣delity, till we have run out our Race, and fought the Good Fight, we shall be admitted into the full and endless Fru∣ition of them. Certainly this is the Import of Believing in Jesus Christ, and this is that Faith on which Eternal Life is entail'd, for this that is here prescrib∣ed, is that Faith which purifies the Heart,a 1.181 which workethb 1.182 by Love, and whichc 1.183 overcometh the world. It is in∣deed a very comprehensive Dutie, all others are virtually included in it, and spring up from it, as from their Root and Source. But to imagine that all its Vertue or Usefulness con∣sists in that one particular, and single Acts of Relying on the Merits of our Re∣deemer, to the exclusion of all others,

which however are as essential to it, and by Divine Establishment as neces∣sary, in order to obtain Pardon and Grace and Salvation, and so sub••illy to prescind and separat it from its self, is sadly to misrepresent it, and to de∣ceive our selves; For this is to give Men ground to fancy that they have the whole, when they have at best but a part, and such a part too, as when it is separat from the rest, is but a vain and hypocritical presumption, and can never entitle any to the Favour of GOD, and the Glories of Eternity.

3. The Christian Beatitudes set down at the entrance of our LORD's Dis∣course on the Mount, are the third mo∣mentuous and weighty Head of the Gospel Doctrine that I instance in, and which I would have recommended to the Y••uth, as so many precious & inva∣luable Jewels. O how great and noble things are povertie of Spirit, Penitential Mourning. Meekness, an hungring and thirsting after Righteousness, Mercifulness, Puritie of Heart, Peaceableness, and a patient bear∣ing of persecution for Righteousness sake! These are the sure and undeceiving Characters of a true Disclple of Jesus;

These are both the Ornaments that beautifie and recommend, and the prime Ingredients that constitute and form a sincere Christian. 'Tis from these that we must take our Measures, whereby to know the Truth of our Christianity, and to determine justly of the Goodness and badness of our E∣state, with regard to GOD and Eter∣nity; For it is certain that proportion∣ably, as these Graces are more or less, or not at all discoverable in us, so ac∣cordingly we may safely conclude, that we are more or less, or not at all Christians. These Marks of our Sin∣cerity in Religion, and of our Interests in the Promises of the Gospel, which the blind and flattering self love of Men have set up, are lubricous and illusive, they do but sow pillows under our Arms, and make us groundlesly presume that we are assured of Heaven, thô we want these Dispositions that must qualifie and prepare us for it. But the Marks which Truth it self hath established are certain and infallible, and cannot deceive us, and they are these that we must search for in our Hearts, in order to be assured of our

Title to the peculiar Favours of GOD and the Glories of the other World; we may learn what stress they bear in the Christian Religion, and what Va∣lue our Lord puts on them, from these precious and endearing Promises which He hath annexed to each of them in particular. To be sure, they must not be mean and contemptible things, things of small moment and concern, that the Holy Jesus so solemnly recom∣mends, and puts in a dress, that at once evinces, both how necessarie and how excellent they are; And yet it is surprizing to see that they are so little no∣ticed in these Formularies that are com∣posed for the Instruction of Youth. I need not tell any serious and thinking persons, that these great Things of our Religion, are more proper to season Young Hearts, and more calculated to beget in them a Christian Tem∣per and Disposition, than the urging on them, and explaining to them the peculiar Speculations and Sentiments, the passions and prejudices of a partie, which very often are of that make and genius, that in stead of introducing and cherishing-in them a Temper and

Frame becoming the Gospel, do really stiffle and choke it, by their being nou∣rished up in a blind and pertinacions zeal for some things, in favours where∣of thay are taught to sacrifice and trample on such as are more weightie and more indispensable.

4. The fourth Point I mention is, that great and fundamental Lesson of our Religion, the Learning and Practi∣sing whereof is so essential to our being Christians, that it is in vain for us to pretend to be of that Number, while we are strangers to it. What I am at is set down in that notted Passage of the Gospel,* 1.184 If any Man will come after Me, let him deny bimself, and take up his cross daily and follow me. These are the memorable Words of the Blessed Jesus, wherein He declares what the Terms are, which all that would become His Followers, and inherit the Glorious Priviledges that He hath merited for them, must resolve to accept of and comform unto. They are so punctually recorded by the Evangelists, and so often inculcated, sometimes in the very same Expression, and at other times, in equivalent Terms, that doubtless

they considered them, as containing one of the most essential Maxims of the Gospel, and indeed it is not possible to give a more Just, a more Genuine, and a more perfect Idea of a Christian, than that which is exhibited to us in this Passage, If any Man will come after Me, That is, whoever will own Me as his Master and Teacher, and be∣come my Disciple, I shall acquaint him before hand with what he must in∣dispensably resolve to do: The first and great Lesson I set before him, and which he must effectually learn and practise, is this, Let him deny himself, That is, he must renounce and despise, foresake, and hate all that is vicious and depraved in him, thô never so dear and valuable in his Eyes, all the lusts and passions, the appetites and inclinations of his old man, all his own wisdom and strength, and all the false appearances of Religion, Righteous∣ness and Vertue, that are meerly the products of his own lapsed faculties and activitie, without the Intervention of the Operations of Divine Grace. In a word, all that naturally issue from his own Heart, as it is originally

polluted and impure, darkened and weakened, ignorant and foolish, which certainly is so corrupt a source that no∣thing can come from it but what ought to be the object of hatred and contempt, and can merit no other treatment but Crucifixion and Death, Take up his cross daily, That is, resolutely and cheer∣fully imbrace all these Means that can contribute to root out and destroy our vicious and depraved inclinations, kill and crucifie the flesh, with all its affections and lusts: Now among these Means are reckoned not only these outward tribulations and calami∣ties, which the blessed GOD in His wise Providence shall think fit to dispense, and all these pious and discreet Severi∣ties which a fervent Devotion, that generously aspires after victorie over the flesh, may oblige one to inflict on him∣self, but also, and specially these inter∣nal and daily struglings which we have with out corruptions, these continual resistances and oppositions that we must make against the Attempts and Efforts of the old man, these resolute control∣lings of the first appearances of our pas∣sions, these generous refusals to comply

with the violent cravings of our inordi¦nate appetites, these vigorous and stub∣born endeavours to break the forces, and to turn the tyde and current of our inveterat habits, these constant Watch∣ings in order to discover the temptati∣ons of Satan, to defeat his artifices, and to reject his cunning and sly insinuati∣ons. And moreover, all these desolati∣ons of Soul, that we meet with in the course of our Spiritual Warfare, these bitter and piercing reflexions that are suggested to us, these uneasie and dis∣quieting impressions that are made on our minds, under the view and sense of sin, and feeling the power and work∣ings of the old man, all these we must undergo with courage and patience, as making a part, and a principal part too of the Cross. And therefore, as a very good Man writes in an excellent Book,

They err and that very grosly,* 1.185 who imagine that there is no other Cross but worldly tribulations and calamities, being ig∣norant that internal pe∣nitence, and the mor∣tification of the flesh;

are that true Cross which after the Example of Christ, we are obliged daily to bear. And follow Me.

That is, He must set Me be∣fore him as his Pattern, & con¦form to the copie that I have given him, trace my Foot∣steps & walk as I walked, be content to meet with the same treat∣ment from the World that I meet with from it, suffer as I have done, be animated and influenced by the same Spirit that I was, practise the same Ver∣tues that I did, have the same Gracious Dispositions and Inclinations that I had, while I tabernacled in mortal flesh. And now from this brief account of the import of these Words, is it not plain enough that they contain the verie Marrow and Substance of the Doctrine of the Gospel, as it is practical? And is it not very reasonable, that since this is the first Lesson that our Lord obliged His Disciples to learn, the Youth should be very early acquainted with it? And ought not these Words to have had a place alloted them in our Catechisms, and to have been turned into one of

these Questions and Answers that are intended for the instruction of such as are of weaker Capacities? Are there not things of vastly less moment, much more Dark and Abstruse, and more dis∣proportion'd to the understandings of Children insisted on in them? I heartily wish, that in our Eagerness for Reform∣ing, the redressing of this deplorable omissi∣on, may not escape the Consideration of these who are very Zealous, for rectify∣ing abu••es o•• infinitly less consequence, and less Dangerous to the Souls of Men.

5. That Summarie of the Law, and Prophets(a) 1.186 Thou shalt love the Lord thy God, with all thy heart, and with all thy Soul, and with all thy mind, and thou shalt love thy Neighbour as thy self, is the fifth Capital point, that I recommend to be with the greatest care & diligence that is possible inculcated on the youth, as being the great design of all Religion, as that wherein all the other duties do Center and terminat, and that which is the very Soul and Life and beautie of them, which puts a value on them, and without which they cannot be ac∣c••ptable. All the advantages that the Gospel furnishes us with all ought to be

made use of, in order to engage young hearts to pursue and aspire with all the ardencie imaginable after the love of GOD, and of all his Creatures in him, and for his sake. Now under this bles∣sed Dispensation, the great Precept of Love to GOD and Man, is Reinforced, with a great many new Endearments and Motives; Such as, the suprizing Mani∣festations of the Love and good will of GOD in the Redemption of the World. The Condescendencie & Sufferings, the Melting Charitie & Compassions of the Son of GOD, the Graces, Assistences, and Consolations of the Holy Spirit, the publications of Pardon and Reconciliati∣ons and the evident promises of E∣ternal Life; All which, when seriously considered, ought inviolably to ob∣lige us, both to make all the re∣turns of Love to GOD that are possible for us, and to imitat in our Carriages towards Man, the Methods of merci∣f••lness ond Condescendencie of Benigni∣ty and Good will, that are exemplified to us in the Gospel Dispensation. And as Love is now Reinforced by new, and more winning obligations, so moreover the views of it are more enlarged, both

with regard to GOD and Man; Cer∣tainly the more GOD is known the more He is or ought to be Loved; For everie new discoverie of his perfecti∣ons, is as it were an exhibition of a new beauty, and carries alongs with it a new Endearment. Now it is evident, that under the Gospel, God hath more ful∣lie manifested himself, than under fore∣going Oeconomies, and consequently hath afforded a more Ample Field for the ex∣ercise of our Love, which indispensably binds us to more enlarged effusions of it. And when we understand that GOD was in Christ, reconciling the World to himself, that he hath commanded the offers of His Grace and Pardon to be published to every Creature, and that he hath so Solemny protested, that he is not willing, that any of the Children of Men should perish, but that all should come to the knowledge of the Truth, repent and be saved; how can we find it in our hearts, to shut out any from the enfluences of our Cha∣rity, or confine the Bowels of our Mer∣cies to a few? When we learn that our Dear Redeemer forgave his very Ene∣mies, and hath commanded us to Love ours, how dare we pretend to be His

Disciples, when we neither imitate His Example, nor obey His Precept in this Great and Capital particular? But yet further, now under the Gospel, the neces∣sity of having the Divine Grace of Love im∣printed in our Souls, and of Vigorously Exercising it both towards GOD and Man is more fully asserted: Our Lord, we see, recommends it as the summ and substance of the Law and the Prophets, and in effect all other duties are but different appearances of Love, And without that it Animate and Breath in them, they are but poor and lean performances, empty and useless shews of Religion. And as Love is the fulfilling of the Law, so it filleth almost every page of the Gospel, and all the Writings of the Apostles; As One well observes, That when they speak of Faith, it is of none other Faith then that which worketh by Love. The Holy Jesus hath established it as the Motto and Cog∣nizance, the Badge and Character of his Disciples; A New Commandment, saith he, I give unto you, that you love one another, as ••redge•• have loved you that you also love one anothe••redge•• By this shall all Men know, that you are ••redge•• Disciples, if ye love one another. This ••redge•• repeats again and again, and urges ••redge••

all his Disciples, with such a warmth and concern, as sufficiently Evinces how vastly important it is, and what great weight it bears in the Christian Religion. and to engage them the more to nottice and obey it, He commends it to them as his(b) 1.187 Own Commandment. This is my Commandment, that ye love one another, as I ha••e loved you.

As if he had said, I am your dear Redeemer, he that hath given very singular evi∣dences of love to you, he that hath done, and yet will do great things for you, I justly expect that you will have a very tender regard to what I do more especially require of you, now this is my Peculiar injunction, That you love one another, as I have loved you. This is the Precept that I have examplified unto you all my Life long, and which I am shortly to write to you with my precious Blood. Thi is my great Commandment, and I will own none for my Followers, but such as will obey it, This is a sure Test of your Sincerity, and a certain evidence of your love to me. And whatever other Precepts of mine you observe, yet if you Neglect this, I cannot but account you Hypo∣crites.

I am your Head & as such I bear a very dear love to you, and as su••h I enj••yne you, being you are my Members, that you have a mutual and sincere love for one another, ac∣cording as I have loved you; For o∣therwise you cannot have a living Union with me, and with one ano∣ther, nor partake in my peculiar in∣fluences and Consolations, I intend that you shall live with me, and with one another in an eternal Hermo∣ni•• and Union in the Regions of Bliss, and you must be trained up too, and fitt••d for this on Earth, by the Exer∣cise of a servent and unfeigned love, both to me as your Head, and to one another, as fellow Members of the same Body; Since it is not possible that they who live and dye under the power of the Black and Horrid Dispo∣sitions of Malice and Hatred, Wrath and Anger, Bitterness and Revenge, can unite to that Blessed Societie, the Members whereof are Cemented together by a pure and Reciprocal Love.

And if these things be so, then, that I may note this by the way, what melan∣choly

and Damping reflections, may the present state of the Christian world Suggest to us! For where are they that give obedience to this great Commandment of the Redeemer! where can we remark any vestiges of Christian Love? do not the verie contrarie dispositions visibly be∣wary themselves in the faces and in all the carriages of such as would be account∣ed the followers of Jesus? What are these Jars and Divisions, these heats and animosities, these mutual Hatreds and Persecutions, Warrs, and Blood-shed, Unjustices, and Oppressions, that are a∣mong Christians, but plain and undeny∣able indications, that Charitie bath wax∣ed cold? What are these numerous Sects in Religion, that everlastingly wrangle and Dispute with one another, that Ca∣lumniat and Revile, that Bite and De∣vour, that Crucifie and Damn one a∣nother, that Sacrifice the great Command∣ment, and trample on the most Sacred Dictats of it, in favours of their beloved interests and Opinions, what are these, I say, but so many evident Degenera∣cies from the Spirit of Unity and Love.

I confess it surprizes to a degree that cannot be well expressed, that they who

Read the books of the New Testament do not sufficiently observe of what mo∣ment and consequence the keeping of the great Commandement of love is, & how that these doubtfull and uncertain speculations which often very falsly get the name of the truths of GOD are but triffles in comparison of it. And what a wretched mistake it is to imagine that Tything,(a) 1.188 Mint & Cummin, the scrupulous observing some lesser things, will com∣pensat the neglect of the weightier mat∣ers, such as mercy and the love of GOD, which our Lord so often and so Vehemently inculcats, and his Apostles after him, in imitation of him, and as being acted by the same Spirit that he was, press on Christians, in so urgent and Pathetick a strain, as convincingly demonstrats, the Sense they had of their importance and Necessitie. S. Paul, after that he had exhorted his Colossians(b) 1.189 to the practice of a great many excellent Gra∣ces, in end he recommends Love to them, as the Crown and Glory, and perfection of all, and above these things, saith he, put on Charitie, which is the Bond of Perfectness. This is it which ac∣complishes and illuminats, and gives

the Final and perfecting Stroke to all o∣ther Vertues. And elsewhere he assures us(c) 1.190 that tho' we could deliver our selves with all the Advantages of Ange∣lick eloquence, tho' we had the gift of foretelling Future events, and could Fa∣thom the D••p••hs of all Mysteries, tho' we were Master of all the Subtilities of the Sciences, and had Faith to a degree that were Mi••aculous, tho' we did Ex∣haust our Goods in Alms-Deeds, and expose our Bodies to the rudest Treat∣ments for the sake of Religion, yet if we were destitute of the Divine Grace of Love, we are nothing in the account of GOD; All our other accomplisments, and our performance, how Glorious soever they may appear, either to our selves or to others, will serve us in no stead. I were needless to quote passages to this purp••se out of St. John, since Love is the great Theme that he insists on. I wish with all my heart, that the angrie Factions in Religion, would more Serious∣ly study his fi st Epistle, an•• more im∣partially practise the Sacred injunctions of it, but that it is Sadly to be feared, that Passion and interest, and Corrupt Byasses, have so blinded and perverted

the understanding of Men, that they cannot solidly discern the meaning and Tendencie of his Seraphick Aphorisms concerning love. In the mean time, I cannot omitt, taking notice of that remarkable passage of his(a) 1.191 GOD is love, and he that dwelleth love, dwel∣leth in GOD, and GOD in him: From that Idea, which he here gives of the Divine Nature, telling us that GOD is love, it manifestly appears, how indis∣pensably Necessarie. It is that our Souls be beautified with the Excellent Orna∣ment of Love, because while we are void of it we are absolutely incapable of the Beatifi••k Fruition of GOD, or of having Communion with him; For it is impos∣sible, that these Souls who are filled with the direful and Rancorous passions of Hatred and Revenge, Envie and Dis∣content, can unite with that Amiable Bee∣ing, that is Essentially love and sweetness and Benignitie; No sure, they are only these who dwell in love, that is, to whom love is, as it were their very Element, who Live & Breath and Walk in it, and in whom it lodges as the Habitual and prevailing Temper and Disposition of their Souls; Who dwel in GOD, and GOD

in them, that is, are admitted to a near and intimat access unto GOD, and to partake immediatly in his Lights and Joyes.

But we must take great care that we do not imagine that these Sacred Twins the love of GOD and Man, may be separated from one another in our prac∣tices; certainly to entertain such a thought were grosly to impose on our selves; for there is such a strict and necessary union between these two, that where the one is, there the other is also, and where the one is not, there the other cannot be. And hence it is that St. John makes them mu∣tual Evidences of one another. The love of our Fellow men & Christians he esta∣blishes as a certain mark whereby to de∣termine, whether one truly loves GOD; (a) 1.192 If we love one another, GOD dwelleth in us, and his love is perfected in us; So that if any should pretend to have a great love to GOD, and a mighty zeal for his Glory, and Honour, his Interests and Cause, and in the mean time bewray a great deal of ill Nature and spite, of ha∣tred and resentment against his Fellow Creatures and Brethren, he Deceives him∣self; For as the same Apostle assures

us(b) 1.193 If a man say, I love GOD, and hateth his brother, he is a lyar. And on the other hand, if we would know whether we love our brethren sincerelie or no, the surest way, he tells us, to be resolved of this is, by knowing or examining whe∣ther we truly love GOD; By this we know, saith he,(c) 1.194 that we love the Chil∣dren of GOD, when we love GOD and keep His Commandments; For otherwise it is verie possible for us to do a great many acts of Love to our Brethren, which may flow from base and mean and sordid principles, such as self love, vain glory, Views of Relation, Gallantrie, good Nature, and the like. But certainly our love to them before it can be deem'd sincere and genuine, must issue from a Nobler source, even from the love of GOD, For if it does not spring from this divine Root, it is, but an Animal and Mercenarie Affection, and incapable to exert in their favours these generous and disinterested, these lasting and parma∣nent acts, which charity that never falls, and that seeketh not her own, is so valuable and so remarkable, for.

Here it is verie seriouslie to be con∣sidered, that as true love to Man is in its

Original an Efflux from our love to God, so in its exercise it is a practicai imita∣tion of that love which God bears to his Creatures. Now that which God loves in his Creatures is himself, that is, the Image & Resemblance of his own Ami∣able Perfections. He loves them as they bear the impressions and characters of His Power, Wisdom and Goodness, his Life, Beautie and Felicitie. And in con∣formity hereunto, that which holy souls love in the Creatures is God appearing to them in the Beautifull Reflexes of his own infinit Excellencies. As he loves these most who do most perfectly re∣semble him, so also do they. And as, tho his tender(a) 1.195 Mercies are over his works; Yet his(a) 1.196 Secrets, his peculiar Communications, are with the Righteous, and with them that fear him. Accordingly their love keeps the same measures; for tho' they are readie(b) 1.197 to do good unto all men, yet they have pecullar tendernesses for those of the Houshold of Faith. As he, when his Creatures turn away from him, and sin, doth out of his great love to them use all possible endeavours to re∣claim them, so likewise their love pushes thee to do the same. And indeed one of

the highest and most Genuine expressions of charity to our Neighbours is, to do all that is possible for us to recover him from his fall, and to bring him back to the Love of GOD; And as his Love inclines him to be Merciful & Patient, and slow to anger, condescending and readie to for∣give; so theirs also is of the same Genius, and disposes them to Transcribe the co∣pie that his Love sets before them. They put on(e) 1.198 Bowels of Mercies, Kindness, Humbleness of mind, Meekness and Long suffer∣ing, they forbear and forgive one another. And thus as to all other instances of Love,(d) 1.199 they are followers of God as dear Children, For that pure flame which their Heaven∣ly Father hath kindled in their hearts, first mounts up to himself, and then in him and for his sake, sallies out to the Creatures, in a Just conformitie to that love which himself exerciseth towards them.

In fine, as under the Christian dispen∣sation, the precept of love is Reinforced by new motives, as the views of it are more enlarged, & the necessity of obey∣ing it more fully asserted, so moreover the methods of attaining it, are more plainly discovered. We are here to rememher that

love to man is, as hath been alreadie remarked, an Emanation from the love of GOD, and consequently, when once the love of GOD is introduced into the Soul, charity to man necessarly issues from it, and grows up with it. Now the methods which the Gospel prescribes, in order to attain to the Love of GOD, or for introducing it unto the Soul, are the cleansing our hearts from all impure and Forreign loves, the riding them of self and Creatures, the crucifying in them all these lusts and turning them from these objects and occasions that divert them from and incapacitat them for the entertaining so noble a passion, or in short, the sincere and daily practise of that self denyall, that was recommended under the fore∣going Head. The Love of GOD is a pure and Heavenly flame, and cannot mingle with Corruption and filthiness, and therefore if we would have it seise on us, and to burn brightly within our breasts, we must diligently labour to purge our hearts from all Defilements, and as we advance in purity, so propor∣tionally will the Love of GOD grow up & prosper in our Souls. Further the love of GOD is the end of our Creation, it

was for the intertaining of it, that our Souls were made, and therefore it is Just, that they should be wholie and un∣reservedly consecrated to it; Divine love is Jealous, and will not admit of Rival∣rie or competition. And hence it is that onr Lord tells us;(a) 1.200 we cannot serve God and Mammon; And his beloved Disciple enjoyns not to love the World,(b) 1.201 nei∣ther the things of the World. And the reas∣on by which he enforces his Exhortation is, if any man love the World, the love of the Father is not in him. Whence it appears, that our Souls, to the end the Love of GOD may have place in them, must be disunited from all these objects, with∣out us, that would engross our affections, and turn our hearts away from the only and Soveraignly amiable obj••ct.

It will not, I humbly think, be un∣seasonable to suggest here, that they who give us the fullest and most Sublime accounts of the Nature of Divine love, and explain with greatest exactness, the means and ways prescribed in the Gospel for at∣taining to it, are such as have from their own experience, created of the Mystick Divinitie, and they who Generously a∣spire after the Nobler Heights of Devo∣tion

(and certainly it is the dutie of all sincere Christians so to do, that is, to advance(c) 1.202 in grace, and to grow(d) 1.203 up in conformitie to him, which is the head, even Chrest) ought in my Opinion to converse with their Writings, some of which, such as T: Akempi••, his Christian Patern, Arn∣dius his Books of true Christianitie, are suted to the meanest capacities. It is true, I know, that this Divinity does not agree to the Pallat and relish of all. Many are even frightned at the very Name of it, imagining that it teaches nothing, but the Measures of a Plantastick Devo∣tion, and some have not scrupled to cen∣sure these higher strains of Love, which pure minds have attained to, and spoke off, these more singular Operations of the Divine Grace that they have felt, and those more special Communications of himself, that God hath vouchafed them, as the ravings of cloystered Melancholi∣ans, and even to compare them to the Notions of Bedlaemites This prophane Ban∣ter, when it comes from such as pretend to any measures of seriousness, is, I am apt to think, undoubtedly owing to their being unacquainted with, or not having duely considered the Nature of it, and

therefore. I suppose, it will not be un∣profitable, nor yet altogether a digressi∣on from my main design, if I here briefly state the trve notion of this Divinity; For it is not sit, that the Youth be trained up un∣der prejudices, against that which other∣wise might excellently contribute to advance them in a solid and serious pietie and Devotion. And I chose to take my account of it from another, and one who verie well understood it.

We shall not need, saith he(a) 1.204 to be surprized, that the Mystick Divinity, being, as indeed it is, the scourge of vain occupations and unprofitable distractions and an infallible Counterpoyson against the Pelagian and Sounian Heresies, and all kinds of Dangerous errors, should so verie much displease both the vainly Learned, and the Disciples of Pelagius and Socinus. But that persons otherwise, both Orthodox and Pious, should suffer themselvis to be prejudicat against it, is assuredly what they would be extreamly astonished at, were it not that their By∣asses, are the effect of ignorance and mis∣take; For they have formed to them∣selves, a false and Chimerial Idea of this Divine Theologie, and they do not

consider, that it is nothing else but the purest knowledge, and the purest love of God, or the Ʋnion of the Soul with God, so far as it is attainable in this Life. And even to conceive justly of it it is the most per∣fect Essence of the Christian Religion, and no Soul shall ever ••trive at the Beatifick vision of GOD, that does not possess the substance of it.

There are who fancie that the Mystick Divinity is nothing else but the Typical or Allegorieal explications of holy Scripture, and it is upon this score that they make it the object of their disdain. But what∣ever may be said in favours of the Divine way of interpreting the Scriptures Alle∣gorically, it is not however in this that the Mystick Divinity consists. This that we now consider, is the symbolical or figura∣tive Theologie, and it is a huge mis∣take to think that it is the Mystick. It is indeed true that Allegorical interpre∣tations do some times bear the name of Mystick, to wit, when the subject matter of them is of that Nature, but verie improperly when it is not so.

Others imagine that the Mystick Divini∣ty consists in I know not what ridculous efforts to put one's self in an extasie, or

not to exert any acts of the mind, and to think on nothing. Or in a multitude of odd visions, wild speculations, and Extravagant terms and expressions which signifie nothing, and I cannot tell how many chimeras of this nature, all which are as far removed from the Mystick Di∣vinity as Heaven is from Earth.

But the true Mystick Divinity being quite another thing, to the end we may have a Just Idea of it, it will be convenient to remark, that it may be taken in two different significations. The first is when we give it a more limited and narrow sense and then, it is only the union of the Soul with GOD, without considering the ways that have served as means to arrive at it. The other sense is more large and comprehensive and includes also the internal ways, by which the Soul can attain to this Divine Ʋnion.

Now as there are two principal fa∣culties in the Soul, namely the Ʋnder∣standing and the Will, and as one may at∣tain to the Divine Union by the one & the other of these ways, so the Mystick Divinite, taken in its more comprehen∣sive signification, is divided into two different kinds, whereof each hath a re∣gard

to one of these ways.

The first is Extraodinarie; It is that of the way of the Ʋnderstanding which consists in this that God making its ac∣tivite to cease, operats in it by the Su∣pernatural ways of Raptures and Extasie and by intellectual visions, which doubt∣less ought not to be either dispised or rejected, when they come truly from God, seing we have so many examples of them in holy Scripture. But then all the Mystick Divines are agreed that this sort of Mystick Divinity is infinitly rare, and that one ought never to desire it, and if one hath a great propension towards it; he is thereby exposed to a thousand dangers, and to a thousand Diabolick illusions.

The other sort of Mystick, Divinity that I mean which regards the way of the will, consists in emptying the heart of the esteem and love of created things and of self, to the end it may be intirely devoted unto God, and may love nothing but Him alone, and the fulfilling of his Divine will, in Consequence whereof God uniting himself to the Soul, fills it with his Divinest love, communicats to it his purest lights. And this is the

Mystical Divinitie, proportioned to the Capacity, and to the use of all Men. And would to GOD, that all would make it their business to study it well.

It is called Mystick, that is to say, hidden and secret, not only because the Divine Union is made inwardly in the secret Recesses of purified Hearts; But also, because the Wordly Learn∣ed understand nothing of these Di∣vine Internal Communications of the Wisdom and of the Spirit of GOD. This is what Jesus Christ, and S. Paul do inform us of, when they speak concerning the Sacred Theologie. He that loveth Me,* 1.205 saith the Son of GOD, shall be loved of My Father, and I wlil love him; and will manifest my self unto him. If any one love Me, he will keep My words, and my Father will love him, and we will come unto him, and make Our abode with him. Blessed(b) 1.206 are the pure in heart, for they shall see GOD. We Preach, saith S. Paul,(c) 1.207 the wisdom of GOD in a mysterie, even the hidden

wisdom, which none of the Sages of the world knew, and which one cannot know, but by the Spirit of GOD, which the Animal Man cannot receive, nor com∣prehend, for it is foolishness unti him, and a matter of Jeer and Scorn:

It is moreover termed Mystick or hidden, because it can not be demon∣strated to any person in a way of rea∣soning, and that we cannot prove, or make others Comprehend the reality and the Truths of it by any Ideas. It is the very same here, as in all mat∣ters of Experience: One cannot, for in∣stance, prove by reasoning to a person who never saw the Sun, that it is a brightly shinning Luminarie, nor give him an Idea of what its light is: We cannot by any Demonstration make one, who had never tasted any sweet thing, understand what sweet∣ness is; Just so we cannot make any Body comprehend the lights of this Divine Science, and its force, but only by remitting such as would learn it to Experience, and to the

Faithful practice of these means which are proposed in it, in order to attain to the possession of it, which indeed is inseparable from the living Know∣ledge of what it is, who as before we come to this possession of it, we can have no true Idea of what its Terms signifie, which is also the rea∣son why the ignorant do say, that it is but a heap of words, which signifie nothing, even as the terms of light, and colours are words which signi∣fie nothing to such as are blind.

From this brief account of the Mys∣tick Divinity, I hope, it appears that it is not a Scheme of Airie and Phan∣tastick pretences, but that it contains and Urges the most Essential Maximes of Christianity, and divots to the true and certain Methods of attaining to that which is the end of all Regilion, I mean, the pure Love of GOD; But to Evince this yet further, I shall Subjoin another passage out of a great Devotionist of the passed Age, which will both illustrat yet more and recom∣mend

this Heavenly Theologie. It consists, saith he, in knowing GOD and contemplating him, in dying to self, and to all things in order to be united to him, and to live in him. And this comes to pass, when the Soul of Man, in a generous disdain of all things, Soares above them, and by a Renuciation of all the Crea∣tures which might prove hinderances to it in this Noble pursute, takes no thought of enjoying any thing but GOD, and desires nothing but to be united to him by Love, and to please him. And hence it is, that this Uni∣on in which we make the Mystical Divinitie more especially to consist, cannot be obtain'd until that one hath first rooted out all the Vices, plant∣ed the Divine vertues in their place, and calmed the tumult of the passions which trouble the internal eye, and put the Soul out of a capacity to see GOD; For as GOD is a most pure Spirit, so he cannot be seen or Con∣templated

but by pure minds. But when the heart is purified from its Vices, it can without difficultie raise up it self to GOD, as to its true Ori∣ginal, and it is as Natural for a Soul in this state to Sally towards its Cre∣ator, as it is for a flame to mount upwards.

It is easie to infer from this, that in order to attain to this Union of the Soul of Man, with the Spirit of GOD, neither Books, nor Doctors, nor Subtility o•• Spirit are Necessary; For there is no need here of great la∣bour or great study, God alone being as it were the Master who teaches this divine Science, or who Comunicats this Gift to purified Souls, and especially to the Humble, according as our Lord assures us in that Solemn Eleva∣tion of his Soul to his Eternal Fath∣er,* 1.208 I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and pru∣dent, and hast revealed them to Babes,

that is, to the Humble and Simple. This Science how Sublime soever it is, is yet common, both to the learned and unlearned; And even it often comes to pass, that they who know nothing, and are very simple, do nevertheless make greater advances in it; because their affections, which are not engaged in the Curiositie of Sciences, Being more easily drawn towards GOD, they acquire an Ex∣perimental knowledge of Divine things, that is much greater and far beyond that of several persons who by study and labour have attain'd to a high degree of knowledge. The reason is, that the Mystick Divinitie, not consisting in Theorie, nor in in∣tellectual Speculations, Subtilitie of Spirit is not needful to it, but puritie of heart, and a pure love to GOD, that is, a love disingaged from Crea∣tures, and which Exercises it self, in a daily self denyall, and Renunciati∣on of all things, whereby it becomes

more and more pure and Desecated.

But thô this incomparable Science, and this Union with GOD, may be∣come thus common to all, this doth not however diminish the esteem that one ought to have for it; For tho we have affirmed that it may be common to all, yet it doth not fol∣low that it is so in very deed, since unhappily there are so few who aspire after this Blessed State; And so few who arrive at it. Notwithstand∣ing it is certain that it metits rather to be the object of our Researches than all other things; For when one hath once attained to this state of Union, he sees no more any thing, neither in Heaven nor on Earth that he can desire, and as long as he is at a distance from it he shall find no∣thing in the world that is capable to give Him satisfaction.

In effect, what is more noble or more excellent than this Union with GOD, or this Mystick Divinitie,

which is the pledge of future Glorie, and a prelude to that inaffable Joy which the Blessed Ones above do in∣herit. This Divine Science ought to have the first place among all others; For whereas the other Sciences are purely Humane, this hath no other Object but GOD himself, in the con∣templation of whom it is wholly im∣ployed. The effects of other Sciences are so little profitable, and continue for so short a time, that they end with the life of him who hath consumed the most part of his years in acquir∣ing them. But the Mystick Divinity fills the Soul with abundance of Spirituall good things, and makes it to drink in the source of the Divine Essence, where when one hath once drunk, as the Scripture speaks* 1.209 he shal thirst no more. It brings alongs with it so great advantages to man, that it reforms & renews him intirely both without and within. It communicats such excellent graces to the Interiour, that

the Soul seeing it self surrounded with all sorts of riches, it believes that it is in a state where it hath want of nothing. Thus he.

What I have here declared con∣cerning the Love of GOD and man, and the methods prescribed in the Gospel for attaining them, is visibly of such importance, that I need use no further reasonings to urge the neces∣sity of inculcating these great things timously & diligently on the youth; for it is certain that to beget the love of GOD in their hearts, to advance them to higher and higher measures of it, and to keep them in it, ought to be the chief and principal stope, and butt of all our endeavours with regaird to them. Whatever we re∣commend to them that doth not tend to lead them to this soveraign end, and to turn their hearts and desires more and more towards the Author of their Beeings, and Source of their happiness, must undoubt∣edly

be of very little value.

6th. Another weighty point I mention is, that great Rule of Mo∣rality* 1.210 All things whatsoever ye would that men should do to you, do ye even so to them. This Maxime, to which the Light of Nature it self bears witness, our Lord adopts into the Gospell-Law, and Recommends it to all his followers as another Summarie of the Law and the Pro: phets, in so far as they teach our duty to man. And it is certain that we ought not to neglect to allow it a place among those Earlier Instruc∣tions which we give the Youth. I do not at all doubt but the not in∣deavouring to Root this Maxime in their Hearts while they are Young, and not obliging them betimes to live according to it, may be one great cause of these abominable In∣justices and Oppressions, that a∣bound even in the Christian World, to the shame and Reproach of our

holy Religion; For there are a great many, who pretend still to retain a mighty Zeal for the Honour of God, for his Interests and Cause, who yet make no scruple to Trample on all the Dictats of this great Rule of Christian Justice, and Imagine that their Piety is sound and entire e∣nough, tho it be attended with this very Essential Defect. So do to o∣thers as we would be done by, is no more Regarded by the Religious Factions, than if it made no part of the Christian Religion, or, then if it were some little petty Circum∣stance that ought to be dispensed with, when their Interests oblige them to take other measures.

The Palpable and almost Univer∣sal Disconformity of men in their dealings with one another to this great Rule, is, amongst a great many other things, one full Evi∣dence of the Degeneracie of Christi∣ans, and abundantly Evinces, that

the spirit of our Religion is sadly De∣cayed, for this, if it did prevail, would dispose us to deal with others as we would be dealt by, whereas now scarce any Vestiges of conforming to this Sacred Aphorism can be dis∣cerned. Without doubt one excel∣lent mean to Retrieve the Practice of it would be, to train up the Youth under a deep Sence of the Importance of it, and to teach them betimes to Square their carriages towards o∣thers according to it.

In the mean time we are carefully to remember, that in order to Prac∣tise this Maxime as we ought, the Love of God must Regulat the Ex∣ercise of it, for this is that noble principle which directs to the most generous and purest Measures in dealing by others. 'Tis it that will give us the truest and most ge∣nuine Comentarie on this precept of our Redeemer, and teach us to ob∣serve it both in the most extensive

and in the most excellent manner, whereas corrupt Nature, being a blind and partial, and selfish prin∣ciple, will incline either not to ob∣serve it at all, or dictat very falsly or imperfectly concerning it. The Love of God illuminats the Soul in which it dwels, and inspires it with Just and Charitable inclinations, and as it knows the Measures which the Gospel Prescribes in dealing by o∣thers, so it very Faithfully Accom∣modats it self thereto. He that is A∣nimated by Divine Charitie, states himself in the Condition of others, and gives every body the same Treat∣ment that he would expect from them, if he were in their Case. He Rejoyces(a) 1.211 with them that Rejoyce, and weeps with them that weep. He Remembers them that are(a) 1.212 in Bonds as Bound with them, and them which suffer Adversity; As being himself also in the Body; And consequentlie Lyable to the same Calamities with

others. He bewails the impenitent, reproves the Sinner, Instructs the Ignorant, comforts the Dejected, supports the Weak, Relieves the ne∣cessitous, visits the Sick, or in Jobs words,(b) 1.213 He delivers the poor that cry∣yeth, and the Fatherless, & him that hath none to help him. The blessings of such as are readie to perish come upon him, He causes the Widows heart to sing for joy. He is eyes to the blind, and feet to the Lame. In a word, he en∣deavours as far as is possible to have the same Sense of the Miseries of Men, that they have themselves, and Administers according to his Abilitie, the assistances that are propper to their Respective conditions, as if the case were his own. And as he this labours to feel and relieve the Exi∣gencies of the several cases of Men, so moreover he views himself as cloathed with the several Relations, in which others do stand with Respect to him, and carries to them as duti∣fully,

and bears their infirmities with as much tenderness and pity, as he could wish they should do him; If he stood so related to them.

7. A seventh important particular I mention, is that Solemn Gospel in∣vitation, Come(c) 1.214 unto me all ye that labour and are heavy laden, and I will give you Rest. Take my Yoke upon you, and learn of Me, for I am meek and lowly in heart; And you shall find rest unto your Souls; For My Yoke is easie, and My burden is Light. Some of the foregoing Heads of Christian Doctrine, did present us with A∣bridgments of the Law and the Pro∣phets, & now in these words is Exhi∣bited a compend of the Gospel, for here we have the Gracious Calls that it gives, The Precious Promisses it makes, the Excellent Terms it Pro∣poses, and in fine, these Terms Re∣commended from their being very Easie, and Agreeable, and the whole contained in a few plain Sen∣tences, so that it would seem it had

been intended as a compendious Me∣morial of the Christian Religion, such as would not burden the Memorie nor puzle the understanding, and which by the endearing sweetness of its strain, is very accomodat to catch the heart. and engage the affections. And therefore very suted to the Ca∣pacities of the Youth, and most proper to season their minds, and which Consequently ought to be made Fa∣miliar to them, and its import Fre∣quently urged on them.

Come unto Me all ye that labour & are heavy Laden, this is the Sum and Substance of the Gospel Calls. Here our Blessed Redeemer doth with a great deal of Tenderness and affecti∣on invite all that labour and are havie laden, that is, such as toil and disquit themselves in vain and la∣borious pursutes after Satisfaction in created things and pleasures, such as are burdened with uneasie and vex∣ing cares, such as penitently groan

under the sense & weight of the guilt and power and impurities of sin, and vehemently long for deliverance, such I say, the Holy Jesus invites to come unto him, that is, to enter into his Schooll, to become his Disciples, to Resign themselves to his Con∣duct and Instructions, to learn the Lessons he sets before them, to sub∣mit to his cures, to depend on his Grace and Merits, and in a word, to carry sutably to all these Relations which he bears as their Redeemer. And all that are in these Dispositions he assures that he will give them rest, that is, he will satisfie their desires, solace their sorrows, Relieve them of their Burdens, heal their distemp∣ers, cleanse them from filthiness, deliver them from their slavery, procure and apply their pardon, and finally advance them to a state of endless and perfect happiness; And this is again the marrow and sub∣stance of the great Promises of the

Gospel. And as to the Terms of it, they were Figurativly and more generally expressed by the Phrase of coming unto him; But we have them more distinctly and more particular∣ly set down in these words, Take my Yock upon you, and learn of Me, that is, obey my precepts, and set me before as your Patern, Transcribe the Divine vertues I exemplifie unto you, and especially conform to me in the Graces of Humility and Meek∣ness, on which I put so dear value, and whereof I give you a Lively and continual Copie in all my Carriages: Our Lord calls his Commandments a Yoke, because they Check and Re∣strain our corrupt inclinations, and oblige us to make constant and per∣severeing Resistances unto them, as also to endeavour to attain these gra∣cious dispositions which suppose and require the expulsion and crucifixion of the vicious habits and tendencies of our degenerat natures. But then

he tells that the task which he pre∣scribes his Disciples are light and easie. Certainly they are so to all those ge∣nerous Souls who are invigorated by the Love of Jesus, and assisted by his grace, and such all his Faithful fol∣lowers are; For tho the precepts and Counsel of the Gospel be hard and severe sayings to flesh and Blood, because they urge the extermination and death of the Old Man, yet this Heroick passion will render all the uneasinesses that appear in them agreeable and pleasant, and make those in whom it lodges cheerfully to leap over all difficulties.

From this it is undenyably Evi∣dent, that to Represent the Gospell as an absolute promise or Covenant, which hath in it no conditions at all to be performed on our part, or to establish such conditions of it as plainly exclude the necessity of obey∣ing the precepts of our Redeemer, and of the imitation of his Life, is sadly

to impose on, and delude the Souls of men. Such wild and deceitful accounts of the Gospel, as these are contradicted by every other page of the new Testament, and are visibly contrivances in favour of the Old Man; For our corrupt Natures love extreamly to be flattered, and that the way to Heaven be made smooth, and Easie, and so wide that one may walk in it without being obliged to do violence to his Lusts: And a∣gainst these pernicious infusions the Youth ought to be carefully garded, as against so many dangerous Rocks, on which, if they are not aware of them, they may split and perish.

8. In fine, the great Promisses of the Gospel, and the opposite Threat∣enings, shall be the last Capital point of Christian Doctrine, that I would offer as one of the principal things in which the Youth ought to be in∣structed betimes, for these are very capable to work on their Hopes and

Fears, to engage them in an earlie Pietie, and to excite them to diligence and Fervour: Now the Promisses that I intend, are especially these two.

1. The Promise of the Holy Spirit, which we have set down in these re∣markable words of our Blessed Savi∣our(a) 1.215 If ye then, being evil, know how to give good Gifts unto your Chil∣dren: How much more will your Heaven∣ly FATHER give the Holy Spirit to them that ask him? It is the Preroga∣tive of the Gospel Oeconomie, that it is the Aministration of the Spirit, and and it is the Priviledge of all sincere Christians, not in one only, but in e∣verie Age, to have this promise made good to them, that is, truly to Re∣ceive the Holy Ghost, which becomes in them a Living Source, or principle of puritie, and Healing of Life and Power, of Wisdom and Counsel, of Joys and Consolations, and in a word of all Divine and Heavenly Graces, which therefore are called in Holy

Scripture, the Fruits of the Spirit. But this hath formerly been insisted on at large. I shall only say at pre∣sent, that it will be Necessarie, very earlie to point out this promise to the Youth, and to enduce them as soon as may be, by Humble and Fervent Prayers to address their Heavenly FATHER for his Good Spirit, that He may come to Animat and quick∣en, to renew and Sanctifie their Souls, and in end inhabit them for ever, as His Living Temples, telling them with all, which is the opposite threatning, that as long as they are not under the influences and conduct of this blessed and adorable Spirit, they must Necessarily be under the power and slaverie and black inspirations of the Spirit of darkness and Corruption, that Spirit which(b) 1.216 worketh in the Children of Disobedience, and who when he gets any in his clutches, will do all that is possible for him, to keep them under his Dominion, till

he have made them as Miserable as himself.

2. The other is the promise of E∣ternal Life; It is the Glorie and Ex∣cellencie of the Gospel, that by it, Life and Immortality are brought to Light. It doth not give its Votaries, Assureances of Pomp and Grandeur, of Plenty and Fulness, of Honour and Preferment, & of all these accommo∣dations and Conveniencies that are Grateful to flesh and blood, Nay it tells them plainlie, that in the World(a) 1.217 they shall have Tribulation, and that they must bear their Cross dailly. It calls them away from the Love desire of, and teaches them to Tram∣ple on, and despise these poor and shaddowie vanities, these mean and sordid Satisfactions, that are so taking with the Carnal eye. But then it give them a joyful prospect of infi∣nitly more Excellent things, things muchmore worthy of their pursutes and affections, it entertains them

with the blessed Hope of the never failing Glories of the other World. Now the precious Promises of Eter∣nal Life, are the Foundation of this Hope, and with these the Discourses of our Redeemer do abound. I shal only fix on two passage, one is,b 1.218 Then shal the King say to them on His Right Hand, Come, ye blessed of My Father, inherit the Kingdom prepared for you, from the foundation of the World. The other we have in one of the Petiti∣ons of our Lords solemn Prayer,(c) 1.219 Fa∣ther, I will that they also whom thou hast given Me be with Me where I am, that they may behold My Glory which Thou hast given Me. It is certain, that the infor∣ming the Youth of the great and Ex∣cellent promises that concern the o∣ther World, ought to make a part of their earlier instructions: The Glories and Felicities of Heaven must be o∣pened unto them, according to the views which the holy Scriptures gve of them; They must be frequentl•• and

seriously told, that it was for these Noble and Divine Enjoyments, that they were Originally designed, that the reason why they were sent into this World, was, that by a penitenti∣al, self denyed, and holy Life, they may at last come to be Qualified to enter on the possession of this undefil'd inheritance; that unless they be clean∣sed from Earthly and Carnal Affecti∣ons and Inclinations, and have attain∣ed to Pure and Spiritual dispositions, they are not capable of relishing the pleasures of this Blessed state, that they ought often and affectionatlie to Meditat on them, and fetch En∣couragements from them, in order to despise the World, to Fight & Wrestle against their Corruptions, to resist Temptations; And in fine, to prese∣vere with Fidelitie, and patience in the Christian Race.

The opposit Threatning is recorded in these Words of our Saviour,(a) 1.220 Then shall he say also unto them on the left,

depart from me ye cursed into ever∣lasting Fire prepared for the Devil and his Angels. Whence occasion must be taken to represent to the Youth the horrour and Frightfulness of the state of the damned, and how that every word in this dreadfull Period•• speaks Trembling and Terrour to all impe∣nitent and incorrigible Sinners, who here get the designation of Cursed, that is, such as by their wilfull con∣tinuance in Sin are destitute of all true goodness, of all that is Righte∣ous, Pure, and Holy, and filled with all unrighteousness, darkness, and disorders, and therefore are rend∣rd unsuitable to the Pure and Lumi∣nous Nature of GOD, and become the Objects of his just aversion and dislike, and consequently cannot be admitted into the Beatifick vision, nor unite with the Society of the Bles∣sed, but must continue at a distance from it for ever. Now to be obliged to depart from the presence of a Friend

or Relation, whom we dearly Love, and who is verie comfortable and useful to us, cannot but be very un∣easie, but to be separated from the only Source of Bliss and Glory, of Life, and Light, and Joy, how in∣finitely sinking must it be? Especial∣lie considering that the place into which the Departure must be, is a state not of ease, but of pains and Torments, and those not light and tolerable, but sharp & exquisit, repre∣sented here under the direful Emblem of dwelling in the midst of a scorch∣ing Fire, and to be endured, not for a short time, but for ever, and that in the Company of the most unaccep∣table and accursed Creatures, the De∣vil and his Angels.

Though Hell and the Nature of its Torments will fall in elswhere to be treated of in Prosecution of the design I have in hand, yet on this occasion I desire that the two or three following particulars concerning it

may be Seriously Remarked.

1. That when one hath his lot in this Dreadfull place, it is the Conse∣quence of his own Choice, the Rule ac∣cording to which the Righteous and Good God, hath Determined to pro∣ceed in his dealings with free creatures is to give everie one of them according to his works and choice. He sets life and death, Blessing and cursing before them, and commands them to choose for themselves. He will never violent their wills, nor constrain them to obe∣dience. He makes use of no other force with them, but that kind, and sweet and agreeable One of his Love and Grace, and the Blessed & Benign methods which they dictat; For to use such a force as would either abso∣lutely destroy or Render useless their libertie, would be evidently to con∣tradict and subvert the designs that he hath on free creatures, which is to receive a free, and cheerfull and Voluntarie love and obedience from

them, that he might delight himself with them, and make the fullest and most abundant communications of his Light and Joys unto them. Indeed because he knows the strength and byasses of the corruptions and lusts of men, and the force and cunning of the powers of darkness, which make continual oppositions unto them, he leaves no mean Unessayed to oblige them to choose the better part, and Graciously Ministers unto them the assistances of his Almightie Spirit, with which if they join issue, they will quickly be Enabled gloriously to de∣feat and triumph over all their ene∣mies, so that it may on good grounds be said what more could (a) he have done to his vineyard, in a consistency with his Justice, and with the decla∣rations he hath made of the methods of his procedure with free and in∣telligent creatures, that he hath not al∣readie done. But then if men wilfully continue to neglect His calls, & refuse

his offers, to slight his warnings, and resist his Spirit, he gives them up to their lusts, and leaves them to follow their own counsels and choice. It is true, none will own that he makes choice of damnation, but it is certain that he who chuses the way, chuses also the end to which it leads, and therefore he that deliberatly chuses a sinfull vicious and an impenitent life, doth in effect chuse damnation; For this latter is as necessarlie a conse∣quence of the former, as being burnt inevitably follows upon ones casting himself into the fire, nay the one fol∣owes much more necessarly than the other; For GOD can by his power Suspend the efficacie and force of the fire, but it is absolutely impossible, that he can unite with polluted and defiled Souls, whol run away from, and hate his Light and Purity, and have no dispoitions to receive or relish the communications of his love. It is plain, then that ones being cast

into Hell, is entirely owing to his own choice: All the damned might, had they been Faithfull to the Grace of GOD, have evited the miseries that they must endure; There were no hidden fates hanging over their heads, that inevitably determined them to make this sad choice, they did it freely and of their own accord, and in a sturdy opposition to all the lov∣ing remonstrances of Heaven, to imagine such eternal decisions as do particularly, personally, and irrever∣sibly doom the far greatest part of Mankind to Damnation, and do leave them, tho they are in a state of Tryal, and have the means of Grace and Salvation offered unto them, not the least possibility of escaping the Bottomless Pit, is, if the Doc∣trine were followed up to its direct, its genuine and Native, its most ne∣cessary and most immediat Conse∣quences, down right to subvert and overthrow all Religion, to dishon∣our,

misrepresent, and Blaspheme the Divine Perfections, to dishearten all Endeavours against Sin, and to Lessen the horror Men ought to have at it, to stiffle Prayers and Devotions, and to Nourish a Wretched careless∣ness about ones Spiritual concerns, and for my own part, next to the actual feeling of the Torments of Damna∣tion, I know nothing that is more capable to Beget in ones Soul the most Tragical Convulsions, to fill it with the most direful thoughts, with the blackest and most Melan∣cholly apprehensions, than believing, that sin and hell and damnation have been before all Worlds, and unchang∣ably alloted vast Numbers or Men as their portion for ever, and it is so especially, it one should begin to I∣magine what is, very possibly and even natural for him to do, consider∣ing the paucity of those whose Fates are said to be more favourable, to I∣magine I say, that himself is under

the influence of this terrible destiny, whose invincible force necessarily and Infallibly determines all his acti∣ons, even the Minutest of them, so as they may fit him for that woful end to which he was designed Myri∣ades of Ages before he was Born, and which no Prayers, no Tears, no Endeavours can ever avert.

O GOD! who in thy self are Sove∣raign and Essential Love, and the Incomparable Lover of Souls, all which are thy Off-spring, and made capable of thy Bliss and Glories; Since it had not been possible for men to have entertained such disad∣vantagious thought of thee, and to have so Reproached that Impartial Justice, and infinit Goodness, which delights in Opportunities of Com∣municating it self, if they had not first in a great measure forgotten, and become ignorant of what Thou art, and what are Thy Gracious de∣signs upon the Children of Men.

Hast thou not often and Solemnly protested, that Thou hast no plea∣sure in the death of a sinner, and that thou wills not that any should Perish? And are not thy Protestations sincere and ingenuous? most certainly they are. Thou hast not any secret reserve in thy Bosome that cross and con∣tradict the declarations which thou hast made of thy Divine Will to the World, Thou art(a) 1.221 a God of truth and without iniquity, thy work is per∣fect, and all thy wayes are Judgement, just and right art Thou. Thou doest not stand in need of the sly distinc∣tions and vain subtilities invented by the dark and corrupt Understand∣ings of men to Justifie thy Proce∣dures, they are so fair and Candid, that thou appeals even to the Reas∣on of Mankind it self,* 1.222 concern∣ing the Equity and Justice of them. O Soveraign and Overflowing Ful∣ness! Why shouldst thou seclude a∣ny from partaking in the Communi∣cations

of thy Love? Is it because thou hast not enough to give, or art not willing to give? How dishon∣ourable are such apprehensions to thy Majesty! can Infinit Fulness be ever exhausted? or Essential Good∣ness incline not to Communicat it self to Creatures which it hath en∣dued with vast Capacities of receiv∣ing? Or, shall we say, that the Sins and Damnation of thy Creatures were necessary to thee, in Order to the Manifestation of the Glory of thine Attributes, that thou hast E∣stablished the former as means to the Latter, and determined that all sorts of Villanies and abominations which thou abhors infinitly, and by which thou art highly dishonour∣ed, which thou strictly forbids, and severely threatens, should be committed, to the end thou might∣est have the pleasure of punishing, and taking Vengance on them? O forbid that we should think so in∣juriously

of thy Soveraignly Ami∣able Essence, all whose Decrees are like it self, and the Sources of Or∣der and Harmony, Beautie and Fe∣licity, Perfection and Reality to thy Creatures; For Thou art Light(b) 1.223 and in thee is no darkness at all. and therefore whatever issues from thee, thy Councils, thy Decrees, and thy Works, are the Off-spring of Light, and most Resemble their Lovely, Original? And why should we not think that a state of Innocency and Purity is a Theater more suited to the display of thy Divine Perfections, than a state of sin, of defilements, of disorders, and Confusions, of miseries and darkness? Especially when we are assured, that Thou* 1.224 dost not A∣flict willingly the Children of Men, and that in thy Infinite mercy thou art at a great deal of pains to dis∣swade and Reclaim men from these courses that will necessarily involve

them in Ruine and Perdition, and most Lovingly foretells what will be the fatal Consequences of their Disobedience and impenitency, to the end they may Reform and so prevent their being punished, all which are convincing Evidences, that thou dost not desire, and much less procure the Opportunities of manifesting thy Justice in the Eter∣nal Torments of thy Creatures. O Rid the World of that darkness and ignorance, of these prejudices and false Notions, that have disposed men to Conceive dishonourably of Thee, and to fully the Beauty and Loveliness of thy designs and proce∣dures, by injurious and unbecom∣ing Representations, and open their eyes to see, that such apprehensi∣ons of thy Majesty as import a ma∣levolent aspect on thy Creatures are as inconsistent with thy Sacred Oracles, as they are with thy Gra∣cious Nature and Decrees: And in

thy great goodness preserve all these sincere and well meaning Souls, who have had the Misfortune to be Educated in a high Esteem of these Ominous Doctrines, and have been taught to look on them as Truths wherein thy honour is much concerned, from the hurtfull influ∣ences that they are Capable to have on their hearts and Lives.

2. The other thing I would have Remarked is, that Men put a Cheat on their Souls, if they should hope that they can Escape the miseries of the other World, when they go out of this life, carrying the very principles and Causes of Damnation in their Bosoms, I mean when they live and dy in a state of Impenitencie, and under the power of Corruption, when their vicious habits and deprav∣ed inclinations, their Earthliness and Sensualitie, their Pride and Self Love, their Malicious and Revengeful Dis∣positions continue to be still Lively

and vigorous in them, without hav∣ing ever used any serious Endeavours to get them Mortified and expelled their Souls, for these are the true causes of Damnation, and do Natu∣rally and necessarily plung Men in∣to that dreadful state. Hell is the only Element that is suted to Souls of these Dispositions, and to ima∣gine that the merits and Righteous∣ness of the Redeemer will procure the Pardon and Salvation of such is deplorable to Mistake the designs of his coming into the World, which were first to destroy by his power and Grace the Works of the Devil in the Souls of Men, and by so doing to Qualifie them for the Enjoyments of Heaven.

3. Tho the Fear of Hell and Dam∣nation be not so Noble and Generous a principle of Religion, as the Love of GOD is, yet it is here commonly that Pietie takes it use,* 1.225 and therefore it is very necessary that the

Miseries of the Damned be seriously Represented to the Youth, to the end they may have their due effects upon them, that is, beget in them a deep Hatred of Sin, and engage them to abandon these Inclinations and Dis∣positions, the Consequences whereof are so Fatal and Terrible. And propor∣tionallie as they advance in Religion, and Experience the Joyes and sweet∣nesses of it, the other nobler princi∣ple will take place, and give more filial and Diviner formes to their obedience and devotions.

Thus I have pitched on these great and capital points of the Christian doctrine, which ought more especially to be imparted and recommended to the youth. And I have not contented my self barely to relate them, but that I might prevent the mistakes that are commonly intertain'd con∣cerning them, I have in some Meas∣ures explained them, and to the best of my understanding, I have given just

and true representations of them Now I shall proceed to the.

IV And last particular, that I pro∣mised to consider under this Head, Namely, the suitableness of the Doc∣trine of the Son of GOD, in order to advance the design of his Incarnation, which, as we have already declared, was the Restoration of Man to his Primitive Bliss and Glorie, or the making him immed••••tly Capable of the Fruition of GOD, his Soveraign Happiness and End. Now the Christi∣an Doctrine is admirablie fitted for promoving this great design, both by way of Direction and Motive. All the Precepts of the Gospel are so many Excellent Directions, which clearly point out to us, everie step of the way to Bliss, and in following them faithfully, we will in end Hap∣pily arrive at our desired Haven, They are not Arbitrarie Impositions, meerly intended for the Tryal of our Obedience, but Excellent and Whole∣some

remedies contrived by the Di∣vine Wisdom to answer the Necessi∣ties of our Lapsed Natures, and de∣sign'd for their Restoration and Healing. Each one of 'em hath in it a great deal of of Reason and Good∣ness, and secret Vertue, and which, when duly applyed, will effectually work the cure, they are all calculated either to remove the Hinderances of our Happiness, or to implant in us these Dispositions that Qualifie us for it. Now the Hinderances of our Happiness, are our Flesh and Blood and corrupt Nature, our Lusts and Passions, the Pleasures, Riches, Hon∣ours, and customes of the World, the Temptations and Devices of the De∣vil, and therefore the Precepts that enjoyn Self-denyal, bearing the Cross, contempt of the World, the Cruci∣fixion of our Lusts, and resisting the Devil, are visibly suted to take these Hinderances out of the way. One the other hand, Puritie and Humi∣lity,

Meekness and Charitie, and the love of God, and the other Christian graces that must subsist in the other World, are the Dispositions that qua∣lifie us for bliss, whence it will fol∣low that the precepts which urge them on us in this veiw, and require that we be endowed with them, are Singularly Accommodat to beget them in us.

And as the Christian Doctrine is thus Excellently suted to advance the designs of the Incarnation by way of Direction, it is so also by way of Mo∣tive. For it furnishes such powerful Considerations to urge and press the following its Directions, that it would seem impossible the force of them could be resisted by any that are at the Pains, seriouslie to look unto them. And as its Directions are con∣tain'd in its Precepts, so its Motives are Exhibited to us on the one hand in great and precious Promises, and on the other in dreadful Threatnings,

which Lovingly foretell what will be the Deplorable Fate of such as Neglect to obey; Tho' also all these Gracious Declarations of the Love of GOD to Mankind, all the surprizing Condescendencies of the blessed JE∣SUS in his Life and Death, which the Gospel informs us of, may and ought to be improven into Motives to gain us to the practice of the Ex∣cellent Precepts of our Religion, and even these verie Precepts, considering that they require nothing of us, but what is infinitly our interest that we should do, are in themselves mightie and verie enforcing Perswa∣sives to oblidge us to order our hearts and Lives according to them.

The suitableness of the Doctrine of the Son of GOD to advance the de∣signs of his Incarnation is of it self so evident, and the particulars that hitherto have been declared concern∣ing this Sacred Doctrine do so fully Demonstrat it, that I shall not need

to insist on it at more length, only I would have this improvement made of it with regard to the Youth, name∣ly, that when any Doctrines are ob∣truded on them, as being the Doctrins of the Son of GOD, and when they cannot descern a sutableness and ten∣dencie in them to advance the blessed design we have spoke of, they have very good reason to suspect that they are none of His. The great and pe∣culiar Character of all the Doctrines that he delivered, is, that they have in them an admirable fitness to carry on and promove these gracious de∣signes, which oblieged him to assume our Mortality, and when it sufficient∣ly appears that this Mark is wanting in any Doctrines, it is a very just pre∣judice against them, if not a plain dis∣coverie of their falshood, Or at least, that they are of no great moment in the Christian Religion. And if the truth and value of some of these doc∣trines, that severals do Fondly enter∣tain

were examined according to this measure, I perswade my self, that a great many of them would fall to the ground, either as wholly false or very useless. But now it is time that I pro∣ceed to the consideration of the

Third Great Mean which our glorious Redeemer hath imployed in order to carry on the designes of his Incar∣nation,* 1.226 and that is his Ex∣ample. Now tho this most weighty and important par∣ticular be one of the chief and principal things which the Intructors of Youth ought to re∣gard in their endeavours to educate them in the Christian Religion, yet unfortunately, it so falls out, that scarce any notice is taken of it in prosecuting that affair. For the illu∣sive and self flattering views, that Men have got of the designs of the Gospel, and of the Nature of that Re∣demption which is published therein,

have so fatallie imposed on, and by∣assed their understandings and Judge∣ments, that they can see no necessity of insisting on, and Recommending this great point; Though the truth is, it contains the most Essential du∣ties of our Religion, and urges them on us with a new Force, and in Cir∣cumstances that are very Endearing. 'Tis the Example of our ever Blessed Redeemer that will furnish us with the truest and most genuine Commen∣taries on his Heavenly Doctrines; For in it we have as it were a New or Second Edition of these excellent Pre∣cepts and Divine Graces, that he de∣livered and Recommended in his ad∣mirable Sermons, set off with the ad∣vantages of verie Lovely and Instruc∣tive Cuts and Figures, which not on∣ly help us to Conceive a Right of the import of his Sacred injunctions, but also powerfully engadge us to conform unto them. In effect the Christian Graces are so Exquisitly cut

out and shaped, and set before us in so lively and taking a manner, in the Life and Death of the holy Jesus, that if we keep our Eyes seriously fixed on him, it will not be possible for us either to mistake the Nature, or omit the Practise of them. In short it is this Blessed Example which acquanits us with these great things, the living and vital practise whereof is what Essentially constituts a sincere Christian, what peculiarly characte∣rizes the True Followers of the Lamb, and distinguishes them from the rest of the World. And therefore it is un∣denyably Evident, that to set before the Youth the Example of their dear Redeemer, to Explain and Re∣commend it to them, and to initiat them as soon as is possible, into the imitation of it, ought to be Consider∣ed as one of the principal Concerns of a Christian Education; And since it is so, I should think that my Ma∣nagement of the Province I have

undertaken would be very imper∣fect and defective, if I had either quit omitted Treating of it, or but Superficially and slightly touched it.

And that I may Contribut the best Assistance I can to Parents and Instructers of Youth for Dis∣charging this part of their Task Succesfully, I think, it will be ne∣cessary to Observe the following Method. I. To Evince that our Blessed Saviour hath given an Ex∣ample or Copie which all his Fol∣lowers are obliged to Transcribe and imitat. II. To deduce in some particular instances the great things that he hath Exemplified unto them and to which he doth more especi∣ally require their Conformity. III. To declare the necessity on the one hand of his giving such an Example, and on the other of their conform∣ing to, and imitating it. And in fine, from the discussion of these

particulars, to oblige them to no∣tice, both the Admirable Wisdom of fixing on this mean, and how powerfully it Conduces to promove the designs of the Incarnation.

1. It will be necessary to make it appear to the Youth,* 1.227 that the Holy Jesus hath given an Example, which all that will become his Vo∣taries and followers must resolve to Transcribe and I∣mitat. When once we have solidly Evinced that he hath given an Example, the obligation to i∣mitat it Naturally followes; For an Example, Especially that of a Master or Teacher, such as certain∣ly the example of Our LORD must be, on Supposition that he hath given any, is not intended that we should nakedly Specular and com∣mend it, but that we should im∣itat and Copie it. Now the ho∣ly Scriptures, not only frequently

and fully assert that our Redeemer hath given us an example, but also proposes it for our imitation, and Strictly and Solemnly require our conformitie thereto. Some notable passages to this purpose must be ad∣duced; I begin with what our Lord himself hath taught us concerning the matter. He is indeed full and frequent, and express upon the Head; Learn of Me, saith he(a) 1.228 For I am Meek and lowly in heart, where it is plain, that he would have his Disciples to eye him as their Patern, and to learn the Divine Lessons that he Teaches them by his own Example, not in a meerly Notional and Speculative manner, but by a Living and Practical Imi∣tation. The same is also plainly e∣nough implyed in the frequent in∣junctions, which he gives to follow him. He that taketh(b) 1.229 not his Cross, and followeth after Me, is not worthy of Me. 'Tis true the word

in the Original which is Translated here to follow, doth not strictly sig∣nifie to conform to a Patern; There is indeed another word which prop∣perly hath that meaning, and where∣of St. Paul makes use in this same affair, of which afterwards. How∣ever, to follow, both in this passage, and in a great many more, is im∣ployed to represent the duty of a Disciple, and consequently neces∣sarily includes Imitation, for to be a Disciple, especially in the Gospel Sense, imports an obligation to Trace the footsteps of a Master, and to conform to his Practices and Example, his temper and Disposi∣tions to his state and Circumstances; That this is so, is abundantly evi∣dent from those words of our Savi∣our, in St. John(c) 1.230 If any Man serve Me, let him follow Me, Which cer∣tainly import more than simple obe∣dience to his commands, that was sufficiently intimated in the former

Clause, If any Man will serve Me, and therefore the latter Period, let him follow Me, must moreover im∣ply an obligation to Imitation and conformity, to view him as a Pa∣tern, and to suite ones self thereto in all this. Another convincing proof, of this we have in that other famous passage of this same Evan∣gelist(d) 1.231 He that followeth Me, shall not walk in darkness, where it can∣not be denyed, but imitation and conformity are intended. But to proceed, our dear Redeemer, that he might effectually instruct his Disciples in this great point, and sensibly convince them, that he would have them to look on him as their Patern, and conform to him as such, he doth in a Sollemn man∣ner wash their feet(e) 1.232 And having ended this Task, and set before them a surprizing instance of Hu∣mility and Condescendence, he ac∣quaints them with the meaning and

design of this Action of his in these remarkable words(a) 1.233 Ye call Me Master and Lord, and ye say well, for so I am. If I then be your Lord and Master, have washed your feet, you ought also to wash one anothers feet, for I have given you do Example, that you should do as I have done. Now tho what our Lord doth here Ex∣emplify and recommend to them, be one of the chief and principal Graces, yet we must not think that the force and obligation of what was said and done at this occasion, must be confined to that patricular alone, no sure, it ought in all reas∣on to be extended to whatever else our Redeemer hath done as our Pa∣tern, And thus, as the Holy Jesus himself, by express and frequent Declarations hath assured us that he is our great Exemplar, and that he requires our inviolable confor∣mity to him in that view, so also His Apostles, who well understood

their Masters intentions, do very Pathetically insist on and urge the same. He that saith he abideth in him, as St. John hath it(b) 1.234 ought himself also so to walk, even as he walk∣ed. He hath left us an example, saith St. Peter(c) 1.235 that we should follow his steps. The great Apostle commands his Thessalomans(d) 1.236 for having be∣come followers of the Lord. The word implyed in the Original is that which strictly imports Imitation or conforming to a Patern. The same Emphatical word we meet with in that exhortation of his to the Corin∣thians; Be ye followers,(e) 1.237 or imi∣tators of me, even as I also am of Christ. The holy Jesus is the Prince and Arhetypal Exemplar, all others are only in so far imitable as they are conformed to him.

These passages, without needing to add any more, do sufficiently Es∣tablish the Truth which we were obliged to Evince. In effect the

Son of GOD appeareth in the like∣ness of sinful Flesh, not only that he might Propitiat and Merit, but also that he might give an example; For if he had not had this in his prospect, considering the incompar∣able Excellencie, and Supereminent dignity of his Divine Person, he might, it would seem, have Dis∣patched his Meritorious and Propi∣tiatorie work in a short time. But because he would in his own prac∣tice leave a Living patern of that Excellent Religion which he deli∣vered to the World, therefore he chused not only to take our Nature upon him in a state of Frailtie and Mortalitie, and exposed to all sorts of sufferings, and Temptations, and discouragements, but also to con∣tinue in this afflicted state for a tract of many years, both that he might exemplifie unto lost mankind the methods and means of recovering the love and fruition of God, and

Encourage to the practice of them, and that by having experience of their Miseries and Temptations, he might Graciously pity them, and Minister seasonably to their releif. The Devout Arndius, who Zealous∣lie urges the Imitation of our blessed Saviour, without derogating any thing from his infinit Merits, gives us his thoughts concerning the sub∣ject we are treating of in these words.

Least, saith he, we should Erroneously believe that Christianitie consists in words only,* 1.238 and not in realities, and that we might have a living Ex∣emplar of the new Man, God hath set before our eyes his own Son, not only as a ransome and Mediator, but as a Mir∣rour of true pietie also.

A late learned Writer, who tho the scheme which he gives of the new

Covenant, when he represents it as absolute and unconditional, seems plainly enough to evacuat the ne∣cessity of any endeavours on our part to conform to the example of our Redeemer, yet hath verie fortunatly dropt the following period in fa∣vours of what we are asserting.

Ever since the fatal lapse of the first Man,* 1.239 saith he, the World till now had been destitut of the great advantages of hav∣ing one in it, who being Holy, Harmless, Unde∣filed, and without Sin, might Sojourn among, and converse with his Brethren, and be as a Vital and Breathing Law to them, such an one GOD hath Exhibited to us in Jesus Christ. It is very agreeable to a lov∣er of purity, to view it

most exactly Delineated in the writen Law of GOD. But however what is this Delineation, but a picture, it is indeed an accurat one and Ex∣pressed in native colours, but yet a picture still, without flesh and Blood, Life and Motion. How infinitly more pleasing must it be to see that same Sanctitie, which is pourtryed in the Law, as it were Animated, and alive in Jesus Christ.

The whole of this matter I find solidlie accounted for. and plainly deduced in few words by a Judici∣ous and worthy Author(a) 1.240 whom I had once and again occasion to mention. And because the passage is put to my design, I think it worth my while to Translate and insert it here.

If saith he, Jesus Christ had appeared to the World in such a Glorious Body as he did to Adam,

or in that same Body, but covered with a cloud, he could not have conversed with Men, nor accom∣plish among them, the design which he had undertaken. And if he had conversed with them, without feeling any thing of their Calamities and disadvantages, ei∣ther Bodily or Spiritual, his being among them in these Circumstanc∣es, would have been so far from animating them to the imitation of him, that this disproportion would have extreamly discouraged them. It was necessary therefore that he should feel our sorrows and suffer∣ings, our infirmities and Tempta∣tions, and the Violence and force of the inclinations of lapsed nature to the end that he might combat and overcome them, and encour∣age us to do the like, and that all sorts of Tempted Persons, might find in him their Maladies born, conquered and heal'd, and that

none might Fancie a Dispensation from Combating them under the pretence of infirmitie, and that in fine, himself might know by Ex∣perience how he ought to propor∣tion his Mighty Assistances, and Compassions to the temptations of men, after having had tryal of their Violence.

But because our old man, our Flesh and Blood, our lusts and corrupt in∣clinations will be ready to suggest pretences and grounds whereby to excite us from the imitation of our Redeemer, and so betray us to abandon the great mean which our Heavenly Father hath granted us in Order to fit and prepare us for be∣ing Readmitted into our forefeited Bless; It will not be amiss here briefly to take some of the most spe∣cious of them out of the way. that so the Youth may receive no pre∣judice by them.

One of these pretences is our Re∣deemer,

some will say, was GOD, and therefore to pretend to imitat what he did, and suffered in our Humanitie, may Justly seem great Arrogance and Presumption. There is indeed here, an appear∣ance and shew of Humilitie, but it is false and illusive, that Humi∣litie that would exeem from the performance of the great and Fun∣damental duties of our Religion can never be true and Genuine. It is true our Redeemer was GOD, But that Nature which suffered and did wrestle, was not God, it was of the same Make and Constitution with Ours, Frail, Mortal, and Sensible. Doth not the Scripture assure us, That He took part(a) 1.241 of our Flesh and Blood, that in all things(b) 1.242 He was made like unto his Brethren. That he was touched(c) 1.243 with the feelings of our infirmities, and tempted in all points like as we are. And though He was in the form of GOD.(d) 1.244 yet

did He not take on Him the form of a Servant? And put himself in a state, wherein he was obliged to o∣bey? And the more to encourage us to the imitation of him, and to con∣vince us of the possibilitie of so do∣ing, did he not Empty Himself, and lay aside his Glory? Did he not put Himself in our Circumstances, and felt our Miseries and Weaknes∣ses? Was he not assaulted by our Temptations? And in a word, did He not approach us as near as was possible for Him, without becom∣ing actually Criminal and Guilty? And after all this, dar we say, that His being GOD, is ground enough to excuse us from conforming to that Amiable Patern, which he, during his abode in our Mortal na∣ture, hath set before us, and so to Palliat our wretched sloath and Cowardice.

However, some will yet say, and it is another pretence, our Redeemer

as Man was personallie United to the Divine Nature, and therefore as Man he had assistances that none other can pretend to, or hope for. That God was thus United to our Saviour as Man is most certain, but then this Union did not change the Nature of his Humanity, he was still verie Man, and even a Frail, and Mortal Man, and as such his Faculties and actions were truelie Humane. When the Scriptures spake of Him in his state of Exina∣nition and Mortality, they do not represent Him as having an Hu∣mane Nature, with all these ad∣vantages that Flesh and Blood are Fond off, but in a state of Depres∣sion, Languor and infirmities. The Prophet Isaiah gives us this account of him(a) 1.245 He hath no form nor comeliness, and when we shall see Him there is no beautie that we should, desire him. He is despised and rejec∣ed of Men. And in one of the

Prophetical Psalms(b) 1.246 He is brought in speaking thus of himself, I am a Worm and no Man, a reproach of Men, and despised of the People. So that his being united to the Deitie, did not exeem him from these Weaknesses and infirmities, that were Consequential to the assuming the Humane Nature in a state of Mortalitie.

It is moreover true, that the Spi∣rit of the Divinitie did by his pre∣sence, influences and communica∣tions Fortifie, the Humanity of Je∣sus C••rist; But then it is also true, that that same GOD, who assisted, and gave force and power to the Humane Nature of our Redeemer, and who is alwayes equallie great and Almightie, doth also present himself to Man for his assistance, and will, when once He heartily engages, and Faithfullie continues in this blessed imitation, Triumph∣antlie carrie him through all the

steps of it, and enable him to Sur∣mount all the difficulties that he may meet with in his way. Our Lord hath assured us, that our Heaven∣ly Father will give His holy Spirit to them that ask Him. That same Divine Spirit, that Spirit of Might and Power that rested on, that acted and influenced the Humanity of Jesus Christ, will be derived to all his Faithful followers, to all who sincerely endeavour to imitat and Transciribe the pattern that he hath set before them, and wil inspire them with Resolution, Courage and strength to Graple with all the Oppositions and Temptations, the difficulties and disadvantages where∣with they may be assaulted in Trac∣ing the footsteps of their dear Re∣deemer. In effect there is a Divine force that ever accompanies the imi∣tation of Jesus Christ; And they who devote themselves to it, will ex∣perience that it is so indeed to their

infinit satisfaction and comfort, so much, I think, himself intimats in that known passage of His(a) 1.247 I am the light of the World; He that followeth Me, shall not walk in dark∣ness, but shall have the Light of Life. A living Light shall be Communi∣cated unto him who seriously stu∣dies conformitie to the Son of God; a light that hath Life and Efficacie in it, that not only illuminats and Warms, but Fortifies and Corro∣borats. A faint ineffiacious light cannot issue from the Sun of Righte∣ousness, the Luminous Emanations of the Eternal Word, give Vigour and Sprightliness to those Souls, in∣to which they are admitted. So that upon the whole we may be fully satisfied, that there is no just reason why we should be discour∣aged from the imitation of our Sa∣viour, for want of Divine assistances to carry us on in it. The mercifull GOD, to be sure, will never enjoyn

us any Tasks, but what he will af∣ford us Grace to perform.

I shall not now enter upon the discussion of the false and deceitful Schemes which some give us of the Gospel, whereby this Imitation is either rendred useless, or Men dis∣heartned from it, or self flattering pretences suggested to them, which suffer them not to see any necessity of attempting it. I hope, I have sufficiently guarded against them alreadie, and therefore I proceed to the next particular.

11. Which is to deduce in some instances,* 1.248 the great things which our Redeemer hath Ex∣emplified unto us. And to which he doth more Especi∣ally require our conformitie. And now I imagine that I am entring into a pleasant Garden set round with a Numerous varietie of flow∣ers, Plants, and Trees, each

whereof hath its own peculiar sweet∣ness and Beautie, Vertue, and efficacie; And when I approach one of them, I discover in it, such a relieving Fra∣grancie, so delicat a relish, such live∣ly Coloures, that I begin to think none of the rest can compare with it, and yet when I come towards another, I find equal Excellencies in it, with the addition, only of an agreeable change; And so passing alongs them all severallie, I alwayes meet with a fresh intertainment, for I see a new Beautie, I taste a new sweetness, I feel a new Efficacie in each, and yet I am still in doubt, to which I shall give the preference, the qualities of each of 'Em are so singularly useful and Valueable. Such as this is the Divine Pattern which we are to Survey in its particulars. The life of the holy Jesus is as it were set round with the flowers of most Amiable Graces, whereof each hath its peculiar Excellencies and useful∣ness.

When we take a view of one of them, we think there is none that can parallel it, and yet the discoverie of another, furnishes us with equal Satisfaction and pleasure, so that it is hard to determine, which it is that must have the Prehemi∣nence, so incomparable is the dig∣nity that appears in each. O thrice happie we, if by a constant and de∣vote imitation of them, we had got them Transplanted into our Souls. Then we might on good Grounds expect that our Beloved would(a) 1.249 come into his Garden, and eat His pleasant Fruits. It is true the Graces Exemplified by our bles∣sed Saviour, will not appear under so lovely an aspect to the carnal eye; Such as are under the power and Dominion of their corrupt na∣tures, and deeply sunk into the Animal Life, will be apt to look on them as folly and abjectness of Spi∣rit, as inconsistent with their honour

and Happiness, as rough and un∣pleasant Exercises, but this is no Dishonour to them, no more than it disparages a well ordered and well furnished Garden, that a Swine will take greater pleasure in a Dung∣hill, than amidst all its delightful flowers. The conversation of our Redeemer, was a Theater on which nothing was ever acted, but conti∣nual Scenes of the purest Vertues, or shall I compare it to an Elaborat and well written Book, every Period whereof, is Sententious and Mar∣rowy, full of rich and Divine mean∣ings, delivering the soundest advices, and the wisest Maximes, prescrib∣ing the most effectual remedies, and the Soveraignest Antidotes. It is in this view, that some devote minds have stil'd our Saviour, the Book of Life. Now this is the Garden, in which the Youth should be obliged often to take their walks, this is the Theater that they ought to

frequent, and in fine, this is the Book that they must read with a se∣rious Devotion, and with Peremp∣torie Resolutions to listen to its Counsels, to follow its Directions, and to apply its Cures.

But now we will adventure to approach this admirable pattern, and view it in its particulars.

O Jesu! the Loader and Crowner(a) 1.250 of our Faith, Who, as our Triumphant Captain, has gone before us in the way to Bliss and Glory, command∣ing us to follow thee, Vouchafe, we beseech thee, to let us see thy footsteps, to acquaint us with these blessed Paths, which by thine own example, thou hast Consecrated for our Imitation, and inspire us with courage and force to travel in them. We look unto thee, O great and ori∣ginal Exemplar, with pious inten∣tions to learn of thee, and to con∣form unto thee. O be pleased to discover unto us these Amiable

Graces, which shone so Conspicu∣ously in thy Life, and in thy Death, and grant us the Grace to Trans∣cribe them in our hearts and lives, and not content our selves with meerly Speculating them, or talk∣ing of them.

We are to take care, that we do not imagine, that these things, which the holy Jesus as our pattern hath in∣tended for our imitation, are limit∣ed to a few, only of his actions; For it is certain that in all he did and suffered from his assuming, the Humane Nature in a state of Mor∣talitie, till he reassumed his Glory at the right Hand of his Father, Bearing only his miraculous opera∣tions, which come not within the rank of imitable instances of obedi∣ence, he gave us an Example, that we should follow his steps: But then we do not affirm, that all his acti∣ons and sufferings were meerly Ex∣emplarie, and no more. This is one

of the Sacralegious assertions of the Socinians, whereby they prophanly derogat from the honour and dig∣nity of our adorable Redeemer, and which therefore we must reject with dislike and detestation. The truth is, as the notions which Socinus and his followers have of the person of Jesus Christ, and of the Methods which he hath taken to accomplish the Remption of the World, are generally perpetual mistakes, and the native off-spring of proud reason, nourished and blown up, with the Airie-quirks of Critical Learning, so the accounts which they give us, even of his Example, whereof they talk so much, are but Lame and defective. Lean and Superficial; For they speak nothing of that Di∣vine and mighty force, which ever accompanies it, and which power∣fullie Exerts it self in all who reso∣lutely apply themselves to the imi∣tation of it. And their affected

ignorance of the greatness of that corruption, which hath so deeply infected and defil'd fallen Mankind, doth incapacitat them to see the ex∣tent either of it, or of our confor∣mitie to it, and the Grounds and Necessitie of both.

We are to have a twofold view of the actions and sufferings of our Redeemer. One is, that they are infinitly Meritorious; For it is im∣possible that so glorious, so extra∣ordinary, and so Divine a Person, one so singularly dear to God, and so incomparably jealous for his Glo∣ry, so vastly Charitable to Man∣kind, and so vehemently desirous of their Salvation, and whose boundless and infathomable Love obliged him, in order to effectuat their Recovery, to debase himself to a degree that both amazes, and furnishes matter of praise and ado∣ration to Saints and Angels, it is impossible, I say, that he could do

and suffer without Meriting infinitly. And in this view, all his actions and sufferings are an unexhausted Source of precious and unvaluable Merits, and therefore, of pardon, Grace and Glory, and of all the means that lead to the fruition of it, in a word, of all the good things to be enjoyed either in time or eter∣nitie. We have spoke of them al∣ready in this prospect, and shal re∣sume them again with intention to declare, how full and firm the grounds of our Faith, Hope and Consolations are, what powerful in∣citments we have to love and obe∣dience, what Obligation to Praise and Gratitude, what Encourage∣ments to prayer, and how ineffably Glorious the provisions must be which these infinite Merits have procured for us.

The other view which we are to have of the actions and sufferings of the holy Jesus is, that they are

Exemplary, and consequently design∣ed for our Imitation. And this ought by no means to be separated from them. For, as shall after∣wards be fully evinced, it is by con∣forming to them as they are Ex∣emplary, that we shall partake in their blessed fruits and procurements, as they are Meritorious, They have been certainly very unhappy in their inventions, either who, on the one hand establish such a notion of the Merites and Satisfaction of our Savi∣our as plainly Cancels his Example, and the necessity of imitating it, and who on the other so insist on his Example, as to take no notice of his Merites. Both are doubt∣les to be avoided, as most danger∣ous and fatal infusions. Having thus cleared our way, we shall con∣sider.

First what our Redeemer hath exemplified to us in his Life. And now we begin to open the Book of

Life, out of which the Divinest Counsels, and most worthy of our acceptation will be presented to us. Now we enter upon the Thea∣ter, where we shall see the Lovliest Scences acted, and to which it is our duty carefully to attend, that we may learn to re-act them with easiness and accuracie. Now we are unlocking the Garden, in which we shall have occasion to view the beautifull Flowers, that is, the Heavenly Graces and practices of the Son of GOD, the several kinds whereof we must diligently Labour to plant in our own hearts. And the

1. I shal take nottice of, is his Contempt of the World. His holy Life was a perpetual and uninter∣rupted instance of this. How light∣ly did he set by all these things which Flesh and Blood are so fond of! How generously did he trample on what ever corrupt hearts do so ambitiously court, pursue with such

eager Researches, and hug and Em∣brace with so much passion! he dis∣regarded and abandon'd honours and Greatness, Pomp and Splendor, Riches and affluence, Profits and Pleasures, Accomodations and Conveniencies. When he was to assume our mortal Nature, he did not pitch on a great Queen or Prin∣cess, one that made a figure, and was remarkable in the World, that was under the protection of the Mighty, attended with a Splendid Retinue, and rich in possessions to be his mother, but he chose a poor Virgin, and for the protector of his Infancie he took not a King or Po∣tentat, but a mean helpless Carpen∣ter. And when he was to be brought forth into the World, he did not, as he might easily have done make magnificent preparations for Solem∣nizing his Nativity, no stately Pa∣laces, no Glorious Furniture, no numerous and Splendid attendants,

no delicat entertainments were pro∣vided for his Reception. His dis∣regarded Mother, either not being allowed, or not finding place in the Inn(a) 1.251 was obliged to Retire to a Stable, and there was delivered of the Prince of Glory in mean and des∣pised Circumstances. And thus his first appearance on Earth was in a state of Destitution and Indigence, and in a direct opposition to the Spi∣rit and Customes and inclinations of the World.

Look well, saith Arudius, into his Life and Doctrine,* 1.252 and it will not be possible for you to deny, that any thing can be at a greater odds than his Conduct, and that of the World, are not the stable in which he was born, and the Manger wherein he was Cradled a mirrour of the contempt of

Worldly things?

And as he ad∣vanced in years, he still more and more discovered his disesteem of all these things that flatter and in∣veigle the covetous, the delicat and ambitious. He affected not vast Inheritances, nor grasped at the op∣pertunities of gain: So far was it from this, that tho he was Lord of all, yet would he possess nothing. Foxes have holes, saith He,(a) 1.253 and the Birds of the Air have Nests, but the Son of Man hath not where to lay his head. He chose, while in this World, to live in a state of Poverty and meanness. Though he was Rich, saith St. Paul(b) 1.254 yet for our sakes he became poor.

He courted not the smiles of the Great, nor the Protection of the Mighty, nor insinuated himself into the Friendship of their Favorites, that he might procure their Recom∣mendations. He had an inviting opportunity to make his Court

with Herod, who, as the Gospel tells us(c) 1.255 was desireous to have seen him of a long Season, but he made no use of that advantage. This great man got not a sight of Him, till he was drag'd before his Tribunal as a Criminal. And tho one would think that in such a Junc∣ture his own interest might have obliged him to have said or done something in order to gain the Prin∣ces Favour, yet he thought fit to disappoint both his expectation in working no Miracle, and his curi∣osity, by making no return to his Questions. And the result was that Herod and his men of War set him at nought(d) 1.256 and mocked him. O how different are the Maximes of the holy Jesus from those of the world! the paths that he trod in, and the measures by which he governed himself, are not such as Flesh and Blood dictat or are pleased with.

He aspired not after Crowns and

Scepters, nor hunted for dignities and preferments, or Lucrative and honourable places, it is true he was a King, but his(e) 1.257 Kingdom was not of this World, and therefore when he perceived(f) 1.258 that the People would needs make him a King, He retired into a Mountain himself alone. He did not take our nature upon him, with intention to reign in it in its state of Mortality. He came into it, upon a more Noble and Charitable design, namely, to Recover his lost and bewildred Brethren the Children of Men, and to let them see, in his own practice, the ways that will infallibly lead to a Glorious Immortality.

He chased not applause and Po∣pularity, acted no vain glorious and Ostentive Scenes to procure him∣self Reputation, and to get praises, I receive not honour from Men, saith he(a) 1.259 It was not their approbati∣on and esteem, their Hosanna's

and Panegyricks that he aimed at in his appearances among them. And to the same purpose elsewhere(b) 1.260 I seek not mine own Glory. He court∣ed not the Airie Plaudites of the multitude, nor laid a project to get himself commended, and to be well spoken off. And therefore very often, when he wrought mi∣raculous cures; He charged the Person to whom he did the favour, saying, see(c) 1.261 thou tell no Man. One Reason of which injunction is very Piously asserted to be,* 1.262 to teach us, not to be desirous of vain glory, and in doing our most Laudable actions to chuse rather to ly unobserved, than to be proclaimed and pointed at. Our Blessed Lord did for a great many years Pass his Life in silence and obscu∣ritie. For tho he had alwayes the power of working miracles, and

might have Preached on the Divin∣est Subjects with the greatest ad∣vantages, as is evident from this, that even from his Childhood(d) 1.263 he was filled with Wisdom, and the Grace of GOD was with him, and that be∣ing but twelve years old, he made such sage returns to the Questions of the Doctors(e) 1.264 that all who heard were astonished at his Under∣standing and Answers. Yet he con∣cealed himself, and after that one notable appearance of his in the Temple, he continued in Subjecti∣on to his Parents, and lived with them hidden, and unobserved till the thirtieth year of his Age, when in obedience to his Fathers Com∣mandment, he was obliged to enter on the publict Execution of his Of∣fice, and to pursue the designs for which he was sent into the World. This Conduct of his is very oppo∣sit to the Spirit of Vanity and Os∣tentation; For they who are acted

by that Spirit, cannot endure, if they have any notable accomplish∣ments, or but fancy that they have them, they cannot endure, I say, to lurk and ly by unnoticed, but will readily catch all opportunities to set themselves off, to publish their parts, and make Parades, and by so doing, to engage as many as they can to admire and commend them.

He despised the Vain Learning and Wisdom of the World. For we must not fancie that the holy Jesus had his head filled with Metaphysi∣cal subtilties and Speculations, with numerous Distinctions, and accurat Definitions, framed according to Rules of Art, that he studied Criti∣cally to acquaint himself with the several Systems and Schemes of Phi∣losophie, and with the other Sciences that the learned put such a Value on, or that he considered either them, or the Methods Prescribed for acquiring them, as the true ways

and means to perfect his understand∣ing, and to attain to the solid know∣ledge of either natural or Divine things. To form to our selves such an Idea of our Redeemer, were ve∣ry grosly to mistake him; For he design'dly put a slight on these vani∣ties, knowing verie well how na∣turallie they tended to blow up Men with pride and presumption, and a conceit of their own sufficiencie, and what vast prejudices they had done their Souls by immoderatly applying themselves to the pursute of knowledge, falslie so called, and by Methods which left the Grand and original evils of the inward Man, uncured and unremoved. For on the one hand, the Greeks by their pretended researches after Wisdom, became vain in their Rea∣sonings, and the Jewish Rabbies on the other by their Criticks and fabulous Traditions misunderstood the Sa∣cred Oracles, and made the Com∣mandments

of GOD of none effect, and both turned irreconcilable and Vi∣rulent Enemies to that true and Di∣vine Philosophie, which the Son of GOD brought into the World, and published by the preaching of the Gospel, a Philosophie which teaches the noblest Wisdom, and that uner∣ringly conducts to the true and on∣ly happiness. And the means which it prescribes in order to attain to the solid knowledge of the Heaven∣ly matters it treats off; and which the blessed Jesus himself did ever Exemplifie and recommend, are self denyal, and Simplicitie, Purity and Humilitie, and fervent Prayers, is∣suing from an Heart surrendered to GOD, in vacuitie and emptiness. These are the Keys that unlock all the Mysteries of this Sacred Phi∣losophie.

Thus we see that our dear Re∣deemer was, throughout all His Life, a continual instance of the

most eminent contempt of the World, and of all these things in it, which Pure, Blind, and mistaken Mortals, do so Vehemently desire, and so eagerlie Pursue. But for what end was all this? was it only to furnish us matter of Meditation? or that we might take occasion from it, to commend our blessed Saviour with∣out needing to proceed to the imi∣tation of Him? or shall we say that he did it in our stead, with inten∣tion to discharge us from doing the like? Or, in fine, that it is suffi∣cient for us to reap the Merites of his contemning the World, tho we never conform to him in so doing? though these are verie ridiculous and illusive pretences, yet they are the plain Language, if not of the Speculations and belief, yet most certainly of the Practices of too ma∣ny who bear the Name of Christ; For their Conversations are the ve∣ry reverse of his. H•• despised the

World, and they value it highly, he would not choose a state of Pompe and Grandeur, of fulness and Plen∣ty, and they pursue it with all their might. He possessed nothing, and they Grasp at all things, he affected not the favour of the great, and they play the Parasites. He avoid∣ed dignities and preferments, and they ambitiously covet them. He sought not his own Glory in any thing, and they aim at theirs in every thing He slighted the Wisdom of the World, and they honour and esteem it, and vigourously labour to compass it, so th••t it would seem that Christians do not any more consider their Re∣deemer as their Pattern, and that they are become insensible of their obligations to conform to him as such.

But some perhaps may imagine that tho' carrying at this rate, was necessary to our Redeemer in the quality which he bore, yet it is not

necessary for us to carry so, and will in order to evince the no necessity, of conforming to his Example, in these instances, be ready to say more over, that many have had rich and affluent fortunes, and were surroun∣ed with Pomp and Grandeur, have been the favorits of the great, bore honourable stations and preferments lived in the midst of applauses and commendations, were eminently Learned, and yet notwithstanding have been solidly Vertuous, and did not decline from the Christian Life and Spirit. It is our ignorance and partiallitie to our Lusts and corruptions that make us think and talk at this rate. It was necessarie that our Redeemer should live in the circumstances that we have de∣clared, that thereby he might the more effectually convince us how necessary it was, that we should live as he did. The truth is, what∣ever accounts we give of the neces∣sity

of his contemning the World, that do not include our indispens∣able obligation to conform to him therein, cannot chuse but be false and Destructive; For tho absolut∣ly speaking, the Son of GOD was under no necessitie to become the Redeemer of Mankind, yet after that his boundless, and immerited Love engaged him to undertake the work of our Redemption, and in order thereto, to assume our na∣ture in a state of Frailtie and Temp∣tations, as on the one hand it was necessary that he should despise that he would have us to despise, and teach us by his own practice what these things are which hinder our happiness, which turn us from the Love of GOD, and give nourish∣ment and vigour to our Lusts and corruptions, so on the other, it is unquestionably our duty to look unto him as our Pattern, and come as near the Copie that he hath given

us as possibly we can.

Now that these things which our Redeemer did avoid and despise, are of this nature, that is, that they nourish and confirm our Lusts, and turn us from the love of GOD, and consequently are effectual hinder∣ances of our happiness, the Scrip∣ture declarations concerning them, do abundantly Evince; For as to Riches and great Possessions, and their ordinarie attendants, Pompe, Mag∣nificence and State, and the rest, our Lord tells us(a) 1.265 that we cannot serve GOD and Mammon, and upon the discoverie which the rich Man in the Gospel made of his Temper and Inclinations, and of the fatal effects which his great possession had on him, he takes occasion to deliver this Maxime to his Disciples(b) 1.266 Verily I say unto you, that rich Men shall hardly enter into the Kingdom of Heaven. And in St. Luke, he so∣lemnly denounces a Woe to the rich

(c) 1.267 telling them, that they had re∣ceived their Consolations, that is, that they were to look for no more com∣forts and delights after this mortal Life is over, but that then they must enter on a state of eternal mi∣serie and dissatisfaction, or as others render the original word, that they put a stop to, or hinder their partak∣ing in these Consolations that are solid and permanent. And we know how deplorable one of our Saviours Divine Parables(d) 1.268 represents his fate to have been, who was cloathed in Purple and fine Linen, and faired sumptuously everie day. To this pur∣pose is that passage of St. John(e) 1.269 wherein he exhorts the Christians not to love the World, nor the things of the World, the Riches, Pomps, and vanities, the Profits, Pleasures, and dignities of it, assuring them, that the Love of these things, is in∣consistent with the love of GOD.

And that praise and applause are

of this same dangerous and hurtful tendency, is very plain from these words of our Saviour to the Jewes(f) 1.270 How can ye believe, which receive Honour one of another? That is, as long as you retain your ambitious Dispositions, and desire the praises of Men, and love to hear your selves commended and applauded, it is not possible that you will become my Disciples, for I teach and oblige all my followers to be humble, and to avoid and despise whatever Mi∣nisters to Ambition, Pride, and vain Glory, and elsewhere we are told that tho many of the Jewish Rulers were convinced in their Consciences, that Jesus was the Messias(g) 1.271 yet because they loved the praise of Men, they did not confess him, nor became effectually His Disciples. They would not generously forfeit the esteem and commendations of Men, which so much Gratified their Pride and Vanity, that they might

embrace the Humilitie of JESUS CHRIST. The praises and esteem of Men do strangely cherish and support our Self-love, and heighten and improve these bigg thoughts which we are apt to entertain of our selves, and therefore a true Disciple Jesus will disregard and contemn them. Hence A. Kempis piously ad∣vises, that we should love to be unknown, and to be had in no reput.* 1.272

And as to the Sciences and Learning of the World, that they ought not to claim exemption from being among the number of these things that are prejudicial to our Spiritual concerns will sufficiently appear, if we seri∣ously consider. 1. That they fur∣nish continual Temptation to Pride and self conceit. St. Paul tells us(a) 1.273 that knowledge puffeth up; And our Saviour remarks of the Jewish Doctors(b) 1.274 That they loved to be

called of Men Rabbi, Rabbi; Their vain Learning did blow them up with such a huge conceit of their own worth and accomplishments that they imagined they might just∣ly pretend to deferences and honour, and they were wonderfully pleased, when Respective Titles and Com∣pellations were given them. 2. That they rob the minds of Men of that simplicity, that is necessary to dispose them to understand and in∣tertain the Truths and Mysteries of the Gospel, and solidly to practise its Precepts. As to the Mysteries and Truths of it, our Lord informs us* 1.275 That they are hide from the Wise and Prudent. And the Learned by their Subtilties and Distinctions, can put such Glosses on its Precepts, as that they shall not interfere with their Lusts. 3. That in our Labo∣rious and eager Studies to attain them, they do so imploy our Thoughts, so engross our Affections, and so ex∣haust

our Time, that there is visible danger of being diverted from the soveraign Object of our Love and Desires, and from attending to, and complying with his Voice and Calls, his Motion and Suggestions; For, in effect, as the Author I not long since mentioned* 1.276 Observes,

God doth little notice the Matter of those Objects that alienat and e∣strange us from him. It is all one to him, whether it be Silver and Gold, or Meat and Drink, or Wo∣men or Books, or the sensual Ideas of Pleasure, or speculative Ideas. What Flesh and Blood are to a lustful person, and what Silver and Gold are to the Covetous, the very same are Chimerical I∣deas or a Librarie to the Learn∣ed, excepting only that this latter kind of Idols. I mean our specula∣tive Ideas, is more pernicious than the former, because it imposes on us with more specious Preten∣ces,

appears to us as if it were Divine, is held for the true Way of going to God, and even by some Learned Men, is taken for the Contemplation of God, and of his Substance, with which they imagine that they are allowed to converse, whereas indeed they do but entertain themselves with their own Reveries.

These, and a great many more of the same Nature, are the too com∣mon Attendants of the Learning and Wisdom of the World; But then, if Human Sciences could be separated from these Inconveniencies which certainly is extreamly difficult to be done, one might innocently enough make them the Matter of his Recre∣ation now and then, especially when he looks into them, not with inten∣tion to gratifie a vain curiosity, or to get a Reputation and a great Name, but with the pious and cha∣ritable Designs of doing Good to

such as stand in need of Relief this way; For such is the Genius of the World at present, that there is no access to vast Numbers of Men, but by the way of Reasoning and Speculation, and it is a signal Art of Charity, in such as are qualified for doing it, to endeavour the reducing them to Christian Simplicity and the Mortification of vain Curiosity, which is the Method that the Gos∣pel and the Example of our Saviour recommend unto us, to endeavour I say, the reducing them in a way suited to their Gust and Relish. And there is good Ground to think, that one Reason why God, who is willing that all should come to the Knowledge of the Truth, and there∣fore graciously condescends to fur∣nish Means proportioned to the Dispositions and Capacities of each one, did raise up the Learned St. Paul that he might be Instrumental to convert the Philosophers of his

time, by accosting them in their own Dialect and Methods. And hence himself tells us* 1.277 That he is debitor both to the Greeks and Barba∣rians, both to the Wise and the Unwise. The Station and Charge with which he was invested, did oblige him to become* 1.278 all things to all Men, that he might gain some. And according∣ly, we find him endeavouring to re∣claim the Learned Athenians from their Idolatries and Superstitions* 1.279 by Reasonings founded on the solid∣est Principles of Philosophie. And indeed, since Atheists, Deists, and Li∣bertines, imploy their Wit and Learn∣ing to dishonour and reproach Reli∣gion, it is but Just that they should be beat back with their own wea∣pons, and be made sensible that the Cause of God and Religion hath in∣finitly the Advantage on its side, and that all the sorrie Oppositions that they make unto it, are but so many evidences of the darkness of

their minds, of their partiality to their lusts, and of their having a∣bandoned the most universal and most Sacred Dictats of Right Rea∣son. Tho in the mean time I am fully satisfied, that as the gross mis∣carriages of those who profess to believe that there is a God, and who own the Christian Religion, their living as if there were no God, and their continual disregard to all the Precepts of the Gospel, have o∣pened the sluces to Atheism, Theism, and Libertinism, so the most effec∣tual way to recover such as are in∣fected with these evils, would be, that Christians, and particularly, such as set up for Defenders of the Christian Cause, did themselves exactly lead their Lives according to the Rules of their excellent Reli∣gion, and were truely Devout and Serious, Humble and Self-de∣nyed, Just and Charitable, Pure and Sober. This would be of greater Force to convince and reduce the

wittie Gentile-men, than all the Reasonings in the World. Living Instances of Piety, and a Conversa∣tion that is a just Transcript of the great Maximes of Christianity, have in them such Demonstrations of the Being of a GOD, and the certainty of Religion, as cannot be evaded by Tricks and Sophistry.

These and the like Pious and Cha∣ritable Motives, may justifie one's looking into Humane Sciences. But then we must be infinitly care∣ful to guard against these very dan∣gerous dispositions, and base ends, that will be apt to insinuat and gain ground upon us, both in the pur∣sute and possession of them. And the Truth is, when we seriously con∣sider, how vastly uncertain, or false, or useless they are in most things, how exceedingly they distract our Minds, and divert them from their true Objects; That is, From GOD and Divine Things; How short our time is, and how

many of these precious Hours that were given us, in order to prepare and fit our Souls for the Bliss and Glories of the other World, are ex∣hausted in acquiring them. How much our having our Heads filled with absurd and ludicrous Ideas, indisposes us for the admission of these Truths, which are Solid and Real and Satisfying, and how all these vanities about which we have spent so much time and travel, will disappear and evanish for ever, or become absolutely unprofitable at our entrance upon Eternity. And when, in fine, we call to mind what St. Augustine hath long since said of them. The unlearned arise and take Heaven by force:* 1.280 And behold we with all our Learning are so stupid as to continue wallowing in Flesh and Blood. I say, when we seriously and in cold Blood consider these things,

they cannot choose but convince us, how much it is our Interest to mor∣tifie our vain curiosity, and not to allow our selves to be insatiably carried out after these things, which for the most part have but the Name of Sciences, and no more.

It is true indeed, some have been Rich and Great, and Favoured and Applauded, and Learned, and yet have been very sincere Christians. But then it is very certain, that such Instances are infinitly rare. Not ma∣ny Wise Men* 1.281 after the flesh, saith St. Paul, not many Mighty, not many Noble are called; That is, are wrought on and converted by the Gospel, and lead Lives according to the Maxims of the Christian Re∣ligion. There are but very few who can retain Poverty of Spirit, Temperance, and Heavenly Minded∣ness in the midst of Riches, Pomp, and Splendour, and be Humble and Self-Denyed, when Applauded and

Learned. An honoured Hu∣mility,* 1.282 saith St. Bernard, is indeed a great Vertue but very seldom to be seen. Now it is plain, that a few singular In∣stances cannot be a sufficient Foun∣dation whereon to build a general Rule, nor evince that all persons can retain their Innocence in such Circumstances as we have menti∣oned. It is possible there may be one now and then who shall be Proof against Drunkenness, thô he have plenty of the Delicatest Liquors in his offer, and another who shall not violat his Chastity, thô he be in Company with a Pro∣stitute, and assaulted by her catch∣ing insinuations. But it will not follow that all others may safely ad∣venture on these or the like Temp∣tations, for certainly such as are Conscious of their own Weakness, and whose Experience hath taught them what these Things or Circum∣stances

are, the Possession or Pre∣sence whereof do inevitably involve them in sin, are indispensably oblig∣ed to keep out of their way, or a∣bandon and renounce them. It is without doubt on this Principle that the Injunction which our LORD gave to the Rich Youth in the Gos∣pel is grounded,* 1.283 If thou wilt be Perfect, that is, become a true Chri∣stian go and sell all that thou hast, and give to the Poor, and thou shalt have Treasure in Heaven, and come and follow me. It were very absurd to imagine, as some do, that this was said only to try him or to discover to him the latent hypocrisie of his heart, without any intention to o∣blige him actually to forsake all that he had, or as the Romanists af∣firm, that it is only a Counsel of Per∣fection left to our choice and discre∣tion, and which one may omitt without any hazard of his Salvati∣on, One, say they, may laudably e∣nough

practise it, and so do a Work of Supererogation, but also he may forbear the Practice of it, & yet not forfeit his Interest in Heaven. To state the Matter thus, is treacher∣ously to betray the Souls of Men. It is indeed a Counsel of Perfection, but it is such a Counsel, as then in∣dispensably obliged the Rich Youth, and still obliges all in his Circum∣stances and Dispositions strictly to follow it; For it is evident that our Lord doth here propose the Terms which we must resolve to accept of, in order to become his true Dis∣ciples, and to partake in the Glo∣rious Priviledges that are entailed on all such, and these are, To forsake all and follow him. Now this may be done either Inwardly in Heart and Affection only, or out∣wardly and in very Deed also, by actually abandoning and parting with all that one hath, and follow∣ing the Lord Jesus in a State of Po∣verty

and Meanness. It is the com∣mon acknowledgement that to do this is the Duty of Christians in times of Persecution, when they are called publickly to confess and ad∣here to their Saviour, not with the loss of their Goods only, but of their Lives too. But certainly to confine the doing of it to such Jun∣ctures as these, which may but sel∣dom happen, and to deny that it is obligatory at all times, is a very dangerous mistake, for undoubted∣ly, when one finds by Experience, that notwithstanding all his Care and Watchfulness, his Riches and Possessions prove continuall Snares and Temptations to him, that they distract his thoughts and engross his affections, that they stiffle his Love to GOD, and his Charity to Man, that by Means of them his Devoti∣ons become flat and languid, and his Soul more and more defilled, with covetous desires and veking

cares, it is his Duty generously and cheerfully to forsake all, and so to rid himself of the hinderances both of his Perfection and Salvation. And that this was the case with this Young Man, the Issue makes evi∣dent; For we are told* 1.284 that when he heard what our LORD required of him, He went away sorrowful, for he had great Possessions. The holy Jesus who knew* 1.285 what was in Man, saw his inward temper and disposi∣tion, and that his heart was glewed to his Riches, and therefore he pre∣scribes to him at once both the Re∣medie of his Covetousness, and the Means of arriving at that Perfection to which he came to call Men by the Gospel, by Enjoining to forsake all and follow Him. For our predo∣minant lusts, if we would have them rooted out, must be starved: We must deprive them of whatever mi∣nisters food and nourishment unto them. We do but play the Hypo∣crites

when we pretend that we would have our corruptions morti∣fied, and in the mean time keep our selves in these Circumstances, and retain these things which fortifie and strengthen them. And we may as reasonably expect that an un∣clean person shall mortifie his wan∣tonness by frequenting the Brothel∣house, or a drunkard his excesses by constantly exposing himself to the temptations of the Tavern, as that one who is covetous can be wean'd from the World as long as he holds it hard and fast in his arms. It is true indeed, one may be very poor, and yet very covetous, but then it is justly presum'd, that he would be much more so, if he had an opulent and plentiful Fortune.* 1.286 For it is a well grounded Re∣mark, that Covetousness increases in proportion to the Increase of Riches, it is as the fire, that saith

* 1.287 not is enough. He that cannot moderat his appetits in a state of povertie and indigence, will certain∣ly be less able to do it, when he hath the means and opportunities of Gratifying them to the full.

But then as to these whose weak part lyes not on this side, who can be Poor in Spirit in the midst of plenty and affluence, and be humble and Spirituallie minded, when Sur∣rounded with state and Magnifi∣cence, who can consider their enjoy∣ments as Memorials of the Divine Bounty, and take occasions from them to send up their Hearts to the Soveraign Bestower in Praises and grateful Acknowledgements, who look on them not as their own Pro∣pertie, but as his Donatives, and imploy them not to gratifie their va∣nitie, but to advance his Glory, who are dead to them, even when they possess them, and can willing∣ly part with them whensoever he

pleases, they, I say, who are found in these dispositions, with regard to the World, have abandon'd it in Heart and Affection, and such may possess it without prejudice and dis∣advantage to their Souls; For they* 1.288 rejoyce as if they rejoyced not, buy as if they possessed not, use the World as if they used it not, knowing that the fashion thereof passeth away. Thô they live in the midst of Riches and Pomp, yet they live above them. They can view their Possessions and not be puffed up, enjoy them, and not set their Hearts upon them, keep them without anxious fears, and distribut them without grudge. But then, as was formerly noted, they of this sort are exceedingly thin sowne, and before one adven∣tures to determine that himself is of the Number, he must deal very impartially by himself, study to know his own Heart well, and criti∣cally observe all its Motives, that

it do not impose on him; He has very good reason to suspect it, for it is extreamly deceitful, and will suggest specious Glosses to palliat very bad inclinations and practices. And the World also hath its own fair and seeminglie reasonable pretences, whereby to recommend it self to our affections, and to engage us in an immoderat love, and pursuit of it; So that we cannot proceed here with too much Caution and Wari∣ness, lest we make choice of, and keep our selves in Circumstances, which by reason of our habituallie vicious dispositions, may prove a continual snare unto us, and insen∣sibly turn away our desires from GOD and Divine Things.

Upon the whole we may be suf∣ficiently convinced that our dear Redeemer, in exemplifying unto us so generous a contempt of the World, intended not arbitrarily, and with∣out just reason to impose hard

tasks on us; No sure, he considered our weakness, and consulted our ad∣vantage. He saw very well what these things were that turned away our Hearts from GOD, that ren∣dered us listless to his Calls, kept us from complying with his loving Invitations, and made us uncapable of his Divine Communications, that increased our distempers, and hin∣dered our cure, and in a word, that were the great obstacles of our Eter∣nal Happiness, and therefore the more clearly to discover them unto us, he sets before us the Glass of his own Example, and to engage us the more effectually to abandon and a∣void them, he strictly enjoyns us to trace his Footsteeps. But,

2. Another particular, which we find eminently exemplified to us in the Life of our blessed Saviour, is Self-denyal. It is true indeed, the things insisted on under the forego∣ing Head, were notable Instances

of Self-denyal. But here I under∣stand these that are more strictly and more immediatly such, That is, not only his not gratifying the in∣clinations of that Mortal Humanity which he had assumed, by denying them these things that were pleasing and grateful; but moreover, his acting contrarie to them, his chusing and cheerfully embracing or undergoing these things that did choke and displease them. The first and great Lesson which our Lord taught his Followers, was de∣ny thy self, and take up thy cross, and that they might learn it with the greater speed and accuracie, he exemplified it to their view in his own Practice, Self-denyal like a pre∣cious Vein run throughout all his Life. He wrote this amiable Copy in such legible and conspicuous Characters, that it justly astonishes that they who profess to be his Fol∣lowers, take so little notice of it,

and do not endeavour more exact∣ly to transcribe it.

He denied his own will, this we are frequently and expresly assured of. I seek not mine own will* 1.289 saith he, but the will of the Father which hath sent me, and again to the same purpose* 1.290 I came down from Heaven, not to do mine own will, but the will of him that sent me. To which pas∣sages I add these notted words of his, wherewith he concluded that Address which he made to his Fa∣ther a little before his Passion* 1.291 Ne∣vertheless, not my will but thine be done. O who can fathom the depth of the Love of Jesus! That match∣less and astonishing Love which made him, who was Perfect Inno∣cence and Purity, put himself in a State wherein he was obliged to deny his own Will! But for what end did he give us this surprizing Instance of Self-denyal? Was it only to furnish a Theme for our Medita∣tions?

Was so noble a Coppy set be∣fore us only that we might look u∣pon it? Or shall we say that we are no farther concerned in it than to reap the Merits of it? Did he so strictly deny his own Will, that we might follow ours with greater Li∣bertie? O far be it from the devout Followers of the Lamb to entertain such self flattering thoughts. It is indeed our Duty to meditat on this Instance of his Self-denyal, but then our Meditations on it must terminat in a careful Imitation of it. And though our LORD hath merited for us in denying his own Will, yet we cannot on solid Grounds hope to partake in what he hath merited, but in conforming to him by dis∣claiming and renouncing our wills. The corrupt will of Man is the source of all sin, and to follow it is the short and assured way to Dam∣nation. All our villanous lusts and passions, our vicious inclinations

and appetites are nothing else but different appearances and postures of our depraved will. All the sins that we commltt either inwardly in our Hearts, or outwardly in our Lives, are but so many complyances with its wicked counsels and sug∣gestions. This is the grand enemy of our Souls, and by means where∣of, the Devil hath such power over us, and leads us captive, and keeps us from the Love of GOD and from Happiness, for it is not possible that we can recover the Love of GOD, nor consequently be Happy in the Fruition of him, to which the Love of him is an essential and indispen∣sable Prerequisit, as long as our will is at variance with His. There can be no true Love, where there is a flat and direct opposition of Wills. An Union of Wills is necessarie to constitute a reciprocal or mutual Love. Now our corrupt wills, as such, can never unite with the Holy

Will of GOD, and therefore we must deny and renounce it, we must not follow its motions, nor listen to its counsels, we must check and con∣tradict its inclinations and tenden∣cies, we must accustome it to yeeld and submit to, and acquiesce in all the Expressions of the Divine Will, both Preceptive and Providential, thô never so choaking and disagree∣able to it, and must continue treat∣ing it at this rate, till all its corrupt byasses expire and dye, and till by the Power of Grace it be renewed, and become one with the Will of GOD, willing nothing but what he Wills desiring nothing but what he Desires, loving nothing but what He Loves, and delighting in no∣thing but what he delights in. It was to engage us to do this that our Redeemer hath set before us this endearing Instance of Self-denyal. He denyed his own will that he might teach us to deny and disclaim

ours. And O how unbecoming is it, that the Members should be dis∣sonant to the Head, and the Dis∣ciples carry otherwise than their Master, that he should deny his will, and they flatter and cherish and follow theirs, that he should ungainsayingly undergo whatever was imposed on him, and they kick and spurn and draw back, that he should meekly acquiesce in all Pro∣vidences, and they fret and mur∣mure and repine.

Another Instance of His Self-deny∣al is, his not pleasing his Senses. He did not procure for himself, as he could have very easily done, these things that might delightfully en∣tertain and gratifie his Seeing and Hearing, his Tasting, Smelling and Touching, no beautiful and agree∣able Objects, no Melodious Har∣monies, no Odoriferous Perfumes, no exquisit Delicacies, no closs and well furnished Chambers, no Beds

of Downe, no soft and pompuous Apparel, no none of these things. He cautiously abstained from all these sorts of Satisfactions, and con∣tented himself with what was sim∣ply necessary. The Circumstances that he chuse for himself in this World, were poor and low, and not calculated to afford sensual Gra∣tifications. He passed the most of his Years with his Parents, Persons of a mean condition, who, we may suppose, were not furnished with the Means and Advantage of curi∣ously pleasing the Senses. And when he appeared under a publick Capacity on the Theatre of the World, we shall still observe the same Self-denying Strain in him all alongs: A little Bread and Fish, and and* 1.292 a drink of the Brook in the way, were his ordinary Meals, and thô sometimes he imployed his Mira∣culous Power to provide for the Ne∣cessities of others,* 1.293 yet never, that

we find, to relieve himself, no not in that extream hunger that seized on him,* 1.294 after his fourtie Days Fast. It is true we find him now and then present at Festival Enter∣tainments, but then, besides that this fell out but very seldom, his Design in complying with such Invi∣tations, was not either to gratifie any sensual inclinations, or to coun∣tenance the sins of those that invited him, as the censorious* 1.295 Pharisees maliciously suggested, but that by freely and familiarly eating and conversing with sinners, he might the more easily gain ground on their Hearts, engage them to become true Penitents, and so heal their Spiritual Maladies. And that this was indded his Aim, is evident from the Apologie which he makes when reproached for eating and drinking with Publicans and Sinners, they that be whole, saith he,* 1.296 need not a Physician, but they that are sick.

And, I am not come to call the Righ∣teous but Sinners to Repentance. We find also that once, and perhaps twice, if the Historie of the sinful Woman in St. Luke* 1.297 be different from that recorded by the other E∣vangelists* 1.298 his Body was anoint∣ed with a precious and sweet smel∣ling Liquor, but then it was not the Fragrancie of the Oyntment that pleased him so much, as the great Love and Devotion wherewith it was offered. And besides we may remark, that our LORD did not fix on the sensible Pleasure which this fragrant Oyntment did afford, but presently improves it into a Me∣morial of his approaching Death and Burial. She is come before hand, as St. Mark hath it,* 1.299 to anoint my Body to the burying. And indeed it would be infinitly our Advantage, if after his Example, we did mingle our sensible Satisfactions, with seri∣ous affecting Thoughts of our

Change and Dissolution; This would certainly lessen and even damp their ensnaring Sweetness, and prevent their too deeply root∣ing in our Hearts. But though we may meet with some few and rare Interspersions of Pleasure in the ac∣counts that are given us of our bles∣sed Saviour's Life, which his gra∣cious and charitable Inclinations to promove the Salvation of poor Sin∣ners made him comply with, with∣out any self gratifying designs, and which that untainted purity that he ever preserved in his Heart, and his having nobly overcome the World, and all its vain delights, did set him above the reach of re∣ceiving any disadvantage from, yet doubtless he lived a Life of great Abstinence and Severitie. That Passage concerning him in one of the Prophetical Psalms,* 1.300 and which certainly was accomplished in him, this is a new Proof of this. My

knees are weak through fast∣ing,* 1.301 and my flesh faileth of fatness. And the last En∣tainment which he receiv∣ed in this World was* 1.302 Vinegar and Gall.

What now shall we say to these things? Must they who pretend to be Followers of JESUS content themselves with being Spectators only of this Part of his Self-denyal, Did he deny himself the Gratificati∣ons of his Senses, that he might procure them the Libertie to in∣dulge theirs? Did he lead a life of Abstinence and Severity, that they might pass their Lives in Softness and Effeminacie? Did he content himself with what was simply ne∣cessarie, that they might glut all their appetites, and swim in super∣fluities? Did he make his Meals of what was common and ordinary, that they might be allowed to feed on studied Delicacies? Such appre∣hensions

as these are not only ab∣surd but Antichristian. I was a little surprized to remark, that a Learn∣ed Writer amongst many good Things, hath let fall a Passage which seems too much to flatter the In∣clinations of the old man.

One, saith he,* 1.303 Eats and Drinks to the Glory of GOD, when especially he admires that bound∣less Love of the LORD JESUS, who willingly wanted all sorts of De∣licacies, and suffered himself to be entertain∣ed with Vinegar and Gall, that they, who are his own, might, in the Favour of GOD, be allowed to feed on fat Morsels, and drink su∣gared Liquors.

In which words it is plainly enough intimated, that the Design which our Redeemer had

in denying himself the pleasures of Sense was, that by his so doing, his Followers might have a Liberty granted them, to take for themselves the delicatest and most gratifying Entertainments, both as to Eating and Drinking. I am sure his Pri∣mitive Followers made not such self flattering improvements. St. Paul acquaints us with his own Practice, telling,* 1.304 that He was in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. He did not, it seems, dream of any Flesh-pleasing allowances to have been procured to him by the Self-denyal of his Redeemer, as neither did these Holy Souls, who for fear of falling short of Conformity to him in his abstinences, retired into the Deserts, and avoided the occasions, and abandoned the Advantages of gratifying their Flesh and Senses. Our blessed Saviour in going before

us in the Paths of Self-denyal intend∣ed, not to absolve us from disclaim∣ing our several Satisfactions, but to engage us the more strictly to do it. He knew well that our Senses, now in this state of Degeneracie and cor∣ruption, are as so many Passages, by which the Devil and Sin and Creatures get entrance into our Hearts, and take up that room, and engross these Affections that of Right belong to GOD, and that by indulging our sensual Inclinations, we contract a wretched insensibili∣ty as to Heavenly Things, we can∣not see nor relish them, nor be af∣fected with them: That the true way to preclude access to these our great enemies, and to preserve our Souls in a State of Freedom and Va∣cuity, and so as they may be still capable of Divine Impressions and Communications, is to confine our Senses, as much as possible we can, to what is simply necessarie, and

resolutely to deny them their inor∣dinat cravings. He knew that as long as we are in this World, we are in a State of Tryal and Peni∣tence, and that to abound in sensu∣al delights does not sute a peniten∣tial Life, or a State of Tryal, in which we ought carefully to avoid, and not to invite and court temp∣tations. It was upon these and the like Accounts that our LORD did think fit to engage us by his own Example to the denyal of our Senses. But in the mean time, tho the Re∣ligion which he hath taught and ex∣emplified unto us be very strict, yet it is not cruel; It obliges us on∣ly to disclaime what is hurtful and prejudicial to our Souls, not what is necessary to the support and man∣tainance of our Life. What nourish∣es our lusts, not what preserves our Bodies, yea and in case of habltual Tendernesses, or when our Spirits are exceedingly wasted through fa∣tigue

and travel, and exhausting imployes, it allows the use of these things which a more healthful and vigorous Constitution, and sedentary Life, may well spare. Drink no more water, saith St. Paul to Timothy* 1.305 but use a little Wine for thy stomachs sake, and thine often infirmities. But then we must diligently watch that out old man do not insinuat himself under these pretences, and urge us to the undue gratification of his corrupt appetites, and that we do not rest in any Creature for it self, or as it is the means of our satisfacti∣on, but that in a grateful Sense of the Divine Bounty, and of our being unworthy to receive the least Fa∣vour, we ascend towards, and de∣voutly adore the Everliving and In∣exhausted Original of all that is good and sweet and agreeable, re∣solving firmly to consecrat our Strength and Faculties to his Ho∣nour and Glory, and longing till we

be allowed to drink immediatly out of the Well head.

But further, he denyed his Ease. He lived a Life of continual Toil and Labour, his very Infancy was not exempt from uneasiness. He had no softning Baths wherein to cherish his tender Body, nor any Downes whereon to repose it. The Manger or hard Pavement of a Sta∣ble was his Cradle, and the Straw his Pillow. And when a little more advanced in Age, though still a Child, he traveled on Foot with his Parents, from* 1.306 Nazareth to Jerusa∣lem, to Celebrat the Passover, and from Jerusalem back again to Naza∣reth, which was a Journey that re∣quired several Days to accomplish it. So that very early he began to undergo Fatigue and Inconvenien∣cies. He accommodated himself to the mean Circumstances of his Pa∣rents, and desired not these Advan∣tages which no doubt the Richer

sort made use of in their Travels to the Holy City, when at any di∣stance from it. And during the time of his abode with his Parents, he did not pass his Years in Ease and Softness; For though we have no particular Accounts how he was imployed for a great part of his Life, yet we have ground in the general to believe that he learned and did work in his supposed Fa∣ther's Trade; Is not this the Carpen∣ter, the Son of Mary? Said his Country-men* 1.307 by way of reproach, which sufficiently intimats what in part his Occupation was, and that he gain'd his Living by hard Labour, and after his entrance upon the pub∣lick Discharge of these Functions that were incumbent on him as our Redeemer, we are abundantly in∣formed what Toils and Hardships he all along exposed himself to. We find him, in this Period of his Life, sometimes fatigued with long

Journies, traveling from Village to Village, and from City to City, without ever imploying those Con∣veniencies that would render his Journies easie and pleasant, except∣ing that once for a little way he rode upon an Ass,* 1.308 in order to fulfill a Prophesy: At other times he en∣dures the sharp Colds of the Night, watching while others take their Ease and Rest, and undergoes the Heat and Drought of the Day, in Hunger and Thirst, and toilsome Attendance.

How lowdly doth this way of Living call upon all that would be accounted Followers of the Lamb, to shake off their softness and love of Ease. Did our Redeemer toil and travel, and shall we sit with our hands in our bosome? Did he gain his Living by hard Labour, and must we have our Bread in idleness and ease? Did he deny himself the Use of these Conveniencies that are

so pleasing to Flesh and Blood, and shall we grasp at them as often as we can, and grudge when we want them? Did he rise betimes, and sit up late, and watch whole nights, and shall we think it hard to break our sweet Napps for some hours?* 1.309

What shame is it for us who profess to be Christians, saith the devout Arndius, to pass our Years in softness and pleasures, when Christ Jesus led his Life amidst Miseries and Uneasines∣ses, even unto Death?

The truth is, our corrupt natures are very fond of ease, we would fain have all things brought to our Hands, without being oblig∣ed to undergo any troubles. We do even in this Life of Penitence, strangely affect the Circumstances of Paradice, in which we had all things for the taking, without toil

and without labour. But alas, we often forget that we are lapsed Crea∣tures, and become miserable Exiles from our native Country, and that, if we would again recover it, we must travel to it through hardships and difficulties, and a continual Self-denyal. It was to teach us this, and to engage us to do it, that our Redeemer, as long as he continued on Earth, did deny his own Ease. For I think, it is very evident, that the more easie and soft ones Life and Circumstances are, the less mindful he will be that he is in a state of Banishment, the less desir∣ous of recovering his forfeited Para∣dice, and the less disposed to enter upon penitential and flesh crucifying Examples; His feeling no hardships and inconveniencies, keeps him in love with his present state, and with the things that minister to his ease, and makes him wish their continu∣ance, and loath to part with them.

Whereas he whose condition is the very contrarie, hath the opposit Advantages, That is, is more easily kept in mind, that he is a Traveller, and more apt to entertain desires of reinheriting his lost Happiness, and to undergo what will be necessary to qualifie him for it. And indeed, if they, whose Circumstances oblige them to deny their own ease, by cheerfully embracing such a State, make it their Choice as it is their Lot, and undergo Toil and Labour in the Spirit of Penitence and Devo∣tion, frequenty calling to mind, and bewailing their defection from GOD by sin, as the source and cause of all their miseries, bearing with Pa∣tience all the uneasinesses to which it exposes them during this Life of Tryal, that by tasting the bitter fruits of sin, they may hate it the more, and dy unto it, invocating with Fervour, and humbly depend∣ing on the Holy Spirit for his Divine

Supports, Assistances and Operati∣ons; And in fine, gratefully acknow∣ledging and adoring the Bounty and Love of GOD, who Graciously fur∣nishes them the Means and Advan∣tages of working out their Salvati∣on; If, I say, they, whose Circum∣stances oblige them to deny their own ease, did carry after this man∣ner, in following their laborious and toilsome Imployes and Occu∣pations, I assure my self that their Devotions would be much more ac∣ceptable to GOD, than these soft and easie Devotions which are per∣formed in the Closet by such as swim in all sorts of sensual Gratifi∣cations.

3. The next Particular which I shall consider as exemplified to us in the Life of the Holy JESUS, is a State of Sufferings and Tribulations. He was indeed* 1.310 a Man of Sorrows, and acquainted with Grief. All his Life was a continual succession of

new scenes of Troubles and Cala∣mities. The Blessed Jesus as a very Reverend & Pious Author observes,* 1.311 had never but two D••ys of Tri∣umph all his Life, the one was on his Transfiguration upon Mount Ta∣bor, the other in his riding into the holy City, and they both were al∣layed with sorrow; For in the Day of his Transfiguration, Moses and Elias appeared to him, telling him what great things he was to suffer. And in the Day of his riding into Jerusalem, the view which he had of the sins and approaching ruine of that City, made him shed Tears in the midst of the Acclamations wherewith he was surrounded. O how short liv'd were his Triumphs in this World, and the little warmth of a springing Joy which he felt, how was it abated by his afflicting Prospect of the unbelief and ingra∣titude of an unkind World! He had Experience of all sorts of Tribulati∣ons,

suffered both inwardly and out∣wardly; He hath gone before us, bearing our griefs, and carrying our sorrows,* 1.312 that he might encourage us to follow him in the Paths of Sufferings, which are the assured Way to Rest, and Bliss, and Glory.

His outward Sufferings were of different kinds, and in great Num∣bers, and very heavy and most sen∣sibly afflicting. Let us glance at a few of them, and learn of our great and adorable Exemplar, as we go alongs, to endure the Cross, and despise the shame.

He underwent severe and outra∣gious Persecutions. This sort of Calamities commenced with his very Birth; For no sooner was he brought forth into the World, but he was* 1.313 obliged to flee into Aegypt, and there to shelter himself from the bloody designs of Herod, who sought after his tender Life. And when in more advanced Age. he

began publickly to do Offices of Kindness to the Children of Men, and to give them the most winning Expressions of his Good Will, then it was that his Persecutions became more cruel and more constant. Then it was that, as it is in a Prophetical Psalm* 1.314 for his Love they became his adversaries, that they rewarded him evil for Good, and hatred for his Love. Some watched his Actions,a 1.315 that they might have ground to accuse him. Others endeavoured to catch him in his Words,b 1.316 by proposing Questions that might ensnare him. Some secretlyc 1.317 plotted and con∣trived his ruine. Others waited op∣portunitys to put those bloody Counsels in executiond 1.318 Some once and again attempted to stone him.e 1.319 Others led him to the brow of an hill,f 1.320 that they might cast him down headlong. Thus was he driven from place to place, and as it is in the forecited Psalmg 1.321 tos∣sed

up and down like the locust, till in end they seized on his Sacred Per∣son, after which he was treated with all the instances of Rudeness, Disre∣spect and Cruelty, that the most in∣humane and barbarous malice could suggest or invent.

And now since our Redeemer was exposed to continual Persecutions. ought his Followers to expect or desire Exemption from them? Must they look for better Treatments from the wicked World, than their LORD met with in it? Hath not St. Paul assured us,* 1.322 That all they who will live Godly in CHRIST JE∣SUS shall suffer Persecution? Shall we say that this Maxime holds good only when the Church is infested by the open enemies of the Christi∣an Religion? How absurd were it to assert this? Are not the Spirit and Life and Doctrine of the Holy Jesus as unacceptable to Men of corrupt, worldly and carnal minds, to Men

acted by their selfish designs and blind prejudices as ever, whither they be without or within the Church? And will not they of such dispositions be as ready to hate, re∣proach and malign these things as e∣ver? Will their meer outward and formal profession of Christianity re∣concile them to all the Consequen∣ces of the Practice of a genuine and severe Piety? And though they may not always push to the utmost rigors and all sorts of Persecution, yet will it follow that they will ab∣stain from some kinds of it, against such as live Godly in CHRIST JE∣SUS? In the mean time, the Fol∣lowers of the Lamb must be infinit∣ly tender that they do not by their impudence or miscarriages, draw persecutions on themselves. But if it shall please GOD, even when they lead Holy and Innocent, Harm∣less and Circumspect Lives, and do all the Good they can to every Bo∣dy,

both by their Examples and Instructions, to dispense unto them this sort of Calamities, they ought meekly to undergo it, and to rejoyce that GOD thus calls them to par∣take in the Sufferings of his Son, and to remember that our LORD* 1.323 hath pronounced them Blessed who are persecuted for Righteousness sake.

Again, our Redeemer suffered sadly in his Reputation, He was loaded with the most hideous Ca∣lumnies. Though he was Innocence it self, and never did any thing that justly deserved the least Censure, yet the most atrocious villanies were charged on him. His amiable Ex∣cellencies and Divine Vertues, to which he did not meerly pretend, but really possess, were bespatter∣ed by the foul and injurious aspersi∣ons that were upon them by black mouth'd Calumniators. That migh∣ty Power by which he wrought his Glorious Miracles, was attributed to

his having compact with the Devil. He casteth out Devils, say they* 1.324 through the Prince of Devils. Though his Zeal for GOD was singular, and his Worship Pure and Genuine, yet he must* 1.325 pass for an Idolatrous and Schismatical Samaritan, and* 1.326 a prophane Blasphemer. Though he was incomparably Wise, and taught the Maxims of true and solid Wis∣dom, yet he was accounted as a Fool and a Mad-man. He hath a Devila 1.327 and is mad, why hear ye him? Truth it self is reputedb 1.328 an Im∣poster, and the Faithful witnessc 1.329 a deceiver of the People. The best and most peaceable Subject that e∣ver was is heldd 1.330 for a seditious person, and he by whom Kings reign as an enemy to Caesar; He whose Holiness was Purer than the Snow, and more shining than the Light, is characterized as a Sinner, a gluttonous mane 1.331 a wine-biber, and a friend to publicans; And perfect

Innocence is numbred among trans∣gressors,* 1.332 and treated as a Cri∣minal.

Thus it was with the harmless Lamb of GOD, these and such like were the Characters which the World entertained him: These were the deferences that were paid to his Divine Vertues, and the kind Constructions that were put upon his most Laudable Actions. And shall his Followers grudge to share with him in the same Circumstan∣ces? Would they have their Repu∣tations secured from the attaques of Calumnie, when his was so ex∣treamly loaded? Shall they fret and kick and be uneasie, if their Good Name be touched in the least. when he so meekly underwent the severest instances of Reproach? Alas it is a secret and latent pride, that makes us so sharply resent these In∣croachments which we think are made upon our Honour. It is be∣cause

we think too highly of our selves, and of our own worth that we are so fond of the good Opinions of others, and that we cannot di∣gest these charges that suppose weaknesses and imperfections to be in us. But if we were Wise, we would cheerfully embrace and wel∣come all these Treatments which choak and mortifie our pride and self-esteem, and reckon that we re∣ceive but our Just Deservings, thô all the calumnies in the World were heaped on us, seeing we are but sin∣ful, impure and corrupted Creatures. It is indeed our Duty to carry so Unblamably and Innocently, as that none may have any just ground to asperse our Reputation; But then, if after all our Care and Circum∣spection, the mouths of Calumnia∣tors be set loose against us, we ought to beat all their reproachful Speeches in Humility and Patience, reckoning with our selves, That

* 1.333 The Servant is not greater than his Lord, and that* 1.334 If they have called the Master of the house Beelzebub, how much more shall they call them of his houshold? And since the Righteous and the Innocent JESUS passed for a Sinner, why should they who are truely sinners be ambitious to pass for Saints? Since the Wisdom of the Father was accounted folly, why should real folly pretend to be reputed Wisdom? if the most per∣fect Actions were misconstrued, and the most excellent Vertues clouded with reproach, who can expect that Imperfect ones should escape a Censure? If he, whose Ho∣lyness was absolutely compleat, was esteemed to have none at all, why should we who have none or but few degrees of it take it ill to be represented as indeed we are?* 1.335

The Blessed JESUS, as a Devout Soul hath it, would needs denude him self of the Reputation of Sanctity,

thereby to confound our shameful hypocrisie, which makes us seek before Men the Glory and Praise of that Goodness and Vertue, that Sanctity and Innocence, which we neither have nor practise, and which carrying us to hide and ex∣cuse our vices by fair pretences, causes us to appropriat and arro∣gat to our selves unjustly and without ground all sorts of vertu∣ous Actions.

And thus, as patient suffering in our Reputation, and bearing reproach in conformity to our Redeemer, is Just and Reason∣able; So also it is very advantage∣ous, it serves to very good Purpos∣es, it is an excellent Instrument of Vertue; It obliges us to make se∣vere Reflections upon our selves to turn our Eyes inwardly, and there penitently to view the degeneracy and disorders of our nature, and our many sins, whereby we are de∣servedly become the objects of dis∣honour

and obloquie, it is a morti∣fication of our pride, a check and disappointment to our desires of vain glory. And certainly consider∣ing how weak and imperfect crea∣tures we are, a state of disreputati∣on and disesteem is properest for us: The contrary state nourishes our pride, and blows us up insensibly with too advantagious thoughts of our selves: For we cannot but re∣mark how easily a vain self-compla∣cency springs up within, us upon our being well thought and well spoken of. And this, I suppose, may be one at least of the Reasons why our LORD hath said, Woe unto you* 1.336 when all men shall speak well of you; For he knew how apt Praises and Com∣mendations were to beget and fo∣ment a fatal self-conceit and pride in the Hearts of Men, and to barr en∣trance to that Humility which is so essential a Grace to a Christian, that without it he hath only a name to

live, but is really dead. And there∣fore, to encourage his Followers contentedly to embrace a state of disreputation, which though it be very Beneficial to them, yet it goes very much against the grain of cor∣rupt nature, he hath pronounced these consolatorie words,* 1.337 Blessed are ye, when men shall revile you, and shall say all manner of evil against you falsly for my sake. And indeed he will account that all the revilings and obloquie which we endure are for his sake, whatever otherwise the Matter and Grounds of them may be, when we undergo them out of Love to him, and because we would share with him in his Dis∣grace, when we embrace them as Instruments of Vertue, and as Means to repress and subdue our pride and vanity.

But moreover, the Holy JESUS endured the Treacherie and Desertion of Friends and Relations. The true∣st

Friend was falsly dealt by, and the most affectionat Relation disre∣garded and abandoned. We read in the Gospel,* 1.338 That Neither did his own Brethren believe on him, and that he came unto his own,* 1.339 but that his own re∣ceived him not. And hence in the Prophetical Psalm he is brought in complaining thus,* 1.340 I am become a Stranger unto my Brethren, and an A∣lien unto my Mother's Children. And when the time of his greatest diffi∣culties approached, one of these whom he had all alongs so tenderly cherished, did shamefully betray him, He that did eat* 1.341 of his Bread, lifted up his heel against him. Ano∣ther of them in a cowardly and dis∣ingenuous manner denyed him, and all the rest foresook him. So that he was left alone, without shel∣ter and without Sanctuary, and in the power of merciless and cruel hands. There was none to take notice of him, or minister unto him.

No Friend to solace his Sorrows, no Advocat to plead his Cause. I looked for some to take pity, saith he,* 1.342 but there was none, and for Com∣forters, but I found none.

Thus, we see, the Blessed JESUS was deserted and forsaken of all. They that formerly pretended a Friendship for him, now kept at a distance, all his Acquaintance did disown him, and His Lovers and Friends stood a loof from his sore. He looked* 1.343 on his Right Hand and beheld, but there was no Man that would know him; refuge failed him, and no Man cared for his Soul. Though vast numbers had been eminently oblig∣ed by him, yet none of them would now approach him, or appear in his Favours. And since this was the case with him, why should his Fol∣lowers be unwilling to be conform∣ed to him in this part of his Suffer∣ings? If the World, saith he, hate you* 1.344 ye know that it hated me before

it hated you? If he who was the Worlds best Friend met with so little friendships from it, why should they expect to be caressed by it? If he was betrayed, denyed and a∣bandoned by Friends and Favorites, why should the like treatments sur∣prize them? If he was left destitute of all Humane Supports and Assist∣ances, is not this enough to recon∣cile them to such a State? What tho their nearest Relations should disclaim them, and their most fami∣liar Friends and Confidents become careless of them, or turn their ene∣mies? Why should not all this be cheerfully born, since it was the Re∣deemer's lot to be in the same Cir∣cumstances? Our LORD hath gone before us in this Destitution of Hu∣mane Friendship, and all its Advan∣tages, that he might thereby teach us to be content, when our Heaven∣ly Father sees it necessary for us, to be without all created Supports and

Solaces, and cheerfully to forego all Dependancies upon Creatures and the Arm of Flesh, to the end both that our Trust in GOD might be the more Pure and Undivided, and that also we might be delivered from the snares and dangers that very often attend the Friendships and Relations of the World. For it is certain that when we have Ground to expect that in our dis∣tresses and difficulties, we shall be supported and relieved by the Kind∣ness and Interposals of Friends and Relations, we are prone to lean too much to them, and so our Trust in GOD is more broken and intercep∣ted. But when we are destitute of this kind of Subsidies, and left Hopeless, and without Hope of re∣ceiving any Relief from Creatures, our Recourse to the Father of Mer∣cies is more full and entire, and we learn to depend upon him absolutly for whatever we stand in need of.

And in this Case the Good GOD, seeing the desolate circumstances of his Faithful Servants, and observing how wholly they devolve themselves upon him, will in a peculiar manner be present with them, and impart unto them these Reliefs and Sup∣ports, which he in his Wisdom knows to be necessary for them; And so, though to the eyes of the World they may seem to be poor, helpless and forelorn Creatures, yet there is a secret and invisible Hand, that powerfully upholds and che∣rishes them in all their desolations. Thus our Blessed Saviour when he tells his Discsples,* 1.345 That they should be scattered every one to his own, and leave him alone; He lets them un∣derstand, that in this solitarie and destitute state of his, there was one that would stick closs to him, and never abandon him, that would attend him in all his Tribulations, effectually maintain him under them,

and at last Gloriously deliver him from them. Ye shall leave me alone, saith he, and yet I am not alone, because the Father is with me. This same will be the happy Priviledge of all his Faithful Followers. A Divine Presence will accompany them under all their destitutions, and will more than sufficiently recompence their cheerful dispensing with the Amities and Solaces of Creatures. St. Paul had Experience of it,* 1.346 All men forsook me saith he, but the LORD stood with me, and strengthned me. And besides the Friendships and Relations of the World do sometimes prove very great hindrances to advancing in Christian Perfection: The Deferences which they expect should be paid to them, and the Complyances that must be made with their Humours and Inclinations, do but too fre∣quently ingage in the Omissions and Commissions of many things that do not so well consist with that strict∣ness

and accuracie that our Holy Profession exacts from us. And therefore, if in this case, they should disregard or abandon us, we ought willingly to forego their Favours, and to rejoyce that our snares are in so far broken and we escaped.

But yet further, our dear Re∣deemer endured cruel mockings and derisions. Indeed contempt and re∣proach were his continual attend∣ants all his Life; But towards the close of it, his ignominious treat∣ments were strangely heightned in degree, and increased in number. Then it was that the wit and ma∣lice of his wicked persecutors were set on work to contrive methods how to put the most exasperating affronts upon him, both by words and deeds; For having seized on his Sacred Person, they led him* 1.347 before his partial and blood thirsty Judges, giving him all alongs the treatments that were due only to a

Criminal, where, when without a∣ny regard to the Measures of Justice or Pleas of Innocence, they had sentenced him to dy, they set him up as the Object of their bitter scorn and contempt, and imployed their sacrilegious tongues and Hands to dishonour and ridicule him; For then* 1.348 did they spit in his Face, and buffet him, and having* 1.349 blindfolded him, they gave him blows with the palm of their hands, and in a scoffing manner said, Prophesy unto us, thou Christ, who is he that smote thee? thereby intending to disgrace his Pretences of being the Messiah that should come unto the World. And being thus rudely treated by the Jewish Senators, He was bound* 1.350 as a Malefactor, and led away and deli∣vered to Pontius Pilat the Roman Go∣vernour and from him to King* 1.351 He∣rods Court where a new seene of In∣dignities was acted on him; For Herod and his attendants set him at

naught and mocked him, and having arrayed him in a gorgeous rob, they exposed him in that ludibrious dress to be hooted and laught at by the surrounding multitude; and so re∣mitted him back again to Pilat, who after having made some attempts to rescue him from the furie of the Jews, the Issue was that Barabbasa 1.352 a seditious person, a murtherer, and a robberb 1.353 was preferred to the In∣nocent and Holy Lamb of GOD, and he delivered unto the will of his enemies. Whereupon they began to exercise him afresh with the rud∣est instances of contempt & mocke∣rie. They first scourged himc 1.354 and then because they would needs ex∣pose and dishonour his pretences to Majestie and Royal Dignitie, they turned him into a mock-king, and paid him mock deferences. Theyd 1.355 striped him naked, and put on him an old scarlet rob, and when they had plated a crown of thorns, they put it

upon his head, and a reed in his hand, and they bowed the knee before him, and mocked him, saying, hail King of the Jews, they spit upon him and took the reed and smot him on the head. And last of all, to shut up all* 1.356 the Scenes of their insulting malice, they hung him up ignominiously on a Cross, and in the midst of Theeves, to serve there as a Spe∣ctacle of disgrace and infamy to these vast nu••bers of People that were gathered together in order to celebrat a publick Festival at Jeru∣salem. And, while he was in this direful Post••re, they went on still aggravating his shame and reproach. Some mockingly presented him* 1.357 with vinegar and gall in his thirst. Others revi••led* 1.358 wagging their heads, Save thy s••lf, if thou be the Son of GOD, said the insolent rabble. He saved others, himself he cannot save, added the scoffing Priests and El∣ders, all which was followed with

opprobrious Railings of one of the Malefactors.* 1.359

Behold here the Son of GOD not only despising Honours, but endur∣ing affronts! Soveraign Majesty not only not regarded, but derided and insulted over! The Adorable One saluted with mock homages, and he that was perfectly Innocent post∣pon'd to a notorious Malefactor! But why was it that our Redeemer hath so remarkably exemplified un∣to us, bearing contempt and disgrace? Why did the King of Glory suffer himself to be so vilified and affront∣ed? Why did he degrade himself so low, as to become capable of hav∣ing indignities put on him by poor worms of the Earth? Was it only that his Followers might look on, or perhaps admire and commend his Patience in these dishonourable ren∣counters? Was it to procure them Exemption from the like treatments here on Earth, and leave them no∣thing

to do, but quietly to reap the merits of his contempt and disgrace? Was it that they might more freely pursue the honours and glories of this World, desire to be regarded, and to have all the Marks of Re∣spect put upon them, and decline undergoing whatever is humbling and ignominious? or was it not rather to point out unto them, and to engage them in the certain way how they may attain to true Glory and Honour, and effectually partake in his Merits? Since the holy JESUS travelled to Heaven through disho∣nour and contempt, through scorn and derision, why should not all his Disciples be willing to become his Fellow Travellers? Let us go forth therefore, saith the Apostle,* 1.360 unto him without the Camp bearing his re∣proach. But alas! how apt are we to storm and swell, if a slight be put on us, how hardly can we get an affront digested? How fiercely do

we resent our being made the Ob∣jects of scorn and mockerie! And yet we would be accounted the Fol∣lowers of the meek and patient and despised JESUS. How little do our dispositions savour of his Spirit? He bore the most pungent indigni∣ties with the greatest Composure, and a disdainful look will put us al∣together out of tune. Reproach and affronts were his continual at∣tendants, and we make a strange buzle about a few undervaluing car∣riages, which perhaps are but ima∣gined to be such. He was debased below the vilest Criminals, and we cannot endure that any should come in competition with us, much less be preferred before us. But how unreasonable is this? He that de∣served all Honour was eminently disgraced, and we who deserve all disgrace would be eminently Ho∣noured. Why should not we, who have in us the root and source of

all shame and dishonour, be content when we are vilified and set at naught? is there any thing done to us in being thus treated, but what we truly deserve? And why then should we murmure at it? It is a sign that we have not yet got Suf∣ficient discoveries of the disorders and deformities of our Nature, or that we are nor duly affected with them, when we cannot endure to be held for what we are. But be∣sides, contempt and derision, when patiently born, are excellent Means to check and quell our proud self-love, and if we were very desirous to grow in Humility, that most neces∣sary and fundamental Grace, we would cheerfully embrace whate∣ver hath a tendency to root out and destroy the great enemy of it; That is, our pride and self-esteem. These doubtless will appear hard sayings, if not down-right folly, to our old man. However, all the sincere

Followers of Jesus will with St. Paul* 1.361 take pleasure in Infirmities and Re∣proaches for CHRIST's sake. For they know that the liker they are to their Redeemer in contempt and disgrace, the liker they shall be to him in Glory, the lower they are de∣based here, the higher they shall be advanced hereafter. The more they are despised and derided in this life, the more they shall be Regarded and Honoured in the other.

In fine the Holy JESUS endured sharp and exquisit pains in his Body. In order to be informed of these in particular, we need but with a seri∣ous attention peruse the history of his Passion, as it is recorded by the Holy Evangelists. There we shall learn, how every Member in his Bo∣dy was put to grievous tortures. How his Head was crown'd with thorns, his Hair pull'd out by the rude usages which he suffered, his Ch••eks beaten, his Face sullied, his Back crusht, his Neck and Arms

tied with cords, his Shoulders brui∣sed by bearing the Cross. His Hands and Feet pierced with nails, His Side opened with a lance, & his whole Body made black and blue with stripes. There we shall more∣over learn how all his Bodily Senses suffered. His Eyes in seeing lewd and sinful practices, his Ears, in hear∣ing blasphemous railings; His Smell by the stench of dead Bodies on Mount Calvary. His Taste by a scorching and violent thirst, with∣out any thing allay to it but Vinegar mingled with Gall. His Feeling by variety of gaping wounds inflicted on him by the instruments of Cru∣elty. He was all over Smart and Anguish, Blood and Torments: He, as it was foretold of him,* 1.362 Gave his Back to the Smiters, and his Cheeks to them that plucked off the Hair, and accordingly* 1.363 The Plowers plowed u∣pon his Back, and they made long their Furrows. He meekly put himself into the hands of his Enemies, and

they with unrelenting hearts furi∣ously lasht his Virginal Bodie, and tore his Tender Flesh. They attac∣qued him* 1.364 with the strength of Bulls, and fierceness of Lyons. The barbar∣ous and inhumane treatments that He met with, made him say, as it is in the Passion Psalm,* 1.365 I am pour∣ed out like Water, and by reason of the preternatural distention of his sacred Limbs upon the ignominious Tree, he uttered the following Words, All my Bones are out of joint. Nothing was forgot that might sharpen his Pains and increase his Anguish. The barbarity of enrag∣ed dogs, or the truculency of the most savage beasts, are but faint figures of the incompassionat spite of his persecutors. They would not abate a stroke, or lessen or mitigat any one instance of his punishments; And at last, to crown both his Bo∣dily torments and their hideous ma∣lice, they nailed him Hands and Feet

to a Cross, in doing whereof they fulfilled these other words of the forecited Psalm,* 1.366 all which or part of it, our LORD is supposed to have repeated during the time of his Crucifixion. Dogs have com∣passed me about, and the assembly of the wicked have inclosed me. They pierced my Hands and my Feet. Ah direful Spectacle! The Lamb of GOD is scourged and beaten, hangs bleeding and wounded, naked and torn, and exposed in this doleful state to the unkind impressions of the open Air, without Ease, and with∣out Solace, having no Intervals of Respite, or Mitigations of Pain, No Balsom to alleviat his Sores, no Cordi∣als to recrute his wasted Spirits. Be∣hold here the Consecrated Patern of our Mortification! Thus it is that we must treat all the members of our old man; Crown his head with the Thorns of Pious Severities; Scourge him with the Whip-cords

of pungent reflections, bind his hands with resolute restraints, pierce him thorow with Penitential Sor∣rowings; And nail him to the Cross of Self-denyal, and patient endur∣ing Pains, when GOD shall think fit to dispense them unto us, whither by Sickness or otherways. Thus it is that we must know* 1.367 the Fellowship of the Sufferings of our Dear Redeem∣er. For we must not imagine that our LORD intended by his Passion to merit any thing in favours of out old man, he hath procured no Im∣munities or Exemptions for him. No to be sure, he hath indeed me∣rited Grace and Strength, Salvati∣on, Deliverance and Glory for our Souls, but he hath bequeath'd no∣thing to our old man but pains and anguish, crucifixion and death. See here in the Suffering JESUS what ought to imbitter our sensual de∣lights, and reprove our softness. He was incommodat in al his Senses,

and should we please and flatter ours in every thing? His sacred Flesh was rudely handled,* 1.368 and must ours that is corrupt, be always well treated and pampered? What a shame is it, saith St. Bernard, That the Members should be delicat, when the Head is crowned with thorns? How should we blush to pretend to be the Disciple of the wounded and bleeding Lamb of GOD, and in the mean time be so excessively kind to our bodies of sin and death? This was not the character of his Primi∣tive Followers. I keep under my Bo∣dy, said St. Paul,* 1.369 and bring it into Subjection. The original words im∣port that he used some rudeness and violence towards it, in order to re∣duce and tame it, such as they who fought in the Olympick Exercises, imployed for subduing and conquer∣ing their Antagonists. This certain∣ly was one of the wayes how He* 1.370 filled up the remainders of the afflicti∣ons of CHRIST in his Flesh.

But we proceed to touch a little on the Inward Sufferings of our Re∣deemer, such I mean as were im∣mediatly in his Soul, without re∣gard to, or the Intervention of any troubles in his outward man. And these indeed, in some Instances e∣specially, are so deep and misteri∣ous, that they wholly surpass Hu∣man Comprehension. There are in all the Sufferings of the Son of GOD, and particularly in his Inward Tri∣bulations, Peculiarities and Excel∣lencies, that no other Sufferings can or should pretend to. The Digni∣ty of the Person that suffered, did stamp an infinit Value on them, and the vastness, or rather immensi∣ty of his Love to GOD, and Cha∣rity to Man in Suffering gave such degrees of Sensibility to his Suffer∣ings, that nothing can reach or fa∣thom, but a Love as boundless as his own. And the more that any measures of this Love take Possessi∣on

of the Heart, so proportionably the more Just and Clear will one's Apprehensions of the Sufferings of the Lamb of GOD be. But this sort of Meditations will fall in more seasonably under the other View I promised to give of them. I con∣sider them at present only as they are Examplary. And in order to know them in this Respect, the best Methods will be to contemplat them in their Sources or Causes, whereof I shall mention but these three; 1. The sins of Men. 2. Their Miseries. 3. His own Spiritual desolations.

1. The sins of Men. How heavily did these ly on his Heart, and how often did they draw tears from his Eyes. How sensibly was this great Lover of Souls touch't, when he saw Men taking courses that would in∣fallibly ruine them. We are told by St. Mark, That* 1.371 He was grieved because of the hardness of their Hearts of those among whom he had

preached so many admirable Ser∣mons, and done so many Glorious Miracles, with design to convince and reclaim them. It pierc'd him with a deep sorrrow, to see that his Gracious and Charitable endea∣vours to do them Good, were ren∣dered ineffectual by their willful unbelief. How surpassing must that grief have been which attended these mournful Accents of his over the rebellious obstinacie of Jerusa∣lem. O Jerusalem* 1.372 Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee: How often would I have gathered thy Chil∣dren together, even as a Hen gather∣eth her Chickens under her wings, but ye would not. And moreover, His incomparable Zeal for GOD vastly added to his Sorrow on these Occa∣sions; For how could it choose but vehemently afflict his Heart, to see that Soveraign Majesty, whom he so dearly loved, and to whom he

knew, all Adoration, Respect, and Obedience were due, dishonoured and blasphemed, to see his Spirit resisted, his Offers slighted, and all the Methods of his Love and Grace disregarded? To be sure that Zeal which made him so warmly resent, the Indecencies that were committed* 1.373 by the Buyers and Sel∣lers in the Temple, because it was his Father's House, would much more oblige him to notice, with a mixture of grief and holy Indignati∣on, the more aggravated indignities that were done to him.

Here is a noble Copy set before us, and most worthy of Imitation: With what Eagerness should the Followers of the Holy JESUS en∣deavour to transcribe it? How can they look on that either in them∣self or others, with unconcerned hearts and dry eyes, which drew Sighs and Tears from the Son of GOD? Ah! it is a sad sign that the

same mind* 1.374 is not in us that was in CHRIST, when we can see sin committed, and not bewail it, and GOD dishonoured without being troubled at it, all who in every Age have been acted by his Spirit have carried otherwise. The Royal Psal∣mist made* 1.375 his bed to swim, and wa∣tered his couch with his tears, because of his own sins, and when* 1.376 He be∣held the transgressions of others he was grieved. And so excessive was his Grief, that it gushed out* 1.377 at his Eyes in Rivers: Thus also St. Paul, we may easily imagine how deep his inward Sorrow was, when he considered himself as the* 1.378 chief of sinners, and how sensibly he was affected with the disorders of others, when he could not speak or write of them* 1.379 without weeping. Alas! should we laugh at that which our Redeemer mourned for! should that be matter of sport and mirth to us, which put him to Grief and Tears.

2. Their Miseries. The Blessed JESUS, as he bewailed the sins of Men, so did he also the sad conse∣quences of them. His Charitable Heart was afflicted with these Ca∣lamities into which Mankind had involved themselves, by their de∣fection from GOD. He was by a wonderful Sympathy so touched with their Maladies, as if they had been his own; Hence it is that St. Matthew affirms* 1.380 that in his miracu∣lously Healing the Diseased with so much Pity & Tenderness, these words of the Prophet Isaiah were fulfilled, himself took our infirmities, and bore our sicknesses. Which Prophesy, thô it was principally accomplished in CHRIST's sufferings on the Cross, where* 1.381 he bore our sins in his own Bo∣dy, yet the Evangelist assures us, that it received a Completion in his healing the Sick, and bearing their corporal infirmities, by an admir∣able Compassion, which gave him

so profound a Sense of the uneasi∣ness and incommodities of their se∣veral Distempers, as if himself had been actually affected with them; And indeed it is hard to tell how great a length a sincere and simpa∣thizing Charity may go in feeling the Miseries of others. Dayly Ex∣perience lets us see how farr even natural Affection carries us, as to communicating in the distresses of a dear Friend or Relation, how their pains and agonies, their groans and tears, do reproduce themselves in us, and transform us in a sort in∣to fellow Patients with them. What shall we say then of the Noble and Undisguised, the vast and compre∣hensive Charity of the Son of GOD? How deeply must it have made him share in the Calamities of poor Mortals? How tenderly doth he la∣ment, not the sins only, but also the approaching Desolations of Je∣rusalem. When he* 1.382 beheld the City,

he weept over it. He antedated its future ruine and miseries, as to himself by a lively presentation of of them in all their most aggravat∣ing and grievous Circumstances, and shed tears with as sensible a Concern, as if he had been actual∣ly a Spectator of, or a Partaker in the calamities of that doleful Tra∣gedie. How feelingly did his Bow∣els yearn over the poor Widow of Naim, * bewailing the death of her only Son, When he saw her he had compassion on her, and said unto her, weep not. How emphatical discove∣ries of his sympathizing grief and tears did he give at the Recounter with the mourning sister and friends of Lazarus, when * JESUS saw Mary weeping, and the Jews also weeping that came with her, he groaned in his Spirit and was troubled, and at last the Agitations of his tender Heart discharg'd themselves at his Eyes, JESUS weept. The Gospel abounds

with Instances of these very sen∣sible and generous Sympathies, whereby our Blessed Redeemer be∣came a fellow Patient with the mi∣serable in all their afflictions.

Here also the Holy JESUS sets his Followers a lovely Pattern, to which he requires their Conformi∣ty. He would have them carrie as the compassionat Samaritan* 1.383 in the Parable, (by which some have un∣derstood our LORD himself) who when he saw, in his way as he Jour∣neyed, a Man stript naked, wound∣ed and left for half dead, had com∣passion on him, bound up his wounds. and poured Oyl into them, and took care of his full recovery: How dili∣gently therefore should they endea∣vour to imitat his sweet and sympa∣thizing Temper, and share in the calamities of others, by a kind and charitable Fellow-feeling. Tender∣nesses, Compassions, and Bowels of Mercies, constitute a considerable

part of the Image of the Son of GOD, are the Fruits of his Spirit, and the Characters of his Religion. Hence St. Paul exhorts us,* 1.384 Yo bear one anothers burdens, and so to fulfil the Law of CHRIST. To weep* 1.385 with them that weep, and to remember* 1.386 them that are in bonds as bound with them.

In fine we must nor foreget, That as our LORD, when he bewailed the sins of Men, laboured to con∣vert the Sinners, and in sympathiz∣ing with their miseries, took care to remove such as were incumbent, and to prevent these that were ap∣proaching, so also ought his Fol∣lowers to do. They must in their different Capacities and Stations, by their good Examples, fervent Prayers, kind Admonitions, sea∣sonable and discreetly mannaged Re∣proofs, endeavour to reclaim from the sins which they mourn for. They must by all the Methods that

Charity will suggest, and their pow∣er can reach, contribute to relieve from the calamities they see others afflicted with. This is what their Compassion, if it be true and genuine, will push them to doe. But then, if their endeavours should prove in∣effectual, or their power be but little, they must content themselves to bewail what they cannot amend, and pity what they are not able to help.

3. A third Source of his Inward Sufferings, were these Desolations that he endured in his Soul, and which consisted in a total suspension of the consolatorie Manifestations of the Divine presence, and in these most afflicting-sensations that are consequential to such a Suspension: O who can conceive the Anxieties that seized on his holy Soul, when GOD began to hide his Face from him, and ceased to impart these Joys which were his Life, and as it

were, his Element. How desolate and melancholly must needs his state have been, when that amorous Presence that was wont to cherish and solace him had withdrawn it self. This was one of the bitterest ingredients of his Cup, and the sense of it made him utter that doleful cry on the Cross,* 1.387 My GOD, my GOD, why hast thou forsaken me. How it was then that the* 1.388 Waters came in even into his Soul, and that by reason of these dismaying terrors that invaded him in this dark and gloomy Interval his * Heart became like wax, and was melted in the midst of his Bowels. Now it was that he suffered an amazing Ecclipse, and whereof that of the Sun at his Cru∣cifixion was but a faint Emblem. A dismal Cloud interposed, which caused a sad night in his Soul, and filled his Cup with wormwood and gall. But then as GOD was ever near him, so though he withdrew

from him the comforting Emanati∣ons of his Presence, yet he still sup∣ported him with a Secret and Al∣mighty Force, whereby he was not only kept from sinking under these vast loads of troubles, both outward and inward, that were on him, but also carried through them in Tri∣umph and Victorie.

Thus our Dear Redeemer would needs feel the miseries of a state of Spiritual Sufferings and Desertion, not only that he might have Experience of our Temptations & Calamities, in order to be our Merciful and Sym∣pathizing High Priest, not only that he might merit our being Re-admit∣ted into the Participation of Divine Consolations, by his having drunk so bitter a Cup for our sakes, but al∣so that he might encourage and in∣gage us to drink our several shares of the same Potion, and travel with him in the paths of Internal Suffer∣ings and Desolations, in order to be

prepared and qualified for solid and permanent Joyes. When the two aspiring* 1.389 Disciples presented a Pe∣tion to our LORD, desiring to be admitted to sit, the one on his Left Hand, and the other on his Right, in his Kingdom. By the return which he made to them, he plainly enough intimates, that they sought after a Dignitie whereof they were not as yet capable; That they would have the Crown before their having en∣dured the conflict, or obtained the Victorie; That they behoved first to drink of his Cup, and be Baptised with his Baptism. That is, Suffer Outwardly and Inwardly as he did; That this Advancement was con∣ferred without respect of Persons, and that he could not give it. But to them for whom it was prepared of his Father, (so the Original Words ought to be translated) That is, to such as by patient bearing all sorts of Sufferings, and perseverance

therein, have conquered all their enemies;* 1.390 To him that overcometh will I grant to sit down with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. The Crown of Glory can∣not be had without Victorie; Nor any Victories obtained without Sufferings and Conflicts. And as our most dangerous enemies are in∣ternal, or combat us internally, so must we in our Oppositions to them suffer internally. It is evident there∣fore, that our Redeemer in drink∣ing the Cup of Internal Sufferings, intended that his Followers should do the like, and as he endured the Suspension of Divine Consolations, so must they. The good GOD, doth for Great, and Wise and Ex∣cellent Reasons, withdraw sensible Sweetnesses from his Children, when they are able to bear Tryals of that Nature. Indeed as long as they are but Babes, tender and in∣firm,

easily discouraged, and apt to return again to seek Solaces and Satisfactions in the Creatures; I say, while the case is thus with them, He feeds them with the Milk of his Consolations, and gives them Sweetnesses, and by these tastes of his Goodness; He lets them se•• that he can give them Delights in∣finitly more satisfying, and more valuable than these which Crea∣tures can bestow. And by these Means he keeps them in his Love: But then, when they are more ad∣vanced in Strength and Firmness, and become capable to endure the more Perfective Methods of his Grace, he lays on them the Crosses of Internal Desolations. 'Tis true indeed, these desolations are some∣times the consequences of their own unwatchfulness and sinful miscarri∣ages. But it is not alwayes so; For GOD, in his infinite Wisdom, sees it meet, even when they are

very Faithful to him, to put this Cup in their hands, and by so do∣ing, gives them one of the greatest Instances of his Fatherly Love; Since thereby he designs to advance them to greater Measures of Purity and Perfection, to try their Love to him, and to resign it, to make it more Pure and Disinteressed, by crucifying the more Spiritual, and consequenly the more dangerous Self-Love, which would always be feed with Sweetnesses & Delights, and cannot be Devout when it is treat∣ed with the rougher entertainments. And moreover, by leaving them in this desolate state, to let them see their own emptiness and insufficien∣cie; How weak and barren Crea∣tures they are in themselves, and how incompetent to be the causes of their own Happiness, and there∣by to prevent their being lifted up with pride and self-conceit, to make them more humble and more de∣pendent

on Divine Influences, more fervent and more importunat in their Prayers, and more strictly watchful over their Hearts. And yet farther, to prepare and fit them for receiving in due time more am∣ple Measures of Divine Influences, as also to heighten and sublimate their Joyes, to make them the more Relishing as well as more Exuber∣ant; For it is certain, that the more Humble and Pure, the more Diffi∣dent of themselves, and the more abandoned to GOD they are, the more abundantly will he commu∣nicat himself unto them, and the deeper and more permanent their Desolations have been, the more exalted and savory will their Plea∣sures be, When GOD shall restore to them the Joyes of his Salvation; For as when after a long and tedious and stormy Winter, in which the Sun hath scarce made any, or but very faint and inefficacious appear∣ances,

that glorious Luminary re∣turns with unclouded and reviving Light, we welcome him with vast Satisfactions, and even with great∣er than though he had been our con∣tinual Attendant in his most Ad∣vantageous Circumstances. So when after a long and afflicting Winter of Spiritual Desolations, the Sun of Righteousness appears again; The wearied and languishing Soul receives him with fuller Joyes and larger Appetites, than thô he had uninterruptedly shone on it with his clearing and consolatorie Beams. And hence, that I may note this by the way, we may very probably satisfie our selves, why some will have greater Degrees of Glory in Heaven than others. For the Rea∣son of this may be▪ because some will have greater Capacities than others, and their Capacities will be greater, because their Desires will be more dilated and enlarged, and

again, this greater Dilatation of their Desires may be in part caused by the greater Intenseness and longer continuance of their internal Tribu∣lations; For as the more drain'd and exhausted, whither by heavy Toil and Labour, or by long Sick∣ness, or otherwise, the natural moisture of ones Body is, the more violent is his thirst, and therefore the more capable he becomes of fuller Draughts of the quenching Liquor. A small quantity or a few mouthfuls of it will not do the turn in this case, such as might be suffici∣ent to allay the thirst, when it is but overly and superficial, so the more deeply inward Desolations and Sufferings do sink into, and pe∣netrat the Soul, the more vehement and intense is the Desire, and conse∣quently the greater Capacities one hath to receive more full and more abundant Measures of the Divine Light and Joyes.

These and such like are the gra∣cious Designs the Blessed GOD hath in dispensing a State of Internal De∣solations unto his Children. But we are to remember, that even when he withdraws from them his Consolations, he still upholds and strengthens them by a Secret and Invisible Hand: He never aban∣dons them as to the supporting and sanctifying Influences of his pre∣sence, When* 1.391, thou passest through the waters I will be with thee, and through the rivers, they shall not over∣flow thee. He not only prevents their being overwhelmed by them, and sinking under them, but more∣over he carries them through with great Profit and Advantage. They lose nothing but their impurities and distempers, so that thô to their own sense it seems as if GOD had foresaken them, yet it is not so; For in effect, he is still with them, and by means of this secret presence

of his, which powerfully operats in them, they excellently improve in the most necessary and most in∣dispensable Graces.

Now, that a State of Spiritual Desolations is sometimes the Lot of the Saints, the holy Scripture, in which we have an account of their own Experience, doth put beyond doubt. We have pregnant Eviden∣ces of such a State as this very of∣ten aforded us in the Royal Psal∣mist's Devotions, My Soul, saith he,* 1.392 fainteth for thy Salvation, mine eyes faill for thy Word, saying, when wilt thou comfort me, for I am become like a bottle in the smoke. To the same purpose he frequently delivers himself else where. And therefore to imput all the different vicissitudes of Desolations and Joyes which the Saints Experience in the Progress of a Spiritual Life, to different turns of Fancie, or to the Changes or Alte∣rations of the Blood and animal Spi∣rits

is to bewray a prodigious ig∣norance of the Methods of GOD's Conduct towards the Souls of Men. It is not however denyed, but many, such I mean, as either have drunk in false notions of Religion; or have adopted into their Creed principles; which, by reason of the direful Represent••tions they give of the Blessed GOD, and of his Designs upon his Creatures, are naturally calculated to torment Peo∣ples Minds, and to fill them with e∣verlasting scruples, or have been taught marks to judge of themselves by that are deceitful & illusive; Or, in fine, who imagining that they are in a State of Grace, and the Fa∣vorites of Heaven thô truely they be alienated from the Life of GOD, will needs grasp at all the Comforts of Devotion, as of Right belong∣ing to them; Many I say, being in such circumstances as these, may labour under inward Anxieties, and

be infested with doubts and scru∣ples. But then their troubles are not the result of that Spiritual De∣sertion we have been treating of, but the genuine Consequences of either their mistakes or wickedness. And the best way, I suppose, to re∣lieve such will be, according as their different Cases shall require, either to correct their notions of Religion, or to give them Just Thoughts of GOD, and of his Gracious and Fatherly Designs on Mankind, or to direct them to the True and Undeceiving Measures of Sincerity. Or lastly, to convince them that the Comforts of Devoti∣on are not imparted to such as are Strangers to Self-denyal and Purity. Whereas, when Sincere and good Souls are found in a state of desola∣tion, the Course that ought to be taken with them, is, To recom∣mend to them, that they humbly and unrepiningly submitt to his Con∣duct,

whom they own to be Infi∣nitly Wise and Good, that they be content to be disposed of as their Heavenly Father pleases; Knowing that all his Paths are* 1.393 Mercy and Truth unto such as keep his Covenant. That they be more desirous to become agreeable to him, than to receive Comforts and Sweetnesses from him, and willing∣ly Suffer being deprived of the one, when it can tend to advance them in the other, and that they possess their Souls in Patience, and wait with∣out wearying, till he shall restore his Joyes unto them, never prescribing to him, but absolutely leaving the time and manner and measure to be determined by his Infinite Wis∣dom.

Upon the whole we see, that our LORD hath all his Life long travelled in the Paths of Tribulati∣ons and Sufferings, both Outward and Inward, and that to be con∣formed to him herein, is what all

his Followers ought to resolve on; For even hereunto were ye called, saith St. Peter,* 1.394 writing to the Christians of his time; He means that by their complying with the Invitations of the Gospel, and be∣coming the Disciples of the Holy JESUS, they were initiated unto his Cross, and so, had put themselves under most sacred and indispensable Obligations to Suffer. And the Reason is, because, as he adds, Christ also hath suffered for us, leav∣ing us an Example, that we should follow his Steps. The Sufferings of our Redeemer are not meerly Themes for Meditation, but Paterns for I∣mitation, rhey are not only Merito∣rious, but Exemplary also; They were not intended to discharge us from, but inviolably to engage us to suffering with him and for his Sake. The Judicious Improvement which a Reverend Author* 1.395 makes of Si∣mon the Cyrenean's being compelled

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to carry his Cross, will come in ve∣ry seasonably here.

So the Holy JESUS, saith he, was pleased, to take Man into his Aid, not on∣ly to represent his own need, and dolorousness of his Passion, but to consign the duty unto Man that we must enter into a fellow∣ship of CHRIST's Sufferings, taking up the Cross of Martyr∣dom, when GOD requires us, enduring Affronts, being patient under Afflictions, Loving them that hate us, and being Bene∣factors to our Enemies, abstain∣ing from sensual and intemperat delights; Forbidding to our selves Lawful Festivities, and Recreations of our weariness, when we have an end of the Spi∣rit to serve upon the ruine of the Body's Strength, mortifying our Desires, breaking our own Will, not seeking our selves, being en∣tirely resigned to GOD. These

are the Cross and the Naills, and the Spear and the Whip, and all the Instruments of a Christian's Passion.

It is indeed very strange, that they who pretend to be the Follow∣ers of JESUS, should be so little sensible, how indispensibly neces∣sary it is, in order to verifie that Character, to partake in his Suffer∣ings.

We see that our LORD in his Suffering for us, intended to give us an Example, and to oblige us to trace his Footsteps, why then are we so shy of travelling with him in these Blessed Wayes which he hath consecrated for us! Why do we de∣cline to transcribe the Copy that he hath left us! Doth not our carriage therein tacitely reflect on the Wis∣dom and Goodness of it? Certain∣ly, as a devout Soul expresses it* 1.396 if a Patriarch or Prophet, if a Saint or an Angel had, out of Love to us,

left us such an Example, it were unreasonable to despise and slight it; But now that the infinit Wisdom of GOD hath vouchsaf'd to become in∣carnat, and appear among us in the dress of our mortality, that he, who was the infallible Truth, who neither can deceive, nor be deceived, hath himself come to be our Pattern, how much more ought we not to neglect it, but endeavour with all the care that is possible for us to conform to it exactly and in every Instance. His having gone before us in the Paths of Sufferings and Tribulations, is enough to recom∣mend them to us, and we may be confident, that as long as we fol∣low his Steps, we shall neither lose our way, nor miss of that happie Place whither we are travelling. Certainly he knew the surest and the safest way to Bliss and Glory, and since he chose the Way of the Cross and Sufferings, we need not

doubt but it is the high Way, nor fear to accompany him in it. But alas this way appears to us under a very frightful aspect, it looks as it were all beset with thorns: How loath are we to enter upon it! And if we make but a few paces in it, how soon do we wearie of it, and turn again into the Paths of Ease and Pleasure.

If no more were required of us with regard to the Sufferings of our Redeemer, but only to Meditat on them in our thoughts, as the great Instances of his Love, and the price of our Redemption, or to Believe that he hath done and suffered all for us, and to perswade our selves, that upon this Belief we are assured∣ly entituled to, and become imme∣diatly capable of, that Pardon, Grace, and Glory, which he hath purchased; This we might be ea∣sily induced to comply with. But when we are m••••eover told, that

in order to communicat in the good Things he hath merited for us by his Sufferings, we must partake with him in them, drink of his Cup, and take up the Cross and patiently un∣dergo Tribulations and uneasinesses; This is it at which we shrink, this is what our old man would fain shift and evade. The Patterns as well as the Precepts that oblige to Self-denyal and Suffering, are very unacceptable to the flesh; For it loves smooth and easie Schemes of Religion, such as will allow it to sa∣tisfie its Appetites, and yet flatter it with Hopes of Heaven; It grasps very greedily at all the Delights and Advantages of Piety, but cauti∣ously declines what seems trouble∣some and uneasie to it. It would gladly partake of its Promises, but is Regardless of its Precepts; It would be Crown'd though it do not Combat and Arrive at Eternal Life, without Travellin•• in the Narrow

Way that leads to it. And hence it endeavours to mould the Gospel, so as it may sute its corrupt gust and relish, and it skulks and shel∣ters it self under the Wings even of these Sufferings that were intended to extirpat and destroy it. It would have a Gospel that would spare its lusts, promises not suspended on conditions, and a Saviour that would suffer only to Propitiat but not to Examplifie. And here we may Disco∣ver the rise and source of these false and imposturous accounts that are given of our Holy Religion, where∣by its Designs have been evacuated: Certainly they are our Flesh and Blood, our corrupt nature and self-love that have subverted the Gospel, represented the Precepts of it as im∣possible to be obeyed, or commented them away by subtilities and dis∣tinctions, into a complyance with our lusts and carnal interests, and turned the Sufferings of our Re∣deemer

into sanctuaries and apolo∣gies for the wickedness and sins of Men, reckoning that they were in∣tended to discharge us from Suffer∣ing, and not to engage us in it, to merit Pardon of the guilt of sin, not to purify from the filth of it by the way of Self-denyal, and Bearing the Cross.

But we must not listen to these deceitful and flesh-pleasing suggesti∣ons, we are carefully to resist them, and conclude them to be, as indeed they are, the whispers of the Old Serpent. Certainly the Holy Scrip∣tures determine otherwayes of the Matter; There we are frequently assured, that in order to communi∣cat in the good Things our Redeem∣er hath purchased for us, we must communicat with him in his Suffer∣ings. We are Heirs of GOD, saith St Paul* 1.397 and joynt Heirs with Christ if so we suffer with him, that we may be Glorified together; And else where

the same Apostle layes it down as one of the Faithful Sayings,* 1.398 or great Aphorisms of the Gospel, If we Suffer with him we shall also Reign with him. And to the same purpose, St Peter* 1.399 when comforting the Christians to whom he wrote con∣cerning the Fiery Tryal that was to befal them, by which is meant a state of sharp and terrible afflictions, wherein, as in a furnace, they were to be tryed and purifyed, he exhorts them to Rejoyce, in as much as by their undergoing, and patiently and meekly bearing these Distresses for the Love of, and in Conformity to their Saviour, they became Partak∣ers of his Sufferings; And that conse∣quently, When his Glory shall be re∣vealed, they should be glad also with exceeding Joy. This is like∣wise the import of that other Passage which we have in the beginning of this same Chapter, For as much then as CHRIST hath suffered for us in

the Flesh, arm your self likewise with the same mind; That is, Let such as become the Disciples of the Suf∣fering JESUS, resolve on it as their indispensable Duty, to imitat and conform to him in Suffering. They must joyfully welcom, and drink with courage the several Potions of the Cup of his Passion, that shall be dispensed unto them, or o∣therwise quite their pretences of be∣ing his Members, and their hopes of being admitted into the Partici∣pation of his Glory; For since our Redeemer himself* 1.400 Behoved first to suffer, and then to enter into his Glory. Were it not unreasonable that his Followers should expect to arrive at Heaven and Eternal Life by any other way! Since he* 1.401 learned O∣bedience and was made* 1.402 Persect by Sufferings, doth not this plain∣ly intimat, that we in Conformity to him, must become Disciples in the School of the Cross, and learn

there the Divine Lessons of Patience and Self-denyal, Contempt of the World, and Resignation to the Willl of GOD, and continue in it, under the Conduct and Influences of our Crucified LORD and Master, until we have grown* 1.403 up into his Like∣ness in all Things, and attained to that Persection and Purity, by which we shall be qualified and pre∣pared for sharing in his Crown and Kingdom.

From these and a great many more passages of Holy Scripture, that might be adduced, it sufficient∣ly appears, that our Redeemer in suffering intended to give a Pattern, which it is inviolably the Duty of all his Followers to Conform into.

And accordingly, we find that his first Votaries, were very con∣spicuous Images of him in this re∣guard. How deeply, and yet how cheerfully did they drink in the Cup of his Sufferings! Even unto this pre∣sent

hour, saith St. Paul* 1.404 we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place. And labour working with our own hands. Being reviled, we Bless. Being persecuted, we suffer it. Being defamed, we entreat. We are made as the filth of the World, and are the off-scouring of all things unto this Day. They looked on a State of Sufferings as the Livery of their Redeemer, and therefore they joy∣fully wore it. I bear in my Body,* 1.405 saith the great Apostle, the Marks of the LORD JESUS. He means, these persecutions and other afflicti∣ons, these injurious and disgraceful treatments, which Love to his Sa∣viour, and eager Desires of being Conformed unto him, obliged him to undergo, and which, though the World considered as notes of misery and reproach, yet he regarded as Characters of Honour, as the Way to Bliss, and the Badges of the

Followers of the Lamb. And hence it is,* 1.406 That he would not Glory in a∣ny thing save in the Crose of our Lord Jesus Christ, and that the other A∣postles* 1.407 Rejoyced that they were counted worthie to suffer shame for his Name. Now, as St. Macarius the Aegyptian Hermit hath it,* 1.408 Since GOD himself, while he tabernacled in Mortal Flesh on Earth, travelled in this way, it is certainly thy duty to i∣mitat him; And since the Prophets and Apostles likewise took the same rode, we are doubtless obliged if we would be built on the Foundation of the LORD and the Apostles, to become Followers of them; For the Apostle by the Spirit sayes,* 1.409 Be ye followers of me, even as I am of Christ. But if thou lovest the praises of Men, and would have Respect and Deferen∣ces payed thee, if thou seekest Ease and Softness, and a Life of Pleasures, then know that thou art out of the Right Way. For it is necessary that thou be

crucified with thy crucified Redeemer, and suffer with him who suffered for thee, in order to be Glorified with him. It being very just that the Bride should partake of the Calamities of the Bride∣grome, and so become a Fellow-sharer and Joynt-Heir with CHRIST, for it is not granted to any person to enter into the City of the Saints, and to rest and reign there with the King of Glo∣rie for ever without Sufferings, and without having passed through the rough and narrow way.

But alas! These seem to us very hard sayings, and are such as we do not willingly entertain. We would have a Gospel that consisted only of Promises and Indulgences, that would make us Holy without needing to be Moral, and charm us into Heaven without puting us to any trouble. But a Gospel that lays Restraints upon our appetites, and obliges us to cross our own wills, and to crucify our old man by

Penitence and patient Sufferings, hath, we think, too much of a le∣gal strain in it.

We are very willing that the Merits of our Redeemer should be our's, but as to Suffering, we leave that entirely to Himself. Jesus, as the Devout A Kempis piously re∣marks,

hath now a days many Lovers of his Kingdom and Glory, but few that will be the Friends of his Cross. He hath many who desire his Consolations, but few that will share with him in his Troubles. He finds many Com∣panions of his Table, but few of his Abstinence and Fasting. All will Rejoyce with him, but few will Suffer with him, and for him. Many will accompany him to the breaking of Bread, but when it comes to drinking of the Cup of his Passion, he hath then but a few Attendants. Many will reverence his Miracles, but few

will so follow him in the Ignomi∣nie of his Cross.

But why hath the Divine Wis∣dom fixed on the Way of Sufferings, as the Way to Eternal Life? Why should the Way to the Regions of Bliss and Glory be so difficult! Why was not a smooth and easie way pitched on? A way strawed all a∣longs with Roses, entirely exempt from inconveniences, and that would not in the least incommod the Travellers? A way that would charm and invite all that heard of it to croud into it? Why should it now be a settled and irrevocable Stature, That we must* 1.410 through much tribulation enter into the Kingdom of GOD? The Reason of this to be sure, is not that the Blessed GOD hath any pleasure in the Sufferings of his Children and Servants, For* 1.411 he doth not afflict willingly, nor grieve the Children of Men. Neither must we imagine that it is an arbitrary

Imposition, the appointment of one that wills because he wills, without regard to the Measures of Wisdom, Goodness, and Equity. The Will of GOD is ever in Conjunction with his other Perfections; And there∣fore all the Ways of the LORD are Right, as a* 1.412 Prophet hath it, and though sometimes the Reasons of his Procedures and Injunctions are not obvious to our shallow minds, yet did he vouchsafe to acquaint us with them, he might appeal to our Consciences concerning the Wisdom and Justice and Goodness of them. Thus, when to satisfie the injurious murmurings of the Is∣raelits, he condescends, as he very often did, to account for his Ways,* 1.413 leaves it to their Ingenuity, if they had yet any remainders of it, to de∣termine in the Case. O house of Israel, are not my Wayes equal. And indeed though he should give us on∣ly but the simple and naked Decla∣rations

of his Will and our Duty, without discovering unto us the Reasons of them, yet we are oblig∣ed to pay that Deference and Vene∣ration to his Divine Perfections, as to trust our selves to his Conduct implicitly, resolving that it is infi∣nitly better for us to be under the Direction of his Holy, and Wise, and Good Will, than to be influen∣ced by the counsels of our own will, which is blind. and corrupt, and byassed by a great many lusts, pas∣sions, and prejudices. But in effect, all the difficulties that we meet with in the way to Heaven, are en∣tirely owing to our apostacie and de∣fection from GOD, and to these perverse dispositions and habits. which our natures have contracted. GOD made not the way to Bliss Narrow and Uneasie, but that it is so now, is visibly the consequence of our degeneracie; For certainly all the difficulty that we find in our re∣turn

to Paradice, consists in running counter to our depraved inclinati∣ons, in crossing our wills, and mor∣tifying our lusts, and subduing our passions, in breaking off all corre∣spondence with our ghostly ene∣mies, the World, Devil, and Flesh, and generously resisting their impor∣tunities and temptations. And in one word, since our Souls are in a sickly and languishing condition, in quietly submitting to the Methods of their Cure and Recovery, though the Applications should be uneasie, and the Potions bitter. Now it is very plain, that the Reason in ge∣neral why Injunctions of this sort are given us, is because our natures are lapsed, our inclinations become vitious, and all our faculties diseas∣ed and out of order. For had we continued in the State of Innocence and Purity, nothing of all this had been exacted off us. And therefore, if in the performance of these dutys,

which our lapsed state hath now rendred necessary and indispensable, we meet with difficulties, we must not complain of GOD, who gra¦ciously prescribes to us the Methods of our Cure, and acquaints us with the Way to Happiness, but blame our own folly which hath involved us in such deplorable circumstances, as put us under a necessity of partak∣ing and suffering some Severities, in order to recover our Health and Happiness. If one should by his wil∣full intemperance and excess spoil his Health, and contract a great many sad and fatal maladies and distempers, and such as could not be cured without using some search∣ing Medicines, or making uneasie and painful Applications, it were very unreasonable to murmure a∣gainst the Physician, because he suites his Medicines to the nature and circumstances of the Malady. The Patient ought rather to fall

foul on his own extravagancies which have involved him in distem∣pers that cannot be cured at an easie rate. To be sure, in this case Cha∣rity and Prudence of the Physician deserve to be gratefully acknow∣ledged, and his Methods of Curing patiently submitted to, and the ra∣ther, if he so orders it, That by ministring some excellent Cordials, the Patient shall be enabled to go through with his Course of Physick and the smart and anguish which the Potions or Applications may cause so mitigated by Linitives that they shall be very tollerable as well as beneficial; This is the very case with lapsed Mankind, we have by our wilful Apostacie plung'd our selves into woeful circumstances, and a great many lamentable diseases have seized on us, and it is not pos∣sible that our darknesses can be dis∣cussed, our impurities cleansed, our vitious habits rooted out, our flesh

and its lusts crucified, and our dis∣located Faculties set right again, without our being sensibly afflicted, and enduring pain and trouble. For the Blessed GOD treats us as free Creatures, and as it was by our own wills that we turned away from GOD, became corrupt and impure, and run our selves into sick∣nesses and distempers, into ruine and perdition, so it is by these same Wills prevented, excited, and asist∣ed by Divine Grace. That we must return into the Right Way, em∣brace the Methods of our own, and the Means of our Purification, and patiently suffer all the anguish and uneasiness that our fallen and depra∣ved state obliges us indispensably to undergo, in our return to a Glo∣rious Immortality, and withal grate∣fully adore and acknowledge the Wisdom and Charity of our graci∣ous Physician, who hath so excel∣lently adopted his Remedies to our

maladies. And though softer and more easie Methods would be more agreeable to our Flesh, and Blood, yet, to be sure, they would not be so beneficial to our Souls, nor so certainly issue in our Happiness and Salvation; For if our distempers and impurities were so removed or rather charmed away, as that we should feel nothing that were incon∣venient and afflicting: This would tempt, or even unite us to run into our former ruinous and destructive courses, whereby we should be plunged of new into a state of mi∣series, diseases and defilements. But when, on the other hand, our dis∣tempers are cured, and our filthi∣nesses done away by Methods which make us feel some smart and an∣guish, we become more cautious and watchful, and less apt to turn again to folly. And moreover, as by recovering our Health and Purity in a way of Suffering, a greater

sense of our distempers and defile∣ments is begot in us, we see more throughly into our miseries and wretchfulness, are more solidly con∣vinced of the necessity of Cure and Cleansing, and of our own utter in∣ability to effectuat either, so conse∣quently we thereby become more humble, more sensible of our un∣worthiness, more diffident of our own strength, more dependent on Divine Grace, more fervent in our Prayers, and more grateful to the Author of our Deliverance, where∣as the softer methods of redressing our disorders, which our corrupt natures are so fond of, are destitute of all these advantages. But after all, there is no just Ground, why the Way of Suffering should be counted so very harsh and uneasie. For since now this way is recommend∣ed, and even made lovely to us by the Example of our Blessed Saviour, since it is sweetened by Divine Con∣solations,

as the Sufferings of Christ, saith St. Paul,* 1.414 abound in us, so our consolation aboundeth by Christ. Since all the troubles and difficulties that are rencountered in this way, are rendered easie and very tollerable, by the mighty Supports that are afforded such as travel in it; For, as St. Peter* 1.415 assures us, the Spirit of GOD and of Glory, the King's Ma∣nuscript adds, and of Power rests upon them. The same holy Spirit, which inspired the Humanity of JESUS CHRIST is communicated to them, and by his Divine Vertue they are made strong in the LORD, and en∣abled to endure the Cross, and not to faint in the day of adversity. Since moreover this Way is, by the Bles∣sing and Grace of JESUS CHRIST. Medicinal and Instructive, since it re∣fines and purifies, since it issues in the death of the old man, and in the reviving of the Soul into New and Heavenly Life, since it leads to Glo∣ry,

and safely lands in it. And since, in fine, all the Saints have walked in it, and have unanimously from their own Experience given their Suffrages to that of the Psal∣mist, It is good* 1.416 for me that I have been afflicted, Why should we any more complain of the roughness and uneasiness of it, but rather conclude it to be, as indeed it is, A Way of Pleasantness, and a Path of Peace. But to proceed,

4. Another Particular Exampli∣fied to us in the Life of our Re∣deemer, is a state of conflicts and wrest∣lings, when the Holy JESUS out of his great and surprizing Love to Mankind, assumed the Human Na∣ture in a State of Mortality, he did by so doing put himself in a Condi∣tion wherein he might be attacqued by the enemies of Man's Salvation, and wherein also he was obliged to make opposition to them. His very appearing on the Stage of this cor∣rupt

and disordered World, in the likeness of sinful flesh, was his enter∣ing on the field of Battle, where he must needs expect to be assaulted, and resolve to resist. The state of Mortality, is now a State of Tryal, and consequently a state of mani∣fold temptations, and therefore it must be a State of Resistance and Conflict unto all who intend to con∣quer, in order to be crown'd with Life and Immortality. Our ever Blessed Redeemer put himself in this State, took on him our dress and garb, was made like unto his Bre∣theren in all things, assumed their infirmities, and was exposed to their temptations; He put himself, I say, in this state, but animated and se∣conded with a Divine Force and Power, that he might take occasion, to our view and in our very presence. to combat and wrestle against the enemies of our Souls, and by so doing, defeat and rout them entire∣ly

and Gloriously Triumph over them in his own Person, and all this he must needs do, that he might shame our cowardice and faint-heart∣edness, that he might engage us to break off all confederacies with our Spiritual enemies, and encourage us to proclaime warr against them in his own Name and Strength, that he might teach us the true Methods of Combating and Resistance, and how to manage our Spiritual Wea∣pons sufficiently: And in fine, that he might give us full Assurances of a certain Victorie, and of the Glo∣ries that are consequential to it, if we do as he did, and desire and de∣pend on his Almighty Grace, which our fervent Prayers and tears will be sure to obtain. And according∣ly, as soon as this Mighty Cham∣pion, this Prince of Hero's, appear∣ed in the Field, the powers of dark∣ness mustered all their forces, made ready their engines, and set

upon him with all the Methods of attacque that were in their power, they endeavoured sometimes by Force and Violence, sometimes by Cunning and Stratagem to give him the soil, and seduce him, they watched to lay hold on the most opportune Junctures to gain ground on him. But he knowing that this was the* 1.417 time of his temp∣tations, kept a strict Guard, disco∣vered his Enemies in their very first approaches, and generously oppos∣ed them, he rejected all their pro∣posals, and never in the least com∣plyed with any of their motions, and by continueing so to do, he not only put them to the flight, but at last obtained a compleat Victory over them.

Thô our Redeemer's assuming the Human Nature in a state of Mortality and Temptations, be suf∣ficient to assure us that his Life was a continual warf••re; Yet, f••r our

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Instruction and Encouragement. there are several Battles which he fought against the adversaries of our Souls, particularly recorded in Ho∣ly Scripture. Thus, the Evange∣lists tells us, that by Impulse, or In∣citation of the Holy Spirit, our LORD was led into the Wilderness, there to grapple with the great and capital enemy of our Souls, and both St. Mark* 1.418 and St. Luke expres∣ly informs us, that the Combat continued for a considerable space. fourty dayes, say they, was he tempt∣ed of the devil; What the temptati∣ons were with which he was assault∣ed all this time, are not condescen∣ded on; We have only an account of the conflict which happened af∣ter the fourtie dayes were ended, and when our Lord began again to feel the necessities of Nature for then the Devil thinking that he had espi∣ed a juncture, wherein he might attach him with greater probabili∣ties

of success, laid hold on it, and made assaults with all the art and cunning that were possible for him. But the Holy JESUS being armed by Fasting and Prayer, and second∣ed with* 1.419 a fulness of the Holy Spirit, stood invincible as a Rock and kept his Ground, rejected with Holy In∣dignation all the proposals of the e∣nemie, discovered and confuted all his specious pretences, and put him to a shameful flight, so that he de∣parted from him; however his depar∣ture was but for* 1.420 a season; For often afterwards he renewed his attempts, and in another manner, for what he could not effectuat by fraud and flatterie, he expected to accomplish by violence and force, which was more especially discernable towards the close of our Redeemer's Life on Earth; For, then the powers* 1.421 of dark∣ness were let loose upon him, who partly by themselves immediatly, and partly by animating the wicked

instruments on which they had in∣fluences, appeared against him in methods of spite and crueltie, of out-rage and persecution. Never∣theless, he in the midst of these fierce and bloody attaches, conti∣nued firm and immoveable, and kept his Innocencie by patient Suf∣fering. became a Conqueror. He* 1.422 spoiled Principalities and Powers, and triumphed over them, even in un∣dergoing that ignominious Death, by which they intended to have procured his utter ruine, whence we are taught, that when the adver∣saries of our Souls make use of force and violence to draw us into sin, the best way both to secure our In∣nocence, and to gain the Victory, is by the Exercise of Meekness, Pa∣tience, and Long-suffering, and the other Graces that are a kin to these, for our LORD, we see, when he was out-raged, persecuted, and spitefully treated, did not oppose

force to force, or persecutions to persecutions. No, but to spite and malice he opposed Meekness and Charity, to reproachful words, Si∣lence, and to cruel usages, a Reso∣lute Patience. These certainly are the Christian Methods of Oppositi∣on in this Case.

But then moreover, the World, the other adversary of Man's Salva∣tion, and the great bait which the Devil makes use of to inveigle un∣wary Souls, and betray them into sin; This World, I say, did make attempt upon, and was Combated and Conquered by our Blessed Re∣deemer. This is intimated to us in these words of his to the* 1.423 Disciples, Be of good chear, for I have overcome the World. Which passage plainly implys, that he considered the World as an enemy, that as such it did attach him, that he resisted it, and by so doing overcame it, for Overcoming on the one hand supposes

an assaulting adversary, as on the o¦ther it doth one that resist and con∣quers. Now, the World sometimes accoasted him with its smiles and flatteries, dressed up it self in its most aluring circumstances, display∣ed before him all its pomp and Glo∣ries, its Riches and Honours, its Ease and Pleasures, its Favour and Friendship, its Praises and Applause, recommended to him its Wisdom and Maxims and Customs, as very excellent and profitable. But he made no account of all these things, and would never be proselitted to become its Votorie by the most winning Addresses that it could make. And the method he took to baffle its impotrunities and to con∣quer it. was by a Generous Contempt of all that was taking and delight∣ful in it, and by puting a Value u∣pon, and even embracing the very contrary Circumstances. He trampl∣ed on all its Glories, and slighted

its Magnificent Offers. He prefer∣red Povertie to its Riches, Disgrace to its Honours, Pains and Sufferings to its Ease and Pleasures, Desolati∣ons to its Comforts. Destitution to its Friendship, and Disrespect to its Praises. Folly to its Wisdom, and walked by Measures which contra∣dicted its Maxims, and shamed and opposed its Customs. But then, when it could not prevail upon him by the Methods of Allurement and Smile, it assaulted him with its frowns, with what was frightful and dismaying to fraile Humanity, it load∣ed him with reproach and calum∣nie, set him up as the Object of its contempt and derision, as the Butt of its malice, and as a Theater whereon to act its Tragical Scenes. But the World's frowns prov'd as unsuccessful as its flatteries; No∣thing could oblige the Holy JESUS to enter into a Truce with it. He came of purpose to Conquer it, and

would not quit the field until he had obtained a perfect Victorie. And the way by which he chose to combat its inhumanities, was by en∣during the Cross, and despising the shame. He received all the attacques of its malice, with undaunted Cou∣rage, bore them with incomparable Patience, and by meekly undergo∣ing all instances of its fierceness and crueltie, he did defeat and frustrat its attempts, and gloriously triumph∣ed over it.

The Flesh, in fine, with its ap∣petites, passions and inclinations, is an other enemie to our Happiness, and the most formidable and dan∣gerous, because near us, and in our very bosomes, and because by means of it our other enemies have access to us, and gain ground on us, and seduce us from our Duty and Alledgiance to our great Soveraign. This adversary also our Redeemer combated and overcame. But that

we may comprehend this aright, let us consider that the Son of God out of his surpassing and ineffable Love to the Children of Men, would needs feel their miseries, and know their temptation, and that not only that from his own Experience of what it is to be tempted, what violence one suffers in being attac∣qued, and in resisting, what aversion the Flesh hath to what is uneasie, how weak it is, and what force is necessary to make effectual and suc∣cessful Oppositions, he might have compassion on their infirmities, and minister proportionable Aids, but also that he might teach us by his own Example how we should treat our flesh and blood, and what Me∣thods we must take to subdue and conquer its inclinations and appe∣tites, and that he might encourage us to enter the Lists with it in full hopes of obtaining by his Grace a certain Victory. And for this end,

it pleased him to assume the Hu∣man Nature in a state of Mortality, charged with Infirmities and Weak∣nesses, exposed to Temptations, and having Passions and Inclinations like ours.

And this the Holy Scriptures do very Copiously attest, telling us(a) 1.424 That the word was made Flesh, and dwelt among us. That He was(b) 1.425 made in the likeness of Men, and was found in fashion as a Man. That(c) 1.426 He appeared in the likeness of sinful Flesh. That(d) 1.427 for as much as the Children are partakers of Flesh and Blood, he also took part of the same, And that He was in all things made like unto his Brethren, and, as the Consequence of this, we are assured, That(e) 1.428 He was in all Points tempted * Like as we are. O! who can measure the Dimensions of that vast and surprizing Love, that made the Son of GOD sink

Himself so low for our Sakes, that oblidged him not only to descend into this lower World. but also to lodge in mortal Flesh and Blood, and to become like one of us! to be sure it was then that His Visage(f) 1.429 Was marred more then any Man. and his form more than the Sons of Men, When he that was in the form of GOD, took on Him the form of a Servant, and the Brightness of the Divine Glory, was clouded un∣der the vail of mortal Humani∣ty, when He that was the perfect∣ly innocent one, took on Him the guise of a sinner. And the Almigh∣ty appeared in the likeness of Frail Man. O who can think on these Transcendant instances of Charity, without Transport and astonish∣ment! Now the Holy JESUS by assumeing the Humane Nature, charged with the Consequences of Sin, that is, in a state of infirmity Temptations and Mortality put

himself under an Obligation to con∣flict with, and resist its importunities and tendencies to seduce and tempt and this he did with a neverfailing constancie, and an uninterrupted Success all his Life-long, and the weapons which he imployed in the Combat, and by which through the mighty assistance of that Divine Spirit, that animated His Sacred Humanity, he got the victory, and which his Example hath Consecrat∣ed for the use of his followers, were Prayer, Abstinence, and a continual Self-denyal; For(a) 1.430 in the days of his Flesh, he offered up Prayers and Supplications with strong Crying and Tears, unto Him that was able to save him from Death. He fasted often, and always kept within the bounds of a strict necessity as to eating and drinking. He(b) 1.431 Pleaseth not Him∣self, sought not his ease, but choos∣ed rather to toil and Labour, watch∣ed whole Nights, denyed his own

will, Not my will, but thine be done, was the distinct and Articulat Lan∣guage of his Life, from his Cradle to his Grave, of this we have a very Eminent and Remarkable instance in that bloody Agonie of his in the Garden, a little before his Passion;(*) 1.432 as a reverend Author represents it,

Knowing that this Cup was the great end of his com∣ing into the World, he laid aside all his own interests, and divested himself of the affections of the Flesh and Blood, Willing his Fa∣thers will; And because his Father commanded, He, in Defiance of Sense and Passion, was desireous to suffer our Pains. But as when two Seas meet the Billows contest in ungentle embraces, and make violent noises, till, having wear∣ied themselves into smaller waves and disunited drops, they run quietly into one Stream, so did the Spirit and Nature of JESUS, as∣sault

each other with disagreeing interests and distinguishing dispu∣tations, till the earnestness of the contention was diminished by the Demonstration of the Spirit, and the prevailings of Grace, which the sooner got the victorie, because they were not to contest with an Unsanctified, or Rebellious Na∣ture.

Thus our blessed Redeem∣er Combated the inclinations of that Nature which he had assumed in a state of i••firmities and tempta∣tions, and keept his Flesh and Blood in such absolut and perpetual Sub∣jection to the Spirit, that there ne∣ver appeared any Criminal Exces∣ses in his Passions, nor irregularities in his inclinations but continued ever to be holy and Harmless, and was even when clothed in mortal flesh, the pure and immaculat Lamb of God, Who(a) 1.433 did no sin, nei∣ther was guile found in his mouth.

Behold now the(b) 1.434 Captain of

our Salvation! See how he hath Combated and defeate all our Ene∣mies! Oh! Shall we content our selves to be Spectators only of his courage and conflicts, and not imitators also! Dare we own our selves to be his Followers, and yet not accompanie him into the Field of Battel. Can we justly hope to reap the Fruits, and partake in the Merits of his conflicts and victorie, without imitating them! or obtain the Crown without a Combat! No to be sure, hear how himself* 1.435 de∣termines the Case. To him that over∣cometh will I grant to sit down with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. See here the Pattern both of our Duty and our Reward, and how the former is the only and assured way to the latter. Christ o∣vercoming is the Pattern of our Duty, and Christ sitting on the Throne, the Pattern of our Reward: We must

therefore first be conformed to him in Overcoming, before we can be conformed to him in being advanced to the Throne; For it is a fixed and unalterable Decree, that none shall be concerned without being Victorious, and no Victorie can be obtained without Combating; Conquerours then we must be, if we would be Crowned, and that we may Con∣quer we must Wrestle & Strive. And to engage and encourage us to do this, our Adorable Redeemer did vouchsafe to become a Mortal Man like one of the Sons of fallen Adam, and so put himself in a Condition of being attacqued by our enemies, and accordingly came into the Field of Battle, sustained their assaults, and gave them the rout, and by his so doing, he hath informed us whom we are to look on as our enemies, that we might never afterwards mistake them for our Friends; He hath acquainted us with the

Weapons of our Warefare, and taught the Methods of managing them successfully; He hath let us see what mighty Forces and Assist∣ances will be afforded us in com∣bating, and not only convinced us of the Possibility, but also given certain assurances of a Victory, if we continue under his Conduct, and imitat the Pattern he hath set be∣fore us.

And what should now hinder us from engaging immediatly in this Warefare? Why should we linger any longer? Are not all just grounds of fears and discouragement taken out of the way? Do not we know our enemies? And why should we any more live in friendship with them, but rather break off from them, and generously resist and oppose them? Are we not furnished with store of excellent Weapons? What should make us delay to im∣ploy them? Have we not Assuran∣ces

of powerful Aids? Where then is the pretence of weakness? Our LORD will not send us a Warefar∣ing on our own Expences and in our own Strength; His Almighty Spi∣rit and Grace will accompanie us to the Field, and assist and direct us in the Conflict, will inspire us with Force and courage, and make our Combatings both easie and success∣ful. His holy Angels will be our Attendants and our Guardians,* 1.436 and will joyn Issue with us, as soon as we heartily begin to break off all Confederacies with our Enemies, and list our selves under his Banners, so that more and more mighty are they that be with us, than they that be a∣gainst us, greater is he that is in us, than he that is in the World; And therefore we may be certainly con∣fident of the Victorie, if we do not shamefully fall away to the Enemie again, and thereby forefeit all our

Advantages, and return to the state of servitude and bondage.

But moreover is it not by Con∣flicts and Wrestling that we must enter upon the State of Triumph and Glory? Is it not thus that the Kingdom of Heaven suffereth violence, and that the Violent take it by force? Must we not strive* 1.437 to enter in at the strait Gate that leads unto Life? Was not our LORD himself, after that he once appeared in Mortal Flesh, and entered on the state of Temptations, obliged first to fight and conquer, in order to repossess his Throne; And can any of his Followers pretend Exemption from such an Obligation? Was his Ex∣ample in this to be looked on only, and not to be imitated? Or hath he in conflicting with our Adversa∣ries so defeated them, as that we have no more matter or occasion of resistance or opposition? No such thing, for as long as we continue

in this World, we are in the Field of Battle, and our enemies are round about us, yea even within us, and will not fail to attach us on all hands, and therefore we are still o∣bliged to make opposition to them, unless we resolve tamely to be their slaves, and thereby inherit eternal miseries, which is the fatal up-shot of this wretched servitude. Our Redeemer indeed hath so routed the adversaries of our Souls, as that all who heartily become his Disciples, resign themselves to his Conduct, depend upon his Power, follow his Example, and persevere in a Faith∣ful Adherance to him, shall through his Grace infallibly* 1.438 become more than Conquerors. But then still it is the Character of a true Follower of JESUS to be a Combatant. Our LORD by his Conflicts hath not discharged us from this Spiritual Warefare, but more peremptorily engaged us in it, having afforded

us greater Advantages for manag∣ing it happily, than the World had formerly. And hence it is, that we are so often enjoyned, Soa 1.439 to run as that we may obtain, to endureb 1.440 hardship as good Souldiers of Christ, to fightc 1.441 the good fight of Faith, to resist the Devil,d 1.442 to mortifiee 1.443 the deeds of the Body, and not to love norf 1.444 have friendship with the World. All which Exhortations do necessar∣ly import an Obligation to Strug∣ling and Conflict, and plainly sup∣pose enemies and a State of Ware∣fare. So that whosoever doth not profess, in this state of Tryal and Temptations, to be a Souldier and Combatant, and carries not as such in a Resolute, Vigorous, and per∣severing Opposition to the World, Devil, and Flesh, forefeits both his pretences to be a Follower of Jesus, and his Hopes of the Glorious Re∣wards of the other World, which are only promised to such as over∣come.

Hath not the State of all the Saints in this World, been a State or Strugling and Conflicts? Have they not* 1.445 resisted unto blood, striv∣ing against sin? We wrestle not, saith St. Paul, against flesh and blood, but* 1.446 against principalities and powers, a∣gainst the rulers of the darkness of this world, against spiritual wickedness in high places. Did they ever pretend to share in the joyful Triumphs of Eternity, on any other terms but these of Wrestling and Conquering after the Example, and through the Grace and Power of Jesus Christ? I have fought* 1.447 a good fight—. Hence∣forth there is laid up for me a Crown of Righteousness; Was the Apostles rtiumphal Song in the view of his approaching Change. One of the great Evidences and Grounds of Hope that he had of partaking in the Glorious Rewards that shall be distributed at the Great Day, was his having combated successfully.

With what face then can we pre∣tend to expect that we shall be ad∣mitted to the Fellowship of the Saints in their Triumphant State, who would not unite with them, nor follow their Example when they were Militant, we who have ever lived in profound peace with the enemies of our Souls, who have been willing slaves to the De∣vil, loved the World, and the things that are in the World, and gratified, and made provision for the flesh to fulfil the lusts thereof, we who either not at all, or but very faint∣ly and interruptedly have made op∣position to them, and soon returned again to amity and friendship with them.

There are some, alace too many, who imagine themselves to be migh∣ty Combatants, and the great He∣ro's of the Militant Church, and ther∣fore the noted Candidates for the Crown of Glory, when they con∣tend

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and suffer for the Interests, and Opinions of a Party, and run down and persecute, and even extirpat all that are not of their way as the ene∣mies of GOD, and CHRIST, and Religion, when they assert and de∣fend certain speculations and practi∣ces, which they fancie to be the Cause of GOD, and oppose others as false and erroneous, thô perhaps they may be of greater Truth and Usefulness than their own, when they zealously appear against some innocent customes and ceremonies, whereof their fellow Christians serve themselves, as Instruments of De∣votion and Piety. But this sort of conflicts, whereof pride and self-love are too commonly the source, and for which the most part are ma∣naged and carried on with injustice and partiality, uncharitableness, and blind zeal, may very well consist with our being at a good Agree∣ment, and in peace with the grand

adversaries. So that these factions, contests, and duellings about formes, and opinions and parties, and exter∣nal circumstances, however Men may design them, the wrestlings of the Church, are but sorty, and even unsolid evidences of our Title to the blessed Rewards of Christian Combatants, as long as we make no vigorous appearances against our lusts and passions, nor attacque our flesh and old man with the In∣struments of Self-denyal and Mortifi∣cation, as long as we are in friend∣ship with the wicked World, and under the slavery and dominion of Satan and sin; For these are they whom our Redeemer hath marked out as our true adversaries, whom he hath engaged us continually to ••••••ist, and against whom he hath promised powerfully to assist us and acquainted us with the Weapons and Methods whereby we shall in∣fallibly overthrow them. Up then,

and let us shake off our sloth and cowardice, let us resolutely turn our faces against these enemies, and never any more enter into truces and friendship with them; let us not dread their power, and cunning, and mul∣titude, nor doubt but we shall at last get the upper hand of them; For the* 1.448 LORD of Hosts is with us, the GOD of Jacob is our refuge. But we proceed,

Secondly, To declare how the Holy JESUS is a Pattern to us in his Death, and in what Respects we are to imitat him therein. Our adorable Redeemer, after having undergone with admirable Patience, the direful Pains, Agonies, and De∣solations of the Cross, at last* 1.449 cryed with a loud Voice, and yielded up the Ghost. Now it was that in a special manner, He, through the Eternal Spirit offered* 1.450 up himself unto GOD, and gave the consummating stroke to the Sacrifice. The Death of

the Lamb of GOD is a deep Abyss, it is full of Divine and Mysterious Secrets, such as our dark and limit∣ed minds cannot penetrat into, nor comprehend; It is only our having some measures of that Ineffable Love, and the Light of that Divine Spirit by which he offered up Himself diffused in our Hearts, that can qualifie us savingly to discover these otherwise inaccessable depths, which I doubt not, make a part of these amazing Objects, which the Angels desire* 1.451 to look unto. I on∣ly adventure to touch on these things concerning the Death of our Redeemer, that are plain and ob∣vious, or ought to be so unto all who converse with the Sacred Or∣acles seriously, and without preju∣dices, confining my self to these Particulars only, which the present Design obliges to enquire unto.

We shall then consider the Death of JESUS CHRIST as a Martyr∣dom,

and as a Sacrifice, and plainly evince that it is our Pattern, and consequently that we are obliged to conform to it, in both these regards. That the Holy Scriptures give us this twofold view of his Death, is evident enough. First, It is a Mar∣tyrdom, That is, The Holy JESUS having asserted and proclaim'd him∣self to be the Messiah, and publish∣ed the Gospel, the glad tydings of. Salvation, to the World, did, by undergoing the bloody and painful Death of the Cross, give a very so∣lemn Testimony unto, and eminent∣ly confirm the Truth of these Hea∣venly Doctrines, which he had been preaching all his Life, it is the part of a True Prophet, not only to endure hardships and persecutions, in behalf of the Doctrines which he delivers in the Name of, and by Au∣thority from GOD, but also to lay down his Life for it, when his so doing can serve as a Mean to assure

and convince of the truth of it, and recommend it. And if he should de∣cline ot shift doing this, when visib∣ly called to it, it would beget a just suspsiion in the minds of Men, of the falshood of his doctrine, and make them question these pretences to a Divine Mission. A Seducer will not willingly dy for the con∣firmation of that Doctrine which he knows to be false, for it is not the Salvation of Souls that Men of this stamp labour for, but their own gain and advantage. Hence they are called* 1.452 ravening wolves, which come in sheeps cloathing. And the mark by which our LORD hath taught us to difference between the True Sheepherd and the Hireling, is* 1.453 that the Good Sheepherd layeth down his Life for the Sheep, but the hireling when he seeth the wolfe coming leaveth the Sheep and fleeth,. The true Lover of Souls left nothing un∣done that was necessary for assuring

the World of the Truth of these Divine Doctrines which he intend∣ed should be the Food and Nourish∣ment of his Sheep, for after that he had confirmed and recommended them by Signs and Wonders, by the singular and unexampled Puritie of his Life, and by the excellent and endearing Effects which they had on the Hearts and Lives of these that embraced them, at last he sealed them with his own Blood. This is intimated to us in that good Confession, as St. Paul calls it* 1.454 which he witnessed before Pontius Pilate, when he said, for this cause* 1.455 came I unto the world, that I should bear witness unto the Truth. He bore witness to it, not only by declaring and asserting it, but also by laying down his Life for it. And hence in the Apocalipse,* 1.456 He is designed the Faithful and true Witness, the Origi∣nal Word which is translated Wit∣ness, as a Learned Author re∣marks,

*, is in this Book,* 1.457 and since in the ordinary Use of the Church, set to signifie one, that for the tes∣tifying the Truth of GOD, lays down his Life, and therefore the Church Writers which have sorted the Martyrs of the Church, into se∣veral Ranks or Forms, and given them distinct Titles accordingly, have reserved unto CHRIST the Title of the great Witness or Martyr.

Now that all his Followers are under inviolable Obligations to con∣form to his Death in this regard, needs not be laboriously evinced; It is, I think, the common acknow∣ledgement of all. The Words of our Saviour so often repeated and inculcated in the Gospel, put the Matter, beyond doubt. Whosoever* 1.458 will save his life shall loss it. But whosoever shal loss his life for my sake, and the Gospels, the same shall save it. This is now one of the great Max∣imes of our Holy Religion, and it

expresly informs us that it is our in∣dispensable Duty to own and con∣fess JESUS CHRIST and the Gos∣pel, not only to the hazarding, but even the losing of our Lives, and that in so doing, we are assured of that Crown of Life,* 1.459 which is pro∣mised to such as continue Faithful unto Death, every drop of our Blood, they are the Words of a Reverend and Devout Author* 1.460,

Should be ready to be poured out for that Religion, which Christ hath seal∣ed with his own. And indeed, what better Use can we make of our Life, than to give it for Him, from whom we received it, and who gave his Life for us? And how much better is it not to live at all, than to live with the mark and brand of Cowards and Fugitives, from the Prince of Life, and Lord of Glory?

If after we have pro∣fessed to become the Votaries of the Holy Jesus, we save our selves by a

base and dasfardly declining to own him and the Christian Doctrine, in the face of dangers and death it self, we lose them for ever, and forefeit our Interest in his Kingdom and and Glory; For, saith he to his Disciples, whosoever* 1.461 will be asham∣ed of Me and my Words, in this adul∣terous and sinful generation, of him will the Son of Man be ashamed when he cometh in the Glory of his Father with the Holy Angels. So that as soon as one becomes a sincere Fol∣lower of the Lamb that was Slain, he is a Martyr in Resolution and Purpose, and can with a generous and ungainsaying Heart utter the words of St. Paul,* 1.462 I am ready not to to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus. And, when, by the Conduct of Divine Providence, he is put in such Circumstances, as that he can∣not any longer keep his Life, with∣out denying and dishonouring his

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Redeemer, he cheerfully layes it down. Thus did vast Numbers of his Primitive Followers, these brave and heroick Souls, who loved not* 1.463 their Lives unto the Death. So Pure and Noble, so Victorious and Ar∣dent was their Love to their dear Saviour, that the most formidable cruelties could not frighten them unto a denyal or disclaiming of him. They not only resolutely faced, but even courted Flames and Tor∣ments, that they might evidence their Love to, and come to a nearer enjoyment of their well Beloved. They Overcame the terrours of death in its most hideous and amazing shapes and appearances, By* 1.464 the Blood of the Lamb, That is, By the Grace which the Effusion of this precious Blood merited for them, by the mighty Consolations which it hath procured them, by the ex∣cellent Example of Charity, Pati∣ence, Meekness, and Constancie,

which it did furnish them, and by the Courage and Force which it in∣spired into them. Certainly it was something more than humane, that animated and enabled the Noble Ar∣mie of Martyrs, many whereof were of the tenderer Sex and younger sort, to undergo the most exquisit torments, and such as are capable to beget horrour, and that not only without fear and perturbations, but with Joy and Cheerfulness, the Composure, and Sweetness of their Countenances and Carriages, bewraying the inward Serenity of their Minds, and the Divine Cordi∣als wherewith they were invisibly supported.

O the admirable Force and Effi∣cacie of the Love of Jesus, when once it hath got Possession of the Heart, and displayes there its pure and vigorous Flames! How doth it give strength to the weak, and encourage the faint hearted! How

doth it facilitar Difficulties, and sweeten Torments! How doth it banish fears, and despise dangers, and laugh at death even in its grim∣est and most terrible forms! For Love, as the mysterious Song in∣forms us* 1.465 i••s as strong as death, the coals thereof are coals of fire, which hath a most vehement flame, many wa∣ters cannot quench Love, neither can the Floods drown it. O the Divine Vertue that it hath of transforming pains into Pleasure, and making the most frightful objects Agreeable, and to be desired! Of this we have a very memorable instance in the Holy Martyr Ignatius Bishop of Antioch, whom the cruel Emperour Trajan condemned to be the Enter∣tainment of Lyons, and a Spectacle to the Citizens of Rome. See in how seraphick a Straine he writes to the Christians of that City, as he was on the Road towards them. —

I do v••••y joyfuly (saith he) my

dearest Brethren, before I have the happiness to see you, as I hope I shall very shortly, being already on my way, take this occasion to write to you, that I may let you know the Dispositions in which I find my self, and the last request I have to make to you. For as I passed through diverce place, I have remarked such an excess of sorrow among the Faithful, who have heard of my being sentenced to death, that I have already judged by their carriage, what I may expect to see among you. But suffer me to tell you, that I dread your charity, and that I suspect it may do me a prejudice, thinking to procure me a Favour. wherefore I conjure you, not to al∣ter by your prayers an Order of GOD, which is so advantageous to me, and without the execution whereof I cannot enjoy GOD so soon as I desire, have not, I en∣treat

you, too carnal a love for my body; But endeavour rather that it become the Sacrifice of GOD. Remember that you never envyed the Happiness of any Body, and that you your selves have taught others the way of Sufferings. If you will offer to GOD your Prayers for me, then let your Design be to beseech him that he would give me Force and power, that I may suffer as a true Chri∣stian, and not as one who is only nominallie such. I regard no more any thing on Earth: I am taken up with nothing but with Heaven; The World is already at an end as to me: Eternity fills me alto∣gether. I have signified to other Churches that I would dye wil∣linglie, providing you do not op∣pose your selves to it. For I confess to you that I fear alwayes least the Love, which you bear to me, do something that will be unsea∣sonable,

and prove uneasie to me. Suffer for GOD's Sake, that the beasts devour me. I am the Corn of GOD, and their Teeth shall be as it were the Mill-stones, which shall grind me, to the end I may become the pure Bread of Jesus Christ. Ra∣ther treat these Beasts so as they may become my Tomb, and leave nothing of my Body. I shall then become truely the Disciple of Je∣sus Christ, when the World shall see no more of one. Offer there∣fore your humble Prayers to God, that this Body which I carrie to the Lyons, may become a pure and spotless Oblation. I learn in my chains to desire nothing on Earth. From Syria even unto Rome, I combat day and night with Beasts, being tyed to ten Leopards, so I call the Souldiers which keep me in chains. And who, the more kind I am to them,

do me the greater hurt, and wax the more ill natured and fierce, I am daily more and more edified by the injuries wherewith they af∣flict me, yet I am not justified hereby. O that I were once eaten by the Lyons, which are prepared for me. I beseech GOD to make them eager to devour me. I shall kindly invite and allure them to set on me, and if they refuse to do it, and treat me, as they have done other Martyrs, whom they durst not approach nor touch, I shall ir∣ritate and provoke them to make the Attaque. I conjure you once more, my dearest Brethren, that you do not detain me any longer on Earth by your Prayers. Do not labour to keep me at a distance from GOD, by the love which you have for a corriptible body. Par∣don me, my dear Children, that I speak to you after this manner.

For I know what is better for me:

It is

now that I begin to be the Disciple of Jesus Christ; I desire no more any of these things that are on Earth: I breath only after Jesus Christ. Let the Fire seize on me, let the Cross torment me, let my bones be dislocat and drawn assun∣der, all my Members torn to pie∣ces, and my whole body grund to powder, In fine, let all the tor∣ments invented by the Devil be∣fal me, providing I may enjoy Je∣sus Christ. O thou pure and Eternall light, whereof now I have some Glimpses, would even my friends contribut to separat me from thee, would they hinder me from going to thee and to thy jn∣effable Glory by that same way through which my Master hath gone! Would you hinder me, my dear brethren, from becoming his follower! If you have any com∣passion for me, it is not in saving my Body, That it ought to ap∣pear,

but rather in not opposing your selves to that violent desire which you see, I have after my GOD I say no more unto you, but only that I desire to die! My love is crucified. I feel a vehement fire within me which consumes me, And cries unto me. Come to your Father. I will not live any longer here below, I intreat that your selves may no longer will that I should, and pray unto GOD, I ear∣nestly beseech you, that he may will it neither. Do not love me ac∣cording to flesh and blood. As you see that what I write unto You, is not according to Flesh and Blood, I em∣brace you all. I recommend my Church unto your Prayers, passio∣nately requesting you to interceed with Jesus Christ, that he would Vouschafe to be a Pastor to it.

Behold here a Specimen of the Zeal, Devotion and Charity of the pri∣mitive Martyrs! O how faint and languid are these little dying sparks

of Love that are in our bosomes. in comparison of these ardent & vic¦torious flames that bu••ned in theirs,

In the mean time it will not be improper to Caution here, that thô the occasions of suffering Martyr∣dom were very frequent, yet we should take care that we do not rashly and precipitantly rush upon it. We ought to be wise as Ser∣pents, and use all pious and prudent Methods, to secure our Lives as long as we can with a good Con∣science, imploying them in doing all the Good that is possible for us in our several Stations and Capaci∣ties, being still resigned to the good Pleasure of GOD, and content to be disposed of as he in his infinit Wisdom shall think fit, and in a constant readiness to lay down our Lives when we can no longer keep them and our Innocence too; That is, When the Honour and Interests of our Redeemer and his Religion

visibly call for our so doing, and we plainly see that it is his will we should live no longer, having by the Conduct of his wise and good Providence, led us as it were by the hand to receive the Crown of Mar∣tyrdom. Thus the Holy JESUS prudently evaded the frequent Con∣trivances of his enemies to take a∣way his Life, till His hour was come, and then he willingly laid it down.

We must moreover beware that we do not unhappily mistake the Interests and Opinions, the little practices and prejudices of Religi∣ous Factions, and Parties, for the Gospel of Jesus Christ and his Doc∣trines. It is sad to consider how dark and doubtful, and even very false speculations, some external practices and Forms, yea the down right inventions of Men, have, by being Baptiz'd with Sacred Names, imposed on the World, have been

cryed up and contended for with no less Zeal and Fervour, than if they had been the very essential Truths and Duties of the Christian Religi∣on, and it is sadder yet to see vast numbers prodigally sporting away their Lives for the sake of these triffles, and imagining that they are as much the Favorits of Heaven for so doing as the Primitive Martyrs were. And hence each Sect hath its Martyrologies or list of Martyrs. and the great thing they are noted and commended for, is their Zeal and Constancie in confessing and suf∣fering Death, not for the Gospel, but for the Opinions and Practices which distinguish the own partie, after which these fancies are confi¦dently obtruded by the bigot Vota∣ries as the Truths and Cause of GOD, now sealed with the Blood of the Saints. However, it is not to be doubted, but, when it so falls out that any truely Upright and

Humble, Well-meaning and Chari∣table, thô mistaken Souls, lose their Lives in such Cases, the good GOD, who looks into the Heart, and sees their sincere Intentions to please him, will pardon their mistakes, and recompense their Honestie and Integritie, but then the cause for which they suffer he disproves, and it will not come into consideration when he distributs his Rewards. We should carefullie labour to be rightly inform'd of the Nature and Designs of the Christian Religion, and to know the great Essenti∣als of it; This would prevent our being imposed on by Specious Names, & enable us to discern what doctrines are Valueable, & worth our Zeal and our Lives; For these In∣glorious Martyrdoms we are now speaking of, are all owing to false Notions of Religion, and laying stress on airie and useless Speculati∣ons and external Circumstances,

which ignorant, byassed & factious Teachers have propagated among the unwarie & credulous Multitude as Great and Sacred Things.

In fine, if we be called to lay down our lives for our holy Reli∣gion, we must take care to do it in the Spirit of Jesus, that is, we ••••ould discover in our Sufferings these lovely Graces, that sweet and be∣nign Temper, that he did in his. That Resignation to the Divine Will, that Humility and Meekness, that Charity and Compassion, that Patience and Constancie which he did so conspicuously exemplifie to us on the Cross, we should endea∣vour piously to transcribe, when we are in the like Circumstances; No∣thing of spite and bitterness, of harshness and ill nature, no stormie Passions, or proud resentments, or fierce revenge should appear in ei∣ther our words or carriages. This

is it that wil beautifie our sufferings, give Lustre and Glory to our Mar∣tyrdom, recommend our Religion, honour our LORD and Master, and reclaim our persecutors. It is in such a Juncture as this that we should frequently review our Divine Pattern, Look unto Jesus, and* 1.466 con∣sider him that endured such contradic∣tions of sinners against himself, who when he was* 1.467 oppressed, opened not his mouth, when he was reviled,* 1.468 re∣viled not again. When He suffered He threatned not. He was brought as a Lamb to the slaughter. And all alongs he evidenced the Meekness of a Lamb. And as a Sheep before her shearers is dumb; So he, when suffering the cruelest treatments, was serene and silent; There were no reproaches in his Mouth, no frowns nor fierceness in his Counte∣nance. A Martyrdom that is un∣dergone without such a Frame and Disposition as this, deserves not

that Name. If in pretending to lay down our Lives for our Redeemer and his Cause, we bewray a Spirit and Temper, quite Opposite to His, if Spit and Malice, Furious and Revengefull Passions, and Self-Conceit, Fretting and Chaig∣rin, are in our Hearts, and Visibly discover themselves in our Words and Carriages, we dishonour Him, and bring a Reproach on the Cause for which we suffer, and we but falsly Arrogat to our selves, the Title of a Martyre. For a Mar∣tyre truely is one that in laying down his Life, Witnesses not only to the Truth of the Chris∣tian Religion, but also to the Spirit of it. Hence St. Paul assures us(d) 1.469 That tho' One give his Body to be Burned, deliver himself to the cruel∣est Death, for the sake of Religion, and have not Charity, which is the Spirit of it, his doing so, shall Profite him nothing.

But that I may lay down the Grounds of a daily conformitie to the Death of our Saviour, in that view of it which we have how be∣fore us, it will be seasonable here, to take nottice of two sorts of Mar∣tyres, and consequently of a twofold Martyredom. The first I shall call the Martyres of Persecution, by which I understand such as are Per∣secuted for the sake of Truth and Righteousness, and who lose either their Lives, or their Honour and good Name, or their Riches and Possessions, or their Peace and Li∣bertie, any or all of these, because they will be Faithful to their Re∣deemer, and will chuse Rather to suffer all the Losses and Disadvan∣tages that can be incur'd in this World, than abandon, and be a∣shamed of either the Truths and Practices of the Christian Religion. Tho commonlie speaking these on¦ly are called Martyres, who lose

their Lives for Christs sake and the Gospel, yet certainly they who u∣pon that same account Forfeit any thing that is verie dear to Flesh and Blood, and which Men value at the same Rate they do their Lives, and perhaps more, may very justly be so Designed. Again, tho' witnessing to the Truth of the Christian Religion, be ordinary Reputed the Cause which makes a Martyre, yet I do not see, why Living according to the Divine Maximes of it, ought not to be Reckoned so too. And therefore, if any upon the account of their strict conforming their Hearts and Lives to these blessed Rules, which are so opposite to the Spirit and in∣clinations, the maximes and wis∣dom of the prophan and carnal world, should suffer obloquy and re∣proach, contempt, and disgrace, de∣rision, and scorn, and behoofed as Madmen and Fools, and they in the mean time bear all, this patiently,

and are not prevail'd with to quit their Holy practises, it is certain that they may be verie deservedly num∣bered among the Martyrs, for they witness unto the Spirit, power and practise of the Chrstian Religion as others do unto the truth of it, and suffer for so doing.

The second sort I call Martyrs of Love and mortification. And by these I mean all who, tho' they be not persecuted by men, nor meet with harsh and cruell Treatments in this world, yet do for the Love of GOD, and from a vehement desire of becoming agreeable to him, renounce and foresake the world and its convenicies, Mortifie their lusts and passions, crucifie their Flesh and old man, generously deny them∣selves whatever corrupt nature inor∣dinatly craves, and welcome with humble patience and Unrepining Submission all the calamities that befall them as coming from the hands

of GOD. Whosoever lives thus in constantly Contradicting his dearest and most rooted inclinations under∣goes a continual Martyrdom. What more painful Martyrdom, saith St. Bernard,

than to endure hunger,* 1.470 when one might have a well furnished Table, to suffer cold a∣midst variety of precious Garments, and to be pres∣sed with Poverty when we might abound in Rich∣es.

The Crucifixion of an inveterat Lust or passion is suffering a kind of Death, for then we suffer a sepa∣ration from that which was once very dear unto us, and every gene∣rous Act of self denyal is a deaths pang. And therefore as many mor∣tified Lusts, so many Martyrdoms, and as many Acts of self denyal, so many dying Agonies. The pains and Torments of these Martyrs who loss only their Mortal Lives are

quickly at an end, whereas the strugles and Death pangs of the Martyrs of Love may be lengthened for a Tract of many years. But since this in effect coincides with what I am to insist on under the fol∣lowing head, I shall.

In the next place, proceed to con∣sider the Death of our Redeemer as a Sacrifice, and that it was so, we need not Laboriously Evince, since the Holy Scriptures do so Copiously and so evidently attest it. That one passage of St. Paul to the Ephesians may be sufficient to assure us of it. He hath give himself for us,* 1.471 name∣ly when he dyed on the Cross, an offering and a Sacrifice to GOD for a sweet smelling Savor. Now concern∣ing that Sacrifice which he made of himself in dying for us, I affirm that it is both Meritorious and Exemp∣lary.

First I say, that it is Meritorious, or the procuring Cause of all good

things, and its Meritoriousness is espe∣cially founded in the Divinity of the Person who offered it, and who in∣deed is himself the Victime, Worth and Merit, value and excellency, in the most soveraign degree, are inseparable from whatever this ado∣rable person does or suffers. This Blessed Sacrifice is a source of all good things, because the source of all good things is united to it. The(x) 1.472 Divine and Eternal Spirit, or the Deity it self, the Deliverer, the Me∣diator, his Intercession, his infinit Dignity, an exact and perfect satis∣faction to, and fulfilling of all that a Mediator ought to do in order to procure Salvation for us, a mighty force, and all sorts of Divine Effica∣cies, and consequently, it is a Spi∣ritual Divine, and eternal Sacrifice, a Sacrifice that Merits infinitly, that Delivers, Saves, Fortifies, a Sacri∣fice that is satisfactorie and Effica∣cious, and diffuses all good things,

and all sorts of vertues in the Souls of such as aspire after conformity to it. And hence in holy Scripture Pardon, Grace, Reconciliation, Re∣demption, Purification, Glorie and Eternal Life are Attributed to it as the meritorious and procuring cause. And indeed nothing is of greater force to prevail with GOD to aug∣ment his Graces in us, and to pre∣vent his treating us as out sins have deserved than to offer to him that Divine Sacrifice which was made in the Person of his Son Jesus Christ. And therefore in all our addresses to our Heavenly Father we should have a continual regard to it, and carry it alongs with us as that which will give vertue and Efficacy, and ac∣ceptableness to our Prayers, perswad∣ing our selves that what we seek from him in good earnest for the sake of this great Sacrifice of Love will not be denyed us. But the full pro∣secution of this lovely Theme is, as

hath been intimated once and again, ••eserved to its proper place. Our de••ign at present is to discover the way how we shall come to partake in the Merits and Efficacies of this ever-blessed and all sufficient Sacri∣fice, and in order to this.

Secondly, I affirm that the Sacri∣fice which Jesus Christ made of him∣self in dying for us is Exemplary, and consequently design'd for our imita∣tion he Sacrificed himself, that he might oblige us to do the like. The Sacrifice which he offered, and the death which he suffered without us must be Ratified, and really fulfil∣led within us. Hence we are said(a) 1.473 to be Baptized into his death, to be buried with him in Baptism unto Death, to be Planted together in the likness of his death. Now that which must be Sacrificed and dye in us, is our Old Man with all hi•• Lusts and Passions his motions and inclinati∣ons, our corrupt self Love, our

flesh and Earthly Members, and, in a word, whatever is in us, that hin∣ders the re-entrance of the Life and Light and Love of GOD into our Souls. This is the Victime that we must carie to the Altar and kill and offer up, and by so doing,(b) 1.474 We are made conformable to the Death of Jesus Christ; For his Sacrificing him∣self on the Cross was intended, not for the security and preservation of our Old Man, and vicious and car∣nal and Earthly affections, but for the death and utter Extermination of them, not to dispence with our becoming Sacrifices our selves, but the more powerfully to engage us And indeed we are never truely(a) 1.475 Conformed to the image of the Son of GOD, till our Old Man(b) 1.476 be Crucified with Him, and the Body of Sin be destroyed. This Sacrifice and Death of the Old Man, of all that is Corrupt, Earthly and Carnal in them, is what all sincere Christians do vigorously labour after, and at

last by the Power and Grace of Christ, it will be accomplished in them, All that are Christs, saith St. Paul(c) 1.477 have Crucified the Flesh with its affections and Lusts. Our whole Life, now in this state of Tryall, is nothing else but a time of Sacrifice, and all our actions ought to be as so many blows given to the Victim of this Old Man, in us, till it be dismembred and Dye. This was the practice of St, Paul, and the first Christians, whose Character and Motto, it was that they did(d) 1.478 Alwayes bear about in the Body, the dying of the Lord JESUS. That is, their Life was a continual Dying to the Flesh, and all its Appetits, Inte∣rests, and pleasures, after the Ex∣ample, and by the vertue of the Death of Christ. Whence it appears that the Life of a sincere Christian, is not a Life of Pompe and Splendour, of carnal case and Recreation; It is, as we have said, a time of Sa∣crifice. And what doth Sacrificing

import, but Binding, Killing, Dis∣membring, Sheding of Blood, Separ∣ating the Filth, Burning? These things in the Spiritual meaning of them, and as they are figures of the Treatments which must be giv∣en to the Old Man, in order to pro∣cure its Death, are Exercises not ve∣rie pleasing and Gratefull to our Flesh and Self-love: And hence have proceeded all these soft and Flesh pleasing Representations and im∣provements that have been made of the Sacrifice and Death of our Re∣deemer, whereby the true Medicine of our Souls is converted unto poy∣son, and that which was Graciously designed for the Destruction of the works of the Devil, becomes a Shel∣ter and Sanctuarie unto them. Our Old Man would be excused from suffering and Dying, and to tell the Flesh that it must become a victime in conformitie to the Sacrifice of Je∣sus Christ, is a very hard saying,

this is what it endeavours, by all means to shift and decline, and there∣fore it pushes Men to lay down such easie and indulgent Schemes, con∣cerning this blessed Sacrifice, as may verie well consist with the Life and Gratification of all its Corrupt Lusts and Inclinations. It will have the Sacrifice of the Lamb of God, to be so in its Room and stead, as that it is Discharged for ever, from suffer∣ing any thing in order to the De∣struction of the Body of Sin, Con∣trairie to the Tenour of the whole Scripture, and to the Sense and Ex∣perience, and desires of the Saints, who have all, with St. Paul, aspired after nothing with greater Ardency, Than to know the Fellowship of his sufferings, and to be conformed into his Death, and who, each of them from his own Experience, could say as that Apostle(a) 1.479 I am Crucified with Christ, that is, the Death of their Old Man is procured by a Vital

and real Participation of the Sacred Efficacies of the suffering and Cru∣cified Jesus. The Flesh will be well pleased, that Christ be Sacrificed without it, providing this Sacrifice of his, be not inwardly Ratified and fulfilled in turning it together with its Lusts and Affections into a Victime.

Oh! Let us turn away our Ears from these pernicious insinuations of the Flesh! let us seriously Remem∣ber, that tho' our Redeemer paid a ransome for our Souls, yet he paid none for our Old Man, and that that very Sacrifice which was intended for the Rademption of our Souls, was intended also for the destructi∣on of the Flesh. Oh, let us not pro∣phane the Blood of the Lamb of GOD by improving, or rather by Misimproving it unto Apologies and excuses for our Lusts, or into pre∣tences to secure the Life and interests of the Flesh. Let us view his Sa∣crifice

as a Pattern, and not as a Discharge from our indispensable ob∣ligation to Sacrifice our Old Man; For if we consider the Sacrifice of Jesus Christ, as fulfilled and accomplished in himself, and stop at this Consi∣deration of it, perswading our selves that by looking on it, and believing it Historicallie, as a thing without us, and done in our stead, we shall Reap its blessed Fruits, tho' we ne∣ver endeavour to conform to it, nor admit its Sacred Efficacies into our Souls, in order to procure the Death of our Corruptions, we abuse the Sacrifice of Jesus Christ, yet worse than the Jewes did the Sacrifices of Beasts; For they did partake of this sort of Sacrifices, according to all the etxent of reality, that was in a purely Material and Bodily Victime, they were Corporally besprinkled with the Blood, were Corporally purified, and did even partake Corporally in the Meat of the Altar; Whereas we,

tho' we have before our Eyes a Sa∣crifice that is Spirit and Life, a Sa∣crifice that is filled with a Divine Emergie and Force, and Capable to Crucifie and kill every Motion and every Inclination of Corrupt Na∣ture, throughout both Soul and Bo∣die, content our selves to look on it at a distance, thinking it enough that it hath been offered without us, and that we need not aspire after the Ratification of it within us, when certainly if we would really partake in this blessed Victime, we ought to address the Son of GOD, i••treating that he would derive into our Souls the mighty Efficacies of his Divine and All Su∣fficient Sacrifice in order to accom∣pish that Sacrifice of our Old Man which he requires of us in imitation of his.

But, as* 1.480 one verie pertinently remarks, since there are qualities in the Sacrifice of Jesus Christ, where

whereof some are Communicable, and others are not, we must beware that the Flesh do no take Sanctuarie here, and excuse it self from any o∣bligation to imitat this Sacrifice un∣der pretence, that some of the Qua∣lities of it, are not within its reach. It is Necessarie therefore to distin∣guish with Respect to us, things which however continue in JESUS CHRIST. And to observe, that some of them are in Jesus Christ only, and that others are so in him, as to be Patterns and Copies to us, and which it is our duty to imitat and Tran∣scribe. For instance, there is in the Sacrifice of Jesus Christ, an Infinit Merit, there are also in it pains, Agonies and Death; For Jesus Christ hath Merited infinitly, in that he hath sacrificed himself. Now it is incontestable, that Man cannot do the first of these two things, I mean, that he cannot merit, and much less merit infinitly. This the Flesh will

be ready to catch at, and to conclude from it, that since the Sacrifice of JESUS CHRIST is infinitly merito∣rious; therefore it is not imitable, or if we pretend to imitat it, then the Sacrifice which we make of our sel∣ves must be meritorious, as His is. But if we do not wilfully shut our eyes in favours of our flesh, and blindly credit its absurd Reasonings, we may easily comprehend that there is a vast difference between meriting and sacrificing, although these two things are united in JESUS CHRIST. Merit is before the Sacrifice, and in∣dependent of it: Infinit Merit was and might eternally have been in JESUS CHRIST without Sacrifice. It is an Original Quality, and essential to His Divine Person. But Sacrifice hath its source in the Sinner: It is originally, and in the first place ex∣acted of the sinner alone. It is not essentially meritorious, but only destructive of evil, and recompensed

by the pure Good-will of GOD; but the Great, the Divine, the infinite and Pure Love, by which JESUS CHRIST charged himself with our Sacrifice, hath rendered it meritori∣ous in Him, and by it hath obtain'd all good things from GOD for us. It is plain then, that tho the Flesh can∣not merit, yet it may become a Sa∣crifice, that is, dye and expire on the Cross of Self-denyal, Mortifica∣tion and Sufferings through the Al∣mighty Efficacies of the Sacrifice of the Son of GOD, which shall be communicated unto all who heartily engage in the Imitation of it.

Once more let us not suffer our selves to be imposed on by the pre∣tences and deceits of the Flesh; but call to mind rather. that, if we are sincerely the Disciples of JESUS, we are become a(a) 1.481 Royal Priesthood, andb 1.482 made Kings and Priests unto GOD, and that the great Sacrifice which in the first place he expects

and requires from us is the Oblation of our Old-Man, that he may dye and expire. But to the end this Sa∣crifice may be accomplished in us, we must address our Great and Mer∣ciful High-Priest, beseeching Him to impart unto us his Spirit of Suffer∣ings and Mortification; for as He through the Eternal Spirit offered up Himself unto GOD, so it is through the same Spirit, that we must mortifie the Deeds of the Body.(c) 1.483 And more∣over, for this same end, we must re∣solutly undergo Tribulations and Sufferings, bear Uneasinesses patient∣ly and meekly, and willingly pra∣ctise penitential Severities; For as Pains and Agonies, Piercings and Bloodshed, and cruel Treatments, were the Fore-runners and Causes of the death of JESUS CHRIST, so also Troubles and Anguish, Calamities and Distress, pious Violences done to, and Contradictions of our corrupt Inclinations and Habites, are intro∣ductive

unto the death of the Old-man. It is by knowing the fellowship of the Sufferings of our Redeemer, that we come to be made conformable unto his Death, and represent his Sa∣crifice. It is by the Methods of the Cross, that is, by Sufferings and Self-denyal, that the Flesh and its Lusts are Crucified, and do expire, and therefore as long as we walk in the ways of Ease and Selfness, and continually cherish and gratifie our Earthly and carnal Appetites, it is not possible that our Old-man can become a Victime. Every Act of Self-denyal, every instance of Mor∣tification, every affliction that is undergone with patience, and humble Resignation to the Divine Will, be∣ing, as indeed as they are ever accompanied with the secret Force and Vertue of the Crucified JESUS, are as so many Strokes given to the Sacrifice tending to procure its death, and the last Stroke that it gets, is the

death of the Body, but it is GOD himself, and not we, that must give this blow. Furthermore, as a vast and infinitly ardent Love, was the Fire in which our Lord offered up himself unto GOD as a sweet smell∣ing Sacrifice, so it is by the mighty Force and Operations of that same generous and Noble Principle com∣municated from him to us, that our Old-man is offered up, and consum∣ed; For when once this Heavenly Fire is kindled in our Bosoms, it will, if we do not stiffle and quench it, burn up all that is corrupt and vitious in us, it will prompt us to desire, and enable us to endure with joy and Satisfaction all the pains and tri¦bulations that are necessary for consu∣mating that Sacrifice, which we are obliged to offer in Imitation of that of our Redeemer. Hence proceed these vehement Aspirations, which all the devour Followers of the Lamb have after the Cross. O sacred way,

sayeth one of them (meaning the Way of the Cross) in which the true Lovers of JESUS de∣light to walk!* 1.484 May it be my happiness to tra∣vel long amongst thy Thorns,* 1.485 and at last to expire between thy Arms with my Beloved. Thus the great Apostle woulda 1.486 Glory in no∣thing but the Cross of the Lord JESUS, andb 1.487 know nothing but Christ crucified. It is fervent Love made him piously ambitious, and his Ambition aimed, not at the pomp and Glories, Riches and pleasures of the World, but at conformity to his Crucified Redeemer, by the Cruci∣fiction of his Flesh and blood, and Self-Love. The Love of JESUS is of a singular Efficacie and Force, and when it hath got entrance into the heart, and is entertained there, it

ceases not its Divine Operations, till it hath consumed our Corruptions, and rid us of what ever is opposite to its generous Motions and Tendencies, and then it prevails within us, dis∣playes its agreeable heat and warmth, solaces infinitly the Soul, and car∣ries it and all its Faculties and pow∣ers alongs with it, whithersoever it X* 1.488 pleases. After which, pure and defecated hearts, burning in the flames of a Sera∣phick and undecaying Love are the Sacrifices which we must offer unto GOD,* 1.489 and which shall not be discontinued even in Eternity it self, for(c) 1.490 Love never faileth.

In fine, The continual aspiring and endeavouring after a Conformity to the Death and Sacrifice of our Re∣deemer, is a matter of greater mo∣ment, than is commonly imagined. It is, as hath been now frequently

inculcated, the essential mark and Character of a True Christian. It is in effect the great Condition requi∣red of us in the Gospel, and the only way how to partake infallibly in the Blessed fruits, and procurements of the infinitly Meritorious Sacrifice, and Intercession of the Son of God. People fancy that their interest in the promises of the Gospel is Suf∣ficiently secured, when they believe that Christ dyed for them, or apply his Merits to themselves, by a sort of faith, which very well consists with the life and Dominion of their Old Man, and his Lusts, Certainly such will at long run meet with a sad dis∣appointment. St. Paul lays it down as a certaine and infallible maxime.(a) 1.491 That if we have dyed with him, we shall live with him, intimating, that it is by dying to our carnal earthly and sensual life, that we come to par∣take in that Heavenly and Happie life, which our Lord hath purchased

for us, and that without this death, to which his dying on the Cross In∣dispensably engages us, we cannot Justly Entertaine any hopes of sharing with him in his glory; For, as the same Apostle else where,(b) 1.492 tells us, If we live after the Flesh, we shall dy, that is, if our Flesh or Cor∣rupt nature be the Prevailing prin∣ciple according to which we Regul∣at our hearts and lives, if we fulfill its lusts, and follow its motions, then certainly our Souls shall continue forever separated from God, from his grace, and Light and Joys, for God cannot unit with, nor commu∣nicat his Happiness unto such as are habitualy disaffected to his Love and Purity, and can relish nothing but what is fleshly and Sensual; Where as on the other hand we are assured that the Life of Grace here, and of glory hereafter, will infalliby follow upon our impartialy Mortifying the deeds of the Body. A memorable pas∣sage

of an Author not long since quoted (*) will come in very sea∣sonably here,* 1.493 and will both explain and evince the necessity of what we are asserting.

There are, sayeth he, two things in Man, the one is his Soul, created by GOD for eternal life. The other is, his self-love, or his Corruption introduced into him by the Devil, and Sin for death eternal. And these two things are since the fall united in all Men. Now God doth present inseparably two other things to these, two which in this state of degeneracie are in every man. To the Soul of Man, which himself created, he Presents grace and life, and to his corruption, or carnal selflove, which came from the Devil, he presents the cross, death and ex∣termination. And it is impossible to change the order and Relation of these things, that is, to present grace and life to our Old Man,

and Corruption, to our flesh and self-love; and to present death to the Soul it self, which was created and design'd for, and made capable of life eternal, so also it is impossi∣ble to Embrace or partake in one of these, this without the other; to have life and grace without the Cross and death, for as much as the one introduces into the other, It being plain that Grace and true ver∣tue cannot live and prosper in the Soul, till what is evil and vitious in it dye and be done away; neither can Light appear in its vi∣gor and brightness within us, unless all hinderances be removed, and our darkness and Impurities dis∣cuss'd. And thus Grace is univer∣sally presented to every Soul, on Condition that with regard to that Corruption which is now united to it, it Embrace Death and the Cross in order to be rid of it, and that it Resign unto God all its fa∣culties

and its Liberty, to the end, he may produce and Manifest, in it his Divine Life and all the O∣perations of his most holy Grace, in such a way as he shall Judge most Expedient.

It is now, I think abundantly Evident, That that Death and Crucifixion, to which we are obliged, in Imitation of the Death and Sacrifice of our Redeem∣er is not an Arbitrary, but a very ne∣cessary Requisition. It is what we must indispensibly undergo in order to partake in the Fruits and purchase of his Meritorious Oblation of him∣self on the Cross.

Whatever other Methods Men have invented in Order to attain to pardon and Eternal Life, if they be such as can consist with the Life of the Flesh, and do not require the Death and extermination of the old Man, they are certainly false and deceitful. That easie and Flattering Divinity, which gratifies our Self-love,

and corruption owes its original to that woful place, whether it infal∣libly leads, and it directly contradicts the Designs of our Saviours coming into the World, who as(a) 1.494 St. John tells us was Manifested to take away our sins, not the guilt of them only, but also their Filthinesses, their Life and Root, their Dominion and power, and that by obliging us to put off the body(b) 1.495 of the sins of the Flesh by that eternal and Spritual Circumcision, which his power and grace effectuats in us, in the exercise of Mortification and Self-denyal, & all this to prepare & fit us for Communion with him, & to make us capable of the good things which he hath merited for us; for how can he pardon us, so as to receive us into his especial favour, and treat us as his peculiar Freinds? while we (a) are enemies to him in our minds, That is, while our hearts are habitually averted from him; while our inward Dispositions are unsuitable to, and at

variance with his Light and purity; while we entertain and follow such appetites and inclinations▪ lusts and Passions as are Continual and direct Rebellious against his good and Holy Will? how can his blessed Spirit abide with us, and operat in us, in order to cleanse, heal and Sanctifie us, as long as our flesh and corrupt Affections, these grand Adversaries of the Divine Love and grace, are allowed to live and prevaile in us! How can the Light and Glories of Eternity, be our Portion as long as our Darkness is indiscuss'd, and our impurities Cleave fast to us? Can Corruption inherit Incorruption? Or defilements Unite with Puritie? Can carnal Hearts relish pleasures? Or polluted Souls be admitted into GOD's presence? To conclude our great and Foundamental Work is, Strenuously and Unweariedly to la∣bour by a Dayly Self-denyal and Mortification, to procure the Death

of our Old Man, and never to give over, till these Words of St. Pauls be fulfilled(b) 1.496 in us: I am Crucified with Christ, Nevertheless I Live, yet not I, but Christ that Liveth in me, for otherwayes our pretences to Christi∣anity, are but false and Hypocriti∣cal, and our Hopes to inherit the Precious Promises of it, vain and Groundless, and will prove(b) 1.497 As the giving up of the Ghost.

Now after all, I perswade me self, that all thinking, and serious Persons will be deeply Sensible, how neces∣sary it is to acquaint the Youth, with views that are here given of the life and death of our Redeemer, and to imitat them with all possible Care, and as soon as may be, into the imi∣tation of these Excellent practices, which the Son of GOD came him∣self, to Exemplifie and Recommend unto us. This, undoubtedly, would be the true way to Disciple them to the Holy Jesus, and consequently to Spirit

to Educat them Christianly. 'Tis true, these Measures will not sute the Spirit and Maxims and Customes of the World, nor go pleasantly away with the Flesh, but then our Religi∣on oblidges us not to conform(*) 1.498 to the World, nor to consult with Flesh and Blood. And tho, while the World en∣grosses our affections, and its promis∣ing appearances dazle us, while we are surrounded with Pomp and Glo∣ry, and plentifully enjoy, what may minister to all the inclinations of the flesh, conforming to this Divine Pat∣tern, may seem absurd and ridicu∣lous unto us, yet I dare boldly adven∣ture to determine, that when Death makes his approaches towards us, and we are speedily to be divested of all momentany satisfactions and enjoy∣ments, then if all sense of God and Di∣vine things be not wholly extinct in us, or false Notions of Religion have not miserably deceived us, we shall wish with all our hearts, that both

we and all that belong to us had made, that the principal Care and studie of our Lives, which now we would shift off, as either impossible or needless, or perhaps foolish; for then these pleasures we so much courted, will begin to have no relish, and the enjoyments we were so fond of, to lose their value. Then the seem∣ing Glories that dazled us, will be at the point of disappearing for ever, and the things that were wont to Gratifie us very highly, can yeild us no more Satisfaction. Then our Eyes will begin to be opened, and our thoughts of things will strange∣ly alter. Then our Circumstances will convince us of former mistakes, and we will be forced to Correct our false Judgements. Oh! that we would reason now, as we will be obliged to do then, and practise now what then we cannot, and so prevent these Direful, and Inexpressible Regrates, which the review of Mis-improving great Advantages and Opportunities

of preparing for Eternity, will Creat in our Bosomes. Since then, not an Angel nor Glorified Spirit, but the Son of GOD, came from Heaven, out of Love to poor bewildred Mankind, to give them an Example, and thereby to acquaint them with the way by which they must return into Paradice again, and came, not in a dress of Glory and Majestie, But, that his Example might be Accommodat to their state and Capacities, cloath'd in Frail and Mortal Flesh. Oh! let us heartily endeavour to imitat and Transcribe it, and use all the Art and Skil in our Power, to engage others to do the like, and more especially our Children, whose Spiritual con∣cerns, both Nature and Religion, obliges us more narrowly to look after. It is a common and very just remarque, tha•• we are more readily brought over to out duty by Example rather than by Precept. Behold here an Example, that hath a great many singularities and Endearments in it;

The Excellencie of the Person that gave it, the great Love that appear∣ed in giving it, the Eminent and lovely Graces and vertues that are the Ingredients of it, and which it sets before us, the mightie Effica∣cie and Force that attends it, and the blessed state to which the sincere imitation of it infallibly leads, are so many powerful Arguments to enforce conforming to it. O! let it be much in our thoughts, let us frequently review it, and continue so doing, till we be enamoured of its beauties. Let us establish it as the unerring Standard of our Hearts and Lives, and labour by all means to become agreeable to it in every instance. And when by the influences and Power of that Divine Grace, which ever accompanies the cordial imitation of this Blessed Example, we are in some measure growen up into it, and become as it were the Living Images of the Life and Death of our Redeemer, then it is that we

are Qualified to speak of it, and Recomend it with Success, even our Conversations, being then Fragrant and Savory, will have a winning Eloquence, and force in them, and bespeak and invite all under our care and inspection, to aspire after Con∣formity to this Amiable Pattern in a sort of Language, much more per∣swasive than the most Artificial strains of Rhetorick.

I intended in the nixt place,* 1.499 to have Evinced, that the Holy Jesus is our Pa∣tern, in his Resurrection & Ascension, & declared, the best way, I could, how we are to be made, conform to both, to the former, in our being raised up by the Power of it, into a new and Di∣vine Life. And to the other, in the Flights and Sallyes of our Souls towards Heaven, And, as it were, taking up our dwellings there, by our thoughts and Meditations, desires and Aimes, in a disregard, and for∣getfulness of this vain and Sinfull

World. But Providence hath so or∣dered it, that I am oblidged to stop here, which perhaps may be a Call both to the Writer and Readers, be∣fore we proceed further to study well the Life and Death of our Redeem∣er, and to endeavour by his Grace to Transcribe, as exactly as is pos∣sible for us, the Copies which he hath cast us, and by so doing, we will be the better prepared to enter on the Contemplation of that Ange∣lical and Heavenly Life, which we are to lead in conformity to his Re∣surrection and Ascension. Yea, though we have not the Theorie and Speculation of it, yet by knowing the Fellowship of our Lords suffer∣ings, and by being made conformable to his Death, we shall soon, know the Power of his Resurrection, and feel a new and Divine Life, springing up within us; For proportionably as the Old Man decayes and Dyes, the New Man Revives, & gathers strength,

as the Flesh is mortified, CHRIST begins to be formed in the Heart. And thus we should come to know, this Excellent Life, by a Living Sen∣sation and Experience, and by a so∣lid Possession of the Reality and sub∣stance of it, and the knowledge which is attained this way, infinitly excels that which is got in the Barren and dry way of Reasoning and Specu∣lation.

The instances hitherto given of that Admirable Pattern, which our Lord hath set before us in his Life and Death, contain the great and principal strokes of it. I have insist∣ed on them at greater length, because, though they be of vast Moment and Consequence, as hath been, I hope, sufficiently Evinced, yet they are generally but very little Reguarded, if not wholly neglected by the most. However it was not my intention to have stopt here, but to have descend∣ed to a Minuter, and more particular

consideration of other things, and to have Represented. 1. The Graces which the holy JESUS did Exempli∣fie in his Child hood, and younger years, intended more especially as a Pattern to the Youth. 2. These which be Exemplified in his Man∣hood, and more advanced Age, as a Pattern to the Adult. 3. These which he Exemplified towards the close of His Days, in the view of approaching Death, as a Pattern to such as are Old and stricken in years, directing them how to manage their more immediat Preparations, for Death and Eternity. 4. These which he Exemplified in his suffer∣ings, as a Pattern to such as suffer with him, and for him, Teaching them how to behave under a Perse∣cuted, or otherwayes afflicted state. 5. His carriage when a dying, and what he Exemplified in that Juncture, as a Pattern to all his followers, when in the same case and Circumstances,

according to which they ought to order and finish happily, the last Scene of their Lives. The discussing of these particulars, would make it fully appear, that the Exemple of our Redeemer, is a Compleat and perfect Pattern, exactly correspond∣ing to all the different states and pe∣riods of our Life, and instructing us how to carry acceptably in each of them.

A third particular I proposed to be treated off under this Head, was to declare the Necessity, both of His giving us an Example, and of our con∣forming to it, which though it be suf∣ficiently evident from what we have been hitherto Representing, yet it might be very advantageously, and at great length insisted on. Here also I was resolved to obviat some Cavils of Prophane Wits, or soft and lazie Christians, and particularly that which would insinuat that at the Rate we have stated things, the Life

of a Christian, must be very Me∣lancholy and Pensive, wholly made up of bitter Egredients, and deprived of all pleasure and Solace, and con∣sequently that the whole is Calcu∣lated rather to Frighten from, than Engadge and Invite to the Practise of Pietie.

This absurd and Groundless Ca∣lumnie, I design'd to have taken out of the way, by Representing at large. 1st, That as long as we are here on Earth, we are in a state of penitence and banishment; That the pleasures of the World and Flesh, do not agree to such a state, because as they were the Occasions and Causes of our ba∣nishment, so they are hinderances to our return to our Native Country, and consequently that Penitents and Exiles, ought not to desire them, but rather keep at a distance from them. 2d, That so much, even of these as is necessary for Travellers and Pil∣grimes is allowed us, so much, I say,

as will accommodat us, not Clogg and burden us in our Journey, and that tho we possessed the things and pleasures of the World in great abun∣dance, yet we should use them as Travellers, not set our hearts on them, nor please our selves in them, and take for our own use, only what is simply necessary. 3d, That tho the Life of a Christian were a state of Pure and continual Miseries, as most certainly it is not, yet this lastes but for a litle time, and the Joys of E∣ternitie, for fuller Measures, and a more grateful relish whereof, great afflictions and sufferings do without doubt prepare us, will infinitly make up these short Liv'd, and seeming disadvantages. 4th, That all the Exercises of the Christian Life, even these which seem more mournful and afflicting, such as Self-denyal, bearing the Cross, Contrition, Sacri∣ficeing the Old Man, and the like, have pleasure inseparably annexed to

them, which the Holy Scriptures and the Experience of the Saints do abundantly verifie. That love being the Principle of this blessed Life, Sweetens, and Recommends, and gives a Savory relish to every thing in it. And that though a good Soul may for some time be under great desolations, yet as there is an inward Serenity of mind that accompanies him, and a secret force that supports him, while he is in this state, so his long and great Tribulations prove a certain introduction to, and Pre∣paration for a state of full and solid, and Peremanent joys; as sharp and trying and uneasie Medicines, issue at last in a perfect health, and sound∣ness, and the patient in the mean time, is enabled to bear them by the secret intermingling of some things that are Cordial. 5th, That when in our Christian course, we meet with any thing that is trouble∣some, Harsh, and Painfull, this is

owing, not to Religion which origi∣nally required nothing off us but Love, but to the disorders and dis∣tempers of our Minds, which with∣out evident hazard of relapsing, can∣not admitt of an easier cure. 6. That a sincere Christian nauseats the plea∣sures and delights of the world and flesh, knowing that they are certain hinderances to his Perfection and Happiness; And therefore, that being deprived of them, can be no miserie to him. Such a deprivation is a mi∣serie only to carnal and earthly hearts, who love the world and the things of the world, and are so sunk into flesh, that nothing goes well away with them, but what savours of it. 7. That our holy Religion obliges us to disclaime and abandon nothing but what is really hurtful and disad∣vantageous unto us, and which there∣fore it is our Interest readily to forgo. 8. That how uneasie and disagree∣able soever the Christian Life may

appear to us, yet since now our Re¦deemer hath ratified it by his Precept and Example, and assured us that it is the only way to Happiness, and since all his faithful Followers have travelled in it, we should make no demu••e to enter on it, if we intend to arrive at Eternal Life. 9. That it is our flesh and self-love and corrup∣tions that resent and murmur at the Christian Life, as if it were too strict and severe. But that it is not from these that we ought to take our mea∣sures. in determining what is good and profitable for us, that this would be as improper, as to set up a fea∣verish and distempered palat to be the Standard whereby to judge of the Goodness and wholsomeness of Meats and Drinks. 10. That Religion was intended for the Cure and Redress of our lapsed natures, and that it is not possible, as things now stand, that what is diseased and out of order in us, should be healed and set right a∣again,

without our feeling some smart and trouble; And therefore, that to be frightened from the Practice of Piety, because of some Inconvenien∣cies that necessarly attend our Cure, not only bewrays a base and mean, soft and cowardly Spirit, but also is a sign that one is in love with his miseries, and is desperatly resolved rather to live and dy in his distem∣pers, than suffer any thing in order to have them healed. 11. That how great soever the difficulties and un∣easinesses to be met with in the Chri∣stian Life may be, yet the consider∣ation of the Mighty Assistances, the many Consolations, the great and excellent Rewards which the Faith∣ful and Sincere Votaries of it are in∣fallibly assured of, is capable to make the prospect of its difficulties to dis∣appear and evanish in all ingenuous Hearts. That the Strictnesses and Severities of Religion ought not to be viewed absolutely and in themselves,

but as they are attended with graci∣ous Supports and Cordials, and as certainly leading to and issuing in Peace and Purity, Perfection, Glory, and Eternal Life. As a Patient who is afflicted with a great many diseas∣es, ought not to consider the Vomi∣ters and Purges, and Launces and o∣ther Instruments and Medicines, that must be imployed in effectuating his Cure simply in themselves, and with∣out any further reguard, but as they are Means to procure his Health. This would soon reconcile him to the use of them, whereas the former view might dishearten him from ad∣mitting them. 12. That, after all, great Prudence and Discretion must be used in the Management of young Disciples, they must be gradually acquainted with the Practices of the Christian Life. Things easie and proportion'd to their Capacities and Strength, are at first to be proposed to them. We must take care that

wea 1.500 put not new Wine in old bottles. Babes are to be fedb 1.501 with milk not with strong meat. Our Lord would not communicat to his Disciples whatc 1.502 they were not able to bear. It wouldd 1.503 be absurd to oblige Children to the Dutys of Young Men and Fathers: Such are to be trained up by Peice-meal to the heights of Christian Pi∣ety. I am apt to think, that the se∣rious Consideration of these particu∣lars, even as here briefly suggested, will be sufficient both to stop the mouths of such as prophanly cavil, and would make others bogle at the Accounts we have given of our Holy Religion, as if it were too strict and severe, and wholly constitute of sad and gloomie thoughts; And to evince that it's native Tendencies are to remove the true causes of Melancholy, to introduce a solid Peace and Sere∣nity into our Minds, and to prevent these black and dispairing apprehen∣sions, these direful agonies and con∣vulsions

of Soul, that will at long-run be the necessarie Issue and Result of a dissolute, vitious and debauched life. And this was to shut up all I intended to say of the example of our Redeemer, which how accommodat it is to carry on the Designs of the Incarnation, needs not be any further declared, the thing being so very plain and evident of it self.

The fourth and last Mean which he imployes for this same end, name∣yl, Efficacie and Power, would in the next place have fallen under our con∣sideration thus, as the Reader can∣not but observe, runs through the other three, and though from what is already delivered concerning it, we cannot be altogether at a lose how to think of it; Yet because of its moment and importance, it de∣served to have been treated of parti∣cularly and by it self.

After this I was to resume the Life, and more especially, the Sufferings

and Death of our Blessed Saviour, and to have viewed them as they are a Source of infinite Merits, as excel∣lent Instructions of Devotion, as Mo∣tives to Love and Obedience, as In∣ducements to Penitential Sorrowing and Hatred of all Sin, as sure and certain Grounds of Faith and Hope, and as Unfailing Springs of Manifold Consola∣tions to all Sincere Christians in all States and Conditions. And then would have followed the Considera∣tion of his Resurrection and Ascenti∣on, as they are Pledges and Assuran∣ces of ours, and a D••••laration of the Impressions which they ought to have n us as such. And finally, The whole of what concerned the Mystery of the In∣carnation was to be shut up in treat∣ing of our Redeemer's sitting on the Right Hand of GOD, and his coming in Glory to Judge the World, and of the Duties by which we ought to correspond to these great Articles of our Faith.

And then, in pursuance of my De∣sign, I was to proceed to give my remaining Advices; Such as, That great Care be taken, in these times of Error and wavering, To confirm the Youth in the Truth of the Christian Re∣ligion, where I was to direct unto the best Methods of doing this; And, by the way, to enquire into the Causes and Grounds of the present Growth of Deism and the contempt that is put on Reveal'd Religion. And next, That they be brought into an early Ac∣quaintance with their Souls, and told that their Bodie is but an out∣ward Tabernacle, that lodges an Immortal Inhabitant, which hath Noble Faculties, and great and vast Capacities. That this is their Better Part, and that their chief Care should be to get its disorders Redressed, and its filthiness and rubbish done away; And so to dress and prepare it for en∣tertaining that Glorious and Infinit∣ly Perfect Beeing, for whom it was

Originally design'd as his Living Tem∣ple, in which he ought to be Lov'd and Ador'd, and where also he would manifest his Power and Glorie, com∣municat his Sweetness, and diffuse his Light and Joyes, and continue so doing, not only without Interrupti∣on or Diminution, but with Increase of Delights, and new Discoveries of Adorable Beauties throughout all Eternity. And in fine, That they be informed that there is A Wise & Pow∣erful, a Just and Righteous, a Good and Holy Providence, that Governs the World, whereof Just Notions ought to be given them: And some particu∣lar Instances, wherein it hath re∣markably interposed, set before them; and the Duties to which the Belief of it obliges, deduced and inculcat∣ed on them.

But the full Prosecution of these and other things must be reserved for another Occasion. In the mean time, I am hopeful that such a Foun∣dation

is already laid down, as wil naturally and easily lead to erect the Superstructure, tho no further Instructions were given; I have tak∣en my Rise from the very first Point, and guided such, as will incline to follow, thrô a good part of the way, so that no well disposed and consider∣ing Person, can dangerously mistake in what remains of it.

They are not triffles and uncer∣tainties that I have insisted on, but great & excellent Things, and of vast Consequence; And I perswade my self, that whoever Seriously per∣uses, and Solidly Digests the Direc∣tions which are her•• afforded, will soon be sensible how accommodat and well suited they are, to form Young Hearts, and to conduct them to the most Eminent Instances of Christian Piety. I shall only add my hearty Prayers to the Father of Spi∣rits, that he would effectually Bless this Performance, that he would

dispose such whose Province it is to Educat the Youth, to manage that Great Trust, according to these or the like Measures, and Countenance and give Success to their Pious Care and Diligence, that the Good and Edification of Souls may be happily promoved by our joynt Endeavours, And the Glory of all may Redound to His ever Blessed and Adoreable Name, AMEN.

FINIS.

Notes

• * 1.1

  1. The simple propo∣sition of it at first re∣com∣mended
• * 1.2

  (2) That the Passages of Holy Scripture, which evince the forego∣ing Truths be made familiar un∣to them.
• (a) 1.3

  Joh. 1.4.
• (b) 1.4

  Gal: 4.4.
• c 1.5

  1 Tim: 3:16.
• a 1.6

  Phil: 2.6, 7, &c:
• b 1.7

  Heb: 2.14.17.
• a 1.8

  Heb: 4:15.
• b 1.9

  1 Pet. 2 22.
• * 1.10

  3 That the bold intrusi∣ons of corrup∣ted rea∣son be duely guard∣ed a∣gainst.
• a 1.11

  St. Jo. 14.21.
• * 1.12

  (4.) That the incarnation must be traced up to its en∣dearing original and source, which is Love, and that in this view it ought to be with all possible Serious∣ness commended unto them.
• a 1.13

  Isaia. ••3.2.
• b 1.14

  Ezekiel 16 5 6. ••.
• (a) 1.15

  3.16.17.
• * 1.16

  5: That the great ends of the Incarnation, are next to be insisted on, together with a de∣claration of the ••eighty and very important Truths that necessarly re∣sult from the Con∣sideration of these ends.
• * 1.17

  John 3.7.
• * 1.18

  Mat: 18 11.
• * 1.19

  Dan. 9.
• * 1.20

  Tit: 2.14.
• * 1.21

  1 Ep. 3.8.
• * 1.22

  Rom. 8 3.
• a 1.23

  Ma: 5.8.
• b 1.24

  Heb: 12.14.
• c 1.25

  2 Cor. 6.14.
• d 1.26

  1 Joh: ••.7.
• e 1.27

  1 Joh: 3.23.
• a 1.28

  1 Cor: 6.9.
• b 1.29

  Rev: 21.27.
• c 1.30

  Psal: 24.24.
• d 1.31

  Psal: 5.4.5.
• a 1.32

  Rom: 8.29.
• b 1.33

  Acts 3.19.
• c 1.34

  1 Joh: 3.5.
• a 1.35

  2 Cor: 7.1,
• * 1.36

  6. The Measures which the Redeemer did take, in order to accom∣plish these Ends must be declared, and they are reduced to four Geneal Heads.
• * 1.37

  First. His Merites, what he hath Merited, and how is particulurly deduced in some great and designal Instances.
• * 1.38

  1 Tim: 2.5.
• * 1.39

  Isa. 5.2.3 4. &c.
• * 1.40

  Gal. 4.4.
• * 1.41

  Isa. 53 3.
• * 1.42

  Rom: 5:20.
• a 1.43

  Eph. 1, 7.
• b 1.44

  Cap: 4.32.
• * 1.45

  2 Cor: 5, 19.
• a 1.46

  Acts 14, 17,
• * 1.47

  Luke 15.20, 21, 22, 23, 24.
• * 1.48

  Luk. 244 7,
• * 1.49

  Acts 3 1••,
• * 1.50

  Rom: 5, 6,
• * 1.51

  John ••, 5.
• * 1.52

  Math. 25, 29.
• * 1.53

  Rom•• 6.23.
• b 1.54

  1 Tim 2.4.
• c 1.55

  Eph. 2 17
• a 1.56

  John 5.4.
• b 1.57

  Math: 28, 19 & Mark 16.15.
• c 1.58

  John. 3.17
• d 1.59

  2 Pet. 3.9.
• e 1.60

  Ez••ch: 33.11:
• a 1.61

  John 3.16.
• b 1.62

  Matt: 5, 8
• c 1.63

  Mat: 5 26, 30
• d 1.64

  Mat: 7, 14.
• e 1.65

  Mat: 7.21
• f 1.66

  Rev: 21.14.
• g 1.67

  2 Pet 2.1.5.6.7.8.9.10.11.
• a 1.68

  Deut. 30.15.19.
• a 1.69

  Isai: ••1.2.
• a 1.70

  2 Cor. 6.1, 2.
• a 1.71

  lib. 2, cap. 38. adver. Haeres.
• * 1.72

  Annus autem Dom∣mini acceptabilis, tempus hoc in quo vocantur ab eo hi qui credunt ei, & acceptabiles fiunt DEO, hoc est, omne ab adventu ejus tempus usque ad consummationem.
• (h) 1.73

  Acts 14:17
• a 1.74

  Plal: 55, 23
• b 1.75

  Prov: ••.12.
• a 1.76

  Prov: 10, 27.
• * 1.77

  Gen: 3.18.••9.
• * 1.78

  Secondly, The Doctrine of the Son of GOD considered as a Mean to advance the Designs of His Incarnation.

  Four Particulars insisted on concern∣ing it in that View.
• a 1.79

  Rom: 2 15.
• b 1.80

  Rom: 1.18.
• c 1.81

  Rom: 1.21.
• † 1.82

  Rom: 1 22, 23.
• * 1.83

  Rom: 24 25, 26. & 5.
• * 1.84

  Psal: 50.21.
• * 1.85

  Ma••: 15.6
• * 1.86

  I. The Manner of His Teach∣ing.
• * 1.87

  1 Cor: 2.4.
• * 1.88

  Luke 4.32.
• † 1.89

  1 Cor: 2.4.
• * 1.90

  Luke 16.15.
• * 1.91

  Oecon Divin: Tom 4 Cap: 4 de erud: P: 180.
• * 1.92

  Luke 4.22.
• * 1.93

  1 Cor: 2.20.
• * 1.94

  Vers: 27.28.
• * 1.95

  II. The Nature of the Christian Doctrine, mani∣fested in some of its Essential Cha∣racters.
• * 1.96

  Heb: 1.1, 2.
• a 1.97

  John 7.16.
• b 1.98

  Iohn 8.26.
• c 1.99

  Isa: 61.1.
• * 1.100

  Psal. 119.97:
• * 1.101

  1 Cor: 2.11.
• * 1.102

  Do: Mon: Mystery of God∣liness. Cap 3 Num: 2. Pag: 3
• * 1.103

  Psal: 119.96.
• * 1.104

  Ham: in Loe:
• * 1.105

  Psal: 119.27.
• * 1.106

  Psal: 19.7.
• * 1.107

  Theo: de lae Criox: pag. 40.
• a 1.108

  Mat: 11.27.
• b 1.109

  Ps: 119.18.
• c 1.110

  D. More Myst: of Godli∣ness. Cap. 1. N: 2.
• a 1.111

  1 Cor: 1.23.
• (a) 1.112

  2 Cor: 11.3.
• (a) 1.113

  Mat: 18.3.
• (a) 1.114

  1 Pet. 3.4.
• (b) 1.115

  Luke 17.21.
• * 1.116

  Rom. 7.14.
• (a) 1.117

  Heb 4.13.
• (b) 1.118

  Rev 2.23.
• (c) 1.119

  Pro: 3.3.
• (d) 1.120

  2 Cor: 10.6.
• (a) 1.121

  Psal: 119.36.
• (b) 1.122

  Idid ver: 11.
• (a) 1.123

  Luk 15. Per totum.
• b 1.124

  Mat: 16.24.
• c 1.125

  John 15.8.
• d 1.126

  Mat: 7.13.21.
• e 1.127

  John 14.15.
• a 1.128

  Mat: 6.17.
• a 1.129

  Mat: 7.24.
• b 1.130

  Jo: 4.24.
• a 1.131

  Jo: 13.17.
• a 1.132

  Luke 12 47.
• b 1.133

  Rom: 3.20.
• a 1.134

  1 Tim: 1.9.
• b 1.135

  Gal: 3.19.
• a 1.136

  Rom: 8.4.
• b 1.137

  Rom: 6.14.
• a 1.138

  2 Cor: 3.8.
• b 1.139

  Eph: 1.19.
• a 1.140

  2 Thes 1.11.
• b 1.141

  Phil: 4 13.
• c 1.142

  Isa: 64.6.
• a 1.143

  1 Cor: 1.30.
• b 1.144

  Phil: 2.5.
• a 1.145

  Rom: 8 29,
• b 1.146

  Psal: 45.13.
• a 1.147

  Mat: 28.20.
• b 1.148

  Jo: 15.5.
• c 1.149

  Luke 11.13.
• a 1.150

  Mat: 11.29.
• b 1.151

  1 Jo: 5.3.
• a 1.152

  Jo: 14.15.21.
• a 1.153

  Jo: 2.30.
• b 1.154

  Jo: 15.14.
• c 1.155

  Mat: 7.21.
• * 1.156

  Psalm 119.1.
• b 1.157

  Luk: 1.6.
• c 1.158

  Mat: 5.48.
• a 1.159

  Jo: 6.63.
• b 1.160

  Mat: 13.19.
• a 1.161

  Luke 8.15.
• b 1.162

  Mat:
• c 1.163

  Psal: 19.7.8.
• d 1.164

  Rom: 1.16:
• a 1.165

  Jo: 6.68.
• b 1.166

  1 Pet: 1.23.
• * 1.167

  Psxal: 119.54
• d 1.168

  Psal: 119.93.
• a 1.169

  Psal: 119.24.
• b 1.170

  Psal: 119.100.
• c 1.171

  Verse 1••0.
• d 1.172

  Verse 105.
• e 1.173

  Mat: 13.22.
• * 1.174

  Psal: 19.10.
• * 1.175

  1 Pet: 2.1, 2.
• * 1.176

  III. An useful Method recommen∣ded for instructing the Youth in the Particulars of the Christian Religion.
• * 1.177

  A view of the most noted and es∣sential Heads of Christian Doctrine, that ought to be inculcated on the Youth.
• * 1.178

  Mat. 4.17.
• * 1.179

  Mat: 18.3.
• * 1.180

  Jo: 3.16.
• a 1.181

  Acts 15.9.
• b 1.182

  Gal: 5.6.
• c 1.183

  Jo: 5.4.
• * 1.184

  Luke 9.23.
• * 1.185

  Errant proinde & vebementer errant, qui aliam crucem ignorant quam tri∣bulationes & aerum∣nas mundanas, nes∣cientes internam pae¦nitentiam & morti∣ficationem carnis esse veram illam crucem, quam post Christum quotidie bajulare de heamus. Arndius de vero Christianis∣mo. lib. 1 cap. 4. pag. 22.
• (a) 1.186

  Mat. 22 37, 38. &c.
• (b) 1.187

  Jo: 15 12.
• (a) 1.188

  Mat. 23.23. Luke: 4.42.
• (b) 1.189

  Col: 3, 14.
• (c) 1.190

  Col: 13
• (a) 1.191

  1 Epist. 2.16.
• (a) 1.192

  John 12 Eph: 4.12.
• (b) 1.193

  1. Eph. 4.20.
• (c) 1.194

  1. Eph. 5.2.
• (a) 1.195

  Psal: 25.14.
• (a) 1.196

  Psal: 25.14.
• (b) 1.197

  Gal. 6.10.
• (e) 1.198

  Col: 3.3.14.
• (d) 1.199

  Eph: 5:1:
• (a) 1.200

  1 Matt. 6.24.
• (b) 1.201

  John 2.15.
• (c) 1.202

  2 Epistle, 3.18:
• (d) 1.203

  Eph: 4.15.
• (a) 1.204

  Theolo∣gie du caeur au preface.
• * 1.205

  John 14, 21, 23.
• (b) 1.206

  Matt: 5.8.
• (c) 1.207

  1 Cor 2, 7, 8, 11.14.
• * 1.208

  Matt. 11.25.
• * 1.209

  John 4 14.
• * 1.210

  Matt. 7.12.
• (a) 1.211

  Rom: 12.15
• (a) 1.212

  Heb. 13:2.
• (b) 1.213

  Job. 29.12, 13, 15, 16.
• (c) 1.214

  Mat: 11.28, 29, 30.
• (a) 1.215

  Luk: 11 1
• (b) 1.216

  Eph: 2.2.
• (a) 1.217

  Joh: 16 33,
• b 1.218

  Matt: 25.34
• (c) 1.219

  Joh. 17:24
• (a) 1.220

  Mat 25 41
• (a) 1.221

  Deut: 32 4.
• * 1.222

  Ezek: 18.25 29.
• (b) 1.223

  1. Jo: 1.5.
• * 1.224

  Lam: 3.33.
• * 1.225

  Prov: 1.7.
• * 1.226

  Tbirdlie, The ex∣ample of our Re∣deemer, as the great mean of car∣rying on the designs of his Incarnation, is insisted on, and recommended.
• * 1.227

  1 That the ••crip∣tur•• of GOD hath given an example for our initiation is Evinced, and the pretences, that would excuse from conforming to it, Refused.
• (a) 1.228

  Mat: 11.29.
• (b) 1.229

  Mat 38,
• (c) 1.230

  Jo: 12 26.
• (d) 1.231

  Jo: 8.12.
• (e) 1.232

  Jo: 13, 5.6.7. &c.
• (a) 1.233

  Jo. 13.13.14.15.
• (b) 1.234

  1 Jo 2, 6.
• (c) 1.235

  1. Peter 2.21.
• (d) 1.236

  1. ••hess: 1.6.
• (e) 1.237

  1. Cor: 11.1
• * 1.238

  Itaque ne errore se∣ducti, Christianismum, verba tantum, non rem esse crederemus, exta∣ret{que} vivum exemplar hominis novi, statuit nobis ob oculos Deus fi∣liam suum, non tantum ut Lytrum & Media∣torem, sed ut Specu∣lum vera pietatis. De vero Christian: Lib: 1 Cap: 11. P. 55.
• * 1.239

  Scilicit hoc post protoplasti fatalem lapsum mundo hacte∣nui defuerat, hominem habere, qui intactus vitijs, quafi viva spi∣ra••s{que} Lex in medio fratrum suorum ver∣saretur. Eum nobis in Christo Deus exhi∣buit Dulce est sancti∣••atis amatori ejus ac∣curatissimam delinea∣tionem in scripta Dei lege contemplari, sed delineatio ista, quid nisi pictura est? Ac∣cura••a quidem illa na∣tivis{que} expressa colo∣ribus, sed pictura ta∣men, sine carne & succo sina vi••a & mo∣tu. Quanto ergo dul∣cius, eandem sanctita∣tem, quae in lege de∣picta est, quasi vivam & animatam in Chris∣to cernere. Witsuis in Oecon. Fud: Lib: 3. Cap. 12. P. 477.
• (a) 1.240

  Oecon: D••vin. Tom. 5 Cap. 2. Page, 20.
• (a) 1.241

  Heb: 2.14.
• (b) 1.242

  Ibid: 1.17.
• (c) 1.243

  Heb: 4, ••5.
• (d) 1.244

  P••il: 2.6.7.
• (a) 1.245

  Jsa: 53 2, 3.
• (b) 1.246

  Psal: 22 6.
• (a) 1.247

  John 8 12.
• * 1.248

  11. A deduc∣tion of the par∣ticulars which the holy Jesus hath Exemplifi∣ed unto us, and our Obligation to conform unto them Evinced and urged.
• (a) 1.249

  Cant. 4.16.
• (a) 1.250

  Heb: 12 2.
• (a) 1.251

  Luk 2.7.
• * 1.252

  Intuere mihi ipsi∣us vitam & Doc∣trinam, nec nego∣bis nihil ipso & mundo esse dissimi∣liu••: iliud prae sepe, illud Stabu∣lum, illae cunae, an non speculum, sunt contemptus rerum Mundana rum Lib: 1. c. 14. p. 80.
• (a) 1.253

  Luk: 9.58.
• (b) 1.254

  2 Cor: 8.1.
• (c) 1.255

  Luk: 23 8.
• (d) 1.256

  Luk: 23 11.
• (e) 1.257

  Jo: 18.36.
• (f) 1.258

  Jo: 8.15.
• (a) 1.259

  Jo: 5.41.
• (b) 1.260

  Jo: 8.50.
• (c) 1.261

  Matt: 8.4.
• * 1.262

  Cur ergo Jussit cum tacere: ut instrueret nos o••nam gloriam devitare, & in mi∣rificis actibus maile abscondi, quantum in nohis est, quam pro∣palari Dionys: Carth us in loc.
• (d) 1.263

  Luke 2.40.
• (e) 1.264

  Ibid. Ver: 46, 47.
• (a) 1.265

  Matt. 6.24.
• (b) 1.266

  Mat: 19 23.
• (c) 1.267

  Luk: 6.24.
• (d) 1.268

  Luk: 16 19.
• (e) 1.269

  2. John 2.25.
• (f) 1.270

  John 5.44.
• (g) 1.271

  John 12 42.43.
• * 1.272

  Ama nesciri & pronihilo reputa••i. De imit. Christ.
• (a) 1.273

  2. ••or: 1.
• (b) 1.274

  〈…〉〈…〉 23
• * 1.275

  Mat. 11.25.
• * 1.276

  Oe con Divin. Tom 5 C. 2. p. 48.
• * 1.277

  Rom. 1.14.
• * 1.278

  1 Cor. 9.22.
• * 1.279

  Acts 17 22, 23 &c.
• * 1.280

  S••••gunt indocti & Coelum rapiunt, & nos cum doctrinis no∣siris, sine corde, ecce ubi voluntamur in carne & sanguine. Confess. lib. 8 cap. 8.
• * 1.281

  1 Cor. 1.26.
• * 1.282

  Magna prorsus & rara virtus humilitas honorata Bernard. in Ado Dom. Ho 4
• * 1.283

  Mat. 19.21.
• * 1.284

  M••t. 19.22.
• * 1.285

  John 2.25.
• * 1.286

  Crescit amor nuni∣mi, quantum ipsa pe∣cunia crescit.
• * 1.287

  Prov: 30.16.
• * 1.288

  1 Cor. 7.29.30, 31.
• * 1.289

  Jo: 5.30.
• * 1.290

  Jo: 6.38.
• * 1.291

  Luke 22.42.
• * 1.292

  Psal. 110.7.
• * 1.293

  Vide Ham: in Loc.
• * 1.294

  Mat 4.2.
• * 1.295

  Mat: 11.19.
• * 1.296

  M••t: 9 12.13.
• * 1.297

  Luk. 7.
• * 1.298

  Mat. 26. Mark 14. John 12.
• * 1.299

  Mark 14.8.
• * 1.300

  Psal. 109 24.
• * 1.301

  Habet•• consolatio∣nem, O Monache, Je∣junando, fiquidem & Dominus hec fecit. Hi∣erom. in loc.
• * 1.302

  Psal. 69.21. Joh. 19.29.
• * 1.303

  Et praecipue mi∣ratur immensum illum D. Jesu a∣morem, qui lauti∣tiis omnibus lu∣bens caruit, & aceto se ac felle potari passus est, ut iis, qui sui sunt, in favore numinis pinguia comedere, ac dul∣cia bibere daretur. Wi••sius Oecon: Foed. Lib. 3. C. 12. N. 99.
• * 1.304

  2 Cor: 4.27.
• * 1.305

  1 Tim. 5.23.
• * 1.306

  Luke 2, 41.42.
• * 1.307

  Mark 6.3.
• * 1.308

  Mat. 21.12. &c.
• * 1.309

  Pudeat enim pu: deat in voluptati∣bus nos vitam ex∣igere, cum Christ∣us Jesus inter mi∣serias & aerumnas illam ad mortem usque traduxerit. Ver. Christ: Lib. 1. C. 14. P. 80.
• * 1.310

  Isa. 53.3.
• * 1.311

  Great Exem∣plar P. 359. N. 5.
• * 1.312

  Isa. 53.4.
• * 1.313

  Mat. 2.••3.
• * 1.314

  Psal. 109.4.5.
• a 1.315

  Mark 3.2.
• b 1.316

  John 8.5.6.
• c 1.317

  Mark 3.6.
• d 1.318

  Jo. 10.39.
• e 1.319

  Jo: 5.59.10.31.
• f 1.320

  Luke 4.29.
• g 1.321

  Psal: 109.23.
• * 1.322

  2 Tim 3.12.
• * 1.323

  Mat. 5.10.
• * 1.324

  Mat. 9.34.
• * 1.325

  Jo. 8.48.
• * 1.326

  Jo. 10.33.
• a 1.327

  Jo. 10.20.
• b 1.328

  Mat. 26.63.
• c 1.329

  Jo. 7.12.
• d 1.330

  Luke 23.2.
• e 1.331

  Mat. 11.19.
• * 1.332

  Isa. 5.3.
• * 1.333

  Jo. 15.20.
• * 1.334

  Mat. 10.25.
• * 1.335

  Theo: de la Croix. P. 42.
• * 1.336

  Luke 6.••6.
• * 1.337

  Mat. 5.11.
• * 1.338

  Jo. 7.5.
• * 1.339

  Jo. 1.11.
• * 1.340

  Psal. 69.8.
• * 1.341

  Psal. 41.9.
• * 1.342

  Psal. 69.20.
• * 1.343

  Psal: 142.4.
• * 1.344

  Jo: 15 18.
• * 1.345

  Jo. 16.82.
• * 1.346

  2 Tim. 4 16.17.
• * 1.347

  Mat. 26.57.
• * 1.348

  Mat: 26.67.63.
• * 1.349

  Luk: 22.64.
• * 1.350

  Mat: 27.2.
• * 1.351

  Luk 23.11.
• a 1.352

  Luke 23.25.
• b 1.353

  Joh: 18.40.
• c 1.354

  Mat: 27.26.
• d 1.355

  Mat. 27.28, 29, 30.
• * 1.356

  Ibid. v 30.31. &c.
• * 1.357

  Mat. 27.34.
• * 1.358

  Ibid. v. 39, 42.
• * 1.359

  Ibid. v. 44.
• * 1.360

  Heb. 12.13.
• * 1.361

  2 Cor. 12.10.
• * 1.362

  Isa. 50.6.
• * 1.363

  Psal. 129.3.
• * 1.364

  Psal. 22.12.13.
• * 1.365

  Psal. 22.14.
• * 1.366

  Psal. 22.16.
• * 1.367

  Phil. ••.10.
• * 1.368

  Pudeat sub spi∣nato ca∣pire mem¦b••um fi∣eri Deli∣catum Bern:
• * 1.369

  1 Cor: 9.27.
• * 1.370

  Col: 1.27.
• * 1.371

  Mark. 3.5.
• * 1.372

  Mat. 23.37.
• * 1.373

  Mat. 21.12.13.
• * 1.374

  Phil. 2.5.
• * 1.375

  Psal. 6.6.
• * 1.376

  Psal. 119.1••8
• * 1.377

  Ibid. v. 136.
• * 1.378

  1 Tim. 1.15.
• * 1.379

  Phil. 3.18.
• * 1.380

  Mat. 8.17.
• * 1.381

  1 Pet. 2.24.
• * 1.382

  〈…〉〈…〉 25.41.
• * 1.383

  Luke. 10.33.34.
• * 1.384

  Gal. 6.2.
• * 1.385

  Rom. 12.15.
• * 1.386

  Heb. 13.3.
• * 1.387

  Mat. 26 46.
• * 1.388

  Psal. 69.1.
• * 1.389

  Mat. 20.20, 21, 22, 23.
• * 1.390

  Rev. 3.21.
• * 1.391

  Psal. 43.2.
• * 1.392

  Psal. 119.81.82.83.
• * 1.393

  Psal. 25.10.
• * 1.394

  1 Pet. 2.21.
• * 1.395

  Great Exam∣plar P. 412.
• * 1.396

  Theol. de la Croix P. 78.
• * 1.397

  Rom. 2.17.
• * 1.398

  2 Tim. 2.12.
• * 1.399

  1 Pet: 4.12.13.
• * 1.400

  Luke. 24.26.
• * 1.401

  Heb. 2.10.
• * 1.402

  Heb. 5.8.
• * 1.403

  Eph. 4.5.
• * 1.404

  1 Cor. 3.11.12.13.
• * 1.405

  Gal. 6.17.
• * 1.406

  Gal. 6.14.
• * 1.407

  Acts 5.41.
• * 1.408

  Homil 12.
• * 1.409

  1 Cor. 4.1.
• * 1.410

  Acts 14.22.
• * 1.411

  Lam. 3.33.
• * 1.412

  Hosea 14.9.
• * 1.413

  Ezek. 18.25.33.20.
• * 1.414

  2 Cor. 1.5.
• * 1.415

  1 Pet 4.14.
• * 1.416

  Psal. 119.
• * 1.417

  Luk. 22.28.
• * 1.418

  Mark 1.13. Luke 4.2.
• * 1.419

  Luke 4.1.
• * 1.420

  Luke 4.13.
• * 1.421

  Luke 22.53.
• * 1.422

  Col. 2.15.
• * 1.423

  Joh. 16.33.
• (a) 1.424

  John 1.14.
• (b) 1.425

  Phillip: 7.2.
• (c) 1.426

  Rom. 8.
• (d) 1.427

  Heb: 2.14. ver: 17.
• (e) 1.428

  Heb: 4.15.
• (f) 1.429

  Isai: 52 14
• (a) 1.430

  Heb: 5.7.
• (b) 1.431

  Romnns, 15 1.
• (*) 1.432

  Great, Exem Page, 150.
• (a) 1.433

  1. Peter 2.22.
• (b) 1.434

  Heb: 2.10.
• * 1.435

  Rev. 3.21.
• * 1.436

  Psal: 3••.7.
• * 1.437

  Luke 13.24.
• * 1.438

  Rom: 8.37.
• a 1.439

  1 Cor: 9 24.
• b 1.440

  2 Tim. 2.3.
• c 1.441

  1 Tim: 6.12
• d 1.442

  Jam: 4 7.
• e 1.443

  Rom: 8.13.
• f 1.444

  1 Joh: 2 15. James 4.4.
• * 1.445

  Heb: 12.4.
• * 1.446

  Eph: 6.12.
• * 1.447

  4 Tim 4.7, 8.
• * 1.448

  Psal. 46.7.
• * 1.449

  Matth. 26.50.
• * 1.450

  Heb. 9.114.
• * 1.451

  1 Pe: 1 12.
• * 1.452

  Matth: 7.15.
• * 1.453

  John 10.11.12, 13.
• * 1.454

  1 Tim. 6.13.
• * 1.455

  John 18.37.
• * 1.456

  Rev. 3.14.
• * 1.457

  Ham: in loc:
• * 1.458

  Mark 8.35. See also Matth: 39.16.25. Luke 9.24.
• * 1.459

  Rev: 2.10.
• * 1.460

  Chri¦stian Sacri∣fice, P. 48.
• * 1.461

  Mark. 8.38
• * 1.462

  Acts. 21 1••.
• * 1.463

  Rev: 12.11.
• * 1.464

  Rev. 12.11.
• * 1.465

  Cant. ••.6.7.
• * 1.466

  Hebr. 12.23.
• * 1.467

  Isa. 13:7:
• * 1.468

  1 Pe••: 2:23.
• (d) 1.469

  1. Cor: 13 3.
• * 1.470

  Quod Martyrium gravius est, quam inter epulas esu∣rire, inter vestes mul••as & pretios∣as algere, pauper∣tate prermi inter Divitias. Serm: 1. de Test. sanct.
• * 1.471

  Ephes: ••.6.
• (x) 1.472

  Oecon: Divin: Tom: 4: p: 418.
• (a) 1.473

  Rom: 6 3, 4, 5.
• (b) 1.474

  Phil: 3.10.
• (a) 1.475

  Rom: 8 29.
• (b) 1.476

  Rom: 6
• (c) 1.477

  Gal: 5.24.
• (d) 1.478

  2 Cor: 4.10.
• (a) 1.479

  Gal: 2 20.
• * 1.480

  Oecon: Divin: Tom: 4: cap: 17: num: 9: pag: 419
• (a) 1.481

  1 Pet: 2.8.
• b 1.482

  Rev. 1.6
• (c) 1.483

  Rom: 8.13.
• * 1.484

  O sacrum iter verorum A∣mantium! Da mihi diu in∣ter spinas tu∣as incedere, & aliquando inter hrachia tua cum Ama∣to expirare.
• * 1.485

  Canones amoris Sacri P. 111.
• a 1.486

  Gal: 8.15.
• b 1.487

  1 Cor: 2.2.
• * 1.488

  X
• * 1.489

  Amor meus pondus me∣um, eo feror quocun{que} fe∣ror. August: Conf: lib:
• (c) 1.490

  1. Cor: 13.8.
• (a) 1.491

  2 Timo: 2.11
• (b) 1.492

  Rom: 8 13.
• * 1.493

  oecon∣om: di∣vina. Tom: 7 C 18. N 4. p 317.
• (a) 1.494

  1 John 5:
• (b) 1.495

  Job: 11 20.
• (b) 1.496

  Job 11 20:
• (b) 1.497

  :Rom: 122.
• (*) 1.498

  Rom: 21:2:
• * 1.499

  The CON∣CLU∣SION.
• a 1.500

  Mat. 9.17.
• b 1.501

  1 Cor. 3.12.
• c 1.502

  Joh. 16.12.
• d 1.503

  1 John 2.12, 13.