Looking Unto Jesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

10. Now he discovered his obedience to his Father, in preaching the Gospel up and down. He foresaw that the night drew on in which no man could work, and therefore now he hastened to do his Fathers business, now he pours out whole Cataracts of holy Lessons; and still the people drew water from this Fountain, which streamed out in continual emanations; he added wave to wave, and line to line, and precept to precept; and at last he gave them his farewell Sermon, which is the most spiritual and comfortable piece that ever was uttered, it comprehends the intentions of his departure to prepare places for his Saints in Heaven; and in the mean while he would send them the holy Ghost, to supply his room, to furnish them with proportionable comforts, to enable them with gifts, to lead them into all truth, and to abide with them forever. In conclusion of all, he gave them his blessing, and prayed for them, and then having sung an hymn, he goes away and prepares for his sufferings.

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

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

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

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

Against this are divers exceptions of the Adversaries. As, 1. That the Law is satisfied either by doing that which is commanded, or by sufferring the punishment which is threatened. Answ. It is true in respect of the penal Statutes of men, but not in respect of the Commandments of God, in which there is not only a penalty threatened, but a blessedness promised: if man had continued in his integrity, the Law might have been satisfied by obedience only; but being fallen into a state of disobedience, two things are necessarily required to the fulfilling of the Law, (i.e.) the bearing of the penalty, and the performing of the Command; the one to escape Hell, and the other to obtain Heaven. 2. They except that whosoever are freed from Hell, are also admitted to Heaven. Answ. The reason thereof is because Christ who did bear the punishment to free us from Hell, did also fulfil the Commands to bring us to Heaven; but howsoever these two benefits of Christ do always concur in the party justified, as the causes thereof concurred in Christ, who not only did both obey and suffer, but in obeying suffered, and in suffering obeyed; yet both the causes between themselves, and the effects between themselves, are carefully to be distinguished; for as it is one thing to obey the Commandment, and another thing to suffer the punishment; so it is one thing to be freed from Hell by Christ his suffering the penalty, and another thing to be intitled to Heaven, by Christ his fulfilling the Commandments. 3. They except, that God is a most free Agent, and therefore he may if he will, justify men by the passive righteousness of Christ only, without fulfilling of the Law. Answ. What God may do, if he will, I will not dispute; but sure I am, that he justifieth men according to his will revealed in his Word; and there we find, that as we are justified from our sins by the Blood of Christ, so also we are made just by the active (though not only by the active) obedience of Christ; For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. And if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life: by his life which he lived before his death, and by his life which he lived, and doth live after his death; by the acts of his life before his death meritoriously, and by the acts of his life after his death (as by his resurrection, ascension, session, and intercession) effectually. Christ is made unto us of God (saith the Apostle) both redemption and righteousness: redemption to deliver us from sin; and righteousness to bring in everlasting righteousness. 4. They except, that if we are justified by Christ his fulfilling the Law, then we are justified by a legal righteousness, but we are not justified by a legal righteousness, but by such a righteousness as without the Law is revealed in the Gospel. Answ. The same righteousness by which we are justified, is both legal and evangelical in divers respects; legal in respect of Christ, who being made under the Law, that he might redeem us who were under the Law, perfectly fulfilled the Law for us; and evangelical in respect of us unto whom his fulfilling of the Law is imputed. And herein stands both the agreement and difference betwixt the Law and the Gospel; the agreement, in that both require the perfect fulfilling of the Law unto justification; the difference, in that the Law requireth perfect obedience to be performed in our own persons; but the Gospel accepts of perfect obedience perfomed by Christ our surety, and imputed to us; and so it is all one as if it had been performed in our own persons.

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

Against this are divers exceptions: As, 1. That Christ obeyed the Law, or conformed to the Law (as need was) for himself, Christ (say they) as he was a man, was bound to obey the Law for himself. Answ. This Assertion detracts from the merit of his obedience, and from the dignity of his Person. 1. From his merit, for if his obedience were of duty, then it were not meritorious, Luke 17.10. and if this be true, then have we no title to Heaven. 2. From the dignity of his Person, as if he needed either to obey for himself, or by his obedience were any way bettered in himself. O that these men would remember that the Person who did obey the Law was, and is, not only man, but God also; Christ fulfilled the Law not only as man, but as God-man, Mediator; and therefore as his blood was God's blood, so his obedience was the obedience of God, Who being in the form of God, thought it no robbery to be equal with God—And being found in fashion as a man, he humbled himself, and became obedient unto death, or until death. We find him here God-man; and from hence we conclude, that all the legal actions of Christ from his Incarnation to his Passion inclusively, were the actions of Christ God-man, Mediator, and Surety for us in a way of covenant; and consequently they were not performed of duty, nor for himself. 2. They except, that if Christ obeyed the Law for us, that by his obedience we might be justified, then shall not we ourselves need to obey the Law; but the Consequent is absurd, therefore the Antecedent. Answ. We need not to obey the Law to that end, that we may be justified thereby, for this is impossible to us by reason of the flesh, and therefore our Savior fulfilled it for us; and yet it follows not but that we may endeavor to obey the Law for other ends; as to glorify God, to obey his Will, to testify our thankfulness, to edify our Brethren, to assure ourselves of our justification, and so to make our calling and election sure: in this Study and Practice of Piety consisteth our new obedience, which we must therefore be careful to perform, though Christ as to justification hath performed it for us. 3. They except, that if Christ by his active obedience fulfilled the Law for us, and that so we are justified from all kind of sin both original and actual, then Christ's suffering was in vain. Answ. Christ's active obedience is an essential part of our justification, but not all our justification; the material cause of our justification is the whole course of the active and passive obedience of Christ, together with his original righteousness, or habitual conformity unto the Law; I say together with his original righteousness, because many Authors express no more, but only Christ's active and passive obedience; but they are to be understood, as asserting his original righteousness implicitly, the act presupposing the habit. And here observe the difference betwixt the Law in case of innocence, and the Law in case of sin; the Law in case of innocence required only doing, but the Law in case of sin cannot be satisfied without doing and suffering, Gal. 3.10. Gen. 2.17. Original justice and active obedience was sufficient to justify man in his innocence, but not to justify man fallen; and therefore we do not separate these, the original, the actual, and the passive righteousness of Christ, as to the matter of justification, but we imply all.

[Argu. 3] 3. We read in Scripture of two parts of justification, viz. the absolving of a believing sinner from the guilt of sin, and death; and the accepting of a believing sinner as righteous unto life. The former is wrought by the sufferings of Christ imputed as a full satisfaction for sin, the other by imputation of Christ's perfect obedience, as a sufficient merit of eternal life; by the former we are freed from Hell, by the latter we are entitled to the Kingdom of Heaven, of them both the Apostle speaks, We are justified by his blood, Rom. 5.9. and we are made righteous by his obedience, Rom. 5.19.— Our Adversaries deny these two parts of justification, saying that it consists wholly in remission of sin. But we reply in every mutation, though it be but relative, we must of necessity acknowledge two terms, terminum a quo, & terminum ad quem, the denomination being commonly taken from the latter: as in justification there is a motion or mutation from sin to justice, (from which term justification hath its name) from a state of death and damnation, to a state of life and salvation; but if justification be nothing else but bare remission of sins, then is there in it only a not imputing of sin, but no acceptation as righteous; a freedom from Hell, but no title to Heaven.—They say indeed, that to whom sin is not imputed, to them righteousness is imputed; and we grant that these things do always concur; but yet they are not to be confounded, for they differ in themselves, and in their causes, and in their effects. 1. In themselves; for it is one thing to be acquitted from the guilt of sin, and another thing to be made righteous, as we see daily in the pardon of Malefactors. 2. In their causes, for the remission of sin is to be attributed to Christ's satisfactory sufferings, and acceptation as righteous unto life to Christ's meritorious obedience. 3. In their effects, for by remission of sin we are freed from Hell, and by imputation of Christ's obedience we have right unto Heaven. I will not deny but that to Christ's habitual and actual righteousness is sometimes attributed freedom from Sin and Hell, as in Rom. 8.2. The Law of the Spirit of life which is in Christ Jesus hath made me free from the Law of Sin and Death; and on the contrary side to Christ's passive obedience is sometimes attributed a right unto Heaven, as in Heb. 9.15. That by means of his death,—they which are called might receive the promise of eternal inheritance; but such places as these, are to be understood by a Synecdoche, which puts only one part of Christ's obedience for the whole obedience of Christ. But I must recall myself, my design in this work was not for controversies; I leave that to others; See Downham, Burgess, Norton, &c. for my part I am sure I have before me a more edifying work, which is to take a view of this Jesus, not only for intellection, but for devotion, and for the stirring up of our affections.

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

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

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

SECT. II. Of Considering Jesus in that Respect.

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

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

2. Consider of the Baptism of Christ; he that never sinned was made sin for us, and so it was proper enough for Christ to take upon him the Sacrament of sinners, or of repentance for sin; but especially he was baptized, that in the symbol he might purify our nature, whose stains and guilt he had undertaken. Consider of this, O my soul, and bring it home to thyself, surely every soul that lives the life of Grace, is born of water, and the Spirit: and to this purpose Christ, who is our life, went down into the waters of Baptism, that we who descend after him might find the effects of it; as pardon of Sin; adoption into the Covenant of Grace, and holiness of life. Had not Christ been Baptized, what virtue had there been in our Baptism? As it became him to fulfil all righteousness, and therefore he must needs be baptized; so he fulfilled it not for himself, but for us; Christ's obedience in fulfilling the Law, is imputed to all that believe unto righteousness, as if themselves had fulfilled; so that he was Baptized for us, and the virtue of his Baptism is derived unto us; O the sweet of this meditation! Christ was Baptized; and when Baptized, the Heavens were opened, and the Holy Ghost descended, and a voice from Heaven proclaimed him to be the Son of God, and one in whom the Father was well pleased; and the same ointment that was cast upon the head of our High Priest, went unto his beard, and thence fell to the borders of his garment; for as Christ our Head felt those effects in manifestation, so through Christ do we believe the like effects in our very Baptism; the Heavens then (as it were) opened unto us, and the holy Ghost then descended upon us, and then were we consigned to the inheritance of Sons, in whom the Father through his Son is also well pleased. O my soul! what a blessing is there in the Baptism of Christ? and how mayest thou suck and be satisfied, if thou wilt put thy meditation to the right use? the Baptism of Christ is as a field of flowers, wherein is a world of privileges, as justification, adoption, regeneration, sanctification, glorification; O then fix thy soul at least on some of these flowers, and leave them not without carrying some honey away with thee; if thou art in Christ thou art Baptized into his death, and Baptized into his Baptism; thou partakest of the fruit and efficacy both of his death and life, and baptism, and all.

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

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

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

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

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

2. How may we know when the Angels speak to us? I confess it is an hard question, and easily it cannot be solved; only some conjecture we may have; as in a case of evil; thou art in a way of sin, and near to fall into it, it may be on a sudden thou hearest within thee some contrary whisperings, which also are above the whisperings of a natural conscience, common to the wicked; or in case of good, it may be on a sudden thou hearest within thee some independent, supernatural persuasions, and reasonings to this or that good, or to this or that object, which may more easily lead thee to choose the good: in these cases thou mayest conjecturally think, that these whisperings or motions are of the Angels of God. Bodin tells a story of one who desired of God a guidance, and assistance of an Angel; and accordingly he had sensible manifestations of a Spirit that assisted him, and followed him till his death; if in company he spake any unwary words, he was sure to be advertised, and reproved for it by a dream in the night; or if he read any Book that was not good, the Angel would strike upon the book, to cause him to leave it.

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

6. Consider the the Preaching of Christ. O the admirable Sermons of this great Prophet! the Spouse tells us, His Lips like Lilies dropped sweet smelling Myrrh, his Doctrine was sweet as the Lilies, and sound as the Myrrh; His Lipps were like Lilies, as certain odoriserous Lilies, that cast forth a sweet smelling savor; they were full of Heavenly Grace and sweetness; Grace, saith the Psalmist, was poured into his lips, and they dropped sweet-smelling Myrrh; the nature of this Herb is to keep from putrefaction, as it is sound itself, so it makes other things sound. Error is of a putrifying nature, corrupting, and defiling the soul; but the Doctrine of Christ keeps the soul sound; it is the souls preservative, it keeps the soul free from all corruption and defilement. See here the prophetical office of Christ held forth in similitudes, his lips were ever dropping, distilling, publishing sweet and sound truths.—Read and peruse those Sermons he hath left on record; yea ruminate and meditate on them, in order to piety and an holy life: How sweet was the first Sermon of Christ? Repent, for the Kingdom of Heaven is at hand; And how Spiritual was that Sermon of Christ? Except a man be born again, he cannot see the Kingdom of God; It may be thou art a Doctor, a Master of Israel, thou art a learned Scholar, thou art a man of parts and abilities in other things; it may be thou hast read so long in the Bible, thou hast heard so many, and so many Sermons, &c. but ah! miserable soul, it may be all the work is to do still within; Come, say this Sermon of Christ to thine own soul; Unless I be born again, I cannot enter into Heaven; born again? O Lord what is that? was ever such a thing done upon me? was ever I cast into the pangs of a new birth? and continued I in those pangs until Christ Jesus was formed in me? are old things done away, and are all things now become new? is the old man, the old lusts, the old conversation quite abandoned and left? are my principles new? my aims and ends new? my life and conversation new? Thus might I paraphrase on all the Sermons: but I intend brevity; only consider O my soul; as if this Sermon, and all the rest had been preached to thee: Reallize Christ standing by thee, and opening his mouth, and teaching thee, thus and thus; surely there is a speaking of Christ from Heaven; See that ye refuse not him (saith the Apostle) that speaketh from Heaven. And besides, he hath his Ministers here on earth, and they are daily Preaching over these Sermons of Christ, again, and again; they Preach such things as were first spoken by the Lord himself, they beseech, and pray thee in Christ's stead. O then, meditate on these things, and give thyself wholly to them, that thy profitting may appear to all.

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

8. Consider Christ's ordination of his Apostles. He chose twelve, whom he Named Apostles: and what was the office of these Apostles, but to Go and teach all Nations? The Gospel was first Preached in Jewry, but afterwards the sound of it came unto us. Out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem. Gildas affirms plainly, That Britain received the Gospel in the time of Tiberius, under whom Christ suffered: and that Joseph of Arimathea, after the dispersion of the Jews, was sent of Philip the Apostle from France to Britain, and here remained in this Land all his time. Nicephoras adds, That Simon Zealots did spread the Gospel Christ to the West Ocean, and brought the same into the Isles of Britain. Howsoever it was brought hither, of this we are sure; that Christ was first discovered to his Apostles, and from the Apostles was discovered to our fore-Fathers, and from them unto us, and from us will be the discovery to others to the end of the world. O the goodness of God in Christ! What? That repentance and remission of Sins, should be preached in his Name, beginning at Jerusalem; and afterwards among all Nations? Of what near concernment, O my soul, is this to thee? What art thou but a sinner of the Gentiles? Understand that term! When the Apostle would express the greatest sinners that the World had, he calls them Sinners of the Gentiles; Why? the Gentiles knew not God, the Gentiles were unacquainted with Christ, the Gentiles walked in nothing but sin; O then what a love is this, that God should ever have thought of good will towards thee? surely this is one of the great mysteries of Godliness, God manifested in the flesh, Justified in the Spirit, seen of Angels, preached unto the Gentiles: What? that sinners, and the worst of sinners, should be made the subjects of the utmost discovery of Christ, and the Gospel of Christ? this is a mystery indeed; had Christ sent his Apostles to proclaim the riches of his Grace to some Jews only, or to some unspotted souls among the Gentiles (if any such were) whose hearts might presently have fallen down before it, this had been something suitable; but, that sinners of the Gentiles, that Children of wrath should be the subject of this great design. O the Mystery! q. d. Go my Apostles into all the Nations of the world; and amongst them all, go into Britain, into that corner of the world England, and there open the mystery of Christ, there preach life, and reconciliation, and redemption, and Glorification to those poor Souls; lay you (or at least some of you) the foundation of the Christian Fath amongst those heathens, those sinners of the Gentiles; and after you, I will raise up some other Ministers of the Gospel to confirm the same: Yea in the last times I will raise up many Worthies, as Jewel, Usher, Downham, Perkins, Hooker, Rogers, Shepherd, Bolton, Ash, Whittaker, &c. who shall be as bright Stars in the Firmament of that Church; and after them I will raise up others to discover this great design to their generations, amongst whom shall live such and such men, such and such women (and herein O my soul think of thyself, and if thou wilt of thine own family and relations) for I owe a good will towards England, it shall be said of England, as sometimes of Zion, out of England the perfection of beauty, hath God shined. O my Soul! how shouldst thou be ravished in this one meditation? what? that Christ should cause the Sun of his Gospel to come into this Zodiac, and that now in these latter times (when the Sun is set in Zion, where it first arose) it should make a Noon with us, and shine more brightly here (for ought I know, or c • n yet learn) than in any other Nation, Country, Kingdom, throughout all the World? O the depth of the riches both of the wisdom and council of God, how unsearchable are his judgments, and his ways past finding out?

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

10. Consider the easiness of his yoke, and the lightness of his burden. Many a one is willing to take Jesus as their Savior, but they are unwilling to take him on his own sweet terms; O they imagine it an hard task, and an heavy burden, Who may endure it? it was otherwise with Christ, I do delight to do thy will O my God; and 'tis otherwise with Christians, for his Commandments are not grievous, saith John; and therefore David calls on others to try this truth, Oh taste, and see how good the Lord is. It is said of Master Sanders, that a little before his death and martrydome he told his Wife, that he had no riches to leave her, but that treasure of tasting how sweet Christ is to hungry Consciences; And of that (said he) as I feel some part, and I would feel more, so I bequeath it unto thee, and to the rest of my beloved in Christ. O my soul if thou canst but taste, thou wilt find a world of sweetness in Christ's ways; there is sweetness in the Word, How sweet are thy Words to my taste, yea sweeter than honey to my mouth? There is sweetness in prayer, hast thou not known the time that thou hast touched the hem of Christ's garment, and tasted of the joys of Heaven in prayer? hast thou not seen heaven cleft, and Christ sitting at God's right Hand? surely the Lord is Rich to all them that call upon him. There is sweetness in meditation, some call this very duty, The Saints pastime, which recreates and perfumes the tired Spirits: Now O my soul thou art in the exercise of this duty, now thou art in the meditation of the easiness of Christ's burden, and of the sweetness of his ways, tell me, is there nothing of Heaven in this meditation? is it sweet? or is it bitter to thy Soul? thou mayest read in Scripture of many admirable effects of meditation, as that it confirms our knowledge; I have more understanding than all my teachers, for thy Testimonies are my Meditations: that it inflames our love, Oh how love I thy Law? it is my Meditation all the day; that it casts a sweet influence on our lives, I will Meditate in thy precepts, and have respect unto thy ways; What? is it thus with thee? canst thou say with David, My Meditation of him shall be sweet? And in the multitude of my thoughts within me, thy Comforts exceedingly delight my soul? Why then thou hast truly, tasted of God's goodness, thou hast actual discoveries of the sweetness of God's ways; thou hast experienced this truth, that his yoke is easy, and his burden is light; that his ways are ways of pleasantness, and all his paths are peace. Oh if men did but know what ravishing sweetness were in the ways of God, they could not but embrace them, and esteem one days society with Jesus Christ (as Caracciolus did) better than all the gold in the world

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

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

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

But what is it in Christ's Life that is so desirable? I answer, every passage or particular named; yea, everything of Christ is desirable (named or un-named) all that concerns Christ in any kind whatsoever (if to the former particulars, I should add a thousand and a thousand more) it is very precious, and excellent, and necessary, and profitable, and comfortable, and therefore desirable: but to put them in order:

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

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

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

Come then, cast up thy desires after Christ, breath, O my soul, after the enjoyments of this Christ; fling up to heaven some divine ejaculations, Oh that this Christ were mine! Oh that the actions of Christ, and the person of Christ were mine! Oh that all he said, and all he did, and all he were from top to the were mine! Oh that I had the silver wings of a Dove, that in all my wants I might fly into the bosom of this Christ! Oh that I might be admitted to his person? or if that may not be, Oh that I may but touch the very hem of his Garment. If I must not sit at Table, Oh that I might but gather up the Crumbs! Surely there's Bread enough in my Fathers House; Christ is the Bread of Life; this one Loaf Christ is enough for all the Saints in heaven and earth to feed on; and what must I pine away, and perish with hunger? Oh that I might have one Crum of Christ! Thousands of Instructions dropped from him whiles he was on earth; Oh that some of that food might be my nourishment! Oh that my ways were directed according to his Statutes! many a stream, and wave, and line, and precept flowed from this Fountain, Christ; Oh that I might drink freely of this water of life! He hath proclaimed it in my ears, if any man thirst, let him come unto me and drink; Oh that I might come, and find welcome! why sure I thirst, I am extremely a thirst, I feel in me such a burning drought, that either I must drink or die; either the righteousness of Christ, the holiness of Christ, the holiness of his Nature, and the holiness of his Life must be imputed unto me, or farewell happiness in another World; why come, come Lord Jesus, come quickly; Oh I long to see the beauty of thy face! thy glory is said to be an enamouring glory; such is thy beauty, that it steals away my heart after thee, and cannot be satisfied till with Absalom, I see the Kings face; come Christ! or if thou wilt not come, I charge you, O Daughters of Jerusalem, if ye find my beloved, that ye tell him I am sick of Love.

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

4. LEt us hope in Jesus carrying on the great work of our Salvation in his Life. By this hope I mean not a fluctuating, wavering, doubtful hope, but an assured hope; an hope well grounded. The main soul question is, whether Christ's life be mine? whether all those passages of his life l • id open, belong unto me? whether the habitual righteousness, and actual holiness of Christ be imputed to my justification? and what are the grounds and foundations on which my hope is built? The Apostle tells us, that God gives good hopes through Grace; if hope be right and good, it will manifest itself by operations of saving Grace: O look into thy soul! what gracious effects of the life of Christ are there? certainly his life is not without some influence on our spirits, if we be his Members, and he be our Head. The Head we say, communicates life and sense, and motion to his members; and so doth Christ communicate a spiritual life and sense, and motion to his members; O the glorious effects flowing out of Christ's life into a Believers soul! I shall lay down these. As,—

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

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

2. If Christ's life be mine, then shall I walk even as he walked; such is the efficacy of Christ's life, that it will work suitableness, and make our life in some sort like his life. The Apostle observes that our communion with Christ works on our very conversations; he that abideth in him, walks even as he walked: and to this purpose are all those holy admonitions; walk in love, as Christ also loved us. —and, I have given you an example, that you should do as I have done unto you. —And, as he which hath called you is holy, so be ye holy in all manner of conversation. Then is Christ's life mine, when my actions refer to him as my Copy, when I transcribe the Original of Christ's life (as it were, to the life. Alas, what am I better to observe in the life of Christ his Charity to his Enemies, his Reprehensions of the Scribes and Pharisees, his subordination to his heavenly Father, his ingenuity towards all men, his effusions of love towards all the Saints, if there be no likeness of all this in my own actions? The Life of Jesus is not described to be like a Picture in a chamber of Pleasure, only for beauty and entertainment of the eye, but like the Egyptain Hieroglyphics, whose very feature is a precept, whose Images converse with men by sense, and signification of excellent discourses; to this purpose, saith Paul, we all with open face, beholding as in a glass, the glory of the Lord, are changed in the same Image from Glory to Glory: Christ is the Image of his Father, and we are the Images of Christ; Christ is God's Masterpeice, and the most excellent device and work, and frame of heaven that ever was, or ever shall be; now Christ being the top-excellency of all, he is most fit to be the the pattern of all excellencies whatsoever; and therefore he is the Image, the Idea, the Pattern, the Platform of all our sanctification. Come then, O my soul, look unto Jesus, and look into thyself; yea, and look and look, till thou art more transformed into his likeness: Is it so that thou art changed into the same image with Christ? took into his disposition as it is set forth in the Gospel? look into his carriage, look into his conversation at home and abroad; and then reflecting on thyself; look there, and tell me, canst thou find in thyself a disposition suitable to his disposition, a carriage suitable to his carriage, a conversation suitable to his conversation? art thou every way like him in thy measure, in Gospel allowance; in some sweet resemblance? why then, here's another ground of hope: O rejoice in it, and bless God for it.

3. If Christ's life be mine, then shall I admire, adore, believe, and obey this Christ. All these were the effects of those several passages in Christ's life respectively. 1. They admire at his Doctrine and Miracles: For his Doctrine; all bear him witness, and wondered at those gracious words which proceeded out of his mouth: and for his Miracles; they wondered, and they glorified the God, the God of Israel: yea sometimes their admiration was so great, that they were sore amazed in themselves beyond measure, and wondered. — They were amazed at the mighty Power of God, and they wondered everyone at all things which Jesus did. 2. And as they admired, so they adored: there came a Leaper and worshipped him, saying, if thou wilt thou canst make me clean: and there came a Ruler and worshipped him, saying, My Daughter is even now dead, come lay thy hand on her, and she shall live; and they that were in the Ship came and worshipped, saying, of a truth thou art the Son of God. The very worshipping of Christ confesseth thus much, that he is the Son of God. 3. And as they adored, so they believed: If thou canst believe (said Christ to the Father of the possessed Child) all things are possible to him that believeth; and straight way he cried out, and said with tears, Lord, I believe, help thou my unbelief. And when many of his Disciples fell away, then said Jesus to the twelve, will ye also go away? Peter answers for the rest, to whom shall we go? —Why Lord, we believe, and are sure that thou art the Christ, the Son of the living God: not only worshipping of Christ, but believing in Christ is a right acknowledgment that Christ is God. 4. And as they believed, so they obeyed: ye have obeyed from the heart (said Paul to the Romans) that form of Doctrine which was delivered to you; no sooner Peter and Andrew heard the voice of Christ, follow me, but they left all and followed him: and no sooner James and John heard the same voice of Christ, follow me, but they left all and followed him; and no sooner Matthew, sitting at the receipt of custom, heard that voice of Christ, follow me, but he rose and followed him. Why then are ye my Disciples indeed (said Christ to the believing Jews) if ye continue in my word. Come then, put thyself, O my soul, to the test; thou hast seen and heard, the wonderful passages of Christ's Life; the Baptism of Christ, the Fasting of Christ, the Temptations of Christ, the Manifestations of Christ; the Doctrine of Christ, the Miracles of Christ, the Holiness of Christ; and is this the issue of all? Dost thou now begin to admire, and adore, and believe, and to obey this Christ? is thy heart warmed? thy affections kindled? Forbs tells us that the word of God hath three degrees of opperation in the hearts of his chosen, first it falleth to men's ears as the sound of many waters, a mighty, great, and confused sound, and which commonly brings neither terror nor joy, but yet a wandering and acknowledgment of a strange force, and more than human power, this is that effect which many felt hearing Christ, when they were astonished at his Doctrine, as teaching with authority; what manner of Doctrine is this? never man spake like this man: the next effect is the voice of thunder, which bringeth not only wonder, but fear also: not only filleth the ears with sound and the heart with astonishment, but moreover shaketh and terrifieth the conscience: the third effect is the sound of harping, while the Word not only ravisheth with admiration, and striketh the Conscience with terror, but also lastly filleth it with sweet peace and joy. In the present case, give me leave to ask, O my soul, art thou struck into a maze at the mighty Miracles, and divine Doctrine of Jesus Christ? dost thou fall down and worship him as the Lord and thy God? dost thou believe in him, and rely on him for Life and Salvation? dost thou obey him, and follow the Lamb which way soever he goes? dost thou act from Principles of Grace in newness of life, and holiness of conversation? dost thou walk answerably to the commands of Jesus Christ; or at least is there in thee an earnest endeavor so to walk, and is it the sorrow of thy soul, when thou observest thy failings? and dost thou rejoice in spirit when thou art led by the Spirit? why then here's another ground hope, that virtue is gone of Christ's life into thy soul.

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

Away, away with all dejecting doubts, and perplexing fears! while Christ was in Augustine's eye, he said, I dare not despond, I know who hath said it, and I dare build upon it; this Anchor of hope thus cast out, and fastening upon Christ, it would be admirably useful when Billows of Temptation beat upon Souls; this Helmet of Hope thus used, would keep off many blows, whereby the comforts of distrustful spirits are many times sadly battered. O my Soul, look to the grounds of thy hope! if thou findest the power of sin dying in thee, if thou walkest as Christ walked, if thou admirest, adorest, believest, and obeyest thy Christ; if thou livest, and livest not, but in deed, and in truth, it is Christ that lives in thee; why then thou mayest comfortably hope and assure thyself that Christ's habitual righteousness, and actual holiness is imputed to thy justification; thou mayest confidently resolve that every passage of Christ's Life (so far as Legal or Moral) belongs unto thee. What? would ever Christ have come with his power against thy power of sin, if he had not meant to rescue thee? Would Christ ever have set thee a Copy, and have held thy hand and thy heart, to have writ legibly after him, if he had not meant thee for a Scribe instructed unto the Kingdom of Heaven? would Christ in his several actings have set himself before thee as the Object of Admiration, Adoration, Belief and Obedience, if he had not meant to own thee, and to be owned by thee? would Christ ever have come so near to thee, as to have lived in thee, to have been the soul of thy soul, and the life of thy life, the All of thy understanding and will, imaginations and affections, duties and services, if he had not purposed to have saved thee by his life? Surely it is good that I both hope, and quietly wait for the Salvation of God. I cannot hope in vain if these be the grounds of my hope.

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

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

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

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

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

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

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

4. Faith going to Christ as God in the flesh, and as made under the Law, it is principally to look to the end and meaning of Christ, as being God in the flesh, and as fulfilling the Law.

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

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

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

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

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

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

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

1. The fullness of this Object; Christ's life is full, it is very comprehensive, it contains holiness, and happiness, sanctification, and justification: if Christ's Garments were healing, how much more so main and essential a part of Christ, even the half of Christ as it were? for so is Christ's Life. It is vehemently to be suspected, that the true reason why so much is said of his Death, and so little in comparison of his Life, it is either because we understand not the fullness of his life, or because we are carnal and selfish, affecting freedom from hell, more than holiness on earth; some benefit by Christ, more than conformity to Christ. O come! see the fullness of Christ's life: in reference to our sanctification, was it not an exact model of perfection? a most curious exemplification of God's whole Word? an express Idea, Image, Representation of the whole mind of God? a full president for all others to walk by, to work by, to live by? and in reference to justification, is not Christ's life the object of Faith and justifying? nay, is not Christ's life the object of justifying faith, as well as Christ's death, resurrection, ascension, session, intercession? The assertors of Christ's active and passive obedience for us, can tell us of two things in the Law intended; one principal, viz. Obedience: and another secondary, viz. malediction upon supposition of disobedience; so that sin being once committed, there must be a double act to justification, the suffering of the Curse, and the fulfilling of Righteousness anew, the one is satisfaction for the injury we have done unto God as our Judge; and the other is a performance of a service which we owe unto God as our Maker. O then how large, and full, and comprehensive is this life of Christ?

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

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

SECT. VI. Of Loving Jesus in that respect.

6. LEt us love Jesus, as carrying on the great work of our salvation for us during his Life. Now what is Love but a motion of the Appetite, by which the Soul unites itself to what seems fair unto it? And if so, O what a lovely Object is the Life of Christ? who can read over his Life, who can think over his worthiness, both in his person, relations, actions, and several administrations, and not love him with a singular love? That which set the Daughters of Jerusalem in a posture of seeking after Christ, was that Description of Christ, which the Spouse made of him; My Beloved is white and ruddy, the chiefest of ten thousands, his head is as the most fine Gold, his Locks are bushy and black as a Raven; his eyes are as the eyes of Dov • s, by the Rivers of water, washed with milk, and finely set, his cheeks are as a bed of Spices, and sweet flowers; his lips like Lilies dropping sweet smelling myrrh, &c. By these are intimated unto us the government of Christ, the unsearchable counsels of Christ, the pure nature of Christ, without any impurity or uncleanness; the gracious promises of Christ, the soul saving instructions of Christ, the holy actions and just administrations of Christ, the tender affections, and amiable smilings of Christ, the gracious, inward and wonderful workings of Christ; so that he is altogether lovely, or he is composed of loves; from top to toe there is nothing in Christ, but 'tis most fair and beautiful, lovely and desirable— Now as this Description enflamed the Daughters of Jerusalem; so to act our loves towards the Lord Jesus Christ, take we a copy of the Record of the Spirit in Scriptures; see what they say of Christ; this was his own advice, Search the Scriptures, for—they are they which testify of me.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Let us contemplate on this life of Christ, let us think of it in our minds; there is a kind of delight in knowing some things speculatively, which we would abhor to know experimentally; and therefore the Devil's first temptation was drawn from the knowledge of evil, as well as good; he knew that the mind of man would receive content in the understanding of that, which in its own nature had no perfection at all; now if there be a delight in the contemplation of evil, how much more in the contemplation of that which is good? And is not the life of Christ, the Graces, the Virtues, the holy Actions, the dear Affections of Jesus Christ to us-ward, good, and very good? Come then, stir up our memories, let us be settled men; let us spend our frequent thoughts upon this blessed Object; the reason we miss of our joys, is, because we are so little in comtemplations of our Christ. It is said that he pities us in our sorrows, but he delights in us, when we delight in him. Certainly he would have us to delight in him, and to that purpose he way-lays our thoughts, that wheresoever we look, we shall still think on him: O my soul, cast thine eyes which way thou wilt, and thou shalt hardly look on anything, but Christ Jesus hath taken the name of that very thing upon himself. What, is it day? and dost thou behold the Sun? He is called the Sun of righteousness: Or, is it night? and dost thou behold the Stars? He is called a Star: There shall come a Star out of Jacob—out of Jacob shall he come that shall have dominion. Or, is it Morning? and dost thou behold the morning-star? He is called the bright morning-star. Or, is it Noon? and dost thou behold clear light all the world over in thy Hemisphere? He is called the Light, and that Light, and that Light that lighteth every man that cometh into the world. Or, to come a little nearer; if thou lookest on the earth, and takest a view of the Creatures about thee, seest thou the silly sheep? He is called a sheep; as a sheep before her shearer is dumb, so he openeth not his mouth: or seest thou a Lamb bleating after the harmless sheep? He is called a Lamb; Behold the Lamb of God which taketh away the sins of the world: Seest thou a Shepherd watching over his flock, by day or night? He is called a Shepherd: I am the good Shepherd, and know my sheep, and am known of mine: Or seest thou a Fountain, Rivers, Waters? He is called a Fountain: In that day there shall be a Fountain opened to the House of David, and to the inhabitants of Jerusalem, for sin and for uncleanness: Or seest thou a Tree good for Food, or pleasant to the eye? He is called the Tree of Life: and, as the Apple-tree among the Trees of the Wood, so is my Beloved among the Sons. Seest thou a Rose, a Lily, any fair Flower in a Garden? He is called a Rose, a Lily: I am the Rose of Sharon, and the Lily of the Valleys: or to come a little nearer yet; art thou within doors? I am the door, by me if any man enter in he shall be saved, and shall go in and out, and shall find pasture. Art thou adorning thyself, and takest a view of thy Garments? He is called a Garment: Put ye on the Lord Jesus Christ. Art thou eating meat, and takest a view on what is on thy Table? He is called Bread: The bread of God, true bread from Heaven, the bread of life, the living bread which came down from heaven. Why thus Christ way-lays our thoughts, that wheresoever we look, we should ever think of Christ—Now these thoughts or contemplations of Christ, are they that bring together the object and the faculty of joy: I cannot think of Christ, or the life of Christ, of Christ preaching, or of Christ preached, but I must rejoice in Christ; as sometimes the Apostle said; Christ is preached; whether in pretence or truth, I matter not, but that he is preached, I therein do rejoice, yea and will rejoice.

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

3. Let us come up to more and more and more fruition of Christ; all other things work our delight but as they look towards this; now in this fruition of Christ are contained these things: first a propriety unto Christ; for as a sick man doth not feel the joy of a sound man's health, so neither doth a stranger to Christ feel the joy of a Believer in Christ; how should he joy in Christ that can make no claim to him in the least degree? But to that we have spoken. Secondly, a possession of Christ; this exceedingly enlargeth our joy. O how sweet was Christ to the Spouse, when she could say, I am my Beloved's, and my Beloved is mine; he feedeth among the Lilies, q. d. we have took possession of each other; he is mine through faith, and I am his through love; we are both so knit by an inseparable union, that nothing shall be able to separate us two; he feedeth among the Lilies; he refresheth himself and his Saints, by his union and communion with them; many are taken up with the joy and comfort of outward possessions, but Christ is better than all; in one Christ is comprised every scattered comfort here below: Christ mine (saith the soul) and all mine. 3. An accommodation of Christ to the soul; and this is it that completes our joy; It is not bare possession of Christ which bringeth real delight; but an applying of Christ unto that end and purpose for which he was appointed: it is not the having of Christ, but the using of Christ, which makes him beneficial. O the usefulness of Christ to all believing Souls! The Scriptures are full of this; as appears by all his Titles in Scripture; he is our life, our light, our bread, our water, our milk, our wine; his flesh is meat indeed, and his blood is drink indeed: he is our father, our brother, our friend, our husband, our King, our Priest, our Prophet: he is our justification, our sanctification, our wisdom, our redemption; he is our peace, our mediation, our atonement, our reconciliation, our all in all. Alas! I look on myself, and I see I am nothing, I have nothing without Jesus Christ, here's a temptation, I cannot resist it; here's a corruption, I cannot overcome it; here's a persecution, I cannot down with it: well, but Christ is mine, I have interest in Christ, and I have possession of Christ, and I find enough in Christ to supply all my wants; he was set up on purpose to give me grace, and to renew my strength, so that if I make my application to Christ, I can do all things, Phil. 4.13. I can suffer the loss of all things, Phil. 3.8. I can conquer all things, nay, in all things be more than a conqueror through him that loves me, Rom. 8.37. Oh the joy now that this accommodation brings to my soul! I see it is nothing but Christ, and therefore I cannot but rejoice in this Christ, or I must rejoice in nothing at all: Surely we are the Circumcision which rejoice in Christ Jesus, and have no confidence in the flesh.

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

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

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

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

2. We must praise God for all those passages in Christ's life. Thus did the multitude; they praised God with a loud voice, for all the mighty works that they had seen; saying, blessed be the King that comes in the name of the Lord, peace in heaven, and glory in the highest! What (my Soul) hath Christ done all this for thee? was he made under the Law, to redeem thy soul, and adopt thee for his Son, to the inheritance of Heaven? came he down from heaven, and travelled he so many miles on earth, to woo and win thy heart? spent he so many Sermons, and so many Miracles to work thee into Faith? O how shouldest thou bless, and prize, and magnify his Name? how shouldest thou break out into that blessed Hymn, To him that loved us, and hath made us Kings and Priests unto God, and his Father, to him be Glory and Dominion forever and ever, Amen.

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

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

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

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

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

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

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

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