THE PATTERN of Pure and Undefiled RELIGION, Exhibited in the Preaching and Life of the HOLY JESUS: Showing the true Genius and Spirit of Christianity.  
WITH An Introduction Concerning the restoring of true Religion by Jesus Christ, and his Kingdom.  Non enim qui immaculatas Hostias caedit, qui thuris Acervos dat igni concremandos, Numina censendus est colere: Cultus verus in pectore est, & oppinatio de Deo digna, etc. Arnob. contr. Gentil. l. 4. 
By GEORGE RAYMOND, M. A. Minister at St. Laurence in Ipswich.  
LONDON, Printed for Walter Kettilby, at the Bishop's Head in St. Paul's Churchyard, 1689.   

Imprimatur.  
June 20. 1689. Guil. Needham.   

To the Honourable PEYTON VENTRIS, Esq One of the Justices of Their Majesty's Court of Common-Pleas.  
SIR,  
WHen I had once determined to let these Papers see the Light, I could not in the least hesitate about their Dedication. Not that they are worthy of your Name or Patronage, upon any other account, but their subject-matter, and pious design only; but that custom hath prescribed to men of our Function this way, (as seldom having any other) of confessing their Obligations, and expressing their Gratitude. In compliance with such custom, I chose rather to incur the censure of Presumption, for affixing your Honourable Name to so small a performance; than that of Ingratitude, by passing over in silence the great Obligations you have laid upon me. However, I perceive I must not descend to particulars, nor yet attempt the Blazonry of your Merit; not for fear of being suspected of Flattery, but of offending your Virtuous Modesty; and of swelling the Dedication into a greater Bulk than the Treatise itself.  
I therefore only take leave to Congratulate, not so much Yourself as the Public, your being placed in that Eminent Station, in which, as I am sure you will always be an Eminent Example, and assiduous Patron of Pure and undefiled Religion; so I doubt not but your great Worth, by becoming more conspicuous, will command that Esteem and Veneration from all Men, that it doth from  
Your most obliged, Humble and Affectionate Servant, Geo. Raymond.   

TO THE READER.  
THE Knowledge of God in Jesus Christ, containeth not the resolution of Philosophy Curiosities, and Scholastic Disputes; such as the Order of the Divine Decrees, the consistence of the divine agency with Man's liberty, and of the divine Providence with the contingence of Events; with other such like Speculations, of which yet some Systems of Christian Religion are wont to be compounded. This is to me most evident, from the declared necessity and usefulness of the Christian Doctrine; which can't be affirmed of those fruitless speculations, without the knowledge whereof Men may (and must, if at all) be wise and happy; as also, from the deep silence of sacred Writ concerning those points, and the quite different tenor of its voice and instruction; and from the remaining Disputes about those things, the questions continuing still in the same undecided state, in which the Pagan Philosophers left them, and rather embarassed and puzzled, than dilucidated and resolved by later Schoolmen.  
But the effusion of Gospel-Revelation and Grace, is certainly vouchsafed by God, to render men truly wise and eminently good: to add a new light and authority to the Principles of true Religion, and obligation and assistance to the Practice, and to furnish and maintain a quick and powerful sense thereof. We therefore ought to search the holy Scriptures, and acquaint ourselves with them; not that we may be provided for subtle Disputes, but that we may be impregnated with a divine nature and Heavenly dispositions: 
Jud. 20, 21.  that we may build up ourselves on our most holy Faith, and keep ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto Eternal Life.  
To assist in such a use of the holy Scriptures, aught to be the scope of all Books of Religion; and is the mark aimed at in this. In which I have endeavoured such a representation of the general design of Christianity, and in particular of the Doctrine and Life of Jesus; which being received and becoming familiar, may lead men into a wise understanding of their holy Religion; and direct and help them to draw from the sacred fountains the true and proper nourishment of the divine life. This taste of the sincere milk of the Word, may serve to prepare and excite the appetite; that it shall covet only such repast as is agreeable and good, and have a quick sense and savoury relish of that which is so.  
Intending such a taste only, I was obliged to couch things as close as I could; and to offer brief hints rather than a strict discourse upon each particular. Yet I hope this brevity hath not hindered, but that most things may be sufficiently plain to the understanding of attentive Readers; and I fear too plain for the Consciences of most, who had rather dwell in Clouds and thick darkness, finding nothing but matter of self-accusation and reproach, in such intelligible Notions of Religion.  
Two Requests I have to ask of the Reader. The one, that he be not too hasty and severe in censuring this Essay; which doth not pretend to exactness and perfection: but is (so far as I know) the first in its kind, and offereth itself to be improved and finished by better hands. Yet withal, if the Censurer please to try, he shall be forced to confess, that 'tis not possible to draw the moral, any more than the natural Picture of our blessed Saviour to the Life. The other Request is, that he will afford this Discourse more than a Cursory reading; and that if any thing strike him upon the first view, he will allow it a farther consideration. For my hope is, That the hints here offered, will become more useful, the more familiar they are made; and may instil by degrees, a true relish of the wisdom and goodness of our holy Religion; and a true tincture of the excellent temper and spirit thereof.  
To which good effect, God Almighty prosper the labour and pious intention both of the Author and the Reader; for his mercy in Christ Jesus our Lord. Amen.   

Introduction Concerning the restoring of true Religion by Jesus Christ, and his Kingdom.  
THE Messiah was promised for a light unto the Gentiles, Isa. 42.6. by that name the Jewish Masters call him, and John the Baptist proclaimeth him, 
Joh. 1.9.  the true light which lighteth every man that cometh into the World: and our Saviour averreth frequently of himself, 
Joh. 8.12. c. 9.5. c. 12.35, etc.  that he is the light of the World, and he that followeth him shall not abide in darkness, but shall have the light of Life. By this is signified to us the extreme necessity, the glorious Excellency, the quickening and refreshing Influence of his Doctrine and Example: whereby when the World lay in Midnight-darkness, they had their Eyes opened, and were marvellously enlightened, their Ignorance relieved, their Errors and Prejudices dispossessed and driven away; and they being raised from the deep sleep of sin, were turned from darkness to light; from the power of Satan unto God.  
This Light of Life, dispersed throughout the Gospel of our Saviour Jesus Christ, 'tis the design of this little Tract to collect, for instruction in the true Spirit and Genius of Christian Religion. For since to be a Christian is to put on Christ, i. e. to imitate him, by copying out the Excellencies of his Spirit, and Holiness of his Life; it is necessary we should have the true Idea of his Mind and Spirit, and the true Characters of his holy Conversation in intimate knowledge and constant remembrance, as well as in highest veneration and love. Our profession obliging us to walk as he walked, and the efficacy of Example consisting much in being acted before our Eyes, it is highly necessary that we look unto Jesus; form to ourselves such an exact Idea of his Life, that seeing him (as it were) walking before us in every path of Virtue, we may follow him more accurately, treading in his steps.  
In this consists the true study and use of the holy Gospels; not in learning to make or defend Systems and Scheems of Orthodox Opinions, but in receiving the light of Life, or as the Apostle calls it, in 1 Cor. 2.16. the mind of Christ, i. e. the imbibing the true sense and tincture of his Heavenly Doctrine, and partaking of his Spirit therein lively expressed, that beholding as in a Glass the glory of the Lord, we be changed into the same image from glory to glory, by the spirit of the Lord, 2 Cor. 3.18.  
In order hereunto it must be ever remembered, that Jesus was manifested to destroy the works of the Devil; to rescue Religion from that depravation, which was the dishonour of God, and reproach of Man; and to restore Men at once to Truth and Happiness. The Mind therefore and Spirit of his Doctrine will be best conceived, as opposite to those pernicious Errors, which had depraved Religion, debauched the Lives, and enslaved the Spirits of Men; which had brought them to become Vassals of Satan, the Author and Abetter of such false Opinions and wicked Practices. Christianity is to be considered as a supplement to natural Religion, restoring it from depravation, adding a new light, authority and sanction to the truths and precepts thereof; and by confirming what was doubtful through the ignorance and prejudices of Men, clearing what was dark, rectifying what was abused or mistaken, reducing Men to the true knowledge of God, and rendering them true Worshippers of him.  
To this restauration of Religion, and of Man, it was necessary; first to set them upon a firm basis and foundation, by enlightening their darkness, satisfying their doubts, and helping their infirmity; and then to prevent their falling again (which they are extremely prone to do) into these pernicious conceits by which they had departed from God, were captivated unto Satan, and enslaved in his Kingdom of darkness.  
In order to the first, viz. the fixing men's Minds upon a solid foundation, by satisfying their important Doubts, relieving their Ignorance, and helping their Infirmity; 'twas necessary for the Saviour of the World, 1. To reconcile God to Man by a propitiatory Sacrifice. 2. To demonstrate the Immortality of the Soul, the certainty of a future Life and Judgement. 3. To reveal the object of Worship. 4. To set a perfect Example of Life. 5. To secure Men with supernatural Grace, a strength Divine.  
First, A propitiatory Sacrifice, and the most solemn Declaration that could be, of God's being reconciled to returning Sinners, was necessary to pacify men's guilty Consciences, to satisfy their diffident and doubtful minds, to make an end of all that anxious, busy, and fruitless Religion of Expiations, which could neither purge the Conscience, nor improve the Man; which by becoming the chief subject of religious solicitude, jostled true Religion, i. e. Wisdom and Goodness out of the World. Natural Religion knows no Sacrifice but Eucharistical; 'tis a service of Love and Gratitude: but guilt is diffident and anxious; sin begets dread of God, as well as alienation from him; and he that knows himself sadly in arrears to the Divine Justice, and obnoxious to Almighty Anger, must first be satisfied, that that Justice and Anger appeased, and God reconciled, before he can be prevailed with to love, and thankfulness and holy imitation; that is, before he can be made to repent and return unto God.  

2 Co. 5.19. Rom. 3.25. 1 Jo. 4.10.  God therefore was in Christ, reconciling the World unto himself; setting him forth a propitiation for the sins of it; declaring himself reconciled, and publishing an Act of Oblivion, and Patents of Grace and Pardon ratified and sealed, with the blood of that most inestimable Sacrifice. By the most solemn, sacred, sensible and affectionate pledges of his love, he hath assured us that he wills not the death of Sinners; but his will is their return and happiness; that he will communicate himself to his Creatures, according to their capacity; and that Repentance is a sure Capacity for his greatest Blessings, but impenitence the only accursed thing that separates from God; and that because it renders uncapable of those blessed streams, which are ever flowing from the inexhaustible Fountain of Divine Goodness.  
And as by the blood of Jesus he hath pacified the Conscience of Sinners; so by the revelation of his divine Mercy and Goodness, by the Promise of the holy Spirit, and of Eternal Life, he hath revived their desponding Hearts; he hath begotten them again to a lively hope, that they may be filled with joy and peace in believing, 
1 Pet. 1.3. Rom. 15.13.  and abound with hope, through the power of the Holy Ghost: that they may return with humble Confidence, and cheerful readiness to him, who waits for that happy opportunity to show them mercy; and being reconciled to God by Faith and Repentance, may be inseparably united unto him, in love and hope, and the participation of his holy Spirit.  
Secondly, To the Restauration of true Religion, 'twas fundamentally necessary to banish all doubtfulness about the immortality of the Soul; and to render the future Life and Judgement indisputably certain. Men lost, with their Innocence, their hope in God; and the sense of those immortal Capacities the divine goodness had bestowed upon them. They corrupted also that Tradition which should have supported their hope; and forgot both what their Reason, and their Fathers had told them from God, concerning his design to make them Eternally happy. And the Arguments of Philosophy were too fine and artificial, to encounter the prejudices of Lust, and jealousies of guilt; and to persuade minds that knew very little of God or of themselves; that rather dreaded the presence than desired the enjoyment of the Divinity; and whose secular Religion taught them to look for no other rewards, than the averting a misfortune or a plague, or the procuring the comforts and emoluments of this Life. 
 averteretur imminens ira, vel ut jam tumens & saeviens placaretur. Caecil. in Minut. Foelic.  And with the Philosophers themselves, their most laboured Discourses did not conclude strongly; but inferred only a feeble hope, and a disputable probability. They proved Man capable of Immortal Happiness; but a mind overgrown with corruption, depressed with guilt, and a terrible dread of the Divine Majesty, could not strongly conclude, that God will finish that Capacity, and confer so great a Blessing; nay, could scarce entertain a thought or desire of it.  
God therefore sent his Son from Heaven, that he might bring life and immortality to light; to make a plain discovery of the important truths relating to Eternal Life: and to make Faith of them in an easy and convincing method, rational and sure in itself, and yet aptly accommodated to the meanest understandings. God hath pledged his veracity for the truth of what Jesus taught in this matter; by the Miracles which he and his followers wrought; and confirmed our Faith, by raising him from the dead. His Resurrection is a demonstration of the possibility and certainty of ours; and a pledge of his coming to judge the World. And if we believe not, we make God a Liar; because we receive not the Record that God gave of his Son: and this is the record, that God hath given to us Eternal Life; and this life is in his Son, 1 Joh. 5.11, 12. Moreover the Declaration of the Divine Goodness, and the propitiation and redemption, through the blood of Jesus, by exciting our love of God, and creating a hope in him, do facilitate our Belief of this his gracious Promise, how vast soever the contents of it be.  
Thirdly, It was also necessary, in order to the restoring of true Religion, to reveal and declare the object of Worship; the true, but (to the generality of Mankind) unknown God: whom they served not at all, or ignorantly worshipped. The service of innumerable Patron deities, as immediate superintendents of humane affairs, had jostled out the service of the supreme God; who had no public offices, nor proper Rites appropriated to him: and the worship of wrong objects, alienated the minds of the Worshippers from the true one. They served Creatures so much more than the Creator, and gave his glory in such sort unto them; that 'twas impossible, for understandings so anxiously superstitious and given to Idolatry, strongly to intent the true Deity, or to retain any tolerable knowledge of him. The worship proper to God, was rendered to Angels, or Heavenly Intelligences; and to the Sun, Moon and Stars, their reputed Seats or Temples; to Aerial Spirits the Messengers and Ministers of the Celestial ones; and to Baalim, or the Cannonized Ghosts of departed men; and such too, (according to the report of their own Writers) whose Lives had nothing worthy of God in them. And what was still worse, the Spirits of darkness, these Enemies of God and Man, exacted divine honours from their ignorant Vassals; who offered to them the dearest pledges of their Lives and Fortunes: they sacrificed their Sons and Daughters unto Devils, Psal. 106.37. They served these with mournful, barbarous, cruel and unnatural Rites, as authors of evil; they atoned them, that they might not hurt, 
His ne noceant, etc. Arnob. adv. gent. l. 7.  or might drive evil from them. Yea they paid their homage, not only to intelligent beings, but to Images and Shrines, to inanimate and irrational Creatures; to bruit Beasts, and to the most vile and mischievous of them; to Dogs, 
Oppida tota canem venerantur, etc. Juvenal, Sat. 15.  and Serpents and Crocodiles. Yea they superstitiously venerated every thing that looked high, or great, or strange; lofty Trees, thick Groves and dark Grots, great Rivers, Lakes and Ponds, were regarded as having Divinity in them. 
Lucus frequens arboribus altissimis, specus in magnam laxitatem excavatus, animam quâdam Religionis suspicione percutient. Magnorum fluminum capita veneramur. Stagna quaedam vel opacitas vel immensa altitudo sacravit. Senec. Epist. 41.  To such madness doth superstition indulged carry men; to such reprobation of mind are they liable, who depart from the spiritual service of God, and by sensible objects of worship, change his Glory into a Lie; who first serve the Creature beside, and then more than the Creator who is Blessed for ever.  
Whilst the minds of men were thus debased with unworthy, and distracted with various objects of worship; God set up his memorial with the people of Israel; and taught them to direct their worship aright, to the Maker of all things, the Possessor of Heaven and Earth. Who also was the God that redeemed them from Egyptian Slavery, by terrible wonders, and a mighty power; that appeared gloriously on Mount Sinai; that went before them in the Pillar of Cloud and Fire; that afterwards sat down between the Cherubims, as on a Throne; and dwelled in the Temple as in a Royal Palace, the God and King of Israel. The Laws he gave, and the Rites he appointed them, had this name intent, to be signs and bands of unity between God and them; to direct their worship to the true object, and to restrain them from wand'ring after the Gods of the Nations that were round about them.  
But as this remedy was appropriated to one people, so neither did it effectually cure their Idolatry; but they continued still fond of the way of the Heathen, and made frequent Apostasies into it. God therefore in the fullness of time, sent out of his Bosom his Son; That Eternal Word, and Prince of Angels, neither unbegotten like God, nor created like Man, who unites the Creator and the Creature, and is the Mediator betwixt them, as Philo describes him. 
Phil. Jud. lib. de Haered. rer. divin.  This eternal Lord, and Heir of all things, who presided over the Israelites in the Cloudy Pillar, who appeared to Moses and the Elders on the Mount burning with Fire, who exhibited a glorious presence in the Tabernacle and Temple, and delivered infallible Oracles from between the Cherubims; he in the fullness of time tabernacled in our Flesh, and dwelled among men as one of them; and exhibited a more true and divine Sheckina, or presence; for his glory was as became the glory of the only begotten of the Father, full of grace and truth, Joh. 1.12. In him the Father was manifested, and revealed by him; who hath expressly commanded all men to repent of their Idolatry, and to worship God only; to direct their Prayers to God in Heaven, and not to seek him in any symbol on Earth; nor through any medium, but that of his Eternal Son, 
Heb. 1.3. Colos. 2.9. Joh. 10.30, 39  who is the brightness of his glory, the express image of his person; in whom the Godhead dwells, the Father being in him, and he in the Father, so that the Father and he are one.  
Right reason confesseth the Unity of God, inasmuch as he being supreme, knows no equal, and being All-sufficient needs no Partner; and necessity of Existence, can't reasonably be affirmed of more than one most perfect Essence. But understandings depressed by sense, and depraved by Worldly Lust, first sought God in a Symbol; and chained him to a place, for the better resort to him on all emergencies. And when they had framed in their imaginations a local God, their Fancy multiplied Deities, as their Superstition did Shrines; and 'twas a pleasure to think, they had so many Patrons of their persons and affairs, Gods to address themselves unto, or to go before them upon all occasions. This gross but pleasing delusion, could not be sufficiently detected, but by a light from Heaven; God from thence revealing, and asserting the perfection and unity of his Essence; letting the World know assuredly, that there is none beside him; nor any other Image or Symbol of his Divinity, but the Eternal Son, who is the brightness of his Glory, and never to be conceived of without the Father, nor any other Minister of his Providence, worthy of divine honour; but that the Holy Ghost, the Author of all divine gifts is so: being the Eternal Spirit of the Father and the Son. Upon this Basis he hath fixed the wand'ring minds of Men, determined and directed their worship; condemning the conceit of many Gods, and many Lords or Mediators, as false and wicked; for that there is but one God the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him, 1 Cor. 8. 5, 6. This one God, that made the World, and all things therein, is Lord of Heaven and Earth, and dwelleth not in Temples made with hands, neither is worshipped with men's hands, as though he needed any thing; but he it is that giveth unto all, Life and Breath, and all things, Acts 17.24.  
Fourthly, To restore true Religion, 'twas necessary to redeem Men from their vain conversation, received by tradition from their Fathers, by setting them a perfect pattern of Life; both to demonstrate what is the service agreeable to God, and that such holy living is practicable by Man. False Religion was not only wrong in the object, but also in the matter and instances of worship; it lost the true God amongst the crowd of lesser Deities, and his true worship amongst the heap of childish and unprofitable Ceremonies. Its Votaries were very busy, and its service full of noisy labour, of pomp and pageantry: but the Rites, some of them were unreasonable and foolish, much below, not only the Majesty of God, but the dignity of Man; others lewd or cruel, magical and unnatural, contrary to humanity, a reproach and provocation to the Author of our Being's, but singular symptoms of reprobate minds, and badges of slavery to wicked Spirits. And whilst their Gods were represented as Patrons of Vice, and their most sacred mysteries were shameful works of darkness, their Religion engaged them in lewdness and inhumanity; what could be expected in common conversation, but such a deluge of wickedness as is described, Rom. 1.29. filled with all unrighteousness, fornication, covetousness, maliciousness, envy, murder, deceit, malignity; void of Piety, Charity, Mercy, Faith, yea, even of natural Affection.  
This vain conversation was received by Tradition, and confirmed by custom; and better Examples were very rare, and those extremely defective: and the Discourses of Philosophers (whom the vulgar regarded as a few singular and odd men, and suspected of Atheism) were of little force against the torrent of custom, in which themselves too were not a little involved. Tradition, Law and Custom, had made Religion to consist in performing the wont Rites; but solid virtue, as no part thereof, but a needless and impracticable theory, was abandoned to the speculation of the Learned. Jesus therefore came to restore Religion, not only by the light of Heavenly Doctrine, but by the Lustre of a great Example. His Life demonstrated wherein the Kingdom of God consists; the Works that are acceptable, and the Persons that are dear to him. His Example exhibits an invincible conviction, of the necessity, the beauty, and the practicableness of a holy Conversation; of a Life, wise, and good, and useful; of a Spirit unbiass'd by the interests of the Flesh, and the World, deaf to their solicitations, and unshaken by all their terrors. He demonstrated to the World, that the Servants of God must not be slothful, or idle, but busy Ministers of his Providence and Grace; and be showed too, that their business did not consist in operose Ceremonies, Bodily exercises, 
In operosis Ceremoniis, & ritibus ad digitos tantum pertinentibus. Lactant.  or trivial Rites; but in doing good, and distributing the gifts of Heaven, in watching over ourselves and others, in a persevering practice of Godliness, Righteousness and Sobriety, in charitable and humble ministrations unto men, and a professed service, and constant imitation of the true God. By his own Example, and that of his immediate Followers, as so many concurring Lights, making a path to shine after them, he described the way to Heaven, and the enjoyment of God; demonstrated beyond exception, the necessity of holiness to the Vision of God, and the possibility of that purity which qualifies for the enjoyment of him.  
Lastly, To the restauration of Religion, and of Man, 'twas necessary to quicken those who were dead in trespasses and sins, not only by a great Example, but with a divine Principle and supernatural strength. Instruction and Example were proper to awaken the understanding, and to excite the Conscience; but the Law in the Members, is not so easily subjected to the Law in the Mind: Inclination and Passion is too strong for the efforts of naked Reason; beloved Lust, and enslaving custom, will not give place to wiser emulation; so that this struggle between the Flesh and Spirit, doth but demonstrate the power of corrupt inclination, and the strength of vicious habit. They who with the mind served, i. e. approved and consented to the Law of God; were still by reason of the Flesh, subjected to the Law of Sin. Though the Conscience was awakened, the Will was enslaved; and whatever feeble desires and imperfect choice, 
Rom. 7.  an enlightened understanding might produce; yet they that were accustomed to do evil, could not find how to perform that which is good: the good they would, they did not, but the evil they would not, that they did. Their judgement condemned their practice; but though an awakened Conscience set the Man against himself, yet inclination and custom mastered the judgement, and carried all before them; and held them in Captivity to Sin, and thereby to the powers of darkness.  
Under this wretched Slavery, the generality of Mankind was insensible, and hardened; but those that felt their yoke, were nevertheless subjected to it: and whilst they disputed about the origine of Sin, submitted to the dominion of it: They could not tell, whether Man in his present state, were the ruins of somewhat that had been great; or whether his nature had only the Rudiments and Foundation of some greater excellencies to be built upon it: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de Isid. & Osir. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simpl. in Epictet. c. 34.  whether there were two first Principles, the one of good, the other of evil; (which was the most ancient and universal opinion, as Plutarch tells us) or whence else those lapses and errors of the humane Soul, should proceed; whence it was, that the brutish part had enslaved the rational, and the sensitive appetite broke lose from the governing power. They knew not the head of this overflowing Nile; but found themselves involved in the Inundation: whilst their understandings reasoned tolerably well of Virtue, their inclinations engaged them powerfully in Vice: So that either despairing of liberty, they tamely yielded to the torrent of inclination and custom, or else with great perplexity, but little success, strove against the mighty stream; and in so great a straight (as was natural) looked up to God, 
Plutar. de superstit.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) who is the hope of Virtue, but not the Patron of Sloth and Cowardice. Although they sometimes magnified humane nature, yet experience of their own infirmity, at other times extorted this confession from them, that a divine impulse was necessary to make a Man truly great and good; 
Nunquam vir magnus sine divino afflatu. Cicero. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythag. Aur. Carm.  and that there is something divine in holy men, that informs and guides them. Which differs but little from that of St. John, 1 Ep. c. 2.20. Ye have an unction from the holy one, and know all things. But the knowledge of their remedy, was not equal to the sense and pressure of their Disease: they could cry out with St. Paul, Oh wretched Man that I am! who shall deliver me? but could not answer with him, I thank God through Jesus Christ our Lord.  
It is the Redeemer of the World, who by a divine strength hath relieved the weakness of Man; and by the law of the spirit of life, 
Rom. 8.2.  made them free from the law of sin and death. The Sun of Righteousness, just before his rising upon the benighted World, had emitted some twilight Rays into the darkness of it; by raising up some eminent Philosophers, (Preachers of Righteousness) to check the superstition and madness of the Priests: and to scatter some rays of knowledge among the people, thereby to prepare the way to the Eternal Word, who was to bring with him the treasures of divine Knowledge and Wisdom. But when this glorious Sun was risen, he not only shed a divine light, but quickening heat and influence upon the benumbed and frozen World. He revived the dead, restored the languishing, redeemed the Captive, and enabled Slaves to break off their Fetters: 
Joh. 8.36.  and those whom the Eternal Truth set at liberty, were free indeed. He plentifully poured out that Spirit that rested on himself; even the Spirit of wisdom and understanding, 
Isa. 11.2.  of counsel and might, of knowledge and the fear of the Lord. By the miraculous effusion of the Holy Ghost, he awakened the stupid World, and called them into his Church, an unconquerable neverfailing Principle of Eternal Righteousness. By the abounding of this grace he hath provided, 
Rom. 5.21.  that (as sin hath reigned unto death, so) righteousness may now reign unto Eternal Life. The Gospel preached in the demonstration of the Spirit, made a speedy and wonderful reformation, in the understandings, tempers, and lives of Men; and yielded a most powerful conviction, that God was both able and willing to restore his lost Image in them. And all the treasures of this divine Spirit, are promised to those that humbly ask, and are willing to receive them. The Conscience therefore awakened by the light of Truth, is no longer amazed or distracted; but confiding in the divine aids, and strengthened with his Heavenly Grace, pursues its conflict with the Flesh to a complete Victory. Every good motion is from the same Spirit of Truth and Grace, which hath made such admirable Conquests over Ignorance and Lust; and he that hath the same Principle in himself, can't but have a good hope of the same blessed Fruits. The Soul that feels a divine strength, cannot but expect from the same Fountain, a constant supply; and thus united to God in the same design of restoring his Image, and animated with the holy Spirit, can't fail to master all opposition; for greater is he that is in us, than he that is in the World.  
This therefore is the Foundation, on which Christ's Kingdom of Righteousness and Grace is built; viz. Faith establishing the heart, by a full and certain persuasion of these Fundamental Points, viz.  
That, God is Reconciled, and Pardon and gracious acceptance sure to returning Sinners.  
That, a future Judgement and Eternal Life, and consequently the difference of moral good and evil, are indisputably certain; and unquestionable realities.  
That, there is but one God, the Creator of all things, and Father of our Lord Jesus Christ; the only object of worship, and Fountain of Blessing: whom we must glorify in, and worship through, as he blesseth us by the Eternal Word, and Spirit.  
That, the true service of God consists in the imitation of him, of which the Life of Jesus is our Pattern; that such Holiness is indispensibly necessary, certainly practicable, and can never fail of the divine acceptance.  
That, the corruption of nature, and the power of inclination and custom, are infallibly conquerable by the grace of God; and God most ready to prevent, and follow us with his grace; and that he will never fail to assist and prosper our endeavours, till they are crowned with Everlasting Success.  
This is the Gospel; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  upon these fundamentals of religious Belief, must the Superstructure of Holiness and Happiness be raised and built. Now Christians even of the meanest Capacities, believing Jesus to be the Son of God, and receiving that account the Evangelists give of him, have thereby most evident demonstration, lively persuasion, and certain knowledge of these fundamental truths: such as the most learned Philosophers could not attain unto; and the generality of the World were extremely far from.  
This Foundation being laid sure, God having made Faith of these truths to all men in a most easy and certain way, and most powerfully and solemnly attested them, by the miraculous effusion and demonstration of the Spirit; that which remains for restoring Religion and Man, for perfecting the Kingdom of Christ; is, to build upon this holy Faith, the true Image of God, and Spirit of Holiness: to pluck up those prejudices that debauched men's minds, the Sources and Tap-roots of false Religion; and to inculcate those truths which contain the true Spirit and Genius of pure and undefiled Religion. With this design the Doctrine and Life of Jesus travail, viz. to introduce amongst his Followers, that excellency of Spirit, that was in himself; which is the true Image of God, the glory and the perfection of Man. And as this spirit obtains, so his Kingdom comes with effect; and when it shall rest universally upon his Followers, then shall come salvation and strength, the Kingdom of our God, and the power of his Christ: 
Rev. 12.10. c. 11.15.  for the Kingdoms of the World shall become his; and he shall reign for ever and ever. This is the Sum and Accomplishment of all these glorious Prophecies concerning the Kingdom of the Messiah; That the Knowledge of the Lord shall fill the Earth, as the Waters cover the sea, Isa. 11.4.  
The plentiful effusion of this spirit upon the primitive Christians, made them hope for the speedy accomplishment of these Predictions; and speak of the perfection of Christ's Kingdom as near at hand. But so great a Reformation was a work of time, and Christ had foretold, not only a failing of the spirit of Christianity, but a reviving of the Kingdom of darkness; an Apostasy from the Faith, such a return of the ejected prejudices, and depravation of Religion, as should undermine the very Foundations; 
1 Tim. 4.1, etc.  and subject men again to the ignorant infidelity, anxious Superstition, abominable Idolatry, and foolish Lusts of the benighted Pagans. But that himself in due time, will again set up his Kingdom, and restore to his Followers, 
2 Tim. 1.7.  the spirit of power, of love, and a sound mind; make truth, righteousness and peace to reign, and so break the Empire of Satan, that he shall never be able to erect it more. In the mean while he hath left with us his Heavenly Doctrine and holy Life, as an Antidote against those delusions, which are the passages to, and the very Sinews and Strength of Satan's Kingdom, whether Pagan or Antichristian: and powerfully to inculcate the contrary truths, which constitute the genuine Spirit of Christianity, building men up into the Image of God, and into the Glorious Kingdom of his Son Jesus Christ.  
First, Sensuality and the Love of Sin, is the inlet of error, the root and sap of false Religion; but Purity and the Love of Righteousness, inculcated in the Doctrine and Life of Jesus, is the Friend of Truth and Wisdom, and the way to be filled with the knowledge of God. They who love their Lusts, cannot love the truth that is contrary to them; nor endure the light that discovers their vile deformities. An impure mind is unmeet to receive the knowledge of a pure and holy God; and a guilty mind cannot bear it. The effect of such knowledge upon impure spirits is dread; and that quickly converts into Superstition. For a guilty Conscience (like a drowning man that catches hold of every twig) embraces every expedient offered, to compound with an offended God; and will do any thing to please, save only the rendering that holy obedience that he requires of him. If atonement may be made by Sacrifice, the Altars shall flame and smoke continually; their Flocks and Herds be all devoted, they will make, if possible, Rivers of Oil to run from the Sacrifices: yea they will not spare their own Bowels; but give the fruit of their body, 
Mich. 6.6.  an expiation for the sin of their Soul. They will not fail to build Temples and adorn Shrines, nor to visit them devoutly; nor think much of a costly and painful devotion; if they may have but hope to fatisfy God for the arrears they are in to his Justice. And when they have laboured it hard, they begin to hope it may do; and that God will surely be pleased that they have done so much to gain his favour. 
2 Thess. 2.11.  And just it is with God, to send them strong delusion, and give them over to the belief of lies; who loved not the truth, nor were obedient to it. But the Spirit of Obedience, is the Spirit of Children; to be followers of God makes us dear to him; and the doers of his will shall know the Doctrine: this is the Lesson which Christ inculcates. A pure mind hath a lively perception of truth; is very apprehensive of Errors, dishonourable to God, and that deface his Image: and such purity it is, that the Doctrine and Life of Jesus travel to produce; all Knowledge is of no further value than as ministering to, proceeding from, or accompanied with it. All the Sacrifices of the wicked are declared an abomination, but the delight of God, is in those that love him, and do his Commandments; for they shall be loved of God; he will manifest himself unto, 
Joh. 14.21, 22, 23.  and make his abode with them.  
Secondly, Sense and Imagination, Fondness for external show and pomp, is the way of Superstition, and false Religion: but the love of spiritual worship, and a rational service, is the spirit of Christ, and that way of his Kingdom. God is a Spirit, and chief to be worshipped with ours. And although, so long as we are clothed with Flesh, our Religion must have a Body as well as Soul; yet by an uninstructed fondness for the Bodily part, Men have ever departed from God, into dotage and superstition; and rendered themselves a prey to the powers of darkness.  
This is the mistake of the vulgar especially, or of Souls as mean and unimproved as theirs, though hanged with better trappings. By this fondness for representation, pomp and solemnity, the Patriarchal Rites which were few and grave, grew up at length into a theatrical and magnificent Religion; that required a great Ministry, and a huge body of Rubrics for the exact performance of it. For now the height and magnitude, and shape of the Altar, the number of its steps, and horns, and innumerable things of like sort, entered into Religion; and exercised the servile Superstition of the Worshipper.  
At this door came in Images, with all their train of Foppish and Idolatrous Ceremonies; and became stumbling blocks to the souls of men, and snares to the feet of the unwise; the singular diligence of the Artificer helping forward the ignorant to more superstition. This devising of Idols was the beginning of spiritual Fornication; the invention of them the corruption of life. Wisd. 14. The proneness of the Jews to revolt unto the way of the Heathen, the fondness of those that became Christians for their old Rites, whether of Paganism, or Judaisme, the great multitude of these early obtaining in the Christian Church, together with the necessity that the Apostles and first Reformers found of indulging for a time the accustomed Rites and Ceremonies; these are convincing demonstrations of the power of this Childish fondness, for somewhat sensible and pompous in Religion; and of the danger of falling into false Religion, by multiplying Rites to the subverting of spiritual worship, or laying the stress of Religion on such bodily service.  
But Christianity teacheth a spiritual worship, and rational service; viz. that of the Mind illuminated with true Knowledge, and quickened with a lively sense of God, and referring all unto him. And the very bodily part is either the spiritual Sacrifice of Prayer and Praise; or the Ministry of the Word and Sacraments for spiritual ends and purposes; for the help of Faith, Devotion and Resolution, and the more effectual uniting the heart unto God in fervent love, in thankful and dutiful affection. 
Rom. 14.17.  The Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost; for he that in these things serveth Christ, is accepted of God, and approved of men. But he that has a mighty opinion of bodily labour, that values a Ceremony before a Virtue, his opinion about a Rite before Charity or Peace, that acts his fancy more than his understanding; is more nice and curious about the bodily than the spiritual part of worship; such an one is departed from the genuine spirit of Christianity, entered in at the gate of Superstition, in danger of all the extravagance and dotage thereof, and thereby of Apostatising into the Kingdom of darkness.  
Thirdly, 
2 Tim. 1.7.  A dark and servile dread of God, is the temper and spirit of false Religion; but the Spirit of Christianity is light and love, and a sound mind. When Men become alienated from God by wicked works, and serve him chief with their vain imaginations, than they lose the true and amiable notion of him; they consider him only as terrible and dreadful, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plutarc. de superst.  who is the supreme good, and only happiness of his creatures. They conceive of him altogether as arbitrary power, who is Eternal mind and wisdom, and the glory and perfection of whose nature it is, that as he can do whatever he will, so he can will nothing but what is wise and good. The Dreams of such dark and timorous minds, are very frightful, wild and extravagant; they worship the Idol of their own brains, express their own ill nature, and disturbed imaginations, in that worship, which should be a confession of the excellency and perfection of the Deity. Hence Men came to place Religion in solemn darkness, in cloud and mystery, venerable because hidden or unintelligible Rites, obscure Oracles, sacred Paradoxes, and Arks and Clefts full of divine and wonderful secrets: of which the Priest and the Devil taking advantage, made themselves absolute Masters of the belief and reverence of the people, and by these of their Estates and Fortunes. But this is the Message which we have heard of Christ, 
1 Joh. 1.5.  that God is light, and in him is no darkness at all. That the Principles of his Service are Knowledge and Love; and he regards not the Religion of those that worship they know not what, nor why. That we direct our Service and Obedience, by what we clearly know of him; and that the more we know, the better we shall please him; who will not be served with a blind submission, nor with unintelligible mysteries, but with our best understanding; not with a servile Flattery, and Courtlike Address, by many Intercessors, with a ritual niceness, or a pompous Pageantry, or any such devices of ignorant and superstitious Minds; but with purity of Heart and Life, with a spirit of Love, and of a sound Mind; not with Terror and Melancholy, but with Hope and Alliance; not with scruple and perplexity, but generous Resolution; not as an Arbitrary Tyrant, but as a wise and loving Father.  
Fourthly, The Devil is the God of this World; and the Spirit of error is an earthly and secular one, but the Kingdom of Christ is Heavenly; and such is the spirit and genius of his Religion. The love of the World, and an inordinate estimate of the goods thereof, was ever a mighty source of Superstition, and Pillar of Satan's Empire. With such Worldly-minded Men Interest is always more ponderous than Truth; and that Religion best that most effectually provides for their temporal concerns. To such secular Spirits, 'twas a very agreeable conceit, to imagine, that every business of theirs was under the especial care of some Patron Deity; whose Rites, if they carefully performed their affairs, should succeed according to their wish. The multitude of such Tutelar Gods, for Cities, Families, and particular affairs, the superstitious regard to Oracles and Prodigies, the observation of times, and all the Arts of divination and augury, which made up the Pagan Superstition, plainly show the spirit of its Votaries: viz. that their hopes and fortunes were Embarked in this World, and that they regarded the good and evil thereof, as the sole reward of their labour, or punishment of their negligence in Religion. This principle the Idolatrous Jews plainly avowed to the Prophet's Head, (when he expostulated with them concerning their forsaking of God, Jer. 44.17.) that they would burn Incense to, and serve the Queen of Heaven as their Fathers had done to good purpose; for than they had plenty, and saw no evil; whereas since they had left off their service, all things had gone to ruin. Nor was this a vulgar conceit, but the best defence the greatest Men among the Pagans could make for the worship of those many Lords; 
Caecilius in Minut. Felic. Orig. c. Cells. l. 8. Jul. Ep. 51.  that by their singular care the good things of life are distributed to men: so Caecilius, Celsus, and the Emperor Julian defend the Cause of Daemon-worship.  
It is also a mighty temptation unto Men, to imagine that God must needs love such Riches, Magnificence and Glory in his Service, as they find themselves to be extremely delighted withal; that the long flourishing of a Religion is a demonstration of the truth of it, and the misfortune and calamity of Men, an argument against their way of serving God. Thus they are apt to conclude, who mind Earthly things, and over-rate the concerns of this Life, and judge every petit affair thereof worthy of a divine decision.  
But Christianity teacheth us to consider ourselves as Strangers and Pilgrims here; whose estate and interest doth not lie in sublunary things, but in spiritual Promises, and Immortal Hopes. We are Citizens of Heaven, and only travelling through this World thither. Upon this our Heavenly Relation and Interest only, we may value ourselves; and aught to love our Religion because it secures these to us, and designs the improvement of our Spirits for the eternal Vision and Enjoyment of God. We are instructed therefore to have our affections very moderate and cool towards Earthly things, but warm and tender towards Heavenly Objects. This is the finishing Lesson, and most excellent effect of the Christian Religion; which is a Heavenly Philosophy: and to make it truckle to the affairs of this Life, or turn it into Maxims of secular Policy, is the greatest abuse and subversion thereof.  
Lastly, The spirit and genius of false Religion, is selfish, narrow and stingy; but that of Christianity, Charitable, and generous and large, as the Kingdom and goodness of God.  
Superstition converts Religion into a private Commerce; imagining God to gain by the service done him, and expecting the return of that service only in personal and private Blessings. And no wonder if they who conceive God to seek himself in the homage he exacts from his Creatures, imitate the Deity they worship; and centre in themselves in every thing they do: or that they who serve an arbitrary Deity, should expect to oblige and render him partial to their interest, by the multitude of their services. Hence arose the conceit, that the divine favour and beneficence might be monopolised by certain persons, was appropriated to particular places; or annexed to the performance of peculiar Rites: and happy they, that had the secret of that Monopoly, the mystery of engrossing the divine protection and care. Hence every Family had its tutelar Gods and singular Rites, and they changed the Shrine, the Rite, or the place, when any ill success defeated their expectation. 
Fugiuntque penates quisque suos, sua cuique domus funesta videtur, & quia causa latet, locus est in crimine notus. Ovid. Met. l. 7.  So Balaak repeated the Sacrifice, and shifted the place, in hopes at last to make the God he supplicated favourable to his request, Numb. 23.13. He said unto Balaam, Come I pray thee with me unto another place; and Curse me them from thence. So the Syrians having fought unsuccessfully with the Israelites upon the Hills, resolve to change the place, and to have recourse to the Gods of the Valleys, in hopes of better success, 1 Kings 20.23. Their Gods are Gods of the Hills, therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they.  
Hence such who found, by success, that their interest in their Gods was great, boasted this reward of their Superstition, and trampled upon such who seemed neglected of the Deity, or greatly fallen from his favour and protection. Whom God had forsaken (either for their neglects of his service, or for the arbitrariness of his own will, casting them out of his protection) they looked upon as abandoned to neglect and contempt, and cruel treatments. If kindness were due to any, it was only to those whom God distinguished by his Favours, or who served him in the same manner with themselves; and that kindness too was arbitrary and precarious as well as partial, and ever gave place to the efforts of a narrow, stingy, and selfish Spirit. Hence also the Spirit of Persecution became an ingredient of false Religion, the Friends and Favourites of God (as they thought themselves) conceited they did him service in destroying his Enemies; or at least, that they had right to use as they pleased, to crush and ruin those despicable Wretches, who were reprobated and outlawed, and fallen from the protection and care of Heaven.  
But Christianity teacheth us to serve God, not as if he needed such service, but for the reasonableness and excellency thereof; because his service is perfect freedom, and true Religion the perfection of Man. It teacheth us to seek our improvement and happiness in subjection to those laws of God, which are the transcript of his most perfect and blessed nature, and are designed for the perfecting and felicitating ours; and contains in them the true Elements, the certain principles and necessary means of such felicity. It teacheth us to consider God, not as a respecter of persons, but as God both of the Jews and Gentiles; the universal Father of the whole Family of Heaven and Earth, governing by the eternal measures of Wisdom and Goodness, and by Laws that respect and provide for the welfare of the whole: As the inexhaustible Fountain of Goodness, ever communicating himself to all his Creatures, according to their Capacities; and requiring only such service as capacitates for the enjoyment of him. It directeth us to seek the glory of God, not in the triumphs of his Arbitrary Power, but in the consummate effects of his infinite wisdom and goodness; the perfection of his works, and especially of that grace he hath bestowed on Men; in the most perfect communication of himself to them, which is life and happiness everlasting.  
And as our God, so our Religion is love; Charity is the sum and substance of it, generous goodness, the most courteous gentleness, the most perfect humanity, the truest greatness of Mind, and largeness of Heart, are the genuine and excellent fruits thereof. It obligeth us to consider ourselves but as stones in the great building of God, disposed by the wisdom of the Almighty Architect, with regard to the whole Fabric; and that we become useless and insignificant, by centring in ourselves, and minding only our own things, without respect had to the common interest. 
Rom. 12.3, 4, 5.  Just as the members of the body are beautiful in conjunction, and considerable in their operations, conspiring to the common welfare: for the Eye doth not see for itself, but looks out for the whole Body; and the hand is useless whilst it grasps to itself, but its ministrations to the Body are necessary and excellent. It obligeth us to account all the gifts of God, as designed to render us useful to others; not to make us glad and full of ourselves. In short the whole oeconomy of the Gospel, travels with this design, to better the Societies of Men, and perfect the Communion of Saints; to edify the Body of Christ in the Spirit of Love ruling in all its Members, to render Believers of one Heart and one Soul, as their God, their Faith, and their Hope, their Profession, Business and Interest are one; that they may be one as the Father and his Son Jesus Christ, by a Communication of the same excellent nature and communion in the same divine riches and treasures. And the Christian thus instructed values himself, and expects his approbation from God, not by his enjoyments, but by his usefulness; not by the number of his talents, but by the improvement he makes of them.  
This is the true spirit of Christ's Religion and excellent proceed of his Kingdom; the true Members whereof being by a right and lively Faith fixed upon a solid Foundation, firmly persuaded of the mercy of God, and of Eternal Life, of the necessity of Holiness, and the efficacy of the divine Assistance, are built upon this Faith into a most excellent temper; informed and governed by the spirit of sincerity and purity, delighting in the spiritual worship of God, united to him in filial trust and affection, placing their Happiness, and seeking their Interest not in the things of this World, but those of a better, pursuing them with tender and warm affections, having their spirits enlarged by the knowledge of God, and filled with generous goodness in imitation of the divine beneficence, do seek their own felicity in the perfection and consummation of the Kingdom of God. For the effecting hereof, Christ hath left with us the Record of his Doctrine and Life; that we beholding therein the glory of the Lord, 
2 Cor. 3.18.  may be changed into the same Image, from glory to glory, by the spirit of the Lord.  
To minister hereunto is this Tract designed. First, By exhibiting the true Principles of Christian Doctrine, leveled against the most pernicious errors, and restoring true Religion, as they are contained in the Sermons and occasional Discourses of Jesus, recorded by the Evangelists: and by considering how Jesus inculcated and abetted this holy truth, as a pattern to us, how we should hold, and profess, and propugne such his Doctrine. Secondly, By exhibiting the true spirit and genius of the Christian Life and Practice, collected from the Example of Jesus. And that first, By drawing the great lines of his Life, as the admirab●● pattern of ours. Secondly, By applying the light of this Example for o●r Instruction, in the necessity, nature, extent and excellency of true holiness. Thirdly, By showing what obligation and encouragement the Life of Christ contains, to render us followers of him; concluding with an Exhortation to that purpose.   

THE PATTERN Of Pure and Undefiled RELIGION.  

CHAP. I. Containing the Principles of Christian Doctrine.  
JEsus being a Teacher sent from God, Sect. 1 to restore true Religion, levelled his Doctrine principally against those Errors contrary thereunto, which yet Mankind was very prone to fall into; and inculcated those prime and fundamental truths, which make up the genuine Spirit, constitute the Essence, and are (as it were) the Informing Soul of true and undefiled Religion. As,  
First, Concerning the Nature and Government of God. He that lay in the bosom of the father, 
Joh. 1.18.  hath revealed him to us. Whom Men rather conceived of, as a powerful, than as a good Being; a God of wrath, and the object of their dread, rather than a God of perfect Wisdom and Goodness, the object of their love and holy imitation: One whom they might possibly appease by Gifts, and atone by servile performances; little apprehending in the mean while, that He was most easy to reconcile, and forward to do them good, and sufficiently pleased if they were but willing to be made happy by him.  
This was the degenerate and misshapen notion of God, that informed the Religion of the World, and rendered it servile, superstitious, unsavoury, and uncomfortable. As for the Jews, God was their King, and they considered him as the Lord of their Hosts; dreading his Power, and limiting his goodness. Whilst they reverenced his Sanctuary, hallowed his Sabbaths, and paid his tithe and oblations, they were safe under his Almighty Protection; and to them possibly he might make some allowance, and bear with the transgressions of his peculiar people: but the Nations of the World they looked upon as the people of his Wrath, and either devoted to destruction, or not regarded by him; who, whatever goodness he had in his nature, had appropriated that to the Jews only. Jesus therefore who hath showed us plainly of the Father, inculcates worthy apprehensions of God; teaching us to conceive of him, as the Father of Mercies, as kind to the unthankful, and freely good towards all; and that Universal Love, the most generous and fervent Charity, the most tender Bowels of Pity, these are his true Image, and make us like God, the children of our Father which is in Heaven, Math. 5.44. He therefore tells the Jews, that God loved not them only, but the whole World; and that to such degree, as he sent his only Son into it, for the Salvation of all, that should become willing to be saved by him, Joh. 3.16. That He came to seek and save that which was lost; and that Repentance and remission of Sins, should be preached in his Name, to All People without exception, Luk. 24.47. that God is gracious and reconcileable in his nature, and that there is Joy in Heaven at the conversion of a sinner, Luk. 15.7, 10. In a word, the true notion of God is, that he is indeed to be Reverenced for his excellent Greatness, but that he is especially to be loved for his Goodness, as being the excellent pattern of all that is good, and original of all perfection, whom to know is Life Eternal; to be like him is to be as perfect as we are capable, and to see God our supreme felicity; and that Vision is the portion of his Children, that strive to imitate the Being they Adore and Love, that Copy out his Purity, his Righteousness, and Mercy; they shall be blessed, for they shall see God, Mat. 5. such are the excellent notions of God, which the Doctrine of Christ inspires, banishing those narrow and stingy, mean and servile conceptions of him, that had infected the minds, and vitiated the Religion of Jews and Gentiles, and which Mankind are exceeding prone to fall into.  
Secondly, Jesus in his preaching, Sect. 2 did especially inculcate the truth of divine Worship, with what things God is pleased, and what is the Worship and Homage he requires of us; dispelling the gross Ignorance, and dangerous Errors, both of the Jews and Gentiles.  
God he tells them is a Spirit, and will be worshipped in spirit and truth, with the Mind and Soul, without shadows and ceremonies, Joh. 4.23. as he will not be honoured with Images, so he little regardeth any external performances. That he values neither place nor time, but every where, and at all times, he will have Men call upon him, holding up pure hands, with sincere and fervent minds. That he preferreth Mercy to Sacrifice; and is only glorified by our being fruitful in good works, Joh. 15.8. that the Gentile Image-worship was abominable, and the Jews Ceremonies trifles, and the Pharisaic superstition intolerable with God. To turn Religion into noise and show, to place it in Fringes and Phylacteries, in distinguishing opinions, or unprofitable speculations, in regard to Altars and Shrines, to difference of meats and days, and such like Traditions of Men; this was an offence and scandal that moved the Spirit, the meek and gentle Jesus, and made him reprove sharply, and lash severely, the abetters of it, Math. 23. Especially they having advanced these trifles and superstitions, into the place of Justice, Mercy and Faith, and the greater things of the Law, and made void the Commandments of God through their traditions.  
There is nothing (our Saviour tells us) entering into the Man that can defile him in the estimate of God, but the evil things that proceed out of the heart, these defile the man, Mark 7.18. nor can any thing on the other hand avail him, but what proceeds from a mind full of God, and is a genuine fruit of the true knowledge of him. That true Religion and true Happiness (its natural issue) consist in, and are the results of a due temper of mind; the poor in spirit, the penitent Mourners, the meek, 
Math. 5.3, etc.  the merciful, the pure, and peaceable; these are the true Worshippers, and truly happy Men. That God needeth not our Prayers to inform him of our wants, or to move his pity; nor are we heard the sooner for our much speaking, but that our due apprehensions concerning God, and humble confidence in him, fervent application of our Soul towards him, and a ready obsequiousness to his Will, these render us capable of his Blessings, and secure them to us. When our hearts are full of the sense of his power and goodness, and our Prayers oblige us to honour him in our Lives; when we forgive others as hearty as we desire God to forgive us, and pray to our Father in secret, with a full trust to be heard and approved by him; then we worship him aright, and shall be the better for such our serving God, though he that is infinitely perfect needs not our Service, nor can be profited by us, Matth. 6.  
Jesus instructs us therefore to make our Prayers short and grave, fervent and apt to excite Devotion, after the Pattern he taught his Disciples, Mat. 6.9. And that we pray continually and importunately, for those things the desire whereof doth greatly exalt and improve our Spirits, Luk. 11.1, 13. thus did this great Instructor call Men back to the true worship of God, admonishing that they no longer should trust in Sacrifices and oblations, in pompous Rites, and ceremonious Addresses, or any thing of that nature; but worship God in Spirit and Truth, and be followers of him as dear Children, and then they might rely upon it, that their Heavenly Father both knows their needs, and will most readily secure them in all their distress, and bestow upon them all his goods.  
Thirdly, Another main Principle Sect. 3 of true Religion, taught by the holy Jesus, concerns the true motive, reason and end of our duty and obedience, in which Mankind had grossly misconceived and mistaken; and such mistake is most fatal and pernicious to Religion, and to that satisfaction and happiness that should be attained by it. The Pagans ployed their Altars, and practised their Religion, to avert a Pestilence or Famine, to obtain the Commodities of Life. The Jews would not serve God for nought, but were encouraged to expect affluence and prosperity as the reward of their Obedience. The wicked Pharisees had prevaricated to the utmost, and presumed they might satisfy for Injustice and Oppression, by a strict observation of the Ceremonies of the Law, and Traditions of the Elders. The people generally expected from Christ secular Immunities and Privileges, they followed him for the Loaves. Their Fathers (they tell him) did eat Manna, were wonderfully fed and protected in the Wilderness, and planted at length in a land flowing with Milk and Honey, but what sign showest thou? Joh. 6.30, 31. Upon which, and all apt occasions, Jesus instructs them in the true reasons, motives and ends of obedience to God, telling them, that to make Religion a Cloak to secular designs, is to prostitute and profane it; and to procure to themselves an inevitable and great damnation, Matth. 23.14. That they should not seek any longer the meat which perisheth, but that which endureth to eternal Life, Joh. 6.27. That his Kingdom was not of this World, nor did he promise his Followers extraordinary immunities in it: but rather it would frequently so happen, that they should be hated, reviled, and persecuted for their adherence to him. There is indeed a true and great felicity, the natural result, and inseparable consequent of the righteousness taught by Christ, but then poverty of Spirit, and contempt of the world, are parts of that Righteousness, and Ingredients of that Blessedness; and being reviled, disgraced, afflicted, and persecuted, 
Math. 5. Mark 7.34.  are well enough consistent with it. Blessed are they that suffer for Righteousness sake, for theirs is the Kingdom of Heaven, and their reward shall be great in Heaven. That his Disciples must take up the Cross; and no Man can be his Disciple, that is not resolved to part with all for his sake, Luk. 14.33. and the hundred fold restitution that he promiseth, is such as consists with persecution, Mar. 10.30. That therefore his Disciples ought not to have the interests of this World in mighty Reckoning; nor value themselves upon any thing, besides their interest in the future and better Life. Nay even those miraculous gifts they were endowed withal, far exceeding all the gifts of Nature, or of Fortune, yet were not a sufficient foundation for any great complacency, or rejoicing in themselves; Luke 10.20. Rejoice not in this that the spirits are subject to you, but rather rejoice because your names are written in Heaven. His Promise to his Followers is, that he will Raise them up at the last day, that where he is they shall be also, that they shall have a beatifical Vision of God in Life Everlasting; that in the mean while, they shall b● the Children of God, and have the lively hope of his Favour, the Conscience of their own Integrity, the feeling of a happy temper and excellent state of mind, and the consolations of the Holy Spirit for their support and encouragement. Upon these motives, and from the principles of equity and ingenuity, love and gratitude to God, and a desire of being like him, and of attaining that perfection they are capable of, he wills them to practise all Righteousness, he recommends their duty to them. And this is it which constitutes the Spirit and Soul of Christian Righteousness, and gives the true stamp and complexion to all our Obedience, viz. that it being founded in a right knowledge of God, cherished by a holy Acquaintance with him, expressed in those things that are Worthy of him; making a due difference between the greater and lesser matters of the law; be acted from love and gratitude, from a conviction of the excellency of Holiness, and with delight in it, from the hope and desire of Eternal Life, and a full persuasion of the necessity of holiness to perfect our nature, and make us capable of seeing God, and meet to enjoy him. This is the Truth as Jesus taught it; which he that hearty imbibes, and suitably expresseth in his Life, he is a Christian, a Disciple indeed, and shall receive the end of his Faith, the Salvation of his Soul.  
Lastly, The Doctrine of Jesus hath Sect. 4 also given Light, to the Measure of Righteousness, and extent of our duty, with respect to some allowances made to the Jews, or such things as God winked at in former times of Ignorance. For we are assured by him, that unless our righteousness exceeds the righteousness of the Scribes and Pharisees, we shall in no case enter into the Kingdom of God, Math. 5.20. That not only murder and maiming, but hatred and revenge, yea causeless and immoderate anger will certainly expose us to the judgement of God. That ineffectual Lust makes us guilty before him, as well as actual Adultery. That the occasions of evil must be avoided, and the first motions of Lust repelled, or we perish by our indulgence, fondness and softness, as well as by accomplished wickedness. That although God tolerated the hardhearted Jews, and winked at the ignorant Gentiles, in the matter of Polygamy and Divorce, yet from the beginning it was not so: nor should be for the future among the Disciples of Jesus. That trivial and common swearing makes guilty as well as Perjury; but such truth and faithfulness ought to be amongst Christians, that their credit might not need the support of an Oath. This is the substance of our Saviour's Sermon, in Matth. 5.20. to the 37 verse. Farther he enjoins, that his Disciples should excel in meekness, and patiented bearing of injuries, not resisting evil, but overcoming it with good. That they should not violently impose their Religion on Men, nor yet endeavour the destruction of such as with violence opposed it. To call for Fire from Heaven on the Church's Enemies; to kill extrajudicially, a bold Seducer of the Brethren from true Religion, were acts of holy zeal, once commended and rewarded; but Christians are required to be of another spirit, Luke 9.55. And the son of man came not to destroy men's lives, but to save them. He calls his Followers to the most excellent heights of all virtue, that they may shine as Lights before Men, and become as the salt of the earth to season the manners of others, and keep them from stinking corruption. So that wherever his Religion should come, it should produce many eminent lights, and incomparable Examples; and should have such a general influence, as to render the Conversations of all more tolerable and savoury.  
Such is the instruction contained in the preaching of Jesus, exhibiting to us the true Principles of Christian Religion, declaring the genuine spirit and temper of it. He moreover asserted his own Authority and Mission from God to restore his true Religion and Worship; he confirmed the former Revelations, and taught a just Reverence of them; he revealed many things concerning the following state of his Church, and promised farther information in those matters by the pouring out of his Spirit upon it. But these are things foreign to our present business. I shall therefore here shut up the first Chapter.   

CHAP. II. The manner of Christ's teaching, instructive to us, how we ought to profess, abett and maintain his Doctrine.  
JEsus the great Prophet that was to come into the World, did by his Preaching enlighten the Darkness, and dispel the gross prejudices of it: he did moreover, by the manner of declaring his Doctrine, recommend it to our regard, and instruct us how to profess and propugn it.  
For first, It is frequently taken Sect. 1 notice of, by the Evangelists, 
Matth. 7.29. Luk. 4.32. Mark 1.22.  that he taught as one having Authority, and not as the Scribes; that the people were astonished at his Doctrine, because he spoke with Authority, i. e. as became the Majesty of divine truth; without affectation or artifice, without ostentation of Wit or Eloquence; not dealing in subtleties, nor descanting upon the traditions of Elders, or referring to the testimonies of famous Rabbis; but he delivered plain and useful Instructions, in a grave, sincere, and authoritative sort, as a Messenger of God, fully satisfied of the truth of what he spoke, and referring to the Conscience of his Auditors, appealing to the Scriptures, and demanding audience and credit for his works, which proved his Mission from God. The things of God must be reverently handled; his truth is a sacred depositum, which as we must not be ashamed to own, so we must not triflingly expose. 'Tis too great and noble a thing, to be brought forth, barely to entertain or divert the Company; it carries its own Authority when solidly proposed, and confirmed by Sacred Writ, but 'tis enfeebled and diminished when dressed with exquisite art, as if it needed trimming or varnish: It is profaned, if we so blend it with Fancy, Wit, Eloquence, or other small Arts; that it serves only for an occasion of showing ourselves, or that it appears not in its native beauty and majesty, by reason of the spots and bedeckings that we bestow upon it; to show our art not to serve the Interest of the truth. Religious truths are venerable, they had their proper seat in the Conscience, must be received thither with a full Conviction, and rule there with a divine sway; and we must endeavour to transmit and fasten them in the Conscience of others, with all that Authority and venerable regard, that they have, or aught to have in our own.  
Secondly, It's noted of Jesus, that Sect. 2 he taught with becoming freedom and boldness; his very Adversaries confessed he taught the way of God in truth, not regarding the person of men, Matth. 22.16. He concealed no necessary or useful truth for fear of offending. He freely and sharply reproved the Scribes and Pharisees, though the most potent Faction, of greatest interest and repute. He neither courted the people, nor their Rulers; he desisted not from refuting popular Errors, though they more than once took up stones to cast at him; nor was discouraged, when he was told that Herod sought to kill him. Go ye (saith he) and tell that fox that I cast out devils, and do cures to day and to morrow, and the third day I shall be perfected, Luk. 13.31. There was nothing more offensive to the Jews, than his healing on the Sabbath days, and the Pharisees who were exceedingly Superstitious in that point, watched him with an evil Eye; yet he cured the sick in their presence, and confounded their superstition with his free discourse upon that subject: Is it not lawful to do good on the Sabbath days? and which of you having an Ox or an Ass fallen into a Pit, will not straightway pull him out on the Sabbath day? Luk. 14.1, 5. Thus he taught us sincerely and freely to profess necessary and useful truth, and boldly to refute Error, and reprove Vice; not to hold the truth with respect of persons, nor in the just defence of it to fear the Faces of Men.  
Yet thirdly, Jesus taught with Sect. 3 great Wisdom and Prudence; taking fit seasons, and accommodating himself to the needs and Capacities of Men. By familiar and apt Parables from things well known, he did instruct the vulgar, and at the same time did escape from the insidious and captious; did pass by the obstinate and untreatable, leaving them in their blindness; or he shut their Mouths, and defeated their Snares. He pointed and barbed an Arrow, which flew more directly, and stuck the faster in their Consciences, for the Parable it was winged with. Such was the Parable of the two Sons, whom their Father commanded to work in his Vineyard, representing the inexcusable obstinacy and impenitency of the Pharisees; and that of the Husbandmen miserably destroyed, for refusing to their Lord the fruits of his Vineyard, for killing his Servants, and at last his Son, whom he sent to reclaim them; for they themselves confessed the justice of the proceed against those wicked Men, and therein past Sentence on themselves, even whilst they knew, that he had spoken these Parables of them, Matth. 21.41, 45. With like Wisdom he defeated their captious questions, and put them to silence with his Interrogatories. Thus he asserted the Rights of God and the King; and yet avoided the snare of the Herodians; when they asked him concerning paying tribute to Caesar, Matth. 22.21. So he asserted his own Divinity, and silenced his Adversaries; by questioning with them, how Christ could be both the son and the Lord of David, v. 45. So he silenced the Sadducees in their own way; for if they from the relation between the Woman and her seven Husbands, argued against a future state, much more reasonable was it to prove a future state, from the Relation that God owned between himself and good men, even after their death, viz. that he is the God of Abraham, etc. for that relation is real and effectual, and therefore requires the existence of the Subjects, that they live to God in a capacity of his love and favour. For he is not the God of the dead but of the living, Mat. 22.31, etc. 'Twere endless to observe all the instances of that wisdom and prudence, wherewith Jesus refuted errors, and vindicated truth; not showing himself afraid of his Adversaries, and yet prudently avoiding them. After which Example, he hath willed us to be wise as Serpents, though innocent as Doves. Not to be ashamed of him and his words in an evil and adulterous generation, and yet not to cast Pearl before Swine, nor holy things to Dogs, nor imprudently to provoke the untreatable and unreasonable.  
Fourthly, The Holy Jesus in all his Sect. 4 Discourse, shown such zeal and fervour, as manifested that he was in great earnest, and executing a trust, that he had received of God. In him was fulfilled that prophetical passage, the zeal of thine house hath even eaten me up, Joh. 2.17. he used diligence in teaching, and sharpness in reproof, when the case required it. Ye Hypocrites! Ye generation of Vipers! How can ye escape the damnation of Hell? So he rebukes the selfconceited, wicked Pharisees, Matth. 23.33. Get thee behind me Satan, thou art an offence to me, for thou savourest not the things that be of God; was the earnest reproof he gave to Peter, who opposed his own fancies and prejudices to the wisdom and truth of God, Matth. 16.23. He loved to do the work of God, and refused not to travail for the Conversion of a poor Woman, and she a Samaritan; neglecting his meat at a time when he was both hungry and weary; for this was his meat, to do the will of him that sent him, and to finish his work, Joh. 4.34.  
Sect. 5 Yet in the last place, This his zeal was tempered with a mighty pity and compassion, to the infirmities, needs, and prejudices of men. He was tender of their Souls, and pitiful to their Weaknesses. His Bowels were moved in him, and he had compassion on the multitude; when he saw that they were scattered abroad as Sheep having no Shepherd, and fainted for lack of instruction, Mat. 9.36. He did bear with the weakness and prejudices of his Disciples, though he was grieved for, and complained of the dullness of their understanding, and hardness of their heart. He repeated his Instructions, expounded his Parables, heard and Answered their Questions, and endured their Infirmities. He wept over the infidelity and obstinacy of the Jews, with passionate wishes, that they would have known the things of their peace in the day of their Visitation. He foretold their destruction with sadness, and all the expressions of pity and compassion.  
From all which we learn, not only to receive the Christian Doctrine with forwardness and readiness of Mind, as that wherein the glory of God, and the interests of our Souls, are nearly concerned: but also to profess it steadily, as those that are fully persuaded, both of the truth, and the high importance of it, being very zealous and in earnest in teaching and defending it; using all wisdom and prudence to gain, or silence the Enemies thereof; to defeat their designs, and avoid their snares; fearless of whatever may betid us in the regular, and necessary confession of the truth; and with meekness, tenderness, and long-suffering, endeavouring to conquer the contrary errors and prejudices of Men.  
This is the instruction we reap from the preaching of Jesus; we are thence admirably enlightened in the true Principles of pure and undefiled Religion; and instructed how we ought to hold, profess, inculcate, and defend them.   

CHAP. III. The Life of Christ considered as our Pattern and Example.  
THE Son of God came into the World, to restore Religion and plant Holiness in it, not only by the instruction of his Doctrine, but by the lustre of a great Example. He hath not only guided us with his Mouth, but led us also by the hand; as we must abide in his words, so we must tread in his steps. Therefore he dwelled among us, that he might give the World (what it never had before) a perfect and unerring Example of Life; and therefore his Life is upon record by the care of the Holy Ghost, that we might have the instruction and the encouragement of it; and be obliged and persuaded to make it the pattern of ours. In order to which, we shall first make an extract out of the holy Evangelists, of the Life of Jesus, as an admirable pattern of all Virtue; and then consider the instruction and the obligation of it.  
Sect. 1 In the Life of Christ we have a perfect and unerring Example of Virtue, without any allay or mixture; so fitted to all conditions of Men, that in every case they may draw instruction, and encouragement from thence. More particularly  
First, Christ hath left us in his Life an Example of Piety; of a conversation led much with God, testifying a right knowledge, an affectionate sense, a superlative love of God, by all proper expressions and genuine fruits thereof. His Life was visibly devoted to the service of God, his fixed resolution, and his professed business was to do his will. I came into the World, saith the holy Jesus, not to do my own will, but the will of him that sent me, Joh. 5.30. Most ready he was to fulfil all Righteousness, and execute every command of his Heavenly Father, Matth. 3.15. this he accounted fit and becoming; 'twas more necessary in his esteem, and pleasant in his sense of it, than his necessary food, Joh. 4.32, 34. I have meat to eat, that ye know not of, for my meat is to do the will of him that sent me, and to finish his work. Nor did his resolution flag when tried to the utmost; for he refused not to drink the Cup which his Father gave him; 
Matth. 26.39.  he prays that God's will may be done, with full consent, and without any reluctance of his own; and he bowed his head upon the Cross in humble submission to the Execution of the Divine Will.  
He left us an Example too of constant and fervent devotion, testified by a reverence for, and adherence to the holy Scriptures, that contained the mind of God; by a diligent frequenting the public Assemblies for the worship of God, both in the Temple and the Synagogues; by having recourse to God upon every fit occasion, and praising him and giving him thanks in all things; by extraordinary Prayers and Fasting, and watching thereunto upon extraordinary occasions, by a religious care of his Family, or constant attendants, praying with them and instructing them; and all this practised in the most intense degree, and reverend manner. He spoke with all manner of regard and deference to Moses and the Prophets, Search the Scriptures, for in them ye have eternal life, Joh. 5.39. and think not that I am come to destroy the Law, or the Prophets; for whosoever shall break one of the least of these Commandments, and shall teach men so, shall be called least, i. e. shall have no part in the Kingdom of God, Matth. 5. he constantly worshipped in the Synagogues on Sabbath days, Luk. 4.16. and was daily, that is, frequently in the Temple, Mark 14.49. and a religious observer of the Passover and other Festivals, Joh. 10.22. he discoursed much of God, gave him thanks at his Meals, retired frequently for private Prayer and Heavenly Solitude; he taught his Disciples to pray, and he prayed with them; the Garden in which he was apprehended, was a sort of Family-Chappel, or Oratory, whither Jesus was wont to resort, with his Disciples, for the Exercise of their Family-Devotion, Joh. 18.1, 2.  
In the Life of Jesus, we have a pattern of zeal for God and his Glory, tender, and earnest, and constant; though pure from affectation, and from bitterness, not transporting him beyond just, and peaceable, and charitable bounds. Careful he was that God might have the glory of all that he said and did, Joh. 14.13. he never shown himself so concerned as when the honour of God was at stake, nor angry but when that was violated. This made him, who was meekness itself, so sharply reprove those Monsters of Men, the Scribes and Pharisees, who made bold to serve themselves of God, and made void his Commands by their Traditions, Matth. 23. therefore he seems transported at the profanation of the Temple, the House of Prayer being turned into a Den of Thiefs, Luke 19.46. Joh. 2.15. he rejected the Devils proffer of the Kingdoms of the World, the price of Idolatry, with holy indignation, Get the behind me Satan, Matth. 4.10. and he rejects Peter as if he had been another Devil, when he opposed the will and the glory of God, Matth. 16.23. Get thee behind me Satan, for thou art an offence unto me, for thou savourest not the things that be of God, but those that be of Men.  
So fervent and zealous was the piety of Jesus, it was unaffected, yet great and constantly professed, not boasted, but unshaken; that was not imprudently importune, and troublesome to others, but steady and even, and absolutely conquering all opposition it met withal. To love God with all the heart, and Soul, and strength, includes somewhat more than a right knowledge, or honourable opinions of him; it implies fervour, and delight, and constant resolution. Religious and holy Men, must put on a presence and greatness of Mind, and not be afraid or ashamed to appear what they are, such as love God, and desire, and seek, and delight in him above all things. Thus Jesus teacheth us by his Example, in which also, we see a Life of Godliness and Devotion, not led in a Cloister, but (which is more perfect) in the World in a busy station, where Godliness and Charity went hand in hand, and took their turns; and he that was so zealous for God, was also useful and profitable to Men.  
For secondly, In the Life of Christ Sect. 2 we have an unparallelled pattern of the greatest good will, and noblest Charity towards men; evidenced in his whole Conversation, conspicuous in all his Discourses, the Life and Soul of every thing he did. For his Life was a constant Scene of Charity, and his Death the consummation of it; for he laid down his Life for the behalf, and in the stead of Men, to procure them the greatest good they are capable of, reconciliation to God, and Eternal Life. To collect therefore the instances of his Charity, would be to recount all his Miracles, which St. John saith, the World could scarce contain the voluminous account of; 'twould be to recite the story of his whole Life, which was one entire demonstration of good will, a most useful and benign conversation. But to hint some particulars, He exemplified his Charity by a free and obliging Conversation; accessible and affable to all sorts of men, compliant with their Customs, and easy in his demean toward them, so far as might consist with Innocence and Prudence. For this frankness of his Conversation, he underwent the reproach of a Wine-bibber, and a friend of sinners, Matth. 11.19. And the supercilious Pharisees were offended at this, that he accepted the Persons and the Invitations, and made himself a Guest to Publicans and Sinners, Matth. 9.10. If he were a Prophet (say they) he would have known who touched him, for she is a Sinner. But our Saviour answered them, that the Physician is proper Company for the sick; that he conversed with all sorts of men, because he sought the good of all; for he came to seek, and to save, and to call to repentance, Matth. 9.12, 13. Nor indeed is it the property of Charity to be shy and estranged, morose and rigid; but to be complaisant and accessible, and to please all Men, in all things that are innocent and inoffensive. A good Man can't indeed choose his intimate Friends among the dissolute and profane rout; for what agreement hath Light with Darkness; but he is affable and courteous to all, and separates not himself from their Conversation, unless in great Charity, by order of Church-Censure, for the bringing a Sinner, by shame, to Repentance and Amendment.  
Again, Jesus full of good will and Charity, studied quietness, and to preserve peace and order amongst Men. He espoused no Party, nor provoked any by busy pragmaticalness; he would not be a judge or divider, Luke 12.14. Tender of giving offence, he was gentle and mild in his reproofs, where the case would admit of it. Why are ye fearful, O ye of little Faith, Matth. 14.14. He both taught and practised Obedience and subjection to Government; that Piety should not be a pretence to the discharge of Loyalty, but that Caesar have his rights as well as God, Mat. 22.21. He paid the tribute of the Sanctuary, at the expense of a Miracle, rather than he would give offence, notwithstanding he might have held himself excused in strict right from that payment, Matth. 17.27. He rebuked Peter when he drew the Sword against the Officers of the High Priest, though it was to defend his innocent Master; and denounced upon that occasion destruction to all that shall usurp the Sword without legal Commission; They that so take the Sword, shall perish by it, Matth. 26.52. Thus he taught us by Example as well as Precept, to follow Peace, to study the quiet and welfare of Societies, to do what in us lies to render Government easy and prosperous; as a noble instance of Charity and good will to Mankind. Farther, Jesus exemplified his Charity, and instructed ours, by that pitiful and compassionate sense that he constantly expressed, of the Needs, and Miseries, and Misfortunes of Men. He had compassion on the multitude, and healed their sick, Matth. 14.14. His Bowels were moved, when he saw the desolate Widow mourning over her only comfort, then departed, and in his pity he restored her Son to life, Luk. 7.13. He wept over the City of Jerusalem, at the thought of that desolation that was to come upon it, though as a just punishment for their outrageous injuries against himself, Luk. 19.41. much more was his tender spirit grieved, and troubled for the hardness of their hearts, Mark 3.5. and because they knew not in the day of their Visitation, the things of their Peace. This is Charity like that of God; who is the Father of pities, and full of Bowels, James 5.11. and such must ours be if we be his Children; we must put on as the elect of God, bowels of mercy, be tenderhearted, and compassionate one towards another, Colos. 3.12.  
Nor did the Charitable Jesus only pity, but he relieved also the needs of Men. His Charity set on work all his powers, and drew forth all his treasures for the help and secure of the miserable. He went about doing good, Acts 10.38. his very Garments were tinctured with benign influences; and all his Miracles were works of Charity, demonstrations of his love; and he did these good turns most readily and cheerfully, in the most obliging manner, and most profitable kind. He gave Alms to the Poor, out of his small and precarious Revenue, Joh. 13.29. He relieved at once the bodily and spiritual wants of sick and sinful Men; and taught us to judge our Charity by the good fruits of it, by our readiness to every labour of love.  
Again, the Charity of Jesus exemplified was of the right Stamp, not soon angry, nor at all revengeful, but showed itself in meekly bearing affronts, and forgiving injuries. When his Disciples would have fetched fire from Heaven, to avenge the rudeness of the Samaritans; they mistook (as he tells them) the Spirit of their Master, for he came not to destroy, but to save, Luk. 9.55. Therefore as all the contradiction and opposition of brutish men, did not alter the sweetness of his disposition towards them; so when he fell into their malicious hands, he endured their mockery and cruelties, without ever reviling them, or answering again to their taunts and derisions, and when they put him to death, he forgave the most ungrateful Enemies that ever were; he mildly ascribed their wickedness rather to Ignorance than an obstinate malice, and prayed for them to his Father; Father forgive them, for they know not what they do, Luk. 23, 34.  
Thus the Holy Jesus is become a pattern to us of a busy and fruitful Charity, full of good fruits, and of a meek, long-suffering, gentle and forgiving Charity; that could no more revenge ill turns, than refuse to do good ones. And this his beneficence and love to men it was universal; not confined to a Party, to his Followers and admirers, but extending itself to all men; and to all their needs. He did good to the unthankful and to the injurious; to those that did him all the evil they could, and this good he was constantly ready to do, for his Charity was fervent and unwearied; he sent none away ashamed that had recourse to him for succour, but rather wondering at his kindness, blessing God who had raised him up, and blessing him for so frank and great relief as he bestowed on them. No opposition could make him give over his charitable designs, and he pursued them with all manner of condescension as well as industry; making himself a Servant, or as one that served; bearing the follies, the prejudices, and the weakness of men, and denying himself his own liberty, and ease, and times of refreshment; spending the day in charitable employments, and redeeming time as he could from the night, and from sleep, for Heavenly Solitude, which no doubt was very delightful to him that so perfectly knew God, and the happiness of enjoying him; and therefore 'twas the greater self-denial, to cut himself short in those divine pleasures, for the sake of doing good to Men.  
By this Example of Christ we learn, that it is more blessed to give than to receive, that it is better to forgive injuries than to revenge them, that we have no reason to except against any labour of love, and that true Charity can't be cold and indifferent; that it is insolent pride and folly to stand upon punctilios of place or prerogative, but that rather after the example of Christ, he that is greatest should become servant of all.  
Sect. 3 Thirdly, Jesus hath left us an Example of spotless Innocence and purity, from all the defilements of the Flesh and the World; of the due governing those desires and affections that respect pleasure and delight. John the Baptist put on the habit of a Hermit, professed abstinence and severity, Matth. 11.19. but Jesus came eating and drinking, not forbearing the use, but the excess of comfortable enjoyments. He neither retired from the World, nor yet ran eagerly into the embraces of it; his conversation was grave, but not morose; he was above the vanities and impertinencies of the World; but was not troublesome in quarrelling and censuring such as were innocent and tolerable. He ever expressed a mind full of the sense of a better World, and too great to be alured or cheated with the gaieties of this. He with holy indignation rejected the proffer of riches and honour, yea all the Kingdoms of the World, when his Innocence must be the price, and God must be dishonoured for them, Luk. 4.6. He chose not his pleasures and delights from sense, and the World, but from Reason and Religion, from spiritual enjoyments and well doing. He lived upon the Providence of God, and the benevolence of his Followers, who ministered to him of their substance, without solicitude or complaining; though he had no settled Revenue nor fixed abode; not so much as where to lay his head, Matth. 8.20. Yet he had a cheerful, generous, and hospitable mind in that mean condition, and was better pleased in it, than Worldly Men are in their greatest affluence and superfluities. His conversation was useful and charitable, savouring of God, and Reason, and the Spirit, not of the World and Flesh. He chose too some severities and hardship, fasting and watching, and self-denyals; not because he needed them, but to show us the way of keeping the body tame and governable; that it may neither clog and hinder, nor boldly interrupt the application of our minds to God and things divine. From which Example we learn the true rules and measures of Temperance, how we are to estimate, pursue, and use the pleasures and delights of Life, viz. that in our settled judgement and fixed choice, preferring the things of another Life before all the interests and delights of this, and keeping a constant acquaintance and conversation with those better things; we abstain from all that use and enjoyment, not only which makes an Inroad upon Justice or Charity, but from that too which deadeneth and palls our taste for Spiritual things, and abates our delight in them: Such pleasures as make the mind soft, and feeble, and trifling, and leave a fondness for, and awaken our passions towards this World, but cool and trash us in our desires and pursuits of a better. Moreover, that we not only be cheerful and contented in every lot, but that we daily contract our desires and Appetites, and have our minds more free from importune and violent long. And then (as the consummation of the habit) that the sense of carnal and secular delights, be swallowed up in the brighter and more gustful pleasures of Virtue and Holiness. When we are crucified to the World, and almost wholly indifferent, as to the delights of it; when we neither , nor long, nor fret, nor envy, nor yet swell with hope, or seem ravished with enjoyment; but rather think meanly of all the entertainments of this World, as having nothing agreeable to our Heavenly Mind, nor worthy of a passionate regard. To this consummate State we must be daily pressing forward, and judge of our safety by our approach to it, viz. as the sense of Worldly delights cooleth, and that of Heavenly ones grows and swells.  
Fourthly, In the Life of Christ, we Sect. 4 have an admirable Pattern of an Invincible Fortitude, of a Mind as much above the terrors of sense, as the delights of it; that could no more be broken by the troubles and misfortunes of Life, than softened by the enjoyments and pleasures thereof. He is become an Example to us how to maintain our Resolution and Integrity; and to keep a due decorum in the midst of great sufferings, or great fears; and not to be vanquished by the frowns of the World, any more than by the blandishments and allurements of it.  
For Jesus was a man of sorrows, and acquainted with griefs; he drank deep of the Cup of Afflictions, being assaulted on every side; afflicted by God, and persecuted by Men, and pursued by the utmost art and malice of Devils. He suffered contempt, and contumely, and the blasphemous contradictions of Sinners; their insolent mockeries and barbarous insults and triumphs over him, as baffled and conquered: Save thyself, thou King of Israel, and come down from the Cross, and we will believe on thee, Luk. 23.37. and when he was not in their hands, yet he had always reason to apprehend their malice, and to fear their power. His condition was mean and friendless, and his Adversaries potent, such as had persecuted former Prophets, and openly declared their hatred of him; such as had the Government in their hands, and had used it against him, by decreeing to Excommunicate those that should own him.  
But in the midst of these his frequent Sufferings, and continual fears, he maintained a firm Resolution, and a venerable decorum; and left us an Example, that we should tread in his steps. He was neither fearless of evil, nor stupidly insensible under it. When his Passion drew nigh, his Soul was troubled, and sore amazed, heavy and exceeding sorrowful, Matth. 26.38. Though he refused not the Cup, yet he prayed, if possible, it might be removed, Matth. 26.29. He resented the Hypocrisy, the Ingratitude, and Cruelty of his Enemies; Many good works have I done, for which of these do ye stone me? Joh. 10.32. He did not dare, and provoke their rage, but prudently avoided it, whilst innocently he might do so. But he did not so fear the power of his Adversaries, as to omit his duty; or to do any evil thing for the avoidance of it. He resolutely professed and taught the truth, which they were not able to bear; He encountered the errors and prejudices of the Age; and reproved the Vices of it. He did not sooth or flatter any party of Men; but dealt plainly, and spoke freely, and lanced smartly the ulcerated Hypocrisy of the Scribes and Pharisees, that were the most potent and popular Faction. He would not shrink from the truth, nor mince the matter, though they heard him with malice in their hearts, and stones in their hands, Joh. 10.31. He would venture again among them to raise Lazarus from the dead, though they had so lately sought to stone him, Joh. 11.8. He would go up to the Passover, according to the Law, though he fall thereby into the hands of the Chief Priests, who will be sure to Sacrifice him to their rage.  
When he was overtaken with evil, he did not struggle and complain; he was not overborn and sunk with it; he endured all their taunts and reproaches, without being discouraged; and when he was reviled he answered not. And he suffered with undaunted Courage and resolution, and unbroken Patience, a violent, shameful, and cruel Death. Nor was it lowness of Spirit that made him silent; for he was not afraid to confess the truth to the last. But his Mind was exalted above the impression of evil, by divine consideration, Faith in God, and reverence of his Government. He knew the power they had against him was from Heaven, Joh. 19.11. and he acquiesced in the equity and goodness of the divine determination and disposal. Hence he maintained his Empire over the Passions, free from the disquietude of anxious Fear, or the torment of ouragious Anger, the smart of peevish Impatience, or the sinking load of melancholy despair. He possessed his Soul in Patience, steady in the greatest change of condition, as one that expected it, that was not mightily concerned at it, that considered chief how he might adorn every Lot, and honour the supreme disposer of it.  
From whose great Example we learn, not foolishly and imprudently to provoke Enemies, or to throw ourselves into their hands, or bring ourselves into a state of suffering; but that we cheerfully take up the Cross, when God lays it in our way, so as we cannot, with a safe Conscience, step over, or beside it. We learn too, to consider the state we are in, and not to flatter ourselves with a constant immunity from the afflictions of it, to expect as Jesus did, the hour and the assaults of the powers of darkness: At least always to remember, that there is nothing unchangeable but God, nor constant but his favour. That we ever mix with the considerations of this state, our lively hopes of a better; for then only will these momentany afflictions seem light and short, when the massy Crown of eternal glory is put into the counterbalance. That we learn to value ourselves altogether upon our interest in God, and in the World to come; that so we may neither inordinately fear, nor resent the loss of such things as leave our greatest concern and interest entire & untouched, and secure to us. That we may then rejoice in our better portion, and be thankful to the donor of it, when he cuts us short in the possessions and interests of this Life. Yea, that we rejoice in every condition of Life, so far as it may administer to our Eternal Salvation; and that we be upon our guard to do nothing, that is unbecoming the dignity we are advanced unto by the grace of God and the expectations we have from him. That therefore all our contrasts with the evils of this World, may be as unpassionate as is possible; and we ourselves as calm, unmoved, and generous, as becometh the Heirs of a better.  
We see that all the Afflictions of Jesus did not lessen him with God nor good Men; no more can ours, if we bear them as he did. Nay he shone brightest in suffering, by the Evidence he gave of a great Mind in a narrow Fortune, and an afflicted State. So that we are invited to wish for his Portion, and to be in his stead; rather than to pity him, or dread his condition. We see too that though his sufferings were incomparably great, the divine strength and consolations were sufficient for him, and the same God has promised not to lay upon us more than he will enable us to bear, and we shall be ashamed to sigh under our pettit burdens, if we consider how holily and composedly Jesus bore those vast and heavy loads. There is also no provocation to anger, fear, or impatience, which Jesus hath not conquered; and thereby made it easy for us to do so after him. For how can we complain of any portion, that is far less bitter than that of the Son of God was. How shall we complain of God, if he chastens us gently for our sins, and for our profit, that we may be partakers of his holiness; when he so grievously bruised his own Son for our iniquities, who himself was innocent and pure. Or how can we think much of any ill treatment from Men, after that which Jesus met withal. Never any person deserved so well from the World, never any suffered so barbarously from it. But nothing can harm that doth not provoke us; and we see from the Example of Christ, and a multitude of his eminent followers of all conditions, that it is both possible and glorious to surmount all the afflictions of this life, to expect the changes and tempestuous Calamities of it, without anxious fear; and to bear them, without murmuring and despair.  
Fifthly, In the Life of Jesus, we Sect. 5 have an unparallelled Example, of wonderful humility and lowliness of mind; and he hath bidden us learn of him to be meek and lowly, Matth. 11.29. the Apostate Angels became such, by aspiring to be higher; but the Son of God emptied and humbled himself, to the form of a Servant, to the portion of Sinners, to the Death of the Cross; he made himself of no reputation, Phil. 2.7. He was not ashamed of the meanness of that state he had descended into; nor did he seek to appear other or greater than he was. He sought not his own glory, but the honour of him that sent him, Joh. 8.50, etc. When the people admired his Works, he took care that God might have the praise of them, professing that he had received all from the Father, who was greater than he; that he could do nothing of himself but as the Father gave him commandment and power. In his whole Life there is not the least passage that savours of vainglory. He concealed his Works of Fame and Wonder as much as might be, and laid restraints on the publishers of them. He would not permit his Disciples to publish his glorious Transfiguration till after his Resurrection. And when to fulfil a Prophecy he road in triumph to Jerusalem, he was still a humble King, riding upon the foal of an Ass, and going then to humble himself to the shameful death of the Cross, Joh. 12.15. He disputed not the will of God, whatever pains or condescensions were implied in doing or suffering it. He came not to be ministered unto but to minister; and he yielded himself with courteous condescension to all sorts of Men. He disdained not the poorest or the vilest, nor stood upon punctilios of state or distance; for he had taken upon him to be the Servant of God, and a dispenser of his grace to Men. He stooped therefore so low as to wash his Disciples Feet, the meanest office of a Servant; and he did this to give us an Example, that we should learn humility of him, Joh. 13.15. And as he was sweet and lowly towards all, and entirely submitted to the will of God, so he could bear to be ill thought of, and evil entreated, endured meekly the contempt and obloquy, that he most unjustly met withal. He did not aggravate the affront, by suffering pride and self-conceit to mix with his resentment of it, but mildly expostulated with those that affronted him, in such sort as might convince and melt them: If I by Beelzebub cast out Devils, by whom do your Children cast them out? Matth. 12.27. so he refutes the most blasphemous imputation of the Pharisees; who ascribed his Divine Works to a Confederacy with Hell. He mildly censured persons that were in a fault, if there were hopes to bring them to Repentance, and cast a covering over their shame: Go and sin no more. And he that is without sin let him cast the first stone, Joh. 8.7, 11. Thus was he at once free from any high conceit of his own Excellencies, and from being a proud and censorious Remarker of the defects and faults of others; gentle towards all Men, lowly in his own esteem of himself, and a humble Servant of the will of God.  
Now from this Example we learn, that true humility consists not in Satirical Declamations against our selves; which are often rather the effects and instruments of spiritual Pride: but to be humble, is to have a high veneration of God, and a profound submission to him; it is to estimate and consider ourselves as absolutely depending on his free goodness; it is to ascribe all that is good wholly unto God the Author of every perfect gift, and to call nothing our own but our Folly and Sins; to be content to be disparaged and meanly thought of; and to be willing to give to others that praise that is their due: It is to be free from ostentation and vainglory, to be courteous and condescending, to love to be concealed, to be modest and treatable, content with a low station, and submitting to rule and government; to be moderate in our designs, and calm in our pursuits, patiented of disappointment, and candid towards the faults and infirmities of our Neighbours. And all this because we are self-diffident, and depend upon God, and acknowledge him to be all, and ourselves but Vanity and nothing.  
And what temptation can we have to Pride, when Jesus was such a Pattern of Humility? Never was there such Knowledge, Wisdom and Power in any Man; nor was there ever any so full of the spirit of God, and yet he was meek and lowly: Who was the Heir of all things, the desire of all Nations, the Consolat on of Israel, the glory of the Gent●●… and whom the Seas and Wind, and ll things obeyed, he having all Power in Heaven and Earth. What can we possess of comparable value to all this? or what can we contrive or bring to pass, comparable to the undertaking of Christ, and the great design of his Doctrine and Miracles; of his Life and Death? But we have much more reason to be humble, for whereas the great endowments of Jesus were not blemished with any fault of his, we have nothing but folly and shame to call our own. Repentance is our best Wisdom, and that is a conviction of Sin and Folly; and yet we are unsteady in our Repentance, and frequently departed from our better purposes, and have reason to blush and be humbled for so doing. Besides, it was the Wisdom and Perfection of Jesus, that kept him from being cheated, or imposing on himself: Pride is all error and delusion, but humility is truth. 'Twas humility that made all his other excellencies illustrious, and rendered him at once highly beloved of God and Men. And from his Example we learn, that he that humbleth himself shall be exalted; for we see Jesus for his humility exalted to the right hand of God, and Crowned with glory and honour.  
Lastly, As for particular relative Sect. 6 Virtues, Christ indeed did not enter into all Relations; but his Example was sufficiently complete without it. He intended us a pattern in special of the most eminent Virtues, and most difficult to our frail and corrupt natures; of substantial and zealous Piety, universal and fervent Charity, generous contempt of the World, invincible Fortitude, and gentle and selfdenying Meekness and Humility; and he that follows him thus far, will need no farther instruction; but may easily become his own guide. He in whom Christ is thus form, will certainly adorn every relation, and excel in it. 'Twill be natural and easy for him to conceive, what the holy, and charitable, the meek and lowly Jesus, would have done in such circumstances, if he had entered into them; and then he hath his pattern to go and do likewise. Nor yet are we without the Example of Jesus for our direction in several instances of this sort. His subjection to his Parents is upon record; and his tender care of his Mother, even in his last extremities, making provision for her on the Cross, by recommending her to the care of his beloved Disciple, Joh. 19.27. His quiet subjection to Governors, when unjustly prosecuted by them. His pious care for the instruction of his Family, and training them up in Religion and Piety. But (as I said before) he that hath received the Spirit of Christ, will not fail to express it in every condition; and he that acts by the measures of Piety and Charity, Purity and Humility, shall discharge himself of the duty of every relation, and be a true Follower of Jesus in it.  
This therefore may suffice for an extract of the Life of Christ, as a perfect unparallelled pattern of all Holiness, Virtue, and Goodness; that which follows is, That we apply the Light of this Illustrious Example, for our instruction, in the absolute necessity, genuine nature, due extent, and admirable excellency of true Holiness and the Christian Life.   

CHAP. IU. The particular instruction we reap from the Life of Christ.  
THE Life of Jesus considered as Sect. 1 our Example, doth fully inform and persuade us, First, Of the absolute necessity of holiness, in order to the Vision of God; and that the undertaking of Christ for us will no farther avail us, than as we are made partakers of his Spirit, and do copy out the Excellencies of his Life. 'Twas a design worthy of the Son of God, to plant and restore Holiness in the World, by his Doctrine and Example, by his Life and Death, by all that he said and did to minister instruction and help thereunto, and to bind it upon us with such sacred Obligations, and fast ties, as are not easily to be broken. It is true, that Holiness in general, that Piety, Justice, Charity, Sobriety in particular, do attract us with their native Beauty, and proper lustre; we can't but discern the necessity of these Virtues to the perfection of our nature, to the attainment of Peace and Happiness, to the good and welfare of Society, and to the rendering us capable of enjoying God. But because the voice of reason is too faint and low, and its representations too languid and feeble to be much regarded, in the crowd and noise of impetuous Lusts and Passions; and authority, example and custom, false notions and prejudices, and levity of mind, oppose themselves strongly to the dictates of Conscience, and endeavour to hid the shame, and abate the folly and absurdity of Vice: Behold therefore God hath spoken from Heaven to awaken our drowsy Faculties; and sent his Son to show us the only way thither. We may now be infinitely certain, that there is no entering into the glory of God, by any other path, than that which Jesus walked in; that we can become the Children of his love no other way, than by being conformed to the Image of his dear Son; that we are not capable in this life, of any greater good than to have Christ form in us; for this was God's ultimate design in giving his Son to us; that we through him might be made partakers of the divine nature, 2 Pet. 1.3. What a veneration for Religion, and love of Holiness should this consideration beget in us; that it is the best thing we are capable of, the sum of all God's merciful and kind intentions towards us; that best of Gifts, which the charitable Jesus, by his Incarnation, Life, Death, Resurrection, Ascension, (by all that he hath done, or shall do for us to the end of time) doth aim to bestow upon us, to endow us withal. What a foolish and wretched judgement do we then make, if in opposition to the Wisdom and goodness of God we prefer Lust and Folly, and sensual delights? What divine Light and Grace do we resist and despise; if we still abide in darkness, continue in sin? And how foolish, false, and insignificant, are all our pretences to be Christians; whilst we are led by another spirit than that of Christ; and follow any Example sooner than his? For this is to reflect upon the Wisdom of God, and to despise his Grace, to reject his counsel for our Salvation, and to judge ourselves unworthy of Eternal Life.  
Secondly, From the Life of Christ Sect. 2 considered as our Copy and pattern, we are infallibly informed, wherein pure and undefiled Religion doth consist; or what are the things undoubtedly pleasing unto God. The Life of Christ was designed to be a perfect and unerring Example; such as the World needed, but never had before, nor should receive again. There can therefore be no heights nor degrees of perfect goodness, which his Life was a stranger to. But from his practice we learn, what are the things most agreeable to the mind of God; and most effectually recommending us to his love. And from him we learn, that the Essence of true Religion consists in spiritual holiness; that the most perfect Life, is a life of Charity and well doing; that to lay out our lives, and to be ready to lay them down, for the glory of God, and the good of Men; this is the top and consummation of Religion. When the inspired Writers of the Life of Jesus propound him to our imitation, they do not show him in a Cloister, ranting at the World, and disdaining the Society of those that live in it, as unclean or less holy: we hear nothing of ecsttasies, and raptures, and passive unions with God in the fund of the Soul, of whip and rolling himself upon thorns and nails, and other severe Penances; of Miracles done in a private Cell, merely for his own reputation, and to show how dear he was to God upon the account of his austere and retired Life. After this sort, the Saints of the Roman Church are propounded as patterns of the most Heroic Deeds and perfect living. But if this be perfection, and the height of that Religion which Christ designed to encourage; the holy Evangelists have quite mistaken the account of his Life; which was (as they report it) an exact transcript of his Doctrine: teaching us to seek perfection, by being like God in wisdom and goodness. In a word, to practise all Virtue as we have opportunity, and above all others to excel in Charity, to have our intentions and affections pure and holy, and to value ourselves altogether upon the interests of another Life, but very little upon any advantage of this; herein consists the true spirit, and height, and perfection of Religion, as it was taught and exemplified in the Life of Christ. It doth not then consist in a blind submission of our judgements to unintelligible Mysteries; in a zealous adhering to a party, or in any particular Mode of worship, much less in the pompous splendour of external rites; in beautifying and enriching Altars, Shrines, and Images; in distinguishing days and meats, in vows of obedience, in voluntary or imposed Penances, in devout gestures, or any thing of that sort: in all which unprofitable exercises, a man may be extremely busy and zealous; and yet not transcribe any part of the Life of Jesus. And a Man may on the contrary walk as Christ walked; and yet have little or nothing to do with the forementioned matters. He accepted indeed the oblation, and the penitential affectionate address of Mary Magdalen, when she anointed his Feet; 
Mat. 26.10, etc.  he vindicated the Woman and her deed; and taught us not rashly to censure the devout persons, striving sensibly to express their inward fervent Resentments: but at the same time he grants that Charity to the Poor is the most acceptable and indespensible Offering, and in ordinary the better Test of Religion. As for himself he went about doing good; and taught us by his Example that the Kingdom of God is not Meats and Drinks, or any thing else, but Righteousness, Peace, and Joy in the Holy-Ghost: a pure, a charitable, humble, and godly Mind and Life; without which nothing else can avail us, and with which in Sincerity and good Degree, nothing else can be wanting to render us accepted of God, and happy in his Favour. In short, if Religion were whatsome men make of it, the life of Christ is very far from being an excellent Draught and Copy of it: and on the other hand, if the life of Christ be a true guide in Religion, than it will be found at last to be quite another thing than too many foolishly and wretchedly take up withal.  
Thirdly, From the Life of Christ Sect. 3 we learn, that his Disciples ought to excel, and not to rest in the lowest attainments. We do not else imitate his Life, which was a Copy of the most worthy and excellent performances of virtue and goodness in its greatest height, and brightest lustre. He hath required that our Righteousness exceed the righteousness of the Scribes and Pharisees; even such of them, who not only pretended, but did indeed live according to the strictness of their Sect, Matth. 5.20. And he will take an account of us what we have done more than others, and what approaches we have made toward the Heavenly Pattern, the perfection of God, Matth. 5.47, 48. If you love them that love you, what do you more than others? Do not even Publicans so? Be ye therefore perfect, even as your Father which is in Heaven is perfect. To abstain from scandalous Crimes, is but the first Element of Christian Life; if we had learned of Christ, 
Ephes. 4.17, etc. Galat. 3.27. Galat. 4.19. Phil. 2.5. 1 Joh. 2.6.  we must not only put of the old conversation, stinking with corrupt manners, but we must become new Men, and bear the Image of God in Righteousness and true Holiness. To be Christians is to put on Christ, to have him form in us, to have the same mind in us that was in Jesus, to be led by his spirit, and to walk as he walked. And that certainly implies more, than the forsaking of Idols, and the grosser debaucheries of those that knew not God; it signifies too, that Christians should be as conspicuously and eminently good, as those miserable Pagans were notoriously and infamously wicked. That we be rich in good works, filled with the fruits of righteousness, which are to the praise of the grace of God in Christ Jesus, Phil. 1.11. That we shine as lights before Men, and become the Salt of the Earth; such Examples of all that is good, as may restrain, direct, provoke, and influence others; season their Manners, and preserve them from stinking.  
Christ who hath set us so admirable a Copy, will expect of us a proportionable imitation; and he that walks in the flats of Virtue, upon the Borders of Vice, that indulgeth himself in the utmost of what he judges may be innocent; doth not walk as Christ walked, who busied himself in the best things; choose what was most severe towards himself, but most for God's honour, and towards others most kind and charitable. He that barely studies to be free from those sins that are clamorous in his Conscience, doth not answer the design of the Gospel; which hath a farther aim, to render its Votaries more perfect; partakers of the divine nature, and Heavenly minded.   

CHAP. V The Obligation and Assistance of the Example of Jesus.  
HAving seen what instruction the Life of Christ contains, how it demonstrates to us the absolute necessity of Holiness, the true nature and greatest instances thereof. Let us now consider, what obligations to Holiness, and what encouragement and assistance therein, is derived to us from this great Exemplar, and admirable Pattern of the Life of Jesus. For  
Sect. 1 First, What else could be the design of God in thus giving his Son, not only to be a Sacrifice for sin, but also an Example to us of holy living? What, but to oblige us most powerfully and indispensably to be followers of him in the Excellencies of his Spirit, and of his Conversation. God gave his Son to be the Light of the World; not only by the Introduction of more excellent Rules of Life, but also by the lustre of a great Example; and his purpose and decree was, that we might thereby be conformed to the Image of his Son, that he might be the firstborn among many brethren, Rom. 8.29. Therefore Jesus hath commanded us to learn of him, Matth. 11.29. and he that saith he abideth in him, ought himself to walk as he also walked, 1 Joh. 2.6. the sum of our Christian Profession and Duty, is to put on Christ, Rom. 13.14. i e. to imitate the whole Body of his Sanctity; to bear the Image of the Heavenly, to resemble our Lord and Master in the Excellencies of his Spirit, and in the actions of his holy Life. And this was the end, not only of his Life, but his Death too, he suffered for us, leaving us an Example that we should follow his steps, 1 Pet. 2.21. His Blood was the expiation of our Sin; but his Death too was a great Example of Self-denial, and Charity, of Constancy in the truth, of resignation to God, of Patience and Meekness, and other suffering Graces; and the design was to reconcile our wills, as well as our Persons to his heavenly Father. 'Tis of great use to us to have a living Rule; an unerring Pattern of the divine and happy Life. Such a Perfect Exemplar the World wanted, all that had gone before having been blurred and blotted: the best of Men were Examples of Vice as well as Virtue, and the Precepts of wise Men, though short of perfection, were held for impracticable, because they themselves lived not as they taught; the Wisdom of their Discourses serving but to reproach the folly of their actions. Nor could Virtue plant and support itself by Philosophy and argumentation; whilst Vice had got the reputation of custom, and the advantage of mighty Examples. God therefore sent his Son from Heaven, to redeem men from their vain conversation received by tradition, confirmed by the custom of their Fathers; not only by laying down Rules and Precepts of a Divine Life, and holy Conversation, but by setting a perfect, amiable, and inviting pattern of it. Now he that hath vouchsafed us so great a grace, hath obliged us to use it; and he that gave the Example wills us to follow it. Beside, since the Life of Christ is but the transcript of his holy Precepts, our imitation is obedience and duty; and if we neglect to walk as he walked, we at once renounce his authority and despise his grace, and frustrate the design of his undertaking for us.  
But secondly, The obligation of so Sect. 2 great an Example is not greater than the energy and assistance of it. So that if we but look unto Jesus and consider his Life, it will by a holy influence and efficacy assist to the conducting of ours. For besides the general advantage of an Example, which is ever more prevalent than Precept; that of Jesus hath a singular influence, and eminent advantage to recommend and assist Piety and Goodness. For  
First, In it the whole circle of our duty is represented, as possible, and easy, and suitable to our Life and State. Jesus so conversed with Men, that they after his Example might converse with one another. He propounded himself to our imitation, as a Man of the same mould with ourselves; in a Conversation fitted to our circumstances, and complying with the weakness and necessities of our state. His Life was Natural, Easy, Innocent, Useful, well consistent with humane Society, and greatly advancing it. We can't indeed arrive at his spotless Purity; but we may Copy out his Integrity, his Constancy, his fervent Devotion, and industrious Charity; he hath shown us by his Example, that his Yoke is easy, and his Commandments are not grievous. The Life he led, approves itself to our Reason and Judgement, as fit for us; and therefore practicable by us. It is not a Life of transports, and prodigious Sallies; there wants nothing but a reasonable resolution and holy prudence to make us followers of him and he hath promised his Spirit to supply that to us; and therefore hath in all things chalked out a way for us proportioned to our strength, complying with our needs, and suitable to our Capacities.  
Secondly, In the Life of Jesus we discern the Beauty of Holiness, to attract and invite our love and pursuit of it. How lovely, and with what majestic Beauty did his Innocence and Goodness shine? How magnificent and generous did his Charity, and his unshaken resolution; how amiable, decorous, and inviting, did his whole Conversation appear? With what assurance of Mind, serenity of affections, greatness of Spirit, did he discourse, and act, enjoy, and suffer, pursue all his designs, and bear all that befell him. Who can consider his demean in the hardest circumstances, even when opposed, reviled, and persecuted, and would not wish to be in his case, and do as he did; who acquitted himself so well in every point, and enjoyed so much of God in every Lot? Instructions may gain the understanding, but such an Example possesseth our choice and affections; and draws the whole Man to follow willingly in those ways that appear on all sides so beautiful and pleasant.  
Thirdly, Every difficulty in our way is easily removed or conquered by looking unto Jesus. Pride and backwardness to condescend, must needs be ashamed and blush, and vanish; when we consider Jesus the Son of God, in the form of a Servant, ministering to the needs of all Men, and humbling himself to the Death of the Cross. Impatience at affronts or injuries, will no longer seem reasonable or tolerable; than till you look unto the meek and patiented Jesus, and see him unmoved at the greatest Calumnies and Insolences; praying and dying for the most outrageous Enemies. We shall cease to complain, and repine under our hard fortune; when we bethink ourselves that we are Sinners, and that Jesus who was free from Sin, bore with perfect submission those heavy and grievous loads, which God laid on him by reason of ours. The timorous and bashful, the faint-hearted must be confounded, or else inspired with vigorous resolution; if they but cast their Eye upon Jesus standing before the Chief Priest; witnessing a good Confession before Pontius Pilate, hazarding his Life frequently in publishing the truth, and shedding his Blood willingly for the confirmation of it. For in all this we are to consider, that it is pride and mistake of ourselves that creates the difficulty of doing, or suffering the will of God; we have reason we think to resent affronts, or to deny such condescensions, or to complain, or to shift for ourselves, and to be excused from hazardous employment. And yet Jesus who was the most perfect and excellent, the best of Men, and the Son of God, served God without reserve; resigned himself to him without conditions; and by his Example hath taught us, that in such an entire surrender of ourselves to God, we can only find our Interest and our Peace. For  
Fourthly, From the Life of Jesus, we are assured of the wisdom of being holy; that when we chose and act as he did, we cannot be mistaken. He who was the wisdom of the Father could not be deceived, nor deceive us; the Life that he led must therefore be wisest and fittest, most agreeable to the nature of Man, and most conducing to his Happiness. He perfectly understood the nature of things, and the needs of Men; the real and appearing worth of all the enjoyments of Life; and of what consideration all the afflictions of it are, both in themselves and compared with that glory that shall be revealed. He could have made the best of a prosperous state; yet he neglected the pleasures of Life; he chose the Cross and the Afflictions of Righteousness; he preferred the pleasures of Innocence and a good Conscience, and the enjoyment of God. The reason was because his understanding was exalted above all the deceptions of Sin and Satan; he saw through all the false Colours and disguises of the World and the Flesh; and knew the real difference of things. He knew that Holiness is Truth and Wisdom, and Perfection, but Sin the Error, Delusion, Ignorance, and Folly.  
Fifthly, The Example of Jesus is recommended to our imitation, from the consideration of his love; for he that loved us to the death, could have no other design, in giving us an Example of Life, but to oblige us to pursue our own good; and to secure our greatest interests. The love of Christ constrains us to confess the goodness of those paths he leads us in; let the World say what they will, these will have the safest Issue; best secure our present and our Eternal Interests. If Humility were not better than Pride, Charity than Hatred, Mercifulness than Revenge; if indifferency to the World did not more consult our Peace and Happiness than the grandeur and the affluence of it; he that loved us so entirely as to lay down his Life for us, would not have led us in such a way; and by his authority and love have obliged us to follow him in it.  
Sixthly, When we consider that Jesus was both God and Man; we must consider the Life he led, not only as wisest and best, but as Godlike, and as near to Divinity as was possible. So that it is both our Wisdom and our Interest, and our highest Dignity, the greatest Exaltation and perfection that we are capable of, to put on Christ, and to walk as he walked. We are therein Followers of God; we do what he did in our nature, or would do if he could enter into the present circumstances of our state. We do that which hath a tendency to exalt our Minds into the nearest resemblance, approach and union, with the Divinity itself.  
Such is the Influence and Energy of the Example of Jesus; that (while we set it before us) as we have an excellent pattern of the most noble and difficult Virtues, so it represents the whole Circle of our duty, as possible and natural, an easy, even and steady path and course of action; as Amiable and Lovely, as reasonable in all its difficulties which Jesus had conquered for us, as the wisest and best measure of Life, which the Wisdom of God and his tender love hath chalked out for us, and as the highest dignity and advancement of our nature, whereby we become like God, resemble as much as may be the Heavenly Pattern, and are partakers of the Divine Nature and Life.   

CLOSE.  
NOW the inference from all the Premises is this; That we run with patience the race that is set before us, looking unto Jesus, Hebr. 12.2. That we suffer the Divine Light of his Doctrine and Life to shine into our Souls, that we be affected with the true Spirit of his Religion, and in love with his amiable Conversation. That we study the holy Gospels for this end, that we may thence receive the Light of Life; that being filled with admiration and love of the fervent Godliness, and insuperable unwearied Charity of Jesus; his condescending Humility, Peaceableness and Gentleness, his unshaken Resolution, unvanquished Fortitude and Patience; and frequently comparing ourselves with this admirable Pattern, we may blush for our Nonconformity, and endeavour to write more exactly after so fair a Copy.  
Let this consideration have a place in all our self-reflections, whether we have duly imitated and well represented, our dearest Saviour; or have not rather cast a scandal and reproach upon him. In all our deliberations propound we him for our Example; and let us form our designs and prosecute our business, as we verily believe he would have done. Let us always remember, that to be a Christian is to be made like Christ; that to know God as he hath declared him, and to serve him as he did, this is the sum of our profession and substance of our Religion. This is the saving knowledge of Christ to have the true Idea of his Spirit and Life, continually directing and influencing ours: to acquaint ourselves with God, and with the true measures of Holiness and Righteousness; to have our hearts affected with the Beauty and excellency thereof, and to study to approve ourselves unto God, after the Pattern that he sent us from Heaven; according to the Instruction and Example of his wellbeloved Son.  
But what cause of reproof, of self-judging and humiliation is this, to the most that call themselves Christians; and yet follow any Example sooner than that of Christ; or else make heavy blots and blurs, whilst writing after so fair and admirable a Copy. What a scandal is it to see how Christians mistake and misrepresent their Master and his holy Religion; and what a fatal delusion is it to think to reconcile contradictions that can never consist. That he who calls himself a Disciple, a Follower of Jesus, should industriously conform himself to the guise and custom of this World, should be led by the Examples of Impudent Vice, afraid to abet forsaken truth and virtue; that the Disciples of the Innocent and Spotless Jesus, should wallow in carnal delights, lead sensual, vain and voluptuous Lives: that the Friend, and those that say they have interest in the Merciful, Selfdenying, and devout Jesus, should be heaping up Riches by rapine and oppression, or by fraud and unjust gain, utter strangers to bounty and works of mercy; or else ungodly and profane, or trifling, cold, and formal Devotionists. These things can never consist; if our tempers and our lives be not the transcript of the Mind and Life of Jesus, we may call ourselves what we please, but Christ will not know us; he will call us Children of the Devil, if we bear his Image and do his Lusts and Pleasure; and our judgement will be more severe, for taking upon us the name of Christ, to dishonour and profane it. If we say that we have fellowship with him, and walk in darkness, we lie and do not the truth, 1 Joh. 1.6. If we walk contrary to his Example we frustrate the design of his appearance, we reproach the Wisdom of God, that sent us from Heaven this Light of Life; and if he had not come and spoken to us, it had been far better for us; for than we had had no Sin, in comparison of that heavy load of guilt that will sink and crush every ungodly and wicked Professor of the Christian Name. But if we would adorn our Profession, and honour the Author, and reap the Fruits of it, we must walk as Children of the light, Ephes. 5.8. or as we are exhorted, Rom. 13.12. Let us cast off the works of darkness, and put on the Armour of Light; let us walk honestly as in the day, not in Rioting and Drunkenness, not in Chambering and Wantonness, not in Strife and Envying; but put on the Lord Jesus Christ, and make no provision for the flesh to fulfil the Lusts thereof.  
And that, (to enforce the Apostle's Exhortation with his own Argument) knowing the time, 
Rom. 13.11.  that now it is high time to awake out of sleep: for now is our Salvation nearer than when we believed. That the time is coming, when the Members of Christ shall be universally filled with his Spirit, and our Blessed Lord be more worthily imitated by, and glorified in his Saints: is an Article of the pious Belief, and hope of good Christians. The Prophecies concerning the excellent effects of his holy Religion, have not yet had their accomplishment in any tolerable sense; and yet are too plain to be any other ways evaded, than as the Jews may equally avoid the Predictions, from whence we prove, that the Messiah is already come. For it is not enough to say (with them) that ourselves are in the fault, that the Prophecies cannot be accomplished, and hinder the production of that beautiful Issue, which Christianity (according to the Divine Predictions) labours and travels withal. For those Prophecies are express, that it shall be delivered of that happy Birth; and bring forth by the Power of God. Who will set his hand to this work, and cause the Branch of Righteousness to grow up; and cleanse the iniquity of his people, and cause the Captivity of Judah and Israel to return; and bring them health and cure by revealing unto them the abundance of peace and truth: 
Jer. 33.6, 7, 8, 14, 15, etc.  For behold the days come; saith the Lord, that I will perform that good thing which I have promised; and this Prediction (as it follows) is sure as the Covenant of the day and night, firm and irreversible as the Ordinances of Heaven and Earth. This Epiphany of the Branch, and Reign of Righteousness, Truth and Peace, the New Testament-Prophecies teach us to expect at the close of the Christian oeconomy; as the Consummation and finishing Scene thereof: When Christ shall plead his own Cause against the powers of darkness, against Sin and Satan which have hitherto reigned; and so break their Empire in pieces, that it shall never be able to erect itself more.  
And now to infer the Conclusion; this Salvation is nearer than when we believed, 
Rev. 14.15, 18, 19  the night of Pagan and Antichristian darkness is far spent, the Harvest of the Reformation is already past, and we have encouragement to hope the Vintage is approaching: when all the Grapes of Sodom shall be gathered, and cast into the Winepress of the wrath of God; when Christ shall entirely purge his holy Religion from all depravation, and inspire all that profess it with the true Spirit, and fill them with the genuine Fruits thereof. 
Hebr. 10.24.  Let us therefore consider ourselves and one another, to provoke to love and good works, so much the more as we see that day approaching. By a diligent conforming ourselves to the mind and life of Christ, showing forth the Excellencies of his Spirit and Conversation, we shall prepare the way of the Lord, and walk as those that look for and love his appearance. By this we shall verify our Prayers, that his Kingdom may come; and confirm in ourselves and others the hope of its approaching. For when the Spirit that rested on Christ, shall abide on the generality of his Followers, and his Life be manifested in theirs, then shall our blessed Saviour be satisfied concerning the travel of his Soul, and glorified in his Saints. Then shall his Kingdom come (as we daily pray) and his Will be done on Earth as it is in Heaven, Amen. Even so come Lord Jesus; for thine is the Kingdom, the Power and the Glory, for ever and ever.   
FINIS.