CHAP. I. Containing the Principles of Christian Doctrine.

JEsus being a Teacher sent from God, Sect. 1 to restore true Religion, levell'd his Doctrine principally against those Errours contrary thereunto, which yet Mankind was very prone to fall into; and inculcated those prime and fundamental truths, which make up the genuine Spirit, consti­tute the Essence, and are (as it were) [Page 2] the Informing Soul of true and unde­fil'd Religion. As,

First, Concerning the Nature and Government of God. He that lay in the bosome of the father, Joh. 1.18. hath reveal'd him to us. Whom Men rather con­ceived of, as a powerful, than as a good Being; a God of wrath, and the object of their dread, rather than a God of perfect Wisdom and Good­ness, the object of their love and ho­ly imitation: One whom they might possibly appease by Gifts, and atone by servile performances; little ap­prehending in the mean while, that He was most easy to reconcile, and forward to do them good, and suffi­ciently pleased if they were but wil­ling to be made happy by him.

This was the degenerate and mis­shapen notion of God, that inform'd the Religion of the World, and ren­der'd it servile, superstitious, unsa­voury, and uncomfortable. As for the Jews, God was their King, and they consider'd him as the Lord of their Hosts; dreading his Power, and [Page 3] limiting his goodness. Whilst they reverenc'd his Sanctuary, hallow'd his Sabbaths, and paid his tyth and ob­lations, they were safe under his Al­mighty Protection; and to them possibly he might make some allow­ance, and bear with the transgressions of his peculiar people: but the Na­tions of the World they look'd upon as the people of his Wrath, and ei­ther devoted to destruction, or not regarded by him; who, whatever goodness he had in his nature, had appropriated that to the Jews only. Jesus therefore who hath shew'd us plainly of the Father, inculcates wor­thy apprehensions of God; teaching us to conceive of him, as the Father of Mercies, as kind to the unthank­ful, and freely good towards all; and that Universal Love, the most gene­rous and fervent Charity, the most tender Bowels of Pity, these are his true Image, and make us like God, the children of our Father which is in Heaven, Math. 5.44. He therefore tells the Jews, that God loved not [Page 4] them only, but the whole World; and that to such degree, as he sent his only Son into it, for the Salvation of all, that should become willing to be saved by him, Joh. 3.16. That He came to seek and save that which was lost; and that Repentance and remission of Sins, should be preach'd in his Name, to All People without exception, Luk. 24.47. that God is gracious and reconcileable in his na­ture, and that there is Joy in Heaven at the conversion of a sinner, Luk. 15.7, 10. In a word, the true notion of God is, that he is indeed to be Re­verenc'd for his excellent Greatness, but that he is especially to be loved for his Goodness, as being the excel­lent pattern of all that is good, and original of all perfection, whom to know is Life Eternal; to be like him is to be as perfect as we are capable, and to see God our supream felicity; and that Vision is the portion of his Children, that strive to imitate the Being they Adore and Love, that Copy out his Purity, his Righteous­ness, [Page 5] and Mercy; they shall be bles­sed, for they shall see God, Mat. 5. such are the excellent notions of God, which the Doctrine of Christ in­spires, banishing those narrow and stingy, mean and servile conceptions of him, that had infected the minds, and vitiated the Religion of Jews and Gentiles, and which Mankind are ex­ceeding prone to fall into.

Secondly, Jesus in his preaching,Sect. 2 did especially inculcate the truth of divine Worship, with what things God is pleas'd, and what is the Wor­ship and Homage he requires of us; dispelling the gross Ignorance, and dangerous Errours, both of the Jews and Gentiles.

God he tells them is a Spirit, and will be worshipped in spirit and truth, with the Mind and Soul, with­out shadows and ceremonies, Joh. 4.23. as he will not be honour'd with Images, so he little regardeth any external performances. That he va­lues neither place nor time, but e­very where, and at all times, he will [Page 6] have Men call upon him, holding up pure hands, with sincere and fer­vent minds. That he preferreth Mer­cy to Sacrifice; and is only glorify'd by our being fruitful in good works, Joh. 15.8. that the Gentile Image-wor­ship was abominable, and the Jews Ceremonies trifles, and the Phari­saick superstition intolerable with God. To turn Religion into noise and shew, to place it in Fringes and Phylacteries, in distinguishing opi­nions, or unprofitable speculations, in regard to Altars and Shrines, to difference of meats and days, and such like Traditions of Men; this was an offence and scandal that mo­ved the Spirit, the meek and gentle Jesus, and made him reprove sharp­ly, and lash severely, the abetters of it, Math. 23. Especially they having advanced these trifles and superstiti­ons, into the place of Justice, Mercy and Faith, and the greater things of the Law, and made void the Command­ments of God through their traditions.

There is nothing (our Saviour tells [Page 7] us) entring into the Man that can defile him in the estimate of God, but the evil things that proceed out of the heart, these defile the man, Mark 7.18. nor can any thing on the o­ther hand avail him, but what pro­ceeds from a mind full of God, and is a genuine fruit of the true knowledge of him. That true Religion and true Happiness (its natural issue) consist in, and are the results of a due tem­per of mind; the poor in spirit, the penitent Mourners, the meek,Math. 5.3, &c. the merciful, the pure, and peaceable; these are the true Worshippers, and truly happy Men. That God need­eth not our Prayers to inform him of our wants, or to move his pity; nor are we heard the sooner for our much speaking, but that our due apprehensions concerning God, and humble confidence in him, fervent application of our Soul towards him, and a ready obsequiousness to his Will, these render us capable of his Blessings, and secure them to us. When our hearts are full of the sense [Page 8] of his power and goodness, and our Prayers oblige us to honour him in our Lives; when we forgive others as heartily as we desire God to for­give us, and pray to our Father in secret, with a full trust to be heard and approved by him; then we wor­ship him aright, and shall be the bet­ter for such our serving God, though he that is infinitely perfect needs not our Service, nor can be profited by us, Matth. 6.

Jesus instructs us therefore to make our Prayers short and grave, fervent and apt to excite Devotion, after the Pattern he taught his Disciples, Mat. 6.9. And that we pray continually and importunately, for those things the desire whereof doth greatly ex­alt and improve our Spirits, Luk. 11.1, 13. thus did this great Instructer call Men back to the true worship of God, admonishing that they no lon­ger should trust in Sacrifices and ob­lations, in pompous Rites, and cere­monious Addresses, or any thing of that nature; but worship God in Spi­rit [Page 9] and Truth, and be followers of him as dear Children, and then they might rely upon it, that their Heavenly Fa­ther both knows their needs, and will most readily succour them in all their distress, and bestow upon them all his goods.

Thirdly, Another main Principle Sect. 3 of true Religion, taught by the holy Jesus, concerns the true motive, rea­son and end of our duty and obedi­ence, in which Mankind had grosly misconceiv'd and mistaken; and such mistake is most fatal and pernicious to Religion, and to that satisfaction and happiness that should be attain'd by it. The Pagans ploy'd their Al­tars, and practised their Religion, to avert a Pestilence or Famine, to obtain the Commodities of Life. The Jews would not serve God for nought, but were encouraged to ex­pect affluence and prosperity as the reward of their Obedience. The wicked Pharisees had prevaricated to the utmost, and presumed they might satisfy for Injustice and Op­pression, [Page 10] by a strict observation of the Ceremonies of the Law, and Traditions of the Elders. The peo­ple generally expected from Christ secular Immunities and Priviledges, they followed him for the Loaves. Their Fathers (they tell him) did eat Man­na, were wonderfully fed and prote­cted in the Wilderness, and planted at length in a land flowing with Milk and Honey, but what sign shewest thou? Joh. 6.30, 31. Upon which, and all apt occasions, Jesus instructs them in the true reasons, motives and ends of obedience to God, telling them, that to make Religion a Cloak to secular designs, is to prostitute and profane it; and to procure to themselves an inevitable and great damnation, Matth. 23.14. That they should not seek any longer the meat which perisheth, but that which endu­reth to eternal Life, Joh. 6.27. That his Kingdom was not of this World, nor did he promise his Followers ex­traordinary immunities in it: but rather it would frequently so happen, [Page 11] that they should be hated, reviled, and persecuted for their adherence to him. There is indeed a true and great felicity, the natural result, and inseparable consequent of the righte­ousness taught by Christ, but then poverty of Spirit, and contempt of the world, are parts of that Righteous­ness, and Ingredients of that Blessed­ness; and being revil'd, disgraced, afflicted, and persecuted,Math. 5. Mark 7.34. are well e­nough consistent with it. Blessed are they that suffer for Righteousness sake, for theirs is the Kingdom of Heaven, and their reward shall be great in Hea­ven. That his Disciples must take up the Cross; and no Man can be his Disciple, that is not resolved to part with all for his sake, Luk. 14.33. and the hundred fold restitution that he promiseth, is such as consists with persecution, Mar. 10.30. That there­fore his Disciples ought not to have the interests of this World in mighty Reckoning; nor value themselves up­on any thing, besides their interest in the future and better Life. Nay [Page 12] even those miraculous gifts they were endowed withal, far exceeding all the gifts of Nature, or of Fortune, yet were not a sufficient foundation for any great complacency, or rejoy­cing in themselves; Luke 10.20. Re­joice not in this that the spirits are sub­ject to you, but rather rejoice because your names are written in Heaven. His Promise to his Followers is, that he will Raise them up at the last day, that where he is they shall be also, that they shall have a beatifical Vision of God in Life Everlasting; that in the mean while, they shall b [...] the Children of God, and have the lively hope of his Favour, the Conscience of their own Integrity, the feeling of a happy temper and excellent state of mind, and the consolations of the Ho­ly Spirit for their support and encou­ragement. Upon these motives, and from the principles of equity and in­genuity, love and gratitude to God, and a desire of being like him, and of attaining that perfection they are capable of, he wills them to practise [Page 13] all Righteousness, he recommends their duty to them. And this is it which constitutes the Spirit and Soul of Christian Righteousness, and gives the true stamp and complexion to all our Obedience, viz. that it being founded in a right knowledge of God, cherished by a holy Acquaintance with him, expressed in those things that are Worthy of him; making a due difference between the greater and lesser matters of the law; be acted from love and gratitude, from a con­viction of the excellency of Holiness, and with delight in it, from the hope and desire of Eternal Life, and a full perswasion of the necessity of holi­ness to perfect our nature, and make us capable of seeing God, and meet to enjoy him. This is the Truth as Je­sus taught it; which he that heartily imbibes, and suitably expresseth in his Life, he is a Christian, a Disci­ple indeed, and shall receive the end of his Faith, the Salvation of his Soul.

Lastly, The Doctrine of Jesus hath Sect. 4 also given Light, to the Measure of [Page 14] Righteousness, and extent of our du­ty, with respect to some allowances made to the Jews, or such things as God winked at in former times of Ignorance. For we are assured by him, that unless our righteousness ex­ceeds the righteousness of the Scribes and Pharisees, we shall in no case enter into the Kingdom of God, Math. 5.20. That not only murther and maim­ing, but hatred and revenge, yea causeless and immoderate anger will cer­tainly expose us to the judgment of God. That ineffectual Lust makes us guilty before him, as well as actual Adultery. That the occasions of evil must be avoided, and the first motions of Lust repelled, or we pe­rish by our indulgence, fondness and softness, as well as by accomplish'd wickedness. That although God to­lerated the hard-hearted Jews, and winked at the ignorant Gentiles, in the matter of Polygamy and Divorce, yet from the beginning it was not so: nor should be for the future a­mong the Disciples of Jesus. That [Page 15] trivial and common swearing makes guilty as well as Perjury; but such truth and faithfulness ought to be a­mongst Christians, that their credit might not need the support of an Oath. This is the substance of our Saviour's Sermon, in Matth. 5.20. to the 37 verse. Farther he enjoins, that his Disciples should excel in meek­ness, and patient bearing of injuries, not resisting evil, but over-coming it with good. That they should not violently impose their Religion on Men, nor yet endeavour the destru­ction of such as with violence oppo­sed it. To call for Fire from Hea­ven on the Churches Enemies; to kill extrajudicially, a bold Seducer of the Brethren from true Religion, were acts of holy zeal, once com­mended and rewarded; but Christi­ans are required to be of another spi­rit, Luke 9.55. And the son of man came not to destroy mens lives, but to save them. He calls his Followers to the most excellent heights of all ver­tue, that they may shine as Lights [Page 16] before Men, and become as the salt of the earth to season the manners of others, and keep them from stinking corruption. So that whereever his Re­ligion should come, it should produce many eminent lights, and incompara­ble Examples; and should have such a general influence, as to render the Conversations of all more tolerable and savoury.

Such is the instruction contain'd in the preaching of Jesus, exhibiting to us the true Principles of Christian Religion, declaring the genuine spirit and temper of it. He moreover assert­ed his own Authority and Mission from God to restore his true Religion and Worship; he confirm'd the for­mer Revelations, and taught a just Reverence of them; he reveal'd ma­ny things concerning the following state of his Church, and promised farther information in those matters by the pouring out of his Spirit upon it. But these are things foreign to our present business. I shall therefore here shut up the first Chapter.

CHAP. II. The manner of Christ's teaching, instru­ctive to us, how we ought to profess, abett and maintain his Doctrine.

JEsus the great Prophet that was to come into the World, did by his Preaching Inlighten the Dark­ness, and dispel the gross prejudices of it: he did moreover, by the man­ner of declaring his Doctrine, recom­mend it to our regard, and instruct us how to profess and propugn it.

For first, It is frequently taken Sect. 1 notice of, by the Evangelists,Matth. 7.29. Luk. 4.32. Mark 1.22. that he taught as one having Authority, and not as the Scribes; that the people were astonished at his Doctrine, be­cause he spake with Authority, i. e. as became the Majesty of divine truth; without affectation or artifice, without ostentation of Wit or Elo­quence; not dealing in subtilties, nor descanting upon the traditions of El­ders, or referring to the testimonies [Page 18] of famous Rabbies; but he delivered plain and useful Instructions, in a grave, sincere, and authoritative sort, as a Messenger of God, fully satisfied of the truth of what he spake, and referring to the Conscience of his Au­ditors, appealing to the Scriptures, and demanding audience and credit for his works, which proved his Mis­sion from God. The things of God must be reverently handled; his truth is a sacred depositum, which as we must not be ashamed to own, so we must not triflingly expose. 'Tis too great and noble a thing, to be brought forth, barely to entertain or divert the Company; it carries its own Authority when solidly proposed, and confirm'd by Sacred Writ, but 'tis enfeebled and diminish'd when dress'd with exquisite art, as if it nee­ded trimming or varnish: It is pro­faned, if we so blend it with Fancy, Wit, Eloquence, or other small Arts; that it serves only for an occasion of shewing our selves, or that it appears not in its native beauty and majesty, [Page 19] by reason of the spots and bedeckings that we bestow upon it; to shew our art not to serve the Interest of the truth. Religious truths are vene­rable, they had their proper seat in the Conscience, must be received thither with a full Conviction, and rule there with a divine sway; and we must endeavour to transmit and fasten them in the Conscience of o­thers, with all that Authority and venerable regard, that they have, or ought to have in our own.

Secondly, It's noted of Jesus, that Sect. 2 he taught with becoming freedom and boldness; his very Adversaries confessed he taught the way of God in truth, not regarding the person of men, Matth. 22.16. He conceal'd no ne­cessary or useful truth for fear of of­fending. He freely and sharply re­proved the Scribes and Pharisees, though the most potent Faction, of greatest interest and repute. He nei­ther courted the people, nor their Rulers; he desisted not from refu­ting popular Errours, though they [Page 20] more than once took up stones to cast at him; nor was discouraged, when he was told that Herod sought to kill him. Go ye (saith he) and tell that fox that I cast out devils, and do cures to day and to morrow, and the third day I shall be perfected, Luk. 13.31. There was nothing more offensive to the Jews, than his healing on the Sab­bath days, and the Pharisees who were exceedingly Superstitious in that point, watched him with an e­vil Eye; yet he cured the sick in their presence, and confounded their superstition with his free discourse upon that subject: Is it not lawful to do good on the Sabbath days? and which of you having an Ox or an Ass fallen into a Pit, will not streightway pull him out on the Sabbath day? Luk. 14.1, 5. Thus he taught us sincere­ly and freely to profess necessary and useful truth, and boldly to refute Errour, and reprove Vice; not to hold the truth with respect of per­sons, nor in the just defence of it to fear the Faces of Men.

[Page 21]Yet thirdly, Jesus taught with Sect. 3 great Wisdom and Prudence; taking fit seasons, and accommodating him­self to the needs and Capacities of Men. By familiar and apt Parables from things well known, he did in­struct the vulgar, and at the same time did escape from the insidious and captious; did pass by the obsti­nate and untreatable, leaving them in their blindness; or he shut their Mouths, and defeated their Snares. He pointed and barb'd an Arrow, which flew more directly, and stuck the faster in their Consciences, for the Pa­rable it was winged with. Such was the Parable of the two Sons, whom their Father commanded to work in his Vineyard, representing the inex­cusable obstinacy and impenitency of the Pharisees; and that of the Hus­bandmen miserably destroy'd, for re­fusing to their Lord the fruits of his Vineyard, for killing his Servants, and at last his Son, whom he sent to re­claim them; for they themselves confessed the justice of the proceed [Page 22] against those wicked Men, and there­in past Sentence on themselves, even whilst they knew, that he had spoken these Parables of them, Matth. 21.41, 45. With like Wisdom he defeated their captious questions, and put them to silence with his Interrogato­ries. Thus he asserted the Rights of God and the King; and yet avoided the snare of the Herodians; when they asked him concerning paying tribute to Caesar, Matth. 22.21. So he asserted his own Divinity, and si­lenced his Adversaries; by question­ing with them, how Christ could be both the son and the Lord of David, v. 45. So he silenced the Sadducees in their own way; for if they from the re­lation between the Woman and her seven Husbands, argued against a future state, much more reasonable was it to prove a future state, from the Relation that God owned be­tween himself and good men, even after their death, viz. that he is the God of Abraham, &c. for that relation is real and effectual, and therefore re­quires [Page 23] the existence of the Subjects, that they live to God in a capacity of his love and favour. For he is not the God of the dead but of the living, Mat. 22.31, &c. 'Twere endless to ob­serve all the instances of that wisdom and prudence, wherewith Jesus re­futed errours, and vindicated truth; not shewing himself afraid of his Ad­versaries, and yet prudently avoid­ing them. After which Example, he hath willed us to be wise as Serpents, though innocent as Doves. Not to be ashamed of him and his words in an evil and adulterous generation, and yet not to cast Pearl before Swine, nor holy things to Dogs, nor impru­dently to provoke the untreatable and unreasonable.

Fourthly, The Holy Jesus in all his Sect. 4 Discourse, shewed such zeal and fer­vour, as manifested that he was in great earnest, and executing a trust, that he had received of God. In him was fulfill'd that prophetical passage, the zeal of thine house hath even eaten me up, Joh. 2.17. he used diligence [Page 24] in teaching, and sharpness in reproof, when the case required it. Ye Hypo­crites! Ye generation of Vipers! How can ye escape the damnation of Hell? So he rebukes the self-concei­ted, wicked Pharisees, Matth. 23.33. Get thee behind me Satan, thou art an offence to me, for thou savourest not the things that be of God; was the earnest reproof he gave to Peter, who opposed his own fancies and prejudices to the wisdom and truth of God, Matth. 16.23. He loved to do the work of God, and refus'd not to travail for the Conversion of a poor Woman, and she a Samaritan; neg­lecting his meat at a time when he was both hungry and weary; for this was his meat, to do the will of him that sent him, and to finish his work, Joh. 4.34.

Sect. 5 Yet in the last place, This his zeal was tempered with a mighty pity and compassion, to the infirmities, needs, and prejudices of men. He was ten­der of their Souls, and pitiful to their Weaknesses. His Bowels were moved in him, and he had compassion on [Page 25] the multitude; when he saw that they were scattered abroad as Sheep having no Shepherd, and fainted for lack of instruction, Mat. 9.36. He did bear with the weakness and pre­judices of his Disciples, though he was grieved for, and complain'd of the dullness of their understanding, and hardness of their heart. He re­peated his Instructions, expounded his Parables, heard and Answered their Questions, and endured their Infirmities. He wept over the infi­delity and obstinacy of the Jews, with passionate wishes, that they would have known the things of their peace in the day of their Visitation. He foretold their destruction with sad­ness, and all the expressions of pity and compassion.

From all which we learn, not on­ly to receive the Christian Doctrine with forwardness and readiness of Mind, as that wherein the glory of God, and the interests of our Souls, are nearly concern'd: but also to profess it steadily, as those that are fully [Page 26] perswaded, both of the truth, and the high importance of it, being ve­ry zealous and in earnest in teaching and defending it; using all wisdom and prudence to gain, or silence the Enemies thereof; to defeat their de­signs, and avoid their snares; fearless of whatever may betide us in the re­gular, and necessary confession of the truth; and with meekness, tender­ness, and long-suffering, endeavour­ing to conquer the contrary errours and prejudices of Men.

This is the instruction we reap from the preaching of Jesus; we are thence admirably inlightened in the true Principles of pure and undefiled Religion; and instructed how we ought to hold, profess, inculcate, and defend them.

CHAP. III. The Life of Christ consider'd as our Pattern and Example.

THE Son of God came into the World, to restore Religion and plant Holiness in it, not only by the instruction of his Doctrine, but by the lustre of a great Example. He hath not only guided us with his Mouth, but led us also by the hand; as we must abide in his words, so we must tread in his steps. Therefore he dwelt among us, that he might give the World (what it never had be­fore) a perfect and unerring Exam­ple of Life; and therefore his Life is upon record by the care of the Holy Ghost, that we might have the in­struction and the incouragement of it; and be obliged and perswaded to make it the pattern of ours. In order to which, we shall first make an ex­tract out of the holy Evangelists, of the Life of Jesus, as an admirable [Page 28] pattern of all Vertue; and then con­sider the instruction and the obliga­tion of it.

Sect. 1 In the Life of Christ we have a perfect and unerring Example of Vertue, without any allay or mix­ture; so fitted to all conditions of Men, that in every case they may draw instruction, and encourage­ment from thence. More particu­larly

First, Christ hath left us in his Life an Example of Piety; of a con­versation led much with God, testi­fying a right knowledge, an affectio­nate sense, a superlative love of God, by all proper expressions and genuine fruits thereof. His Life was visibly devoted to the service of God, his fixed resolution, and his profess'd business was to do his will. I came into the World, saith the holy Jesus, not to do my own will, but the will of him that sent me, Joh. 5.30. Most rea­dy he was to fulfil all Righteousness, and execute every command of his Heavenly Father, Matth. 3.15. this [Page 29] he accounted fit and becoming; 'twas more necessary in his esteem, and pleasant in his sense of it, than his necessary food, Joh. 4.32, 34. I have meat to eat, that ye know not of, for my meat is to do the will of him that sent me, and to finish his work. Nor did his resolution flag when tryed to the utmost; for he refused not to drink the Cup which his Father gave him;Matth. 26.39. he prays that God's will may be done, with full consent, and with­out any reluctance of his own; and he bowed his head upon the Cross in humble submission to the Execu­tion of the Divine Will.

He left us an Example too of con­stant and fervent devotion, testified by a reverence for, and adherence to the holy Scriptures, that contain'd the mind of God; by a diligent fre­quenting the publick Assemblies for the worship of God, both in the Temple and the Synagogues; by ha­ving recourse to God upon every fit occasion, and praising him and gi­ving him thanks in all things; by [Page 30] extraordinary Prayers and Fasting, and watching thereunto upon extra­ordinary occasions, by a religious care of his Family, or constant at­tendants, praying with them and in­structing them; and all this practi­sed in the most intense degree, and reverent manner. He spake with all manner of regard and deference to Moses and the Prophets, Search the Scriptures, for in them ye have eternal life, Joh. 5.39. and think not that I am come to destroy the Law, or the Prophets; for whosoever shall break one of the least of these Com­mandments, and shall teach men so, shall be call'd least, i. e. shall have no part in the Kingdom of God, Matth. 5. he constantly worship'd in the Sy­nagogues on Sabbath days, Luk. 4.16. and was daily, that is, frequent­ly in the Temple, Mark 14.49. and a religious observer of the Passover and other Festivals, Joh. 10.22. he dis­coursed much of God, gave him thanks at his Meals, retired fre­quently for private Prayer and Hea­venly [Page 31] Solitude; he taught his Disci­ples to pray, and he prayed with them; the Garden in which he was apprehended, was a sort of Family-Chappel, or Oratory, whither Jesus was wont to resort, with his Disci­ples, for the Exercise of their Fami­ly-Devotion, Joh. 18.1, 2.

In the Life of Jesus, we have a pat­tern of zeal for God and his Glory, tender, and earnest, and constant; though pure from affectation, and from bitterness, not transporting him beyond just, and peaceable, and charitable bounds. Careful he was that God might have the glory of all that he said and did, Joh. 14.13. he never shewed himself so concern'd as when the honour of God was at stake, nor angry but when that was violated. This made him, who was meekness it self, so sharply reprove those Monsters of Men, the Scribes and Pharisees, who made bold to serve themselves of God, and made void his Commands by their Tradi­tions, Matth. 23. therefore he seems [Page 32] transported at the prophanation of the Temple, the House of Prayer being turned into a Den of Thieves, Luke 19.46. Joh. 2.15. he rejected the Devils proffer of the Kingdoms of the World, the price of Idolatry, with holy indignation, Get the behind me Satan, Matth. 4.10. and he rejects Peter as if he had been another De­vil, when he opposed the will and the glory of God, Matth. 16.23. Get thee behind me Satan, for thou art an offence unto me, for thou savourest not the things that be of God, but those that be of Men.

So fervent and zealous was the piety of Jesus, it was unaffected, yet great and constantly professed, not boasted, but unshaken; that was not imprudently importune, and trou­blesome to others, but steady and even, and absolutely conquering all opposition it met withal. To love God with all the heart, and Soul, and strength, includes somewhat more than a right knowledge, or honour­able opinions of him; it implies fer­vour, [Page 33] and delight, and constant reso­lution. Religious and holy Men, must put on a presence and greatness of Mind, and not be afraid or ashamed to appear what they are, such as love God, and desire, and seek, and delight in him above all things. Thus Jesus teacheth us by his Example, in which also, we see a Life of Godliness and Devotion, not led in a Cloyster, but (which is more perfect) in the World in a busy station, where Godliness and Charity went hand in hand, and took their turns; and he that was so zealous for God, was also useful and profitable to Men.

For secondly, In the Life of Christ Sect. 2 we have an unparallel'd pattern of the greatest good will, and noblest Charity towards men; evidenced in his whole Conversation, conspicuous in all his Discourses, the Life and Soul of every thing he did. For his Life was a constant Scene of Charity, and his Death the consummation of it; for he laid down his Life for the be­half, and in the stead of Men, to pro­cure [Page 34] them the greatest good they are capable of, reconciliation to God, and Eternal Life. To collect therefore the instances of his Charity, would be to recount all his Miracles, which St. John saith, the World could scarce contain the voluminous account of; 'twould be to recite the story of his whole Life, which was one intire de­monstration of good will, a most use­ful and benign conversation. But to hint some particulars, He exemplifi­ed his Charity by a free and obliging Conversation; accessible and affable to all sorts of men, complyant with their Customs, and easy in his de­mean toward them, so far as might consist with Innocence and Prudence. For this frankness of his Conversati­on, he underwent the reproach of a Wine-bibber, and a friend of sinners, Matth. 11.19. And the supercilious Pharisees were offended at this, that he accepted the Persons and the In­vitations, and made himself a Guest to Publicans and Sinners, Matth. 9.10. If he were a Prophet (say they) he [Page 35] would have known who touched him, for she is a Sinner. But our Saviour an­swered them, that the Physician is proper Company for the sick; that he conversed with all sorts of men, because he sought the good of all; for he came to seek, and to save, and to call to repentance, Matth. 9.12, 13. Nor indeed is it the property of Cha­rity to be shy and estranged, morose and rigid; but to be complaisant and accessible, and to please all Men, in all things that are innocent and in­offensive. A good Man can't indeed chose his intimate Friends among the dissolute and profane rout; for what agreement hath Light with Dark­ness; but he is affable and courteous to all, and separates not himself from their Conversation, unless in great Charity, by order of Church-Cen­sure, for the bringing a Sinner, by shame, to Repentance and Amend­ment.

Again, Jesus full of good will and Charity, studied quietness, and to preserve peace and order amongst [Page 36] Men. He espoused no Party, nor pro­voked any by busy pragmaticalness; he would not be a judge or divider, Luke 12.14. Tender of giving of­fence, he was gentle and mild in his reproofs, where the case would admit of it. Why are ye fearful, O ye of little Faith, Matth. 14.14. He both taught and practised Obedience and subje­ction to Government; that Piety should not be a pretence to the dis­charge of Loyalty, but that Caesar have his rights as well as God, Mat. 22.21. He paid the tribute of the Sanctuary, at the expence of a Miracle, rather than he would give offence, notwith­standing he might have held himself excused in strict right from that pay­ment, Matth. 17.27. He rebuked Pe­ter when he drew the Sword against the Officers of the High Priest, though it was to defend his innocent Master; and denounced upon that occasion destruction to all that shall usurp the Sword without legal Commission; They that so take the Sword, shall perish by it, Matth. 26.52. Thus he taught [Page 37] us by Example as well as Precept, to follow Peace, to study the quiet and welfare of Societies, to do what in us lies to render Government easy and prosperous; as a noble instance of Charity and good will to Mankind. Farther, Jesus exemplified his Cha­rity, and instructed ours, by that pi­tiful and compassionate sense that he constantly expressed, of the Needs, and Miseries, and Misfortunes of Men. He had compassion on the multitude, and heal'd their sick, Matth. 14.14. His Bowels were moved, when he saw the desolate Widow mourning over her only comfort, then departed, and in his pity he restored her Son to life, Luk. 7.13. He wept over the City of Jerusalem, at the thought of that desolation that was to come upon it, though as a just punishment for their outragious injuries against himself, Luk. 19.41. much more was his ten­der spirit grieved, and troubled for the hardness of their hearts, Mark 3.5. and because they knew not in the day of their Visitation, the things of their [Page 38] Peace. This is Charity like that of God; who is the Father of pities, and full of Bowels, James 5.11. and such must ours be if we be his Children; we must put on as the elect of God, bowels of mercy, be tender-hearted, and compassionate one towards another, Colos. 3.12.

Nor did the Charitable Jesus only pity, but he relieved also the needs of Men. His Charity set on work all his powers, and drew forth all his treasures for the help and succour of the miserable. He went about doing good, Acts 10.38. his very Garments were tinctured with benign influen­ces; and all his Miracles were works of Charity, demonstrations of his love; and he did these good turns most readily and chearfully, in the most obliging manner, and most pro­fitable kind. He gave Alms to the Poor, out of his small and precarious Revenue, Joh. 13.29. He relieved at once the bodily and spiritual wants of sick and sinful Men; and taught us to judge our Charity by the good [Page 39] fruits of it, by our readiness to every labour of love.

Again, the Charity of Jesus exem­plified was of the right Stamp, not soon angry, nor at all revengeful, but shew'd it self in meekly bearing affronts, and forgiving injuries. When his Disciples would have fetch'd fire from Heaven, to avenge the rudeness of the Samaritans; they mistook (as he tells them) the Spirit of their Ma­ster, for he came not to destroy, but to save, Luk. 9.55. Therefore as all the contradiction and opposition of bru­tish men, did not alter the sweetness of his disposition towards them; so when he fell into their malicious hands, he endured their mockery and cruelties, without ever reviling them, or answering again to their taunts and derisions, and when they put him to death, he forgave the most ungrateful Enemies that ever were; he mildly ascribed their wickedness rather to Ignorance than an obsti­nate malice, and prayed for them to his Father; Father forgive them, for [Page 40] they know not what they do, Luk. 23, 34.

Thus the Holy Jesus is become a pattern to us of a busy and fruitful Charity, full of good fruits, and of a meek, long-suffering, gentle and for­giving Charity; that could no more revenge ill turns, than refuse to do good ones. And this his beneficence and love to men it was universal; not confined to a Party, to his Followers and admirers, but extending it self to all men; and to all their needs. He did good to the unthankful and to the injurious; to those that did him all the evil they could, and this good he was constantly ready to do, for his Charity was fervent and un­wearied; he sent none away ashamed that had recourse to him for succour, but rather wondering at his kindness, blessing God who had rais'd him up, and blessing him for so frank and great relief as he bestowed on them. No opposition could make him give over his charitable designs, and he pursued them with all manner of condescention as well as industry; [Page 41] making himself a Servant, or as one that served; bearing the follies, the prejudices, and the weakness of men, and denying himself his own liberty, and ease, and times of refreshment; spending the day in charitable im­ployments, and redeeming time as he could from the night, and from sleep, for Heavenly Solitude, which no doubt was very delightful to him that so perfectly knew God, and the happiness of enjoying him; and there­fore 'twas the greater self-denial, to cut himself short in those divine plea­sures, for the sake of doing good to Men.

By this Example of Christ we learn, that it is more blessed to give than to receive, that it is better to forgive injuries than to revenge them, that we have no reason to except against any labour of love, and that true Cha­rity can't be cold and indifferent; that it is insolent pride and folly to stand upon punctilio's of place or preroga­tive, but that rather after the example of Christ, he that is greatest should become servant of all.

[Page 42] Sect. 3 Thirdly, Jesus hath left us an Ex­ample of spotless Innocence and pu­rity, from all the defilements of the Flesh and the World; of the due go­verning those desires and affections that respect pleasure and delight. John the Baptist put on the habit of a Hermite, professed abstinence and severity, Matth. 11.19. but Jesus came eating and drinking, not forbearing the use, but the excess of comfortable en­joyments. He neither retired from the World, nor yet ran eagerly into the embraces of it; his conversation was grave, but not morose; he was above the vanities and impertinencies of the World; but was not trouble­some in quarrelling and censuring such as were innocent and tolerable. He ever expressed a mind full of the sense of a better World, and too great to be allured or cheated with the gai­eties of this. He with holy indigna­tion rejected the proffer of riches and honour, yea all the Kingdoms of the World, when his Innocence must be the price, and God must be dishonor'd [Page 43] for them, Luk. 4.6. He chose not his pleasures and delights from sense, and the World, but from Reason and Re­ligion, from spiritual injoyments and well doing. He lived upon the Pro­vidence of God, and the benevolence of his Followers, who ministred to him of their substance, without solici­tude or complaining; though he had no setled Revenue nor fixed abode; not so much as where to lay his head, Matth. 8.20. Yet he had a chearful, ge­nerous, and hospitable mind in that mean condition, and was better plea­sed in it, than Worldly Men are in their greatest affluence and superflu­ities. His conversation was useful and charitable, savouring of God, and Rea­son, and the Spirit, not of the World and Flesh. He chose too some severities and hardship, fasting and watching, and self-denyals; not because he needed them, but to shew us the way of keeping the body tame and governable; that it may neither clog and hinder, nor boldly interrupt the application of our minds to God and [Page 44] things divine. From which Example we learn the true rules and measures of Temperance, how we are to esti­mate, pursue, and use the pleasures and delights of Life, viz. that in our setled judgment and fixed choice, pre­ferring the things of another Life be­fore all the interests and delights of this, and keeping a constant acquain­tance and conversation with those better things; we abstain from all that use and injoyment, not only which makes an Inroad upon Justice or Charity, but from that too which deadeneth and palls our taste for Spi­ritual things, and abates our delight in them: Such pleasures as make the mind soft, and feeble, and trifling, and leave a fondness for, and awaken our passions towards this World, but cool and trash us in our desires and pur­suits of a better. Moreover, that we not only be chearful and contented in every lot, but that we daily con­tract our desires and Appetites, and have our minds more free from im­portune and violent longings. And [Page 45] then (as the consummation of the habit) that the sense of carnal and secular delights, be swallowed up in the brighter and more gustful plea­sures of Virtue and Holiness. When we are crucified to the World, and almost wholly indifferent, as to the delights of it; when we neither doat, nor long, nor fret, nor envy, nor yet swell with hope, or seem ravished with injoyment; but rather think meanly of all the entertainments of this World, as having nothing agree­able to our Heavenly Mind, nor wor­thy of a passionate regard. To this consummate State we must be daily pressing forward, and judge of our safety by our approach to it, viz. as the sense of Worldly delights cooleth, and that of Heavenly ones grows and swells.

Fourthly, In the Life of Christ, we Sect. 4 have an admirable Pattern of an In­vincible Fortitude, of a Mind as much above the terrours of sense, as the de­lights of it; that could no more be broken by the troubles and misfor­tunes [Page 46] of Life, than soften'd by the in­joyments and pleasures thereof. He is become an Example to us how to maintain our Resolution and Inte­grity; and to keep a due decorum in the midst of great sufferings, or great fears; and not to be vanquish'd by the frowns of the World, any more than by the blandishments and al­lurements of it.

For Jesus was a man of sorrows, and acquainted with griefs; he drank deep of the Cup of Afflictions, being as­saulted on every side; afflicted by God, and persecuted by Men, and pursued by the utmost art and malice of Devils. He suffered contempt, and contumely, and the blasphemous con­tradictions of Sinners; their insolent mockeries and barbarous insults and triumphs over him, as baffled and conquer'd: Save thy self, thou King of Israel, and come down from the Cross, and we will believe on thee, Luk. 23.37. and when he was not in their hands, yet he had always reason to appre­hend their malice, and to fear their [Page 47] power. His condition was mean and friendless, and his Adversaries po­tent, such as had persecuted former Prophets, and openly declared their hatred of him; such as had the Go­vernment in their hands, and had used it against him, by decreeing to Excommunicate those that should own him.

But in the midst of these his fre­quent Sufferings, and continual fears, he maintain'd a firm Resolution, and a venerable decorum; and left us an Example, that we should tread in his steps. He was neither fearless of evil, nor stupidly insensible under it. When his Passion drew nigh, his Soul was troubled, and sore amazed, heavy and exceeding sorrowful, Matth. 26.38. Though he refused not the Cup, yet he pray'd, if possible, it might be removed, Matth. 26.29. He resented the Hypocrisy, the Ingratitude, and Cruelty of his Enemies; Many good works have I done, for which of these do ye stone me? Joh. 10.32. He did not dare, and provoke their rage, but [Page 48] prudently avoided it, whilst inno­cently he might do so. But he did not so fear the power of his Adver­saries, as to omit his duty; or to do any evil thing for the avoidance of it. He resolutely professed and taught the truth, which they were not able to bear; He encountred the errours and prejudices of the Age; and re­proved the Vices of it. He did not sooth or flatter any party of Men; but dealt plainly, and spake freely, and lanced smartly the ulcerated Hy­pocrisy of the Scribes and Pharisees, that were the most potent and popu­lar Faction. He would not shrink from the truth, nor mince the mat­ter, though they heard him with ma­lice in their hearts, and stones in their hands, Joh. 10.31. He would venture again among them to raise Lazarus from the dead, though they had so lately sought to stone him, Joh. 11.8. He would go up to the Passover, ac­cording to the Law, though he fall thereby into the hands of the Chief Priests, who will be sure to Sacrifice him to their rage.

[Page 49]When he was overtaken with evil, he did not struggle and complain; he was not over-born and sunk with it; he indured all their taunts and re­proaches, without being discouraged; and when he was reviled he answer'd not. And he suffer'd with undaunted Courage and resolution, and unbro­ken Patience, a violent, shameful, and cruel Death. Nor was it lowness of Spirit that made him silent; for he was not afraid to confess the truth to the last. But his Mind was exalted above the impression of evil, by di­vine consideration, Faith in God, and reverence of his Government. He knew the power they had against him was from Heaven, Joh. 19.11. and he acquiesced in the equity and goodness of the divine determination and disposal. Hence he maintain'd his Empire over the Passions, free from the disquietude of anxious Fear, or the torment of ouragious Anger, the smart of peevish Impatience, or the sinking load of melancholy de­spair. He possessed his Soul in Pati­ence, [Page 50] steady in the greatest change of condition, as one that expected it, that was not mightily concern'd at it, that consider'd chiefly how he might adorn every Lot, and honour the supream disposer of it.

From whose great Example we learn, not foolishly and imprudently to provoke Enemies, or to throw our selves into their hands, or bring our selves into a state of suffering; but that we chearfully take up the Cross, when God lays it in our way, so as we cannot, with a safe Consci­ence, step over, or beside it. We learn too, to consider the state we are in, and not to flatter our selves with a constant immunity from the affli­ctions of it, to expect as Jesus did, the hour and the assaults of the pow­ers of darkness: At least always to re­member, that there is nothing un­changeable but God, nor constant but his favour. That we ever mix with the considerations of this state, our lively hopes of a better; for then only will these momentany afflictions [Page 51] seem light and short, when the massy Crown of eternal glory is put into the counter-ballance. That we learn to value our selves altogether upon our interest in God, and in the World to come; that so we may neither in­ordinately fear, nor resent the loss of such things as leave our greatest con­cern and interest intire & untouch'd, and secure to us. That we may then rejoice in our better portion, and be thankful to the donor of it, when he cuts us short in the possessions and interests of this Life. Yea, that we rejoice in every condition of Life, so far as it may administer to our Eternal Salvation; and that we be upon our guard to do nothing, that is unbecoming the dignity we are ad­vanced unto by the grace of God and the expectations we have from him. That therefore all our contrasts with the evils of this World, may be as un­passionate as is possible; and we our selves as calm, unmov'd, and generous, as becometh the Heirs of a better.

We see that all the Afflictions of [Page 52] Jesus did not lessen him with God nor good Men; no more can ours, if we bear them as he did. Nay he shone brightest in suffering, by the Evidence he gave of a great Mind in a narrow Fortune, and an afflicted State. So that we are invited to wish for his Portion, and to be in his stead; rather than to pity him, or dread his condition. We see too that though his sufferings were incomparably great, the divine strength and consolations were suffi­cient for him, and the same God has promised not to lay upon us more than he will inable us to bear, and we shall be ashamed to sigh under our pettit burdens, if we consider how holily and composedly Jesus bore those vast and heavy loads. There is also no provocation to anger, fear, or impatience, which Jesus hath not conquer'd; and thereby made it easy for us to do so after him. For how can we complain of any portion, that is far less bitter than that of the Son of God was. How shall we complain of God, if he chastens us gently for [Page 53] our sins, and for our profit, that we may be partakers of his holiness; when he so grievously bruised his own Son for our iniquities, who him­self was innocent and pure. Or how can we think much of any ill treat­ment from Men, after that which Jesus met withal. Never any person deserved so well from the World, ne­ver any suffered so barbarously from it. But nothing can harm that doth not provoke us; and we see from the Example of Christ, and a multitude of his eminent followers of all condi­tions, that it is both possible and glo­rious to surmount all the afflictions of this life, to expect the changes and tempestuous Calamities of it, without anxious fear; and to bear them, without murmuring and despair.

Fifthly, In the Life of Jesus, we Sect. 5 have an unparallel'd Example, of wonderful humility and lowliness of mind; and he hath bidden us learn of him to be meek and lowly, Matth. 11.29. the Apostate Angels became such, by aspiring to be higher; but the Son [Page 54] of God emptied and humbled himself, to the form of a Servant, to the por­tion of Sinners, to the Death of the Cross; he made himself of no reputation, Phil. 2.7. He was not ashamed of the meanness of that state he had descen­ded into; nor did he seek to appear other or greater than he was. He sought not his own glory, but the ho­nour of him that sent him, Joh. 8.50, &c. When the people admired his Works, he took care that God might have the praise of them, professing that he had received all from the Fa­ther, who was greater than he; that he could do nothing of himself but as the Father gave him commandment and power. In his whole Life there is not the least passage that savours of vain-glory. He conceal'd his Works of Fame and Wonder as much as might be, and laid restraints on the publishers of them. He would not permit his Disci­ples to publish his glorious Transfi­guration till after his Resurrection. And when to fulfil a Prophecy he rode in triumph to Jerusalem, he was [Page 55] still a humble King, riding upon the foal of an Ass, and going then to humble himself to the shameful death of the Cross, Joh. 12.15. He dispu­ted not the will of God, whatever pains or condescentions were implied in doing or suffering it. He came not to be ministred unto but to minister; and he yielded himself with courte­ous condescention to all sorts of Men. He disdain'd not the poorest or the vilest, nor stood upon punctilio's of state or distance; for he had taken upon him to be the Servant of God, and a dispenser of his grace to Men. He stoop'd therefore so low as to wash his Disciples Feet, the meanest office of a Servant; and he did this to give us an Example, that we should learn humility of him, Joh. 13.15. And as he was sweet and lowly towards all, and entirely submitted to the will of God, so he could bear to be ill thought of, and evil intreated, indured meekly the contempt and obloquy, that he most unjustly met withal. He did not aggravate the affront, by suffering [Page 56] pride and self-conceit to mix with his resentment of it, but mildly expostu­lated with those that affronted him, in such sort as might convince and melt them: If I by Beelzebub cast out Devils, by whom do your Children cast them out? Matth. 12.27. so he refutes the most blasphemous impu­tation of the Pharisees; who ascribed his Divine Works to a Confederacy with Hell. He mildly censured per­sons that were in a fault, if there were hopes to bring them to Repen­tance, and cast a covering over their shame: Go and sin no more. And he that is without sin let him cast the first stone, Joh. 8.7, 11. Thus was he at once free from any high conceit of his own Excellencies, and from being a proud and censorious Remarker of the defects and faults of others; gen­tle towards all Men, lowly in his own esteem of himself, and a humble Ser­vant of the will of God.

Now from this Example we learn, that true humility consists not in Satyrical Declamations against our [Page 57] selves; which are often rather the effects and instruments of spiritual Pride: but to be humble, is to have a high veneration of God, and a pro­found submission to him; it is to e­stimate and consider our selves as ab­solutely depending on his free good­ness; it is to ascribe all that is good wholly unto God the Author of every perfect gift, and to call nothing our own but our Folly and Sins; to be content to be disparaged and meanly thought of; and to be willing to give to others that praise that is their due: It is to be free from ostentation and vain-glory, to be courteous and con­descending, to love to be conceal'd, to be modest and treatable, content with a low station, and submitting to rule and government; to be mo­derate in our designs, and calm in our pursuits, patient of disappointment, and candid towards the faults and in­firmities of our Neighbours. And all this because we are self-diffident, and depend upon God, and acknowledge him to be all, and our selves but Va­nity and nothing.

[Page 58]And what temptation can we have to Pride, when Jesus was such a Pat­tern of Humility? Never was there such Knowledge, Wisdom and Power in any Man; nor was there ever any so full of the spirit of God, and yet he was meek and lowly: Who was the Heir of all things, the desire of all Nati­ons, the Consolat on of Israel, the glory of the Gent [...] and whom the Seas and Wind, and ll things obey'd, he having all Power in Heaven and Earth. What can we possess of com­parable value to all this? or what can we contrive or bring to pass, comparable to the undertaking of Christ, and the great design of his Doctrine and Miracles; of his Life and Death? But we have much more reason to be humble, for whereas the great indowments of Jesus were not blemish'd with any fault of his, we have nothing but folly and shame to call our own. Repentance is our best Wisdom, and that is a conviction of Sin and Folly; and yet we are un­steady in our Repentance, and fre­quently [Page 59] depart from our better pur­poses, and have reason to blush and be humbled for so doing. Besides, it was the Wisdom and Perfection of Jesus, that kept him from being chea­ted, or imposing on himself: Pride is all errour and delusion, but humi­lity is truth. 'Twas humility that made all his other excellencies illu­strious, and render'd him at once highly beloved of God and Men. And from his Example we learn, that he that humbleth himself shall be exal­ted; for we see Jesus for his humility exalted to the right hand of God, and Crown'd with glory and honour.

Lastly, As for particular relative Sect. 6 Virtues, Christ indeed did not enter into all Relations; but his Example was sufficiently compleat without it. He intended us a pattern in special of the most eminent Virtues, and most difficult to our frail and corrupt na­tures; of substantial and zealous Piety, universal and fervent Charity, generous contempt of the World, in­vincible Fortitude, and gentle and [Page 60] self-denying Meekness and Humili­ty; and he that follows him thus far, will need no farther instruction; but may easily become his own guide. He in whom Christ is thus formed, will certainly adorn every relation, and excel in it. 'Twill be natural and ea­sy for him to conceive, what the ho­ly, and charitable, the meek and lowly Jesus, would have done in such circumstances, if he had entred into them; and then he hath his pattern to go and do likewise. Nor yet are we without the Example of Jesus for our direction in several instances of this sort. His subjection to his Pa­rents is upon record; and his tender care of his Mother, even in his last extremities, making provision for her on the Cross, by recommending her to the care of his beloved Disci­ple, Joh. 19.27. His quiet subjection to Governours, when unjustly pro­secuted by them. His pious care for the instruction of his Family, and training them up in Religion and Piety. But (as I said before) he that [Page 61] hath received the Spirit of Christ, will not fail to express it in every condition; and he that acts by the measures of Piety and Charity, Puri­ty and Humility, shall discharge him­self of the duty of every relation, and be a true Follower of Jesus in it.

This therefore may suffice for an extract of the Life of Christ, as a per­fect unparallel'd pattern of all Holi­ness, Virtue, and Goodness; that which follows is, That we apply the Light of this Illustrious Example, for our instruction, in the absolute ne­cessity, genuine nature, due extent, and admirable excellency of true Holiness and the Christian Life.

CHAP. IV. The particular instruction we reap from the Life of Christ.

THE Life of Jesus consider'd as Sect. 1 our Example, doth fully in­form and perswade us, First, Of the [Page 62] absolute necessity of holiness, in or­der to the Vision of God; and that the undertaking of Christ for us will no farther avail us, than as we are made partakers of his Spirit, and do copy out the Excellencies of his Life. 'Twas a design worthy of the Son of God, to plant and restore Holiness in the World, by his Doctrine and Ex­ample, by his Life and Death, by all that he said and did to minister in­struction and help thereunto, and to bind it upon us with such sacred Ob­ligations, and fast ties, as are not ea­sily to be broken. It is true, that Ho­liness in general, that Piety, Justice, Charity, Sobriety in particular, do attract us with their native Beauty, and proper lustre; we can't but di­scern the necessity of these Virtues to the perfection of our nature, to the attainment of Peace and Happiness, to the good and welfare of Society, and to the rendring us capable of in­joying God. But because the voice of reason is too faint and low, and its representations too languid and [Page 63] feeble to be much regarded, in the croud and noise of impetuous Lusts and Passions; and authority, exam­ple and custom, false notions and prejudices, and levity of mind, op­pose themselves strongly to the di­ctates of Conscience, and endeavour to hide the shame, and abate the fol­ly and absurdity of Vice: Behold therefore God hath spoken from Hea­ven to awaken our drowsy Faculties; and sent his Son to shew us the only way thither. We may now be infi­nitely certain, that there is no en­tring into the glory of God, by any other path, than that which Jesus walk'd in; that we can become the Children of his love no other way, than by being conformed to the I­mage of his dear Son; that we are not capable in this life, of any greater good than to have Christ formed in us; for this was God's ultimate de­sign in giving his Son to us; that we through him might be made parta­kers of the divine nature, 2 Pet. 1.3. What a veneration for Religion, and [Page 64] love of Holiness should this conside­ration beget in us; that it is the best thing we are capable of, the sum of all God's merciful and kind intentions towards us; that best of Gifts, which the charitable Jesus, by his Incarna­tion, Life, Death, Resurrection, A­scension, (by all that he hath done, or shall do for us to the end of time) doth aim to bestow upon us, to in­dow us withal. What a foolish and wretched judgment do we then make, if in opposition to the Wis­dom and goodness of God we prefer Lust and Folly, and sensual delights? What divine Light and Grace do we resist and despise; if we still abide in darkness, continue in sin? And how foolish, false, and insignificant, are all our pretences to be Christians; whilst we are led by another spirit than that of Christ; and follow any Example sooner than his? For this is to reflect upon the Wisdom of God, and to despise his Grace, to reject his counsel for our Salvation, and to judge our selves unworthy of Eternal Life.

[Page 65] Secondly, From the Life of Christ Sect. 2 consider'd as our Copy and pattern, we are infallibly informed, wherein pure and undefiled Religion doth consist; or what are the things un­doubtedly pleasing unto God. The Life of Christ was designed to be a perfect and unerring Example; such as the World needed, but never had before, nor should receive again. There can therefore be no heights nor degrees of perfect goodness, which his Life was a stranger to. But from his practice we learn, what are the things most agreeable to the mind of God; and most effectually recommending us to his love. And from him we learn, that the Essence of true Religion consists in spiritual holiness; that the most perfect Life, is a life of Charity and well doing; that to lay out our lives, and to be ready to lay them down, for the glo­ry of God, and the good of Men; this is the top and consummation of Religion. When the inspired Writers of the Life of Jesus propound him to [Page 66] our imitation, they do not shew him in a Cloyster, ranting at the World, and disdaining the Society of those that live in it, as unclean or less ho­ly: we hear nothing of ecsttasies, and raptures, and passive unions with God in the fund of the Soul, of whip­pings and rolling himself upon thorns and nails, and other severe Penances; of Miracles done in a private Cell, meerly for his own reputation, and to shew how dear he was to God up­on the account of his austere and retired Life. After this sort, the Saints of the Roman Church are propoun­ded as patterns of the most Heroick Deeds and perfect living. But if this be perfection, and the height of that Religion which Christ design'd to in­courage; the holy Evangelists have quite mistaken the account of his Life; which was (as they report it) an exact transcript of his Doctrine: teaching us to seek perfection, by be­ing like God in wisdom and good­ness. In a word, to practise all Vir­tue as we have opportunity, and a­bove [Page 67] all others to excel in Charity, to have our intentions and affections pure and holy, and to value our selves altogether upon the interests of another Life, but very little upon any advantage of this; herein con­sists the true spirit, and height, and perfection of Religion, as it was taught and exemplified in the Life of Christ. It doth not then consist in a blind submission of our judgments to unintelligible Mysteries; in a zea­lous adhering to a party, or in any particular Mode of worship, much less in the pompous splendour of ex­ternal rites; in beautifying and en­riching Altars, Shrines, and Images; in distinguishing days and meats, in vows of obedience, in voluntary or imposed Penances, in devout ge­stures, or any thing of that sort: in all which unprofitable exercises, a man may be extreamly busy and zealous; and yet not transcribe any part of the Life of Jesus. And a Man may on the contrary walk as Christ walk­ed; and yet have little or nothing to [Page 68] do with the forementioned matters. He accepted indeed the oblation, and the penitential affectionate address of Mary Magdalen, when she anointed his Feet;Mat. 26.10, &c. he vindicated the Woman and her deed; and taught us not rash­ly to censure the devout persons, stri­ving sensibly to express their inward fervent Resentments: but at the same time he grants that Charity to the Poor is the most acceptable and in­despensible Offering, and in ordina­ry the better Test of Religion. As for himself he went about doing good; and taught us by his Exam­ple that the Kingdom of God is not Meats and Drinks, or any thing else, but Righteousness, Peace, and Joy in the Holy-Ghost: a pure, a cha­ritable, humble, and godly Mind and Life; without which nothing else can avail us, and with which in Sin­cerity and good Degree, nothing else can be wanting to render us accep­ted of God, and happy in his Favour. In short, if Religion were whatsome men make of it, the life of Christ is [Page 69] very far from being an excellent Draught and Copy of it: and on the other hand, if the life of Christ be a true guide in Religion, then it will be found at last to be quite another thing than too many foolishly and wretchedly take up withal.

Thirdly, From the Life of Christ Sect. 3 we learn, that his Disciples ought to excel, and not to rest in the lowest attainments. We do not else imitate his Life, which was a Copy of the most worthy and excellent perform­ances of virtue and goodness in its greatest height, and brightest lustre. He hath required that our Righte­ousness exceed the righteousness of the Scribes and Pharisees; even such of them, who not only pretended, but did indeed live according to the strictness of their Sect, Matth. 5.20. And he will take an account of us what we have done more than o­thers, and what approaches we have made toward the Heavenly Pattern, the perfection of God, Matth. 5.47, 48. If you love them that love you, what [Page 70] do you more than others? Do not even Publicans so? Be ye therefore perfect, even as your Father which is in Heaven is perfect. To abstain from scanda­lous Crimes, is but the first Element of Christian Life; if we had learn'd of Christ,Ephes. 4.17, &c. Galat. 3.27. Galat. 4.19. Phil. 2.5. 1 Joh. 2.6. we must not only put of the old conversation, stinking with corrupt manners, but we must become new Men, and bear the Image of God in Righteousness and true Ho­liness. To be Christians is to put on Christ, to have him formed in us, to have the same mind in us that was in Jesus, to be led by his spirit, and to walk as he walked. And that certainly implies more, than the forsaking of Idols, and the grosser debaucheries of those that knew not God; it sig­nifies too, that Christians should be as conspicuously and eminently good, as those miserable Pagans were no­toriously and infamously wicked. That we be rich in good works, fill'd with the fruits of righteousness, which are to the praise of the grace of God in Christ Jesus, Phil. 1.11. That we [Page 71] shine as lights before Men, and be­come the Salt of the Earth; such Ex­amples of all that is good, as may re­strain, direct, provoke, and influence others; season their Manners, and preserve them from stinking.

Christ who hath set us so admira­ble a Copy, will expect of us a pro­portionable imitation; and he that walks in the flats of Virtue, upon the Borders of Vice, that indulgeth him­self in the utmost of what he judges may be innocent; doth not walk as Christ walked, who busied himself in the best things; chose what was most severe towards himself, but most for God's honour, and towards o­thers most kind and charitable. He that barely studies to be free from those sins that are clamorous in his Conscience, doth not answer the de­sign of the Gospel; which hath a farther aim, to render its Votaries more perfect; partakers of the di­vine nature, and Heavenly minded.

CHAP. V. The Obligation and Assistance of the Example of Jesus.

HAving seen what instruction the Life of Christ contains, how it demonstrates to us the abso­lute necessity of Holiness, the true nature and greatest instances there­of. Let us now consider, what ob­ligations to Holiness, and what in­couragement and assistance therein, is derived to us from this great Ex­emplar, and admirable Pattern of the Life of Jesus. For

Sect. 1 First, What else could be the de­sign of God in thus giving his Son, not only to be a Sacrifice for sin, but also an Example to us of holy living? What, but to oblige us most pow­erfully and indispensably to be fol­lowers of him in the Excellencies of his Spirit, and of his Conversation. God gave his Son to be the Light of the World; not only by the Intro­duction [Page 73] of more excellent Rules of Life, but also by the lustre of a great Example; and his purpose and de­cree was, that we might thereby be conform'd to the Image of his Son, that he might be the first-born among many brethren, Rom. 8.29. Therefore Je­sus hath commanded us to learn of him, Matth. 11.29. and he that saith he abideth in him, ought himself to walk as he also walked, 1 Joh. 2.6. the sum of our Christian Profession and Duty, is to put on Christ, Rom. 13.14. i. e. to imitate the whole Body of his Sanctity; to bear the Image of the Heavenly, to resemble our Lord and Master in the Excellen­cies of his Spirit, and in the actions of his holy Life. And this was the end, not only of his Life, but his Death too, he suffer'd for us, leaving us an Example that we should follow his steps, 1 Pet. 2.21. His Blood was the expiation of our Sin; but his Death too was a great Example of Self-de­nial, and Charity, of Constancy in the truth, of resignation to God, of [Page 74] Patience and Meekness, and other suf­fering Graces; and the design was to reconcile our wills, as well as our Persons to his heavenly Father. 'Tis of great use to us to have a living Rule; an unerring Pattern of the divine and happy Life. Such a Perfect Exem­plar the World wanted, all that had gone before having been blurred and blotted: the best of Men were Ex­amples of Vice as well as Virtue, and the Precepts of wise Men, though short of perfection, were held for impracticable, because they them­selves lived not as they taught; the Wisdom of their Discourses serving but to reproach the folly of their actions. Nor could Virtue plant and support it self by Philosophy and ar­gumentation; whilst Vice had got the reputation of custom, and the advantage of mighty Examples. God therefore sent his Son from Heaven, to redeem men from their vain con­versation received by tradition, con­firmed by the custom of their Fathers; not only by laying down Rules and [Page 75] Precepts of a Divine Life, and holy Conversation, but by setting a per­fect, amiable, and inviting pattern of it. Now he that hath vouchsafed us so great a grace, hath obliged us to use it; and he that gave the Ex­ample wills us to follow it. Beside, since the Life of Christ is but the transcript of his holy Precepts, our imitation is obedience and duty; and if we neglect to walk as he walked, we at once renounce his authority and despise his grace, and frustrate the design of his undertaking for us.

But secondly, The obligation of so Sect. 2 great an Example is not greater than the energy and assistance of it. So that if we but look unto Jesus and consider his Life, it will by a holy influence and efficacy assist to the conducting of ours. For besides the general advantage of an Example, which is ever more prevalent than Precept; that of Jesus hath a singular influence, and eminent advantage to recommend and assist Piety and Goodness. For

[Page 76] First, In it the whole circle of our duty is represented, as possible, and easy, and suitable to our Life and State. Jesus so conversed with Men, that they after his Example might converse with one another. He pro­pounded himself to our imitation, as a Man of the same mould with our selves; in a Conversation fitted to our circumstances, and complying with the weakness and necessities of our state. His Life was Natural, Ea­sy, Innocent, Useful, well consistent with humane Society, and greatly advancing it. We can't indeed ar­rive at his spotless Purity; but we may Copy out his Integrity, his Con­stancy, his fervent Devotion, and in­dustrious Charity; he hath shewn us by his Example, that his Yoke is easy, and his Commandments are not grievous. The Life he led, ap­proves it self to our Reason and Judg­ment, as fit for us; and therefore practicable by us. It is not a Life of transports, and prodigious Sallies; there wants nothing but a reasonable [Page 77] resolution and holy prudence to make us followers of him and he hath pro­mis'd his Spirit to supply that to us; and therefore hath in all things chalk'd out a way for us proportion'd to our strength, complying with our needs, and suitable to our Capacities.

Secondly, In the Life of Jesus we discern the Beauty of Holiness, to at­tract and invite our love and pursuit of it. How lovely, and with what majestick Beauty did his Innocence and Goodness shine? How magnificent and generous did his Charity, and his unshaken resolution; how amiable, decorous, and inviting, did his whole Conversation appear? With what assurance of Mind, serenity of affe­ctions, greatness of Spirit, did he discourse, and act, enjoy, and suf­fer, pursue all his designs, and bear all that befel him. Who can consider his demean in the hardest circum­stances, even when oppos'd, revil'd, and persecuted, and would not wish to be in his case, and do as he did; who acquitted himself so well in e­very [Page 78] point, and enjoy'd so much of God in every Lot? Instructions may gain the understanding, but such an Example possesseth our choice and affections; and draws the whole Man to follow willingly in those ways that appear on all sides so beau­tiful and pleasant.

Thirdly, Every difficulty in our way is easily removed or conquer'd by looking unto Jesus. Pride and backwardness to condescend, must needs be ashamed and blush, and va­nish; when we consider Jesus the Son of God, in the form of a Servant, ministring to the needs of all Men, and humbling himself to the Death of the Cross. Impatience at affronts or injuries, will no longer seem rea­sonable or tolerable; than till you look unto the meek and patient Jesus, and see him unmoved at the great­est Calumnies and Insolencies; pray­ing and dying for the most outragi­ous Enemies. We shall cease to com­plain, and repine under our hard for­tune; when we bethink our selves [Page 79] that we are Sinners, and that Jesus who was free from Sin, bore with perfect submission those heavy and grievous loads, which God laid on him by reason of ours. The timorous and bashful, the faint-hearted must be confounded, or else inspired with vigorous resolution; if they but cast their Eye upon Jesus standing before the Chief Priest; witnessing a good Confession before Pontius Pilate, ha­zarding his Life frequently in pub­lishing the truth, and shedding his Blood willingly for the confirmation of it. For in all this we are to con­sider, that it is pride and mistake of our selves that creates the difficulty of doing, or suffering the will of God; we have reason we think to resent af­fronts, or to deny such condescensi­ons, or to complain, or to shift for our selves, and to be excused from hazardous employment. And yet Je­sus who was the most perfect and ex­cellent, the best of Men, and the Son of God, served God without reserve; resign'd himself to him without con­ditions; [Page 80] and by his Example hath taught us, that in such an intire sur­render of our selves to God, we can only find our Interest and our Peace. For

Fourthly, From the Life of Jesus, we are assured of the wisdom of be­ing holy; that when we chose and act as he did, we cannot be mistaken. He who was the wisdom of the Fa­ther could not be deceived, nor de­ceive us; the Life that he led must therefore be wisest and fittest, most agreeable to the nature of Man, and most conducing to his Happiness. He perfectly understood the nature of things, and the needs of Men; the real and appearing worth of all the enjoyments of Life; and of what consideration all the afflictions of it are, both in themselves and compa­red with that glory that shall be re­vealed. He could have made the best of a prosperous state; yet he negle­cted the pleasures of Life; he chose the Cross and the Afflictions of Righteousness; he preferred the plea­sures [Page 81] of Innocence and a good Con­science, and the enjoyment of God. The reason was because his under­standing was exalted above all the de­ceptions of Sin and Satan; he saw through all the false Colours and dis­guises of the World and the Flesh; and knew the real difference of things. He knew that Holiness is Truth and Wisdom, and Perfection, but Sin the Errour, Delusion, Ignorance, and Folly.

Fifthly, The Example of Jesus is recommended to our imitation, from the consideration of his love; for he that loved us to the death, could have no other design, in giving us an Example of Life, but to oblige us to pursue our own good; and to se­cure our greatest interests. The love of Christ constrains us to confess the goodness of those paths he leads us in; let the World say what they will, these will have the safest Issue; best secure our present and our Eter­nal Interests. If Humility were not better than Pride, Charity than Ha­tred, [Page 82] Mercifulness than Revenge; if indifferency to the World did not more consult our Peace and Happiness than the grandeur and the affluence of it; he that loved us so intirely as to lay down his Life for us, would not have led us in such a way; and by his authority and love have obli­ged us to follow him in it.

Sixthly, When we consider that Jesus was both God and Man; we must consider the Life he led, not on­ly as wisest and best, but as God-like, and as near to Divinity as was possi­ble. So that it is both our Wisdom and our Interest, and our highest Dignity, the greatest Exaltation and perfection that we are capable of, to put on Christ, and to walk as he walked. We are therein Followers of God; we do what he did in our nature, or would do if he could en­ter into the present circumstances of our state. We do that which hath a tendency to exalt our Minds into the nearest resemblance, approach and union, with the Divinity it self.

[Page 83]Such is the Influence and Energy of the Example of Jesus; that (while we set it before us) as we have an excellent pattern of the most noble and difficult Virtues, so it represents the whole Circle of our duty, as pos­sible and natural, an easy, even and stea­dy path and course of action; as Ami­able and Lovely, as reasonable in all its difficulties which Jesus had con­quer'd for us, as the wisest and best measure of Life, which the Wisdom of God and his tender love hath chalked out for us, and as the high­est dignity and advancement of our nature, whereby we become like God, resemble as much as may be the Heavenly Pattern, and are partakers of the Divine Nature and Life.