[2.] Christ would live a strict, but sociable and charitable life, and did not observe the laws of })roud i)harisaical separation, but spent his time in doing good, and healing all manner of bodily diseases, and in- structing the souls of men upon all occasions. There is a disposition in men, by a foolish singularity, to stand aloof from others. The prophet toucheth it, Isa. Ixv. 5, ' Tliey said, stand by thyself, come not near me, for I am holier than thou.' Some then, though impure and profane, would seem holier than others, and counted all unclean and polluted beside themselves. Tliis spirit rested in the pharisees in Christ's time : Luke v. 30, ' The scribes and pharisees murmured against his disci})les, saying. Why do you eat antl drink with publi- cans and sinners ?' So Luke vii. o'J, ' If this man had been a pro2)het, he would have known who imd what manner of woman this is that toucheth liim, for she is a sinner,' And afterwards the whole people of the Jews were possessed with this spirit, and would not endure that any should converse with the Gentiles, as fearing to be defiled by them. Now Jesus Christ would iwt countenance tliis inclosing spirit ; coming to do good to all, he would converse with all.
3. Jesus Christ coming into the world, as to redeem us to God, so
Mat. XI. 18, 19.] of her children. 97
to set us an example, would take up that course of life which was most imitable by all sorts of persons, and calculated, as for the honour of God, so for the benefit of human society. He intended his religion not only for recluses and votaries, but for men of all conditions, pro- fessions, and employments, and therefore would not fright us from religion by affected austerities, but invite us to it by a sanctified con- verse with all kind of companies ; and no man now can excuse him- self, saying that he cannot imitate the form of Christ's living, since it is competent to all kind of persons, even those who are not shut up, but whose callings engage them to be abroad in the world ; for it is religion that puts us upon the discharge of all duties to God and man. The sum of it is comprised in the love of God above all, and our neighbour as ourselves. We love all, even enemies, with that common love which is due to humanity, and all that fear God with a special love. Now this may be exercised in the shop better than in the cloister and solitudes, and wherever we go we may go about doing good ; and this may be done by all sorts of persons, princes and pea- sants, noblemen or tradesmen, as well as ministers and people of a more retired life.
[4.] Coming into the world, to set up the kingdom of God, it was fit his form of life should suit with the nature of that kingdom. John Baptist telleth them, ' The kingdom of God is at hand ;' and Christ himself, that the kingdom of God was come, and was among them. Now what is the nature of this kingdom of God ? The apostle telleth you that ' The kingdom of God standeth not in meat and drink, but in righteousness, and peace, and joy in the Holy Ghost,' Eom. xiv. 17. There are two expositions of that place, and both equally probable ; the one more general, the other more limited and restrained to the context: more general, that righteousness is taken for all new obedience, and peace for peace of conscience, resulting from the rectitude of our actions; and joy in the Holy Ghost, for that supernatural comfort which the Holy Ghost puts into our hearts, by reflecting upon our privileges in Christ, and the hopes of the world to come. Now Christianity consists not in eating, or not eating such or such meats, or such kind of observances, but in solid godliness, or in the practice of Christian graces and virtues. The more limited sense is, that by righteousness is meant just dealings ; by peace, a peaceable, harmless, inoffensive sort of living ; by joy in the Holy Ghost, a delight to do good to one another ; to advance and build up one another in godli- ness, not dividing, hating, excommunicating, censuring one another for lesser things and mere rituals, but pleasing our neighbour to edifi- cation : Rom. XV. 2, and 1 Cor. x. 31-33, ' Whether ye eat or drink, or whatsoever ye do, do all to the glory of God: give no oftence, neither to Jews nor Gentiles, nor to the church of God ; even as I please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.' This meek, holy, charitable converse to the glory of God, without offence and scandal, is that which pro- moteth God's kingdom ; and this would Christ teach us in his own form and course of life, conversing in a sanctified manner with all sorts of persons to their profit and benefit.
[.5.] Because Christ would not gratify human wisdom : as he would
VOL. II. G
9S WISDOM IS JUSTIFIED [Mat. XI. 18, 19.
not gratify sense by choosing a pompous life, so he would not gratify human wisdom by choosing an austere life. There are two sorts of men in the world who are not of God — the men of the world and the saints of this world. The men of the world are brutish sensualists, wlio are all for [jom}) and glory. Christ would not gratify these, but came meek and poor, to teach us humility, self-denial, and contenta- tion : Mat. xi. 29, ' Learn of me, for I am meek and lowly in heart.' He did not bustle in the world for respect and honour ; his complaints of his enemies, and his answers to tliem, were full of meekness, and stood not to abase himself for the Father's glory and men's good : so he did not gratify the men of the world. The saints of this world are such as are strict in outward observances, in eating or not eating, in marrying or not marrying, in forbearing such company, in such a number and tale of devotions, in abstaining from such lawful things ; tliese things the apostle saith ' have a show of wisdom,' Col. ii. 23. The world is mightily taken with bodily exercise and outward strict- ness. As the men of the world love to pamper the body, so the saints of this world needlessly afflict and dishonour the body ; this hath a show, and nothing but a show : but Christ would not gratify these neither. He used a fre^, but a holy life, and so was censured and traduced as a wine-bibber and a glutton, to teach his followers to be contented to be 'judged according to men in the flesh, and live to God in the spirit,' 1 Peter iv. 6. He came to preach, and to give inward regeneration and renovation. To show the proper way of mortification, which is not by a severity of life, but by deadening the mind to the esteem of the world. That kind of life which consists in outward rigours hath some honour and reputation in the world, and maketh a fair show in the flesh ; but he would teach us the life which consists in faith, holiness, sobriety, humility of mind, charity, obedience to God, joy in the spirit, and comfort of the promises, which the world liketh not so well. Outward and rigorous observances are more plau- sible, but the ])ower of godliness, and a true sense of the world to come, the world hateth.