Sermons Volume 4, Sermons on Mark 1 · Sermon 7

Sermons Volume 4 · Sermons on Mark 1 · Sermon 7

p. 341SERMON VII. ON MARK X. v. 21.

— And come take up the Cross, and follow me.

SEcondly, Having done with the particular Precept, I come to the general Precept given to this young Man, Come, take up the Cross and follow me. The Duty that is enjoyned is double, the one an Help to the other, and the one necessarily follows the other; Take up the Cross, and Follow me: Whoever follows Christ, must prepare his shoulders for the Cross, for without taking up the Cross we shall never follow Christ to any purpose. Take up the Cross: It is an allusion to the Punishments that were in use when Christ lived in the World; the Malefactors bore their own Cross to the place of Execution, and then they were nailed to it alive: So let him reckon upon that, he must bear his Cross. And follow me: There is a twofold following of Christ, (Special and General.)

1. Special, as those Disciples that were his menial Servants, of his own Family, train'd up for the Ministry; these did follow Christ up and down, because they were chosen Witnesses, and were to be conscious and privy unto all his Actions, that they might better give an account of them to World, Acts 1.21, 22. Wherefore, of those which have companied with us all the time that the Lord Iesus went in and out among us, beginning from the Baptism of Iohn unto that same day that he was taken up from us, must one be ordained to be a Witness with us of his Resurrection: And so follow me is, Come, take lot and share with me, abide with me, be my Disciple.

2. The Phrase bears a more General Sence, Ioh. 12.26. If any Man serve me, let him follow me; and so to follow Christ is either to take his Direction, or imitate his Example.

(1.) When we take his Direction. We are said to follow Christ when we take him for our Lord and Master, and live according to his Holy Doctrine. As they that have such a one for their Master in any Sect of Philosophy, are said to follow him, so they that take Christ for their Teacher, as the great Prophet of the Church, herein they follow him, Mar. 17.…. Hear ye him.

(2.) We are said to follow Christ when we imitate his Example, as 1 Cor. 11.1. Be ye followers of me, as I also am of Christ

From the words thus Explained, three Points of Doctrine may be gathered:

1. In Order to Eternal Life it is required, that a Man should not only sell all and give to the Poor, but that he should follow Christ, or enter himself as one of his Disciples.

2. Whosoever entereth himself as one of his Disciples, and gives up his Name to Christ, must follow him, or imitate his Example.

3. All those that would follow Christ, must prepare their shoulders for the Cross.

1 Doct. In order to Eternal Life it is required, not only that a Man should sell all and give to the Poor, but that he should follow Christ, or enter himself as one of his Disciples.

Here I shall enquire, What it is, and why it is necessary.

1. What it is to enter our selves as one of Christ's Disciples? I shall lay no other Duty upon you than what you are engaged unto by your Baptism; therefore I shall only explain what your Baptism binds you to, which is a Bond upon p. 342you to enter your selves as Christ's Disciples: It is a renouncing all other Lords and Masters, a choosing Christ, and believing in him alone for Salvation, and a resigning up our selves to do his Will.

(1.) A renouncing all other Lords and Masters which are opposite to Christ, viz. The Devil, the World, and the Flesh. The Devil, Col. 1.13. Who hath delivered us from the power of Darkness, and hath translated us into the Kingdom of his dear Son. Before there is any entrance into the Kingdom of Christ, there is a translating from the Power of Darkness, that I take to be the Power of the Devil. The World, Gal. 6.14. The world is crucified to me, and I unto the world. Then for the Flesh, Rom. 8.12. We are debtors, not to the flesh, to live after the flesh. In our Natural State we are under the power of all these three, as it is set forth, Eph. 2.2, 3. Wherein in time past ye walked according to the course of this World, according to the Prince of the Power of the A…r, the Spirit that now worketh in the Children of disobedience: Among whom we all had our conversation in time past, in the lusts of our flesh, fulfilling the desires of the Flesh, and of the Mind: There are all the three Enemies of our Salvation that must be renounced mentioned. There is the Custom and corrupt course of the world; Alas! the Generality of the World live a Sensual, Flesh-pleasing Life, that was their Rule; and the Prince of the power of the Air, that was their Guide; and the Flesh, or the bent of corrupt Nature, that was their Principle. While we are in our Corrupt State, the Devil hath Power to Rule us, and the Example, and common Customs of the World doth encourage us, and corrupt Nature within doth strongly urge us to Sin against God. And therefore when we do indeed enter our selves the Disciples of Christ, these Enemies of his and ours must be renounced, that we may have another Rule, another Lord, and another Principle: Another Rule, which is the Law of God; another Lord, which is Jesus Christ; another Principle, which is the Spirit of Christ dwelling and working in us. There must be first an Emptying of Heart, before it can be filled with Grace; There must be a dispossessing of those strong and cursed Inmates, that have such hand and power over us, that Christ alone may Rule and Govern us.

(2.) There must be a Believing in Christ, or a resting upon him alone for Salvation. When the Eunuch offered himself to be Baptized, Philip tells him, If thou believest with all thy heart, thou mayest, Acts 8.37. And he answered, and said, I believe that Iesus Christ is the Son of God. Faith in the Son of God is the great Qualification necessary to Christ's Disciples; that as they forsake the Devil, the Pomps and Vanities of the World, and the Inclinations of the Flesh, so they may cleave to him alone as Lord and Saviour, to give Repentance and Remission of Sins to his People, Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of Sins.

(3.) It is required that we resign up our selves to do his Will, and walk according to his Directions, if we would be Christs Disciples; for otherwise we do but give him an empty Title, and we may as much mock him as the Roman Soldiers did, that put a Robe upon him, and cry'd, Hail King of the Iews: When we cry him up as Lord and Saviour, and do not resign up our selves to his Use and Service, we mock him as they did. Take three Scriptures to prove this: Luk. 6.46. Why call ye me Lord, Lord! and do not the things which I say? Cui…r…s nomini subject a negatur, is nomine illuditur. Tertull. It is a mockage to give Christ a Title, and deny him the Duty which belongs to it. The greatest part of the Christian World live in a bare outward profession of Christ's Name, without any Care and Conscience to walk answerably; they seem to have renounced the Devil, the World, and the Flesh, but their Hearts are in a secret League with them still; they call Christ Lord and Saviour, but do not rest upon him for Salvation, nor obey him, therefore this will be of no use to them as to Eternal Life: So Mat. 7.21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father that is in Heaven. Thô we profess Christianity, and seem to have a great Respect to Christ's Memory; yet without the practice of Faith and Obedience, we shall have no Benefit by Christ, and shall never enter into the Kingdom of Heaven. Only those who being condemned by the Law, fly to Christ by Faith, and study to bring forth the Fruits of Newness of Life, shall be saved by him. Again, Iohn 8.31. If ye continue in my word, then are ye my Disciples indeed. There are Disciples in Name, and there p. 343are Christ's Disciples indeed, such as are so in Truth, Life, and Practice. Whatever Priviledges Men may have by their outward Profession and Shew, yet they have no ground of solid Comfort, till they persevere to walk according to Christ's Direction, and continue in his Word. Thus when we renounce the Devil, the World and the Flesh, and cleave to Christ as Prince and Saviour, and resign up our selves to his Use, when this is done in reality, then do we enter our selves indeed to be his Disciples. This is implyed in our Baptism, as in the Primitive Times, when they did foreign, (as Iustin Martyr phraseth it,) they did solemnly renounce Christ's Enemies, and profess to choose him for their Lord and Master, and yielded up themselves to be guided by him in his own way to Heaven. And the Apostle telleth us, 1 Pet. 3.21. Baptism saveth us, not the putting away of the filth of the Flesh, but the answer of a good Conscience towards God; that is, an hearty acceptance of God's Offers, and an engagement in his strength to do his Commandments.

Secondly, Why this is necessary beyond Alms, and all other Amiable Qualities?

(1.) Because Heathens, and Men of a false Religion may Excell in Charity, and other Moralities, and yet without true Grace they are nothing. The Apostle tells us, The Gentiles which have not the law, do by nature the things contained in the law, Rom. 2.14. And that they excelled in Charity as well as other things, appears by Titus 3.14. Let ours also learn to maintain good works for necessary uses: Who are they that he calls ours also? Compare it with v. 8. That they which have believed in God be careful to maintain good works; that is, those of our Religion, as well as the Iews and Pagans. The Gentiles were much given to Charity: Paul saith, Acts 28.2. The barbarous people shewed us no little kindness; Mercy had an Altar in every City of Greece. The Alchoran of the Turks say, That if men knew what a pleasant thing it was to give Alms, rather than want somewhat to give, they would slice out their own Flesh: So that the Gentiles, and men not under the Institution of Christ, those that are without the Covenant, and Promise, and Grace, may be addicted to Alms. But now all this is nothing without true Grace, 1 Cor. 13.3. Thô I bestow all my Goods to feed the poor, and have not Charity, it profiteth me nothing. A Man would think there were a Contradiction in the Apostles Speech; for how can one bestow all his Goods to feed the Poor, and yet want Charity? If this be not Charity, what is? I would not Interpret it, If I bestow all my Goods upon the Poor Hypocritically, for it is a hard thing to conceive Hypocrisie should go to such a length; but there is the Grace of Charity, and the Natural Amiable Quality of Charity. If a Man have not a renewed Heart, if it be a meer Natural Motion, without Spiritual Grace, (and that cannot be till they enter themselves Disciples to Christ in the way spoken of,) it is nothing. The Apostle commends the Macedonians, that were a poor People, yet did exceedingly stretch themselves to contribute to the Poor Saints at Ierusalem. 2. Cor. 8.5. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. And here was the true Method, before they gave their Goods, they offered their Hearts to God, they gave up themselves to the Lord Christ to be his Disciples, they entred themselves into his Service. This is the true Fountain of Charity, and then it comes to something.

(2.) There is need of Faith in Christ in order to our Acceptance with God, and Reconciliation with him; and therefore all the Good Works we do will not profit us, till we become Disciples of Christ: Why? till we Believe, his Atonement and Reconciliation is not reckoned to us, for the Gifts of Enemies are giftless, and unacceptable. Since the Fall there is no way of acceptance with God till we change our Copy, and come to claim by a new Covenant. Nothing will render us acceptable to God, but compleat Innocence, or else Repentance and Faith in Christ. While we stand upon our own Bottom, alas! the least Failing is damnable, and spoils all the good we do; for without Faith it is impossible to please God, Heb. 11.6. and Rom. 8.8. They that are in the Flesh cannot please God.

VSE. To shew the Necessity of becoming the Disciples of Christ, that you may not satisfie your selves with any thing you do without it, or beneath it, till you have taken Christ for your Saviour.

p. 344But you will say, What need this ado? we are Christians, are not we dedicated to his Service, Baptized in his Name? I answer, three things:

(1.) There is the more need of entring your selves Disciples of Christ, because you are Baptized, that you may fill up your Baptism with answerable Duty. The Apostle Paul presseth to put on Christ, Rom. 13.14. But put ye on the Lord Iesus Christ; and that because they had put on Christ, Colos. 3.10. Seeing ye have put on the new man. We are more engaged by our Profession and Covenant sealed in Baptism; if we have put on Christ Sacramentaally, we must put him on really, Rom. 6.11. Reckon your selves to be dead indeed unto Sin, but alive unto God through Iesus Christ our Lord. And indeed this is so far from being an Objection, that it binds us the more strongly. However God may deal with Infidels, to be sure it will not fare well with you if you mock God with an empty Formality, and put him off with a Baptismal Regeneration, without a real Regeneration; if ye put on Christ in Profession, and do not really put him on, and know his Grace in Truth. All are engaged the more strongly that live in the Church, not only by the common necessity that is upon all Mankind of running to a Redeemer, but because of their Profession, Rom. 6.3, 4, 5. Know ye not that so many of us as were baptized into Iesus Christ, were baptized into his Death. Therefore we are buried with him by baptism unto death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life: for if we have been planted together in the likeness of his death, we shall be also in the like…ness of his Resurrection.

(2.) In Baptism you were entred by others, therefore in grown years you must enter your selves by your own Consent Disciples of Christ. There is a Personal Act required of all that come to Age, that they may stand to the Covenant, and own what their Parents promised for them. As the Parents of the Blind-man said, Iohn 9.21. He is of Age, ask him, he shall speak for himself. You did by your Parents (according to God's Institution) Covenant to renounce the Pomps and Vanities of the World, and accept of Christ: but now you are of Age, you must speak for your selves; then every one must come with his own Hand, and enter themselves into God's Muster-Roll: Isa. 44.3, 4, 5. I will pour water upon him that is thirsty, and floods upon the dry ground, I will pour my Spirit upon thy Seed, and my blessing upon thine Off-spring, &c. One shall say, I am the Lords, and another shall call himself by the Name of Iacob; and another shall subscribe with his hand unto the Lord, and surname himself by the Name of Israel: As they grow up they shall engage themselves unto the Lord. Therefore Christianity is called a Confession, and Jesus Christ is called the Apostle and High Priest of our Profession, Heb. 3.1. and every Christian is a Confessor, Rom. 10.9. If thou shalt confess with thy mouth, one that must openly own Christ, and personally profess his subjection to the Gospel of Christ: 2 Cor. 9.13. They glorifie God for your professed subjection unto the Gospel of Christ. Our Renunciation of Christ's Enemies, and Profession of our Faith, and Resignation to God, should be made with our own mouths, when we are able.

(3.) This Personal Consent must not only be Outwardly professed, but the Heart must be Renewed, and the bent of it set towards God: For we have not only to do with men, but with God; therefore Rom. 6.13. Yield your selves unto God, as those that are alive from the dead. All this is spoken to shew the Vanity of those that say, That there is no Conversion in the Church, no Regeneration but by Baptism; these are pernicious Errors that strike at the Root of Holiness. As there is a Conversion from Paganism to Profession, or Confession of the Name of Christ; so there is a Conversion from Confession to Reality: We are all bound to enter our selves as Christ's Disciples.

2 Doct. They that enter themselves Disciples to Christ, and give up themselves to him, must follow him, that is to say, imitate his Example.

REASONS:

1. In the General: Because this is agreeable to the General Sence of Religion, that is in the Hearts of all men. Ea demum vera est Religio imitari quem colis; This is true Religion to imitate what we worship; otherwise men are not true p. 345to the Religion they do profess. The Heathens were so bad, because they were taught Iovem colere potius quàm Catonem; to Worship Iupiter rather than Cat…. So Christians are to be much better, because it is Christ whom they worship; therefore they are to be pure as he is pure, 1 Ioh. 3.3. He that hath this hope in him purifyeth himself as he is pure: A Man is not true to his Religion, if he doth not prize that, and follow after that which he conceits to be most excellent in his God. To despise Holiness in Men, and pretend to love it in God, is gross Hypocrisie. Reason will tell us that the first Cause should be the highest Rule, that the Divine Essence and Being, as it is the beginning of all Beings, so it should be the Rule of all Perfections.

II. There are many Special Reasons, why Christ should be propounded to us as our Pattern and Example, whom we should follow and imitate.

1. Because he is a Pattern of Holiness, set up in our Nature. It would discourage us to consider of the deep Ocean of the Deity, rather we are taught to coast it in our Passage to Heaven by the Banks of Christ's Example. He came down from God not only to restore us to God's Favour, but to set us an Example, 1 Pet. 2.21. Leaving us an Example that we should follow his steps: The Life of Christ is a living Rule, Religion exemplified, a visible Commentary on God's Law. The Angels obeyed God, and we are referred to their Example in the Lord's Prayer, Thy Will be done on Earth as it is done in Heaven; but this could not be so encouraging, as when it is done by one in our Nature.

2. Because there are many advantages by this Pattern in our Nature: As

(1.) Our Pattern is more compleat than if God had been our Pattern. There are some Graces wherein we cannot be said to resemble God, and therefore we must look for a Pattern elsewhere, as Humility, Faith, Fear, Hope, Reverence, Obedience; none of these things are in God, for he hath no Superior, and these things imply Inferiority and Subjection. There are some parts of Holiness which stand in a Conformity to God, others which stand in a subjection to God, such as Man oweth to God as his Superior, which hath no resemblance to any thing in God's Nature, for God is not subject to any: But Knowledge, Wisdom, Justice, Mercy, Love, Purity, we have them in a lower degree, some shadow of them. Now in all these Christ is our Pattern, Mat. 11.29. Learn of me, for I am meek and lowly in heart; in all things that have respect to Suffering and Subjection, in Patience and Self-denyal. Our Rule was perfect at first, but not our Pattern.

(2.) It is an engaging Pattern. We are engaged by the Rule of our Obedience, but much more by Christ's Example. The Practice of Christ maketh every Duty lovely to us, for the Disciple is not above his Lord. Masters, many times, to shame their Servants, will take the work in hand, which they grudge at, Iohn 13.14. If I then your Lord and Master have washed your Feet, ye ought also to wash one anothers feet. Shall we forbear to follow such a Leader?

(3.) It is an encouraging Pattern: Partly as there is an efficacy in this Pattern, as with the Gospel or Law of Christ there goeth along the Ministration of the Spirit, so also with the Consideration of his Example. It is not a bare Moral Inducement, but it is accompanied with a real Influence of the Spirit. Christ doth not only bless to us his Doctrine, but his Example; he hath purchased Grace that we may do as he hath done before us, he hath divided his Spirit, and shed it abroad among his Disciples. Every Duty is sanctified by his subjection to it, all his Paths drop fatness, and the way to Heaven is made more easie because he hath walked in it before us. Partly as it assureth us of his sympathizing with us in our hard Service; he knoweth the weaknesses of Humane Nature, and its reluctancies to the Law of God. Christ learned Obedience by the things that he suffered, Heb. 5.8. and having experienced the hardships of suffering, his Heart is intendred towards those that are in the like Case, Heb. 2.18. For in that he himself hath suffered being tempted, he is able to succour them that are tempted: Partly because of the Perfection of his Obedience to cover our Infirmities. God hath had full Obedience from Christ, and therefore where a poor Soul doth its utmost, it can rely on God for acceptance, which is a great encouragement in our work, Rom. 5.19. By the Obedience of one shall many be made righteous.

p. 346VSE. To perswade us to follow Christ.

1. Our general Profession of being Christians doth oblige us to be like him: Head and Members should be all of a piece. If we take the Name of Christ upon us, we had need express him to the Life, 1 Pet. 2.9. Ye are a chosen generation, a Royal Priesthood, an holy Nation, a peculiar People, that ye should shew forth the Praises of him who hath called you out of darkness into his marvellous light. If a Man should put your Name to the Picture of a Swine, you would account it a disgrace: Oh what an affront is it to Christ to put his Name to the Picture and Image of the Devil! we do but express him in scorn and contempt. When we are wrathful, unclean, covetous, unchaste, sensual, proud, unholy, and say we are Christians; what a dishonour, scorn and contempt, do we put upon Christ? What did the Heathens say heretofore? Estimari a cultoribus potest ipse qui colitur; You may know what one he is whom they worship, by them that worship him. We profess to bear the Image of Christ, yet are vain, turbulent, carnal, unthankful, unholy; Oh what is this but to carry the Name of Christ in disgrace up and down the World?

2. We shall never be like him in Glory, unless we be like him in Grace also; Rom. 8.29. For whom he did foreknow he also did predestinate to be conformed to the Image of his Son: Here the Foundation is laid. If you would appear before God with confidence, and not be ashamed at the great day, be like to him, then you shall have boldness, 1 Ioh. 4.17. Herein is our love made perfect, that we may have boldness in the Day of Iudgment, because as he is, so are we in the World: Otherwise how can we look him in the face: Therefore let us follow him, Assequi nunquam possumus, sequi tamen nunquam desinamus; though we cannot follow him as Asahel did Abner, close at the heels, yet let us follow him however, thô it be but as Peter followed Christ, afar off, to the High Priest's Hall.

But wherein should we follow Christ? I Answer,

1. In his Self-denyal: This is the first Lesson in Christianity, and one of the hardest. Christ came from Heaven to teach us this Lesson, and his Birth, Life and Death was a continual Lecture of Self-denyal. His Birth, it was a great step from God's Bosom to the Virgin's Lap. None can deny themselves as Christ, who when he was rich, viz. in all the Fulness and Glory of the Godhead, yet for our sakes became poor, that we through his poverty might be rich, 2 Cor. 8.9. None was so rich as Christ, and therefore none can deny themselves as Christ did. We may talk of Flocks and Herds, and Lands, and Lordships, and the Ornaments of the present Life, but he had the possession of a perfect and unbounded Happiness and Glory, and yet he was born of a Woman, he had a poor Mother, in a poor place, and was wrapt up in cheap swadling Cloaths. He that was God's Fellow, the Heir of all things, the Lord of Angels, was thrust among the Beasts of the Stable. Certainly Christ came into the World with such a slender Provision, that we might not stand upon Greatness and Bravery: His whole Life after he was born was exercised with Labours and Sorrows, Rom. 15.3. Even as Christ pleased not himself; that is, he did not Study the Interest of that Life which he assumed. Certainly if any had cause to love Life, Christ had, his Soul dwelt with God in a Personal Union, in such a near Fellowship as we are not capable of, and yet he pleased not himself, but gave up himself for our sins. It is ridiculous to profess him to be our Master, and not to follow his Example. We have no Reason to stand upon our Points as we do, to be delicate and tender of our Interests, when Jesus Christ pleased not himself. We murmur if we have but a little bad Entertainment in the World for his sake, and yet we cannot be worse used than Christ was: Mat. 10.24, 25. The Disciple is not above his Master, nor the Servant above his Lord: It is enough for the Disciple that he be as his Master, and the Servant as his Lord. We have no Cause to complain if we be reduced to course Apparel, when we remember the Swadling cloaths of Christ; or to complain of a hard Bed and Prison, when Christ was laid in a Manger: Christ would teach us hereby that an innocent Poverty is better than all the Pomp of the World; and for his Sufferings, from the Cratch to the Cross, still he was a Pattern of Self-denyal, therefore they that indulge themselves in all the delights of the Flesh seem not to believe in Christ, who was a Man of Sorrows. We are in a base p. 347condition, but two or three degrees distant from Dust or Nothing, yet how are we for pleasing and satisfying our selves, even to the dishonour of God, and wrong of Conscience.

2. In his Humility. Christ did not this out of Necessity, but Choice. Matth. 20.28. The Son of Man came not to be ministred unto, but to minister, and to give his life a Ransom … many. He came not in the Pomp and Equipage of Princes, but in the Form of a Servant: How should this check aspiring after, and affecting Domination, especially in the Church? They that love Preheminence, and would be great and hig… … to affect another Jesus. They that rend and tear all to pieces, ei…her … their Greatness, or grow greater, have not the same Mind that was in Jesus: You should be humble and lowly, and condescending to the meanest Offices. It is worth your Observation, that in the Gospel we are so often told, that after the Lord Jesus had performed some eminent Miracle, he withdrew himself, and retired from the Multitude, that so he might not be mixed with their Praises. Thus when he received that Glorious Testimony from Heaven, declaring him to be the Son of God, Matth. 3.17. And lo, a voice from Heaven, saying, This is my belov… Son, in whom I am well pleased; he retired into the Wilderness. So when he had raised his Fame by curing Diseases, he ascended up into a Mountain, or retired into a Ship, and leaves the Multitude, and when they would have crowned him King, he refused it; all these were Arguments and Instances of his Humility. Hear and wonder at what you read, Iohn 13.3. Iesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God: A magnificent Preface! Now one would have thought that some rare act of Empire, Soveraignty and Domination should have followed: No, Verse 4.5. He riseth from Supper, and laid aside his Garments, and took a towel and girded himself. After that he poureth water into a bason, and began to wash his Disciples feet, and to wipe them with the towel wherewith he was girded. The Disciples did not wash the feet of their Lord, but the Lord washed the Disciples feet; and what was the meaning of this? see Verse 15. For I have given you an example, that ye should do as I have done to you.

3. In Love to the Saints. Iohn 13.34. A new Commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another: And Iohn 15.12. This is my Commandment, that ye love one another, as I have loved you: Oh how express are these Injunctions? There is nothing in which Christ was more Eminent than in his Love; no rancour of Spirit, no boyling up of Envy, but all Love. The Apostle propounds it to Husbands, Eph. 2.25. Husbands, love your Wives, even as Christ loved the Church. Now how did Christ love his Church? with a great Love, so as to dye for his Church. The Love of Christ was sincere, not for By ends; he loved Saints as Saints, because of his Interest in them: So should we love those in whom we see most of the Image of God. It was not a blaze, but a constant abiding Love, whom he loves he loves unto the end; so must we love the Saints. It is true, Jesus loved some above others; Iohn was the beloved Disciple, John 21.20. There was foreign, the Flower of the Disciples, whom he loved most, but he loved them all. We should Love not in Word, but in Deed and in Truth: Oh be filled with Love to God, and Love to the Saints, who have his Image stamped upon them. You that are Believers have cause to love one another, have we not all the same Father? Are we not Children begotten of the same Holy Seed, the Word? Do we not all suck at the same Breasts of the Promises? Do we not all sit at the same Table, at the Lords Supper? Are we not all cloathed with the same Robe of Christ's Righteousness? and do we not all expect the same Glory?

4. In his Vsefulness and Profitableness: And of this the whole Gospel is a Narrative and History. Therefore when the Apostle would summ up the Life of Christ, he tells us this, Acts 10.38. He went about doing good, giving Eyes to the Blind, Feet to the Lame, Speech to the Dumb, healing every sickness, and every Disease among the people, Matth. 9.35. full of Compassion to the Souls of Men. Jesus Christ was nothing else but Charity covered over with Flesh and Blood, he was always either giving of Blessings, or forgiving of Sins. All his Miracles were not actions of Pomp, but of Relief and Succour, unless it were blasting the Fig. tree, and sending the Herd of Swine into the Sea, and the Figg-tree was Barren, and p. 348the Swine was of little use in the Jewish Countries. All the Miracles of Christ were salutary and healing: We never read he destroyed one Man by Miracle, but saved many. Eph. 5.1, 2. Be ye therefore followers of God as dear Children, and walk in love, as Christ also hath loved us. Oh that we could learn this! none is born for himself, but for the Community, and it is better to give than to receive.

5. In his Piety towards God. If you consider the History of Christ, you will find him much in Acts of Devotion; he was Frequent and Fervent, and Reverent in Prayer. Frequent, Mark 1.35. And in the morning rising up a great while before day, he went out and departed into a solitary place, and there prayed: And Luke 6.12. He went out into a Mountain to pray, and continued all night in Prayer to God. Alas! we are weary in our ordinary stinted Offices of the day; how soon do we grow weary of calling upon God! but Christ spends whole Nights in Prayer. He was Fervent, Luke 22.44. And being in an Agony, he prayed more earnestly. And he was Reverent, when he was in the Garden, he kneeled down and prayed. Luke 22.41. And he fell on his face, and prayed, Mat. 26.39. He was a most diligent Observer of the Sabbath, Luke 4.16. As his custom was, he went into the Synagogue on the Sabbath day; he was diligent in frequenting the Publick Assemblies. Oh how doth this confute those that out of height of Spirit, and a proud Conceit of themselves are above Ordinances, and say they were appointed only for Christians of the lower form. He praised God for mean and course fare, when he had but five Barley Loaves, and two Fishes; He took the loaves, and when he had given thanks, he distributed to the Disciples, John 6.11. Alas! when our Tables are full furnished, we have scarce any serious Thoughts of God, that giveth us richly all things to enjoy.

6. In his Spirituality and Heavenly-mindedness. Christ came from Heaven, and he lived in Heaven all the while he was upon the Earth. When he was at the Well of Samaria, conferring with the Woman there, he discourseth of the Well that springs up to Everlasting Life, Iohn 4.14. Whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him shall be in him a well of water springing up into everlasting life: He drew her from a Discourse of ordinary water to a Discourse of the Water of Life. When he was at Supper at the Pharisee's House, he discourseth of eating Bread in God's Kingdom, Luke 14.15. Blessed is he that shall eat bread in the Kingdom of God. When he had wrought the Miracle of the Loaves, he discourseth of the Bread of Life, and the Mannah that came down from Heaven, Iohn 6.27. Labour not for the meat which perisheth, but for the meat which endureth to everlasting Life, which the Son of Man shall give unto you. When he was at the Feast of Tabernacles, where they were wont to pour out water, and so to make a Pool near the Temple, he discourseth of Rivers of water, and of the flowings of the Spirit, Iohn 7.38.39 He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. This spake he of the Spirit, which they that believe on him should receive. A rare Pattern for us to follow! We should labour as to see all things in God, so to see God in all things, and to be heavenly minded in all our Enjoyments.

7. In his Obedience to his mean Earthly Parents. Do you think this is a slight Matter? Christ was God blessed for evermore, yet he submitted to his poor Parents. It is said, Luke 2.51. He went down with them, and came to Nazareth, and was subject unto them. Thô his Parents were mean and despicable, yet he was subject to them, and (as it is most probable) he wrought in their mean Trade; for the Iews said, Mark 6.3. Is not this the Carpenter? Not only the Carpenter's Son, but the Carpenter; and Iustin Martyr says, he was employed in making of Yokes and Ploughs. The Great God becoming Man, was subject to his Parents. What a Lesson hath Christ set to Children? Whatever you be, you can be no greater than Christ, and your Parents can hardly be meaner than Ioseph, and will you be stubborn and Disobedient, and rather govern than be subject.

8. In the Sweetness and Beauty of his Conversation, and yet in a strict and winning way. Many mens Troubles come from themselves, they are rough and sowr, and do not walk amiably. There is a great deal of Wisdom required of Christians, that they should walk so strictly, and yet so pleasingly, that they may both represent and endear their Religion to others. As it is said of Athanasius, that p. 349he was Magnes & Adamas; he was a Load-stone to draw the Hearts of the People, and an Adamant in the resistance of Sin. But what do I speak of Athanasius, when a greater than Athanasius is here? Jesus Christ did so sweetly dispose himself in all kind of Conversation, that he grew up into Favour both with God and Man, Luke 2.52. And Iesus increased in Wisdom, and in Stature, and in favour with God and Man: The meaning of which is this, the Lord Jesus was always perfect, and full of Holiness, and not capable to receive more than he had; but he growing from a Child to a Man, he grew more in Wisdom and Favour with God and Man: As for Example, Suppose the Sun in the Firmament were a Vegetative and growing Creature, it would be full of Light the first moment of its Creation, yet growing bigger, it's Light would encrease, thô it were always full; so Christ was always full of Knowledge and full of Grace, yet according to his Receptivity and Capacity, so was Grace conveyed to him. How many are there that decline, and pass from Zeal to Lukewarmness, from Exactness in the ways of God to Liberty and Licentiousness? This is to be a falling Star, and to imitate the Apostate Angels, who fell from the State of Purity and Blessedness in which they were, to a State of Sin and Misery. But Christ encreased in Grace, and in favour with God and Men; it was a high point of Wisdom in Christ, so to carry all things, that he might gain upon all that he conversed with.

9. In the Holiness and Purity of his Life. Though he lived in the midst of Enemies that hated him, and were watchful and malicious to spy out all Occasions against him; yet saith he, Iohn 8.46. Which of you convinceth me of Sin… ▪ The Devils themselves acknowledge his Holiness, Mark 1.24. I know thee, who thou art, the Holy one of God. The Apostle telleth us, Heb. 4.15. He was in all points tempted like as we are, yet without Sin; and 1 Ioh. 3.5. In him is no Sin; and 1 Pet. 2.22. Who did no sin, neither was guile found in his mouth. He took upon him our Natural, but not our sinful Infirmities; Christ took the Nature without the Sin of the Nature, the Sun of Righteousness was like the Beams of the Sun, that shines all over a sinful World without being tainted with it's pollution, Heb. 7.26. Such an High Priest became us, who was holy, harmless, undefiled, separate from sinners. Christ suffered the Torments of Hell, at least equivalently, to free us from Hell, yet he would not, nor could commit the least Sin, thô it had been to free all men that ever had been in the World. Now as he which hath called you is holy, so be ye holy in all manner of Conversation, 1 Pet. 1.15. Imitate Christ in his Holiness, which was a part of his Glory, and will be of yours. Matth. 5.8. Blessed are the pure in heart, for they shall see God. Here we should be walking Pictures of Christ, that others may see the Face of Christ in us. Tread in his Steps. Live so holily, that if the Bible should be lost, it may be found again in our Holy Lives.

10. In his wonderful Patience and Meekness. Never any suffered so much, and never any suffered so patiently. How much wrong do others do, but will suffer none? And how much wrong did Christ suffer, but did none? 1 Pet. 2.23. Who when he was reviled, reviled not again; when he suffered he threatned not, but committed himself to him that judgeth righteously. Isa. 53.7. He was oppressed and he was afflicted, yet he opened not his mouth; he is brought as a Lamb to the slaughter, and as a sheep before the shearers is dumb, so he opened not his mouth: And Isa. 50.6. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. Iob, though a Pattern of Patience, yet in the extremity of his Afflictions fell into Impatience, and cursed the day of his Birth; but there was no Iniquity in Christ, no guile found in his mouth, not one impatient word fell from him, he was made up all of Patience. Now in this should the Saints imitate Christ, Rom. 12.12. Be patient in Tribulation. The Example of Christ's Meekness should be the great allay to us, when we are transported with the gusts of Passion. What an unconformity is there between Christ and us, when there are such mists raised in the Soul, that the Light of Reason cannot be seen? Men drunk with Passion, how unconformable are they to the Meekness of our Saviour? Christ rendred sweet Language for bitter, Blessings for Curses; did Christ do so? so should Christians.

11. In Love to his Enemies. Take that eminent Example of Christ, who died for Enemies, Rom. 5.10. When we were Enemies, we were reconciled to God by the death of his Son. As for those Enemies, which were the Instruments of his Death, p. 350which shed his Blood, yet when he was upon the Cross, he breathed forth his Soul in Prayer for them, Luke 23.34. Father! forgive them, for they know not what they do. He would give his Enemies the Morning-Market of the Gospel: He gave his Disciples charge to go abroad into the World, that Repentance and Remission of Sins should be preached in his Name, among all Nations, beginning at Ierusalem, Luke 24.47; there where his Blood was shed, there would he have the Vertue and Comfort of it preached. And the Apostle presseth this same Duty upon us from this Example of Christ, Col. 3.13. Forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye. We are of touchy, spiteful, revengeful Spirits, and cannot pass by the least wrong, and think it a Disgrace so to do, we think a Man is a Dolt, and hath no Mettle in him, if he be not presently heated into a Distemper; but Solomon says, Prov. 19.11. The discretion of a man deferrs his anger, and it is his glory to pass over a Transgression. This was the Temper of Christ, to exercise Love and tender Affection to his Enemies. Now if we imitate Christ in these things, then are we Christians, and Disciples indeed.