A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 1
CHAP. I. A Praeliminary Diſcourſe upon the Life of Chriſt in General, whoſe Life is call'd the Light of Men, John 1.4. before we treat in particular upon his Conception, Birth, Circumciſion, Private Life, &c.
MANY Learned Men (both Heathen and Chriſtian) Have Undertaken to write the Lives of the great Heroes and Grand Worthies of the World in all Ages, Countries and Kingdoms. Among Heathen Authors Tacitus and Suetonius, &c. have written the Lives of the Roman Caeſars: And others have given their Narratives of the Lives of other Grandees; But Brave Plutarch bears the Bell above All in that Heathen Academy, for writing the Lives of the Grecian and Roman Sages and Champions, in ſo copious a Volume, and in ſo elegant a ſtyle, making them Run in parallel lines of correſpondency each to other, &c.
Among Chriſtian Authors, Euſebius hath writ the Life of Conſtantine the Great, &c. And many more have done worthily at Ephrata, and been famous at Bethlehem, for writing the Lives of the Antient Fathers of the Church, &c. yet all Theſe are but low Things to the Life of the Lord Jeſus, the Redeemer of the World: The Lives of the Heathen Philoſophers are below the Lives of the Chriſtian Fathers; but even theſe and the beſt mens lives in the World, do fall Infinitely ſhort of this Life of Chriſt, which tranſcends all other beyond a parallel.
No Chriſtian Plutarch now can Tell
Where to find out Chriſt's parallel.
The Life of Chriſt is a life of ſuch tranſcendency, that though many Ʋndertook to write it, Luke 1.1. yet was it fit work for none but for the Four Evangeliſts, who were all extraordinarily qualified (by Divine Inſpiration) for that High Enterprize; and were Eye-witneſſes of thoſe great Truths, which They do diſtinctly yet coherently Record concerning Chriſt. Hereupon, though others Attempted, yet none Effected it, ſave theſe Four, who [foreign] Took it in hand: Matthew wrote his Goſpel Eight years after Chriſt, Mark Ten, Luke Fifteen, and John forty two. According to the common opinion from the moſt Antient Copies. Whoever writes the Life of our Lord Jeſus, muſt light their Lamp at this Golden Candleſtick, having theſe four flaming Candles all lighted by Fire from Heaven. To fetch any feigned Stories of Chriſt (not founded upon Goſpel-Evidence) from other fabulous Authors, is, but a ſpeaking wickedly for God, and talking deceitfully for Him, Job 13.7. As my Deſign is to Avoid this latter, ſo my Deſire is to Obſerve the former. In this Eſſay I ſhall ſhift off and ſhun the cunningly Deviſed Fables, (Artificially compiled and compoſed, not without ſome ſhew of Wiſdom and Truth) ſuch as the Romaniſts lying Legends abound withal: It being but a laborious loſs of Time to ſearch into ſuch Things, whereof we can have neither Proof, nor Profit, the Gains will not pay for the Pains: And the Task about Toys can never be worthy the Toil, 1 Tim. 4.7. 2 Tim. 4.4. Tit. 1.14. and 2 Pet. 1.16. I ſhall therefore keep cloſe to the more ſure word, ver. 19. Scripture Authority.
N. B. The Life of the Lord Jeſus hath a manifold preheminency Col. 1.18. above the beſt Lives of the choiceſt and chiefeſt of all mortal men, in many reſpects:
As, Firſt, The Life which Chriſt lived upon Earth, was not only a Godly Life, but it was a Life without the leaſt praevarication from the Rule. This Immaculate Lamb did lead ſuch an Immaculate Life, that he challeng'd his moſt Critical Adverſaries to convince him of any one ſin, John 8.46. &c.
Secondly, The Life of Chriſt, was not only a Godly Life in compleat Univerſal Obedience to the Commands of God, but it was the very Life of God: 'Tis ſaid of ſome men, that they are Alienated from the Life of God, Eph. 4.18. that is, They cannot live a Godly Life, becauſe they do not partake of the Divine Nature, 2 Pet. 1.4. not having the Image of God Imprinted on them, nor the Life of God Imparted to them: But 'tis ſaid expreſly that Chriſt's Life was [God manifeſted in the Fleſh] 1 Tim. 3.16. and that Chriſt is the expreſs Image of God's Perſon, and the Brightneſs of His Glory, Heb. 1.3: The Father and the Son are called Equals in the Greek Plural, Phil. 2.6. that is, every way Equal, in Being, Life and Operation, Chriſt is Alius from the Father, not aliud, yet Co-eſſential and Co-equal, not a ſecondary Inferior God, as Arrius ſaith.
Thirdly, That Chriſt led not only the Godly Life of a mere Man, but alſo the Godly Life of [foreign] God-Man. So he had a Duplication of a Godly-Life, both that of an Holy God, and that alſo of an Holy Man, and both in purity and perfection.
Fourthly, Chriſt lived in his Humane Nature, not only a ſingle Temporal, Godly Life upon Earth (like that of a Godly Man) to wit, from his Birth to his Burial; but even a Double one alſo, to wit, from his Reſurrection to his Aſcenſion, beſide that of Eternal Life (in the ſame Nature in Heaven.
Fifthly, Over and Above all Theſe, may be added, That the Godly Life which Chriſt led upon Earth (as the Son of Man) was the light of Men, John 1.4. His Life was a Lovely and Lively Looking Glaſs, for all men to Dreſs themſelves by in their Generation-Work both of Doing God's Work, and of ſuffering God's Will. The Life of Chriſt is the moſt perfect pattern of all True Piety, for our Practice and Imitation. We muſt all learn of him, Mat. 11.29. and we ſhould walk, as he walked, 1 John 2.6.
From hence naturally ariſeth this great Fundamental, and moſt Evangelical Divine Truth. That
[The moſt Sanctimonious Life of our Lord Jeſus Chriſt is the light, the Lanthorn and Law, whereby all Men, Women, and Children ought to be Directed in all parts both of Active and Paſſive obedience, while they live in this lower World. They muſt all live as their Lord lived.]
For the further and fuller Illuſtration of the light Hereof, let me call in (beſides thoſe two Texts aforementioned, to wit, Mat. 11.29. and 1 John 2.6. Hereafter Amplified) other corroborating Scriptures. As,
Firſt, It is expreſly aſſerted by the Apoſtle Peter, that the life of Chriſt was the leaving us an Example, 1 Pet. 2.21. the word is, [foreign,] which ſignifies a Copy to write after, A Samplar to work by, and the moſt perfect pattern to Regulate our ſteps in walking the good ways of God.
Secondly, The Apoſtle Paul affirmeth, that whom God doth foreknow, them he doth Praedeſtinate to be conformed to the Image of his Son, &c. Rom. 8.29. Now this Conformity to Chriſt is extenſive; (1.) To his Holineſs and Diligence in Doing his Father's work. He muſt be about it, Luke 2.49. and it was Meat and Drink to Him to be ſo employed, John 4.34. (2.) To his Humility and Patience in ſuffering his Father's Will, Mat. 26.39. and thus the ſame Apoſtle was Ambitious to become conformable to Chriſt's Death (as well as to his Life) Phil. 3.10. And, (3.) To his Happineſs and Glory in Heaven as the Wages of that Double work on Earth, which alſo was the Top-branch of the ſame Apoſtle's Ambition, That His Body might be faſhioned like the glorious body of Chriſt, (which is the principal Standard of Glory) Phil. 3.21. 1 Cor. 15.20, 49, &c.
Thirdly, Our Lord Jeſus himſelf ſaith, That He hath given us an Example for doing as he hath done, &c. John 13.15. The Greek word is [foreign,] which ſignifies a pointing out our way to us, and therefore are we ſo oft bid to Follow Him, and if we be Right Followers of Chriſt, we muſt Tread in the ſame Foot-ſteps of Chriſt; In ſo Doing we ſhall find that his footſteps drop fatneſs (for us to gather up for the fatning of our Souls) Pſal. 65.11. And if we be Diſciples of Chriſt, we muſt learn of Him to be lowly and Meek, &c. Mat. 11.29. we muſt learn to be Holy as He was, 1 Pet. 1.15. and p…re as He, 1 John 3.3. and the ſame mind muſt be in us that was in Chriſt, Phil. 2.5. act as a Picture reſembles a Man in outward Lineaments only, but as a Child his Father in Inward Diſpoſitions alſo, for Chriſt is our Father, Iſa. 9.6.
And thus are we bid to Preach forth the Praiſes, Vertues, and Graces of Chriſt, (as the word [foreign,] ſignifies, 1 Pet. 2.9. Our Lives ſhould be as ſo many Sermons upon Chriſt's Life, while we ſtrive to expreſs Him to the World in all His Imitable Excellencies. Our ſuitable Holy practice is the beſe ſort of Preaching forth Chriſt's praiſe: The Image of this our Deareſt Friend, ſhould not only be Hung up in the Private Cloſets of our Hearts, but alſo in the moſt Conſpicuous places of our Lives. This is to walk in Chriſt, Col. 2.6. not daring to take ſo much as one ſtep out of Him who is the way, (to walk in) the Truth, (to walk with) and the Life (to walk by) John 14.6. And this is to walk as he walked (treading in and following his Holy footſteps) If we abide in him, 1 John 2.6.
In this General Diſcourſe upon the Life of Chriſt, there be three things next to be Diſcuſſed, The Caution, Counſel and Comfort hereof.
Firſt, The Caution. It may not be Imagined unneceſſary to build ſome Battlements about this lofty ſtructure, to ſecure Children and Fools from Toppling and Tumbling over. Know then that the Actions of Chriſt's Life are of three ſorts. 1. Miraculous. 2. Moral. And 3. Mediatory. As to the Firſt which were Miraculous, They are not ſet down in Scripture as Actions Imitable by us poor Mortals, for ſome of them were perſonal as of the World's Redeemer, Thus was he born of a Virgin, which we cannot be, He ſuffered upon the Croſs for the World's Ranſom, and for Sin's Expiation▪ which we cannot Do. Nor can we Riſe again the third Day, as He did for our Juſtification, and Aſcended Triumphingly into Heaven, lead Captivity Captive, &c. wherein we cannot Immitate Chriſt. Thoſe and ſuch like were our Redeemer's Perſonal Actions, and peculiar only to him as Incommunicable to any other. There be other Actions of Chriſt (beſide thoſe Perſonal) which are not only Praeter-natural, but alſo Supernatural; As were, His Faſting Forty Days, His Giving ſight to the Blind, Life to the Dead, &c. Now for any Mortal to preſume an Imitation of Chriſt in the Former of theſe, is no better than Blaſphemy. Theſe were the proper Prerogatives of Chriſt's Perſon. And for any man to ſtrive as preſuming to follow Him in the Latter (which were all Miraculous) is a mere Impoſſibility, Chriſt did ſuch works as never any Man did, Joh. 9.32. Therefore we are no where bid, to make a new World, to walk on the Sea, &c. as he did.
Secondly, Next to Chriſt's Miraculous, (both Perſonal and Supernatural) are his Moral Actions to be conſidered. And theſe we are to Imitate our Lord in, He commands us to learn from him the right Practice of thoſe two Twin-Siſter-Graces of Meekneſs and Lowlineſs, Mat. 11.29. and to follow his very footſteps in the practick part of his Holy Life: Chriſt is the Head of the Church, which is the Body, Eph. 1.22, 23. Now as the Body Natural follows the Head naturally, ſo ought the Body Myſtical to follow Chriſt Spiritually in all his Morals, though not in any of his Miracles; eſpecially in thoſe two Moral Vertues, or rather Evangelical Graces [Meekneſs and Lowlineſs] which ſo walk hand in hand together, as they are there call'd Chriſt's Yoke. The Yokes that the Fleſh, the World, and the Devil lay upon Mankind are manifold, but Chriſt's Yoke is but one, not many. All Goſpel-Duties are reducible to one ſingle Head, Rom. 10.9. that is, to Faith which worketh by Love, Gal. 5.6. There is but one main Duty, and this is the Whole Duty of Man, Eccleſ. 12.13. which hath Two Objects and Two Offices: The two Objects be God and Man. The Grace of Lowlineſs giveth to God his Due, and the Grace of Meekneſs giveth alſo to Man his Due. And the Two Offices do concern the Debt (as the two Objects do the Due) for Lowlineſs gives, and Meekneſs forgives the Debt: Both theſe in conjunction make up Chriſt's Yoke as one, which, while it is Green (and we be unaccuſtomed to the Yoke, Jer. 31.18.) ſeems Heavy; but when this Yoke of Chriſt comes to be Dryed, Tryed, and Worn a while, then it proves Eaſie (as Chriſt calls it. Mat. 11.30.) and very Light, after a Man is once uſed a little to it, (though perhaps He cannot fadge ſo well with it at the firſt) 'tis then no more a Burden than Wings are to a Bird wherewith ſhe flies aloft when and whither ſhe liſteth: That which maketh this Yoke of Chriſt eaſie, is, that Chriſt beareth up the heavieſt part of it upon his own Shoulders, as He did the croſs-burdenſome end of his own Croſs, when Simon the Cyrenian bore only the Lower and Lighter end upon his Shoulders after Jeſus, Luke 23.26. And Chriſt gives his Spirit to help our Infirmities, in all thoſe Duties which He Himſelf Acted in his own Perſon, for our Inſtruction and Imitation; Hereby come we up to Delight in doing the Will of God, Pſal. 40.8. This main Duty of Man is yet a Yoke, leſt any ſhould Preſume, but ſtill 'tis a light and eaſie Yoke, leſt any ſhould Deſpair. This confuteth Carnal-Goſpellers on the one Hand, and the Monkiſh Merit-Mongers on the other hand; aſſuredly our Lord Jeſus, by paſſing through all the parts of Active and Paſſive Obedience, hath made all Goſpel duties both eaſie Imitable and Delectable too, now no command of God is grievous, 1 John 5.3. &c.
N. B. Thus a ſerious Meditation upon the Meekneſs of Chriſt, did moſt powerfully convert the Aethiopian Eunuch, Acts 8.32, 33, &c. And we read of an Earl call'd Eleazar, who being oft overcome with Immoderate Anger, was cured of that Head-ſtrong Paſſion and Inordinate Affection, by his ſedulous ſtudying upon the Patience of Chriſt, which conſideration He never ſuffer'd to paſs out of his meditating and muſing mind, before He found his Heart transformed into his Saviour's Similitude, as Surius (who writes this Earl's Liſe) tells the Story of this Paſſionate Prince.
Thirdly, The Actions of Chriſt are not only Miraculous and Moral, but alſo Mediatory, as Chriſt's Dying, Riſing again, and Aſcending, &c. As we ought to Imitate Chriſt in his Moral Works by a Real Doing and Suffering as we have Him for Our Example. So muſt we imitate him in his Mediatory Works by way of Similitude, This is done by Tranſlating that to our Spiritual Life, which He did as our Mediator. That is, we muſt Dye to Sin, Live to Righteouſneſs, Aſcend up to God with our Deſires, and Sit down at his Right Hand with our Affections.
Beſides this, There is a Conformity to him in the framing of our Inward and Spiritual Life, which conſiſts not in a doing what Chriſt did upon the Croſs, &c. but in Doing the like by a certain kind of imitation. As, (1.) As Chriſt reſign'd up himſelf an offering with ſtrong Prayer and Tears, &c. ſo ſhould we give up our ſelves to God, as a Spiritual Oblation, and as a Reaſonable Sacrifice, Pſ. 40.8. and Rom. 12.1.
(2.) As He bare his own Croſs, &c. ſo ought we to bear ours, Luke 9.24. If it lays 'twixt us and our Duty.
(3.) We muſt be like Him in Crucifying and Mortifying the Curſed Body of Sin, as was done by the Curſed Jews to his bleſſed Body) Gal. 5.24.
(4.) When we have wounded it by the Sword of the Spirit, even to Death, then muſt we bury it as he was.
(5.) We muſt riſe again out of the Grave of Sin to ſerve God in Newneſs of Life, ſo get gradually out of the Dungeon, as Jeremy did. Jer. 38.12.
(6.) We muſt Aſcend like him into Heaven in our Deſires, &c. Phil. 3.20. Col. 3.1.
Nor is it the Pattern of Chriſt that doth effect this only (as the Socinians ſay) but 'tis alſo the Vertue and Power of Chriſt's Death and Reſurrection &c. that works all theſe Things effectually in his Called and Choſen, not as an Exemplary Cauſe, or as a Moral Cauſe by way of Meditation, but as having a Force and Power Obtained by it, and Iſſuing out of it, Phil. 3.10. Even the Spirit, that killeth ſin, and quickens the Soul to all Holy Practice.
N. B. To know Chriſt aright, is a moſt excellent work, and the worthieſt part of Heavenly Wiſdom Yea ſatisfactory and ſalutiferous to the Soul of Man, Iſa. 53.11. Joh. 17.3. 1 Cor. 2.2. Gal. 6.14. and Phil. 3 8. This Divine knowledge conſiſts of lively Affection, as well as of particular Application, and a Notional Conſideration. 'Tis the common Rule of expounding Scripture [that works of knowledge imply Affection.] 'Tis not enough to know Chriſt notionally. The Devils do ſo, nor muſt we barely know Him, either as God, or as Man, or as a Jew of Judah's Tribe, or as Judge of the World, but eſpecially as a Redeemer, and as our Redeemer by whom all God's benefits (both Temporal and Spiritual) are convey'd to us, and Received by us. The Three grand benefits by Chriſt, Are, 1. His Merits, Price and Ranſom, whereby we are Reconciled to God, &c. 2. His Vertue, or Power of His Death and Reſurrection, Phil. 3.8, 10. 3. His Example. To which we ſhould conform Simply and Abſolutely without exception, not ſo to that of the higheſt Saints, who had ſinful frailty as well as holy Graces, &c.
The Second Thing (after this Caution) is the Counſel God's word gives us concerning this imitation of Chriſt. N. B. In the daily Practice of true Piety, both as to Inward and Outward Life, all Chriſt's Actions are for our Inſtruction, not All for our Imitation: we may not Imitate the Works of Chriſt that were Miraculous, nor ſuch as were Perſonal and Proper to Him as Mediator. The Ignorance of which hath carried ſome Impoſtors to Counterfeit themſelves to be Chriſt. Nor need we Indeavour to imitate Him in his Natural (therefore unblamable) Infirmities (which had weakneſs in them, but not Sin) we are not to ſtrive to be Hungry, Weary, Sleepy, &c. becauſe He was ſometimes ſo. But we muſt imitate our Lord Jeſus in all his imitable Graces and Actions, both walking in Chriſt, Col. 2.6. and walking as Chriſt, 1 John 2.6. and following his ſteps, preaching forth the praiſes of him that call'd us out of Darkneſs into his marvelous Light, 1 Pet. 2.9, 21. And though we cannot follow him Paſſibus Aequis taking ſuch long ſtrides as he did; yet muſt we ſhew our Good-will, Mark. 14.8. Stretching and ſtraining out our outmoſt, as Paul did, Phil. 3.13. foreign, Reaching forth his Head, Hands and whole Body (as do Runners in a Race) to lay hold on the price propoſed.
Conformity to Chriſt and Nonconformity to the World, are both the certain commendable and comfortable Duties of every good Chriſtian, Rom. 8.29. and 12.2. The Firſt is Conformity to Chriſt, which may be inforced by theſe three Arguments.
(1.) Seeing Chriſt condeſcended ſo low as to Conform Himſelf to us in taking our Humane Nature, Attended with Hunger, Wearineſs, and all other Infirmities, Sin only excepted, Heb. 2.17. & 4.15. & 1 Pet. 2.22. &c. How much more ought we to preſs after a partaking of his Divine Nature, 2 Pet. 1.4. that we may be Conformed to his Holy Image unto which we are Praedeſtinated, Rom. 8.29.
The (2.) Argument is, Seeing the Image of God, favour from Him and Fellowſhip with Him, be the Branches of Man's Antient Glory, in the State of Innocency, which the Subtle Serpent did Deceive us of in the Fall; 'Tis but rational, and requiſite, that we put our ſelves forth to the utmoſt, for recovering them by Conforming them to Chriſt, that we may Gain again by the Second Adam All the Three Gifts loſt by the Firſt Adam.
And the Third Reaſon is Where there is no Conformity to Chriſt, there can be no Salvation had. The Means muſt not be ſeparated from the End, as Acts 27.30. Except theſe ſtay in the Ship, ye cannot be ſaved. So here, except we be Holy, we can never be Happy. God hath choſen us in Chriſt before the Foundation of the World, that we ſhould be Holy, Eph. 1.4. and without Holineſs no man can ſee the Lord, Heb. 12.14. Bleſſed are the pure in heart (and life) for They ſhall ſee God, Mat. 5.8. We muſt purifie our ſelves as Chriſt is pure, 1 John 3.3. And this Purity or Holineſs is our Conformity to the Image of the Holy Child Jeſus, for undoubtedly God gave Chriſt to be a Samplar, as well as He Gave Him to be a Saviour. 'Tis the miſtake of the Arminians to put Chriſt to an Arbitration, in their aſſigning Ninety Nine parts to Him in the work of Converſion, and the Hundred, part to Man, contrary to Col. 3.11. where Chriſt is call'd [All and in All.] The whole of that Divine work flows from the Free Grace of Chriſt, and not any part of it from the Free Will of Man, and we have no Commiſſion to bate one Ace in that point. Yet the Errour of the Socinians is of a far groſſer Brann; In their Aſſerting Chriſt to be a Pattern only, and not a Propitiation at all. They ſuppoſe Him only a Samplar for our bare Imitation, but no way a Saviour for our Sins Expiation. Thus they quite exclude Chriſt from the Juſtification of the Penitent and Believing Sinner, quite contrary to the whole, Tenure of the Holy Scriptures, and they make Chriſt no more than a Mere Martyr, for all the Holy Martyrs were Patterns and Samplars of Sanctity, both in their Sanctimonious Doings and Sufferings; If, Chriſt ſignify'd no more than a Samplar.
N. B. This Conformity to Chriſt is twofold. The Firſt is partly in this Life. And the Second is partly in the Life to come. (1.) That in this Life we ſhould all Learn of Him, and from His Pious Pattern All thoſe Works of Holineſs, which we find Recorded of Him, ſuch as theſe, His Subjection to his Parents, His Loving of his Brethren, His Painfulneſs in his Calling, His Perſeverance in Prayer, and many more of the like Nature.
We ſhould ſtrive what we can to Reſemble Chriſt in his going about to do good, Acts 10.38. In his fidelity for his function, Heb. 3.1, 2. In his Diligent and Patient Obedi…nce, Heb. 12.2, 3. In his Conſtancy of Profeſſion, 1 Tim. 6.13. In his Benevolence and Beneficence to poor Saints, 2 Cor. 8.9. And in His love to Brethren, and forgiveneſs to others, Eph. 5.2. This is Conformity in the practice of Outward and Moral Duties.
The Blind Papiſts do Blaſphemouſly in making a Play upon Their Good-Friday, wherein They Act over an Apiſh Imitation of all the perſonal parts of Chriſt's Redeeming the World. And They do as Ridiculouſly in Imitating Chriſt's Real and Supernatural Miracles, by ſhewing their falſe and pretended ones. To pretend an Imitation of Chriſt in his Works of Redemption, is Black Blaſphemy: And in his Work of Miracles is a plain Impoſſibility, but to follow him in his Works of Holineſs, is both True Piety and a Manifeſt Duty▪ We may imitate Him in his Morals, not in his Miracles; Auſtin ſaith well, Chriſt no where bids us learn of Him, How to creaſe a World, or how to Raiſe the Dead, &c. But how to be Meek and Lowly, and how to Love one another, &c. we muſt follow him in his Well Doings and in his Patient Suffering for Righteouſneſs-ſake. The Thief on the Croſs (ſaith Auſtin) was ſimilis in Poenâ, but diſſimilis in Cauſâ: He ſuffered the ſame Death with Chriſt, but not for the ſame Cauſe. N. B. This Example of Chriſt hath more in it than a bare Pattern, or any other Example; for it doth not only ſhew us what we ought to do, but 'tis alſo both a Remedy againſt many foul Vices, and a Motive to …y good Duties. As 1. A ſerious Conſideration of Chriſt's ſuffering the firſt and ſecond Death for my Sin, this muſt make me hate my Sin, and my ſelf for Sin, that coſt Chriſt ſo dear: I am to be blamed, as well as Judas, the Jews, Pilate, &c. Zech. 12.10. 2. This Meditation is a means to breed Reformation, and a Reſolation▪ to Sin no more, and not to crucifie him afreſh, &c. 3. This alſo muſt make me think that all my Sorrows and Sufferings are not comparable to Chriſt's Agony, Bloody Sweat, &c.
The Third Conſiderable is, the Comfort from hence, which is twofold; 1. In our Conformity to Him here: And 2. In that hereafter: In the firſt, Chriſt hath given us ſuch a perfect Pattern of Holineſs, as the leaſt Imperfection cannot be found in it: 'Tis comfort to a Learner to have a compleat Copy before him to write after, that in minding it duely, he may be mending his Letters daily: So may we be mending our Lives of their crookedneſs much more, if we were more in minding our straight Copy that Chriſt hath given us for our Example. It is ſaid of Hierom, that having read the Godly Life and Chriſtian Death of Holy Hilarion, he folded up the Book, and ſaid, well this Holy man Hilarion ſhall be the Champion whom I will follow: Should we not much more ſay ſo of this Holy Child Jeſus. There is the Regula Regulans, and the Regula Regulata: The Example of Saints is but the Rule Ruled, for the Example of our Saviour is the Rule Ruling: The Saints are call'd a Cloud of Witneſſes, Heb. 12.1. That Cloud in the Wilderneſs had a directive Vertue in it, yet had it a Black-ſide as well as a Bright: So the beſt Saints had ſome ſoilings of Darkneſs, ſome Naevos Patrum, and Imperfections, their Frailties recorded in Scripture are Exemple Cavendi non Cadendi; their Sins are ſet down as Rocks in Maps, that Sailers may ſhun them, and not run upon thoſe Rocks to ſuffer Shipwrack to their Ruine; ſuch as follow the Dark-ſide of this Cloud of Witneſſes, are Egyptians, and are drowned in the bottomleſs Pit: But ſuch as follow the Light ſide thereof are Iſraelites, and paſs over to the Heavenly Canaan▪ The Apoſtle Paul propoſes Himſelf a Pattern, 1 Theſſ. 1.6. 1 Cor. 10.33. yet with this Reſtriction, that we ſhould follow him no farther than he followed Chriſt, 1 Cor. 11.1. not one Inch farther than Chriſt's perfect Pattern.
In thus Conforming to Chriſt here, this brings us to our being conformed to Chriſt hereafter, which is the ſecond Branch of Comfort: If like him in this Life, we ſhall be like him in that to come: Our Bodies ſhall be made like unto his Glorious Body, which is the Standard, Phil. 3.21. more glorious than was the Body of Adam in Innocency, the Glory of that ſecond Temple ſhall exceed the Glory of the firſt. So there ſhall be no need of Adam's Mourning as the Jews did, Ezra 3.12. then ſhall we live and reign with Chriſt: But it ſhall not be ſo by a conforming to the World, (which is the ſecond Branch, to wit, Nonconformity to the World) For we are bid, be transformed from that into Chriſt's Image, be Holy with him here, and then Happy with him hereafter.