2. If the importance of these two mysteries pleaded for on each side be weighed, this of his being a Nazarite, in the sense given to have been intended, dignius est (as à Lapide says) is of the more worth in the importance of it, that only referring to a metaphorical expression of his being a 'Branch,' and at the highest notes out our engrafting into him as branches into a graff. But this other denotes his personal holiness as God-man, his being dedicated and consecrated to God, separated and sealed by God to the work of redemption, which is the foundation of all; and many other mysteries, as his kingly and priestly offices, all far more glorious than the other, as in the sequel will appear. This will be found most comprehensive, and to take in all the prophets.

3. If we regard the prophecy itself, this name of his, Nazarite, is not in metaphorical words, but in clear and express types, who, as being his types, and for that very end were called Nalagało, Nazarites, as men in a special manner above the rest holy, separate, dedicated, and consecrated to God, or men crowned with a peculiar excellency above others. And so the Septuagint sometimes translates it ayor, sometimes ȧpwgiouivo, separated, ἐστεφανωμένοι, crowned. Now, if they which were his types were called so in all these senses Nazarites, then he in them was much more styled so, and signified thereby to be the reality, the substance, of what they were shadows.

But still I conclude, as I said before, that I wish and hope that both may stand, aud I would there were a thousand more such, of so great a variety and comprehensiveness.

CHAPTER VIII.

That as Christ expressed his will and consent in the dedication of himself to the work, so he shewed his cheerful willingness in all the parts of the performance.

You have had the former part of this great story, his dedication of himself at his conception. The last part follows, to see how he made good his vow from the first to the last act thereof, obedient to the death.' I need take no text for it, the New Testament gives everywhere testimony thereof. It were infinite to give you all the passages that argue this his willingness and zeal throughout the whole of his life and at his death. I shall lay afore you but some more eminent and obvious.

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It is observable that the very first words you have recorded as uttered by himself, and that when a child, at twelve years old, yea, and that but one speech neither; and this that I am now a-speaking was the sum and eminent import of it: Luke ii. 48, his mother seems to chide him, that without their privity he had stayed behind, and put them to that sorrow and trouble in seeking him, and not knowing what was become of him. What is Christ's answer? Ver. 49, Wist ye not that I must be about my Father's business? As if he had said, It is true you are my parents, and I have been subject to you hitherto in your particular affairs, but do not you know I have another Father higher than you, who hath commanded me, by virtue of my office of mediatorship, other manner of business to be done by me than to attend on you, and wherein I am not to take counsel or direction from you, or ask leave of ycu? For I am not an ordinary son: Wist ye not I was about my Father's business?' ¿v rots

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To argos, in the things or affairs of my Father,' who is my Father after another manner than you are, and therefore my business is another manner of business than of other children. I am the Christ, the Messiah, and at these years do understand myself well enough to be so; and I have a spiritual work to do, enjoined me by my Father, which all other obligations, though at these years, must give way to. And as elsewhere it is, 'As the Father commands me, so do I,' as John xiv. 31. His will and law is written in my heart from a child; I am engaged to do his will, to perform the office of a mediator, the Messiah, whereof one part is the prophetic office, to teach and to instruct. And to give a specimen or an evidence of it, I have now by his command (this being my first coming up to the temple, my Father's house, where I am to preach hereafter many a sermon) been among the doctors arguing with them, ver. 46. It would seem the first time he came, according to the law, to the feast; the manner being at twelve years to put a difference between a child and a youth, that the males of that age should go up to the temple. Malachi had told he should, as a messenger of the covenant or prophet, suddenly come to his temple: Mal. iii. 1, Behold, I will send my messenger, and he shall prepare the way before me and the Lord whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.' And when he comes first, he will come as a messenger or declarer of the covenant, though but at twelve years of age. As God shewed Moses that he himself was that deliverer to his people (long afore he delivered them) by one act of vengeance upon an Egyptian, so God gave demonstration that this was the angel of the covenant in the temple, almost twenty years afore he came to exercise that function ordinarily. But that which I observe out of it is to the point in hand, that at twelve years old, and long afore, the human nature understood full well his office, and his being the mediator, and did direct his actions to that aim and level. He acted as the Messiah unto his Father, as his Father in another manner than he is the Father of men or angels, and had the law written in his heart at his conception in his eye. To do his will he was careful of, yea, delighted to do that will: I was about my Father's business: yea, I ought to be (says he). This is the original obligation and undertaking my ear was long since bored through to do, viz., this his will. I am not mine own, nor yours, but his servant; I must be in his business. And though now you have a more eminent instance of it at twelve years, you might have perceived it long ago, if you had observed my carriage, and how I have directed my aims; therefore, you see, he blames them: Wist you not that I was in my Father's business?' And the word siva v rois, to be in the things of his Father, imports his being wholly in them. And though his Father did not ordinarily, or perhaps had not afore this his appearing at the temple, set him about business extraordinary, or other than such as a child subject to parents useth to be (as, ver. 51, it is after this said of him that he was subject to them), yet he had been in all his course in the things of his Father, and had carried himself as one that walked by a higher principle of obedience to God than other men were bound to. And this they might have observed, else he would not have blamed them for not considering it. And the word siva is to be wholly and continually given up to it, as men in an office ought to be. As Rom. xii. 7, 8, Or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation he that giveth, let him do it with simplicity; he that ruleth, with

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diligence; he that sheweth mercy, with cheerfulness.'

1 Tim. iv. 15,

• Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.' That which we translate, and rightly too, 'give thyself wholly to them,' is the like phrase, iv roúrois 601, be in these things.' So then Christ as now, so from his infancy, had been wholly in the things of his Father, and as mediator, directing all obedience as such to him; and not only acting holily, as a child sanctified from the womb, but mediator-like; and he delighted to do it, and shewed so much at his first undertaking. This is the first speech, and it is an early one you have of him, and it imports it. In a word (Christ says), He that sent me is with me,' namely, always; and I do always those things that please him,' John viii. 29. And he had done so always from his infancy, and directed all to him as a Father that had sent him on that spiritual work. And the Father hath not left me alone, but guided me from the first thus to do (says he); for of his guiding him to do his will he there speaks.

Why should I be large in rehearsing to you all his other speeches which might argue this, how that it was his meat and drink to do the will of God? John iv. 34, Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.' He was hungry, and yet zeal and desire to do God's will in saving of souls, swallowed up the sense of that hunger and faintness. He delighted to do God's will more than ever hungry man did to eat his meat; and not only at this time, and for this fit, but to do all the rest of the work to the last, to perfect and to complete every part of it. So it follows, and to finish or perfect his work.' So then, all his time afore, he had made it his meat and drink, as much as now, and for all years to come, the same zeal was in him, even to the whole, from first to last, as the word perfecting implies. And in all this he still directed his obedience as mediator, looking at all he did, not only as obedience due in common as from other men, but as it was the work designed by him that had sent him, and sealed him to this work: see John vi. 38, 'For I came down from heaven, not to do mine own will, but the will of him that sent me.' Still, you see, he fulfils that primitive obligation of his, 'I delight to do thy will, O God.' Yea, it is not only said, as here, that it was more to him than meat to do his will; but further to express his zeal in it, in another place at another time, this his zeal is said to have eaten him up,' his strength, and spirits, and all. He was eaten up, and devoured thereby: it swallowed up all his intentions, as the wrath of God is said to have drunk up Job's spirits: John ii. 17, The zeal of thy house' (and of thy glory concerned in it) hath eaten me up,' says Christ.

CHAPTER IX.

That he did not shrink at the approach of his greatest sufferings, his death, but shewed a cheerful resolution to the very last moment.

Let us instance further, in that which was the hardest piece of his work, and the finishing of all, his sufferings at his death.

1. Afore he came to undergo it a good while, see the frame of his spirit; Luke xii. 50, I have a baptism to be baptized with; and how am I straitened till it be accomplished!' He knew the bitterness of that bap

tism to be such as no creature was able to be baptized with it: Matt. xx. 22, 'But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.' Yet, says he, 'How am I straitened till it be accomplished.' How much I cannot express; and I am straitened that my desire and longings are delayed, and they straiten and contract the heart. Never woman desired more to be delivered, than he to have finished that work; to have gone over that brook, that sea of wrath, he was to be sunk over head and ears into.

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Upon a time when Christ began first to declare the greatness of his sufferings-Mat. xvi. 21, From that time forth, began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day'-Peter took him (that is aside, as a friend out of love) and began to rebuke him, that he would spare himself, and not provoke the pharisees by zeal; and be it far from thee, Lord' (says he), that never deservedst it, that art the Saviour of men, goest up and down doing good, this shall not be to thee. But how did Jesus take this? One would have thought he should have taken it lovingly. Absolutely, we never did see Christ so angry, and take a thing so ill. It is said, ver. 23, 'But he turned, and said unto Peter, Get thee behind me, Satan; thou art an offence unto me for thou savourest not the things that be of God, but those that be of men.' The word orgapeis, translated he turned,' it imports not so much the turning of his body to him, as the turning and change of his countenance unto a paleness or redness, as when a man's blood is up, or when he is moved with anger and indignation. And what said he? thee behind, Satan.' There was never such a word came forth of those lips afore or after, given to a saint, as Peter was. All was because he touched him in what his spirit was most eager for; as anger swells and riseth against what comes in the way and current of men's desires, even as a strong stream against what would stop it. And Christ adds, Thou art an offence unto me!' An offence is properly an occasion of stumbling. Now Christ's holy nature was not capable of such an occasion of stumbling, or being drawn to sin, as ours is; yet Peter's speech had that tendency in it, to divert him from that great work his heart was intent upon. Then at another time Peter would be meddling to rescue him by the sword, John xviii. 11. And though he then received a milder answer from Christ, 'Put up thy sword into its sheath;' yet still you may thereby see how strongly his heart continued set upon the work of redemption that was undertaken by him, and designed to him; The cup which my Father hath given me, shall I not drink? Every word speaks the eagerness and strength of his will and resolution therein. Interrogations in that case argue the greatest vehemency. But this belongs to the next particular: namely,

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When he came to perform that last part of his obedience, his sufferings to death.

1. As the time drew nearer and nearer for him to take his last journey to Jerusalem, not having many months or days to live, and knew also all that would befall him there, as he had told Peter and his disciples; the evangelist Luke says of him, chap. ix. 51, When the time was come he should be received up' (namely, by means of that cruel death, unto glory), he stedfastly set his face to go up to Jerusalem.' I will not dispute whether it was his last journey (which I rather think with Grotius), or that it was half a year afore, as others; but two journeys to Jerusalem are after

wards mentioned by Luke (which yet argue not that his disposition, here recorded occasionally, should not be intended of his last journey); for Luke tells things not strictly in order of time, but of occasions (as Grotius hath observed). However this all do and must acknowledge, that the scope of this passage was to shew that Christ now toward his end hardened himself, and in all his deportment (which is expressed by face there) set himself to manifest so much, that nothing did or should divert him. Yea, and this was observable in him more than at former times; for, ver. 53, it was observed by a whole city of the Samaritans, who therefore received him not : And they did not receive him, because his face was as though he would go to Jerusalem.'

Hence the exhortation from Christ's example, suffering resolutely for us: 1 Peter iv. 1, is this, Forasmuch as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind;' a strong resolution, causing a man's mind as boldly and venturously to encounter difficulties, as strong armour doth embolden a man's mind to rush into battle. So then Christ armed himself, steeled his heart, as we use to speak.

And then when he was to eat his last supper, to eat his last (as we use to speak), so it is called, Luke xxii. 16, see what vehemency of desires he utters, ver. 15, With desire have I desired to eat this passover with you before I suffer;' that is, how have I longed with the most passionate desire for the arrival of this last night and meal that I must make, that it would come and hasten, as all men are apt aforehand to do for that which their hearts are set upon. And that to have been his reason is evident by what follows, ver. 16, For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come:' the thing signified by the passover, the redemption of the world by my death. This is to be my last drink I shall drink with you; and now my death comes on, by which you and the world shall be saved and redeemed.

And again, when he knew Judas was to go out to betray him, he said, Do what thou dost do, quickly;' John xiii. 27, 30, as soon as thou wilt, for I am ready and resolved. He dares him, and hastens him to it to shew his own resolvedness. And when he was gone out he claps his hands (as it were) for joy, and utters his joy and triumph in it, ver. 31, Therefore when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.' For he reckoned the stroke now as good as struck, the thing now as good as done, that he should be crucified. For the instrument that was to set all a-work was gone out about it, and he calls his death, his being glorified, because it was the foundation of all that glory himself and his elect were to have. How bitter soever it proved afterwards, his heart at present was filled with joy for the thoughts of the approach of it; he looks upon it as his wedding day, his coronation day (as in more respects than one it proved); as Solomon's heart is said to be filled with joy in the day wherein his mother crowned him. And that so he esteemed it, you have another place to the same purpose, John xii. 23, 24, 28, Now the hour is come that the Son of man should be glorified,' which is spoken out of the same passion of spirit as the former; as if he had said, Now, even now is the time, the longed-for hour, so long longed for, come, wherein I shall be glorified, and do that most glorious work for which I came into the world. For this hour I came into the world,' as ver. 27. And this he speaks in relation to his death, so in the 24th verse, as also ver. 27, 28, and 32 evidently shew. It is true, he was struck with terror and trouble at his entrance into it (for here the first thunder-clap