Looking Unto Jesus, Book 5 · Chapter 1

Looking Unto Jesus · Book 5 · Chapter 1

p. 167CHAP. I.

1 John 1.2. For the Life was manifeſted, and we have ſeen it.

SECT. I. Of the Beginning of the Goſpel.

IN this piece, as in the former, we muſt firſt lay down the Object, and then direct you how to look to it.

The Object is Jeſus carrying on the work of Mans Salvation during the time of his Life. Now in all the tranſactions of this time, we ſhall obſerve them as they were carried on ſucceſſively in thoſe three years and an half of his miniſterial Office, or if you will in thoſe four compleat Years before his Paſſion and Death.

For the firſt Year, and his actings therein, the Evangeliſt Mark begins thus,Mark 1.1.Mark 1:1 The Beginning of the Goſpel of Jeſus Chriſt the Son of God; q. d. the beginning of that age of the World, which the Prophets pointed out for the time of good things to come; or the beginning of the exhibition and completion of that Goſpel, which in reſpect of the promiſe, figures, and ſignification was from the beginning of the World. This beginning of the Goſpel, the Prophets ſometimes expreſſed by the term of the laſt dayes,Iſa. 2.2.Isa 2:2 and it ſhall come to paſs in the laſt dayes: ſometimes by the term of the acceptable year of the Lord, the Spirit of the Lord is upon me, to proclaim the acceptable year of the Lord: Mica. 4.1.ſometimes by the term of the Kingdom of God; And in the dayes of theſe Kings, Iſa. 61.1, 2. Dan. 2.44. Iſa. 65.17.Isa 61:1Isa 61:2Dan 2:44Isa 65:17ſhall the God of Heaven ſet up a Kingdom, which ſhall never be deſtroyed. Sometimes by the term of a New Heaven, and a New Earth, behold I create New Heavens, and a New Earth, and the former ſhall not be remembred, nor come in mind. Howſoever it is called, this is concluded, that the beginning of the Goſpel is not to be reckoned from the birth of Chriſt, but from the beginning of the Miniſtry and Preaching of John the Baptiſt;Mat. 11.12, 15.Matt 11:12Matt 11:15 from the dayes of John the Baptiſt untill now (ſaid Chriſt) the Kingdom of Heaven ſuffereth violence; for all the Prophets and the Law propheſied until John; and when the Apoſtles were ready in the Room of Judas to chooſe a new Apoſtle, it is ſaid,Act. 11.21, 22.Acts 11:21Acts 11:22 that of thoſe men which companied with them all the time that the Lord Jeſus went in and out amongſt them, beginning from the baptiſm of John, unto the day that he was taken up, muſt one be ordained to be a witneſs. And Peter Preaching to Cornelius and his friends,Acts 10.37.Acts 10:37 he tells them that the Word (or Goſpel) was p. 168publiſhed throughout all Judea, and began from Galilee, after the Baptiſm which John preached: Mark. 1.1, 2.Mark 1:1Mark 1:2and ſee but how immediately theſe words follow, The beginning of the Goſpel of Jeſus Chriſt the Son of God: as it is written in the Prophets behold I ſend my Meſſenger before thy face, which ſhall prepare the way before thee: I know that Johns Miniſtry was ſix months before Chriſt's; and yet that now was the beginning of the Goſpel, it appears, 1. In that Baptiſm (which was only uſed amongſt the Jews for the admiſſion of Proſelites or Heathens to their Church) is now publiſhed and propoſed to the Jews themſelves; ſhewing, 1. That now they were to be entred and tranſplanted into a new Profeſſion; and, 2. That the Gentiles, and they were now to be knit into one Church and Body. And, 2. It appears in that the Doctrine and Preaching of John was of a different ſtrain, from the litteral Doctrine of the Law; as it is taken in the ſenſe of the Jews; for that called all for works; and for exact performance, do this and live; but John called for Repentance, and for renewing of the mind, and for belief in him that was coming after, diſclaiming all righteouſneſs by the works of the Law; ſo that here was new Heavens, and a new Earth began to be created, a new Commandment given, a new Church founded, Juſtification by works cried down, and the Doctrine of Faith and Repentance advanced and ſet up.

Hence one obſerves that the Evangeliſt Luke points out this year in a ſpecial manner; it was the fifteenth year of Tiberius Ceſar;Lightf. Harm. of the Four Evang Luke 3.1, 2.Luke 3:1Luke 3:2 at which time (ſayes he) Pilate was Governour of Judea, Herod was Tetrarch of Galilee, Philip was Tetrarch of Iturea, Lyſanias was Tetrach of Abilene, and Annas and Caiaphas were high Prieſts. And then, even then, the Word of God came unto John, the Son of Zacharias, in the Wilderneſs. See how exact the Evangeliſt ſeems, that ſo remarkable a year of the beginning of the Goſpel might be fixed and made known to all the World. In this reſpect, I ſhall begin the firſt year of Chriſts Life with the beginning of John's Preaching, which was ſixs months current before the Miniſtry of Chriſt; and in the compaſs of this firſt year, I ſhall handle theſe Particulars,—

1. The Preaching of John Baptiſt. 2. The Baptiſme of Chriſt Jeſus. 3. The Faſting and Temptation of Chriſt in the wilderneſs. 4. The firſt manifeſtation of Jeſus by his ſeveral witneſſes. 5. Chriſt whipping the buyers and ſellers out of the Temple. Obſerve that every of theſe four years, I ſhall end at one of the paſſeovers, of which we read during Chriſt Miniſtry; as of the firſt Paſſover in John. 2.13. of the ſecond Paſsover in John 5.1. of the third Paſſover, John 6.4. of the fourth Paſſover, John 13.1. And firſt, of the firſt year to end at the firſt Paſſover.

SECT. II. Of the Preaching of John Baptiſt.

FOr the Preaching of John the Baptiſt; now was it that the Goſpel began to dawn, and John like the Morning-Star, or the bluſhing day, ſpringing from the windows of the Eaſt, foretells the approaching of the ſun of Righteouſneſs; now was it that he laid the firſt rough, hard, and unhewen ſtone of the building in Mortification, ſelf-denial, and doing violence to our natural affections. I read not that ever John wrought a Miracle; but he was a man of an auſtere Life: and good Works convince more than Miracles themſelves. It is ſtoried of one Pachomius, a ſouldier under Conſtantine the Emperour, that his Army being well-near ſtarved for want of neceſſary Proviſion, he came to a City of Chriſtians, and they of their own Charity relieved them ſpeedily and freely; he wondering at their ſo free and chearful diſpenſation, enquired what kind of people thoſe were whom he ſaw ſo bountiful? It was Anſwered, they were Chriſtians, whoſe profeſſion is to hurt no man, and to do good to every man; hereupon the ſouldier convinced of the excellency of this Religion, he threw away his Arms, and became a Chriſtian and a Saint. To this purpoſe, I ſuppoſe, John the Baptiſt ſpent his time in Prayer, Meditation, affections, and Colloquies with God, eating flies and wild honey in the wilderneſs, that he might be made a fit Inſtrument of preparation, and diſſemination of the Goſpel of Chriſt.

In his Sermon he ſometimes gave particular Schedules of Duty to ſeveral ſtates of Perſons; he ſharply reproved the Phariſees for their hypocriſie and impiety; he gently guided others into the wayes of Righteouſneſs, calling them the ſtraight wayes of the Lord; and by ſuch diſcourſes and a Baptiſm, he diſpoſed the ſpirits of men for the entertaining of p. 169the Meſſias, and the Doctrine of the Goſpel. John's Sermons were to the Sermons of Jeſus as a Preface to a Diſcourſe.

But obſerve this, that his moſt uſual Note was Repentance, the Axe to the Root, the Fan to the Floor, the Chaff to the Fire: As his Rayment was rough, ſo was his Tongue; and thus muſt the way be made for Chriſt in ſtubborn obſtinate hearts; plauſibility, or pleaſing of the fleſh is no fit Preface to Regeneration; if the heart of Man had continued upright, Chriſt might have been entertained without contradiction; but now violence muſt be offered to our Corruptions, ere we can have room for Grace; if the great way-maker do not caſt down Hills, and raiſe up Vallies in the boſoms of Men, there is no paſſage for Chriſt; never will Chriſt come into that ſoul, where the Herald of Repentance, either on one motive or other hath not been before him.

Shall we hear that Sermon that John Preached in his own words? Matthew in brief gives it in thus; Repent ye, for the Kingdom of Heaven is at Hand: Mat. 3.2.Matt 3:2theſe are the words when he firſt began to Preach the Goſpel of Chriſt; and indeed we find Chriſt himſelf doth preach the ſame Doctrine in the ſame words: Jeſus began to Preach, and to ſay, Mat. 4.17.Matt 4:17Repent; for the Kingdom of Heaven is at Hand. In this Sermon we muſt obſerve theſe two parts: here's, 1. A Duty; and, 2. A Motive to this Duty. 1. The Duty is Repent.] It is not a Legal, but an Evangelical Repentance that is here meant; indeed the Law ſtrictly takes no notice of Repentance, but the Goſpel; true, and through, and conſummate repentance is a Goſpel-Grace. 2. The Motive is this; for the Kingdom of Heaven is at Hand. This Phraſe, The Kingdom of Heaven, hath ſeveral acceptations, and accordingly it hath occaſioned ſome differences. 1. Sometimes it is taken for that glorious condition of the other World; this may be implied; but this I ſuppoſe few underſtand to be the ſenſe of this place. 2. Sometimes it is taken for the Church of Chriſt, q. d. Repent, for now the Pedagogy of the Jews is expiring, or breathing its laſt; and the Church of Chriſt is at hand, a People that ſhall bear the very ſtile of Chriſtians; that ſhall profeſs Chriſt, and cloſe with Chriſt as their Saviour and Meſſiah; of which Church, that you may be a part, prepare for it; Repent. 3. Sometimes it is taken for the ſpiritual Kingdom of Chriſt, in oppoſition to thoſe earthly temporal Kingdoms which bear the ſway, and domineered over all the World with Cruelty and Tyranny before Chriſts coming; of this Daniel Dan. 2.44.Dan 2:44propheſied; And in the dayes of theſe Kings ſhall the God of Heaven ſet up a Kingdom which ſhall never be deſtroyed. Now what was this Kingdom, but the Kingdom of Grace? It is by an Hebraiſm called the Kingdom of Heaven, that is an Heavenly Kingdom; the Jews expected the Meſſiah, and dreamed of an outward, glorious and pompous Kingdom: now, ſaith John, the Meſſiah is come, and his Kingdom is come; but 'tis not an Earthly, but an Heavenly Kingdom; and therefore Repent. 4. Sometimes it is taken for the Preaching of the Goſpel, or for the preaching of the Kingdom of Grace and Mercy of God in Chriſt unto men; q. d. O Sirs! look about you, there's now a diſcovery made of the Glory and Grace of God in another way than ever formerly; and therefore prepare for it: Repent. 5. Sometimes it is taken for the Goſſpel of Chriſt, as it is Publiſhed and Preached unto all Nations: Obſerve, I do not only ſay, for the Goſpel as it is Preached; but as it is Preached to the Gentiles, or among all Nations, and this ſhews how proper and pregnant an Argument this was to inforce the Doctrine and Practice of Repentance upon the Jews, becauſe the calling of the Gentiles was near at hand, which would prove their rejection and caſting off, if they did not repent.

Oh how ſeaſonable is this Sermon to us? Chriſtians! hath not the Kingdom of Heaven approacht unto us? Take the Kingdom of Heaven for the Kingdom of Glory, are we not near to the door of Glory, to the Confines of Eternity? What is our Life but a Vapour that appeareth for a little time, and after it vaniſheth away? We know not but ere the Sun have run one Round, our ſouls may be in that World of ſouls, and ſo either in Heaven or Hell. Or take the Kingdom of Heaven for the Church of Chriſt, and what expectations have we now of the flouriſhing ſtate of Chriſt's Church here upon Earth? Then ſhall the Children of Iſrael and Judah be gathered together—for great ſhall be the day of Jezreel, Hoſ. 1.11. A time is at hand, that Iſrael and Judah ſhall be called together, that the fulneſs of the Gentiles ſhall come in: and what is this but the great day of Jezreel? Oh then what manner of Perſons ought we to be? How Spiritual? How Heavenly-minded? Ariſe, ariſe, ſhake off thy duſt; for thy Light is coming, and the glory of the Lord is riſing upon thee. Or, take the Kingdom of Heaven for the Preaching of the Goſpel of Grace, Mercy and Goodneſs of God in Chriſt, what Preachings are p. 170now in compariſon of what have been formerly? How doth the Lord ſet forth his free Love, and free Grace in the Churches of Chriſt? No queſtion but many former ages have enjoyed their diſcoveries in ſome ſweet meaſure, and yet after-ages wonder that they have known no more; and how much of the Kingdom of Heaven do Saints find in this Age, as if there were a new manifeſtation of God unto the World? And yet I muſt tell you, that the Ages to come ſhall know more of this Kingdom, there ſhall be further and further openings of this great Myſtery of Grace unto the Sons of Men. Mark the Apoſtle, That in the ages to come he might ſhew the exceeding riches of his Grace, in his kindneſs towards us through Jeſus Chriſt, Eph. 2.7.Eph. 2.7.Eph 2:7 How is this? Had not God revealed grace enough in the former ages? Or had not God revealed Grace enough in that preſent Age? Did he not then call in the Gentiles? were not many thouſands converted at one only Sermon? What a deal of that Grace had Paul himſelf received? He tells us that the Grace of our Lord Jeſus Chriſt was exceeding abundant to him-wards; 1 Tim. 1.14.1 Tim 1:14and is there yet more Grace to be revealed? O yes! herein lies the Myſtery of Grace, that he hath reſerved exceeding riches of Grace for the Ages to come; Grace that never ſaw Light before; and I believe there is yet a fuller Magazine of the Riches of his Grace for latter Ages, even for the Ages to come, to be diſcovered, that ever was yet. Oh then repent, repent; Why? For the Kingdom of Heaven is at hand. The very openings of Gods Love and Grace unto Souls, is a Way and Motive to draw our Souls unto God. Or, take the Kingdom of Heaven for the preaching of the Goſpel to all Nations, Jews and Gentiles, what fears and jealouſies may this breed in us as well as the Jews: O boaſt not againſt the Branches! it may be thou wilt ſay, The Branches were broken off, that I might be graffed in: well; becauſe of unbelief they were broken off, and thou ſtandeſt by Faith; be not high-minded, but fear: For if God ſpared not the natural Branches, take heed leſt he alſo ſpare not thee. Behold therefore the goodneſs and ſeverity of God; on them which felt ſeverity: but towards thee, goodneſs, if thou continue in his goodneſs; otherwiſe thou ſhalt be cut off. But I will not dwell on this: my deſign is to conſider of Jeſus, and of the tranſactions of Jeſus in reference to our ſouls health: now John's Sermons were only a preparative to the manifeſtation of Jeſus; he was only the Forerunner of Chriſt, and not Chriſt himſelf, as himſelf witneſſeth.

SECT. III. Of the Baptiſme of Jeſus.

2. FOr the Baptiſm of Chriſt. He that formerly was circumciſed, would now be baptized; he was circumciſed to ſanctifie his Church that was, and he was baptized to ſanctifie his Church that ſhould be; we find him in both Teſtaments opening a way into Heaven. This was the firſt appearing of Chriſt in reference to his Miniſterial Office, he that lay hid in the counſel of God from all eternity, and he that lay hid in the womb of his Mother for the ſpace of forty weeks, and he that lay hid in Nazareth for the ſpace of thirty years; now at laſt he begins to ſhew himſelf to the World, and He comes from Galilee to Jordan, Mat. 3.13.Matt 3:13to John to be baptized of him. The day was but a little broke in John the Baptiſt, but Chriſt the Son of Righteouſneſs ſoon entred upon our Hemiſphere; indeed now was the full time come, that Jeſus took his leave of his Mother, and his Trade, to begin his Fathers work, in order to the Redemption of the World. For the clearer underſtanding of Chriſts Baptiſm, we ſhall examine theſe Particulars.—

1. What Reaſon had Chriſt to be Baptiſed?

2. How was it that John knew him to be Chriſt?

3. Wherein was the glory of Chriſts Baptiſm?

4. What was the Prayer of Chriſt, at, or after his Baptiſm?

5. Why was it that the Holy Ghoſt deſcended on Jeſus?

6. Upon what account was it that the Holy Ghoſt ſhould reveal himſelf at this time? and why in the form of a Dove rather than ſome other form?

1. What reaſon had Chriſt to be Baptized? we find John himſelf wondering at this; I have need to be Baptized of thee, Mat. 3.15.Matt 3:15and comeſt thou to me? Many Reaſons are given for Chriſts Baptiſm: As, 1. That by this ſymbole he might enter himſelf into the Society of Chriſtians; juſt like a King, to endear himſelf to any City of his Subjects, he p. 171condeſcends to be made a free-man of that City. 2. That he might bear witneſs to the Preaching and Baptiſm of John, and might reciprocally receive a Teſtimony from John. 3. That by his own Baptiſm, he might ſanctifie the water of Baptiſm to his own Church. 4. That he might give an example himſelf of the performance of that, which he enjoyned others. 5. That he might receive Teſtimony from Heaven, that he was the Son of God. 6. That he might fulfil all Righteouſneſs: not only the Moral, but the Figurative, Ceremonial and Typical: Some think, that the Ceremony, to which our Saviour looked at in theſe words, was the waſhing of the Prieſts in water, when they entred into their Function:Exod. 29.4. Lev. 8.6.Exod 29:4Lev 8:6 And Aaron and his Sons thou ſhalt bring to the door of the Tabernacle of the Congregation, and ſhalt waſh them with water. And ſurely this was the main reaſon of Chriſts being Baptized, that by this Baptiſm he might be inſtalled into his Miniſterial Office.

2. How did John know him to be Chriſt? It is very probable he had never ſeen his Face before; they had in their Infancy been driven to ſeveral places, and they were deſigned to ſeveral imployments, and never met (as we may well conceive) till now: beſides, the Baptiſt ſpeaks expreſly, I knew him not, John 1.33.John 1:33but he that ſent me to Baptize with water, the ſame ſaid unto me, on whomſoever thou ſhalt ſee the Spirit deſcending, and abiding on him, the ſame is he that Baptizeth with the Holy Ghoſt. Now this deſcent of the Holy Ghoſt, was not till after Baptiſm; how then did he know him to be Chriſt?

The Anſwer is given by ſome thus; that John knew Chriſt in ſome meaſure before his Baptiſm; but he knew him not ſo fully as after, when the Holy Ghoſt had deſcended on him. Others thus; that John knew Chriſt before his Baptiſm, by a preſent revelation, and after Baptiſm by a preſent ſign; it is not unlikely but John knew Chriſt at his firſt arrival by revelation; for if whiles he was in his Mothers womb, he knew Chriſt being yet unborn, how much more might he know and acknowledg him now at his Baptiſm? Thus Samuel knew Saul; and thus John might know Chriſt. But for that knowledg he had after Baptiſm, it was a further confirmation of that ſame knowledg that he had before Baptiſm, and that not ſo much for his own ſake, as for the Peoples.John 1.34.John 1:34 I ſaw, and bear record that this is the Son of God.

3. Wherein was the Glory or excellency of Chriſts Baptiſm? The Ancients give many Encomiums to it, and in ſome reſpects prefer it to the Birth of Chriſt;Aug. Serm. 36. thus Auguſtine; Many great Miracles were at Chriſt's Birth, but they were far greater at his Baptiſm; the Holy Ghoſt overſhadowed him in the Womb, but he brightly ſhone on him in the River; then was the Father ſilent, not a word from him, but now a loud voice is heard from Heaven, This is my beloved Son in whom I am well pleaſed; then was the Mother under ſuſpition, becauſe ſhe was found with Child without a Father; but now is the Mother greatly honoured, in that the Holy Child is Fathered by God himſelf: then was Chriſt hid to the world; and this made John the Baptiſt ſay, there ſtands one amongſt you whom ye know not: He was before his Baptiſm as the Sun in a Cloud, or a Pearl in a ſhell, or a Goldmine in a Field: but now he appears in publick; and to manifeſt his Glory, the Heavens open, and from the Heavens the Holy Ghoſt deſcends, and alights upon his ſacred head; and God the Father gives a voice from Heaven, declaring his Divinity to the world. If the Jews require a ſign, here is not one, but many ſigns at once; which as Beams do diſcover a Sun, ſo they diſcover this Sun of Righteouſneſs to be riſen amongſt them; and herein was the Glory of Chriſt's Baptiſm.

4. What was the Prayer of Chriſt, at, or after his Baptiſm? The Evangeliſt Luke Luke 3.21.Luke 3:21ſpeaks of his Prayer. It came to paſs that Jeſus being Baptized, and Praying, the Heavens were opened. This was the manner of thoſe that were Baptized, aſſoon as they were Baptized, to come out of the water and Pray; and ſome think that theſe words,Mat. 3.36.Matt 3:36 they were Baptized of him in Jordan confeſſing their ſins, hath reference to this: if ſo, then Chriſt having no ſins to confeſs of his own, the tenour of his prayer muſt needs be to ſome other purpoſe: But to what purpoſe? ſome ſay, to the ſame purpoſe as his Prayers were uſually; as in John 17. that his Father would preſerve his Church in Ʋnity and Truth; and that he would Glorifie his Church, that they alſo might be one, even as he and his Father are one; and eſpecially that many might be converted by his Miniſtry, which he was now beginning. Others think that this Prayer at this time, was for that which followed upon his very prayer (i.e.) that the Holy Ghoſt might deſcend, and that the Father would Glorifie the Son by a Teſtimony from Heaven: Indeed, the Text hath laid his Prayer, and the opening of the Heavens ſo cloſe together, as that it ſeems to point out what was the tenour of his Prayer, by the conſequent of it. Before the Heaven p. 172was mured up, no Dove to be ſeen, no Voice to be heard, but ſtreight upon it (as if they had but waited the laſt word of his prayer) all of them follow: and in another place, we find the like return upon the like prayer;John 12.28.John 12:28 Father, Glorify thy Name: then came there a voice from Heaven, ſaying, I have both Glorified it, and I will Glorifie it again: one reaſon more, if we conſider that Chriſt was now to enter upon the great Work of our Redemption, and the preaching of the Goſpel, it will be no leſs ſtrange to conceive that he prayed for the viſible ſealing of him to that Work and Office, by the coming of the Holy Ghoſt.John 6.27.John 6:27 To this purpoſe is that of the Evangeliſt; for him hath God the Father ſealed; it is a Phraſe borrowed from them, who give their Commiſſions under hand and ſeal; and this is certain that upon his Prayer God ſent the holy Spirit, who ſealed him, or allowed, and confirmed him to the Office of our Redemption; and therefore very probable it is, that his Prayer might tend to that purpoſe; but herein take heed of excluding what was mentioned in the former opinion; for my part, I ſuppoſe Chriſts prayer was both for himſelf, and all Believers; that the holy Ghoſt might now be joyned to the water; and that all others as ſhould ever after believe in his Name (as afterwards he enlargeth his Prayer) might have the Holy Ghoſt deſcend upon them, John 17.20.

5. Why was it that the Holy Ghoſt deſcended on Jeſus? I anſwer, for theſe reaſons, 1. That John the Baptiſt might be ſatisfied; for this Token was given John, when he firſt began to preach,John 1.33.John 1:33 that upon whom he ſhould ſee the Spirit deſcending, and remaining on him, the ſame is He which Baptizeth with the Holy Ghoſt. It was a ſure ſign to the Baptiſt, whereby to know the Chriſt, whoſe Harbinger and Prodromus he was. 2. That Chriſt himſelf might be anointed or inſtalled to his Function.Iſa. 61.1, 2.Isa 61:1Isa 61:2 The Spirit of the Lord is upon me, becauſe the Lord hath anointed me to Preach good tidings unto the meek, &c. As Aaron and his Sons were anointed with material Oyl, when they entred into their Offices, ſo Chriſt was by the Spirit (as it were) anointed, that ſo he might receive this Conſecration and Inſtitution for the Office that he was to enter on, viz. the Preaching and Miniſtry of the Goſpel.

6. Upon what account was it that the Holy Ghoſt ſhould reveal himſelf at this time? and why in form of a Dove, rather than ſome other form?

To the firſt I anſwer, the Holy Ghoſt now revealed himſelf, becauſe the Spiritual Kingdom and Scepter of Chriſt, in and by which he was to rule all Nations for ever, was now at hand.Dr. Lightf. Harm. of the Evang. It was agreeable (ſaith my Author) that the ſpiritualneſs of this Kingdom ſhould be ſealed and confirmed by the Holy Spirits ſhewing himſelf even in the beginning of it. The carnal Rites of Moſes were now to vaniſh, and his Corporal and Ceremonial Obſervances were now to be changed into a Spiritual Worſhip; and neither at Jeruſalem, or at Mount Gerazim, nor elſewhere, muſt there be any more adoration with fleſhly and earthly Ceremonies;John 4.21, 24.John 4:21John 4:24 but he that will Worſhip God, muſt worſhip him in Spirit and Truth; and therefore it is no wonder, if now the Holy Ghoſt doth reveal himſelf; I ſay now, when his Spiritual Dominion by ſanctification is to begin. Secondly, Becauſe the Holy Ghoſt was now in eſpecial manner to be reſtored again: Some obſerve, that he was viſibly departed from Iſrael after the Death of the laſt Prophets; and therefore now at his reſtoring, he comes in a viſible and apparent form; and he lights on him, to whom it belongs to give the Spirit, and his gifts to whom he pleaſeth. As John had preached that Chriſt ſhould baptize with the Holy Ghoſt, ſo now the Holy Ghoſt comes and abides on Jeſus Chriſt, in the ſight of John; as if the Father ſhould have ſaid, Now I ſeal that Power and Priviledge to Chriſt my Son, which John hath ſpoken: now the Holy Ghoſt is upon himſelf, and hereafter he ſhall baptize others with the ſame Holy Ghoſt. Thirdly, Becauſe at the beginning of the Goſpel it was moſt ſutable, that a full, clear, and ſenſible demonſtration of the whole Trinity ſhould be made. The Learned obſerve, that the Holy Ghoſt in Scripture hath a ſpecial regard to expreſs this Myſtery of the Trinity upon ſingular occaſions; ſo the very firſt thing that is taught in all the Bible,Gen. 1.1, 2, 3.Gen 1:1Gen 1:2Gen 1:3 is this ſame Myſtery; In the Begining God Created; there is the Father: and God ſaid; there is the Word, or the Son; and the Spirit of God moved; there is the Holy Ghoſt. And the very firſt word of the Bible that ſpeaks of a man, it holds out the Trinity as creating him: and God ſaid, Let us make Man in our own Image; he ſaith, let us] to ſhew the Trinity of perſons;Gen. 1.26.Gen 1:26 and he ſaith in our Image] not in our Images, to ſhew the Unity of Eſſence. And when Moſes begins to rehearſe the Law to Iſrael, the firſt thing he teacheth them, is the Trinity in Unity, and Unity in Trinity. Hear, O Iſrael, the Lord our God,Deut. 6.4.Deut 6:4 the Lord is one. The laſt word One denotes the Unity; the three p. 173words, the Lord our God, anſwer the three Perſons; and the middle word our God, deciphers fitly the ſecond Perſon, who aſſumed our Nature: how fit then was it, that at the beginning of the new world, and the new Law, and the Baptiſm of Chriſt, the three perſons ſhould be revealed; eſpecially ſince he ordained Baptiſm to be admitted in all their names? Baptiſing them in the name of the Father, and of the Son, Mat. 28.19.Matt 28:19and of the holy Ghoſt: But where is it revealed? ſee Mat. 3.16, 17. where the Father ſpeaks from Heaven, the Son comes out of the water, and the holy Ghoſt appears in the likeneſs of a Dove. This was the greateſt meeting that ever was upon the earth; every perſon of the Trinity gives ſome ſenſible evidence of his preſence at it.

To the ſecond; why in the form of a Dove, rather than ſome other form? Many reaſons are given; as,—

1. To ſhew Chriſts innocency, purity, ſimplicity, charity, and love.

2. To ſhew what innocency and harmleſneſs ſhould be in thoſe that are baptized.

3. To anſwer the Figure in Noahs Flood; for as a Dove at that time brought tidings of the abatings of the waters, ſo now it brings tidings of the abating of Gods wrath upon the preaching of the Goſpel: the firſt Dove we find in the Bible, is Noahs Dove, with the Olive-Branch in her Bill, proclaiming peace; the next is Davids Dove with Feathers ſilver-white, as noteing ſincerity; then Eſays Dove, mourning with her voice, as ſignifying patience; and laſtly, Chriſts Dove, innocent and harmleſs; now all theſe properties meet in this Dove, the Spirit of God. Much more might I add to theſe; but I deſire to haſten to ſome more edifying truths.

From this Baptiſm of Chriſt, we may learn a practical neceſſary Truth;Ʋſe. There is a Generation that cries down Baptiſm of water, and upon this ſcore, becauſe they ſuppoſe it was proper to John to Baptiſe only with water; and to Chriſt to Baptiſe only with the holy Ghoſt, and with fire. Indeed Chriſt in his own perſon Baptized none otherwiſe, but with the holy Ghoſt; immediately after his Aſcenſion, he ſent his Spirit upon the Church, and baptized them with fire, the ſpirit appearing like a flame; and to this day (though not viſibly) he Baptizeth all his Saints with the Holy Ghoſt, and with fire: but for all this, he appointed John, and not only John, but all his Apoſtles, and their Succeſſors for ever, to Baptiſe with water; and they did ſo, and yet do ſo, obeying the preceptive words of Chriſt, which are almoſt the laſt words that he ſpake upon the earth. And though Chriſt did not Baptize with water, yet Chriſt himſelf (we ſee here) was Baptized with water; he himſelf enters at that door, by which his Diſciples muſt for ever follow after him; and indeed therefore he went in at that door of Baptiſm, that he might hallow, or ſanctifie the entrance which himſelf made to the houſe he was now a Building. And for the difference they make betwixt Chriſt's Baptiſm, and John's Baptiſm: what's this to the purpoſe? we all know, that in Baptiſm are two parts, the outward part, and the inward part; you may call them (if you pleaſe) the outward Baptiſm, and the inward Baptiſm: the outward Baptiſm is of the Miniſter, but the inward Baptiſm is of Chriſt. But muſt we ſeparate theſe? or rather Joyn them (if theſe in ordinary muſt be joined) as we find them in Chriſt,Mark 1.4.Mark 1:4 and as we deſire they may be in us? I cannot ſee, but the Baptiſm we uſe, and the Baptiſm of John are in nature and ſubſtance one, and the very ſame. 1.Mat. 3.15. Luk. 7.29, 30.Matt 3:15Luke 7:29Luke 7:30 John preached the Baptiſm of Repentance for the remiſſion of Sins; they have therefore the ſame Doctrine; and the ſame Promiſe. 2. The Baptiſm Miniſtred by John, pertained to the fulfilling of all Righteouſneſs; and Luke teſtifies, that the Publicans and People being Baptized of John, they Juſtified God; but the Phariſees diſpiſed the Councel of God againſt themſelves, and were not Baptized: only herein lies the difference, that John Baptized in Chriſt that ſhould die and riſe again: but we Baptize into the Name of Chriſt that is dead, and riſen again; it is a difference in reſpect of Circumſtance, but not of the Subſtance: Oh take heed of throwing away the Baptiſm of water, upon the pretence of Baptiſm, only with Fire! Chriſt (we ſee) hath joyned them together, and let no man ſeparate them aſunder: Chriſt himſelf was Baptized with fire, and yet Chriſt himſelf was Baptiſed with water.

p. 174SECT. IV. Of the Faſting and Temptation of Chriſt.

3. FOr the Faſting and Temptation of Chriſt in the Wilderneſs. No ſooner is Chriſt come out of the water of Baptiſm, but he preſently enters into the fire of temptarion; no ſooner is the holy Spirit deſcended upon his head, but he is led by the ſame holy Spirit to be tempted in the wilderneſs; no ſooner doth God ſay, This my Son; but Satan puts it to the queſtion, if thou be the Son of God; all theſe are but Ghriſts preparatives to his Prophetical Office; in the former Section, Chriſt was prepared by a ſolemn Conſecration, and now he is to be further prepared by Satans Temptations; there is much in this particular, and therefore in the ſame method as the Evangeliſt layes it down, Mat. 4.1.2, 3. to v. 12.Mat. 4.1, to 12.Matt 4:1–12 I ſhall proceed. Then was Jeſus led up of the Spirit into the Wilderneſs to be tempted of the Devil, &c. In the whole, we may obſerve theſe ſeveral Branches, as, Firſt, the place where the Temptation was; to wit, the Wilderneſs. Secondly, the cauſe of Chriſt's going into the Wilderneſs; the Spirits leading. Thirdly, the end of the ſpirits leading Chriſt into the wilderneſs; to be tempted of the Devil. Fourthly, the time and occaſion of the Devils onſet; at the end of forty dayes faſt, and when he was an hungred. Fifthly, the Temptations themſelves which are in number three; to which are added as many Victories, which Chriſt had over the Tempter; who therefore left him, and ſo the Angels came, and miniſtred unto him. I ſhall begin firſt with the place where the Temptation was; to wit, in the Wilderneſs.

This wilderneſs was not that ſame wilderneſs, or not that ſame place of the wilderneſs wherein John Baptiſt lived, Mat. 3.1. For that wherein John Baptiſt lived, was a place inhabited; there was in that place Cities and Towns, and a number of people to whom John Preached; but this wilderneſs was devoid of men, full of wild beaſts; ſo ſaith Mark, Mark. 1.13.Mark 1:13He was tempted of Satan, and was with the wild Beaſts. As Adam in his Innocency lived with wild Beaſts and they hurt him not; ſo Chriſt, the ſecond Adam lives, here in a wilderneſs with wild Beaſts, and he has no hurt at all; he is Adam-like in his ſafety and ſecurity; but above Adam in the reſiſting of temptation. Some ſay that in this wilderneſs, during his forty dayes abode, Chriſt was perpetually diſturbed and aſſaulted with evil Spirits; however the laſt brunt is only expreſſed, becauſe it was moſt violent; now whether they appeared in any horrid and affrighting ſhapes during that time, it is not certain; but 'tis moſt likely, that to a Perſon of ſo great ſanctity, and high deſignation as Jeſus was, they would appear more angelical and immaterial, and in repreſentments intellectual, becauſe Jeſus was not a Perſon of thoſe low weakneſſes, to be affrighted or troubled with any ugly phantaſmes; 'tis not much material to enquire of this; but in the wilderneſs (ſay they) Chriſt was perpetually tempted; and in this reſpect I know not, but the Devil had more advantage now he had Chriſt in a wilderneſs; ſolitarineſs is no ſmall help to the ſpeed of a Temptation; Wo to him that is alone, for if he fall, there is not a ſecond to take him up. Others ſay, that in this wilderneſs, during his forty dayes abode, Chriſt was continually exerciſed in Prayer and Faſting; all that while he had his immediate Addreſſes and Colloquies with God; he knew he had a great work of Redemption to promote; and therefore his Converſation for this interval muſt be preparatory to it; in this reſpect I know not but the wilderneſs might be an advantage to Chriſt's Deſign: In this ſolitary place he could not but breath out more pure inſpiration; Heaven uſually is more open, and God uſually is more familier and frequent in his viſits in ſuch places. I know not what other experiences may be; but if I have found any thing of God, or of his Grace, I may thank a Wood, a Wilderneſs, a Deſert, a ſolitary place, for its accommodation; and have I not a bleſſed Pattern here before me? It was Solitude and Retirement in which Jeſus kept his Vigils; the deſert places heard him pray; in a privacy he was born, in the wilderneſs he fed his thouſands, upon a Mountain apart he was transfigured, upon a Mountain he died, and from a Mountain he aſcended to his Father: I make no queſtion but in theſe Retirements his Devotion received the advantage of convenient Circumſtances, eſpecially of time and place. And yet I dare not deny the firſter opinion; for I ſuppoſe both Chriſt and the Devil had their advantages of this Wilderneſs, the one is to pray, and the other to tempt.

2. The cauſe of Chriſts going into the Wilderneſs was the Spirits leading. Then was p. 175Jeſus led of the Spirit into the Wilderneſs; Chriſt was led by the good Spirit, to be tempted by the evil Spirit: O wonder! that ſame Spirit which was one with the Father and the Son; that ſame Spirit whereby Chriſt was conceived, now drives him or leads him into the wilderneſs to be tempted of the Devil: The manner of Chriſt's leading is a queſtion; ſome think he was led or catcht away from Jordan in ſome viſible rapture towards the wilderneſs: But to leave that, and to come to Truths more neceſſary; Chriſt taught us to Pray unto his Father, Lead us not into temptation; and yet he himſelf is now led into the ſame temptation which we muſt pray againſt; ſurely this is for our inſtruction: we are not to thruſt our ſelves upon temptation; Chriſt himſelf would not go into the Combat uncalled, unwarranted, how then ſhould we poor weaklings preſume upon any abilities of our own? who dares grapple with the Devil in his own ſtrength? O take heed! if we are to pray not to be led into temptation, much more are we to pray not to run into temptation before we are led; and yet for the comfort of God's people, if it be ſo that we are led; if by divine permiſſion, or by an inſpiration of the holy Spirit, we are engaged in an action, or in a courſe of life that is full of temptations, and empty of comforts, let us look upon it as an iſſue of divine Providence in which we muſt Glorifie God; but no argument of disfavour or diſlove of God: and why? becauſe Chriſt himſelf who could have driven the Devil away by the breath of his mouth, yet was, by the Spirit of his Father, led to a Tryal by the Spirits of Darkneſs. My Brethren, count it all joy (ſaith JamesJames 1.2.Jas 1:2) when ye enter into divers temptations, knowing that the trial of your Faith worketh Patience.

3. The end of the Spirits leading Chriſt into the wilderneſs, it was either immediate, or remote. 1. For the immediate end; it was to be tempted of the Devil: to this purpoſe was Chriſt brought thither, that Satan might tempt him. One would think it a very ſtrange deſign that the Son of God ſhould be brought into a wilderneſs to be ſet on by all the Devils in Hell; but in this alſo God had another remote end (i.e.) his own Glory, and our good. 1. His own Glory appeared in this; had not Satan tempted Chriſt, how ſhould Chriſt have overcome Satan? The firſt Adam was tempted, and vanquiſhed; the ſecond Adam, to repay and repair that Foil, doth vanquiſh in being tempted; now herein was the Power of Chriſt exceedingly manifeſted: the Devil having the Chain let looſe, he lets flie at Chriſt with all his might; and Chriſt, that without blows could not have got a Victory, by this furious aſſault of Satan, he both overcomes him, and triumphs over him. And herein were the Graces of Chriſt exceedingly manifeſted; how was the Faith, Patience, Humility, Zeal and Valour of Chriſt ſet forth, which they could not have been, if he had alwayes lain quietly in Garriſon, and never had come into the Skirmiſh? Who could have felt the Odoriferous ſmells of thoſe Aromatical Spices, if they had not been punned and bruiſed in this Mortar of Temptation? It was by this means that the Graces of Chriſt clearly ſhined forth to his eternal Praiſe. 2. As it was for his Glory, ſo alſo for our Good. Now we ſee what manner of Adverſary we have, how he fights, and how he is reſiſted, and how overcome; now we ſee the dearer we are to God, the more obnoxious we are to a trial of temptation; now we ſee that the beſt of Saints may be tempted or allured to the worſt of evils; ſince Chriſt himſelf is ſolicited to Infidelity, Covetouſneſs and Idolatry: now we ſee that we have not a Saviour and High Prieſt, Heb. 4.15, 16.Heb 4:15Heb 4:16that cannot be touched with the feeling of our infirmities, but ſuch a one as was in all things tempted in like ſort, yet without ſin; and therefore we may go boldly to the Throne of Grace, that we may receive Mercy, and find Grace of help in time of need.

4. The time and occaſion of the Devils Onſet; it was at the end of forty dayes Faſt, and when he was an hungred. Some ſay (as you have heard) that all thoſe forty dayes, when Chriſt was in the Wilderneſs, he was tempted only inviſibly: for Satan during that time, aſſumed not any viſible or conſpicious ſhape, which it the end of forty dayes, (ſay they) he did: my meaning is not to controvert theſe points. Howſoever for his tempting, yet for his faſting forty dayes and forty nights, there is no controverſy; and of that we had ſome Types before Chriſt came into the World; thus Moſes faſted forty dayes at the delivery of the Law; and Elias faſted forty dayes at the reſtitution of the Law; and to fulfil the time of both theſe Types, Chriſt thinks it fit to faſt forty dayes at the accompliſhment of the Law, and the promulgation of the Goſpel. In faſting ſo long, Chriſt manifeſts his Almighty Power; and in faſting no longer, Chriſt manifeſts the truth of his Manhood, and of his weakneſs: that he might approve that there was no difference betwixt him and us, but ſin, he both faſted, and was an p. 176hungred; we know well enough, that Chriſt could have lived without meat, and he could have faſted without hunger; it had been an eaſy matter for him to have ſupported his Body without any means of nouriſhment or Life; but to ſhew that he was man, as well as God, and ſo fit a Mediator betwixt God and Man, he would both feed and faſt; make uſe of the Creature, and withall ſuffer hunger.—And now our Saviour is an hungred; this gives occaſion to Satan to ſet upon him with his fierce and violent temptations; he knows well what baits to fiſh withall, and when and how to lay them; he hath Temptations of all ſorts; he hath Apples to cozen Children, and Gold for Men; he hath the Vanities of the World for the intemperate, and the Kingdomes of the world for the ambitious; he conſiders the temper and conſtitution of the Perſon he is to tempt; and he obſerves all our exterior Accidents, Occaſions, and Opportunities; but of this hereafter.

5. The Temptations themſelves are in number three; whereof the firſt was this: If thou be the Son of God, command that theſe ſtones be made bread. What an horrible Entrance is this? if thou be the Son of God; no queſtion Satan had heard the glad tidings of the Angel, he ſaw the Star, and the Journey, and the Offerings of the Sages; he could not but take notice of the gratulations of Zachary, Simeon, Anna; and of late he ſaw the Heavens open, and he heard the Voice that came down from Heaven, This is my beloved Son in whom I am well pleaſed: and yet now that he ſaw Chriſt fainting with hunger, as not comprehending how infirmities could conſiſt with a Godhead, he puts it to the queſtion, if thou be the Son of God. Oh here's a point in which lies all our happineſs! how miſerable were we, if Chriſt were not indeed and in truth the Son of God? Satan ſtrikes at the root in this ſuppoſition; If thou be the Son of God: Surely all the work of our Redemption, and all the work of our Salvation depends upon this one neceſſary Truth, that Jeſus Chriſt is the Son of God. If Chriſt had not been the Son of God, how ſhould he have ranſomed the world? how ſhould he have done, or how ſhould he have ſuffered that which was ſatisfactory to his Fathers wrath? how ſhould his Life or Death have been valuable to the ſins of all the world? If Chriſt be not the Son of God, we are all gone; we are loſt, we are undon, we are damned for ever: O alas! farewell Glory, farewel happineſs, farewell Heaven: If Chriſt be not the Son of God, we muſt never come there; well Satan, thou beginneſt thy aſſault like a Devil indeed, if thou be the Son of God; but what then? Command that theſe ſtones be made Bread. He knew Jeſus was hungry; and therefore he invites him to eat Bread only of his own providing, that ſo he might refreſh his Humanity, and prove his Divinity: Come, ſayes he, break thy faſt upon the expence of a Miracle; turn theſe ſtones into Bread, and it will be ſome Argument thou art the Son of God. There is nothing more ordinary with our Spiritual enemy, than by occaſion of want to move us to unwarrantable courſes; If thou art poor, then ſteal; if thou canſt not riſe by honeſt meanes, then uſe indirect means: I know Chriſt might as lawfully have turned ſtones into Bread, as he turned water into Wine: but to do this in a diſtruſt of his Fathers Providence, to work a Miracle of Satans choice, and at Satans bidding, it could not be agreeable with the Son of God: And hence Jeſus refuſeth to be relieved; he would rather deny to manifeſt the Divinity of his Perſon, than he would do any act which had in it the intimation of a different ſpirit. O Chriſtians! it is a ſinfull, impious, wicked care, to take evil courſes to provide for our neceſſities: Come, it may be thou haſt found a way to thrive, which thou couldſt not do before; O take heed; was it not of the Devils prompting to change ſtones into Bread? ſadneſs into ſenſual Comforts? if ſo, then Satan hath prevailed: alas, alas, he cannot endure thou ſhouldſt live a life of auſterity, or ſelf-denial, or of mortification; if he can but get thee to ſatisfie thy ſences, and to pleaſe thy natural deſires, he then hath a fair field for the Battle; it were a thouſand times better for us to make ſtones our meat, and tears our drink, than to ſwim in our ill-gotten Goods, and in the fulneſs of Voluptuouſneſs.

But what was Chriſt's Anſwer? why thus; it is written, man ſhall not live by Bread alone, but by every word that proceedeth out of the month of God. 1. It is written] He eaſily could have confounded Satan by the Power of his Godhead, but he rather chuſes to vanquiſh him by the Sword of the Spirit; ſurely this was for our Inſtruction; by this means he teacheth us how to reſiſt and to overcome; nothing in Heaven or Earth can beat the Forces of Hell, if the Word of God cannot do it: O then how ſhould we pray with David, Teach me, O Lord, the way of thy ſtatutes— and take not from me the words of truth, let them be my ſongs in the houſe of my pilgrimage,— p. 177ſo ſhall I make anſwer to my blaſphemers. 2. Man ſhall not live by bread, &c. Whiles we are in Gods work, God hath made a promiſe of the ſupply of all proviſions neceſſary for us; now this was the preſent caſe of Jeſus, he was now in his Father's work, and promoting of our intereſt, and therefore he was ſure to be provided for according to God's Word. Chriſtians! are we in God's ſervice? God will certainly give us bread; and till he does, we can live by the breath of his mouth, by the light of his countinance, by the refreſhment of his promiſes, by every word that proceedeth out of the mouth of God; every word of God's mouth can create a grace, and every grace, can ſupply two neceſſities, both of the body, and of the Spirit: I remember one kept ſtraitly in priſon, and ſorely threatened with famine, he replied, That if he muſt have no bread, God would ſo provide, that he ſhould have no ſtomach; if our ſtock be ſpent, God can leſſen our neceſſities: If a Tyrant will take away our meat, God our Father knows how to alter our faint, and feeble, and hungry appetites.

The ſecond temptation is not ſo ſenſual; the Devil ſees that was too low for Chriſt, and therefore he comes again with a temptation ſomething more ſpiritual;Ver. 5, 6. He ſets him on a Pinacle of the Temple, and ſaith unto him, if thou be the Son of God, caſt thy ſelf down, for it is written, he ſhall give his Angels charge concerning thee, &c. He that was content to be led from Jordan into the Wilderneſs, for the advantage of the firſt temptation, he yields to be led from the Wilderneſs to Jeruſalem, for advantage of the ſecond; the Wilderneſs was fit for a temptation ariſing from want, and Jeruſalem is fit for a temptation ariſing from vain-glory; Jeruſalem was the glory of the World, the Temple was the glory of Jeruſalem, the pinacle was the higheſt piece of the Temple, and there is Chriſt content to be ſet for the opportunity of temptation. O that Chriſt would ſuffer his pure and ſacred body to be tranſported and hurried through the air by the malicious hand of the old Tempter! But all this was for us, he cared not what the Devil did in this way with him, ſo that he might but free us from the Devil. Methinks it is a ſweet contemplation of an Holy Divine: He ſuppoſed as if he had ſeen Chriſt on the higheſt Battlements of the Temple, and Satan ſtanding by him, with this Speech in his mouth, Well then, ſince in the matter of nouriſhment, Dr. Hall.thou wilt needs depend upon thy Fathers providence, take now a further tryal of that providence, in thy miraculous preſervation, caſt down thy ſelf from this height; behold, thou art here in Jeruſalem, the famous and holy City of the World; here thou art on the top of the Pinacle of that Temple which was dedicated to thy Father; and if thou beeſt God, why now the eyes of all men are fix'd upon thee, there cannot be deviſed a more ready way to ſpread thy Glory, and to proclaim thy Deity, than by caſting thy ſelf headlong to the Earth; all the World will ſay, there is more in thee than a man; and for danger (if thou art the Son of God) there can be none: what can hurt him that is the Son of God? and wherefore ſerves that glorious Guard of Angels, which have by Divine Commiſſion taken upon them the Charge of thy Humanity? Come, caſt thy ſelf down; here lies the temptation, Come, caſt thy ſelf down (ſaith Satan) but why did not Satan caſt him down? He carried him up thither; and was it not more eaſie to throw him down thence? O no, the Devil may perſwade us to a fall, but he cannot percipitate us without our own act; his malice is infinite, but his power is limitted; he cannot do us any harm, but by perſwading us to do it our ſelves; and therefore ſaith he to Chriſt, caſt thy ſelf down.

To this Chriſt anſwers, Thou ſhalt not tempt the Lord thy God. Though it is true,Ver. 7. that God muſt be truſted in, yet he muſt not be tempted; if means be allowed, we muſt not throw them away upon a pretence of God's protection: we read of one Heron, an Inhabitant of the Deſert, that he ſuffered the ſame temptation, and was overcome by it; he would needs caſt himſelf down, preſuming on God's promiſe, and he ſinfully died with his fall. Chriſt knew well enough that there were ordinary deſcents by ſtairs from the top of the Temple, and therefore he would not ſo tempt God to throw him himſelf headlong; What? To make trial of God's Power, and Juſtice, and Mercy, and extraordinary preſervation, where there was no need: all the Devils in Hell could not ſo tempt Chriſt, as to make him tempt his God.

The third temptation is yet more horrid; the Temple was not high enough; ſo that now Satan takes him up to the top of an exceeding high mountain, Ver. 8, 9.and he ſhews him all the Kingdoms of the World, and the Glory of them, ſaying, all theſe will I give thee, if thou wilt fall down and worſhip me, Not to inſiſt on thoſe many Queries; how ſhould all the Kingdoms of the World be preſented to Chriſt's eye? Or if they were only preſented to his imagination, why could not the Valley have ſerved the Devil's turn, as p. 178well as an hill? or whether was not Rome the object that the Devil preſented? becauſe at that time, Rome was the top of all the Kingdoms of the world, and the Glory of them? For my part, I think, in this Temptation, the Devil united all his Power of ſtratagems, and by an angelical Power he drew into one center, the ſeveral Species and Idea's, from all the Kingdoms and Glories of the world; and he made an admirable Map of Beauties; and repreſented them to the eyes of Jeſus; he thought Ambition more likely to ruin him, becauſe he knew it was that which prevailed upon himſelf, and all thoſe fallen ſtars, the Angels of darkneſs; and therefore, come (ſaith Satan) all theſe will I give thee, if thou wilt fall down and worſhip me. How? God worſhip the Devil? was ever the like Blaſphemy ſince the firſt Creation? indeed now we have many fearful, execrable, curſed Blaſphemies belched out, and Idolatry, I believe, is the ſpreading'ſt ſin in the World; but was ever the like Blaſphemy, or Idolatry to this, that not only a Creature, but the Creator himſelf muſt fall down before the Devil, and give worſhip unto him? The Lamb of God, that heard all the former Temptations with patience; he could by no means indure this; our own injuries are opportunities of patience; but when the Glory of God, and his immediate Honour is the queſtion, then our Zeal ſhould be all on a flame; now Chriſt bids him avoid; aſſoon as he obſerves his demands ſo impudent and Blaſphemous; he commands him away, and tells him, it is written, Ver. 10.thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve. Now was the Devil put to flight, and in his ſtead the Angels came and miniſtred unto Jeſus; (i.e.) after his Faſt, they miniſtred ſuch things as his neceſſities required of them.

Ʋſe.O Chriſtians! what ſhall we ſay to this? if Chriſt was thus tempted by Satan, what may we look for: Sometimes it chears my heart to think that Chriſt was tempted; becauſe thereby he knows how to ſuccour thoſe that are tempted; and ſometimes it affrights my Soul to think that Satan durſt be ſo bold with Jeſus Chriſt: Oh what may he do with me? how eaſily may he prevail againſt my Soul? when he came to tempt Chriſt, he found nothing in him to join with him in the temptation, but in my heart is a world of Corruptions; and unleſs the Lord prevent, I am quickly gone. I may not here fall on the Doctrine of Temptations; only a few words. 1. Of Satans Stratagems. 7. Of ſome general means to withſtand his Stratagems, and I have done.

1. His Stratagems are very many, and very dangerous; As, —

1. He obſerves, and fits his temptations to our diſpoſitions; for example, if he find a man ambitiouſly affected, then he covers his hook with the Bait of Honours; and thus he tempted Abimelech to murder his Brethren, that he might obtain the Soveraignty; or if he find a man Voluptuouſly given, then he tempts him with the bait of Pleaſures, and thus he allured Noah to Drunkenneſs; David to Adultery; Solomon to Idolatry: or if he find a man Covetouſly given, then he lets in the Golden hook; and thus he enticed Balaam, by offering him money to curſe the people, whom God had Bleſſed; and thus he allured Judas for thirty pieces of Silver to betray his Maſter; but what need we Inſtances, when we ſee this day ſo many thouſands intangled in this golden Net?

2. He obſerves, and fits his Temptations to our Complections; and thus he tempts the cholerick to quarrels and brawls; the flegmatick to idleneſs and ſloath; the melancholy to malice and revenge; the ſanguine to pleaſure and fleſhly luſts; and hence it is that the Apoſtles tells us,James 1.14.Jas 1:14 that whoſoever is tempted, he is drawn away by his own Concupiſcence. Satan never aſſaults us, but he is ſure there is ſomething within us, that will further him in his temptations.

3. He obſerves, and fits his temptations to our outward conditions; thus if we are in proſperity, then he tempts us to pride and forgetfulneſs of God, to contempt of our Brethren, to the love of the world, to coldneſs in Religion, carnal ſecurity, and the like: or if we are in adverſity, then he tempts us to the uſe of unlawful means, to the diſtruſting of God's all-ruling providence, and never deceiving-promiſes; or, it may be, to deſpair, murmur, and repining againſt God; by this temptation he confidently preſumed to have moved Chriſt to diſtruſt God's providence, and to ſhift for himſelf, by turning ſtones into Bread.

4. He obſerves, and fits his temptations to our ſpiritual eſtate; thus, if we are notoriouſly wicked, then he tempts us to Atheiſm, contempt of God's worſhip, ſwearing, blaſpheming, prophaining of the Lords dayes; to diſobedience, murders, adulteries, drunkenneſs, theft, covetuouſneſs, and all deviliſh practiſes; or if we are civilized, and run not p. 179with others into ſuch an exceſs of riot and ſin, why then he tempts us to a good opinion of ſuch a condition, I thank thee, O Father, that I am not as other men, &c. I deal juſtly and uprightly with all my Neighbours; I have a good meaning towards God, though I am ignorant of Scripture, and of the Principles of Religion: or if we are profeſſors of God's Truth, and can tip our tongues with Glorious words of Religion, Holineſs, Chriſt, why then he tempts us with reſting on this: What needs more? If I can but outwardly perform the Duties of Piety, as the hearing of God's word, receiving of the Sacraments, publick and private calling on God; in this I am a true Proteſtant: that Charity, Love, good Works, and all the duties of the ſecond Table can never Juſtifie me, or ſave me, but only Faith; I believe, and I make a profeſſion of Religion, and I hope this will ſuffice: Or if we are ſincere profeſſors, and but weak in the Faith, why then he tempts us with ſad thoughts of our ſins; he ſets before us their number, and nature, and odiouſneſs in every aggravation; and if therewith he cannot overwhelm us, he adds (it may be) unto them ſome of his own ſins; thus he caſteth into our minds many outragious Blaſphemies, ſuch Blaſphemies as he propounded to Chriſt, to worſhip him for our God, to deny Jeſus Chriſt as our God, our Lord, our Saviour, our Redeemer; to ſay in our hearts there is no God, but Nature; no Scripture, no Holy Ghoſt: many a pretious Soul feels theſe injections of Satan; and I cannot wonder at it, when I ſee the Devil tempting Chriſt himſelf to diffidence, preſumption, vain-Glory, yea, and to the worſhiping of the Devil himſelf; or if we are ſtrong Chriſtians, grown men, and ſtill growing towards the fulneſs of Chriſt, why then he tempts us to ſins of preſumption againſt knowledg; or if he cannot ſo prevail, he will Transform himſelf into an Angel of light, 2 Cor. 11.14.2 Cor 11:14and tempt us to the doing a leſs good, that we may neglect a greater; or to the doing of a greater good, but very unſeaſonably. When as ſome other duties in reſpect of preſent occaſion are more neceſſary far; thus many times in the hearing of God's Word, he will caſt into our minds meditations of this or that excellent ſubject, on purpoſe to diſtract our minds, and to make us hear without profit; and in Prayer to God, he will bring into our memories this or that profitable inſtruction, which we have heard at ſuch, or ſuch a Sermon, on purpoſe to diſturb our Spirits in that holy exerciſe, and to keep us from lifting up our hearts wholly and purely unto God: I might add a thouſand of theſe ſtratagems of the Devil, and yet not perhaps tell one of a thouſand: the Apoſtle could ſay indeed,2 Cor. 2.11. Eph. 6.11. Rev. 2.24. Eph. 6.16.2 Cor 2:11Eph 6:11Rev 2:24Eph 6:16 that he was not ignorant of his devices; and of ſome of his devices, you ſee, we are not ignorant; but alas! who can diſcover all his Methods, Wiles, Depths, fiery Darts? For my part I cannot do it, I am yet to learn.

2. The general means to withſtand his Stratagems are ſuch as theſe.—

1. A continual reminding of Chriſt's Commands in this very thing; Be ſtrong in the Power of his might: put on the whole Armour of God,Eph. 6.10, 11. 1 Pet. 5.8.Eph 6:10Eph 6:111 Pet 5:8 that ye may be able to ſtand againſt the wiles of the Devil; him reſiſt in the Faith.

2. An avoiding of the firſt ſuggeſtions of Satan; if this gliding Serpent can but thruſt in his head, he will eaſily make room for his body; and therefore we muſt nip, and bruiſe him in the head; Give no place to the Devil.

3. An objecting of Chriſt againſt all his temptations; for example,Eph. 4.27.Eph 4:27 if Satan tell us that we are miſerable ſinners; we may anſwer,Mat. 9.13. Iſa. 53.5.Matt 9:13Isa 53:5 that Chriſt came into the World to ſave ſinners; and that he was wounded for our tranſgreſſions, and broken for our iniquities,— and with his ſtripes are we healed: If Satan tell us that we are ſubject to God's wrath; we may anſwer, that Chriſt did bear his Fathers wrath, that he might make our peace: If he tells us, that we are ſubject to the Curſe of the Law; we may anſwer, that Chriſt hath redeemed us from the Curſe of the Law, when he was made a Curſe for us: If he tell us, that we are his bondſlaves, we may anſwer, that we were ſo indeed in times paſt;Gal. 3.13.Gal 3:13 but Chriſt hath paid his Father the price of our Redemption, and hath ſet us free▪ if he tell us, that we are unjuſt, and therefore ſhall be condemned before God's judgment-ſeat, we may anſwer, that Chriſt, who was Innocent, was therefore condemned, that we, who are guilty, might thereby be acquitted; and that he that came to ſave us, will himſelf judg us, and therefore we need not doubt of mercy, if we plead the merits of Chriſt: or if Satan will not be thus anſwered by us; why then Chriſtians! there's no other way, but to ſend him to Chriſt: to this purpoſe, we may tell him that Chriſt is our Advocate; and if he will needs diſpute, let him go to Jeſus; he is both able to plead our cauſe, and to anſwer to all the Suits that are made againſt us.

4. I may add hearing, reading, meditating on God's Word, holy Conferences, buſie employment p. 180in the works of our particular callings; living by Faith, I muſt not ſtay on all theſe means,Mat. 26.41.Matt 26:41 only remember amongſt the reſt, that one of Chriſt: Watch and Pray, that ye enter not into temptation; Praying againſt it, is a denying of it, and a great part of the victory; for it is a diſclaiming the entertainment of it; it is a poſitive rejection of the crime; it is a calling in auxiliaries from above, to make the victory more certain to us. Hence one ſweetly adviſeth, If temptation ſets upon thee, do thou ſet upon God; for he is as ſoon overcome as thou art; as ſoon moved to good, as thou art to evil; he is as quickly invited to pitty thee, as thou art to ask him; provided thou doſt not finally reſt in the Petition, but paſs into action, and indeavour by all meanes to quench the flame newly kindled in thy bowels, before it come to devour the marrow that is in thy bones: indeed a ſtrong prayer, and a lazy, incurious, unobſervant walking are contradictions in Religion; and therefore Watch and Pray, and pray and watch.

SECT. V. Of the firſt Manifeſtation of Chriſt.

4. FOr the firſt Manifeſtation of Jeſus by his ſeveral witneſſes; now it was time that the Sun of Righteouſneſs ſhould ariſe, and ſhine in the view of the world: and (becauſe of unbelief which had blinded the world) that ſome eſpecial witneſſes ſhould be choſen out,John 1.45. 1 Tim. 3.16. 1 Pet. 1.20.John 1:451 Tim 3:161 Pet 1:20 both to anoint our eyes, and to point to the light, ſaying, This is he of whom Moſes in the Law and the Prophets did write, Jeſus of Nazareth the Son of Joſeph: to this purpoſe we read much of the manifeſtation of Jeſus; God was manifeſt in the fleſh. And Chriſt verily was fore-ordained before the foundations of the World, but was manifeſt in theſe laſt times for you. In that firſt Miracle that ever he wrought, this is written upon it,John 2.11. 1 John 1.2.John 2:111 John 1:2 he manifeſted forth his Glory. And John the Divine, in his ſetting out of Jeſus, he tells us, that the Life was manifeſted; and we have ſeen it, and bear witneſs, and ſhew unto you that eternal Life which was with the Father, and was manifeſted unto us.

And there is reaſon for this manifeſtation. 1. Becauſe every manifeſtation was an approbation of his Miſſion and Divinity. 2. Becauſe in the manifeſtation of Chriſt, there was a manifeſtation of the Grace of God; and this was the Will of God, that he would not only act free Grace, but he would have it known, and publiſhed to all the world; this is the Glory of Grace, and ſets it out: And therefore ſaith the Apoſtle, The grace of God that bringeth ſalvation, Tit. 2.11. Tit. 3.4.Titus 2:11Titus 3:4hath appeared to all men. At the opening and diſcovery of Jeſus Chriſt, the kindneſs, and pity, and love of God our Saviour towards man appeared. 3. Becauſe this manifeſtation hath ſomething in it of the removal of ſin; it is the voice of Chriſt unto ſuch as are in ſin,Iſa. 65.1.Isa 65:1 Behold me; the firſt ſtep towards the remiſſion of Sins, is the beholding of Chriſt; now we cannot behold him that will not come into view:1 John 3.5.1 John 3:5 and therefore ſaith the Apoſtle, ye know that he was manifeſted to take away our ſins. 4. Becauſe this manifeſtation hath ſomething in it to the overthrowing of Satan; for the while that Chriſt hid himſelf, Satan blinded the minds of men; but when once Chriſt the Image of God ſhone forth, then Satan, like Lightning fell down from Heaven;1 John 3.8.1 John 3:8 for this purpoſe the Son of God was manifeſted, that he might deſtroy the works of the Devil. 5. Becauſe this manifeſtation tends to our believing in Chriſt, and by conſequence to our Salvation through Chriſt:John 20.30, 31.John 20:30John 20:31 Many ſigns Chriſt did in the preſence of his diſciples which are not written; but theſe are written, (ſaith John) that ye might believe that Jeſus is Chriſt the Son of God; and that believing, ye might have life through his Name.

Well, but wherein was this firſt manifeſtation of Jeſus? I anſwer, in thoſe ſeveral witneſſes that held him forth:John 8.17.John 8:17 It is written in the Law (ſaith Chriſt) that the teſtimony of of two men is true; but to manifeſt Chriſt, were many witneſſes. As, 1. From Heaven the Father is witneſs;John 8.18. John 8.14.John 8:18John 8:14 for ſee, ſaith Chriſt, the Father that ſent me, beareth witneſs of me: and the Son is witneſs; for ſo ſaith Chriſt: I am one that bear witneſs of my ſelf; and though I bear record of my ſelf, yet my record is true; for I know whence I came, and whither I go: Heb. 10.19.Heb 10:19and the Holy Ghoſt is witneſs; ſo faith Paul: The Holy Ghoſt alſo is a witneſs to us: and to that purpoſe he deſcended like a Dove, and light upon him. 2. On Earth John the Baptiſt is witneſs:Mat. 3.16. John 5.33. John 1.7.Matt 3:16John 5:33John 1:7 for ſo ſaith Chriſt; ye ſent unto John, and he bare witneſs unto the truth,—he came for a witneſs, to bear witneſs of the Light, that all men through Chriſt might believe. No ſooner was John confirmed by a ſign from Heaven, that Jeſus was the Chriſt, but he immediately manifeſts it to the Jews; and firſt to the Prieſts p. 181and Levites ſent in legation from the Sanhedrim, he profeſſed indefinitely in anſwer to their queſtion, that himſelf was not the Chriſt, nor Elias, nor that Prophet, whom they by a ſpecial tradition expected to be revealed, though they knew not when; and ſecondly, to all the People he profeſſeth definitely, whereſoever he ſaw Jeſus Chriſt, this is he: yea, he points him out with his finger,John 1.29.John 1:29 Behold the Lamb of God that takes away the ſins of the World. Then he ſhews him to Andrew, Simon Peter's Brother, and then to another Diſciple with him, who both followed Jeſus, and abode with him all night. John 1.39.John 1:39Andrew brings his Brother Simon with him, and Chriſt changes his Name from Simon to Peter, or Cephas, which ſignifies a Sone. Ver. 42. Ver. 43. Ver. 44. Ver. 47.Then Jeſus himſelf findes out Philip of Bethſaida, and bade him follow him; and Philip finds out Nathanael, and bids him come and ſee, for the Meſſiah was found; when Nathanael came to Jeſus, Chriſt ſaw his heart, and gave him a bleſſed Character; Behold an Iſraelite indeed, in whom there is no guile. Thus we ſee no leſs than five Diſciples found out at firſt, which muſt be as ſo many witneſſes of Jeſus Chriſt.

And yet we find more witneſſes; The works (ſaith Chriſt) that I do, in my Fathers name, they bear witneſs of me. Theſe Works or Miracles of Chriſt were many;John 10.25.John 10:25 but becauſe we are ſpeaking of his firſt manifeſtation, I ſhall inſtance only in his firſt work, which was at a Marriage in Cana of Galilee. The power of Miracles had now ceaſed ſince their return out of Captivity; the laſt Miracle that was done by man till this very time, was Daniel's tying up the mouth of the Lions; and now Chriſt begins. He that made the firſt Marriage in Paradiſe, beſtows his firſt Miracle upon a Marriage-Feaſt: O happy Feaſt, where Chriſt is a Gueſt! I believe this was no rich or ſumptuous Bridal; who ever found Chriſt at the magnificent Feaſts, or Triumphs of the great? The ſtate of a Servant (in which ſtate Chriſt was) doth not well agree with the proud pomp of the World: This poor needy Bridegroom wants drink for his Gueſts; and aſſoon as the Holy Virgin hath notice of it, ſhe complains to her Son: whether we want Bread, or Water, or Wine, Neceſſaries, or Comforts, whether ſhould we go but to Chriſt? The Lord is my Shepherd; and if that be ſo, it wall ſurely follow, I ſhall not want: Pſal. 23.1. John 2.4.Ps 231 John 2:4But Jeſus anſwered her, Woman, what have I to do with thee? mine hour is not yet come. This ſhews, that the work he was to do, muſt not be done to ſatisfie her importunity, but to proſecute the great work of divine deſignation. In works ſpiritual and religious, all outward relation ceaſeth: Matters of Miracle concerned the Godhead only; and in this caſe, O Woman, what have I to do with thee? We muſt not deny Love, and Duty to Relations; but in the things of God, natural Endearments muſt paſs into ſpiritual; and like Stars, in the preſence of the Sun, muſt not appear. Paul could ſay, Henceforth know we no man after the fleſh; yea, though we have known Chriſt after the fleſh, 2 Cor. 5.16.2 Cor 5:16yet now henceforth know we him no more.

At the Command of Jeſus, the water pots were filled with water, and the water by his Divine Power is turned into Wine; where the different diſpenſation of God and the world is highly obſervable: Every man ſets forth good Wine at firſt and then the worſe: But Chriſt not only turns water into Wine, but into ſuch Wine that at the laſt Draught is moſt pleaſant: the world preſents us with fair hopes of pleaſures, honours, and preferments, but there's bitterneſs in the end: every ſin ſmiles in the firſt addreſs; but when we have well drunk, then comes that which is worſe; only Chriſt turns our water into Wine; if we fill our water-pots with water; if with David, we water our Couch with our tears for ſin, Chriſt will come with the Wine of gladneſs ſooner or latter; and he will give the beſt wine at the laſt. O how delicate is that new Wine, which we ſhall one day drink with Chriſt in his Fathers Kingdom? Theſe were the firſt manifeſtations of Jeſus: you ſee he had ſeveral witneſſes to ſet him forth; ſome from Heaven, and ſome on earth; the Father, Son, and Holy Ghoſt witneſs from Heaven; The Baptiſt, Diſciples, and his works witneſs on earth; and there's no diſagreement in their witneſs, but all bring in this teſtimony of Jeſus, that he is the Meſſiah; that is being interpreted, John. 1.41.John 1:41the Chriſt.

But what are thoſe manifeſtations to us?Ʋſe. or to that great deſign of Chriſt in carrying on our ſouls ſalvation? Much every way. For either muſt Chriſt be manifeſted to us even by theſe witneſſes, in the preaching of the Goſpel, and manifeſted in us by that one witneſs, his holy ſpirit, or we are undone for ever.

1. Chriſt muſt be manifeſted to us in the preaching of the Goſpel: This mercy we have this day; nay, you ſee every Sabbath day all the witneſſes ſpeak in us: What do we, but in God's ſtead, in the Baptiſt's ſtead, in the Diſciples ſtead, manifeſt Chriſt to you p. 182in every Sermon? It is the Commiſſion which Chriſt hath given us of the Miniſtry, Go, preach the Goſpel to every Creature. Mark 16.15.Mark 16:15Obſerve but how open Chriſt's heart is towards you; he cannot contain his Love and Grace within himſelf, he cannot keep his own councels that are for the good of your ſouls, but all muſt be manifeſt, and that in the openeſt way, by Preaching and Proclaiming them to the world, Chriſt muſt be laid out to open view: Chriſt will have nothing of his Love kept back; he wills and commands us of the Miniſtry, inſtead of all thoſe former witneſſes, to make all known what he is, and what he hath done and ſuffered for you. Oh Chriſtians! how cheap are the myſteries of the Goſpel to you ward? you may know them, if you will but lend an ear, and liſten to them: the word is nigh you, even in your mouths; Chriſt is proclaimed in your very ſtreets; you may have him if you will, without mony or mony-worth: Come, buy Wine, Iſa. 55.1.Isa 55:1and Milk, without Money, and without Price: Do you not hear? Chriſt is laid open for every man's good and profit: Chriſt deals not under-hand with you; he muſt be manifeſted, that you may ſee what you buy: if I ſhould tell you the meaning of the Commiſſion which Chriſt hath put into our hands, he bids me ſay thus to your ſouls, Come poor Creatures, you that ſtand in need of Jeſus Chriſt, here is Chriſt for you; take him and do with him in an holy manner what you will, he is of infinite uſe for wiſdom, righteouſneſs, ſanctification, and redemption. What is our preaching, but a manifeſting of Chriſt in this manner? what is the ſum of all our Sermons, but a diſcovery of this, that life and light is in Chriſt for you, that eternal Love waits and attends on you, that whatever may do you good, is provided and made ready for you? Oh will ſouls now refuſe Chriſt, when thus and thus manifeſted? God forbid.

2. Chriſt muſt be manifeſted in us by his holy Spirit. Chriſtians! look to your hearts; what manifeſtations of Chriſt are there? When Paul ſpeaks of the Goſpel in general,Gal. 1.16. 2 Pet. 1.10. Rev. 22.16.Gal 1:162 Pet 1:10Rev 22:16 he adds in particular, that it pleaſed God to reveal Chriſt in me. And when Peter ſpeaks of the Word of God, he adds that we take heed thereunto,—until the day dawn, and the day-ſtar (that is, Chriſt, Rev. 22.16.) ariſe in our hearts; till then, though we be circled with Goſpel diſcoveries, our hearts will be full of darkneſs; but when Chriſt,Mal. 4.2.Mal 4:2 whom the Prophet calls the Son of Righteouſneſs, and Peter the day-ſtar ſhall ariſe within us, we ſhall be full of light. Sometimes, I confeſs, I wonder that in theſe dayes there ſhould be ſuch glorious diſcoveries of the beauties, and ſweetneſs, and excellencies of Jeſus Chriſt, and yet that mens hearts are generally ſo full of darkneſs: but this takes off the wonder,John 1.5.John 1:5 hearts are carnal, Light ſhines in darkneſs, but darkneſs comprehendeth it not: Lead a blind man through a glorious City, and though there be ſuch and ſuch things in it, yet he tells you, he cannot prize them; he ſees them not: though Jeruſalem ſhould come down from God out of Heaven (as John ſaw it in his Viſion) prepared as a Bride adorned for her Husband; Rev. 21.2.Rev 21:2yet the natural man ſees neither Walls, nor Gates, nor Streets; you may tell him, all is Gold, and Jaſper, and Precious Stones, but for all this, he cannot prize them; alas, he ſees them not: how many glorious Objects do the unregenerate ſlight? they ſee no beauty in Jeſus Chriſt; they feel no ſweet in Ordinances, the Sabbath is a trouble, and no delight to them; and whence all this? it is becauſe there is no light, no manifeſtation of Chriſt within them; the Spirit of Chriſt hath not witneſſed Chriſt, hath not manifeſted Chriſt within their ſouls, and therefore they remain in darkneſs.

SECT. VI. Of Chriſt's Whipping the Buyers and Sellers out of the Temple.

5. COncerning Chriſt's whipping the Buyers and Sellers out of the Temple: we read in the Goſpel, That the Jews Paſſover being at hand, Jeſus went up to Jeruſalem: Thither,John 2.13.John 2:13 if we follow him, the firſt place that we find him in, is the Temple; where, by the occaſion of the National Aſſembly, was an opportune Scene for Chriſt's tranſactions of his Fathers buſineſs. In that Temple Chriſt firſt eſpies a Mart; there were divers Merchants, and Exchangers of Money, that brought Beaſts thither to be ſold for ſacrifice againſt that great Solemnity; at the ſight of which, Jeſus being moved with Zeal and Indignation, he makes a Whip of Cords, and according to the cuſtom of the Zealots of the Nation, he takes upon him the Office of a private inflictor of puniſhment, he drives them all out of the Temple, he overthrows the accounting Tables, and commands them that ſold the Doves, to take them from thence; and being required to give p. 183a ſign of this fact; he only foretels the Reſurrection of his Body, after three dayes death, expreſſing it in the Metaphor of the Temple, which was never rightly underſtood till it was accompliſhed.

In this heroical act, we may ſee how Chriſt is carried on with a Zeal for God, inſomuch, that it brings to mind that ſaying of the Pſalmiſt,Pſal. 69.9.Ps 69:9 The Zeal of thine Houſe hath eaten me up; a Metaphor taken from Men that receive nouriſhment, which after its ſeveral concoctions, is aſſimilated into the nature of them that receive it. Zeal doth totally ſurprize us in what concernes God; in our Zeal we do ſo mind the things of God, as if we minded no nothing elſe. To what dangers, hazards, and cenſures, did Chriſt here in the exerciſe of the Zeal expoſe himſelf? His eminent Zeal appears,—

1. In the weakneſs of his means, whereby he did both attempt, and effect the work: we find him not armed with any weapons, that might carry dread and terrour with them; at moſt but with a Whip made of a few ſmall Cords, which probably were ſcattered by the Drovers which came thither to ſell their Cattel.—2. In the ſtrength that the oppoſite power did hold out, which makes the encounter ſo much the more dangerous: As, 1. A Garriſon of Soldiers ready at hand, to appeaſe occaſional tumults. 2. The temper of thoſe mens ſpirits with whom the buſineſs was;Cham. in loc. they were men ſet upon gain, the World's God. 3. The great Confluence of the people, it being the moſt ſolemn Mart of the Paſſover: O what a Zeal was this! that neither the weakneſs of the means, on the one ſide, to effect it, nor the greatneſs of the power, on the other ſide, to hinder it, did at all diſmay him, or cauſe him to deſiſt; ſeem he never ſo weak, or be they never ſo ſtrong, he whips them out of the Temple, and bids them be gone.

This action of Chriſt fulfils that Propheſie of Malachy, Mal. 3.1, 2, 3.Mal 3:1Mal 3:2Mal 3:3The Lord whom ye ſeek ſhall ſuddenly come to his Temple; but who may abide the day of his coming? and who ſhall ſtand when he appeareth? for he is like Refiners fire, and like Fullers Sope; and he ſhall ſit as a Refiner and Purifier of Silver, and he ſhall purifie the Sons of Levi, and purge them as Gold and as Silver, that they may offer unto the Lord an Offering in Righteouſneſs.

From the main we may obſerve, that a perſwaſion of Chriſt's preſence in our Church-aſſemblies, is a ſpecial means or motive to bring all into order.

But what is this preſence of Chriſt in Church-aſſembles? If by Chriſt's preſence, we mean his bodily preſence, it is true, that Chriſt in his Humanity, whipped the Buyers and Sellers out of the Temple of Jeruſalem; then in his Manhood he was upon Earth, and accordingly he vouchſafed his bodily preſence to their aſſemblies and publick places; but now his Manhood is in Heaven;Acts 3.21.Acts 3:21 and the Heavens muſt contain him till the times of reſtitution of all things: Now therefore we cannot expect his bodily preſence, unleſs we will maintain the Doctrine of Tranſubſtantiation, or of Conſubſtantiation; which far be it from us.

2. If by Chriſt's preſence, we mean his ſpiritual preſence; then the queſtion is, what is this ſpiritual preſence of Chriſt? for if we ſay, it is his preſence as he is God, I ſhould then query, how God is ſaid to be preſent with men in one place more than another? God in his eſſence is fully every where, and incluſively no where: Heaven is his Throne, and Earth is his Footſtool, and yet nor Earth, nor Heaven, nor the Heaven of Heavens is able to contain him: whiles we ſpeak ſpiritually of Chriſt's preſence in the aſſemblies of his People, we cannot mean his Univerſal preſence, but his eſpecial preſence; and therefore as yet I ſuppoſe we have not the meaning of it.

3. If by Chriſt's preſence we mean the preſence, of his Spirit either in himſelf, or eſpecially in his workings, ſtirrings, actings and movings in our Spirit, I ſhould then ſubſcribe; only I think this is not all that is included in his eſpecial preſence; true it is that when Chriſt was upon Earth, he told his Diſciples that he muſt go away; for if he went not away, the Comforter would not come unto them;John 16.7.John 16:7 But if I depart (ſaid he) I will ſend him unto you; and accordingly, when that Church-aſſembly was convened at Pentecoſt, God ſent the Holy Ghoſt; much people being then gathered at Jeruſalem, that it might be divulged to all the World. To all the Aſſemblies of the Saints, Chriſt promiſed his Spirit, though not alwayes in a viſible manner;Mat. 8.20.Matt 8:20 Where two or three are gathered together in my name (ſaith Chriſt) there I am in the midſt of them. Chriſt in his Spirit is in the midſt of us, ſtirring and moving in our ſpirits: or the ſpirit of Unity is with united ſpirits. O he is a ſweet Spirit, a Spirit of Love, and Concord, and Peace, and Glory; and therefore where ſhould he be but with thoſe that make harmony upon Earth? He is with them, and amongſt them, and in them;1 Cor. 3.16.1 Cor 3:16 Know ye not that ye are the Temple p. 184of God, and that the Spirit of God dwelleth in you, and worketh in you?

4. If by Chriſt's preſence, we mean the preſence of his Angels, I ſhall then ſay, we have ſaid enough; as a King is ſaid to be where his Court is, where his Train or Retinue are, ſo Chriſt the King of Kings is there eſpecially preſent, where the Heavenly Guard, the bleſſed Angels keep their ſacred Station and Rendezvouz, whereſoever it is. Now that this is Chriſt's ſpecial preſence, it will appear in ſundry Texts.

1. When Jacob ſaw that viſion in Bethel, of the Ladder reaching from Earth to Heaven,Gen. 28.16, 17Gen 28:16Gen 28:17 and of the Angels of God aſcending and deſcending upon it, Surely (ſaith Jacob) the Lord is in this place, and I knew it not; and he was afraid, and ſaid, how dreadful is this place? this is none other but the Houſe of God, and this is the Gate of Heaven: He calls it God's Houſe, where God and his holy Angels, who are of his Houſhold are eſpecially preſent; and he calls it the Gate of Heaven, Heaven's Guild-Hall, Heaven's Court, namely, becauſe of the Angels; for the Gate, Guild-Hall, or Court was wont to be the judgment-Hall, and the place where Kings and Senators uſed to ſit, attended by their Guard and Miniſters. The Caldee addeth, This is no common or private place, but a place wherein God taketh pleaſure, and over againſt this place is the Gate of Heaven.

2. When the Lord deſcended upon Mount Sinai to give the Law, ſome place the ſpecification of God's preſence in the Angels, to which purpoſe are alledged theſe Texts; Who have received the Law by the diſpoſition of Angels, Acts 7.53. Gal. 3.19. Heb. 2.2.Acts 7:53Gal 3:19Heb 2:2and have not kept it: and again, The Law was ordained by Angels in the Hand of a Mediator. Again, the Apoſtle calls the Law the Word ſpoken by Angels. I have already delivered my thoughts concerning theſe Angels; but ſome (I ſay) conclude from hence, that the ſpecial preſence of the Divine Majeſty conſiſts in the encamping of his ſacred Retinue, the bleſſed Angels; for that the Lord of himſelf, who filleth Heaven and Earth, could not deſcend, or be in one place more than another: There's yet another Text very pertinent to this. And he ſaid, Deut. 33.2.Deut 33:2the Lord came from Sinai, and roſe up from Seir unto them, he ſhined forth from Mount Paran, and he came with ten thouſands of his Saints, from his right hand went a fiery Law for them: Pſal. 68.17.Ps 68:17the words tranſlated ten thouſand of his Saints, are in the Original ten thouſands of Sanctity, or holy ten thouſands, or holy Myriads; which in my apprehenſion, points to the Angels, rather than his Saints: and the Pſalmiſt puts it out of queſtion: The Chariots of God are twenty thouſand, even thouſands of Angels, the Lord is among them, as in Sinai, in the holy Place.

3. After the Law given, this preſence of God was fixed to the Temple; and what that was,Iſa. 6.1, 2.Isa 6:1Isa 6:2 Iſaiah deſcribe thus; I ſaw alſo the Lord ſitting upon a Throne, high, and lifted up, and his train filled the Temple; about it ſtood the Seraphims; They were God's Train, and they filled the Temple. And hence David addreſſes to God were ſaid to be in the preſence of Angels: Before the Gods will I ſing praiſes to thee, I will worſhip towards thy Holy Temple. Pſal. 128.1, 2.Ps 128:1Ps 128:2The Septuagint tranſlates it thus foreign, before the Angels. I know in the time of the Goſpel, we do not ſo fix God's preſence to our Temples, or places of publick aſſembling for the worſhip of his Name; but to our Church-aſſemblies in ſuch places, why may we not? Were the Rudiments of the Law worthy of an attendance of Angels, and are the Churches of the Goſpel deſtitute of ſo glorious a Retinue? Did the bleſſed Spirits wait upon the Types, and do they decline the Office at the miniſtration of the ſubſtance? Is the Nature of Man made worſe, ſince the Incarnation of the Son of God? Or have the Angels purchaſed an exemption from their Miniſtry, ſince Chriſt became our Brother in the fleſh? We have little reaſon to think ſo; the Apoſtle treating of a comely and decent demeanor to be obſerved in Church-aſſemblies, and in particular, of women's being covered or veiled there, he enforces it from this preſence of Angels:1 Cor. 11.10. Chryſ hom. 16. in 1 Cor. hom. 15. in Heb.1 Cor 11:10 For this cauſe ought the Woman to have a covering on her head, becauſe of the Angels; namely, which are there preſent. Upon this ground, Chryſoſtome reproves the irreverent behaviour of his Auditory; The Church, (ſaith he) is not a Shop of Manufactures or Merchandize, but the place of Angels, and of Archangels, the Court of God, and the Image and Repreſentment of Heaven it ſelf.—I know thou ſeeſt them not; but hear, and know that Angels are every where, and eſpecially in the Houſe of God, where they attend upon their King, and where all is filled with incorporeal powers. By this time, I hope, we know what is the meaning of Chriſt's preſence in Church-aſſemblies; to wit, the preſence of his Spirit, and the preſence of his Angels.

Ʋſe.And if it be ſo, would not a perſwaſion of this preſence of Chriſt in our Church-Aſſemblies, be a ſpecial means or motive to bring all into order? Sometimes I wonder at the irreverent carriage of ſome Hearers, Laughing, Talking, Prating, Sleeping, in our p. 175congregations, what, is this a demeanour beſeeming the preſence of Angels, and the Spirit of Chriſt? wouldſt thou carry thy ſelf thus in the preſence of a Prince, or of ſome earthly Majeſty?Chriſ. ibid. If thou goeſt but into a Kings Palace (as Chryſoſtome ſpeaks) thou compoſeſt thy ſelf to a comlineſs in thy habit, look, gate, and all thy guiſe, and doſt thou laugh? I may add, doſt thou any way carry thy ſelf undecently in God's Preſence? ſome there are, that in the very midſt of Ordinances the Devil uſually rocks them aſleep; but Oh! doſt thou not fear that thy damnation ſleeps not? how juſtly might Chriſt come againſt thee in his wrath, and whip thee out of the Temple into Hell? ſurely we ſhould do well to behave our ſelves in ſuch a preſence with the thoughts and apprehenſions of Heaven about us; our buſineſs here is an errand of Religion, and God himſelf is the object of our worſhip: how then ſhould our actions bear at leaſt ſome few degrees of a proportionable addreſs to God, and Chriſt, and the Spirit of Chriſt? what? is Chriſt's Preſence in his Spirit, and his Angels here? Oh let us walk with God as Enoch did,Gen. 5.22.Gen 5:22 let us do all we do as in the Preſence of Chriſt, and his Holy Angels.

And now was the firſt paſſeover after Chriſt's Baptiſm; as it is writtten,John 2.23.John 2:23 and the Jews Paſſeover was at hand, and Jeſus went up to Jeruſalem.

This was the firſt year of Chriſts Miniſtry; whereof the one half was carried on by his Prodromus, or fore-runner, John the Baptiſt: and the other half (betwixt his Baptiſm, and this firſt Paſſeover) was carried on by himſelf. And now hath Chriſt three years to his death; according to the method propounded; I ſhall come on to the ſecond year, and to his actings therein in reference to our Souls Salvation.