MY purpose is now to speak some­thing concerning the evil and sinfulness of sin, and therefore have made choice of these words. In this Chapter the Apostle Paul doth give us some account of the way and manner of his Conver­sion: Before I was converted (sayes he) I was alive without the Law, (ver. 9.) but when [Page 2] the Commandment came, sin revived and I died; for without the Law sin was dead, and I was alive without the Law once. I thought my self a jolly man, I was very brisk and jolly; had good thoughts of my condition; I was alive without the Law once, but when the Commandment came, when the word of the Lord came in power unto my soul; for I had the Law, and the Commandment always with me: Concerning the Law, I was blame­less, Phil. 3. 6. the letter of the Law was not ab­sent from me: but when it pleased God to set on the Word of the Lord in power upon my soul; then, whereas I was alive before, now sin revived: sin that lay dead before, and was hid, now revived, and did appear to be sin; for that in the 9 Verse, and this in the 13, are the same: Vers. 9. Sin revi­ved, and I died: but sin, that it might ap­pear sin, working death in me; in this 13 Verse. But how did sin revive, and appear? By the coming of the Law, by the coming of the Commandment, thereby it broke out the more, and so was discovered; as by the coming and shining of the Sun-beams upon the Dung-hill, the filth stinks the more; not that the Sun-beams are the cause, but the oc­casion thereof. And sin revived by the com­ing [Page 3] of the Commandment, and appeared to be sin, appeared more to me in its own shape, and struck me dead with the appari­tion thereof; whereas before, sin was dead, and I alive, now sin alive, and I dead.

From whence then I take up this Obser­vation;

Observ. That there is a great deal of evil and sinfulness in sin, which doth not appear to a man, until he doth Convert, and turn unto God. Look when a man doth Con­vert, and turn unto God, then sin appears to be sin indeed, and not before.

For the clearing and prosecution whereof I shall labour to shew,

First, That there is a great deal of evil, and sinfulness in sin.

Secondly, That this evil, and sinfulness of sin, doth not appear to a man, until Con­version-work pass upon his soul.

Thirdly, Look when a man doth Con­vert, and turn to the Lord in truth, then sin appears in the sinfulness thereof unto him.

1. There is a great deal of evil and sinful­ness in sin.

To make it out in the general, and then more particularly;

1. In the general, this may appear by the [Page 4] names of sin, for sin hath taken up all the names of evil of all evils. The Scripture doth not Nickname sin, and yet what evil is there incident unto man, but sin is invested with the name thereof in Scripture?

1. Is it an evil thing for a man to be un­clean and filthy? Sin is called filthiness: I will wash you from all your filthiness, Ezek. 36. 25.

2. Is it an evil thing for a man to be na­ked? Sin is called nakedness: That your nakedness may not appear, Rev. 3. 18.

3. Is it an evil thing for a man to be blind? Sin is called blindness: The blind shall lead the blind, Mat. 15. 14.

4. Is it an evil thing for a man to be foolish? Sin is called folly. That you may no more return unto folly, Psal. 85. 8.

5. Is it an evil thing for a man to be mad? The Prodigal returned unto himself, Luke 15. 17, and I was mad, sayes Paul, Acts 26. 11.

6. Is it an evil thing for a man to be dead? Sin is called death: Dead in trespasses and sins. Ephes. 2. 1.

7. It is called an Abomination, Prov. 8. 7. and because there is no word that can express the evil and sinfulness of sin, the Apo­stle [Page 5] in this place sayes, That sin might become exceeding sinful. Why? Because there is no word of evil that can reach the evil of sin. Now look what that is that doth in­gross and take up all the names of all evils that must needs be exceeding evil; So it is with sin.

2. Look what that is that doth separate betwixt us and God, who is the chiefest and universal good; That must needs be the greatest evil. Now sayes the Prophet, Your iniquities have separated between you and your God, Isa. 59. 2.

3. Look what that is that doth unite us to Satan, and make us the Children of the De­vil; That must needs be very evil: Says our Saviour, You are of your father the devil. Why? For his works you do, Joh. 8. 44. Sin makes us the children of the devil.

4. Look what that is that did put Christ to death, that was the cause of his death; That must needs be exceeding evil. So sin did: He was made sin for us, 2 Cor. 5. 21. He bare our sins upon the Cross, 1 Pet. 2. 24. and the Lord made the iniquity of us all to meet on him, Isa. 53. 6.

5. Look what that is that doth bring a ge­neral curse upon the whole Creation; That must [Page 6] needs be evil: So sin hath done; cursed be the ground, and the earth for thy sake, Gen. 3. 17.

6. Look what that is that doth soil and stain all our glory, and the Image of God in us; That must needs be great evil. Sin hath stayned the beauty of the Image of God that was stampt upon us, and by sin, saith the A­postle, Row. 3. 23. we come short of the glo­ry of God, For all have sinned, and come short of the glory of God.

7. Look what that is, that doth bring such horror of Conscience that a soul is not able to bear, and cannot be allayed but by the blood of Jesus; That must needs be a very great evil: Sin, and the eating of the forbid­den fruit hath bred this worm that never dies.

8. Look what that evil is, that is the few­el of Hell, that feeds Hell-fire to all Eternity; That must needs be great evil: Take sin away and Hell-fire dies: Sin is that brimstone that Hell-fire feeds upon to all Eternity.

9. Look what that Evil is, that is worse than the worst of afflictions; That must needs be very evil: The least sin is worse than the greatest affliction: For,

1. Take an affliction, and though it be [Page 7] never so great, it doth not defile the man; for that which is from without, doth not de­file the man, but that which is from within, Mar. 7. 15. Sin is from within; affliction is not from within, but from without, but sin is from within: therefore if I give a reproach­full word to another, it more defiles me than a hundred reproachful words from another, because my word comes from within me, his words from without me; Now affliction is from without, and doth not defile, but sin is from within and doth defile; therefore the least sin is worse than the greatest af­fliction.

2. Take an affliction, and though it be never so great, yet notwithstanding, God is the Author of it; Is there evil in the City and the Lord hath not done it? Amos 3. 6. God bad Shimei curse David: Let him alone, God hath bidden him, 2 Sam. 16. 11. I send Fa­mine, and I send Pestilence, and I send Mil­dew, sayes God; God is the Author of Af­fliction, but God is not the Author of any sin. Indeed it is said God hardened the heart of Pharaoh, and others, but that is non infundendo malitiam sed subtrahendo gratiam; not by infusing malice into their hearts, but by withdrawing his grace; God [Page 8] is not the Author of sin, but God is the Au­thor of all affliction.

3. Take an affliction, and though it be never so great, yet it is not contrary to God; but sin, though never so small, is contrary to God.

4. Take an affliction, and though it be never so great, yet notwithstanding it is but the fruit, and the Claws of sin: What are the Claws to the Lion? if the Lion be dead, the Claws can do us no hurt, but if the Lion be alive, his life puts strength into his Claws: afflictions are but the Claws of sin, The sting of death is sin, 1 Cor. 15. 56. and the sting of affliction is sin; but as for afflictions, they are but the bare Claws, and it is sin that puts life and strength into these Claws.

5. Take an affliction, and though it be ne­ver so great, yet God doth not hate affliction, neither doth affliction make a man hate God; but God hates sin, and sin makes a man hate God.

6. Take an affliction, and though it be never so great, a man may be a blessed man in the worst affliction; Blessed is the man whose transgression is forgiven, and whose sin is covered, Psal. 32. 1. but he cannot be a blessed man that lies in sin. Cursed is every [Page 9] man that continueth not in all things written in the Law to do them, Gal. 3. 10. Thus you see, the least sin is worse than the greatest af­fliction, therefore certainly the evil of sin is very great. That's the 9th.

10. Look what that evil is that God doth punish with the greatest severity, both in His own and others, (though it be but small in our eyes) that must needs be ex­ceeding evil; Now he doth severely punish that which we look upon as a small sin, both in his own, and others. In his own, you think it was no great matter for Adam to eat the forbidden fruit; You think Moses was but a little in passion with the Children of Israel, for which he was kept out of Ca­naan; And you think it was no great mat­ter for Ʋzza to stay the Ark when it was fal­ling: yet God punished these small sins, small in our eyes, he punished them severely in his own people. And as for others, Because there is an infinite evil in sin, and God doth justly punish, he punisheth them to all eter­nity for the least sin: for amongst men, it is just to punish till a man repenteth; but in Hell men never repent, therefore God pu­nisheth them to all eternity. So that God doth punish sin with the greatest severity both in [Page 10] his own, and others; therefore surely it is very evil.

11. Look what that is, that is a worse evil than Hell, or the Devil; that must needs be a very great and exceeding evil. Sin is worse than the Devil; for the Devil is a Creature that God made, but Sin is none of Gods Creature: And it is worse than Hell; for Hell is of Gods making too, but Sin is not; It is worse to be given up to sin, than to the Devil; if a man be given up to the Devil, it is that his soul may be saved; but if a man be given up to sin, it is that his soul may be destroyed and not saved. So that Sin is worse than Hell or the Devil.

12. Look what that evil is that is a punish­ment in it self, that must needs be exceeding evil; Sin in it self is a punishment, though there were no other punishment to follow; in keeping thy Commandments there is great reward, Psal. 19. 11. So in breaking Gods Commandments there is great punishment. Therefore sometimes when God would pu­nish men for their sins, he punisheth them by giving them up to great sins: Rom. 1. 26. God gave them up to vile affections, to un­cleanness, &c. Now I say, look what that is which is in it self a punishment, that must [Page 11] needs be exceeding evil; and thus it is with sin: this therefore must needs be a very great evil. Thus in the general you see there is a great deal of evil and sinfulness in sin.

But now more particularly, I shall shew it you in three sorts of sins: The sin of our Na­ture, The sin of our Hearts and Thoughts, And the sin of our Lives and Practises; especi­ally living under the Gospel, the evil of these sins.

1. First, As for the sin of our Nature, the more universal and overspreading any lepro­sie or contagion is, the worse and the greater it is; now the sin of our Nature spreads over all our faculties; our Understanding, Reason, Will, Affections; it spreads over all our Fa­culties.

2. Look what that contagion or leprosie is, that is so great that nothing will help against it, but the pulling down the house: that must needs be very great: Truly the sin of our Na­ture is such, nothing will cure it but the pul­ling down the house.

3. Look what that sin is that is most un­wearied, and whereby a man is unwearied in sin; that must needs be very great: The sin of our nature is unwearied, as the Foun­tain is unwearied in sending up water, bub­bling [Page 12] up water; a man may be wearied in drawing up water our of the Fountain, and so a man may be wearied in sinful actions; but sinful nature is never weary, and that sin that is unwearied is exceeding great.

4. Look what that sin is that is the ground of all our relapses, and returns to sin; That must needs be very great. Now what is the ground of all our returns to evil, after all our repentance and reformation, but our nature? Suppose water be heated; after it is warmed and heated, it cools again: heat it again, and it cools again: Why? Because coldness is its nature. And so what's the reason that men return again, and again to their sin, af­ter all their repentance and reformation, but the sin of their nature?

5. Look what that evil is which is the least lamented, and that whereby our sin is most ex­cused; That is a great, and dreadful evil: Now of all sins, the sin of our Nature is least lamented, and thereby mens sins are most excused. Bear with me, it is my nature; I am passionate, but it is my nature; I am froward, but it is my nature; Men excuse themselves thereby. Now I say look what that evil is which is least lamented, and that whereby our sin is most excused; that is a [Page 13] dreadful evil. Thus it is with the sin of our nature.

2. But secondly, As for the sin of our hearts and thoughts, the evil thereof,

1. Look what that sin is that is the most incureable; That's worst: A secret hidden wound within the body, or a disease within the body, is the most incurable. Such are the sins of our hearts and thoughts, secret sins, and sothe most incurable.

2. Look what that sin is that is a friend, a Parent to other sins; That must needs be ve­ry evil. Now what are the Parents of all our sinful actions but sinful thoughts? What puts life into evil actions but sinful thoughts? So with the godly, and so with the ungodly; With the Godly, for saith Abraham, I thought the fear of God was not in this place, Gen. 20. 11. and therefore I said she is my Sister; she was indeed his Sister, and he lied not in saying so: but he dissembled, and hid the truth, using an unworthy shift for his own preservation; and where began this e­vil but in a sinful thought? I thought, the fear of God is not in this place. So with the Ungodly, Psal. 50. 21. Thou thoughtest that I was alltogether such an one as thy self: The wicked steal, and commit Adultery, and de­ceive, [Page 14] and slander others, and how are they led into all this, but by thoughts? Thou thought­est I was such a one as thy self: and you know what the Psalmist saith, Cleanse thou me from secret faults, then shall I be upright, and I shall be innocent from the great trans­gression, Psal. 19. 12, 13. Sins of our hearts and thoughts do principiate, and give a being unto sinful actions, and therefore are very evil.

3. Thereby also, by the sins of our hearts and thoughts, our former sin committed, that was dead, is revived again, and hath a resur­rection by our musing on it, contemplating on it with delight. As the witch at Endor called up Samuel that was dead; so a delight­ful thought calls up a sinful action that was dead before. Thereby our sins that were dead before are revived, and have a resur­rection.

4. Thereby also a man may possibly sin that sin in effect, which he never did com­mit in act, and so the Lord may punish him for it: As the Lord said to David, because it was in thine heart to build me an house, I will build thy House: So sayes God to a man in a way of punishment, because it was in thy heart to do this evil, though thou didst it not, I will punish thee for it. Possibly, I say, by [Page 15] the sin of our hearts and thoughts, a man may sin that sin, in effect, which he never did com­mit in act, And that is evil.

5. Thereby a man may or doth repent of his very repentance: A man sins and af­terwards is sorrowful, and repents thereof, and then after his repentance he thinks on his sin with delight; What is this but to to repent of his very repentance? As by my repentance I am sorrowful for my sin, so by musing on my sin with delight, I repent of my repentance: Now is it not a very great evil for a man to repent of his repentance? Lo this may a man do, and this men ordi­narily do; they repent of their repentance by musing on their sin, and delighting in it in a way of sinful thoughts.

3. But thirdly, As for the sin of our lives and practise, especially living under the Gospel, the evil thereof, that is very great, for,

1. Sin under the Gospel is sinning against the remedy; and of all sins, sinning against the remedy are the greatest; and therefore it is worse for a man to commit adultery that is married, than for an unmarried man to commit fornication; for he sins against the remedy. Now the great remedy against sin [Page 16] is the Gospel; therefore for a man to sin un­der the Gospel, he sins against the remedy.

2. The greater obligations a man sinneth against, the worse and the greater is his sin. By the Gospel we are brought under great obligations, and by our sinning under the Gospel, what do we? Weingage the very mercy of God to become our adversary: by our sinning under the Gospel, we sin against Mercy and Grace, and thereby ingage the ve­ry mercy of God, our greatest friend, to be­come our greatest adversary.

3. Peccatum majus, ubi specialis repug­nantia inter peccantem & peccatum; The more repugnancy there is betwixt the sin and the sinner, the greater is the sin; and therefore it is worse for a Judg to be unjust, than for another, because there is a special repugnancy betwixt the sin and the sinner. Now there is a special repugnancy betwixt the Gospel, and a man that sins under the Gospel; for he pro­fesses the contrary, and therefore sin there is the greater.

4. Peccatum majus, ubi majus nocumen­tum; The more hurtful or mischievous any sin is, the greater is that sin: Sinning under the Gospel is very hurtful, to our selves, and to others. To our selve; as poyson taken [Page 17] in Sack, or something that is warm, is the most venemous, so sin under the Gospel is the deadliest poyson: Why? Because it is warmed with Gospel heat; And it is hurtful to others, because they are hardened; for when men sin under the Gospel, others are hardened thereby.

5. The more able that any sin is to defend it self by knowledg, shifts and distinctions, the worse and greater it is: Now a man that lives under the Gospel hath knowledg, and by his knowledg is able to defend his sin by many distinctions; and sins bred under the Gospel are able to defend themselves by knowledg fetched from the Gospel, therefore the worse.

6. The more deceitful that any sin is, and the better ends and pretences it hath, the worse it is, and holds the longer: Now sins bred under the Gospel are most deceitful, and have the best ends and pretences, and there­fore the worse.

7. The more that a man doth cast contempt upon the great things of God by his sin, the greater, and the worse is his sin: Sins under the Gospel cast contempt upon the great things of God, the glory of God, the glo­rious offer of the grace of God: to sin under [Page 18] the Gospel, is to cast contempt upon the glory of God, and the great things of God, and therefore sin there is the greater.

8. The more costly and chargeable that any sin is, the greater and the worse it is: Now a man that sins under the Gospel can­not, sin at so cheap a rate as another, though he sins the very same sin that another com­mits: Why? He that knows his Masters will and doth it not, shall be beaten with many stripes, Luke 12. 47. What an evil and dread­full thing is it for men to sin under the Gospel, sayes the Apostle, He shall come in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel, 2 Thes. 1. 8. Flaming fire; not painted fire, but real fire; but there may be real fire in a spark, therefore he doth not say real fire neither; but He shall come in flaming fire, taking venge­ance on them that know not God, and that o­bey not the Gospel. O what an evil, and dreadful thing is it for a man to sin living un­der the Gospel. Now if there be so much evil in the sins of our lives and practises, living under the Gospel; if there be so much evil in the sin of our hearts and thoughts; if there be so much evil in the sin of our nature; if sin hath taken up all the names of all evils; if sin [Page 19] doth separate between God and us; if sin doth unite us to Satan, and make us the Chil­dren of the Devil; if sin did put Christ to death; if sin doth bring a general curse up­on the whole Creation; if sin doth stain all our glory; if sin doth awaken Conscience to that horror that nothing but the blood of Christ can quiet it; if sin doth feed the fire of Hell; if the least sin be worse than the greatest affliction; if God doth punish the least sin both in his own and others with the greatest severity; if sin be worse than Hell or the Devil; and if sin it self be a punishment; cer­tainly there is abundance of evil and sinful­ness in sin. So I have done with the first thing, namely, that there is a great deal of evil and sinfulness in sin.

2. Secondly, Though there be thus much evil and sinfulness in sin; this doth not ap­pear to a man until he doth convert and turn unto God: till then his sin is dead, but then it is revived: till then the sinfulness of sin doth not appear; for,

1. Till then a man is in the dark, and who can see the greatness of an evil in the dark.

2. Till then grace (the contrary) is not placed in the soul; one contrary doth shew [Page 20] the other: white is best seen by black; Grace is best seen by Sin, and Sin is best seen by Grace: till then a man hath no grace, no con­trary to illustrate it, to make it appear.

3. And till then sin is in its own place; elementum non gravidat suo loco, water is not heavy in its own place, it is not heavy in the River; a man may lay at the bottom of the River with all the water upon his back, and yet not feel the weight of it, because it is in its place; but take but a pailful of water out of the River, and you feel the weight of it, because then it is out of its place. Now till a man convert and turn unto God, sin is in its own place, and therefore the sinfulness of it doth not appear.

Quest. But you will say, How comes this to pass that sin should not appear in the sinful­ness of it, until a man convert, and turn unto God?

Answ. 1. Sin is a spiritual thing; I mean a moral, not a natural thing; Sin is a spiri­tual thing, and a man that liveth by sense cannot see what is spiritual.

2. A man is blind unto what he loves; till a man convert and turn unto God, he loves his Sin; he loves it above all the World; and therefore the evil and sinful­ness [Page 21] of sin doth not yet appear to him.

3. The more Blinds a man hath that cover his sin, the less he sees it; and the less sin appears to be sinful: Now before a man con­vert and turn unto God, all his duties are but Blinds to cover his sin, all his morality is but a Blind, all his natural uprightness is but a Blind: True (says he) I am a sinner; but I pray, and perform duty, therefore am not so great a sinner; I have such and such mora­lities, and my heart is as good as any ones, therefore I am not so great a sinner. What are all his duties before he convert and turn unto God, but so many Blinds to cover and hide his sin? No wonder therefore that sin doth not appear as it is, until a man doth con­vert and turn unto God.

4. The more a man looks upon sin as going into it, the less it appears to be; and the more a man looks upon sin as coming out of it, com­ing from it, the greater it appears to be; there is a going into sin by commission, and there is a coming from it by repentance: Now when a man is going into his sin, there he sees Pro­fit, Pleasure, and his own concernments, and this makes his sin appear little; but when he comes out of it, there he sees sorrow, and re­pentance, and that makes his sin appear great.

5. Sometimes by the providence of God, sin meets with good events; and holiness meets with bad events in the world: and so the evil and sinfulness of sin is hidden from men.

6. and lastly, The less a man is at the work of private examination, the less sin appears to be sin, and the less he sees sin as it is: be­fore a man convert, and turn unto God, he is little in the work of examining his own soul in private: No wonder therefore sin doth not appear to him to be sinful, because he is little in the work of private examination. Thus ye see sin doth not appear in the sinfulness of of it untill a man doth convert, and turn unto God: That's the second.

III. Thirdly, Look when a man doth con­vert and turn unto the Lord, then sin appears in the sinfulness thereof unto his soul. For then,

1. He is weary and heavy laden under the burden of his sin; the more a man is weary and heavy laden under the burden of his sin, the more sin appears evil and sinfull to him: Now look when a man doth convert and turn unto God, then he is weary, and heavy laden under the burden of his sin: Come unto me all ye that labour, and are heavy laden, Matth. 11. 28.

2. Then he sees God, and not till then; the more a man sees God, the glory of God, the goodness of God, the wisdom of God, the holiness of God, the soveraignty of God; the more sin appears in its sinfulness to him: Wo is me, I am undone, for I have seen the King, the Lord of Hosts, Isa. 6. 5. and sayes Job, I have heard of thee by the hearing of the ear, but now mine eye seeth thee. What then? I abhor my self, and repent in dust and ashes, Job 42. 5, 6. Look when I see God, the glory of God, the goodness of God, the holi­ness of God, the wisdom, and the soveraignty of God, then sin appears in its sinfulness to me.

3. Then also a man comes to see Christ crucified, and not till then; there is nothing can give us such a sight of the sinfulness of sin as Christ crucified: By the Law is the know­ledg of sin, Rom. 3. 20. but by the sight of Christ crucified, I see the hatred that God hath against sin: I do not see by the Law so much the hatred that God hath against sin as in Christ crucified; the more I see Gods hatred against sin, the more I see the sinful­ness of it. Now look when a man doth convert and turn unto God, then he sees Christ cruci­fied.

4. Look when a man hath gotten the true prospect of Hell, and of the wrath of God, then sin appears sinful to him: Now look when a man convert and turn unto God in truth, then he sees the wrath of God, and hath the true prospect of Hell, from which he is de­livered.

5. The more a man is tired out, and wea­ried with the dogging and haunting of his sin, that he can rest no where for it, the more the sinfulness of sin appears to him: Now when a man doth convert, and turn unto God, what sayes he? Ah; I am never at rest, I am dogged and haunted, and tired out continu­ally with my sin; O now it appears very sin­ful to me.

6. Look when a mans heart is filled with the love of God, and possessed with the Holy Ghost, then sin appears to him to be very sinful; for what comes the Holy Ghost for? To convince the world of sin, Joh. 16. 8. Now look when a man doth convert and turn to God, then comes this convincing work of the Holy Ghost; then his heart is filled with the love of God, and possessed with the Holy Ghost; therefore then sin appears in the sin­fulness thereof unto his soul. And thus I have done with the Doctrine, namely, That [Page 25] there is a great deal of evil and sinfulness in sin, which doth not appear to a man until he doth convert and turn unto God.

THese words do relate to the for­mer Chapter, us you may see by the word nevertheless; in the end of the former Chapter the Prophet shews, that great trouble and mi­sery should befal the people of God, It [Page 2] shall come to pass, that when they shall be hungry, they shall fret themselƲes, and curse their king, and their God, and look upward, vers. 21. and they shall look unto the earth, and behold trouble, and darkness, dimness of anguish; and they shall be dri­ven to darkness: nevertheless the dimness shall not be such as was in her vexati­on, &c.

So that in these words you have a great affliction mentioned, and the mitigation of that affliction: the affliction, or trouble, is more easie, and more heavy; it hath two parts, a more easie part, and a more heavy part; at the first he lightly afflicted the land of zebulun, and the land of Nephtali, and afterward did more grievously afflict her by the way of the Sea. The story where­of you have in 2 King. 15. 19. Pul the king of Assyria came against the land; and Menahem gave Pul a thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand, and Ma­nahem exacted the money of Israel: so the king of Assyria turned back, and stayed not there in the land. There was the more light affliction: but in ver. 29. there you have the more heavy affliction; In the days of [Page 3] Pekah king of Israel, came Tiglath-Pileser king of Assyria, and took Ijon, and Abel­beth-Maachah, and Janoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria. Here was the affliction where­with they were vexed, both more light, and more heavy.

The mitigation follows at the second verse; The people that walked in darkness have seen a great light, they that dwell in the land of the shadow of death, upon them hath the light shined. Here is an allevia­tion of this affliction by the promise of Christ, which is interpreted of Christ, in Matth. 4. Now (at Ver. 12.) when Jesus had heard that John was cast into prison, he departed into Galilee, and leaving Na­zareth, he came and dwelt in Capernaum, which is upon the Sea-coast in the borders of Zebulon and Naphtali: that it might be ful­filled which was spoken by Esaias the Pro­phet, saying, The land of Zebulon, and the land of Nephtali, by the way of the Sea be­yond Jordan, Galilee of the Gentiles: the people which sate in darkness saw great light; and to them which sate in the Region, and shadow of death, light is sprung up.

So that Christ, and Christ alone is an alleviation to our greatest afflictions.

And so the Doctrine that I shall fall in with at this time is this.

Doct. There is that in Jesus Christ alone-which may and can and doth afford suffici­ent comfort and relief in the worst of times and conditions.

For the opening and prosecution whereof

First, We will inquire into the truth of it, that it is so.

Secondly, What that is in Christ, that may, or can succour, comfort and relieve in the worst of times and conditions?

Thirdly, How far this concerns us?

And so to the Application.

1. First, As to the truth of it; it is said of Christ, That in him the fulness of the God head dwelleth bodily, Col. 2. 9. and there is enough in God to supply all our wants; As there is enough in Heaven to pay for all at the last; so there is enough in God to sup­ply all at the present. He is too covetous whom the great God of Heaven cannot suf­fice. When David was in the greatest strait that ever he met with in his life; his [Page 5] Wives, and goods taken and carried away by the enemy, and his own men and soldi­ers mutined, and ready to stone him; how did he comfort himself, but in God? David incouraged himself in the Lord his God, 1 Sam. 30. 6. There is enough in God to comfort in all conditions, and the fulness of the Godhead dwelleth bodily in Christ; Therefore there is that in Christ which may afford sufficient comfort and relief in the worst of times and conditions.

2. If you look into Scripture you shall find, that the promises and prophecies of Christ are calculated and given out for the worst of times: it was usual with the Pro­phets to prophesie of Christ; but mark how their prophecies were calculated for the worst of times: In Jer. 23. you have a prophe­cy of Christ, Vers. 6. In his days Judah shall be saved, and Israel shall dwell safely, and this is his name whereby he shall be cal­led, the Lord our righteousness. Well, what time doth this prophecy relate to? A very evil time: Woe be unto the Pastors that de­stroy and scatter the sheep of my pasture, v. 1. Therefore thus saith the Lord God of Israel, ver. 2. Against the Pastors that feed my people, ye have scattered my flock, and [Page 6] driven them away, and have not visited them: and then comes in the prophecy of Christ. So in Isa. 28. you have a great prophecy of Christ, ver. 16. Behold I lay in Zion for a foundation a tried stone, a pre­cious corner-stone, a sure foundation: A plain prophecy of Christ: Well, but how comes this in? Why it was calculated for an evil time, at the 14th Verse; Hear the word of the Lord ye scornful men that rule this people which is in Jerusalem, because ye have said, We have made a covenant with death, and with hell are we at agreement, when the overflowing scourge shall pass through: Therefore thus saith the Lord God, Behold I lay in Zion for a founda­tion a stone, a tried stone, a precious corner stone; judgment also will I lay to the line, and righteousness to the plummet, and the hail thall sweep away the refuge of lies, and the waters shall overflow the hiding place, and your covenant with death shall be dis­anulled, and your agreement with Hell shall not stand: a prophecy concerning Christ, calculated for the worst of times. So in Ezek. 34. you have another prophecy of Christ, v. 23. And I will set up one she­pherd over them, and he shall feed them, even [Page 7] my servant David, he shall feed them, and he shall be their shepherd; plainly speaking of Christ: VVell, but when doth he speak this prophecy of Christ? Look into the be­ginning of the Chapter, v. 2. Son of man, prophesie against the shepherds of Israel, pro­phesie, and say unto them, Thus saith the Lord God unto the Shepherds; Wo be to the Shepherds of Israel that do feed themselves, should not the shepherds feed the flocks? ye eat the fat, and ye clothe ye with the wool, ye kill them that are fed, but ye feed not the flock. Now in this time comes out the pro­phecy of Christ; you make mention of Aqua-vitae at other times, but when there is special mention made of Aquavitae, and the Aqua­vitae-bottle in a fainting and dying time; what doth this argue but there is a cordiality in it? the first time that ever Christ was pro­phesied of, what time was it? Adam fell, and all the Children of men were in a most sad condition, what cordial was then brought forth but this? The seed of the woman shall break the serpents head, Gen. 3. 15. and this is ordinary; the promises and prophe­cyes of Christ are calculated for the worst of times: why? but to teach us, that there is enough in Christ to comfort, succour, [Page 8] and relieve in the worst of times.

3. If there was enough in the types of Christ, to comfort and releive the Saints and people of God under the Old Testament in the worst of their times; then there must needs be enough in Christ himself to relieve and comfort the Saints, and people of God now in New Testament times, in the worst of our times. Now so it was, in the times of the Old Testament, in case they had sin­ned, what relief had they? a Sacrifice to make an attonement, Levit. 4. 20. and so a type of Christ the great Sacrifice, Heb. 9. 26. in case they were in the wilderness and want­ed bread, what relief had they? they had there, Manna, a type of Christ, The true bread that came down from heaven, Joh. 6. 50, 51. In case they wanted water what re­lief had they? The rock opened, and that rock was Christ, 1 Cor. 10. 4. The Rock followed them, and the Rock was Christ. In case they were stung with the fiery Serpents, what relief had they? They had the Brazen Serpent, and that was a type of Christ, Joh. 3. 15. Now I say, if the people of God in Old Testament-times had relief in the types of Christ, surely there is relief enough for us now in New Testament times, in Christ himself.

4. If all the promises of good things made to us were origined in Christ, and if all the promises that are made unto Christ of good things to come do descend and run down upon us, more or less; then surely there is enough in Christ to relieve and succour in the worst of times: For what are the pro­mises but divine conveyances? Now all the promises of good things that are made to us, they flow from Christ, for all the promises are yea and Amen in Christ, 2 Cor. 1. 20. Yea, that is affirmed,; Amen, that is con­firmed; all the promises made to us are af­firmed and confirmed by Christ. And on the other side, all the promises that are made to Christ do descend upon us; Look into Psal. 2. there is a great promise made to Christ, at ver. 8. Ask of me, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession: thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potters vessel. A promise plainly given to Christ, and see how it descends and falls up­on us. Revel. 2. 26. He that overcometh and keepeth my works unto the end, to him will I give power over the Nations, and he shall rule them with a rod of iron, as the [Page 10] vessels of a potter shall they be broken to shi­vers, even as I received of my father: Even as I received of my Father, look what pro­mise I have received of my Father, the same doth descend and fall down upon you: Now then, if all the promises of good things made to us were origined in Christ; and if all the promises that are made unto Christ of good things to come do descend and run down upon us, surely there is enough in Christ to succour and relieve in the worst of times.

5. One thing more; If that all our want of comfort and satisfaction doth arise from the want of a sight of Christs fulness and ex­cellency, and all our satisfaction and com­fort doth arise from the sight of Christs ful­ness and excellency, then this Doctrine must needs be true: Now look into Revel. 5. and see how John weeps, and upon what account; I saw (sayes John) in the right hand of him that sate on the Throne, a book written within, and on the backside sealed with seven seals; and at vers. 2. I saw a strong Angel proclaiming with a loud voice, who is worthy to open the book and to loose the seals there­of, and no man in heaven, nor in earth, nei­ther under the earth, was able to open the [Page 11] book. Then at ver. 4. (says he) I wept much, because no man was found worthy to open, and to read the book, neither to look thereon. What stilled him, what quieted him? The sight of Christ, at ver. 5. And one of the Elders saith unto me, weep not: behold the Lion of the Tribe of Judah, the root of David hath prevailed to open the book: so he goes on opening the excellency and the fulness of Christ, and John weeps no more: So that I say, all our want of comfort doth arise from our want of a sight of the fulness and excellency that is in Christ: there­fore certainly there is enough in Christ to comfort, succour and relieve in the worst of times: and so you have the first thing.

2. Well, but then secondly, What is that in Christ that may or can comfort, succour and relieve in the worst of times and conditions?

1. I answer, First, Look what that good thing is which the world can either give or take away, that is in Christ in great abun­dance; and if that be in Christ in great a­bundance which the world can either give or take away, then there is that in Christ that may or can succour, comfort and relieve in the worst of times. Now what can the world give or take away?

1. Can the world take away your Estate, Gold or Silver? then read what is said in the third of the Proverbs concerning VVis­dom, (where Christ is called wisdom) Happy is the man that findeth wisdom, v. 13. For the merchandise of it is better than the mer­chandise of silver, and the gain thereof than fine gold; she is more precious than rubies, and all the things thou canst desire are not to be compared unto her.

2. Can the world take away your liber­ty, your Gospel liberty? Then you know what Christ sayes, Revel. 3. 8. Behold I have set before thee an open door, and no man can shut it.

3. Can the world take away your life? You know what Christ saith, I am the way, the truth and the life, Joh. 14. 6. ye will not come unto me, that ye might have life, Joh. 5. 40. On the other side, what can the world give to you?

1. Can the world give you peace, rest, quierness? Then you know what Christ saith, Come unto me all ye that labour, and are heavy laden, and I will give you rest, Matth. 11. 28. I create the fruit of the lips, peace, Isa. 57. 19. Peace I leave with you, my peace I give unto you, not as the world [Page 13] giveth, give I unto you, Joh. 14. 27.

2. Can the world give you happiness or blessedness? I am sure Christ can. Blessed (sayes he) are the poor in spirit; blessed are they that hunger and thirst after righteous­ness; blessed are the pure in heart: yea, blessed are ye when men shall revile you, and persecute you for my sake, Matth. 5. It was the work of the High Priest to bless the people, and Christ being our great High Priest, it is his work to bless us: He, and he alone can make us blessed. Would you therefore know what there is in Christ that can succonr, comfort and relieve in the worst of times? Look I say whatsoever good thing the world can either give or take away, that is in Christ in great abundance.

2. There is in Jesus Christ the greatest excellency, under the best propriety. The greatest excellency; for,

1. If the knowledg of Christ be the most excellent knowledg, then surely Christ him­self must needs be most excellent; the know­ledg of Jesus Christ is the most excellent knowledg.

1. It is the most certain knowledg; you know other things by their shapes and spe­cies, you know Christ by the spirit; you [Page 14] know other things by the testimony of men, you know Christ by the testimony of the spirit; and as the testimony of the spirit is more certain than the testimony of any man, so the knowledg of Christ is the most certain knowledg in the world.

2. It is that knowledg that gives you pos­session of the thing you know; By my know­ledg of Christ, I am possessed of Christ; surely therefore it is the most excellent know­ledg in the world, and therefore Christ him­self must needs be most excellent.

2. He is called The desire of all Nations, in Hag. 2. 7. Some Nations desire one thing and some another, but Christ is the desire of all Nations: VVhat is most desireable that is not in Christ? 1. Is Gold and Silver most desireable? Sayes he, I counsel thee to buy of me gold tried in the fire, Rev. 3. 18, 2. Is wisdom most desireable? He is the wisdom of the father, 1 Cor. 1. 24. In him are hid all the treasures of wisdom, Col. 2. 3. He is wisdom in the abstract; Wisdom hath builded her house, Prov. 9. 1. and it is in the plural number, wisdoms hath build­ed her house; he is not onely wise, but wis­dom, and wisdoms: And 3. He is called that good thing, Jer. 33. 14. Behold the day to [Page 15] come saith the Lord of Hosts, that I will perform that good thing which I have pro­mised unto the house of Israel, and unto the house of Judah. That good thing, with an emphasis, what is that? At that time will I cause the branch of righteousness to grow up unto David, and he shall execute judg­ment and righteousness in the land. Christ is that good thing; He is the excellency of Jacob, the greatest excellency.

And this excellency is under the best pro­priety, insomuch as you may challenge it with a double my: My God, my God, sayes David, Psal. 22. 1. My Lord, & my God, sayes Thomas, Joh. 20. 28. There is such pro­priety in this excellency as you may chal­lenge it with a double my. And it is such a propriety as can never be lost; None shall take them out of my fathers hand, Joh. 10. 28, 29. Would you then know what there is in Christ that can comfort, succour, and re­lieve in the worst of times? I say there is the greatest excellency, under the best pro­priety.

3. There is in Jesus Christ the greatest fulness joyned with the most communica­tiveness: Some things are empty, and not full; some things are full, but they are full [Page 16] of wind, as the bladders of the Creatures are, that the least prick melts them down into nothing; full, but not communicative; and some things are communicative, but not full; as Springs, little water Springs: but Christ is both full and communicative; He is the Rose of Sharon, and the lilly of the vallies, Cant. 2. 1. The rose of Sharon, not the rose of a Garden, that onely some can come and take the sweetness of, but the Rose of the field, that every one may come and smell on; his blood is a fountain opened, not a foun­tain inclosed, but opened; He is the Tree of Life, whose leaves are for the healing of the Nations. So that there is not onely Pleni­tudo abundantia, sed reduntantiae; a ful­ness of abundance, but a fulness of redun­dancy; flowing over in Jesus Christ; Would you therefore know what there is in Christ that can comfort and relieve in the worst of times? I say there is the greatest fulness joyn­ed with the most communicativeness.

4. There is in Jesus Christ the sweetest love, under the greatest ingagement: The sweetest love; Thy love is better than wine; thy name is as oyntment poured forth, therefore do the virgins love thee, Cant. 1. 3. Greater love than this hath no man, saith Christ [Page 17] concerning his death, Joh. 15. 13. There is love in Christ beyond all dimensions; there is height and bredth, and length, and depth, of love in him, Ephes. 3. 18, 19. 1. There is giving love in Christ, who loved us, and gave himself for us, Gal. 2. 20. Ephes. 5. 25. 2. There is forgiving and pardoning love in Christ; witness Peter, whom Christ forgave when he had denied him. 3. There is in Christ condescending love, witness Thomas; Come Thomas (sayes he) reach hither thine hand, and thrust it into my side, Joh. 20. 27. I condescend to thee. 4. There is in Christ accepting love. I tell thee (sayes he) wheresoever this Gospel is preached, that which this woman hath done, shall be told for a memorial of her, Matth. 26. 13. accepting of what she did. And 5. There is in Christ a sympathizing love; For he is not such an High Priest as cannot be touched with the feeling of our infirmities, Heb. 4. 15. There is the sweetest love in Christ.

And it is under the greatest ingagement; for, is not a brother ingaged to help his brother? He is not ashamed to call them brethren, Heb. 2. 11. Is not a Father en­gaged to help his Children? He is the ever­lasting Father, Isa. 9. 6. Is not a Husband engaged [Page 18] to help his Wife? The Church of Christ is his Spouse, Cant. 4. 9. And now suppose there were one person that could stand under all these relations; a Brother, a Father, a Husband; how much would that person be engaged to help, that should stand under all these relations? Thus Christ doth, he stands under all these relations; There­fore, there is in Christ the sweetest love un­der the greatest ingagement.

5. There is that in Jesus Christ that suit­eth to all conditions; what condition can you come into but there is a promise suited to it? and what are the promises but the veins wherein the blood of Christ doth run? There is no condition but hath a promise suited to it, and so there is that in Christ that suits to all conditions. To instance a little:

1. Are you poor and needy? I counsel thee to buy of me gold tried in the fire, that thou mayest be rich, Rev. 3. 18. 2. Are you naked? (sayes he) I counsel thee to buy of me white raiment, that thou mayest be clothed, and that the shame of thy naked­ness do not appear. 3. Are you out of the way, wandering? I am the way, Joh. 14. 6. 4. Are you in the dark in reference to any business or your condition? I am the [Page 19] light, (sayes he) and the light of life, Joh. 8. 12. 5. Are you hungry? I am the bread of life, Joh. 6. 48. 6. Are you thirsty? I am the water of life? He that drinketh of the water that I shall give him shall never thirst more, Joh. 4. 14. 7. Do you need Justification? He is the Lord our righte­ousness, Jer. 23. 6. 8. Do you need Sancti­fication? For this cause do I sanctifie my self that they also may be sanctified, Joh. 17. 19. 9. Do you need Consolation? I will send the comforter, Joh. 16. 7. 10. Do you need Protection? He is the rock of ages; the Lord Jehovah, Isa. 26. 4. 11. Are you in a Paradise of Prosperity? He is the Tree of Life, Rev. 22. 14. 12. Are you in a wilderness of adversity? He is the Manna that came down from Heaven, Joh. 6. 50. So that then, there is that in him that is suited to all conditions.

6. There is that in Jesus Christ that doth answer to all our fears, doubts and objecti­ons. Hearken if there be ever a poor doubt­ing soul here; There is that in Christ that doth answer to all thy fears, doubts and ob­jections.

VVill you say, I am a poor lost Creature? Then saith Christ, I came to seek and to save [Page 20] that which was lost, Luke 19. 10. Will you say, oh but I am a sinner, a great sin­ner? Saith Christ, I came not to call the righteous but sinners to repentance, Mat. 9. 13. Will you say, oh but I cannot repent? Then see what the Apostle saith, Act. 5. 31. concerning Christ, Him hath God ex­alted with his right hand to be a Prince, and a Saviour, to give repentance unto Israel, and remission of sin: not onely remission of sin, but repentance: It is Christs work to give repentance as well as forgiveness of sin. Will you say, oh but I cannot leave my sins, I cannot turn away from my sins? Then read what the Apostle saith, Act. 3. 26. Unto you first God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Will you say, Oh but I cannot come to Christ? Then he tells you that he is come to you; I came to seek, and to save that which was lost: He brings the lost sheep home upon his shoulder, as in the Parable. VVill you say, Oh but his sheep follow him, and I cannot follow him? Then he tells you, He will carry the Lambs in his armes, and gently lead those that are with young, Isa. 40. 11. He will drive you at your own pace. Will [Page 21] you say, Oh but I have provoked Christ, and he is angry and will cast me off? You know what he sayes then; Those that come unto me I will in no wise cast out, Joh. 6. 37. He is meek and lowly; He is meek, and there­fore will not be angry with you; he is lowly, and therefore will not disdain you: Learn of me, sayes he, for I am meek and lowly, Matth. 11. 29. VVill you say, Oh but I have sinned to the very utmost, Then the Apostle tells you, that He is able to save to the uttermost, Heb. 7. 25. So that there is plainly that in Christ that answereth to all our fears, doubts and objections.

7. Yet one thing more. There is that in Jesus Christ which doth and will supply all our wants: VVhat is there that you want? Do you labour under desertion? Then saith he, I will lead you in a way that you have not known, Isa. 42. 16. And I will never leave you nor forsake you. Heb. 13. 5. Do you labour under corruption and bondage to sin? There is freedom in Christ; Those the Son makes free are free indeed, Joh 8. 36. indeed really, indeed eminently; Those the Son makes free are free indeed; indeed and indeed. Do you labour under great Temptations? It is he that treads down Sa­tan [Page 22] under our feet, Rom. 16. 20. and, saye he, My grace is sufficient for thee, 2 Cor. 12. 9. Do you labour under the want of the means of grace, or the ministery of the VVord? He hath received gifts for men; and what those gifts are, the Apostle tells you, Ephes. 4. 11. Apostles, Prophets, Evan­gelists, Pastors and Teachers. Do you la­bour under weakness, spiritual infirmity? Then he hath seven Horns, and seven Eyes, as you find him described, Revel. 5. 6. an­swering to your infirmity or weakness; or do you labour under any affliction, outward or inward, under persecution from ene­mies? Then see what is said concerning Christ, Micah 5. 5. And this man shall be the peace when the Assyrian shall come into our land. Are you afraid of an enemy coming into the land? This man shall be the peace when the Assyrian shall come into our land. This man, VVhat man? See at vers. 2. it is plainly spoken of Christ. But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall come forth unto me, that is to be ruler in Israel, whose goings forth have been from of old, from everlasting, & he shal stand and feed in the strength of the Lord, in the [Page 23] Majesty of the name of the Lord his God, and this man shall be the peace: This man, that is Christ; he shall be our peace when the worst of enemies come into our land.

Aye, but you will say, we see no likeli­hood of this; mark then what is said at ver. 7. And the remnant of Jacob shall be in the midst of many people as a dew from the Lord, and as the showers upon the grass that tar­rieth not for man, nor waiteth for the Sons of men. If a Garden be to be watered with a watering pot, it stayes for man; but if it be watered with the dew, it stayes not for man: So saith the Lord, Shall the remnant of my people be, as the ground that waits up­on the dew, that tarrieth not for man; Though you see no likelihood of deliverance, no means whereby ye should be delivered, when the Assyrian comes into our land, when the worst of enemies come into our land; yet ye shall be delivered, For this man shall be the peace: So that look whatsoever that is which you want, it is all to be had in Christ. And thus now you see in these seven Particu­lars, what there is in Jesus Christ that may and can and doth afford sufficient comfort and relief, in the worst of times and condi­tions, That's the second.

III. Well but then you will say in the third place, This is good in the general, but what is this to us? We know there is enough in Christ to succour, comfort and relieve in the worst of times and conditions, but what is this to us?

Yes, it is to you, and to you very much; for,

1. If you be overcommers and do over­come the evil of the times and places where you live, then all this fulness and excellency that is in Christ doth belong to you; for if you look into the second and third Chapters of the Revelations, you shall find, that unto every Church there mentioned, there is a pro­mise made of giving out some of the fulness and excellency of Christ; and still the pro­mise runs to him that overcometh, at the end of every Epistle: To him that overcometh; that is, to him that overcometh the evil men­tioned in that Epistle; not in the general, but the evil mentioned in that Epistle. As now to instance in the Church of Laodicea, saith he, chap. 3. 21. To him that over­cometh, will I grant to sit with me in my Throne; even as I also overcame, and am set down with my Father in his Throne What is the thing promised here? Commu­nion with Christ in his Kingdom on Earth. [Page 25] Well, but who are those that shall partake thereof? Such as overcome; to him that overcometh. That overcometh, what? That Laodicean Lukewarmnes; The sin forbid­den in this Epistle is luke-warmness, a mix­ture in the worship of God: He that over­cometh this mixture, he shall have commu­nion with Christ in his Kingdom on Earth. Now I say, this fulness and excellency of Christ is promised to him that overcometh. Then (friends) you know what the evils of the times are; if you overcome the evils of the times wherein you live and are, then shall you be made partakers of this excel­lency, and fulness of Christ, and so this concerns you.

2. If our Lord and Saviour Jesus Christ hath therefore received all this excellency and fulness from the Father, that he may give it out to you; then it concerns you, and much concerns you. Now why hath Christ received all this excellency from the Father? why hath he received the spirit? why was he annointed with the spirit? He tells you in Isa. 61. 1. The spirit of the Lord God is upon me, because the Lord hath an­nointed me. Why? To preach good tidings unto the meek, he hath sent me to bind up [Page 26] the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound: for this cause was I an­nointed. And why hath our Lord and Saviour Christ received gifts? The Apostle tells us, and the Psalmist tells us, for men, for the rebellious also, Eph. 4. 8. Psal 68. 18. Will you say, oh but I am a poor Rebel? he hath received gifts for men, for wicked men, even for rebels; Paul was a Rebel, and Christ received gifts for Paul, even that rebel. And why hath he received all power in Heaven and Earth from God the Father, but in reference to your concernments Matth. 28. 18. Jesus came and spake unto them saying, All power is given unto me in Heaven and in Earth. What then? Go ye therefore and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you, and loe I am with you alway, even unto the end of the world. Go ye therefore; mark what a there­fore is here: All power is given unto me in Heaven, and in Earth; Go ye therefore; Jesus Christ hath received all power in Hea­ven and in Earth in reference to your con­cernments; therefore it is much to you, that [Page 27] there is that in Jesus Christ whereby he is able to succour, comfort and relieve in the worst of times.

3. Yet thirdly, If that our Lord & Saviour Christ doth therefore stoop to your infirmi­ties, because he is clothed with Majesty and Excellency, and invested with all this power; then this that I have said is to you, and much to you: Now look into Joh. 13. you have there an assurance of what you shall find in Christ now, by what he did then when he was to die, at vers. 3. Jesus knowing that the Father had given all things into his hands, he riseth from supper, and laid aside his garments, and took a towel and girded himself: after that he poureth water into a bason, and began to wash the Disciples feet. Whence doth this arise? See at vers. 3. Je­sus knowing that the Father had given all things into his hands; He was not therefore proud, he did not therefore disdain his poor Disciples; No: but he did condescend to them upon this account, and stoops to their infir­mity: his humility prompts on his excellen­cy to be good to us. Now if he therefore stoops to your infirmity, because he is clothed with excellency, then this that I have said is to you, and much to you. [Page 28] And so you have the Doctrine cleared.