practice of piety consisteth our new obedience, which we must therefore be careful to perform, though Christ as to justification hath performed it for us. 3. They except, That if Christ by his active obedience, fulfilled the law for us, and that so we are justified from all kind of sin both origi. nal and actual, then Christ's suffering was in vain. Ans. Christ's active obedience is an essential part of our justification, but not all our justifica tion: the material cause of our justification is the whole course of the active and passive obedience of Christ, together with his original righteousness, or habitual conformity unto the law; I say, together with his origi nal righteousness, because many authors express no more, but only Christ's active and passive obedience; but they are to be understood, as asserting his original righteousness implicitly, the act presupposing the habit. here observe the difference betwixt the law in case of innocency, and the law in case of sin: the law in case of innocency required only doing, but the law in case of sin cannot be satisfied without doing and suffering, Gal. 3:10. Gen. 2:17. Original justice and active obedience was sufficient to justify man in his innocency, but not to justify man fallen; and therefore we do not separate these, the original, the actual, and the passive righteousness of Christ, as to the matter of justification, but we imply all.

Arg. 3. We read in scripture of two parts of justification, viz. The absolving of a believing sinner from the guilt of sin and death; and the ac cepting of a believing sinner as righteous unto life. The former is wrought by the sufferings of Christ imputed as a full satisfaction for sin, the other by imputation of Christ's perfect obedience, as a sufficient merit of eternal life, by the former we are freed from hell; by the latter we are entitled to the kingdom of heaven; of them both the apostle speaks, Rom. 5:9. "We are justified by his blood." And verse 19. we" are made righteous by his obedience." Our adversaries deny these two parts of justification, saying, That it consists wholly in remission of sin. But we reply, In every mutation, though it be but relative, we must of neces sity acknowledge two terms, Terminum a quo, & terminum ad quem, the denomination being commonly taken for the latter: as in justification there is a motion or mutation from sin to justice, (from which term justification hath its name) from a state of death and damnation, to a state of life and salvation: but if justification be nothing else but bare remission of sins, then is there in it only a not imputing of sin, but no acceptation as righteous; a freedom from hell, but no title to heaven. They say indeed, that to whom sin is not imputed, to them righteousness is imputed; and we grant that these things do always concur, but yet they are not to be con founded, for they differ in themselves, and in their causes and in their ef fects. 1. In themselves, for it is one thing to be acquitted from the guilt of sin, and another thing to be made righteous, as we see daily in the pardon of malefactors. 2. In their causes, for the remission of sin is to be attributed to Christ's satisfactory sufferings, and acceptation as righteous unto life, to Christ's meritorious obedience. 8. In their effects, for by re mission of sin we are freed from hell, and by imputation of Christ's obedidience we have right unto heaven. I will not deny but that to Christ's habitual and actual righteousness is sometimes attributed freedom from sin and hell, as in Rom. 8:2. "The law of the Spirit of life, which is in Christ Jesus, hath made me free from the law of sin and death." And on the contrary side, to Christ's passive obedience, is sometimes attributed a right unto a heaven, as in Heb. 9:15. "That by means of his deaththey which are called might receive the promise of eternal inheritance;" but such places as these are to be understood by a synecdoche which puts

only one part of Christ's obedience for the whole obedience of Christ. But I must recall myself; my design in this work was not for controversies; I leave that to others; see Downham, Burges, Norton, &c. For my part I am sure, I have before me a more edifying work, which is to take a view of this Jesus, not only for intellection, but for devotion, and for the stirring up of our affections.

Thus far I have held forth Jesus in his life, or during the time of his ministry, till the last passover, and now it was, "That Jesus knew his hour was come, and that he should depart out of this world unto the Father," John 13:1. bat of that hereafter. Our next business is to direct you in the art or mystery, how we are to look unto Jesus in respect of his life.

CHAPTER V.

SECT. I. Of knowing Jesus, as carrying on the great Work of our Salvation in his Life.

FROM the object considered, that we may pass to the act.

1. Let us know Jesus carrying on the great work of our salvation during his life. We have many books of the lives of men, of the lives of Heathens, of the lives of Christians, and by this we come to know the generations of old: oh, but above all, read over the life of Jesus, for that is worth thy knowing. To this purpose we have four evangelists, who, in blessed harmony, set forth his life; and to this purpose, we have "the book of the generation of Jesus Christ," Matth. 1:1. Now these should be read over and over, Hos. 6:3. "Then shall we know, (saith the prophet) if we follow on to know the Lord." Ah, my soul! that which thou knowest of Christ already, it is but the least part of what thou art ignorant of, 1 Cor. 13:9, "We know but in part," saith Paul of himself and others: the highest knowledge which the most illuminate saints have of Jesus Christ, is but defective and imperfect. Come then, and "follow on to know the Lord:" still inquire after him, imitate the angels, 1 Pet. 2:12. who ever "desire to stoop down, and to pry into the actings of Christ for us men, and for our salvation; it is their study, yea, it is their delight and recreation;" Paul seemed to imitate them, when he said, 1 Cor. 2:2. "I determined not to know any thing among you but Jesus Christ." If there be any thing in the world worth the knowing, this is it. And for thy better knowledge, that it may not be confused, but distinct, 1. Study over those passages in the first year of Christ's ministry, as the preaching of John, the baptism of Christ, his fasting and temptation in the wilderness, his first manifestation by his several witnesses, his whipping of the buyers and sellers out of the temple. 2. Study over those passages in the second year of Christ's ministry, as those several sermons that he preach ed; and because his miracles were as signals of his sermons, study the several miracles that he wrought; thou hast but a few instances in comparison of all his miracles, and yet how fruitful are they of spiritual in. structions? 3. Study over those passages in the third year of Christ's min. istry: as his commissioning his apostles to call sinners in, his readiness to receive them that would but coine in: and his sweetening the ways of Christianity to them that are come in; "For his yoke is easy, and his burden is light." 4. Study over those passages in the last year of his ministry; as the holiness of his nature, and the holiness of his life, which ap peared, especially in the exercises of his graces of charity, and self-denial,

and mercy, and bounty, and meekness, and pity, and humility, and obedience. Oh, what rare matter is here for a Christian's study? Some have taken such pains in the study of these things, that they have written large volumes; men have been writing and preaching a thousand six hundred years of the life of Christ, and they are writing and preaching still. O my soul, if thou dost not write, yet study what is written; come with fixed thoughts, and beat thy brains on that blessed subject, that will make thee wise unto salvation. Paul accounted all things but dung, or dog's meat, "for the excellency of the knowledge of Christ Jesus our Lord," Phil. 3:8. If thou didst truly understand the excellency of this knowledge, thou couldst not but account all things loss in comparison of this one necessary thing.

SECT. II. Of considering Jesus in that respect

2. LET us consider Jesus carrying on the great work of our salvation during his life. It is not enough to study and know, but we must muse and meditate, and consider of it till we bring it to some probable issue. By meditating on Christ, we may feel or find a kind of insensible change, we know not how: as those that stand in the sun for other purposes, they find themselves lightened and heated; so in holy meditation our souls may be altered and changed in a secret insensible way; there is a virtue goes along with a serious meditation, a changing, transforming virtue; and therefore look farther, O my soul, have strong apprehensions of all those several passages of the life of Christ.

1. Consider the preaching of John Baptist: we talk of strictness, but show me among all the ministers or saints of this age, such a pattern of sanctity and singular austerity; the sum of his sermons, was "repentance, and dereliction of sin, and bringing forth fruits worthy of amendment of life." In the promoting of which doctrine, he was a severe reprehender of the Pharisees, and Sadducees, and Publicans, and soldiers, and indeed. of all men, but especially of those that remained in their impenitency, for against them he denounced judginent, and fire unquenchable: oh! he had an excellent zeal, and a vehement spirit in preaching; and the best commentary upon all his sermons was his own life; he was clothed in camel's hair, his meat was locusts and wild honey; he contemned the world, resisted temptations, despised to assume false honors to himself, and in all passages was a rare example of self-denial and mortification; and by this means he made an excellent, and apt preparation for the Lord's coming. O my soul, that thou wouldst but sit a while under this preacher; or that thou wouldst but ruminate and chew the cud: think over his sermons of repentance, and righteousness, and temperance, and of the judgment to come; and see what influence they have. When Paul preached such a sermon to Felix, it is said that "he trembled," Acts 24:25. A sermon of the "chaff's burning with unquenchable fire," it is enough to make thy heart tremble, if powerfully delivered, and affectionately received; but see what effect doth it work on thy heart and life? Dost thou feel in thee a spirit of mortification? Dost thou, with the Baptist, die to the world? Dost thou deny thy will of all its natural sinful desires? Dost thou abstain from pleasures and sensual complacencies, that the flesh being subdued to the spirit, both may join in the service of God? Dost thou kill the lusts of the flesh, by taking away the fuel and incentives of lusts? This is the work of meditation: it first employs the understanding in consideration of things, and then the will in the reception of things, and both these in order to grace and a pious conversation. That meditation, which determines in

notions or speculations of knowledge, is like the winter sun that shines, but warms not. O my soul consider, and so long consider on the preaching of this prodromus or forerunner of Christ, till thou feelest this consideration to have some warmth in thy heart, and influence on thy life in order to holiness, self-denial and mortification.

2. Consider the baptism of Christ; he that never sinned was made sin for us, and so it was proper enough for Christ to take upon him the sacrament of sinners, or of repentance for sin; but especially was he baptized, that, in that symbol he might purify our nature "whose stains and guilt he had undertaken." Consider of this, O my soul, and bring it home to thyself: surely every soul that lives the life of grace, "is born of water and the spirit;" and to this purpose, Christ, who is our life, went down into the waters of baptism, that we who descend after him, might find the effects of it, as a pardon of sin, adoption into the covenant of grace, and holiness of life. Had not Christ been baptized, what virtue had there been in our baptism? As "it became him to fulfil all righteousness," Matth. 3:15. And therefore he must needs be baptized; so he fulfilled it not for himself but for us; Christ's obedience in fulfilling the law, is imputed to all that believe unto righteousness, as if themselves had fulfilled, so that he was baptized for us, and the virtue of his baptism is derived unto us. O the sweets of this meditation! Christ was baptized, and, when baptized, "the heavens were opened, and the Holy Ghost descended," and a voice from heaven proclaimed him to be the Son of God, and one in whom the Father was well pleased; and the same ointment that was cast upon the head of our high Priest, went unto his beard, and thence fell to the borders of his garment; for, as Christ our head felt those effects in manifestation, so through Christ do we believe the like effects in our very baptism: the heavens then, (as it were) opened unto us, and the Holy Ghost then descended upon us, and then were we consigned to the inheritance of sons, in whom the Father, through the Son, is also well pleased. O my soul, what a blessing is there in the baptism of Christ! and how mayest thou suck and be satisfied, if thou wilt put thy meditation to the right use? The baptism of Christ is a field of flowers, wherein is a world of privileges, as justification, adoption, regeneration, sanctification, glori. fication. O then fix thy soul, at least on some of these flowers, and leave them not without carrying some honey away with thee: if thou art in Christ, thou art baptized in his death, and baptized into his baptism; thou partakest of the fruit and efficacy, both of his death, and life, and baptism, and all.

3. Consider the fasting and temptation of Christ in the wilderness. Now we see what manner of adversary we have, how he fights, how he is resisted, how overcome: in one assault, Satan moves Christ to doubt of his Father's providence, in another, to presume on his Father's protection; and when neither diffidence nor presumption can fasten upon Christ, he shall be tried with honor: and thus he deals with us, if he cannot drive us down to despair, he labors to lift us up to presumption; and if neither of these prevail, then he brings out pleasures, profits, honors, temptations on the right hand, which are indeed most dangerous. O my soul, whilst thou art in this warfare, here is thy condition; temptations, like waves break one in the neck of another; if the devil was so busy with Christ, how shouldst thou hope to be free? How mayest thou account, that the repulse of one temptation will but invite to another? Well, but here is thy comfort, thou hast such a Saviour, Heb. 4:15,16. "As was in all things tempted in like sort, yet without sin; how boldly therefore may est

thou go to the throne of grace to receive mercy, and to find grace to help in time of need?" Christ was tempted that he might succor them that are tempted: never art thou tempted, O my soul, but Christ is with thee in the temptation: he hath sent his Spirit into thy heart to make intercession for thee there; and he himself is in heaven, making intercession and pray. ing for thee there; yea, his own experience of temptations hath so wrought it in his heart, that his love and mercy is most of all at work when thou art tempted most. As dear parents are ever tender of their children, but then especially when they are sick and weak, and out of frame; so, though Christ be always tender of his people, yet then especially when their souls are sick, and under a temptation; Oh, then his bowels yearn over them indeed.

4. Consider Christ's first manifestations by his several witnesses; we have heard of his witnesses from heaven, the Father, Son, and Holy Ghost, and of his witnesses on earth, the Baptist, his disciples, and the works that he did in his Father's name: and all these witnesses being lively, held forth in the preaching of the gospel, they are witnesses to us; even to this day is Christ manifested to us, yea, and if we are Christ's, even to this day is Christ manifested within us. O my soul, consider this above all the rest! O it is this manifestation within that concerns thee most, Gal. 4:6. "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts." If Christ be not manifested in thy heart by his blessed Spirit, thou art no son of God; and therefore the apostle puts thee seriously on this trial, 2 Cor. 13:5. "Examine yourselves whether ye be in the faith; prove yourselves; know ye not your ownselves, how that Christ Jesus is in you, except ye be reprobates?" Is Christ manifested in thee? Surely this is more than Christ manifested to thee; the bare history is the manifestation of Christ unto thee: but there is a mystery in the inward manifestation. The apostle speaking of the saints, he adds, Col. 1:27. "To whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you the hope of glory." Oh the riches of the glory of this mystery! Consider it, O my soul, God might have shut thee up in blindness with the world, or he might only have given thee parts and gifts; or at most he might have enlightened thy reason, to have taken in the outward notions of the gospel: but hath he revealed Christ in thee? Hath he let thee see into the wonders of his glory? Hath, he given thee the light of his glory within? Oh, this argues the witness of Christ's Spirit! This only the experimental christian feels. Chrysostom, sometimes speaking of the more hidden and choice principles of Christianity, he useth this phrase, Sciunt initiati quid dico, "Those that are initiated or admitted into our mysteries, know what I mean:" So may the ministers of Christ, preaching of these inward manifestations, say, Sciunt initiati, &c. It is only the spiritual man can know these things, for they are spirítually discerned. O my soul, meditate on this until thou feelest God's Spirit working in thy spirit these inward gracious, glorious manifestations. "It is Christ in thee is the hope of glory."

5. Consider Christ's whipping the buyers and sellers out of the temple. Sometimes, O my soul, thou art in secret, and sometimes thou art in the assemblies of God's people; and if thou art in duty, wheresoever thou art, consider the especial presence of Christ; and what is that but the presence of his Spirit, and the presence of his angels? 1. The presence of his Spirit: this we know by his working in us; certainly the Spirit doth not only hover over us, but worketh in us: how in us? I answer, by his quickening, feeding, cherishing, healing, mollifying, melting, comforting. In this