walking on the sea in a storm: Job ix. 8. " Which alone.... treadeth upon the waves of the sea." So as to casting out devils: Psal. lxxiv. 14. "Thou breakest the heads of leviathan in pieces." So as to feeding a multitude in a wilderness: Deut. viii. 16. "Who fed thee in the wilderness with manna." So as to telling man's thoughts: Amos iv. 13. " Lo, he that....declareth unto man what is his thought....the Lord, the God of hosts is his name." So as to raising the dead: Psal. lxviii. 20. "Unto God the Lord belong the issues from death." So as to opening the eyes of the blind: Psal. cxlvi. 8. "The Lord openeth the eyes of the blind." So as to healing the sick Psal. ciii. 3. "Who healeth all thy diseases.' So as to lifting up those who are bowed together: Psal. cxlvi. 8. "The Lord raiseth them that are bowed down."

They were in general such works as were images of the great work which he came to work on man's heart : Representing that inward, spiritual cleansing, healing, renovation, and resurrection, which all his redeemed are the subjects of.

He wrought them in such a manner as to show, that he did them by his own power, and not by the power of another, as the other prophets did. They were wont to work all their mira cles in the name of the Lord; but Christ wrought in his own name. Moses was forbidden to enter into Canaan, because he seemed by his speech to assume the honor of working only one miracle to himslf. Nor did Christ work miracles as the apostles did, who wrought them all in the name of Christ; but he wrought them in his own name, and by his own authority and will: Thus saith he, "I will, be thou clean," Matth. viii. 3. And in the same strain he put the question, " Believe ye that I am able to do this?" Matth. ix. 28.

(3.) Another thing that Christ did in the course of his ministry, was to call his disciples. He called many disciples. There were many that he employed as ministers; he sent seventy disciples at one time in this work: But there were twelve that he set apart as apostles, who were the grand ministers of his kingdom, and as it were the twelve foundations of his church. See Rev. xxi. 14. These were the main instru

ments of setting up his kingdom in the world, and therefore shall sit on twelve thrones, judging the twelve tribes of Israel. 4. I would observe how he finished his ministry. And this

was,

(1.) In giving his dying counsels to his disciples, and all that should be his disciples, which we have recorded particularly in the 14th, 15th, and 16th chapters of John's gospel.

(2.) In instituting a solemn memorial of his death. This he did in instituting the sacrament of the Lord's supper, where in we have a representation of his body broken, and of his blood shed.

(3.) In offering up himself, as God's high priest, a sacrifice to God, which he did in his last sufferings. This act he did as God's minister, as God's anointed priest; and it was the greatest act of his public ministry, the greatest act of his obedience by which he purchased heaven for believers. The priests of old used to do many other things as God's ministers; but then were they in the highest execution of their office when they were actually offering sacrifice on the altar. So the greatest thing that Christ did in the execution of his priestly office, and the greatest thing that he ever did, and the greatest thing that ever was done, was the offering up himself a sacrifice to God. Herein he was the antitype of all that had been done by all the priests, and in all their sacrifices and offerings, from the beginning of the world.

III. THE third distribution of the acts by which Christ purchased redemption, regards the virtues that Christ exercised and manifested in them. And here I would observe, that Christ, in doing the work that he had to do here in the world for our redemption, exercised every possible virtue and grace. Indeed there are some particular virtues that sinful man may have that were not in Christ; not from any want or defect of virtue, but because his virtue was perfect and without defect. Such is the virtue of repentance, and brokenness of heart for sin, and mortification, and denying of lust. Those virtues were not in Christ, because he had no sin of his own to repent of, nor any lust to deny. But all virtues which de

not presuppose sin were in him, and that in a higher degree than ever they were in any other man, or any mere creature. Every virtue in him was perfect. Virtue itself was greater in him than in any other; and it was under greater advantages to shine in him than in any other. Strict virtue shines most when most tried: But never any virtue had such trials as Christ's had.

The virtue that Christ exercised in the work he did, may be divided into three sorts, viz. the virtues which more im mediately respect God, those which immediately respect himself, and those which immediately respect men.

1. Those virtues which more immediately respect God, appeared in Christ in the work that he did for our redemption. There appeared in him an koly fear and reverence towards God the Father. Christ had a greater trial of his virtue in this respect than any other had, from the honorableness of his person. This was the temptation of the angels that fell, to cast off their worship of God, and reverence of his majesty, that they were beings of such exalted dignity and worthiness themselves. But Christ was infinitely more worthy and honorable than they; for he was the eternal Son of God, and his person was equal to the person of God the Father: And yet, as he had taken on him the office of mediator, and the nature of man, he was full of reverence towards God. He adored him in the most reverential manner, time after time. So he manifested a wonderful love towards God. The angels give great testimonies of their love towards God, in their constancy and agility in doing the will of God; and many saints have given great testimonies of their love, who, from love to God, have endured great labors and sufferings: But none ever gave such testimonies of love to God as Christ has given ; none ever performed such a labor of love as he, and suffered so much from love to God. So he manifested the most wonderful submission to the will of God. Never was any one's submission so tried as his was. So lie manifested the most wonderful spirit of obedience that ever was manifested.

2. In this work he most wonderfully manifested those virtues which more immediately respected himself; as particularly

humility, patience, and contempt of the world. Christ, though he was the most excellent and honorable of all men, yet was the most humble; yea, he was the most humble of all creatures. No angel or man ever equalled him in humil ity, though he was the highest of all creatures in dignity and honorableness. Christ would have been under the greatest temptations to pride, if it had been possible for any thing to be a temptation to him. The temptation of the angels that fell was the dignity of their nature, and the honorableness of their circumstances; but Christ was infinitely more honorable than they. The human nature of Christ was so honored as to be in the same person with the eternal Son of God, who was equal with God; and yet that human nature was not at all lifted up with pride. Nor was the man Christ Jesus at all lifted up with pride with all those wonderful works which he wrought, of healing the sick, curing the blind, lame, and maimed, and raising the dead. And though he knew that God had appointed him to be the king over heaven and earth, angels and men, as he says, Matth. xi. 27. “All things are delivered unto me of my Father;" though he knew he was such an infinitely honorable person, and thought it not robbery to be equal with God; and though he knew he was the heir of God the Father's kingdom; yet such was his humility, that he did not disdain to be abased and depressed down into lower and viler circumstances and sufferings than ever any other elect creature was; so that he became least of all, and lowest of all. The proper trial and evidence of humility, is stooping or complying with those acts or circumstances, when called to it, which are very low, and contain great abasement. But none ever stooped so low as Christ, if we consider either the infinite height that he stooped from, or the great depth to which he stooped. Such was his humility, that though he knew his infinite worthiness of honor, and of being honored ten thousand times as much as the highest prince on earth, or angel in heaven; yet he did not think it too much when called to it, to be bound as a cursed malefactor, and to become the laughing stock and spitting stock of the vilest of men, and to be crowned with thorns, and to have a mock robe

put upon him, and to be crucified like a slave and malefactory and as one of the meanest and worst of vagabonds and miscreants, and an accursed enemy of God and men, who was not fit to live on the earth: And this not for himself, but for some of the meanest and vilest of creatures, some of those accursed wretches that crucified him. Was not this a wonderful manifestation of humility, when he cheerfully and most freely submitted to this abasement?

And how did his patience shine forth under all the terrible sufferings which he endured, when he was dumb, and opened not his mouth, but went as a lamb to the slaughter, and was like a patient lamb under all the sufferings he endured from first to last?

And what contempt of the glory of this world was there, when he rather chose this contempt, and meanness, and suffering, than to wear a temporal crown, and be invested with the external glories of an earthly prince, as the multitude of ten solicited him?

3. Christ, in the work which he wrought out, in a wonder ful manner exercised those virtues which more immediately respect other men. And these may be summed up under two heads, viz. meekness and love.

Christ's meekness was his humble calmness of spirit under the provocations that he met with. None ever met with so great provocations as he did. The greatness of provocation lies in two things, viz. in the degree of opposition by which the provocation is given; and, secondly, in the degree of the unreasonableness of that opposition, or in its being very causeless, and without reason, and the great degree of obligation to the contrary. Now, if we consider both these things, no man ever met with such provocations as Christ did, when he was upon earth. If we consider how much he was hated, what abuses he suffered from the vilest of men, how great his sufferings from men were, and how spiteful and how contemptuous they were, in offering him these abuses ; and also consider how causeless and unreasonable these abuses were, how undeserving he was of them, and how much deserving of the contrary, viz. of love, and honor, and good