Discourses of William Alleine, Discourse 2

Discourses of William Alleine · Discourse 2

p. 72THE SECOND DISCOURSE. OF Knowing CHRIST Crucified.

1. CORINTHIANS ij.ij.

For I determined not to know any thing among you, ſave Jeſus Chriſt and him Crucified.

THere were two ſorts of men that took offence at Paul's Preaching; Jews and Greeks, as appears in Chap. 1.22.

1. Jews, The Preaching of Chriſt Crucified was to them a ſtumbling block, they dreamt that the Meſſiah ſhould abide always, John 12.…4. and never die or be crucified; they expected a Meſſiah that ſhould reſtore the Kingdom to Iſrael; and that which was to be underſtood mainly in a Spiritual ſenſe, they underſtood carnally, of outward and mundane Peace and Glory. They that had ſuch high and large expectations of temporal felicity, would not believe in a Crucified Meſſias; that Life, Salvation, Eternal p. 73Glory, and an everlaſting Kingdom ſhould ſpring from a Croſs, from a curſed death upon it; their vailed underſtandings, and carnal hearts could not be perſwaded of: They expected likewiſe ſome viſible convincing Sign to Evidence to all the World that he was the Meſſias, without which they will not believe, Chap. 1.2. The Jews require a Sign.

2. Greeks, who were Philoſophers, Diſputers of this World, had wiſe and ſubtil heads, theſe Greeks ſeek after Wiſdom; they apprehended there was no wiſdom in Paul's Preaching Chr…ſt Crucified. 1. Becauſe he did not ſpeak Reaſon: they deemed it commendable wiſdom to deny aſſent, to that which was not made apparent by Arguments, clearing it to Mens Reaſon. Paul Preached naked Truths, only upon the Teſtimony and Authority of God: Now as Thomas would not believe, unleſs he did feel, ſo will not theſe Greeks, unleſs theſe Truths be evidenced to Reaſon. The Jews ſeek after a Sign, the Greeks after a Convincing Reaſon. The Jew will have it made evident to his Senſe by a Miracle; the Greek by a ſound Argument to his Reaſon, that Chriſt Crucified is the Saviour of the World; ſo Natural Reaſon and Carnal Wiſdom, is made the rule and ſtandard for the proof and trial of Divine Truths. 2. They diſlike his manner of Preaching, 'twas not ſufficiently adorn'd with Wit and Eloquence; the Truths that he Preached were not ſet before them in a comely dreſs, they conceived both wiſdom of Matter and wiſdom of words to be wanting. Truths of God, Soul ſaving Truths are rejected, becauſe they were not delivered p. 74in enticing words of Man's Wiſdom; here's the ground of the Offence.

To theſe groundleſs grounds of Offence, the Apoſtle replies, by urging his Commiſſion given by Chriſt, his Practice grounded on and conformed to that Commiſſion, and the Reaſons why ſuch a Commiſſion was given him.

1. He ſhews his Commiſſion, Chap. 1.17. Chriſt ſent me not to Baptize but to Preach, not with wiſdom of words, &c. not to Baptize, &c that is, this was not my principal work that he ſet me about, but to Preach, which is the greater and more noble work. Verbum eſt vis Sacramenti.

Preaching is the means to beget Life: Sacraments do but ſeal and confirm what is begotten: the Church may ſometimes ſubſiſt without the Adminiſtration of Sacraments for a time, as the Jews in the Wilderneſs, but not without the Preaching of the word: though Hypocrites are of a contrary mind herein: if they have Sacraments adminiſtred, and their ordinary Service kept up, no matter how little preaching there be: but ſays Paul, Chriſt ſent me not to Baptize, that is, to Baptize and not to Preach, or to Baptize as my chief and principal work, but to Preach, and that not with wiſdom of Words: His Commiſſion was not to go and preach wiſdom of words, or to go in the ſtrength of natural Wiſdom, or rational Arguments to convince their Judgments, or with enticing words of mans wiſdom, with well-ſet Sentences, and Eloquent Phraſes to move their Affections, but declare plain and naked Truths: ſet Chriſt Jeſus before them as Crucified, p. 75urge the Teſtimony and Authority of God, which is the only ſolid ground of Faith, in the moſt plain and edifying way: this was his Commiſſion.

And his Practice is anſwerable hereto, which he declares in the beginning of this Chapter, I came not with Excellency of Speech, with enticing words, but ſound, wholſome, edifying Language: not that he diſliked Eloquence and Elegancy of Speech, which is to be perceived in many places of his Epiſtles: but he came not foreign, cum Eminentia, that is, not with vain oſtentation of his Gifts, to gain applauſe of Men by Excellency of Speech: he did not compoſe his Language in the likelieſt manner to win applauſe, but ſo as to edifie: Rhetorick is uſeful whilſt it may help on good grounds, towards the embracing of Divine Truths: Non laudatur Ruditas ſed ſimplicitas: nec vituperatur Eruditio, ſed Oſtentatio.

And as he came not with Excellency of Speech, ſo not of Wiſdom: He did not labour to work upon them by Natural Wiſdom, by Rational Arguments, but did declare the Teſtimony of God. We may ſay of Wiſdom, Reaſon, Philoſophy, Humane Learning, &c. as the Apoſtle of the Law, it is good if a Man uſe it lawfully: if Natural Reaſon, Wiſdom, and Learning be made ſubſervient as a Handmaid to Faith and Religion, there is a good uſe of them: but if it be made the Miſtriſs and Lord of Faith and Religion, the Standard for trial of Truths to be embraced, then they are Enemies to Faith and Religion: but Divine Truths muſt be urged upon a Divine p. 76Teſtimony and Authority. In the next place now Paul declares further the grounds of this his Pract…ce, viz.

1. From the great eſteem he had of the Knowledge of Jeſus Chriſt, and him Crucified. I determined to know nothing among you but Jeſus Chriſt.

2. From the powerfulneſs and effectualneſs of the plain P…eaching of Chriſt Crucified, it is the power of God to Salvation: in this way God's power wo…k… on Men, to the begetting of Faith and Repentance, and bringing them to Salvation. Chap. 1.18.

3. From the powerfulneſs and ineffectualneſs of that way of Preaching by the excellency of ſpeech, &c. the Faith and Obedience begotten hereby ſtands not in the power of God, but in the wiſdom of Men; this is the foundation of it; and ſo 'tis but like the Houſe built on the Sand, 'twill not endure a ſtormy blaſt of wind; a Tempeſt, a little Perſecution ariſing the whole Fabrick is overturned: 'Tis obſerved of Paul, Ast. 14. Preaching at Lyſtra, with great Elegancy of Speech, for which the People admired him, and called him Mercurius, ſeemed to imbrace him with much Affection, ſo that they were ready to offer Sacrifice to him; that we find no real good wrought amongſt them: Their affection ſtood in the wiſdom of Man, and ſo ſuddenly vaniſhes away; no ſooner came the Jews among them, who were Enemies to Paul; but they perſwaded them another way; and now verſe 19. they ſtoned Paul, to whom before they were ready to offer Sacrifice as a God: that Man's Religion is vain that is not grounded on the Authority and Teſtimony p. 77of God, that ſtands not on the Power of God.

This Introduction makes way for the better underſtanding of the ſenſe and ſcope of the Text, alſo to ſhew you what Preaching it is you ſhould look after, and have in higheſt eſteem, viz. that wherein divine Soul-ſaving Truths, are in the plaineſt manner brought home unto you, and urged upon your Conſciences from the Teſtimony of God, as Truths which God requires you to believe, and imbrace, and practice for the Salvation of your Souls, and this is Preaching in the demonſtration of the Spirit and of Power.

The words of the Text, are one reaſon laid down of Paul's way of Preaching, practiſed by him, in plaineſs of Speech and declaration of the Teſtimony of God concerning Chriſt, and him Crucified; becauſe he eſteemed it the moſt excellent knowledge to know Chriſt, and the cheifeſt piece of ſervice he could perform for to bring honour to God, or procure good to Men, to Preach and to make known Jeſus Christ, and him Crucified.

They contain a Determination or Reſolution of Paul, in the great work he had to do among the Corinthians; which he ſets forth,

1. by way of Negation or Comparative diſeſteem of the knowledge of other things, not to know any thing. I count nothing ſo worthy of my ſtudy or pains to make known, or of your Search, Diligence, or Labour to know.

2. By way of Affirmation, ſetting forth the higheſt eſteem of the knowledge of Christ; in theſe words, But Jeſus Christ, and him Crucified Him I account worth knowing.

p. 78Here you have, 1. an Evangelical preacher mentioned, take him for a Pattern, Paul.

2. His holy Reſolution and Affection he had to his work, I determined, I fix'd this Reſolution, this I counted my choiceſt work.

3. The Perſons among whom he had a mind to work, viz. the Corinthians, although by many he was accounted a Fool for his labour, and his Preaching Fooliſhneſs.

4. The ſubject or matter of his Preaching, Jeſus Chriſt, and him Crucified.

Something it will be needful to ſpeak for the meaning of words. I have determined, foreign ſays Calvin is often uſed to the ſame ſenſe, foreign, tanquam pretioſum Seligere; to make choice of, as a thing moſt precious: therefore he tranſlates the word, Non eximium duxi, I counted it not excellent or valuable.

Herein concur Peter Martyr, and Beza, who gives an Inſtance of that uſe of the Verb, Rom. 14.5. foreign. One man eſteemeth a Day; ſo in our Text, I have not eſteemed any thing ſo precious and worthy to be made known, &c. Not to know, i. e. to Preach or make known, as the following words, among you declare to be the ſenſe.—Any thing. Non quod reſpuendae ſint Artes, &c. Muſcul. Not as is the knowledge of Arts and Sciences were to be rejected, and Secular Learning deſpiſed, which Paul was not unacquainted with, and ſometimes expreſly makes good uſe of, citing that verſe of Epimenides in Tit. 1.12.—But he accounted all other knowledge as nothing in compariſon with the knowledge of Jeſus Christ. This could not p. 79add any weight to the knowledge of Christ. But Jeſus Christ: But was he not to Preach many other things concerning the Father and the Holy Ghoſt? &c. yea, but the meaning is, nothing but Christ, becauſe there is no other Name whereby we can be ſaved, &c. nothing elſe as the way and means of Salvation; he alone is the Way, Truth aud Life; he that knows him knows the Father, by whom 'tis we come to know and enjoy God; from whom the Spirit is to be received.

And him Crucified. Although Crucified; I am not aſhamed to Preach a Crucified Saviour; proud Spirits diſdain believing in one hanged on a Croſs; but the Ignominy of the Croſs ſhall be no ſtumbling block to me: Something further ſeems intimated, that Paul apprehended this, to add a great deal of worth, and eſteem to the knowledge of Chriſt, that he was Crucified, it being of abſolute neceſſity to Salvation, that Chriſt muſt be apprehended and believed in, under this notion: and when he ſpeaks of the Knowledge of Chriſt crucified, he means not only the Hiſtory of Chriſt Crucified, that he ſuffered under Pontius Pilate, &c. but the myſtery of the Croſs: the former many may know, and yet be Ignorant of the latter; but this is the life and excellency of this knowledge, to know the Myſtery, &c: that is, the Eternal Wiſdom and Goodneſs of God in ordaining ſuch a way for the Redemption of loſt Man; the great love of Christ, the infinite ſatisfaction made, the vertue of the death of Christ, the glorious Conqueſt he made, &c. Some Obſervations I ſhall raiſe, and touch at, and paſs by; and then come to the main point to be inſiſted p. 80on. From that word, I determined, obſerve that.

Doct. 1. A Minister of the Goſpel ought to put on a fixed and ſetled Reſolution, to go through with his work of Preaching the Goſpel be the work never ſo great, difficulties many, oppoſitions mighty, he muſt reſolve to go through with it; 'tis ſaid of Ruth. Chap. 1.18. She did stedfastly ſet her ſelf, &c. or ſhe ſtrengthned her ſelf; a fixed Reſolution is a ſtrengthning and fortifying a man's ſelf before hand, againſt difficulties and oppoſitions, the more Reſolution, the more ſtrength for the work. A Miniſter muſt imitate Chriſt his Maſter, Luk. 9.51. He did ſtedfaſtly ſet his Face to go to Jeruſalem. I ſhall not inſiſt on this, only ſhew what is required to the making of a Reſolution, that it may be a ſtrengthening to a Man.

1. It muſt be a Reſolution of Faith, grounded on Faith. 1. That God calls and ſends a man. Judg. 6.14. God ſays to Gideon, go in thi… thy night: have not I ſent thee? God's call and miſſion. was his Strength; upon this he may ſafely reſolve and undertake the work, and fear no terrors; God's Miſſion is our might; be aſſured of a divine Call, and then you may reſolve to undertake the work. And, 2. A continued dependance on God for ſtrength; God's ſending at firſt, is not enough to carry a man through, but he muſt renew his ſtrength, rely on God for actual ſupplies, and in this Faith fix a Reſolution, and ſay, not by power or might, but by the might of the Spirit of God, going along and aſſiſting in the work.

p. 812. It muſt be a Reſolution of Sanctifying God's Name, and Glorifying him: This muſt be the aim and drift, a Reſolution to help to pluck Men out of the fire, to build up the Spiritual Houſe, and inlarge Christ's Kingdom.

Uſe. Proportionably hereto, muſt fix your Reſolutions to Hear, Believe and Imbrace the Word; you muſt determine to walk by it; ſtrengthen your ſelves with believing Reſolutions.

1 Laying hold on the ſtrength of Chriſt, to enable you to make good your Reſolutions, and ſay, I can do nothing without ſtrength from Chriſt; I can do all things through Chriſt that strengthens me.

2. The aim in your Reſolutions muſt be to glorify God; the end of Hearing, of Worſhip and Profeſſion muſt be to magnify Chriſt; to hold out his Name and Honour in the midſt of a crooked and perverſe Generation; then reſolve: ſuch Reſolutions will be your ſtrength; you muſt not be half Perſwaded with Agrippa, but altogether reſolved to be ſuch as Paul a Zealous Doer, and Patient Sufferer for Chriſt; to follow Chriſt according to the Goſpel; as Miniſters muſt have fixed Reſolutions to Preach, ſo you to live in the way of the Goſpel.

Not to know any. 1. Paul was not like ſome others, who Preached with Excellency of Speech and Wiſdom, to publiſh their Gifts, rather than to make known Chriſt; but I determined not to know any thing, ſave Jeſus Christ, and him Crucified.

Doct. 2. The aim of a Miniſter of Chriſt, muſt not be to Preach himſelf, or to purchaſe himſelf p. 82applauſe. His aim muſt not be to bring himſelf, but Chriſt into eſteem with a People; he muſt not make a vain oſtentation of his own Gifts but hold out the Graces of Chriſt; not his Wit, but Christ's incomparable Worth; not to magnify his own parts, but the Power of Jeſus Chriſt: he muſt take Paul for his Pattern, 2 Cor. 12.16. Not make a gain of the People, but labour to gain them to Chriſt, by ſhewing them that Chriſt is the greateſt gain.

2. He muſt ſpend himſelf for the Peoples Souls, ver. 15. I'll gladly be ſent for you, the Greek is, for your Souls; his Peoples Souls muſt be more precious then his own Body.

3. He muſt love abundantly, though ſmal retribution for love, though he be leſs loved, becauſe of the manifeſtation of his love. v. 15.

4. He muſt bewail thoſe that ſin, any do not repent, v. 21. ſo that all muſt be to perſwade a People over to Jeſus Chriſt, and to imbrace the Goſpel: proportionably muſt you carry your ſelves, that is, you muſt profeſs your Selves to be the Servants of Chriſt, not to get eſteem to your ſelves but to Chriſt, that he may be magnified by you; not that you may be like the Giants of old, Men of Renown; but that Chriſt may in and by you have greater Honour and Renown by your Holy Chriſtian Converſateon and Godlineſs.

But Jeſus Chriſt) although the Preaching of the Croſs was accounted fooliſhneſs.

Doct. 3. A Minister muſt reſolve to Preach Chriſt, although he be accounted a Fool for his labour. He muſt account the Preaching of Chriſt a moſt precious Service, although the World account it p. 83fooliſhneſs; becauſe 'tis both the Wiſdom of God which the World accounts fooliſhneſs, and the Power of God which it judges weakneſs. Proportionably hereto, Although the World may eſteem diligence to hear the Word Preached, Fooliſhneſs, and a needleſs labour, yet you muſt not be aſhamed; although the world may reproach you for preciſeneſs in the ways of Chriſt, and zeal in the cauſe of Chriſt; yet after that way which they account fooliſhneſs you muſt Worſhip God, and Honour Jeſus Chriſt, which is the way that leads to Life and Salvation.

Not to know, &c. knowing, is put for making known; that Paul accounts himſelf to know, which he is careful to make known.

Doct. 4. Then a Man may be ſaid truly to know Chriſt himſelf, when he labours to make him known to others; they are knowing Men, that communicate what they know.

This were a Point very profitable to be handled, but I ſhall have occaſion to make uſe of it in the main point, and ſo ſhall ſay the leſs of it now.

1. God doth not account you to know, what you do not communicate; you are in his account ignorant Perſons, that labour not to Inſtruct the Ignorant in what you know: for the Gift of Knowledge that you have, is given to profit withal, that you may be Eyes to the Blind: Chriſt ſays that he knew not the time when the day of Judgment ſhould be. Dominus dixit ſe neſcire, quia non erat paratus aliis revelare. Salmeron.

He accounts himſelf not to know, becauſe he reſolves not to make it known: whether that be p. 84the ſenſe or not, this is a Truth, God will not account you to know, when you have opportunities to diſtil Knowledge to others as to your Wives, Children, Servants, and you neglect.

2. You are in danger of looſing that Knowledge which you have, of letting ſlip the Truths you have received: Exercſe of Gifts in inſtructing others, is a means to preſerve and enlarge thoſe Gifts; to hide your Talent will be to conſume it, or elſe it may provoke God in Judgment to deprive you of it, as he that hid his Talent had it taken away. To him that hath (himſelf and in common with others) more ſhall be given him; but from him that hath not, ſhall be taken away even that which he hath. Here's a ſeeming Contradiction: hath, yet hath not; if you obſerve the occaſion of this Speech, which was the taking away of the hid Talent, Math. 25, & 29. you will find thus much imported.

1. He that hath a Talent given him, and hides it, and doth not improve it to the advantage of others, he is accounted not to have a Talent: he that knows and doth not inform, and labour to benifit others by his Knowledge, is accounted not to know.

2. He that hath and hides, ſhall looſe what he hath, it ſhall come to nothing: then what follows, v. 30. Cast ye the unprofitable Servant into utter darkneſs, &c. a dreadful Sentence! Caſt ye the unprofitable Hearer, the unprofitable Father, Maſter, Husband, Wife, &c. that have Knowledge, and hid their Knowledge, &c. ſee therefore that you improve in Knowledge, come hither to gain Knowledge, and go home to communicate p. 85Knowledge, let your Families know what you learn. The Woman of Samaria having found Chriſt in the Mountain, goes preſently and Preaches him in the City. Paul had no ſooner that Voice in his Ear, I am Jeſus whom thou Perſecuteſt, but ſtraight way he Preached Chriſt in the Synagogues, that he is the Son of God, Act. 9.20. He accounts himſelf to know what he knows among others for their benefit. Paul, according to the Interpretation given of the words, accounts it a moſt excellent and precious thing to Preach Chriſt Crucified. Hence,

Doct. 5. A faithful Miniſter of Jeſus Chriſt accounts the Preaching of Chriſt a moſt ſweet and precious Service. Non eximium duxi. I judged no Work ſo deſirable and excellent as this; ſo ſweet to Paul, that he eſteems it more dear than his Life, Act. 20.24. I count not my Life dear to me, ſo I may finiſh my Courſe with joy, and the miniſtry received of the Lord Jeſus, to teſtify the Goſpel of the Grace of God; he found Joy enough to carry him through all Sufferings in his courſe of Service and Duty; he had reward enough in fulfilling his Miniſtry received of the Lord Jeſus; Glory enough in teſtifying the Goſpel of the Grace of God. Chriſt's Meat and Drink is to do his Father's Will. Iſa. 49.…. Chriſt complains becauſe of the obſtinacy of the Jews, I have laboured in vain, becauſe Iſrael is not gathered; this ſeems an uncomfortable Service; but he replys, no, there is ſweetneſs and contentment ſufficient even in labouring, though in vain among the Jews, ſurely my Judgment is with the Lord, and my work with my God; my Judgmen…, &c. or as Junius, Officium p. 86meum penes eſt Jehovam. My Office is with God that is he gave me an Office, and I have performed, and returned it to him in fulfilling of it, that is ſatisfaction and recompence enough: God witneſſeth with my Con…cience that my Duty is diſcharged, my work is with my God.

In the Margin my reward. His work was a ſufficient Reward; O what an excellent Pattern is this for Chriſt's Miniſters, to account Work for Chriſt a reward given from Chriſt; Goſpel work your great Glory.

Likewiſe whatever Service Chriſt calls you to, who are no Miniſters, know that there is ſweetneſs enough, even in the Service; that 'tis your greateſt Honour to lay out your Selves for the Honour of Chriſt, know you your duty to Chriſt to be your Dignity, your work of Faith and labour of Love to be a reward. Paul calls it a Grace to ſuffer for Christ, Phil. 1.29. much more to do for Chriſt; be ſo of Inge…uous Spirits in the Service of Chriſt: Profeſs the Goſpel, and live according to the Goſpel; live according to the Law of Faith, to the Law of Love, the perfect Law of Liberty.

Account Obedience to this Law to be moſt Honorable. The Law of thy Mouth, ſays David, is dearer to me than Thouſands of Gold and Silver: not only the precious Promiſes of thy Mouth, not only ſweet Expreſſions of thy Love and Goodneſs, but the Law which requires Obedience; Self-denial, &c. this is more precious than Gold. Labour you for ſuch holy tempers of Spirit, ſuch Son-lke Diſpoſitions, to be in love with Duty, to account the practicing of Holineſs p. 87moſt precious, the hearing of the Goſpel Preached; a Heaven, to enjoy Chriſt in his Ordinances a high degree of Glory; to live a gracious Life; to be with Paul caught up into the third Heavens; well may it be ſo accounted, 'tis ſo indeed; Grace being Glory begun, and Glory above is but Grace perfected.

But Jeſus Chriſt: Hence learn,

Doct. 6. Of all Divine Truths, none are of ſo great neceſſity to be made known as Jeſus Chriſt, giving himſelf to be Crucified for the Salvation of Sinners.

This is the main thing for Miniſters to apply themſelves to make known, and for People to know. The Law was given on Sinai to drive Men to Chriſt, to ſearch more earneſtly after him, to be delivered from the Curſe of it: To him give all the Prophets witneſs. Act. 10.43. he is the Principal Subject of the Goſpel; he is the Kernel of Scripture; the Diamond in that Gold Ring; the Sun in that Heaven; the Ark in that Holy of Holys: Hereto then all Studies and Endeavours muſt be applied to know Chriſt, &c. Thus briefly for theſe Obſervations.

The Main Points to be inſiſted on, are theſe two.

Doct. 1. The Knowledge of Jeſus Chriſt is the moſt Excellent and Precious Knowledge; grounded on that, Non Eximium duxi: I counted nothing ſo excellent or worthy to be known.

Doct. 2. The labour of Miniſters, and the main Care and Endeavour of the People muſt be this; the one to make known, and the other to know, as the Hiſtory of Chriſt Crucified, p. 88ſo eſpecially the Myſtery of the Croſs of Chriſt.

1. The Knowledge of Jeſus Chriſt, is the moſt excellent and precious Knowledge.

This is the ground-work and foundation in matter of Life and Salvation, the Pillar and Gr…und of Truth. Chriſt is called the Foundation, 1 Cor. 3 11. becauſe all a Man's Peace, Happineſs, and Joy lies on Chriſt as a Structure on the Foundation. A Man that hopes for Salvation, muſt ſtay and rely on Chriſt.

He is the ſole Foundation, Other Foundation can no Man lay, &c. This Foundation is laid by the Father, and fix'd by his Eternal Decree; and by Chriſt's being Incarnate, by being laid down in the Grave, and ſet up at the Right Hand of God; 'tis in vain for Men to lay another Foundation, of their own Duties, and Good Works; but that you may have Life, you muſt be laid by the Father on Chriſt, in hi… Eternal Decree, choſen in Chriſt, that is, to be ſaved by him; given to Chriſt, and actually laid on Chriſt by the work of the Spirit, Baptizing you into Chriſt, Converting, Renewing you after the Image of Christ, and then actually laying your Selves on Chriſt by the Exerciſe of your Faith, depending on, and adhering to him: ſo that this is the one thing needful for Miniſters to Preach, and for you to know,

That you may be the more convinced of this, I ſhall prove it by Scripture, and add ſome Arguments for fa…her Confirmation. I ſhall begin with Scripture Teſtimonies, becauſe that muſt be my work which Paul Profeſſes to be p. 89his, v. 1. To declare the Testimony of God, to evidence the Truths I deliver by Divine Authority, out of the word of God: that is a Truth for Faith to reſt on, which is found in the word, and founded upon the Word.

Now both Old and New Teſtament hold forth this Truth.

This was Abraham's Joy that he ſaw Chriſt's Day: the Knowledge of Jeſus Chriſt was moſt precious to him: This God requires a People above all to Glory in, Jer. 9.21. Let not the Wiſe Man glory in his Wiſdom, the wiſe Stateſman, the Philoſopher, &c. but in this, that he underſtandeth and knoweth me.

The meaneſt Perſon that knows Chriſt, hath more to glory in than the moſt knowing Perſon in the World, that is Ignorant of Chriſt If you had with S…lomon, Underſtanding exceeding much, and largeneſs of Heart, that you could ſpeak of the Nature, Vertues and Excellencies of all Creatures, and Ignorant of Chriſt, yet he that knows any thing of Chriſt, hath more to make him renowned. Well may we glory in this, for Chriſt is a Peoples Glory, Iſa. 60.1.

Chriſt tells his Diſciples, that their condition was more happy than that of the Prophets, becauſe they knew more of Christ: Bleſſed are your Eyes, &c. The Prophets were more bleſſed becauſe they knew ſomething of Chriſt, though but his back parts, becauſe they knew he ſhould come: but more bleſſed are you becauſe you ſee Chriſt come amongſt you, Math. 13.16. what theſe knew, ſee Math. 11.4, 5, 6. If the clearer Knowledge of Chriſt doth make you more bleſſed, p. 90than Prophets that had more intimate communion with God, and Revelations from him of future things, then certainly this is the moſt precious Knowledge. To know the Scripture, or to know the mind of God, what things he will bring to paſs hereafter, all this is nothing to the Knowledge of Chriſt; for bleſſed are you above and beyond all the Prophets, &c. yea, this puts all Believers (ſince Chriſt did reveal himſelf to the World in his Offices) into a degree of Glory above John the Baptiſt. Math. 11.11. amongſt them that are born to Women there was one greater than John; but he that is leaſt in the Kingdom of God, is greater than he: none was greater, none of the Prophets, that is, than John, becauſe Chriſt was born in his time, and he ſaw the Lamb of God, Joh. 1.29. but the Kingdom of Chriſt was not then ſo fully ſet up; Chriſt did not ſo openly manifeſt himſelf to be the Son of God. John died before Chriſt died and aroſe, and aſcended; before there was a flocking of Men in unto Chriſt; therefore it follows, he that is leaſt in the Kingdom of Heaven, i. e. in the Kingdom of Chriſt; his Kingdom of Grace ſet up in the World, he ſees more of Chriſt's Glory than John did in his time, and ſo is greater: Certainly then the Knowledge of Chriſt is moſt excellent and precious; it makes you not only greater than great Scholars and Learned Men, but than Prophets, yea than John Baptiſt: will you hear Paul plainly expreſſing his Opinion, ſee Phil. 3.8. I count all things but loſs, for the Excellency of the Knowledge of Chriſt. The Knowledge of Chriſt is the Excellency of Knowledge; ſo excellent, that in p. 91compariſon with him, other things are but Dung. Col. 2.3. In him are hid all the Treaſures of Wiſdom and Knowledge..

Obſerve what kind of Excellency this is.

1. 'Tis Secret, Hidden, not outward and viſible: the natural Eye cannot diſcern the Excellency of it, 'tis a hidden Treaſure. Although Carnal Men cannot Judge it to be moſt Excellent, yet in Truth 'tis ſo.

**Theſaurus dicit abſconditos, quod non Eminent magno Splendore conſpicul, ſed potius ſub crucis humilitate & ſimplicitate contemplibili quaſi deliteſcunt. Calvin.2. There are Treaſures of Wiſdom and Knowledge, all Wiſdom is in Chriſt, he hath all Knowledge of all things in himſelf; but that is not the meaning here; Treaſures of Knowledge are not only in him ſubjectively but objectively; there is a Treaſure of ſuch glorious things in Chriſt, in his Perſon, Nature, Offices, &c. that he that knows Chriſt hath a Treaſure of Wiſdom and Knowledge; he hath the moſt precious and excellent Knowledge and Wiſdom that is to be gotten; ſuch Wiſdom, that it may be ſaid of this created Wiſdom and Knowledge of Christ what is ſaid of Chriſt himſelf, the Eternal and Increated Wiſdom. Prov. 8.11. Wiſdom is better than Rubies, and all things that may be deſired are not to be compared with it; this is the meaning of theſe words. Significat nos perfectè ſapere, ſi Chriſtum verè cognoſcimus. Calvin: That we are truly wiſe if we know Chriſt truly.

This will further appear if we conſider.

1. The Excellency of Chriſt in himſelf.

2. The Excellent Benifits of the Knowledge of Chriſt.

p. 921. The Excellency of Chriſt in himſelf:

1. In general. Chriſt is the moſt glorious Perſon. King of Glory, Pſa. 24.7. as Death is called, Job. 18.14. the King of Terrors, that is, Omnium terribilium terribiliſſimum, the Terror of Terrors, the greateſt of Terrors; ſo Christ is King of Glory, moſt Glorious, none like him. Moſes was a Type of Christ, a typical Mediator, and had abundance of Glory from Christ by reflection. 2 Cor. 2.7. ſo that the Children of Iſrael could not ſtedfaſtly behold the Face of Moſes for the Glory of his Countenance. What then is Chriſt the Fountain from which this Glory is derived? Heb. 3.3. This Man is counted worthy of more Glory than Moſes, becauſe he is the builder of the Houſe: He was Moſes's Lord: Moſes had the Glory of a Servant of Chriſt. Chriſt is the Lord and King of Glory: Chriſt is then moſt Glorious, Hag. 2.1. The Glory of the latter Houſe is greater than the Glory of the former, the former was only a type of Chriſt, a ſign of his Preſence; therein was the typical Glory of Chriſt contained; but the latter was more than a type, even the place of his real Preſence: Into it the King of Glory came. Chriſt's Preſence in the Temple made it moſt Glorious; hence it is that he is moſt Glorious: If thou then art a Temple of Chriſt in which he dwells, if Christ come to thy Soul, and make himſelf known there, then art thou filled with Glory, thou haſt Excellency of Knowledge, the moſt precious Knowledge, becauſe of the King of Glory: The Queen of Sheba beholding the Glory of Solomon, ſaid, happy are the Men that stand before thee, and hear thy Wiſdom; but a greater and p. 93more glorious Perſon is Chriſt, infinitely happy are they that ſtand in his Preſence and ſee his Face; they will ſay with the Apoſtle in the Text, Non Eximium duxi.

2. In particular conſider him. 1. In his Natures. 2. In his Names. 3. In his Relations. 4. In his Offices.

1. According to his Natures, which are two:

1. Divine, ſo he ſays, I and the Father are one: what the Father is the Son is: whatever glorious Excellencies the Father hath, the Son hath the ſame; the ſame Attributes, Eternity, Incomprehenſibleneſs, Immutability; whatever the Father doth the Son doth, the Father worketh hitherto, and I work. So he is the Creator of Heaven and Earth, by him all things were made: he is the Fountain of all Beings, of all Excellencies; and ſo the knowledge of him muſt be moſt Excellent; he is called Wiſdom it ſelf, and ſo to know him muſt be the greateſt Wiſdom: he is the brightneſs of the Father's Glory, and the Expreſs Image of his Perſon; that is, as a Perſon diſtinct from the Father, and the moſt Expreſs Image, becauſe he hath the very ſame Nature: Identical Glory with the Father in a diſtinct Perſon. If then to know God the Creator of all things, Eternal, Inviſible, &c. If to know Wiſdom, Infinite Wiſdom; If to know the brightneſs of the Father's Glory be moſt Excellent, then the knowledge of Chriſt is moſt precious; he that ſees me ſees the Father. This was Moſes's Requeſt, and a moſt choice one, I beſeech thee ſhew me thy Glory; no greater Glory, than to behold the Glory of God; and the brightneſs of that is to be ſeen in Chriſt's p. 94Glory of Eternity, Glory of Omnipotency, Glory of Omniſciency, of Eternal Love; even that paſſeth Knowledge, unſpeakable Goodneſs, &c. hence there's ground to ſay Non Eximium, &c.

2. Humane, as taking on him the Seed of Abraham. The Son of God, begotten from all Eternity in reſpect whereof 'tis ſaid, who can declare his Generation? yet was born in time, and became the Son of Man. The Great God, equal with God, took the form of a Servant, ſo he is become Immanuel, God with us. God in our Nature, in which dwells the fulneſs of the God head Bodily, C…l. 2.9. that is by a Subſtantial and Hypoſtatical Union, ſo as that both Natures make but one Perſon: this was that God and Man, betwixt whom was a great Gulf; that theſe might meet, God comes down to Man, becauſe Man could not come up to God. God ſatisfies his own Juſtice by himſelf, when Man could not ſatisfy for himſelf; ſo Juſtice and Mercy both are glorified; perfect Satisfaction and free Grace meet together; Christ taking Humane Fleſh ſatisfies for Man; there Juſtice is glorified, the price of Redemption is paid, Man is freed from Eternal Miſery he deſerved, without any perſonal ſatisfaction of his own, there f…ee Grace is Magnified.

Great now is this Myſtery of Godlineſs, God manifeſt in the Fleſh, a Myſtery of Infinite Wiſdom, in contriving Man's Salvation in a way wherein the greateſt Glory of God ſhines forth: a Myſtery of Incomprehenſible Love; which makes the Glorious Angels ſtand amazed, 1 Pet. 1.12. well might the Apoſtle eſteem the Knowledge of Chriſt as moſt Excellent.

p. 952. Conſider him in his Names. And ſo

1. His Name is called Wonderful, Judg. 13.16. Iſa. 9.6. a Name that may be admired, it cannot be perfectly apprehended; this argues his Name to be moſt Glorious: as therefore we cannot behold the Sun becauſe ſo full of Light; the greater is its brightneſs, the leſs we are able to look upon it; ſo the more unſearchable Chriſt's Name is, the greater is the Glory of it. As the Children of Iſrael could not ſtedfastly behold the Face of Moſes for the Glory of his Countenance, and the Miniſtration of Legal Ordinances was ſo glorious, that they could not ſtedfaſtly behold the the Face of Moſes, 2 Cor. 3.7. the like we may ſay, the leſs ſtedfaſtly we can behold the Glory of Christ's Name, the more glorious it is: 'tis Secret, ſo full of Glory: If Moſes's Face was ſo glorious, &c. much more is the Eternal Name of Chriſt, that excels in Glory. Now if the Name of Christ be ſo Glorious, as that it is Secret and Unſearchable; then it muſt be moſt Excellent Knowledge in any meaſure to apprehend the Name of Christ.

2. His Name is The Lord, the Lord God gracious, &c. Exod. 34.5. This is Chriſt's Name, v. 4. 'tis ſaid, The Lord proclaimed his Name before Moſes; 'tis full of Glory, and Goodneſs, moſt Sweet and Precious: this was an Anſwer to Moſes's Requeſt, I beſeech thee ſhew me thy Glory. God reveals this his Name, that he might ſhew his Glory; his Name is his Glory; ſo the Knowledge of Chriſt is moſt Glorious.

3. His Name is Meſſias, Dan. 11.25. That is, the Anointed, Pſa. 2.2. that is, one that is choſen p. 96and ſet apart by the Father in an Eternal Decree to gather Jacob. Iſa. 61.1. The Spirit of the Lord is upon me becauſe he hath anointed me, &c. and alſo fully authorized to execute all Judgment, to ſet about the work of Redemption, as Joh. 6.27. Him hath God the Father ſealed, that is, given him a Commiſſion to be King, Prieſt and Prophet; ſo that he may ſave to the utmoſt thoſe that are given him to ſave; and laſtly anointed, that is, furniſhed with all Gifts, Q…lifications and Abilities, to ſit him for the fulfilling his great work. The Spirit of the Lord is upon me becauſe he hath anointed me, &c. What Spirit? See Iſa. 11.2. The Spirit of Wiſdom, Underſtanding, Counſel, Might, Knowledge, Fear. Now thus to know Chriſt as Meſſias, ſuch a Meſſias muſt needs be a a moſt ſweet and precious thing. Andrew having found Chriſt, and meeting Peter, he cries out he had found the Meſſias. Joh. 1.41 they were ſo much taken with him, that they willingly leave all to follow him. 'tis worth our leaving all to know Meſſias, to ſee where he dwelleth, and to abide with him.

4. Jeſus, becauſe he ſaves his People from their Sins; being the good Shepherd that gives his Life for his Sheep, Joh. 10.11. The Woman of Samaria thought Chriſt worth the knowing. Joh. 4.29. becauſe he had told all things that ſhe had done; ſhe told this in the City, and they went out to ſee him; but I can tell you greater things; behold a Jeſus that will ſave you, if you come to him, from all things that you have wickedly done: will it not be worth your ſtudy and pains to know him? If you ſhould hear of a Phyſician able in p. 97cure you of all Diſeaſes, what flocking would there be to him? would you not all deſire acquaintance with him? ſuch an one is Chriſt, he is able to cure you of your worſt Diſeaſes, to heal all your Soul Infirmities, and ſave you to the utmoſt; certainly he is a Perſon worth the knowing.

5. The Lord our Righteouſneſs. Jer. 23.6. with chap. 33.16. He that will be for a Wedding Garment to you; he that ſpreads his Banner of love, and caſts the Mantle of his own Righteouſneſs to cover your nakedneſs, to hide your Deformities, that ſo the Lord may not ſee Iniquity in Jacob; that he may look on you as comely through his beauty put on you: ſurely there can be nothing more precious to a Self-condemning Sinner than to know this Name, The Lord my Righteouſneſs, that ſhelters me from wrath, and t…at renders me accepted with God. Iſa. 23.24. The Inhabitant ſhall not ſay I am ſick, they ſhall be forgiven their Iniquities: their Righteouſneſs is of me. The knowledge therefore of this name of Chriſt cures the Soul of its Sickneſſes, of all its diſcomforts, and ſadneſs, and fills it with conſolation, ſo is moſt precious.

3. In Relation to his Church, ſo he is Head thereof. Col. 1.18. He is the head of the body, ſuch a head as the Husband is to the Wife. Eph. 5.25. ſo he loveth his Church with his choiceſt and moſt tender love; he nouriſheth and cheriſheth his Church, v. 29. he takes care to provide for, and preſerve his Church. This Relation is moſt ſweetly ſet forth in the book of Cant. Chap. 4.9. Thou haſt raviſhed my heart, my Sister, my Spouſe, &c. p. 98thou haſt taken away my heart; Chriſt's Heart is wholly taken up with his Church: none elſe have his heart; and from theſe ſweet Manifeſtations of the love of Chriſt, and of the incomperable Excellencies of Chriſt, which the Church contemplates on, Chap. 5.10. &c. She concludes at laſt, v. 16. His mouth is most ſweet, yea, he is altogether lovely; thus ſhe hence concludes as the Apoſtle; Non Eximium duxi, &c. there is none whoſe Graces are ſo excellent, whoſe Love is ſo burning, whoſe Beauties are ſo ſhining, whoſe Dignities ſo high; none that hath all Power, all Fulneſs, as Christ; therefore I determine not to kn…w any thing among you, ſave Jeſus Chriſt, &c.

Again, ſuch a head he is as the natural head in the body, that is, the Fountain of Senſe and Motion: there is the Underſtanding and Knowledge ſeated: there is the light of the body; by it all nouriſhment is conveyed into the body; now ſuch a head is Chriſt; in him dwells all Fulneſs; he hath the Spirit, he hath Life in himſelf; he hath Wiſdom to inform and inſtruct, to make us wiſe to Salvation; he hath Righteouſneſs to Juſtify, Grace to Sanctify, &c. ſo all Spiritual Good, Peace, Life, Grace is treaſured up in him: how excellent then muſt the knowledge of him be.

4. Conſider him in his Offices. And ſo he is

1. A King, all power is given him to ſave his Church, and to ſubdue his Enemies; he hath power to ſave and deſtroy, to give Life and to take it away; to raiſe up to Heaven, and to caſt down to Hell: a King full of Might, King of Kings, p. 99that is, able to caſt down all Kings that do oppoſe him; to bruiſe them with a Rod, &c. for he ſhall overthrow all the Kingdoms that will not ſet his Throne to be eſtabliſhed amongſt them; full of Might to ſave his Members, of weak he makes them mighty, even him that is feeble mighty as David, and the Houſe of David as God, as the Angel of the Lord before them; thus Chriſt is a Glorious King. Now of all the Perſons in a Kingdom, the People deſires to know the King; and Chriſt being the greateſt King, it muſt needs be the moſt excellent Knowledge to know him as ſuch

2. As Prophet: He is that Prophet, the Inſpirer of all other Prophets: The Woman of Samaria apprehended a great deal of Excellency in this, that Chriſt could tell all that ſhe had done: but he was a Prophet that knew and could make known far greater things; he knew not only what Men had done, and what was in their Hearts, but what God had done; all his works are open to him, becauſe what the Father wrought he wrought; and all that was in the Fathers heart, his eternal ſaving Purpoſes, his Good Will towards Men, his Righteous Decrees, Chriſt knew all; For he is in the boſom of the Father as Son of God, and knows all things; he is the word of God, he is that Prophet to make known to Men the gracious Purpoſes of the Father, Joh. 1.18. He is the Lord which teacheth to Profit, and tells how Men may be ſaved; he makes known the things belonging to our everlaſting Peace; is not he worth the knowing above all?

p. 1003. As Prieſt, humbling himſelf and becoming obedient to Death, Offering himſelf without Spot to God, to take away Sin by one Sacrifice of himſelf; he bare our Griefs, and received our Stripes. He remains ſtill a merciful high Prieſt that hath compaſſion on our Infirmities, and knows how to ſuccour them, and all this out of meer Love and free Grace: Now the Knowledge of Love that is moſt ſweet, the knowledge of the greateſt Love is the beſt Knowledge.

2. Conſider the Effects of this Knowledge; further to ſhew its Excellency: And theſe are,

1. Juſtification, and Peace with God. This Knowledge of Jeſus Chriſt ſurpaſſeth all other Knowledge, becauſe this produceth that Peace which paſſeth all Underſtanding. It begets Peace in the Underſtanding, quiets it againſt all perplexing doubts that ariſ… from the knowledge of Sin, and apprehenſion o… wrath, it acquits from Self-condemnation and accuſations. It ſatisfies the will, and begets a complacency; it is well pleaſed upon the knowledge of Chriſt, and cloſing in with him in whom God is well pleaſed. It allays all Storms and Tempeſts of Fears, Griefs, &c. raiſed by the Conſcience that is awakned to ſee its Sinful and Curſed condition. It ſaith to all di…quieting Affections, Peace, be ſtill; thus this Knowledge begets Peace in the Underſtanding and Will, Affections, a calmed Spirit: a Peace 'tis that ſatisfies; nay 'tis a Peace that more than ſatisfies: it ſurpaſſeth Knowledge, it exceeds thoughts, it goes beyond deſires, it paſſes all; and that becauſe Chriſt is Prince of Peace; that p. 101is, that none hath power to Command, to make Peace, to give Peace to a Sinner: He alone hath power of Life and Death, of forgiving, and Retaining Sin: He makes Peace by the Blood of his Croſs; dies to make Peace, that he might ſatiſfy Divine Juſtice, that it might not take hold of Sinners. This as Prieſt. He Preaches Peace. Eph. 2.17. as in the days of his Fleſh he Preached to the Jews the things concerning their Peace. This as Prophet: Then the knowledge of him muſt needs be moſt precious. How beautiful upon the Mountains, are the feet of him that publiſheth Peace; i. e. Miniſters that Preach Peace, &c. Iſa. 52.7. much more beautiful is Chriſt, Prince of Peace, &c. the knowledge of Chriſt as our Peace, is ſaid to Juſtify, Iſa. 53.11. Knowledge is not taken for bare Knowledge of Chriſt, but as comprehending Faith, affiance in Chriſt, which is ſet forth under the name of Knowledge, becauſe this is neceſſary to faith, the beginning of it, its firſt Act; now then this knowledge of Chriſt muſt needs be moſt precious. The knowledge of all the pleaſant and moſt precious Objects in the World will not Juſtify; 'tis not that which can quiet the Soul from trouble at the guilt of the leaſt Sin, when Sin is truly diſcoverd: nay not the knowledge of the Nature and Attributes of God, not contemplative knowledge of the word of God, but only the knowledge of Jeſus Chriſt.

And to ſet forth farther the Excellency of this Knowledge in regard of its Effects, conſider, that this alone renders the Knowledge of the higheſt and moſt perfect Object ſweet and delightful; that is, of God. 'Tis Death to a Man p. 102to know God out of Chriſt, He ſees Everlaſting Righteouſneſs in God to condemn and puniſh; Everlaſting Power to puniſh; and then he cannot ſee God and Live: he will cry out, wo is me, as Iſaiah; or as the Jews, let not God ſpeak, leaſt we die: O what Horror and Dread doth this beget upon the Spirits of Men! but when God comes in Chriſt revealing himſelf, reconciling himſelf to Men, becoming their God and Father, then the Soul can take delight in the Knowledge of God: then it can requeſt with Moſes, I beſeech thee ſhew me thy Glory: now a Man can never know too much of the Power, Juſtice, and Eternity of God, &c. 'Tis Eternal Life to know God, this is through the knowledge of Chriſt.

2. This transformes into the Image of Christ. The Heart that knows Christ aright will ſtrive to a conformity with him, 2 Cor. 3.18. beholding as in a Glaſs the Glory of the Lord, are changed into the ſame Image, &c. where there is a learning of Chriſt, there is an endeavour to put off the old Man, &c. Eph. 4.21, 22. and is not that excellent Knowledge which will make you like God, partakers of the Divine Nature?

3. This makes a Man partaker of Eternal Life, John 17.3. This is Life Eternal.

1. This is the way to Eternal Life, to know Christ as Crucified, &c.

2. This formally is Eternal Life, which is begun as ſoon as this is wrought. The firſt Fruits of Knowledge, is the firſt Fruit of Eternal Life. The Knowledge of God through Christ perfectly, is perfection of happineſs. Simeon had a ſight of Heaven when he ſaw Chriſt, as p. 103Moſes on Nebo, which makes him deſire to depart.

Uſe. 2. Exhortation. Be ſtirred up with earneſtneſs of your deſires, and endeavours, to labour after the Knowledge of Christ; as 'tis ſaid of Samſon, he bowed himſelf with all his might, Judg. 16.30. So do you bow your Souls with all your ſtrength and might, to pull down high imaginations, which advance againſt the knowledge of Christ; and determine, d…ſire to know nothing but Chriſt; ſearch for Wiſdom, that is, for the Knowledge of …hriſt, (who is the Wiſdom of the Father) as for hid Treaſures. The Knowledge of Chreſt is the richeſt Treaſure, ſo it deſerves all your deſires: ſtudy, ſearrh to be imployed for the attaining of it; 'tis hid, ſo you muſt ſearch diligently, take pains for it; you muſt hearken diligently, and apply your hearts to get Underſtanding, and the Knowledge of Chriſt. And as the excellency of the Knowledge of Chriſt, ſhould be a ſtrong and prevailing motive with you to ſet your ſelf to ſeek after the Knowledge of Christ; ſo great encouragement you have from the planty of means, God doth afford, whereby you may attain this Knowledge. You need not ſay, who ſhall aſcend into Heaven, to bring down Chriſt? who ſhall deſcend into the deeps to fetch up Chriſt? But the word is, nigh thee, in thy mouth, and in thy heart: It comes to your hearts, and waits there for entertainment. Chriſt in his Ordinances is come down amongſt you, he walks in the midſt of the Golden Candle-ſticks, in the Aſſemblies where he is Preached, John 1.36. John and two of his Diſciples ſtood and looked on Jeſus as he walked, and he ſaid, behold the Lamb of God! This we may p. 104affi…m in a ſpi…al ſenſe now, Jeſus walks, he comes to you in … word and thoſe that have Eyes of Faith, do ſee …, and … ſay to you, behold the Lamb of God! Behold C…iſt, here …e…! and when you are told of Chriſt, what ſhould you do, but as the Diſciples … they …ard him ſpeak, they followed Jeſus; …, deſire more Knowledge of, and acquain…e with him, and know then that you ſhall find Ch…ſt, not going away, …or hiding himſelf, but as v 38 when they followed, Jeſus turned, and ſaw them following, and ſaith, what ſeek ye? Chriſt is willing to come to you, ready to turn to you, and make himſelf known to you when you follow him. He will invite you to him, Come and ſee, I am ready to entertain you, I will be your Mediator, I will ſave you: Come and ſee, I'll reveal all my worth and excellency to you, as Hezekiah (Iſa. 39.) ſhewed the Houſe of his precious things to the Ambaſſadors of the King of Babylon, and all that was found in his Treaſures; that will Chriſt do to you; he will ſhew you the Houſe of his precious things; that love of his which paſſ…th knowledge; that Infinite p…ice of his own blood, the value of which is enough to redeem a World lying in wickedneſs, the vertue of it is ſufficient to conquer Sin, Death, Hell: that Infinite merit by which he prepares Manſions and Thrones for you in Heaven: In a word, all his Treaſures of Righteouſneſs, Grace, and Glory. O therefore awake then that ſleepeſt, thou Sinner that art in a natural ſtate, yet in danger of wrath, being under the curſe of the Law, and ſleepeſt in that condition, that is, doſt take thy reſt ſecurely, not knowing the miſerable condition p. 105thou art in; awake, be rowzed up, ariſe from the dead, and look after Chriſt, that walks amongſt you, and he ſhall give thee Light! Eph. 5.14. He ſhall give the light of ſaving knowledge to thee, in revealing himſelf, who is the true light, and as the Prophet exhorts, Iſa. 60.1. Ariſe and ſhine, for thy light is come; that is, Chriſt is come in his Ordinances, therefore ariſe and follow him, look after, ſhine, or be enlightned, know him that is revealing himſelf to you, ſo you ſhall have the excellency of Knowledge.

For the more effectual preſſing of this Uſe, I ſhall ſhew,

1. What kind of Excellency Christ's is.

2. What Knowledge of Chriſt it is you muſt have, that you may have the Excellency of it.

3. What means to uſe to get it:

For the firſt, you muſt know, that the Excellency of Chriſt, is not an outward, earthly, or ſenſual Excellency: we may ſay of Chriſt as he doth of his Kingdom, my Kingdom is not of this World, the Glory of my Kingdom is not ſuch as the Glory of earthly Kingdoms; the great Priviledges of my Kingdom are of another nature, as Freedom from ſpiritual Slavery, from Tyranny of Luſts, Remiſſion of Sins, Right to heavenly Inheritance; Members of the Body of Chriſt: ſo we ſay of the Excellency of Chriſt, 'tis not worldly, ſenſual, 'tis not that which can be beheld by the Eye of the Body, nor by the Eye of natural Reaſon; 'tis a Divine and Spiritual Excellency: The Glory of Chriſt is that which he had from all Eternity with the Father; his Excellency, that in him dwells all the fulneſs of the p. 106Godhead; that by aſſuming Fleſh he comes to be a meet Mediater; that in him is Power to ſave from ſin, Righteouſneſs to Juſtify, Grace to Sanctify, and Merit to Glorify: In a word, that by his blood there is a way into the Holy of the Holies, an entrance adminiſtred into the Everlasting Kingdom: that we are begotten again to a lively hope of an Immortal Inheritance. The chiefeſt Excellency of Chriſt is not that he reſtores Temporal Peace; All things are by Chriſt, there is the Promiſe of that: for theſe outward things ſhall be added to thoſe that ſeek the Kingdom of God and his Righteouſneſs. Thoſe that by Chriſt are made Heirs of the Kingdom of Heaven, ſhall Inherit the Earth too: but that is not Chriſt's chiefeſt Excellency.

2. What Knowledge of Chriſt muſt we have, that we may be ſaid to have that Excellency of Knowledge?

1. We muſt know Chriſt in both his Natures, in all his Offices; In both his Natures, that is the Excellency of Knowledge, to know him to be Immanuel God with us. If we look on him only as God, we ſhall but know him to be God againſt us; God whoſe Juſtice is offended, and wrath provoked. But look on him as God and Man, then it is God with us; ſo 'tis life to know him, you ſee him then as Mediator, as making Peace, as reconciling God and Man: there is ſweetneſs, there is preciouſneſs in that Knowledge. You muſt know him in all his Offices, as Prieſt to Redeem, as King to Reign, as Prophet to Inſtruct. You muſt thus know Chriſt, that you may ſee him in the latitude and fulneſs of his Excellency; p. 107ſo we ſee him deſcribed Rev. 5.6. A Lamb ſlain, there a Prieſt, having ſeven Hornes, that is perfection of ſtrength; and ſeven Eyes, thar is, perfection of Wiſdom; In conſideration whereof the Saints admire him, and Sing a new Song of praiſe, v. 12, 13.

2. Know the Terms on which Chriſt tenders himſelf to Sinners; he is that Pearl of greateſt price, an you muſt ſell all to purchaſe it, you muſt part with your Luſts, part with Eſtates, with Friends; forſake all, to follow him; you muſt know the emptineſs and vanity of theſe things, and that there is ſuch infinite worth in Chriſt, as that he well deſerves that you ſhould part with all for his ſake: you muſt know that 'tis a bleſſedneſs to be called to ſuffer for Chriſt's ſake, that 'tis matter of rejoycing to be accounted worthy to ſuffer ſhame for his Name, then do you ſee the Excellency of Chriſt indeed, when you can account it matter of Joy to part with all for Chriſt, and an honour to ſuffer for him.

3. Know him in a way of propriety, and particular application, that you may be able to ſay, as the Spouſe, My beloved is mine, and I am his; as Thomas, my Lord; and as Mary, my Saviour; All the Excellency of the Knowledge of Chriſt is in this Appropiation: If you can ſay that he was a Lamb ſlain for you; if he be your Wiſdom making you wiſe to Salvation, revealing to you the Myſteries, &c. If your King reigning in your Hearts; if his Blood be yours, his Merit, his Spirit, his Fulneſs of Grace your's, that's Excellent Knowledge.

p. 1084. Be as diligent to know what Chriſt's Will is, that you ſhould do for him, as what his good pleaſure is to beſtow on you; Benefit and Duty, Promiſes and Precepts. Labour as well to know the mind of Chriſt commanding Duties, as the will of Chriſt making Promiſes; Account as the Bleſſings of his Mouth, ſo the Law of his Mouth, dearer then thouſands of Gold and Silver. As ſoon as ever Chriſt revealed himſelf to Paul, and ſaid, I am Jeſus whom thou Perſecuteſt, Act. 9.5. He reapprehended a great worth and Excellency in Christ, being Jeſus a Saviour; ſo much as might well deſerve that he ſhould offer himſelf a Sacrifice of Praiſe to Chriſt, and ſo he askes, what wilt thou have me to do? I am bent now to do any thing for thee, thou haſt made thy ſelf known as Jeſus, and thou ſhalt be my Law-giver; I deſire to know thy will, Lord what wilt thou have me to do? that I'll do, that alone I will do; I will know no Voice, no Mind, no Will, but thine: So you muſt know Chriſt's Will, and only Chriſt's Will, in matters of Religion and Worſhip: My Sheep know my Voice; They know nothing in matters of Religion but what is Chriſt's Voice. The Voice of Men requiring obedience to their Commands, in matters of Religion, and conformity to their Inſtitutions, and Ordinances. i. e. a worſhiping of God in their way, that they know not; they will not practice any thing in matters of Religion unleſs they can ſee the Authority of Chriſt ſtampt on it, and the mind of Chriſt in it.

5. Content not your ſelves with Speculative, and Hiſtorical, but labour for Experimental p. 109Knowledge; this is the Excellency of Knowledge; as Chriſt knew when Vertue went out from him, ſo labour you to know Chriſt feelingly, by receiving Vertue into your Selves from Chriſt. 'Tis not the Excellency of Knowledge, to be able to talk and diſcourſe of Chriſt, to hear of him by the hearing of the Ear, but to feel Chriſt; this is the excellency of Knowledge. As Sin is truly known when you feel the burden, and groan under the evil of it, and are weary and heavy laden with it; ſo Chriſt is known, when you experimentally perceive the power of Chriſt in you, the Grace of Chriſt Sanctifying you, and the Life of Chriſt quickning you; that Chriſt is in your Underſtandings as Light and Wiſdom, informing them, in your Wills, ſatisfying them; in your Affections, ruling in and over them.

We may obſerve Paul expreſſing Converſion, by theſe two Phraſes.

1. By revealing Christ in a Man. Gal. 1.16. that is when Men do not only hear a Voice without, this is Chriſt, but Christ is inwardly revealed, and the Soul is convinced, this is Christ.

2. By forming Chriſt in a Man, Gal. 4.19. I travel in birth till Chriſt be formed in you, that is, that he be imbraced by your Faith, and held faſt in your Soul, and your Souls are made to live by Chriſt, and to Chriſt, ſo as that it may appear in your Converſation that Chriſt is in your Hearts; from both gather, that where Chriſt is truly known, he is revealed in a Man; the Soul comes to ſee and to be acquainted with Chriſt; yea Chriſt is known, not only Speculatively but Experimentally; Chriſt is formed, the power of p. 110Chriſt's acts and works in the whole Soul; and when Chriſt is thus known, then is there that Excellency of Knowledge, ſee Phil. 3.8, 9. where Obſerve three things, wherein the Excellency and Experimentalneſs of this Knowledge appears to be in a Man.

1. There is an accounting all things but dung, that a Man ſuffers the loſs of for Jeſus Chriſt; many Men may ſuffer the loſs of Goods for Chriſt's ſa…e, that yet it may be have not attained to this Excellency of Knowledge; but ſuch an Excellency of Knowledge, ſuch a high degree of Prizing Chriſt, as to look on Honour, on Riches, the beſt of Worldly Accommodations as Dung, that can part with them, yea utterly contemn them, and caſt them away as Dung and Filth ſo I may enjoy Chriſt, and have Communion with him, this is Excellency of Knowledge.

2. A Man will be found truſting in Chriſt alone for his Juſtification, he knows no Righteouſneſs, no Merit of his own, no Duties that he will be found in, and plead for his Acceptance with God: he ſees abominableneſs in his beſt Performances, Iniquity in his moſt holy things, ſo that cannot render him beloved, but the more abhored: but he ſees perfect Righteouſneſs in Christ, no ſtain, no defect in it, and that his Beauty and Renown may be perfect through his Comelineſs; that Chriſt's Righteouſneſs is a perfect covering for all his Spots and Deformities; which if caſt on him, that then he is ſo perfectly Juſtified that God ſhall not ſee Iniquity in him, and that if it be ſought it ſhall not be found, and that Chriſt's Righteouſneſs is not like that Covering, Iſa. 28.20. p. 111that's narrower than a Man can wrap himſelf …n it. If the greateſt Sinner can wrap himſelf in this Covering, it will be enough to hide all his Iniquities.

3. There is a knowledge of the Power of Chriſt's Death and Reſurrection; that is … knows and feels a Power of Chriſt's death which make… him conformable unto his death, whereby his old man is Crucified as Chriſt was. Sin ceaſes to reign in him, the ſtrength of corruption is abated in him; and a Power of his Reſurrection, whereby you have been quickned, and made to live a life of Grace, ſuch a life as Chriſt lived; that is, to glorify God on Earth by doing his will.

6. Your Knowledge must be an affectionate knowledge. A knowledge of the Excellency of Chriſt in ſuch a manner, as that your hearts be enflamed with love to him: Knowledge is ſometime put for Love, 1 Cor. 8.3. or elſe it is to be interpreted as taking love to it, as John 10.15. As the Father knoweth me, ſo I know the Father: that is, becauſe the Knowledge of God muſt infer love. As the Father loves the Son, as Beza. And certainly there is that in Chriſt which will beget love if it be rightly known, John 10.17. So the Father loveth me, becauſe I lay down my life. So if we come to know the love of Chriſt, in laying down his life; and the unſpeakable good that comes thereby, we ſhall love him, Cant. 1.3. therefore the Virgins love thee, and Chap. 2.3.4. Let me ask that queſtion of you as Chriſt of Peter, John 21. Lovest thou me? Do you love Chriſt? So will you, if you know him. Yea, as he ſaid, Loveſt thou me more then theſe? If you do, you love him above all p. 112other Excellencies, more than theſe Bodies, than theſe Eſtates, than theſe Friends, &c.

7. Your Knowledge muſt be Operative. Excellency of Knowledge will beget an excellent practiſe, a good converſation, 2 Pet. 1.8. They ſhall not be barren in the Knowledge of Chriſt. Rev. 22.4. They ſhall ſee his Face, and his Name ſhall be in their foreheads: that is, ſhall know him, and outwardly profeſs him, where Chriſt is ſeen; his Name, his Honour and Dignity is born forth in a Chriſtian practiſe, held out in a holy Converſation, Rev: 21.24. in the deſcription of the New Jeruſalem, i. e. the Church, 'tis ſaid, The Lamb is the Light of it: whence follow two things.

1. The Nations of them which are ſaved ſhall walk in the light of it. They that have light, ſaving knowledge, and are in the way to be ſaved, they ſhall walk in the light of it, having this Excellency of the Knowledge of Chriſt they ſhall walk by it, they ſhall walk according to the Lamb's precepts.

2. The Kings of the Earth do … their Glory and Honour to it, that is, to the …mb that is light &c.

1. They ſhall ſubject th… Glory and Honour to the Honour and Excellency of Chriſt reigning in his Church. They ſhall acknowledge all to be inferior to his, their Glory ſhall ſtoop and bow to Chriſt, as the Moon and Stars made obeiſance to Joſeph in his Dre…m.

2. If … Glory, Honour, Power, may add any Glory to Chriſt or may help to make this Jeruſalem a praiſe, and afford any benefit to the Saints, they ſhall bring it in, and freely give it up: So where there is the Excellency of the Knowledge of Chriſt, all p. 113Glory and Honour will be made to ſtoop to Chriſt, and all given up and laid forth in the cauſe of Chriſt, you will rejoyce to ſpend your ſelves, and Eſtates, and be ſpent in that way wherein Chriſt may be magnified, the Goſpel advanced, the Church profited, the Saints comforted and refreſhed.

3. Means to get this Knowledge.

1. See a neceſſity of attaining this knowledge without which you ſhall never obtain Life and Salvation. This is Life Eternal, &c. If you want this knowledge you muſt be deſtroyed. Vengeance is to be rendred on all that know not God. To whom ſhould we go, ſaid Peter, thou hast the Words of Eternal Life. Every one that will not labour to get the knowledge of Chriſt muſt needs periſh, Hoſ. 4.6. Iſa. 33.6. Wiſdom and Righteouſneſs ſhall be the ſtability of thy times and ſtrength of Salvation. Do as the Wiſe Man exhorts, Prov. 2.2. ſo that thou incline thine Eear unto Wiſdom, and apply thine Heart to Ʋnderſtanding: Yea, if thou eryest after Knowledge, and lifteſt up thy voice for Underſtanding.

2. Look not on Chriſt after the Fleſh, 2 Cor. 5.16. Henceforth know we no Man after the Fleſh, no not Chriſt. What is it not to know a Man after the Fleſh? This is not to regard thoſe Outward and Carnal Excellencies, by which a Man gets esteem above others in the World; as Nobleneſs of Birth, Breeding, Beauty, Honour, Riches; not to prefer him as better before God by theſe. So know not Chriſt according to the Fleſh, that is, do not look upon him in his outward condition, in his fleſhly Priviledges, or external meaneſſes; if ſo, Chriſt will p. 114either be utterly contemned or eſteemed only according to his Inferiour Excellencies, which will not advance him in your eſteem above other men.

1. Look not on Chriſt in his outward meanneſs and lowneſs of his condition, in reſpect of which there was no Beauty or comelineſs for which he ſhould he deſired. In his Birth he was mean, a Carpenters Son, as the Jews ſaid, this was a ſtumbling block to the Jews. What was in him to win their reſpects, or that he ſhould be eſteemed the Redeemer of Iſrael? What to perſwade a Man to Worſhip him? What to be a motive and ground for Faith to be fix'd on him? What to perſwade a Man to forſake all to follow him? What to take off the affections from all other objects, and to unite them to him? There is no outward appearance of ſuch tranſcendent Glory and Excellency, to beget a tranſcendency in their eſteem of and affection to him. This is true when Christ is known after the Fleſh, when you Judge carnally of him, and look on him only with a worldly Eye. Eſpecially too when men conſider that this is the condition of Chriſt's Members, who outwardly for the moſt part are in a mean condition, hated and Perſecuted, and kept under in the World. There is no Excellency in the Knowledge of Chriſt if he be only known after the Fleſh, therefore you muſt labour to have your underſtanding and your hearts ſpiritualized, refined from all carnal conceits and reſpects: Look on Chriſt with a new and ſpiritual Eye, and ſo the Apoſtle adds v. 17. If any man be in Chriſt he is a new creature: If any Man would know p. 115Chriſt aright, and be in him, let him become a new creature; his underſtanding, his heart muſt be new made, of a carnal one it muſt be made ſpiritual, and learn to judge of things in a ſpiritual way, and to ſee the ſpiritualneſs of Chriſt and divine Excellency, through all his carnal and outward appearances: In his natural Birth look through and ſee his Eternal Generation, not to be declared: through his ſwadling cloths ſee him Glorious in his Apparel, deckt with Majeſty and Honour, which the Wiſemen ſaw and fell down and Worſhipped him. In his Humiliation ſee him making way for his Members exaltation; in his becoming mean ſee him labouring to bring many Sons to Glory; working Salvation in his Sufferings; taking away ſin by being Sacrificed, laying a foundation of Eternal Life in his Death, And riſing and aſcending, let your hearts be raiſed after him. Now know him no more after the Fleſh; but conſider him now as highly Exalted, Crowned with Glory and Honour, ſet down on at the Right Hand of the Throne of the Majeſty on high. Have high thoughts of Chriſt, anſwerable to his Highneſs. Have Spiritual and Glorious thoughts of Chriſt, anſwerable to his Spirituality and Glory; look on him as King of Righteouſneſs and King of Peace. According to that 2 Cor. 10.5. There muſt be a caſting down of imaginations, and every high thing, &c. that is, becauſe of Chriſt's viſible and outward meaneſs and worthleſneſs there be many things in the World that get above Chriſt, and have the upper-hand of Chriſt; Mens imaginations and reaſonings they are to throw down Chriſt, to p. 116depreſſe and undervalue him, and to ſet up worldly greatneſs, honour, riches above Chriſt: What is to be done now? You muſt lay aſide carnal weapons, that is carnal imaginations, and fleſhly reaſonings, which are as a high Wall ſtanding up betwixt Chriſt and the Soul, and keeping out the true Knowledge of Chriſt. Jer. 4.19. there is mention made of the Walls of the Heart; which the Septuagint renders, the Senſes. The Senſes, the Carnal Imaginations, are a Wall which hinders the letting in of Chriſt; now this Wall muſt be broken down that the Spiritual Excellences of Christ may ſhine in upon the Soul; Math. 16.17. and every Thought muſt be brought into Captivity to Christ; that is, all high Thoughts you have of the Excellency of Worldly things muſt be made to ſtoop to Chriſt; you muſt acknowledge him infinitely to ſurpaſs all in Excellency. Thus let's look not on Christ according to the Fleſh, in his outward meaneſs to undervalue him.

2. Look not on Chriſt after the Fleſh, that is, let not your apprehenſion of any thing that is outward and carnal in Chriſt, be the ground of your eſteem of him: Let not this be the main motive to invite you to him. As to Inſtance, that you may the better underſtand; 'tis ſaid of Herod that he heard of the ſame of Jeſus, therefore when Luk. 23.8. he was brought to him he was glad, being deſirous to ſee him, having heard many things of him. Chriſt had a great Fame in the World; he was much talked off, ſo he deſired to ſee him: many now hear many things, Chriſt is Preached and much talked off, there goes a great Fame of him; and this is ſome Mens ground of coming to hear the Word, p. 117and Profeſſion they make of being the Followers of Chriſt; This is to know and eſteem Chriſt after the Fleſh; but now you ſhould not do ſo; all this while you come not up to ſee Chriſt in his Glory, and to behold him in his Chiefeſt Excellency. Herod was (upon the Fame Chriſt had) deſirous to ſee Chriſt, and exceeding glad when he ſaw him; yet what follows? ver. 11. Herod with his Men of War ſet him at naught and mocked him and Arrayed him in a gorgeous Robe, and ſent him to Pilate: If on this ground you eſteem Chriſt, becauſe he hath a Fame in the World, and many follow after him; if the World ſet againſt Chriſt, you will do as Herod did, &c. you will ſet him at naught foreign he accounted him as no body: ſo if your eſteem of Chriſt be grounded upon his inferior Excellencies only, and on ſome fleſhly reſpects, you do not eſteem Chriſt as any thing: Others there were that followed Chriſt becauſe of the Loaves, they knew Chriſt according to the Fleſh; and many do ſtill follow him for advantage, to gain Eſteem and Credit, to be freed from Miſery, that they may not go into Condemnation: all this is to know Chriſt after the Fleſh; and if ſo, when occaſion is given you will leave Chriſt, you will ſlight him and ſet him at naught; nay you will turn Enemies to him and mock him: See then, that outward and carnal reſpects be not the main Motive, inviting you to Chriſt, and raiſing your eſteem of him.

Queſt. But you will ſay, How muſt we know him then? what is it that we muſt look on, to raiſe our esteem of Chriſt into a tranſcendency?

p. 118Anſw. Know him as Iſaiah did, Chap. 9.6. To us a Child is born, to us a Son is given, &c. or as the Wiſe Men; or as Peter, thou art the Son of God, the Saviour of the World, thou haſt the Words of Eternal …ife. What Chriſt ſaid, was wanting in them that followed him becauſe of the Loaves, let that be in …, Joh 6.26. Ye follow me becauſe ye eat of the Loaves, not becauſe of the Miracle of the Loaves; thar is, you do not follow me becauſe I am the Son of God, ſent into the World to ſave Sinners, which you ſhould have been convinced off by the Miracle of the Loaves; but you follow me for the advantage of eating the Loaves: Thus you muſt know Chriſt, not after the Fleſh only, not only as having Fleſh, and being Man; not only as you pereceive ſomething in him to ſatisfy your Carnal Deſires, of being filled with temporal good thing…, or f…d from Temporal and Eternal Evil…; but know him as the Son of God, and Chriſt anointed of the Father, to be the Saviour of the World. You will never know Chriſt aright in his Glory, you will never fully reſign up your ſelves to him till you be convinced of this: O therefore re…ieve this Truth, that Christ whom we Preach, is the Son of the Living God. Then you know that he is able to ſave, and you will believe in him; then you know that he muſt be worſhiped and ſerved by you, being the Great God, ſo you will obey him; then you will apprehend greateſt love in Christ, that being God he ſhould die for you; then you will love him, and your love will conſtrain you to obey him, and this is totum hominis, the whole of a Man, the whole of a Chriſtian Man, to believe in him as p. 119the Son of God and Saviour of Men, and to be conſtrained by Love to Obey him. This is the ſecond means.

3. Take heed of any conceits of a ſufficiency of Knowledge. Many think they know enough of Christ, as much as they need, and content themſelves with what they have; they hear not the Word, they apply not their Hearts, ſearch not for more Knowledge: If there be any of ſuch an Opinion, I ſhall leave two places for you to meditate on. 1 Cor. 8.2. You that think you know enough, know nothing as you ought, &c. You that dream of a ſufficiency of Knowledge that you have, are like the hungry Man that dreams he eats, but waking he is empty: You are moſt deficient, 1 Cor. 3.18. Become a Fool. Though never ſo wiſe in regard of Worldly Wiſdom, yet know your ſelves to be Fools in reſpect of the Knowledge of Chriſt, that you do want, and this you muſt know that you may be wiſe. Joh. 14.21.

4. If you have attained any meaſure of knowledge, you muſt follow on to know the Lord, Hoſ. 6.3. follow on in Study, Prayer, Hearing, Meditating to get more Knowledge. His going forth is prepared as the Morning; Christ doth not reveal himſelf all at once, but as at going forth of the morning-light; 'tis by degrees; there is a dawning, and twilight, and then perfect light, when the Sun goeth forth in its might: ſo is the going forth of Chriſt, and ſo you muſt follow on to know more ſtill of Chriſt. You are not capable of receiving perfect knowledge at once, John 16.12. I have many things to ſay, but you cannot bear them now. Men are at firſt but Babes in Chriſt; p. 120they, we know, encreaſe in underſtanding, ſtrength and ſtature by degrees; what you cannot bear now you muſt learn another time; you muſt go from ſtrength to ſtrength, from one degree of knowledge to another: you muſt follow on to know, you muſt grow in Grace and in the Knowledge of Chriſt.

Uſe 3: Comfort to thoſe that have gained the knowledge of Chriſt. I ſhall ſhew,

1. Some Signs whereby to know this.

2. The grounds of comfort ariſing from thence.

1. The Signs, as,

1. If you know Chriſt in ſuch a manner as that your Souls are raiſed up to an eſteem of him above any thing in the World: thus it muſt be, and this is the leaſt of Chriſt that a true Chriſtian can have; he muſt love Chriſt more then theſe, Eſteem Chriſt more then Honours, Riches, &c. in ſome degree; otherwiſe he hath not the true Knowledge of Chriſt: He that loveth Father or Mother more then me is not worthy of me. The Young man being brought to the Trial which he loved moſt, Chriſt or Riches, left Chriſt: hence it appears that he knew not Chriſt aright, for there is no compariſon betwixt Chriſt and Riches. He that will nor forſake the World for Chriſt, is ignorant of Chriſt: he knows not the worth of Christ, John 11.48, 49.

2. If the word that hath been ſpoken unto you have been Spirit and Life; if the Goſpel hath been the Power of God, to beget Faith in you, to embrace it, and lay hold on Christ revealed in it, John 6.63. As when Chriſt ſaid to Lazarus, Come forth, his words were Spirit and Life to Lazarus; p. 121he cometh forth; ſo if the words of Chriſt in the Goſpel, calling you to repent and to believe the Goſpel have been life in this regard, if that word, Come forth from amongst them that are Sons of Belial have been life to you, then have you gain'd this Knowledge. When Chriſt ſaid to his Diſciples follow me, they followed him. O this hath Chriſt ſaid to you often; you have been called on many times, have you left your Luſts to follow Chriſt? left the practice of Sin to practice Holineſs, have Chriſt's words been Spirit and Life? have they been as the Seed that is caſt into good ground, that lives, and grows, and brings forth Fruit? Then may you comfortably aſſure your ſelves that you have gained the Knowledge of Chriſt.

3. If you can rejoyce in the knowledge of perfect Holineſs, Righteouſneſs, and Juſtice of Chriſt, as well as the Merit, Grace, and Loving kindneſs of Chriſt: as well in this, that he hath no ſin, and that he will not have ſin to reign in his Members, as in this, that ſin was imputed to him, and that he imputes it not to his Members. Many love the Knowledge of Grace, to hear of ſatiſfaction made, &c. but yet would continue in Sin. They love to hear of a Pardon that might Priviledge them to commit Sin: they would be freed from the malediction, but not tyed to direction of the Law. But if you know Chriſt aright you will rejoyce in him as pardoning Sin, and purging Sin; as in his freeing from the condemnation of Sin, ſo in his condemning Sin in the Fleſh; as in pardoning, and exerciſing Loving kindneſs towards humbled Sinners, ſo in executing Judgment p. 122on impenitent and hardened Sinners, Jer. 9.23, 24.

4. If the Kingdom of Heaven ſuffereth violence, Math. 11.12. that is ſince Chriſt Preached, and men knew him, there is a great ſlocking and conc…ſe of People, as if men would take Heaven by force: the meaning is, Men will ſtrive to enter in at the straight Gate, they will follow hard, and preſs towards the Mark, &c. they put on with Zeal, and Reſolution in the way that leads to life: They go to Sion with their faces thitherward: that is, they come to ordinances with ſtrong affections, as a hungry Man to a Feaſt: They run with patience the Race ſet before them: this is an evidence of the true Knowledge of Christ.

2. Next I ſhall l…y down the grounds of conſolation they have, who have attained to the ſaving Knowledge of the Excellency of Christ.

1. You that have attained to Excellency of Knowledge of Christ ſhall have the perfection of the Knowledge of Christ. He that knows in part ſhall know as he is known: He that ſees Chriſt darkly, as in a Glaſs ſhall ſee him face to face: He that knows his back-parts ſhall know his fore-parts. This is evident from that of Christ to the Woman of Sama…ta John 4.14. Whoſoever ſhall drink of the Water I ſhall give ſhall thirſt no more: that is, ſhall not thirſt after other Waters; he ſhall not ſeek other comforts, he finds enough in Christ that knows Chriſt aright, and can ſay as Peter, to whom elſ… ſh…uld I go? then hast the words of Eternal Life, he goes not to the creatures to ſuck comfort from them; he ſhall thirſt no more after other things. He ſhall thirſt no more: that is, he ſhall be filled with Chriſt; he ſhall have enough in Chriſt to p. 123ſatisfy him, tho' as yet he hath not; When I awake I ſhall be ſatisfied with thy likeneſs; ſatisfied with the clear Viſion and Knowledge of Chrest, ſo, as that he ſhall deſire to know nothing but Chriſt, and ſhall know as much of Chriſt as he can deſire, 1 John 3.2. Now we are the Sons of God, &c. and we ſhall ſee him as he is: that is, now we ſee him darkly, then face to face, clearly, perfectly. Chriſt now looks through latteſs, Cant. 2.9. but Chriſt ſhall lay himſelf open to our view: Then the Glory of Chriſt's Perſon ſhall be made viſible to us; then Chriſt in all his Glory ſhall appear, then the myſtery of Christ ſhall be made plain; then Chriſt who is altogether lovely ſhall be altogether known as lovely; then there ſhall be perfect knowledge of that Love of his which now paſſeth knowledge; then Faith ſhall be ſwallowed up in Viſion, Deſire ſhall end in perfect Delight; What comfort then may this afford to thoſe that have in ſome meaſure attained to the Knowledge of Chriſt, and thirſt for more? you ſhall have what, yea more than you thirſt after.

2. There ſhall be wrought in you a perfect Conformity unto Chriſt in Glory; this ſhall follow upon the perfecting of your Knowledge: If you behold as in a glaſs the Glory of the Lord and are changed, &c. tranſlated, &c. then much more, ſeeing Face to Face, you ſhall be changed from Glory to Glory: that is, Glory you ſhall have in ſome meaſure anſwerable to the Glory of Chriſt: The Glory of the Members ſhall be in their meaſure proportioned to the Glory of the head; this appears. 1 Joh. 3.2. When he ſhall appear we ſhall be like him, for we ſhall ſee him as he is: becauſe we p. 124ſhall ſee him ſo, we ſhall be like him; and what a glorious condition ſhall you be then in? Christ, as you have heard, is a moſt glorious Perſon, therefore 'twill be your greateſt Glory and Happineſs to be made like him.

3. You have reaſon to be ſtrong in Faith, you know whom you have believed, to whom you have committed your Souls for Salvation, and from whom it is you look for Life and Immortallity, Glory, Honour; you know him to be the Son of God, and ſo that he is able to keep what you commit to him; you know his Righteouſneſs, that it is not a Covering too narrow for a Man to wrap himſelf in; but adequate to the breadth of all your Sins: you know him to be Interceſſor with the Father, in the boſom of the Father, nay one with the Father; ſo that you need not to fear the wrath of God, nor to fly from him as a Conſuming Fire: you can with Moſes go up to the top of the Mountain to talk with God, when others may juſtly fear to touch the foot thereof, leaſt they be conſumed: you need not fear the wrath of the Devil; you know one that hath led him captive, that is able to bind that ſtrong Man, and hath done it; you know that there is a Vertue in Chriſt's Blood, which you know how to make uſe off, and by it to overcome the Devil, who is the Accuſer of the Brethren. Rev. 12.11. when he comes, and hath great wrath; then a wo is denounced to the Inhabitants of the Earth; but rejoyce ye Heavens, &c. ver. 12. you have not need to fear the wrath of Man; you know Chriſt who is able to turn the wrath of Man to his own Glory, and to your Good. Iſa. 43.1. &c. in a p. 251word, you have in all your Diſtreſſes ground of ſtrong Conſolation, and may comfort your Souls as Job did, Chap. 19.25. &c. you are aſſured of Safety and Salvation, therefore be ſtrong in Faith; let not your Hearts be moved at the apprehenſion of Danger; hold you your Confidence ſtedfaſt to the end; let it be your care to keep a good Conſcience, to hold forth the Honour of Christ; and if your Hearts ſuggeſt Dangers, anſwer your fears as Abraham did Iſaac, the Lord will provide; Chriſt will take care of your Safety.

4. You that know Chriſt are known of Chriſt, he knows you for his own; he owns you, he appears for you, he knows your Souls in all your Adverſities, and that as a Father pittieth his Child in all his diſtreſſes, and will do his utmoſt to relieve and eaſe it, Pſal. 31.7. I know my Sheep, and I am known of mine. Joh. 10.13, 14. noting his care of them: Gal. 4.9. Since ye know God, or rather are known of God; thoſe that know are known; as 'tis ſaid, we love God becauſe he firſt loved us; ſo if we know Chriſt, he hath firſt known us; if our Earthly Friends forſake, or will not own you, as Job's, and David's, yet Chriſt will not; he will not forget or forſake you: therefore you ſhould be always ready to own Chriſt; he knows you in your Sufferings; know you him in his Sufferings, &c. and you need not to fear that dreadful Sentence of Chriſt, Depart from me, I know you not; to all that now know not God, and that deſire not to know him ſo he ſhall ſay; but to you, Come ye Bleſſed, &c.

p. 126Doct. 2. The Principal study and care of a People, muſt be to know the Myſtery of the Croſs of Chriſt.

This Point I ſhall endeavour to prove, and then to unfold the Myſtery, and ſhew what 'tis you muſt labour to know of Chriſt Crucified, and ſo deſcend to Application.

I. I ſhall prove it by theſe ſteps and degrees.

1. 'Tis not enough for a Chriſtian to know the perſonal Excellencies of Chriſt. For although if Chriſt were revealed in his Perſonal Excellencies of Grace and Glory which follow upon the Hypoſtatical Union, this were enough to allure the Heart unto Chriſt, to cloſe in with him; for ſo he were a fit Object for Men and Angels to imbrace. Angels that are wholy clean and without Sin would think it an Addition to their Happineſs to have him for their Head and Husband, which Happineſs 'tis probable they have; but Men are guilty of Sin, and they cannot draw near to Chriſt to take delight in his Perſonal Excellencies except Sin be firſt done away: Chriſt as conſidered in his Perſonal Exc…llencies, is not an Object …ted ſo Sinners; wherefore 'tis not enough ſo to know Chriſt. When Chriſt was transfigured in the Mount, Math. 17. His Face ſhining as the Sun, and his Rayment as white as the Light; Peter thought t…n that they had ſeen enough of Chriſt, and ſeems to be contented with this Repreſentation of Chriſt's Glory, ver. 4. 'tis good to be here, let's make Tabernacles, ſettle our abode; but Chriſt knew 'twas not good to abide there; ſomething more was to be known of him, ſo he leads them down from the Mountain; they had not p. 127ſeen enough of Chriſt, they muſt know him in another manner; therefore ver. 9. Chriſt ſays, tell the Viſion to no Man, until the Son of Man be riſen again from the dead: Intimating that it was not enough to know Christ in his Glory, but he muſt be known in his State of Humiliation; as dying, &c. buried, and riſen again: when the Apoſt…s thought they had ſeen enough of Chriſt in beholding his Perſonal Excellencies, Christ then leads them to the Conſideration of his Death; Christ muſt be known in his Perſonal Excellencies, but that is not enough: we muſt look on him as dying, as cloathed with his Garments of blood, ſo he is a ſit Object for Sinners.

The Prophets of old did not only repreſent him in his Glory, but as dying, Iſa. …3.1, 2. Who is this that cometh with dyed Garments from …ozrah? glorious in his Apparel, and … in his Ap…arel: This Chriſt himſelf in his Preaching of himſelf, declares, Math. 16.34. From that time Jeſus began to tell his Diſciples that he muſt ſuffer; this the Diſciples were a long time Ignorant off; and ſo long were very rude and ignorant indeed, and knew but little of the Myſtery of the Kingdom of God; although Peter could ſay in the name of the reſt of the Diſciples, thou art Chriſt the Son of the Living God: yet here he was Ignorant of this Myſtery; and when Chriſt ſpeaks of his Death, Peter rebukes him, and ſays, far be it from thee, for which Chriſt called him Satan, and ſaid, thou ſavoureſt not the things of God: you know nothing of Chriſt aright, unleſs you be acquainted with the Myſteries of his Death.

p. 1282. 'Tis not enough to know the Hiſtory of Chriſt Crucified: 'tis not ſufficient to meditate and contemplate on the great injuries done by the Jews, the grievouſneſs of his ſufferings, and the ſhame he was put to: this may move the heart to a relenting and compaſſion to him, as it will alſo to read the Stories of other Martyrs; it may move the heart to indignation againſt the Jews for Crucifying of him, this may beget admiration of his noble and heroical love, which men may think to be Grace: this is not enough. This ſeems to be the fault which Chriſt reproved in thoſe Women; W…ep not for me, but for your ſelves and children, Luke 23.28. You weep for me only out of natural pitty and compaſſion; ſo indeed you may weep for your ſelves, and your own miſeries; ſo you may weep for your Children and their calamities; but you ſhould not look on my ſufferings as ſuch as your ſelves undergo, or your Children endure, you muſt have more ſpiritual more raiſed thoughts of my ſufferings; not weep at them but rejoyce in them, or weep for your Sins, but rejoyce in my ſufferings by which your Sins are done away.

3. You muſt know the myſtery of the Croſs of Chriſt, that is, not only that he dyed, but the ends for which he dyed, and the benefits thereof; that he dyed for our offences, Rom. 4.25. That as Caiaphas Prophecyed, Chriſt dying the whole Nation did not periſh, but ſome were ſaved by his death: Now that thus you muſt look on Chriſt is evident, becauſe thus Chriſt is the object of juſtifying Faith. Chriſt in his Perſonal Excellency is not the object of juſtifying Faith, but the formalis p. 129ratio, the proper reſpect and conſideration that maketh Chriſt the object of Faith as juſtifying, is his dying for Sin, his ſheding his blood, that by it there might be the remiſſion: therefore Chriſt is a pleaſing and grateful object to the Soul. Chriſt as humbling himſelf, and becoming obedient to death is an object ſuited to a humble Soul: As the Brazen Serpent was lifted up &c. ſo Chriſt on the Croſs, John 3.14. ſo the Scripture ſets him forth, Rom 3.25. Whom God hath ſet forth to be a propitiatian through Faith in his Blood. Look on Christ as by his Blood there is a propitiation for Sin: ſo that then our care muſt be to know Chriſt as Crucified. A humbled Soul muſt have recourſe to Chriſt, who is glorified and ſits on the Right hand of God, and yet to him as once upon the Croſs:

2. Now that I may in ſome meaſure unfold the Myſtery unto you, conſider a threefold Myſtery of Wiſdom, Love, and Vertue.

1. Of Wiſdom, in theſe particulars.

1. Chriſt was delivered by the determinate Counſel and foreknowledge of God, for a moſt Glorious and Bleſſed end, that ſinners in him might have the forgiveneſs of ſins, Act. 2.23. And he Blest with all Spiritual Bleſſings, Eph. 1.3. Of Grace here in acceptation v. 5. and in receiving the Holy Spirit, in the ſaving Graces and Workings of it, Act. 2.38. Repent and be Baptized in the name of Chriſt, and ye ſhall receive the Holy Ghoſt; And of Glory hereafter, Heb. 2.10. He is the Captain of Salvation, by whom many Sons are brought to Glory. This end ſee in Eph. 1.9, 10. that is, to make a perfect Reconciliation, and to cloſe up all breaches, betwixt p. 130God and the Elect: betwixt them and the Creatures there was Enmity, even betwixt them and the good Angels. Chriſt was ſent that by him a Recapitulation might be made, that all might be gathered under one head, i. e. Chriſt for the end &c. Iſa. 42.1. ſo that in meditating on the ſtory of Chriſt Crucified, we muſt look back to the Eternal Counſel and Decree of God, conſider that everlaſting Deſign and Plot that was laid therein; the Covenant made betwixt God the Father and Chriſt.

2. See a Myſtery of Wiſdom in a ſweet and admirable Conjunction of Juſtice and Mercy; ſuch a thing that if the Angels had laid their heads together and ſtudied to Eternity, to find out a way wherein Sinners ſhould be ſaved, by the Satiſfaction of Juſtice, and yet by Free Grace, they could not have found any; therefore the Angels deſire to look into theſe things. 1 Pet. 1.12. Chriſt died for our Offences, the Son of God that was made Man, ſo made compleat ſatisfaction: we have a Righteouſneſs by which we are Juſtified▪ yet Juſtified freely by his Grace; ſee this Eph. 1.7. and Rom. 3.24. and Pſa. 85.10. where is a Prophecy begun ver. 9. of a Spiritual Reſtoration from the miſerable condition a Man is in, by reaſon of Sin, unto a glorious Eſtate of Happineſs; of which the delivery from the Tyranny of Antiochus was a Type, which the Prophet hath reſpect to, as Interprete…s conceive; which is ſpoken of, Dan. 8.…4. Now in what way is it that Redemption is wrought out? that the Pſalmiſt ſhews ver. 10. Mercy and Truth are met together: Righteouſneſs and Peace have kiſſed each other.

p. 1313. See the Party offended upon the Croſs ſatisfying for thoſe Offences which were committed againſt himſelf; the great God that was wronged Righting himſelf; him that was diſhonoured repairing his own Honour: This is a great Myſtery; behold him made Sin againſt whom Sin was commited: ſee him that was the Juſt God to puniſh Sin, and will not clear the guilty, bearing the Griefs and carrying the Sorrows of Sinners; him making his Soul an Offering for Sin whoſe Heart was vext and grieved by Sin. As God equal with the Father he was the Party Offended: As God and Man he was Mediator, ſo he ſatisfies for the Offence.

4. In that Men are Juſtified, Redeemed, and Saved by Chriſt's being Crucified on the Croſs, to which Crucifixion they ſet a helping hand; this is a Myſtery, that Men ſhould be ſaved by the Death of Chriſt, which they were the cauſe of: A Man could not have conceived this, that thoſe might be Eternally ſaved by Christ's Death, that did help to put him to death: and that that blood ſhould take away all guilt, the guilt whereof lies on Men. His Blood be on us, ſaid the Jews; that is, in the guilt of it; which ſurely was a moſt horrible Crime, yet by that Blood they may be ſaved: there was a Vertue in that Blood to take away the guilt of that Blood, and all other Sins from them; Is not this an admirable Myſtery? See it, Zach. 12.10. Revelat. 1.7. Act. 2.38, 39.

5. In that all the Elect ſuffered puniſhment of their Sins, and ſatisfied the Juſtice of God in Chriſt's being faſtned to the Croſs; and ſo by p. 132Chriſt's once offering of himſelf, are for ever perfected: Chriſt was a common Perſon: As in Adam all die, all ſinned, ſo in Chriſt the ſecond Adam all ſuffered; the Sins of all the Elect were laid on him, were imputed to him, and he ſatiſfied for them all: And ſo the Elect may reckon themſelves to have ſuffered and ſatisfied; according to that of the Apoſtle, Rom. 6.10.11. In that he dyed, he dyed unto Sin once, &c. likewiſe reckon you your ſelves to be dead indeed unto Sin, but alive unto God through Jeſus Chriſt our Lord: that place is meant concerning mortification of Sin, and is to comfort Believers, in that the work of Mortification is yet imperfect. This is true (as if the Apoſtle had ſaid) if you look on your ſelves, for the preſent in reality you are but imperfectly mortified; but you may reckon your Selves to be perfectly mortified by being in Chriſt your head, who was a common Perſon on the Croſs; and you all were reckoned to be in him; and you may foreign reaſon, or reckon your ſelves wholly dead in and through Chriſt. Now as for Juſtification, that you may truly reckon to be perfect and compleat, your guilt is wholly taken off, and you acquitted and diſcharged in Chriſt's dying.

2. Here is a myſtery of Love, in the Crucifying of Chriſt. Infinite Love appears.

1. Of the Father; as under the Croſs of Chriſt is contained a Myſtery of Infinite Wiſdom of the Father, which the Apoſtle ſpeaks of, Eph. 1.8. In Redemption by Chriſt he hath abounded towards us in all Wiſdom and Prudence, as you have heard; ſo likewiſe under it is contained a Myſtery p. 133of Infinite Love, which in the next verſe is called the Mystery of his Will, according to his good Pleaſure, which he purpoſed in himſelf: now this Myſtery of his Will, was the Infinite and Eternal Love of the Father, which was the only ground of the gracious Purpoſe and Decree of his, to give his Son to ſuffer Death to make ſatiſfaction, to pay the price of Redemption, that ſo as it follows verſe 10. In the diſpenſation of the ſulneſs of time, he might gather together in one all things in Chriſt, &c. that is, that by Chriſt he might deſtroy the Enmity which was betwixt God and the Elect; betwixt Good Angels and Sinful Men; betwixt Innocent Creatures and Corrupt Man; that ſo a perfect Reconciliation and Union might be made of Men Elect and of Holy Angels under one head, Chriſt: This Love of the Father we have mentioned, Joh. 3.16. God ſo loved the World that he gave his only begotten Son, that whoſoever believes in him ſhould not periſh, but have Everlaſting Life; that is to ſuffer Death for the World of the Elect, 1 Joh. 4.9. In this was manifeſted the Love of God towards us, becauſe God ſent his only begotten Son into the World, that we might live by him, that by his Death we might live. Rom. 5.8. Herein God commended his Love, as if he had ſaid, here is a Myſtery indeed, a glorious Myſtery, a moſt high commendation of Love; in that while we were yet Sinners Chriſt died for us. This is a moſt ſweet thing to contemplate on in the Croſs of Chriſt; God gave him to die for Sinners; yea for Enemies: this is a Myſtery worth the ſearching into; and in conſidering Christ Crucified, this you muſt labour to know.

p. 1342. Here's the Myſtery of the Love of Chriſt, 2 Cor. 5.14. the Apoſtle mentions the Love of Christ was a conſtraining Love to him, which made him beſides himſelf in the opinion of Men; that is, ſo zealous to magnify and ſet forth the Honour of Chriſt, that he was accounted for this as a Mad-man: But in what doth the love of Chriſt manifeſt it ſelf? In this, that Chriſt died for thoſe that were dead, to raiſe them to life: What death were they under? A death of Sin, Eph. 2.1, 2. in which Eſtate they lived to themſelves, contrary to the will of God; yet Chriſt died that they might live. Eph. 2.6. raiſed with Chriſt, and made to ſet together in Heavenly Places; Well might this be a conſtraining love to the Apoſtle. This ſee farther ſet forth. Eph. 5.25, 26. Husbands love your Wives, as Chriſt loved his Church; How did he love? He gave himſelf for it, that he might ſanstify and cleanſe it with the waſhing of Water by the word: by waſhing of Water, that is, in Baptiſm, a Sign and Seal of waſhing by the blood of Chriſt, and by the word, that is, of promiſe of free Juſtification by Chriſt, and Sanctification to be received by Faith. This is more plainly expreſt, Heb. 13.12. Jeſus alſo that he might ſanctify the People with his own Blood, ſuffered without the Gate. Here is Love indeed; Chriſt paſſing by, and ſeeing us weltring in Blood, caſt out to the loathing our Perſons, having no lovelineſs, nothing but Spots from the Crown of the Head, &c. and our defe…t being to be caſt into Hell; then Chriſt gave himſelf to redeem us by his own Blood, to ſanctify us by his Blood: Thus you ſee here is a Myſtery of Infinite Love, of Divine Grace: God p. 135herein appears to be rich in Mercy, and that great Love wherewith he loved us, Eph. 2.4. is made manifeſt.

3. Herein is a Myſtery of Vertue. There is an Infinite Vertue in the Blood of Chriſt, which in general is ſet forth by the Apoſtle. 1 John. 1.7. The Blood of Chriſt cleanſeth from all Sin; particularly, there is a Vertue going upward expiating guilt, and a Vertue going downwards, taking away the guilt with the Power and Pollution of Sin out of our Nature.

1. There is a Vertue going upward to the Father taking away the Guilt of Sin.

Quest. How could there be ſuch an Infinite Power in the Blood of Chriſt?

Anſw. Becauſe it was the Blood of him that was God: the infiniteneſs and worth of the Perſon did derive an infinite worth and value to the Blood of Chriſt; thereby his Blood became an infinite price, proportionable to the guilt of Sin which was Infinite. As Sin becomes of Infinite guilt, from the infiniteneſs of the Object againſt whom it is committed; ſo Sin is an Infinite Evil, becauſe committed againſt God an Infinite Good: on the otherſide, ſatisfaction for an Offence hath its efficacy and worth from the dignity of the Perſon ſatisfying; ſo ſatisfaction made by Chriſt, the price of his Blood becomes of infinite value, adequate to the guilt of Sin becauſe the Perſon whoſe Blood was ſhed was Infinite: You ſee how the Blood of Chriſt hath ſuch an Infinite Vertue.

For the proof of it that there is ſuch a Vertue, ſee it Zach. 9.11. By the Blood of the Covenant I p. 136have ſent forth thy Priſoners; (that is, by the Blood of Christ who is called the Covenant. Iſa. 42.6. that is, as the Angel of the Covenant, Mal. 3.1. as the following words, a Light to the People ſeems to confirm;) from the Pit wherein is no water, that is, I have redeemed from under the Babyloniſh Captivity, which was a Type of Spiritual Redemption, and deliverance from that curſed eſtate a man is in by Sin. Now how is this, but by ſatisfying the Juſtice of God? paying the price of Redemption unto God, by whom a Sinner was caſt into Priſon, Luk. 22.20. This Cup, that is, the Wine in this Cup is the New Teſtament, or New Covenant, that is, a Seal of the Covenant in my Blood, that is, which is eſtabliſhed in my Blood, becauſe thereby is the Remiſſion of Sins; and ſo a Perſon comes to have part in that Covenant. In this ſee the Vertue of the Blood of Christ. In the Covenant lies all a Chriſtians Happineſs; therein God is engaged to be his God, not to remember Sin any more, but to be his God All ſufficient. Now this is a Covenant in Blood, that is, that is eſtabliſhed and confirmed in the Blood of Chriſt; the Blood of Chriſt that ſatisfied Juſtice; therein was a repairing of all that Injury which was done to God by the Sins of the Faithful, ſo Juſtice hath nothing to plead againſt them: and the Riches of Grace which are contained in the New Covenant are revealed to them, and of right do belong to them: So they come to lay claim to the Love of God, and to that Eternal Inheritance prepared by Chriſt.

p. 137The Vertue of Chriſt's Blood as looking upwards is double. 1. Satisfying Justice. 2. Purchaſing and Meriting Everlaſting Life.

There is Redemption from Miſery, and the Purchaſing an Inheritance; both theſe are called Redemption. Eph. 1.1. In whom we have Redemption, that is, the forgiveneſs of Sins. ver. 14. until the Redemption; that is, buying again and putting into actual Poſſeſſion of that Inheritance. The Blood of Chriſt redeems out of Miſery inflicted by reaſon of Sin, and redeems the Inheritance of Eternal Life which was loſt by Sin. Heb. 10.19. We have boldneſs to enter into the Holieſt by the Blood of Jeſus; that is, by the Blood of Jeſus the way to Heaven is opened for us.

2. There is a Vertue going downwards taking away the Power and Pollution of Sin out of the Nature, and the Guilt out of the Conſcience:

1. The Guilt of Sin out of the Conſcience. God Condemns a Sinner; the Law condemns, and ſo his own Conſcience when convinced of Sin condemns alſo. Now by the Blood of Christ, God and the Law are ſatisfied, and ſo a Sinner is acquitted in his own Conſcience, he is freed from a eondemning Heart. 1 Joh. 3.21. If our Heart condemns us not, &c. 'Tis the Application of the Blood of Chriſt that frees from this condemning Heart, Heb. 10.22. Let us draw near with a true Heart, &c. having our Hearts ſprinkled from an Evil Conſcience; that is with the blood of Chriſt; an Evil Conſcience is an Accuſing Conſcience. The ſprinkling of the Blood of Chriſt, that is a fiducial Application of it to a Convicted p. 138Conſcience acquits it from all Accuſations, Horrors, Fears, &c.

2. The Power and Pollution of Sin. Heb. 9.14. How much more ſhall the Blood of Chriſt purge your Conſciences from dead works to ſerve the living God. Which as it notes the purging of the Conſcience in regard of the guilt of dead works, that is dead Services, dead Duties, performed by Men dead in Sin; ſo alſo it implies a purging of the Heart from the power of Sin, as appears by that which follows, to ſerve the Living God. From the Blood of Christ applied to the Conſcience, a Vertue goes forth to the abating of the ſtrength of Corruption, and enabling it to ſerve the living God. This ſee farther. Rom. 6.2. How ſhall we that are dead to Sin, live any longer therein; That is by Vertue of Chriſt's Death, having therein a Fellowſhip with him the ſtrength of Corruption comes to be abated, ver. 6. Our old Man is crucified with Chriſt, &c.

Queſt. How is it that there is ſuch a Vertue in Christ's Death, and comes to be conveyed to us.

Anſw. 1. The proper and principal cauſe to which this work of mortification of Sin is attributed, is the Spirit. Rom. 8.13. If ye through the Spirit, &c. and ver. 2. The Law of the Spirit of Life hath made me free, &c. That is the power and efficatious operation of the Spirit in me, &c.

2. The formal cauſe is our union with Chriſt, and planting into him. For hereby the Spirit of Chriſt, the Righteouſneſs, Grace, Merit, Life of Chriſt becomes ours. Rom. 6. If we have been planted together with him, &c.

p. 139The Death of Chriſt hath a Vertue to deſtroy Sin, as it makes way for the Spirit of Chriſt to enter into a Sinner to deſtroy Sin. The Death of Chriſt opens a way to the Throne of Grace for a Sinner, he hath boldneſs by the Blood of Chriſt, &c. Becauſe hereby Juſtice is ſatisfied, and a Sinner is brought into favour with God; and by this taking away of the guilt of Sin, that which did ſeperate betwixt God and us is taken away; that which did hinder the Spirit from entring into a Man is removed, and ſo as by the death of Chriſt a way is made into Heaven for a Sinner; ſo by it a way is made for the Spirit of God into the Heart to reign and rule there, Rom. 6.6.

2. There is a Vertue of the Death of Chriſt going downward, which draws Believers into a Fellowſhip with Chriſt in his Sufferings. The Death of Chriſt is a cauſe of a double mortification. 1. Inward, that is of Sin. 2. Outward; in regard of Sufferings called Deaths. 2 Cor, 11.23. This is by being planted with Chriſt in the likeneſs of his Death: that is to dye to Sin as he died for Sin; and to ſuffer Afflictions and Perſecutions with him: Christ being the Head, Believers his Members, by dying he draws his Members into a conformity with himſelf to ſuffer with him; ſo that all that will live Godly in Chriſt Jeſus ſhall ſuffer Perſecution: 'Tis as it were eſſential to them, their Suffering ariſe from Chriſt's Death. Now although Sufferings in themſelves be bitter, yet conſidering them as ariſing from his Death, whence there is a Vertue that makes us to have Fellowſhip with him in Sufferings; ſo is p. 140there ſweetneſs in Sufferings: In reſpect of this Paul did account all things Loſs and Dung, ſo he might win Chriſt, and be found in Chriſt, and know the Vertue of Chriſt's Reſurrection and Fellowſhip of his Sufferings, being made conformable unto his Death. Phil. 3.10. Becauſe he could look on his Sufferings as having in them Fellowſhip with Christ's Sufferings, as being made conformable to Chriſt's Death.

Now the comfort and ſweetneſs ariſes from two Grounds.

1. The cauſe of Chriſt's and his Members Sufferings; therein they have Fellowſhip and Conformity: 'Twas for Chriſt's good works that the Jews Perſecuted him; ſo wicked men Perſecute the Saints, becauſe their own works are evil, theirs good: It was becauſe Chriſt preached and proclaimed himſelf to be the Son of God and Redeemer that he was Perſecuted; ſo becauſe his Members believe in Chriſt and obey him as the Son of God and Saviour of the World, becauſe they ſet him up as Lord and King, wicked men oppoſe them: His Accuſation written on the Croſs was, This is the King of the Jews; like unto which is yours who follow him.

2. The end of Chriſt's and his Members Sufferings are the ſame, therein is a Fellowſhip: Chriſt was made perfect through Sufferings. Heb. 2.10. And it as well behoves theſe Sons he brings into Glory, as Chriſt himſelf to be made perfect through Sufferings. Chriſt by ſuffering of Death was Crowned with Glory and Honour; ſo are his Members: Suffering with him they Reign with him.

p. 2412. There is a Vertue in Chriſt's Death to overcome all his own and his Churches Enemies.

1. Death the laſt Enemy is overcome by Death. Hoſ. 13.14. O Death I will be thy Death; that was by dying. By his Death Believers are delivered from Death; this is a Myſtery indeed that Death overcomes Death.

2: The Devil, Heb. 2.14. By Death he overcame him that had the power of Death: By that he overcame the Devil by which the Devil thought he had overcome him. In overcoming he was overcome. This was by Death, he ranſomed the Elect, payed a price, and riſing again actually put Satan to the worſt.

Uſe. 1. Reproof. 1. Of thoſe that are Enemies to the Croſs of Chriſt; And that 1. In Opinion. Who look on Chriſt on the Croſs as the Jews, a Malefactor, that think he was juſtly hanged on the Croſs; but it may be only thoſe that are open and profeſt Enemies of Chriſt are guilty of this, not any that bare the Name of Chriſtians; but many ſuch to be reproved for ſlighting, and contemning the Croſs of Chriſt, like thoſe Greeks. 1 Cor. 1.23. to whom the preaching of Chriſt crucified was but fooliſhneſs. They are Ignorant of the Myſtery; they diſcern not the Wiſdom of God, and the Love of Chriſt, the infinite Vertue of his Death: But as thoſe. Heb. 10.29. The Apoſtle ſpeaks of, that count the Blood of the Covenant, an unholy thing foreign, common blood, no other than the Blood of an ordinary man; not precious Blood, not Sin-deſtroying, Satan-conquering, Soul-ſaving Blood, not Hell ſhutting, Heaven opening Blood: I fear ſuch are the private p. 142eſteems and ſecret undervaluing of the Blood of Chriſt by too many, whatever outward Profeſſion they make.

And indeed it is too evident to be ſo.

1. When men eſteem no more the Preaching of the Croſs, &c. when that word by which Chriſt Crucified is ſet forth, meets not with Faith to mix with it, with obedient Hearts to ſubmit to it: Certainly they are moſt unworthy of the great benefits of the death of Chriſt, that have unworthy thoughts of Christ crucified.

2. In Practice; ſome in a higher degree more open and manifeſt, as thoſe the Apoſtle complains of, Phil. 3.18. Many walk of whom I tell you weeping ('tis a moſt ſad thing which pierces a Godly Heart.) that they are Enemies to the Croſs of Chriſt, to Chriſt crucified. How are they deſcribed?

1▪ Whoſe God is their Belly. That is that make it all their buſineſs to ſatisfy their fleſhly deſires, to take their fill of Earthly Pleaſures, that ſerve not the Lord Chriſt but their own Bellies. Rom. 16.18. Such as are Voluptuous Perſons, that take care only to ſatisfy carnal Appetites; Drunkards that abuſe the Creature to riot and exceſs; theſe are like prophane Eſau, that for one morſel of Meat ſold his Birth-right: So theſe for one Earthly Pleaſure, for wine or ſtrong drink ſell the precious Blood of Christ. If thou art ſuch a one, if a Drunkard, &c. I muſt tell thee thou art an Enemy to the Croſs of Christ.

2. Whoſe Glory is their ſhame; who glory in that which is their greateſt ſhame; that is, who boaſt themſelves to do wickedly, are aſhamed p. 143of the Croſs of Chriſt, but not aſhamed to commit Sin. Some are grown to ſuch a height in Sinning, as to be ſhameleſs and Impudent, they are open and profeſt Enemies to the Croſs of Chriſt.

3. Who mind Earthly things. Thoſe to whom earthly thing are great things, the deſire of their Souls, and delight of their Eye; that could be contented with the World for their Portion, and would remain on this ſide Jordan; in a word, who mind Earthly things more than Heavenly: Ah! wretched men are ſuch, they are Enemies to the Croſs of Christ.

4. And laſtly, Thoſe that do in ſome ſort prize the Blood of Chriſt, but not according to its full value; that come not up to account it precious in all its excellent Effects.. As ſuch as prize it as crucifying wrath, taking away guilt, overcoming Death and Hell, but not as purifying the Conſcience, not as waſhing from the Pollution of Sin, not as deſtroying the reigning power of Sin. You muſt know that if you prize it not according to its full value, you do abſolutely undervalue it; you are Enemies to the Croſs of Chriſt: and if ſo, I muſt declare what the Scripture ſays, 1 Cor. 1.18. The Preaching of the Croſs is to them that periſh Fooliſhneſs. If it be fooliſhneſs to you, it will be your deſtruction: You periſh that do not prize it. So for thoſe that are Enemies to the Croſs of Chriſt in practice, of you the ſame Apoſtle ſays Phil. 3.19. Whoſe end is deſtruction.

Uſe 2. Exhort. 1. Be not aſhamed of Chriſt Crucified.

1. To Believe in him. This ſhould be no ſtumbling to your Faith to hinder your believing, but p. 144the greateſt motive to believe. This is the Formalis Ratio of juſtfying Faith; Faith could not be juſtifying if it did not look on Chriſt as dying; therefore be not aſhamed of the Croſs of Chriſt. If Christ had not humbled himſelf and became obedient unto Death, we could not have been exalted; 'twas by his Death alone that we could be freed from Death.

2. Be not aſhamed to profeſs Chriſt Crucified; to fall down and worſhip Christ crucified. The four Beaſts and twenty four Elders Rev. 5.8. fell down before the Lamb, they conſider him as a Lamb; that is as he was crucified; and for this they account him worthy to receive Power, Honour, &c. and ver. 9, 12.

3. And do you really manifeſt this, by not being aſhamed to ſuffer for Chriſt, and to bear his Croſs with him; if Chriſt call you to ſuffer, rejoyce with the Apoſtle Paul, to fill up that which is behind of the Sufferings of Chriſt. Col. 1 24. That is, thoſe Sufferings of Chriſt which he is to ſuffer in Corp…re Myſtico, not in Corpore proprio. As there was a moſt glorious deſign which the Father had laid to bring to paſs by Chriſt's Death, ſo there is a moſt gracious Deſign which God hath to bring to paſs by your Suffering for Chriſt: Hereby Christ ſhall be magnified, by a glorious Teſtimony that you ſhall give to him, ſealing the Dignity, Honour, Truth, and Worth of Chriſt by your Suffering; hereby others ſhall be won to Chriſt, and incouraged to believe in him and to profeſs him; your Sufferings will be a ſupport to others Faith; hereby your Selves ſhall be much benefited; you have Fellowſhip with Chriſt in p. 145regard of the cauſe, you ſuffer in an honourable cauſe as he did; and in regard of the end &c,

And to ſtir you up to ſuffer, there can be no greater motive than love, and the love of Chriſt is the greateſt Love. Paul Preached Chriſt Crucified among the Gentiles. Chap. 3.1. which wrought ſo much upon them, that their Hearts were extraordinarily inflamed with love to Paul, Gal. 4.14, 15. That they receive him as an Angel, and were ready to have plucked out their Eyes, &c. how much more ſhould our hearts be inflamed with love to Chriſt who was crucified, who laid down his Life? Be content to lay aſide your Honour for Chriſt's ſake; he emptied himſelf: Be contented to part with Riches; he became poor, &c. Be content to lay down your lives; he was that good Shepherd that laid down his Life, &c. and in waſhing his Diſciples Feet, he ſa d, I have given you an Example, &c. ſo we may ſay of his Death, he gave an Example, &c. 1 Pet. 2.21. 1 Joh. 3.16.

Queſt. But how muſt we Suffer that we may have fellowſhip with Chriſt, and follow him as our Example?

Anſw. 1. There are ſome things in Chriſt's Sufferings, wherein we muſt not imitate him. As he ſuffered to make ſatisfaction to God for the Offences of Men, his Death was a propitiatory Sacrifice, whereby the wrath of God towards Sinners was appeaſed. You muſt not think that your Suffering for ſtanding in the Defence of Religion, and the Honour of God, ſhall be available for ſuch an end. To ſuffer Martyrdom for Chriſt p. 146cannot take away the guilt of the leaſt Sin; your own blood-ſhed in the cauſe of God cannot waſh you from any Sin, this cannot free you from Eternal Puniſhment: As the Apoſtle ſays concerning Charity, 1 Cor. 13.3. Though I give my Body to be burned and have not Charity, it profiteh me nothing; ſo it profiteth nothing as touching the taking away of Sin, freeing from Condemnation for Sin, appeaſing Wrath or ſatisfying Divine Juſtice, that you ſuffer the loſs of all things even of Life it ſelf in ſtanding for the Honour of God. You muſt not think that this doth merit the leaſt degree of Glory: If there be different degrees of Glory, that thoſe that ſuffer moſt, and do moſt for God, have moſt Glory; yet this is not becauſe 'tis merited, but becauſe God freely beſtows more on one then on another; however the thing is not certain but controverted; ſo that in this Chris;t is not to be imitated, we muſt not make our Sufferings our Saviours: Chriſt's Death cuts off ſuch a Fellowſhip; and this were a great injury done to Chriſt, to think our Sufferings available to ſatisfy for our Sin, or merit favour.

2. Some things there are in his Sufferings imitable for us, wherein we muſt have Fellowſhip, &c.

1. The Cauſe. 2. Mind, &c. his willingneſs before his Sufferings, and patience under Suffering.

1. The Cauſe: therein have Fellowſhip with him, and herein I mean the Cauſe why the Jews did put him to death, and not the reaſon and cauſe why God did deliver him to death; for in p. 147that we have not fellowſhip with him; the reaſons why God gave his natural Son to ſuffer, and why he calls his adopted Son to ſuffer, are not the ſame for the main: As Chriſt was given to be a ſurety for Sin, not the Adopted, &c. but for the exerciſe of their Graces, for the trial of Faith and Love, &c. for the purging of the filth of Sin out of the Nature, not the guilt of Sin from the Perſon; yet Chriſt died to give teſtimony to that great Truth, that he was the Son of God, and the Saviour of the World; ſo the ſufferings of the Saints are to give teſtimony to the Truth: but when I ſay we muſt have fellowſhip with Chriſt in the Cauſe, I mean in reſpect of Men that were the Inſtruments of his Death; 'twas becauſe he did all things well, he made both the Deaf to hear, &c. becauſe he came to destroy the works of the Devil, and laboured to turn Men from their Vanities, &c. becauſe he Preached himfelf to be the Son of God, &c. and that Men ought to come to him that they might have life, becauſe he ſaid that God was his Father, making himſelf equal with God, the Jews ſought to kill him, Joh. 5.18. becauſe he went about continually to do good, therefore the Jews ſought continually to do him miſchief, Joh. 10.32. Many good works have I ſhewed you from my Father, for which of theſe do you ſtone me? Chriſt's queſtion implies an affirmation, that it was for ſome of theſe that they did ſtone him; but the main cauſe of all was, that he preached himſelf the King of the Jews; that was the queſtion Pilate asked of him, Math. 27.11. and was his accuſation ver. 37. this did inrage p. 148the wicked World, this provoked the Red Dragon to muſter up his forces againſt him, &c. Now be ready to ſuffer for Chriſt's ſake, and ſee that we give the Enemies of Chriſt no other occaſion to ſpeak evil of us, or do evil againſt us but ſuch as Chriſt gave them; take him for our pattern, believe in Chriſt with our Hearts as the Son of God, and confeſs him with our Mouths, let it be our care continually to go about doing good, to hold forth the Truth and Honour of Christ; eſpecially acknowledge him as King, and plead for his Power and Prerogative; this is oppoſed, this is cried down by Men's words, this is practiſed down by their deeds, let it be our labour to ſet up Chriſt as King; for this the People of God are now and ſhall be perſecuted; hence comes Wars and Fightings among us; becauſe ſome will not have Chriſt to reign; now let us be zealous in this cauſe, be content to ſuffer any thing, in contending to ſet up Chriſt in his Throne. Chriſt himſelf ſuffered that he might be crowned with Glory and Honour, therefore let us ſuffer any thing, ſo Chriſt may be crowned among us with Glory and Honour, ſo he may rule in our Land, and be the L…ght and Glory of it, and then we ſhall have fellowſhip, &c. ſo by our ſufferings Chriſt ſhall be exalted and we likewiſe.

2. Have the ſame mind in ſuffering as Chriſt had.

1. Be not high minded: the high minded man will not ſtoop to ſuffer; if Chriſt had been high minded he had never been Crucified; ſo if you p. 149mind high things, your own Honour and greatneſs, if you ſeek great things to your ſelves, and worldly advantage, you will not ſuffer with Chriſt. Chriſt was humble and lowly in his mind, before he was caſt into a ſtate of Humiliation; inwardly before outwardly; in mind before in body, then was brought low by ſufferings; now faith the Apoſtle, Phil. 2.5. Let the ſame mind be in you as in Chriſt, be ſo far from thinking your ſelves too good as not worthy to ſuffer, &c. Be contented to deſcend from the heights you are in, to lay aſide Honour, to become of no reputation; and to empty your ſelves of your Eſtates, and become obedient to the Death, if Chriſt lead you thereto, to give teſtimony to his Truth.

2. Let there be a willingneſs before hand to endure the Croſs, as Christ was: Chriſt gave them power againſt him, that had no power but what was given; he delivered himſelf up into their hands, and went up to the Paſſover, that the Jews might have opportunity to take him; he laid down his Life, which notes his willingneſs to ſuffer: herein we ſhould be like him, be willing to ſuffer for Chriſt, count it your Joy, &c. this is that our Saviour requires when he ſays take up the Croſs; take it up in the thoughts of it, preparations for it, and willingneſs to undergo it: God loves a cheerful giver and cheerful ſufferer: as God accepts the will for the deed, but not the deed where there is no will; ſo God accepts willingneſs in ſuffering, not ſuffering without willingneſs; if you ſuffer unwillingly in a good cauſe, then you ſuffer as evil doers; the go heavily to p. 150ſufferings, and well they may, they take no delight or joy in ſuffering; and if you ſuffer unwillingly, what ever your cauſe be, if for well doing, you ſuffer as evil doers, i. e. with ſuch a mind as they ſuffer; but if you ſuffer for well doing, and willingly, happy are ye, then you ſuffer as Chriſt did.

3. Patience under the Croſs; Chriſt had a patient mind under the Croſs, Iſa. 53.7. he was oppreſſed and opened not his mouth, &c. 1 Pet. 2.21, 22. Christ ſuffered leaving us an example, that we ſhould follow his ſteps. How did he ſuffer?

1. He did no Sin to deſerve ſuffering; of that ſtep you heard before.

2. When he was reviled he reviled not again; when he ſuffered he threatned not; that is to revenge, &c. but committed himſelf to him that Judgeth Righteouſly; an excellent pattern for us; be patient, not provoked to wrath, be ſilent from threatnings and revilings, fiducially and contentedly commit our ſelves to God that judgeth Righteouſly; with whom 'tis a righteous thing to recompence tribulation, to them that trouble you, and to the troubled reſt; ſo then, becauſe Christ ſuffered we muſt ſuffer, this is a call to us to follow his ſteps; that is, as ver. 20. but if when you do well, and ſuffer for it, and take it patiently, this is accepted with God.

2. This muſt be a ground to you of worſhipping Chriſt and giving Honour and Obedience to him: becauſe he became obedient unto death; ſo we muſt become obedient to him; to whom ſhould we p. 151live but to him that died for us? Paul ſaid that the love of Chriſt did ſo reſtrain him, and whoſe ſhould we be in ſervice and obedience but his that bought us? &c. Redeemed us with his own Blood, Heb. 5.8. Chriſt learned obedience by the things that he ſuffered; much more ſhould we learn obedience to him by the things he ſuffered for us, Pſ. 116.8, 9. Thou haſt redeemed my Soul from death, &c. what follows? I will walk before the Lord in the Land of the Living; Christ for ſuffering of death was Crowned, &c. and becauſe he ſuffered we muſt ſerve him. Phil. 2.8, 9. He became obedient to death, wherefore God alſo hath highly exalted him, &c. Rev. 1.5, 6. and 5.9, and 12. and let Chriſt have in Service what he hath purchaſed and redeemed; that is, the Soul from death: that Soul ſhould bow to him; let him have Soul-ſervices; he redeemed our lives, let our lives be dedicated to him; no leſs in thankfulneſs you can return to Christ than this; let him have that in Service which he hath redeemed from Slavery: Chriſt ſatisfying our Debts makes us Debtors to him, Rom. 8.12. as the Jews ſaid, we have no King but Ceſar, they would acknowledge no other King than him that had made them Slaves: let us ſay, we have no King but Chriſt, there is far more reaſon; he died to free us from the worſt ſlavery.

Queſt. How muſt we worſhip?

Anſw. We muſt worſhip Chriſt in Spirit and Truth, according to his own Laws and Rules, in that way alone which himſelf preſcribes.

p. 1521. According to his own Laws, &c. acknowledge no other Lord or Law-giver in matters of Religion: Lord of Faith, things to be believed; Lord of Worſhip, things to be done: know that whatever is more than Chriſt commands is Sin: whatever Ceremony to be uſed in a Religious way, as repreſenting and ſignifying ſome ſpiritual thing enjoyned by Men, is Sin; that is forbid in the Second Commandment, thou ſhalt not make, &c. i. e. inſtitute and appoint, or invent to thy ſelf any way of Worſhip, anything to be uſed Religiouſly, to ſet forth any ſpiritual thing, but what God requires, that only thou ſhalt obſerve; herein is the great Apoſtacy of the Papiſts, and herein conſiſted that great Sin of our Land, which above others hath provoked God to bring this Judgment of War; that Men's Laws have been Rules to us in matters of Religion, becauſe Men did make Ordinances, and enjoyn Ceremonies to be uſed in a Religious way; here was an Intrenching on Chriſt's Kingly Office, herein was Superſtition, Will-worſhip; and becauſe the abomination of deſolation was ſet up, therefore we like Ephraim are ſmitten in Judgment, becauſe we willingly followed after their Commands, ſo are delivered into the hands of the Cruel; they that cauſed us to err, are cauſes of wo: Now that we may be healed again, let's remember whence we are fallen, and how fallen from the purity of Chriſt's worſhip, caſt off all mixtures in Religion: let not our Heart hang after the Onions and Garlick of Egypt, after old Ceremonies; be longer the Servants of Men. p. 253when the Corinthians (ſome of them) aſcribed too much to Paul, too much to Apollo, Paul reproves this, 1 Cor. 1.13. was Paul Crucified for you? intimating he muſt be honoured above all; his Doctrine, his Laws we muſt imbrace and be led by in matters of Religion, who was Crucified for us; that was Chriſt.

2. Do what Chriſt enjoyns in Spirit and Truth, not feignedly but in truth, not outwardly and bodily only, but ſpiritually; let the Service we perform be a work of our Spirits; pray with the Spirit, hear with the Spirit; and when you receive the Sacrament of the Lord's Supper, It muſt be done with the Spirit; and the work of the Spirit amidſt all theſe Services, is eſpecial in a work of Faith, laying hold on what Chriſt promiſes, and conveys in and by his Ordinances; that Grace, Life, and Strength, &c.

3. That which Chriſt's Crucifying eſpecially calls for, and moſt nearly anſwers it, is the Crucifying of our Fleſh with the Affections and Lusts; that our old Man be Crucified with Chriſt, Gal. 3.23. where you ſee, 'tis not enough to have ſome Members cut off, to forſake ſome particular Sins; that may be, and the body of Sin live ſtill; but crucify the Fleſh, crucify Original Corruption, that is, that ſtrength and power of Sin which is in the Heart.

Queſt. Now wherein lies the ſtrength of Sin?

Anſw. In the Will: when Sin hath the Will, ſo that what Sin a Man commits, the bent of his will, the diſpoſition of his Soul is to commit p. 154them; if a Man ſins, and wills to ſin, then Sin reigns. Eph. 2.3. fulfilling the deſires of the Fleſh, &c. Sin is a King, when the love of Sin conſtrains a Man to do Iniquity, as on the other ſide Grace reigns, when the love of Chriſt conſtrains, &c. then crucify the Fleſh, ſo as that Sin may ceaſe to reign; if Sin have your Members ſometimes, yet let it not have your Wills; let the ſtrength of all your Faculties be turned againſt Sin; of your Underſtandings to ſearch into the Evils of it, and to ſtudy out ways to overcome it; let your wills be to be freed from it, your Affections turned all againſt it, to hate, loath, &c. Sin cannot be wholy purged out in this life: the mortifying of Sin is a work done by degrees; as thoſe that are hanged on the Croſs, dye by degrees; 'tis a lingring Death, ſuch is the death of Sin: that railing Thief on the Croſs you may take as an Emblem to ſet forth Sin in the Saints where 'tis Crucified; his Body hanged on the Croſs, his Hands nailed, he could not rob or ſpoil any more; he ceaſed now to be a reigning Thief; but then his Tongue he uſed in railing againſt Chriſt; ſo for thoſe that are Members of Chriſt, their old Man is faſtned to the Croſs, it cannot reign any longer; ſome life remains, it may ſtrugle with the renewed part, the Fleſh luſteth againſt the Spirit, it would fain overcome; but the Spirit of God in the Soul keeps it under, and by all the ſtriving of Corruption again Grace, Corruption waxes weaker, till at laſt it be wholy p. 155vanquiſhed. Now this Effect you muſt labour to ſhew forth of the Death of Chriſt, and herein be conformed to him: Be planted together in the likeneſs of his Death: now be freed from Sin, and be no longer Servants to it; let it not reign: and as Chriſt being raiſed, dieth no more, Death hath no more Dominion over him, Rom. 6.9. ſo labour that Sin may in ſuch manner be Crucified, as that it never have dominion in you again.

4. Learn hence to make uſe of the Blood of Chriſt, for obtaining your Juſtification and Peace with God. By the ſhedding of the Blood of Christ is Remiſſion of Sins: this is the Sacrifice that makes Attonement: Chriſt made Peace by the Blood of this Croſs. Labour for Faith to draw forth this Benefit out of the Blood of Chriſt, to apply it to your ſelves, that it may be yours in the Juſtifying Effect, that peaceable Fruit of it. Now what is required of us?

1. To believe the Vertue and Value of it, that 'tis ſufficient to redeem a Soul, and your Soul.

2. To believe God's offer and tender of it to you, and Chriſt's willingneſs to give it to you, if you will but imbrace it.

3. That you caſt your Souls into that Sea of Blood, and reſt only on the Vertue of it for Life and Juſtification. Do thus, then reſt confidently aſſured of acceptance with God, you may go with boldneſs into the Holieſt, &c:

p. 156Ʋſe 3. Trial. By this you may know what Knowledge you have in the Myſtery of the Croſs of Chriſt, &c. viz. if you ſo know him as to believe in him, to count his Blood moſt precious, to be reſolved to obey and ſuffer for Chriſt in a due manner, and draw Vertue from his Croſs for Crucifying Sin, and conquering all the World, and comforting your Hearts in all Tribulations and Deaths, this is to know the Myſtery of Chriſt Crucified. Gal. 6.14.

The End of the Second Diſcourſe.