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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91897	Christ the perfect pattern, of a Christian's practice, being the substance of severall sermons, about the Imitation of Christ. / Preached by the reverend and faithfull minister of Jesus Christ, Mr. Ralph Robinson, late minister of Mary Wolnoth London. Published by Sim. Ash, Wil. Taylor, Sam. Clarke.	Robinson, Ralph, 1614-1655.	1658 (1658)	Wing R1709; Thomason E1818_1; ESTC R209810	135,574	295

Joh. 12. 35. He is like Sampson when his eies are put out the Divell may make him grind in any mill use him for any kind of imploiment He can do nothing well nothing acceptable 2 Ignorance of God is damnable our Saviour saith It is life eternall to know God and Jesus Christ whom he hath sent Joh. 17. 3. And therefore it must needs be eternall death to be ignorant of God and of Jesus Christ especiallie when sufficient means for this knowledg is and may be enjoyed It is the complaint of God that his people were destroied for want of knowledge Hos 4. 6. not onely with temporall but eternall destruction And if any soul perish through ignorance under your roofe through your default his soul will be required at your hands What God saith to the Watchman concerning his charge is as applicable to every governour of a family in his sphere If you give not the wicked man warning he shall die but his blood will I require at thy hands Ezech. 33. 8. Every Master of a family is as well and as truly made a Watchman of God to do all domesticall duties within his sphere where of this is one as the Minister is over the Congregation and must as wel be accountable to God for the souls under his charge And therfore God in the 4th Commandement puts the care and inspection of all within the family upon the governours Thou thy Son thy Daughter thy man-Servant c. Thou mightst perhaps be the instrument of saving thy Child or Servant from Hell wert thou carefull of doing thy dutie 6 Consider the justice and equity of this duty That you shouldst instruct those who are thy Children by Nature is but Equitie in as much as the blindness and ignorance which is in them is from thee conveid as the immediate instrumentall cause They drew their blindness from thy loines thou didst beget and bring them forth in thine own sinfull Image whereof this ignorance is a part and therefore thou art bound by all rules of justice to do what thou canst to make restitution And for adopted Children and Servants by contract committed to thy care by friends or guardians the like obligation lieth upon thee in point of justice to teach them the knowledge of the Most Holie according to thy power for though expresly this clause be not put into the engagement yet virtuallie and implicitly it is intended the parent or friends commit their Children into thy hands upon such termes that the soul should be looked after as well as the bodie and if They do not expect it yet Theologically by vertue of thy place as a Master God expects it from thee and thou art not onely uncharitable but unjust also if thou neglect this part of the engagement It will not be enough to say I have instructed them in all the parts of the mysterie I profess I have made them skilfull in their Art but if they be uninstructed in the knowledge of God the least halfe of the Covenant is made good God will both judge punish thee for a fraudulent and unfaithfull man that hast betrayed thy trust 2ly Directions Take these three 1 Thou must be carefull to furnish thy self with a competency of knowledge and understanding in Religion To govern a small familie requires no small knowledge God would have a Master of a familie to be able to instruct both Wife and Children Dwell with thy Wife as a man of knowledge 1 Pet. 3. 7. and the woman is commanded not to speak in the Church but if she want to ask her husband at home 1 Cor. 14. 35. If the Wife must aske the Husband should be able to resolve necessarie questions I doubt the want of knowledge in governours takes them off from this duty indeed renders them uncapable to discharge it Therefore by studying the Scriptures by reading good Catechisms and other good books and by Praier get sound knowledge 2 Pray for a good Conscience and keep a good Conscience As a good conscience will keep men close to God in other Duties so will it do in this and truely though a man have never such plenty of knowledge yet if he want Conscience the work will fall 3 Get large bowels of affections to God to the knowledge of God and the Souls of such as God hath given thee inspection over This will promote the work He that loves God truly will disperse the knowledge of God freely and he who beares any affection to souls will be willing to light his Candle to set them in the waie to life and happinesse He that doth not teach his Child I dare say hath not a true Fatherlie love either to God or his Child Love will seek the best wellfare of that which is beloved 3dly The Objections are these 1. Object If I should instruct thus my Family and be so strict repeat Sermons c. I should be reproached c. Sol. 1. No good man would reproach thee no they would love thee honour thee if Michal scoffe and reproach 't is no great matter vid. 2 Sam. 6. 21 22. 'T is no honour to be praysed no dishonour to be reproached by a wicked man 2. Such reproach is the way to happiness vid. 1 Pet. 4. 14. The Saints of God have gloried in reproaches for Christs sake they have worn them as a Crown 3. If thou art afraid of reproach be afraid of Gods reproach He will reproach thee if thou neglect this duty and that not only here but hereafter vid. Dan. 12. 2. If thou neglect this duty for fear of the Worlds reproach thou mayst lie down at last with the Worlds honour but thou wilt rise again to everlasting shame 2. Object But my Servants they will not submit to instruction they think their Consciences are free and that no such thing should be imposed upon them c. Sol. 1. And what if they should pretend the like freedom of Conscience as they call it for the not doing of thy work in thine employment wouldst thou think it a sufficient Salvo and why wilt thou take it for a discharge from doing Gods work 2. I answered they are not free by any Law of God nay they are bound if Abraham must teach his Houshold the way of Jehovah surelie his Houshold must submit to be instructed else the Commandment is void And Joshuah took it for granted that his House should serve the Lord together with himself Josh 24. 15. He should not dwell in Joshuahs House that would not serve Joshuahs God whatsoever they pretended The Rod of Discipline should teach such other practices if after admonition and conviction they remain obstinate 3. Object But they are catechised and instructed by the Minister therefore its needless I should meddle Sol. The Ministerial instruction doth not excuse Domestical instruction Christ taught his Disciples publickly as a Minister and yet he neglected not private instruction also private instruction helps on the publick and the publick the private 2. Vse This is a Doctrine of singular comfort for the godlie Jesus Christ hath a Familie on Earth still though he be in Heaven and the Church is his Houshold Heb. 3. 6. And it s his Office to teach and instruct now as much as ever when he was on Earth And be confident you ignorant Christians that Christ your Master will untie all knots which you cannot untie your selves Qui docet corda Cathedram habet in Coelo Carry your doubts to him freely FINIS

passive in the publick more active in the private Motive 2. Private Prayer is an Argument of greater love to the duty A man may publickly pray who hath not love to it out of other respects as to gain credit and applause c. but to perform the duty in a corner when no eye sees us c. this evidenceth more affection And it s a greater Argument of sincerity c. That mans heart is not right in his publick devotion who is very seldom or never in private devotion Ille dolet verè qui sine teste c. He prayes but hypocritically in the Church or in the Family with others who neglects praying alone Vid. Matth. 6. 5 6. An hypocrite is all for the publick little for the private sincerity is equally for both A Christians heart is what it is when he is alone Motive 3. He that neglects private prayer shall be neglected in his publick prayer If thou wilt not call upon God in secret God will not hear thee in publick Want of private duties is the reason why the heart is so dead under the publick c. Ordinarily that man or womans heart is best in publick who is most frequent in private Private duties fit the heart for publick c. If thou wilt carefully call upon God in private God will enable thee to serve him in publick Motive 4. Private prayer is more our own then publick is its personal service It s true in some sense publick prayer is personal but private and secret is more personal A man in the publick tenders up Confessions and P●titions and Thanksgivings by the mouth of another but in private by his own mouth Motive 5. God hath usually let out himself most to his people when they have been alone at the Throne of Grace There have been more meltings and greater manifestations of God Peter when he was alone on the house-top sees the vision c. Acts 10. 11 12. Daniel when he was alone a praying hath the Angel disparcht to him with a Message that he was greatly beloved c. Dan. 9. 20. 21 22 23. many Saints have had their assurance seal'd to them when they have been in their Closets a praying and meditating Motive 6. There is more of the power of godliness in private prayer the publick may be only in form the private is more in the power and life Let all these things move you to this duty Object 1. I have no time to pray I am a servant c. my time is not my own c. my Masters business will not allow me Sol. 1. I would not stay with such a Master if thou beest a servant that canst remove c. 2. 'T is no neglecting of thy Masters business to take a little time daily for prayer c. and other duties Its Gods not thy Masters 3. Rather take time from sleep then omit this duty God will I warrant thee blesse two houres sleep better to thee than 12. houres if thou takest it from thy sleep or recreation to give to him 2. Object I cannot pray Sol. 1. Beg of God to teach thee he hath promised his Spirit to them that ask 2. God doth not so much look for eloquence as sincerity in prayer Thou canst smite thy breast and say God be merciful to me a sinner c. 3. Make use of other helps of prayer till thou hast attained ability to pray 4. Thou canst mannage thy worldly calling as well as another why then canst thou not pray as well as others It is because thou dost not regard this so well as the other FINIS Mary Wolnoth October the 15. 1648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20. 34. init Jesus being moved with compassion touched their Eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN this Chapter we have four things considerable 1. A Parable of Labourers sent forth into the Vineyard This Parable is 1. Propounded vers 1. ad 16. 2. Applyed vers 16. The scope of it is to overthrow the Doctrine of merit and to establish the gift of salvation and eternal life upon the meer mercie and free grace of God Eternal life is not given unto any for his working it doth not flow from any good in the person receiving but from the free love of God in Christ chusing unto holiness and salvation whom he pleaseth It is not of him that willeth nor of him that runneth but of God that sheweth mercy that 's the Apostles determination of this Question after a serious debate Rom. 9. 16. Eternal death that 's of merit but eternal life is of grace Rom. 6. ult 1. A premonition or Prediction of the Passion and sufferings of Christ at Jerusalem vers 17. ad 20. 2. And of his Resurrection from the dead the Doctrine of the Crosse is not easily submitted unto therefore there is necessity that it should be often preached Our Saviour ever and anon was preaching the Doctrine of his sufferings to his Disciples as Matth. 16. 21. Matth. 17. 22. and in this Chapter again he takes up the same Argument They dreamed of an Earthly Kingdom and earthly honours therefore our Saviour preacheth so frequently of his sufferings to take them off from such a conceit and to prepare them for Tryal And he doth not only foretell of his suff●rings but of his Conquest also his Resurrection vers 19. We shall finde ordinarily that when his death is mentioned his Resurrection also is spoken of as in those places before cited Matth. 16. 21. Mat. 17. 23. and here in this place Mark 8. 31. Mar. 9. 31. Mar. 10. 34. It s very profitable and necessary for the Ministers of Christ when they preach of sufferings to add something concerning the issue and consequence of sufferings when we speak of Death its good to mention the Resurrection also The Spirits of the best Christians will soon sink under sufferings if they be not acquainted with the victory they shall have over sufferings We finde in the Scripture that when the Apostle spake any thing of the Crosse there is usually mention made of the good issue of it as Heb. 12. 6 7 8 9. there is the Doctrine of the Crosse And vers 10 11. there is the Doctrine of the Resurrection So 1 Pet. 4. 12. there is the cross Vers 13 14. there you have the Crown also 3. A solemn charge given to the Disciples against affectation of Dominion and preheminencè one over another vers 20. ad 29. where you have 1. The occasion of it viz. A Request made by the Mother of Zebedees Children for her two Sons James and John vers 20. ad 25. It was their ignorance and fault that they would not be beat●n off from the thoughts of a worldly Kingdom c. This gave occasion to the other 10. Disciples to be angry with the two Brethren 2. The urging of the thing it self vers 25. ad 29. our Saviour solemnly calls them together and gives them a charge against any such ambition 4.

A great miraculous Cure wrought by our Saviour upon two blinde men in the sight of a great multitude which followed him vers 29. ad finem They hearing that Jesus who had done so many miracles passed by send out their cries after him The multitude rebuke them that they should hold their peace grace growes stronger by opposition the more they are rebuked the lowder they cry Their prayers and importunity stop the Lord Jesus in his way he calls them to him reasons with them desires to know why they called him And upon the hearing of their desire grants their request He had compassion on them and touched their eyes c. In that part of the Verse which I have read we have two things 1. An Act done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shewes the miracle Christ could heal with a touch of his hemme sometimes Matth. 14. 36. It shewes his condescension that he would touch them mean persons Mat. 8. 3. the Leper Mat. 8. 15. the Fever Mat. 7. 33. deaf and the impediment of speech Luk. 22. 51. Malchus his eare Note The least touch of Christs finger will cure perfectly the greatest disease of soul or of body If Christ do but touch the hand the fever is gone the eyes are opened c. If the woman that had the bloody issue for twelve years do but touch his Garment she findes a present cure Mark 5. 25. c. when the Disciples are overwhelmed with fear at Christs Transfiguration a touch of their Masters hand revives them Matth. 17. 7. When Daniel is in his Agony overwhelmed a very touch of the Son of man strengthneth him Dan. 10. 18 19. The hard heart is broken with a touch of Christs finger the dead heart is quickned if Christ doth but lay his hand upon it the troubled conscience is pacified and quieted if Christ put but his finger in at the hole of the door the deaf ear is unstopped the stammering tongue speaks plainly the frozen heart is thawed c. If Christ do but touch the bier the dead body is raised Luk. 7. 14. Nay Our Saviour cures with lesse then a touch His very word healeth any Disease of soul or body He cast out Devils with his word a Legion out of one man Thou unclean Spirit come out of him Matth. 8. 16. He rebuked the fever with his word Luk. 4. 39. The Noblemans Son who lay at point of death labouring of a Fever was healed with a word speaking at a distance John 4. 50. 52. He hath absolute power over all Diseases of body and all spiritual maladies and when he saith Go they go when he saith Be removed they depart immediately Nay He can cure with the glance of his eye which is lesse then his word When Peter's heart was grown hard with sin first denies and then denies with Oaths and curses that he knew not the man Christ did but cast his very eye upon him and his heart relented presently Luk. 22. 61. As the very look of Christ can make the Earth to tremble and his enemies to languish so the least glance of his eye cures all Diseases As he can kill with his touch so can he cure with his touch All Job's troubles was nothing but a touch of Gods hand Job 19. 21. He did but touch Jacob's thigh and it was out of joynt presently Gen. 32. 25. The touch of his hand sets the Hills a smoaking Psal 104. 32. so his touch revives comforts strengthens He did but put his finger through the hole of the door and the languishing love-sick Church was comforted Cant. 5. 4 5. He did but touch Jeremiahs mouth and he was emboldened against all the contradictions of men Ier. 1. 9. He did but touch the Prophet Esays lips and his iniquity was purged and his guilt removed Isay 6. 7. 1. Use We have here a notable and clear proof of Christs Divinity from this passage He that can open blinde eyes with the touch of his finger is no lesse then God undoubtedly his touch is omnipotent 2d Use It is a ground of exceeding great comfort and joy unto the Servants of Christ who labour under many spiritual Infirmities It s the condition of the Servants of God to be exercised under many foul maladies they have blinde mindes dead hearts cold affections feavorish heats of inordinate and worldly love they use many Medicines and finde not healing Well do not despait do not despond Christ hath a healing hand his very touch can cure you prefectly of all the very tip of his finger the very breath of his mouth the very glance of his eyes can make your flesh whole Lord if thou wilt thou canst make me clean saith the Leper I will saith Christ be thou clean and immediately his Leprosie was cleansed Matth. 8. 3. If he do but touch your eyes they will be opened if he touch your tongue it will be untied if he touch your hearts they will relent what though you have layn very long and in your own thoughts be ever at the point of death yet his touch his word can recover you Jesus Christ never sent any diseased persons away for want of power he never said to any the Disease is too far gone no though they lay gasping for life yet he wrought their recovery Be strengthned therefore and you have the more reason to be so if you consider that he is not only able but willing too for he hath compassion in him toward those who seek to him in their misery which is the second part of the Text. 2. The impulsive cause of this act viz. his own goodness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the bowels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 1. bowels of mercies hence comes the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew compassion Intima miserecordia tangor It answers the Hebrew word rachamim which signifies mercy proceeding from the bowels And indeed that 's true mercy which springs out of this Fountain it must be spun out of the bowels or else it is not true charity There may be hand-charity where there is no heart-charity Therefore ye have the expression of drawing out of the soul to the hungry Isay 58. 10. Though we do satisfie the soul of the afflicted yet if that do not spring from our very soul 't is not mercy but hypocrisie The Apostle speaks of shutting up the bowels from the poor Col. 3. 12. Though the doors be opened to take in the wanderers and the hand and purse opened to relieve the needy and distressed yet unless the bowels also be opened it falls short of true mercy This is enough for the word The Doctrine Doct. is this The Lord Jesus Christ when he was upon the Earth was exceeding compassionate towards those who stood in need of mercy He had bowels of compassion towards those who were in misery He was very pittiful and tender hearted towards the

to be found only there In the volume of the Book it is written of me There are but three places where Christ is In Heaven corporally In the hearts of his people by his Spirit In the Gospel by his Example The Gospel is the Table wherein the lively picture of Christ is it reads us a Lecture of the life and death of Christ Here are vestigia Christi you may see the prints of his feet here here is the golden Sampler it s a rich Treasure the Gospel vid. Col. 3. 16. not to sojourn with us but to dwell c. What strange Families that want Bibles or having them read them not what strange work would Children make had they no Sampler 3. This is justification for a strict and circumspect life Many are ready to quarrel with the Servants of God for their preciseness because they will not run into the same excess of riot 1 Pet. 4. 4. Profaneness is not so much quarrel'd as Piety Gods Servants dare not swear dare not omit prayer c. wicked men reproach them for it but God commands it Eph. 5. 15. and Christs example calls for it Christ never sware never spake idle word c. He that reproaches them for their holiness reproacheth Christ As the Apostle saith in another case Jam. 4. 11. so 't is in this he speaks evill of Christ and judgeth Christ 4. It shewes us that many who live in the visible Church are far from true Christianity because they have so little of Christ upon them Swearers Blasphemers c. yea formall Professors c. Our Saviour argues well with such men shewes them their Pedigree by their works Joh. 6. 39. They claim Abraham for their Father because of their outward priviledges Circumcision c. yea v. 41. They claim God to be their Father our Saviour v. 44. tells them whose they are or if Christs Example must be the Standard of true Christianity we may complain Quam pauci c. Many hate his Example many only talk of it many follow it in one kind only few take up his whole Example c. Exhortation That we would be more careful Use 2. for time to come to do our duty A Christian should be alter Christus When you miscarry or are tempted to it say then Did Christ thus I might use many more viz. 1. 'T is the will of God 2. 'T is the end of your Calling 3. It will credit Religion 4. It will vex the spirit of Satan As sin grieves Gods Spirit so holiness grieves Satan 5. Christ will direct you if you desire to walk as he did he will shew his actions to him that would be like him 6. Christ will protect you when you act by his example 7. Christ will give you comfort in such Actions Matth. 11. 29. you shall find rest 8. Christ will be sure to walk with you if you take up his Copy 9. Else you shall have no benefit by his sufferings none have benefit by his Ransom but such as imitate his Example 1 Pet. 2. 21. A serious motive This shall suffice for the urging of this Doctrine in general I shall further press this necessary Subject by giving you a more large Table of Christs Actions severally which I shall gather out of the Gospel from other Texts and then I shall urge them upon your practise severally by this Text. And I shall begin with that grace which was very eminent in Christ viz. the grace of humility and lowliness of mind out of that Text Matth. 11. 29. And I shall urge it upon you in the words of this Text. He that saith he abides in Christ ought so to walk as he walked So much for this Text which is only a Preamble or Preface to those which follow Septemb. 10th 1648. Mary Wolnoth Matth. 11. 29. Lowly in heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere are in this Chapter several passages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recorded for our instruction viz. 1. A Message sent by John Baptist now in prison to our Saviour wherein we have 1 The occasion of it viz. the report brought to him of the great works of Christ particularly that miracle of restoring the Widdowes Son Vers 2. of Naim from death to life so Luke sets it down Luk. 7. 18. 2 The Messengers sent two of Johns Disciples Vers 2. 3 The Message it self Art thou he that should come c. This Message he sent not for his own sake as though he were ignorant Vers 3. or doubtful but for the sake of his Disciples who it should seem were doubtful of Johns Testimony 4 The Answer returned which hath two branches 1. A Narrative of his works the blind receive Vers 4. 5 6. their sight c. 2. A positive Answer which is propounded by way of admonition blessed is he c. 2 The Testimony which is given by our Vers 7. ad 16. Saviour to John Baptist and his Ministery to the multitudes which were with him ver 7. ad 16. 3 A sad complaint of the obstinate carriage of the Jews both in the rejecting of John Baptist Vers 16. ad 20. and Christ vers 16. ad 20. Neither the retiredness and austerity of John nor the sociableness and affability of Christ did prevail with them but both of them were quarrel'd v. 18. 19. 4 A sharp reproof of Chorazim Bethsaida Vers 20. ad 25. and Capernaum Cities of Galilee for their impenitency unbelief and intractableness vers 20. ad 25. 5 The Argument used by our Saviour to Vers 25. ad 28. comfort himself and others against this obstinacy and incredulity of the Jews in rejecting him and his Doctrine viz. from the determination of God in giving effectual grace to some and denying it to others I thank thee O Father c. 6 A general Exhortation unto all wearied Vers 28. ad finem and penitent sinners v. 28. ad finem wherein we have 1. The matter of the Exhortation viz. 1. To come to Christ and submit to his yoak 2. To follow his Example 2. The Arguments urging both these which are three 1. From the nature of Christ meek and lowly 2. From the benefit and advantage find rest c. 3. From the Nature of Christ's Government my yoak is easie my burden is light That part of the Verse which I have read is a description or commendation which our Saviour gives of himself and for orders sake they have two parts 1. The excellent quality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Subject of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lowly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies one that is neere the ground quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavimentum solum as the Latine word Humilis doth ab Humo Quum de homine dicitur à corpore ejus ad animum translatum est It s opposed sometimes to rich Jam. 1. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually its ●pposed unto

God is glorified he hath the obedience of his Son Iohn 17. 4. Christ is glorified he hath his purchase Iohn 17. 10. The sinner is glorified Iohn 17. 22. 3. If the party which suffereth have an absolute power and Soveraignty over his own life so had Christ We cannot lay down our life for another because we are not Lords of our lives 4. If the partie who suffers have ability to re-assume that life again and to raise it up to glory so had Christ Iohn 10. 18. 2d Use Exhortation to the godly 1. Do not think it strange when you are oppressed and afflicted vid. 1 Pet. 4. 12. When burdens are layd on your backs trouble upon your loyns you cannot be used so bad as Christ was You do but fill up the sufferings of Christ in the flesh vid. Col. 1. 24. The Apostle Peter would have Christians rejoyce in this respect 1 Pet. 4. 13. vid. Phil. 3. 10. 2. Arm your selves for sufferings 1 Pet. 4. 1. expect to be like Christ in this respect It is the will of God that all the members of Christ should be made conformable to their head in sufferings So the Apostle Rom. 8. 29. he speaks of sufferings Christs oppressions are a great comfort to Christians in their sufferings He hath drank up all the bitterness of the Cup. We have but a few drops left for us If you will be like him in glory you must be like him in suffrings 2d Doct. That Iesus Christ did with great patience bear and undergoe all the afflictions and oppressions which were layd upon him As his sufferings were greater then any so was his patience remarkable He opened not his mouth he was dumb as a sheep before her shearer As he was contented to do the will of God Psal 40. 8. so was he also contented to suffer his will We do not read of a discontented word of an angry look falling from his lips or eyes in the greatest of his sufferings Vid. 1 Pet. 2. 23. His Crosse was very heavy and yet he bare it with patience He was mediis tranquillus in undis When they buffetted him when they spat upon him when they reproached him when they pierced him and crucified him the worst word he uttered was Lord lay not this sin to their charge Father forgive them they know not what they do Luk. 23. 34. When Peter in his heat and Zeal drew out his Sword in his Masters defence our Saviour presently commands him to sheath it Put up thy Sword c. Mark 14. 47. when they had arrested him and were leading him to the High Priests Hall he went with them patiently made not the least resistance When Iudas comes to betray him he suffers him to kisse him and saith nothing but this Betrayest thou the Son of Man with a kisse when they gave him Vinegar and Gall c. He was in all his sufferings a mirror of patience In this Doctrine I shall shew 1. Why he was so 2. What use we may make of it 1 It was not for want of power Mat. 26. 53. He could by his own hand have smitten them Neg. dead he made them fall to the ground when they came to arrest him Iohn 18. 6. 2 Nor was it because he was insensible of his sufferings He was true man and no man in the World was ever more sensible of any sufferings then Christ was My soul is exceeding sorrowful even unto death Mat. 26. 38. he was in an Agony he felt all the pains both of soul and body My God my God why hast thou forsaken me 3 Nor was it to move his oppressors to pitty him to moderate their fury or to purchase his release Our Sauiour knew they would not abate one drop he knew what was determined by the Lord for him to undergo and that that which was determined must be done It was not to procure favour or for fear of their rage 4 Nor was it from sense of any guilt for he knew himself to be an innocent person he knew all their accusations to be false and unjust Which of you accuseth me of sin John 8. 46. that which Samuel said our Saviour could much more truly say both in regard of the Act and of the Principle Whose Asse have I taken c. 1 Sam. 12. 3. Nay he knew that his Accusers and Judges were convinced of his innocency That their Objections were false and malicious c. 2 Positively But 1 It was from Duty to God A principle of obedience to his Fathers will Our Saviour knew very well that all his sufferings were ●●yd upon him by his Father who had Authority over him as he was Man and as he was in all other things obedient and subject so he would be in sufferings This is that which we may clearly gather from his own words The Cup which my Father hath given me shall I not drink of it John 18. 11. He was in all things obedient to his Earthly Parents Joseph and Mary Luk. 2. 51. and he would not be disobedient to his Heavenly Father God had not only enjoyned him to suffer but to suffer patiently This is that which the Apostle layes down in Heb. 5. 8. his holy life and conversation was a part of his obedience to the Father but his obedience in suffering was obedience in an higher degree vid. Calvin in locum 2 It was from the consideration and certain knowledge of the benefit which would redound and accrue to his Elect by his sufferings He knew his sufferings would accomplish the Salvation and Redemption of his people it would save them from their sins and reconcile them to God who were enemies by Nature Ergo he did it patiently out of meer love to mans salvation He considered the Seed which he should see and be satisfied withall Isa 53. 11. He was in Travel for our salvation c. as a Woman in Travel endures grief with patience out of love to her fruit which she hopes to see c. His imprisonment would let many out of prison His oppression would be our Redemption His death would be our life His wounds our healing and His bruising our strengthning c. Ergo He knew his being cast over-board would calm the wrath of God to us ward therefore he did silently throw himself into the Sea 3 That he might set us a pattern of bearing our crosses with patience our Saviour knew that afflictions and troubles abide over all the Servants of God while they are in this time He knew that those whom his Father foreknew them he predestinated to be conformable unto his Son Rom. 8. 29. He oftentimes foretold his Disciples what usage they must expect to finde in the World Ye shall be brought before Rulers and Councels c. and ye shall be hated And he knew also how hard it is to flesh and blood to be patient at such a time Therefore he would not only by his Command but by his own example teach them