to them, and to raise the price of know- | grace.* Supposing it also that it should ing them, by the difficulty of attaining be, it is plain that the passages about thereto; it might be by exercise to im- Abel, Isaac, Josias, Jeremiah, and the prove the understandings of men, to inflame their desire, to excite their industry, to provoke their devotion, to render them modest and humble; it might be for occasion to reward an honest and diligent study of God's word, and to convey special gifts of interpretation; it might be to conceal some things from some persons unworthy or unfit to know them, especially from haughty and self-conceited persons; it might be to use the ignorance of some as a means to produce some great events; such as was the misusing and persecuting our Lord: for such reasons it might be, and there is no good reason against it; for it cannot be supposed necessary that all things should be plainly discovered at all times, and to all persons; it is evident that some things are couched in parabolical and mysterious expressions; it is particularly the

like, may congruously be applied thereto; that the elevation of the brazen serpent, and the slaying the paschal lamb, may appositely represent it; the Jewish priests, with all their sacrifices, may also with reason be brought in, and accommodated thereto: these things indeed by themselves solitarily are not apt peremptorily to evince that it should be; yet do they handsomely suit it, and adorn the supposition thereof; according to the notion premised about the figurative relation between the matters of the old world before the Messias, and the new one after him. But with a clearer evidence and stronger force we may affirm, that the Messiah's sufferings were implied in the afflictions ascribed to his representative king David, such as he in several Psalms (in the 35th, 69th, 109th, 118th, and especially in the 22d Psalm) describeth

manner of prophetical instruction fre- them; wherein divers passages, express

quently to involve things, the full and clear knowledge of which is not congruous to every season, nor suitable to every capacity; but reserved for times, and persons, for which the divine wisdom only knows them most proper.

These things being thus premised, we

ing the extreme sadness and forlornness of his condition, occur, which by the history of his life do not so well, according to the literal signification of words, appear congruous to his person; which therefore there is a necessity, or at least much reason, that they should be appli

come to our particular case, and say, that led to the Messias, whom that holy king

did represent.

(according to what our Lord and his apostles teach) the Messiah's being to Which being admitted, comparing the suffer was in divers passages of the an- passages we find there to that which becient scripture prefigured. Supposing the fell Jesus, we may observe an admirable thing itself determined to be, there are harmony; there being scarce any part of peculiar reasons why it rather so, than his affliction in his life, or any circumin a more open manner, should be rep- stance thereof at his death, which is not resented, contained in those words of in express and emphatical terms there Tertullian: The sacrament indeed (saith set out. There we have expressed his he) of Christ's passion ought to have low and despicable estate (I am a worm, been figured in the (ancient) predic- and no man; the reproach of men, and tions: forasmuch as that the more incred- despised of the people:") -the causeless ible it was (if it should have been preach- hatred and enmity of the populacy and ed nakedly), the more offensive it would of the great ones toward him (They that have been; and the more magnificent it was, the more it was to be overshadowed, that the difficulty of understanding it might be cause of seeking of God's

Rev. ii. 7; xiii. 18; xvii. 9; Matt. xiii. 9; xxiv. 15; Dan. ix. 1; John v. 39; Luke xxiv. 45; 1 Cor. xii. 10; xiv. 26; Eph. i. 9, 10; Matt. xiii. 13; xi. 25; vii. 6; 1 Cor. ii. 8; Acts iii. 17.

• Gal. iv. 4; Eph. i. 10; 1 Tim. ii. 6.

hate me without a cause are more than the hairs of my head; they that would destroy me, being mine enemies wrong

* Utique sacramentum passionis ipsius figurari in prædicationibus oportuerat, quantoque incredibile, tanto magis scandalum futurum, quantoque magnificum, tanto magis adumbrandum; ut difficultas intellectus gratiam Dei quæreret.-Tert. in Jud. 10.

• Psal. xxii. 6.

which passages, as they do most exactly suit unto Jesus, and might in a sort constitute a true historical narration of what he did endure, together with the doctrines delivered in the gospel concerning the intents and effects of his sufferings, so that they did, according to the intention of the divine Spirit, relate to the Messias, may from several considerations be made apparent; the context and coherence of all this passage with the matters precedent and subsequent, the which plainly do respect the Messias and his times, do argue it; How beautiful upon the mountains are the feet of him that bringeth good tidings! and, Behold, my servant shall deal prudently, &c. are passages immediately going before; to which this chapter is knit in way of continuation; and immediately after it doth follow, Sing, O barren, thou that didst not bear,

men-we hid our faces from him; he was despised, and we esteemed him not :) - his afflicted state (He is a man of sorrows, and acquainted with grief; we did esteem him stricken, smitten of God, and afflicted:)-the bitter and painful manner of his affliction (He was stricken; he bare stripes; he was wounded and bruised;) -his being accused, adjudged, and condemned as a malefactor (He was taken from prison and from judgment-he was numbered among the transgressors:) -his death consequent (He poured out his soul unto death; he was cut out of the land of the living :") -the design and end of his sufferings; they were appointed and inflicted by Divine Providence for our sake, and in our stead; for the expiation of our sins, and our salvation (It pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering &c. being a no less perspicuous than ele

for sin-he was wounded for our trans- gant description of the church, enlarged gressions, he was bruised for our iniqui- by accession of the Gentiles, which was ties: the chastisement of our peace was upon him, and with his stripes we are healed-surely he hath borne our griefs, and carried our sorrows for the transgression of my people he was strikenthe Lord hath laid on him the iniquities of us all:)-his sustaining all this with a willing, quiet, humble patience, and perfect meekness (He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth:)-his charitable praying for his persecutors, and designing their welfare (He made intercession for the transgressors:4)-the blessed consequences and happy success of his sufferings, in the conversion and justification of men; in performing God's will and work; in being satisfied, rewarded, and exalted himself (He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many :-I will divide him a portion with the great, and he shall divide the spoil with the strong :)

Isa. liii. 2, 3, 4, 5, 8, 12. • Isa. liii. 10, 5, 4, 8, 6, 12.

Isa. liii. 7, 12. • Isa. liii. 10, 11, 12.

to be brought to pass by the Messias. The general scope of this whole prophecy enforceth the same conclusion; and the incongruity of this particular prediction to any other person imaginable beside the Messias doth further evince it; so high are the things ascribed to the suffering person; as that he should bear the sins of all God's people, and heal them; that he should by his knowledge justify many (or the multitude;) that the pleasure of the Lord should prosper in his hand to these grand purposes; that God would divide him a portion with the great, and that he should divide the spoil with the strong: the magnificency and importance of which sayings (rightly understood and weighed) do well agree to the Messias, but not to any other person or simple man: whence if the ancient Jews had reason to believe a Messias was to come (as they with general consent did suppose they had), they had as much reason to apply this place, as any other, to him, and thence to acknowledge that he was designed to be an eminent sufferer. And indeed divers of the ancient Targumists and most learned Rabbins did expound this place of the one Messias, which was to come; as the Pugio fidei, and other learned writers, do by several express

testimonies declare. This place also dis- | sufferings, his low condition, in those covereth the vanity of that figment devis- words: Behold, thy king cometh unto thee; at pity and sympathy toward all man- | text affirmeth, that those things which God d; toward the doing which it was before had showed by the mouth of all his quisite that he should himself taste and prophets, that Christ should suffer, he I the inconveniences, troubles, pains, I sorrows incident to us. He was to

hath so fulfilled.

Now, Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever. Amen.

vance the repute of spiritual goods and eternal blessings, depressing the value of these corporeal and temporal things which men do so fondly admire and dote on: the most compendious and effectual way of doing which was by an exemplary neglect or rejection of worldly glories and enjoyments;* refusing the honours, profits, and pleasures here adjoined to a high He was, by the most kindly, gentle, and peaceable means, to erect a spiritual kingdom; by pure force of reason to subdue the hearts and consciences of men to the love and obedience of God; by wise instruction to raise in us the hopes of future recompenses in heaven: Acts ii. 38. And ye shall receive the

state.

SERMON LXXVII.

A WHIT-SUNDAY SERMON OF THE GIFT OF
THE HOLY GHOST.

gift of the Holy Ghost.

nities (such as are comforting the poor

to the accomplishment of which purposes, temporal glory (working on the carnal apprehensions and affections of men) had AMONG the divers reasonable grounds rather been prejudicial than conducible. and ends of the observing festival solemHe was to accomplish and manage his great designs by means supernatural by hospitable relief, refreshing the weary and divine, the which would surely become more conspicuous by the visible meanness and impotency of his state. He was also most highly to merit from God, for himself and for us (to merit God's high approbation of what he did, God's favour and grace to us ;) this he could not perform so well, as by willingly enduring, for God's sake, and in our behalf, the most hard and grievous things. He was, in fine, designed perfectly to save us, and consequently to appease God's wrath, to satisfy divine justice, to expiate our sins; whereto it was requisite that he should undergo what we had deserved, being punished and afflicted for

labourer by cessation from ordinary toil, maintaining good-will among neighbours by cheerful and free conversation, quickening our spirits and raising our fancies by extraordinary representations and divertisements, infusing and preserving good humour in people;** such as are also the decent conspiring in public expressions of special reverence to God, withdrawing our minds from secular cares, and engaging them to spiritual meditations), the two principal designs of them seem to be these :

1. The affording occasion (or rather imposing a constraint upon us) with a competent frequency to attend unto, to consider upon, to instruct ourselves and others in the mysterious doctrines and institutions of our religion.

2. The engaging us seasonably to practice that great duty of thankfully remem

* Θεοὶ δὲ οἰκτείραντες τὸ τῶν ἀνθρώπων ἐπίπονον

πεφυκός γένος, ἀναπαύλας τὲ αὐτοῖς τῶν πόνων ἐτάξαντο, τὰς τῶν ἑορτῶν ἀμοιβὰς τοῖς θεοῖς. -Plato 2, de Leg.

Legum conditores festos instituerunt dies, ut ad hilaritatem homines publice cogerentur, tanquam necessarium laboribus interponentes temperamentum.- Sen. de tranq. an. 15.

Rev. i. 5, 6, ν. 13.1 • Esth. ix.; Deut. xvi.