nay, and in order thereunto, laid down his very life for them; even for them, I fay, that took it from him.

And this gives occafion to difcourfe fomething of his most wonderful patience, and fubmiffion to the will of God, which he gave us in his extreme fufferings an example of. We are exhorted, Heb. xii. 1, 2. to run with patience the race that is fet before us, looking unto Jefus the author and finisher of our faith; who, for the joy that was fet before him, endured the cross, defpifing the fhame, &c. The ignominy that was caft upon him by ungodly creatures, he defpifed; and as for the exceffive tortures felt by him, them he endured: he did not indeed despise these alfo, but neither did he faint under them; according as we are forbidden to do, verfe 5. of the now mentioned chapter, My fon, defpife not thou the chaftifement of the Lord, neither faint when thou art rebuked of him. There were on the one hand no ftoical rants heard from him, fuch as that of Pofidonius in the prefence of Pompey (when he was afflicted with a fit of the gout, or some such disease,) viz. nihil agis dolor, c. O pain, thou art an infignificant thing, I don't matter thee: For we find that our Saviour had as quick a fense of pain, as have other men ; and his agony in the garden did fo affect his foul, as to force, gu aipal, clodders of blood, through the pores of his body. We read that he was fore amazed, and very heavy; and he told his Disciples that his foul was exceedingly forrowful even unto death: But yet, on the other hand, notwithstanding the immense weight and most heavy preffure of grief his mind suffered under, through his Father's with-holding the wonted influences of his love from him, and the intolerable torments of body that he underwent, (though, both in regard of the greatnefs of his fufferings, and alfo his moft perfect innocence, and therefore nondefert of them, he might have the greateft temptations imaginable. to be impatient) he never uttered a murmuring or difcontented word, nor conceived the least displeasure at the Divine Majesty, or doubted either of his juftice or goodness; but intirely fubmitted himfelf to this his fevere difpenfation of providence, and willingly acquiefced in it. He prayed indeed to his Father, that this bitter cup, if it were poffible, might pafs from him; but it was on this condition, that it might feem good to him. And as fo much is implied in thofe words, [If it be possible] fo is it expreffed, Luke xxii. 42. where it is faid, Father, if thou be willing, remove the cup from me: And it immediately followeth; Nevertheless, not my will, but thine be done; according as he hath, in the abfolute form he left us, required us to pray. And again, faith he, John xviii. 11. The cup which my Father giveth me, fhall I not drink it? And John xii. 28. After he had put up the forementioned petition to be delivered from that moft difmal hour that was approaching near him, he doth, as it were, recall it presently, in these words, But for this caufe came I unto this hour; and then put up this fecond, Father, glorifie thy name: which is plainly as much as if he had faid, Father, as dreadful and terrifying as the thoughts are of my future fufferings, feeing glory will redound to thy felf by them, I am not only contented but also defirous to undergo them.

Celfus having mentioned that celebrated bravado of Anaxarchus to the tyrant of Cyprus, when he cruelly pounded him in his mortar; and the merry faying of Epictetus to his mafter when he brake his leg,

and

and thereupon fcoffingly demanded of the Chriftians, what faying like to either of thofe, was uttered by their God in the midst of his fufferings, Origen makes this good reply to him, viz. That our Saviour's" filence in the midst of the tortures he endured, fhewed greater patience and fortitude of mind, than did all the fayings of the Greek philofophers in the like cafes: And he adds that those words of Christ, Not as I will, but as thou wilt, were not only φωνὴ ἐνδεδωκότων, ευαρεσκεμένα δε Tois ovμCalveon, &c. the voice of one that patiently fuffered, but also that was well pleafed with his fufferings, and fpake his preference of what was appointed for him by the divine providence before his own defires and natural affections.

In the next place, our Saviour gave us the most eminent and noble example of love to God, and the devouteft temper of minds towards him. That love of him, with all the heart and foul, mind and frength which he commended to us as our duty, did he himself give the highest demonstrations of. His last mentioned patience, and perfect fubmiffion to the divine pleasure under the most dreadful fufferings, is alone fufficient to convince us that his love to his father was most intense : for it was utterly impoffible that his will fhould be entirely refigned up to the will of God, if his love of him had not been, as fincere, fo of the highest degree and abfolutely perfect. So his heavenly Father might thereby be glorified, he was willing to endure the extremeft miferies, that ever were inflicted on any mortal: and indeed his mere well interpreting fo fevere a providence was a great expreffion of no fmall love. And befides, it was (as he told his Difciples) his very (k) meat to do the will of him that fent him, and to finish his work. As he was heartily well pleased to fuffer his will, fo he took infinite content, fatisfaction and delight in the doing of it. It was to him the most plea fant thing in the whole world to be about his Father's bufinefs; and therein he abounded, and was indefatigable. All he did was referred by him to the honour of God; and of each of his glorious works he gave him the glory, and him only: which thing was no lefs an argument of the ardency of his love, than (as we have faid it is) of the depth of his humility. In all his ways he acknowledged God, and took all occafions to make mention of him, and to speak of his excellent perfections. When the ruler called him but good mafter; which was an epithet, had he been but a mere man, he was infinitely worthy of; as fleight an occafion as this may feem to fome, it minded him to speak of God's goodness; and he prefently replied, Why callest thou me good? there is none good (that is originally and from himself) but God only. He was much in delightful converfe with God, and in prayer to him, and ever and anon retired from all company for that purpose; according as he hath enjoined us to do, Mat. vi. 5, 6. And we read Luke vi. 12. of his continuing on a mountain a whole night in prayer.

A mighty confidence and trust in God, as it could not but be an effect of our Saviour's no lefs love of him, fo did he give marvellous inftances thereof. The ftorm that put his Difciples into a dreadful confternation, could not terrifie, nor fo much as difcompofe him; no, though he was fuddenly awaked out of a found fleep by their dismal cries. When he was hoifted up into the air by his grand adverfary,

(4) John iv.

the

the devil, and fet upon a pinnacle of the temple, and then by abufing fcripture folicited to caft himself down; as much as he feemed to be abandoned to his power, and under as great a disadvantage as he was through extreme fafting, his mind was as ftrong as his body weak, his conftancy remained unfhaken, his thoughts undifordered, and with an undaunted courage he readily replied to him, It is written again, Thou fhalt not tempt the Lord thy God, Mat. iv. 5. Where you have also two other fignal inftances of the like nature. By all which he fhewed that his trust in God was fo invincibly ftrong, and his adherence to him fo infeparably close, that the utmost attempts and fierceft affaults of the devil could have no other effect than to prove them fo. Our Saviour could never be prevailed upon to go the leaft ftep out of God's way, in order to his prefervation from the most imminent dangers, fo firm was his faith in him: and he ftill doing the things that were pleafing in his fight, he was undoubtedly affured of the continuance of his presence with him. This he hath himself told us, John viii. 29. And he that hath fent me, is with me, the Father hath not left me alone, for I do always thofe things that please him.

So visible and apparent was his trust in God, that when he was given up to his adversaries most barbarous rage, they themselves could not but take notice of it, and fcoffingly when he hung on the crofs (and therefore seemed to be in a defperate condition) did they upbraid him with it: He trufted in God, faid they, let him deliver him now if he will have him, for he faid, I am the Son of God, Mat. xxvii. 43. And whereas it hath been objected by fome of our Saviour's adverfaries, that a little before his death, he expreffed very great diftruft, if not perfect defpair of his Father's love, in that tragical exclamation, My God, my God, why haft thou forfaken me? There are thofe that conceive it may be fatisfactorily enough anfwered, that it is most unreasonable and barbarous to take advantage from words uttered in the very pangs of death, accompanied with unfupportable mifery; it being not ordinarily fuppofable that any can be themselves, who are in fuch circumftances; and why the Man Jefus, or our Saviour, according to his humane nature, fhould not be under as great difadvantages as others in fuch a condition, he being, as was faid, no lefs fenfible of pain than other men, no reason can be affigned: Yet we ftand not however in ceflity of this reply. But I fay, fecondly, though we should suppose our Saviour to be now as perfectly mafter of his thoughts as he ever was, these words may not be understood in fo harfh a fenfe; for they were but a repetition of the first verse of the 22d Pfalm; which does relate not to David's cafe only, but also to the Meffiah, whom he often perfonated, and was a type of. The ancient Jews themfelves did fo understand this Pfalm. Nor can it be gathered from our Saviour's rehearsal of these words, that he either concluded, or at all doubted, he was utterly rejected and caft off by his Father, but the contrary: for several verfes in the forementioned Pfalm affure us that they are not there to be fo understood; for David doth again and again afterward, not only pray for, but likewife expreffeth good hopes, nay, and undoubted affurance of a gracious deliverance; and praiseth God for it too, as if it were already effected. So that this fad complaint of the 7 bleffed

any ne

bleffed Jefus, as it could not be occafioned by the leaft diftruft, fo it may be more than prefumed, to have proceeded from the highest and intenfeft degree of love, which caufed in his foul the most pungent and fmart sense of his Father's hiding his face, and abfenting himself (though but for a while) from him. But the least favourable interpretation it is capable of is no worse than this, viz. That our Saviour did thereby exprefs how exceffive the mifery was which he then felt; efpecially fince the word [Lama] doth fignify how as well as why. But laftly, his dying words, and the last he uttered, exprefs his retaining his confidence in God (as much as he might feem to be caft off by him) to the very laft; which were thefe, Father, into thine hands I commend my fpirit.

I will inftance in one virtue more wherein our Saviour was also fingularly exemplary. Whereas he advised his Disciples to be wife as ferpents, and innocent as doves, they beheld in his converfation a pattern to walk by in following the former as well as the latter part of this advice: nor was the wisdom of the ferpent lefs confpicuous in him, than was the innocence of the dove. Prudence is the first of the primitive virtues, or of thofe from whence all other have their original. She is the chief governefs of humane actions; and those which are performed without her direction, do want a main circumftance that is neceffary to give them the denomination of truly virtuous. A rafh and heady doing of those actions which are for the matter of them praiseworthy, will render them culpable as to the manner of their performance: and he that hath no regard to prudence, though he may do good things, and poffibly may fometimes mean well, yet he will never merit the commendation of a well-doer. I fay therefore that our bleffed Saviour, as he hath by his example, no less than by his doctrine, taught us the exercife of all other virtues, fo hath he of this alfo; and his prudence did wonderfully discover itself through his whole life. As very great as was his zeal for the glory of God, and the good of men, it was not too strong for his reafon; it was not a blind zeal; but he was ever very careful to give each of his actions their due circumstances. As eagerly as he was bent upon accomplishing the work that he was fent into the world about, he was not for making more hafte than good fpeed. He fhewed great prudence in his injunctions, his preaching, and difcourfes: he never urged any duties unfeasonably, and had a care not to give fuch fevere precepts to his novice Difciples as might difcourage and over-burthen them. (1) He was not for putting a piece of new cloth into an old garment, or new wine into old bottles.

He very wifely timed his difcourfes; did not preach all his doctrines at once: what was faid of the orator Demofthenes, cannot be truly affirmed of him, viz. That he knew what to say well enough, but not what not to fay: for as he well understood what doctrines to preach, fo did he alfo what not to preach. He fpake the word unto them as they were able to hear it, Mark iv. 33. And faid he, John xvi. 12. I have yet many things to fay unto you, but cannot bear them now. He knew both when to fpeak, and when to hold his peace; and in whatsoever he faid, he confidered the genius, temper, and capacity of his auditors. He

ye

(1) See Matt. ix. 14. to 17.

would

would not caft pearls before fwine, as he cautioned his Difciples not to do, for this reason, (m) left they turn again and rend them. When he thought good to deliver thofe doctrines that were likely to exafperate, as that of the calling of the Gentiles, and rejection of the Jews, &c.. he chose to fold them up in parables, unfolding them in private to his Difciples, who were fitly difpofed for the receiving of them; and therefore had the favour bestowed upon them to understand the mysteries of the kingdom, as he told them.

We find that till he knew his time of suffering was come, he wifely ftill avoided danger (wherein he properly fhewed the wisdom of the ferpent) one while by withdrawing himself, Matt. xii. 14. and at other times (as was now faid) by concealing those doctrines, which he was well aware the unbelieving Jews would be fo far from embracing, and making good ufe of, that they would take occafion from them the more induftriously to design his ruin: we read John x. 33. to 36. That he would not exprefly own himself to be the Son of God in any other sense, than fuch a one as he might acknowledge with the least danger; and concealed that which he very certainly knew would but confirm them in their opinion of him as a wicked blafphemer, and make him fo much the more obnoxious to their fpight and rage. So far was he from running headlong upon fufferings, and making himfelf, through a rafh and indifcreet zeal, liable to thofe that hated him; fo far was he from being in love with perfecution, that he did (as the Apostle exhorted the Ephefian Christians to do) i§ayogáseda. τον καιρὸν, buy out or gain time, because the days were evil, and full of danger. Again, how wifely did our Saviour from time to time defeat and render unfuccessful, the plots and machinations of the Pharifees, and his other enemies against him! We find in Matt. xxii. 15. the Herodians (or thofe of the Jews that adhered to the Roman authority) and the Pharifees (who esteemed it as an ufurpation) combining together, to intangle him in his talk: and they fo ordered their plot, as that they might get an advantage from whatfoever he fhould fay, either to render him obnoxious to Herod, and the Roman party, or to enrage the most popular and highly efteemed fect of the Jews, the Pharifees. In order hereunto they cunningly put to him this question, viz. Whether it were lawful to pay tribute to Cæfar? if he fhould answer that it was, he would make himfelf liable to the latter mifchief; if that it was not, to the former, and the far greater. Now (as is to be feen in the 19, 20, 21. verfes) our Saviour with fuch admirable prudence contrived his anfwer, that (verse 22.) both factions are faid to wonder at it, and to be baffled by it. When they had heard thefe words, they marvelled, and left him, and went their way. Diverse other inftances there are of a like nature; as in John viii. 3. to 9. Matt. xx. 23. to 27. Matt. xxi. 41. to 46, &c.

And thus we have fufficiently and fully enough proved, that it was the whole business of our Saviour's life to make men in all refpe&s virtuous and holy; and that thereunto were fubfervient, as his difcourfes with them, fo his actions likewife, and whole behaviour. Plus docent exempla quàm præcepta: examples are the most natural and eafie way of teaching,

(m) Matth. vii.