fectly at best) partly by the word, partly by afflictions, as God is pleased to make them effectual. But thus the Lord Jesus neither did, nor could learn obedience. He had a constant fulness of grace always inclining, directing, guiding, and enabling him to all acts of obedience. Being full of grace, truth, and wisdom, he was never at a loss for what he had to do; nor wanted any thing of a perfect readiness of mind and will for its performance. Wherefore,

8. He can be said to "learn obedience" only on the account of having an experience of it in its exercise. So a man knoweth the taste and flavor of meat by eating it. As our Savior is said to "taste of death;" or to experience what was in it, by undergoing it: the "obedience" he learned was a submission to undergo great, hard, and terrible things, accompanied with patience and quiet endurance under them, and faith for deliverance from them. This he could have no "experience" of, but by suffering the things he was to undergo, and the exercise of his grace. Thus he "learned obedience," or experienced in himself what difficulty it is attended with. And this way of his learning obedience is that which is so useful to us, and so full of consolation; for if he had only known obedience, though never so perfectly in the notion of it, what relief could have accrued to us from it? How could it have been a spring of suitable compassion towards us? But now, whereas he himself took, in our person, full experience of the nature of that special obedience which is yielded to God in a suffering condition, what difficulty it is attended with, what opposition is made to it, how great an exercise of grace is required in it, he is constantly ready to give us relief, as the matter requireth.

§6. (III.) We have, in the last place, the way or means of his learning obedience, (a' wv etabε) "from the things that he suffered," we cannot exclude from hence any thing that Christ suffered; but seeing the apostle treats of him as an High Priest, and with a special respect to his offering, the "suffering of death” must be principally intended. Sufferings, in their own nature, are not instructive. All things that come outwardly upon us are (εn Twv μɛov) indifferent, in this sense, that they may be either abused or improved. But in believers they give occasion to the exercise of those graces wherein our obedience then consisteth. So from them, or by them, did our Lord learn obedience; for by reason of them he had occasion to exer. cise the graces of humility, self-denial, meekness, patience, faith, &c. which were habitually resident in his holy nature. To which we must add the consideration of a sinless person suffering for sinners, "the just for the unjust," which was peculiar to Christ, and of which we can have no experience. We now proceed to the observations:

§7. (IV.) Obs. 1. Infinite love prevailed with the Son of God to lay aside the privilege of his infinite dignity, that he might suffer for us and our redemption. "Although he was a Son, yet he learned," &c. The name of "Son" carrieth with it infinite dignity, as our apostle proves at large, chap. i, 3, 4, &c. Nor could the whole creation divest him of it. But he voluntarily laid aside the consideration, advantage, and exercise of it, that he might suffer for us. This our apostle fully expresseth, Phil. ii, 5-8, "Let this mind be in you, which was also in Christ Jesus; who being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was

made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." And here we may,

(1.) As it were, lose ourselves in an holy admiration of this infinite love of Christ. Our apostle prays for the Ephesians, that they might be "able to comprehend with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge," Eph. iii, 18, 19 This, it seems, is the design and endeavor of all saints,—to come to an acquaintance with, or to live in contemplation of the love of Christ. Which way soever we exercise our thoughts about it, there is still a suitable object for them; and yet he so prays for the knowledge of it, as to let us know that absolutely it is incomprehensible; it "passeth knowledge." Then do we in our measure know the love of Christ, when we know that it "passeth knowledge;" and thereby we have the benefit and consolation of what we do not conceive, as well as of what we do. For as contemplation is an act of faith, with respect to our measure of comprehension; so is admiration, with respect to what exceeds it. What way soever faith acts itself towards Christ, it will bring advantage and refreshment to the soul. And we are never nearer Christ, than when we find ourselves lost in an holy amazement at his unspeakable love! On the contrary,

(2.) Here we may, if I may so express it, find ourselves. The due consideration of this love of Christ is that alone which will satisfy our souls and consciences with the grounds of our acceptance in the presence of the Holy God. What will not this love, and its unparalleled effects, prevail for? What can stand in its way?

§8. Obs. 2. Notwithstanding all his sufferings, Christ was still the Son of God. He had in them all the state of a son, and the love of a son. It is true, during the time of his suffering, a common eye, an eye of sense and mere reason, could see no appearance of this sonship. His outward circumstances rather eclipsed than manifested his glory, Isa. liii, 2, 3. Hence he was to the world "a stone of stumbling and rock of offence," Rom. ix, 33. The comparative meanness of his condition, the poverty of his life, and shame of his death, proved an offence to both Jews and Gentiles. How could such a one be thought to be the Son of God? Besides, God himself laid his curse upon him, as it is written, "cursed is every one that hangeth on a tree." And in all this state of things, he speaks of himself as one made so much beneath the condition of glory which was due to the Son of God, as that he was lower than any; "I am a worm and no man; a reproach of men, and despised of the people," Psalm xxii, 6. Yet during all this he was still the "Son of God;" hence it is said, that "God spared not his own Son, but delivered him up for us all," that is, to suffering and death, Rom. viii, 32. And yet (great is the mystery of godliness!) in all he underwent, neither was the union of his nature dissolved; nor the love of the Father to him as a Son in the least impeached.

§9. Obs. 3. A practical experience of obedience to God, in some cases, will cost us dear; we cannot "learn" it, but through "suffering." I intend not here the difficulties we meet with in mortifying the internal lusts and corruptions of our nature; for these had no place in the example proposed to us: those only are respected which come upon us from without. And it is an especial kind of obedience also, which holds some

conformity to the obedience of Christ, that is intended. Wherefore,

(1.) It must be singular; it must have somewhat in it that may in an especial manner turn the eyes of others towards it. A common cause of obedience, clothed with a common profession, may escape at an easy rate in the world. There seems to be somewhat singular in that expression; "He that will live golly in Christ Jesus," &c. 2 Tim. iii, 12. To live in Christ Jesus, is to live and walk in the profession of the guspel, to be a professing branch in Christ, (John xv, 2,) but of these there are two sorts; some that live "godly" in him; some branches that "bring forth fruit;" that is, in an eminent and singular degree. Every branch in the true vine hath that whereby it is distinguished from brambles and thorns; and every one that lives in the profession of the gospel, hath somewhat whereby he is distinguished from the world and its ways. But there is a peculiar, a singular fruit-bearing in Christ, which will attract attention. So our apostle says, that they were made "a spectacle unto the world, to angels, and to men," by the especial ministry which was committed to them, 1 Cor. iv, 9.

(2.) It is required that this obedience be universal, If there be in any one instance an allowed compliance with the world, or other enemies of our obedience, the trouble of it will be much abated. For men, by indulging themselves in any crooked steps, as it were, compound for outward peace; and when they cbtain their aims, how greatly is it to their spiritual disadvantage! But the gospel obedience which we refer to, is such as agrees in conformity to Christ in all things; and this will cost us dear. "Sufferings" will attend it. They that "live godly in Christ Jesus, shall suffer persecution." For this kind of obedience will be observ