Full text of "Looking unto Jesus : a view of the everlasting gospel ; or, the soul's eying of Jesus, as carrying on the great work of man's salvation, from first to last"

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LIBEARY

OF THE

Theological Seminary,

- NCETON, N. J.
Case, $UC nmsl0n.

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Book,

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tJW U ^ a/rr*

Irr&r LOOKING UNTO

JESUS:

A View of the Everlafting

G O S P EL;

Or, the S O U L's

EYING of JESUS,

As carrying on the great Work of Man's Salvation, from Firft to Lafh
By ISAAC AMBROSE, Minifter of the Gofpc!.

Isaiah xlv. 22. Look unto me, and be yefaved, all the Ends of the Earth,

BELFAST:

Printed by and for James Ma gee at the Eible and Crowu in Bridge-Street,

M,DCC,Lm

•* -.

[ iii ]
TO the RIGHT HONOURABLE,

WILLIAM,

Earl of B E D F O R D,

LOKT> RUSS EL, BARON of Thornhaugh^

Right Honourable,

ONC E I made bold to prefix an Epistle to your honour, before
my book, entitled Ultima : fince which time, you have continued
with increafe your wonted favours : as the fun, that rejoiceth to run his race,
and is unwearied after his many revolutions, (b, year after year, have you
indefatigably exprdled your great bounty, whereby both, myfelf, and my
family, have been exceedingly refreshed. As I cannot, but, in the way of
thankfulnefs, acknowledge thus much, ib I fhallbe afincere remembrancer,
both of your honour, and your neareft relations, at the throne of Gr a c e.

My Lord, I have now compofed this Work, containing a neceflary
practice, and high privilege of every Christian ; it is by way of fupple-
ment to the other dudes let down in my Book called Media, but becaule
of my large handling it, I referred it for a traft by itfelf. Indeed of all other
duties, I prefer it as the chief; and I exceedingly wonder, that before this
time, it hath not been undertaken by fome abler hand. Christians or-
dinarily go to prayer, facraments, hearing, reading, and meditation of the
word ; and fometimcs, (though more feldom) they let on the exercife of other
duties, as Jelf -trial, Jelf-denial, the improving of experiences, the clearing of
evidences, extemporary and deliberate meditation, fkc. But, in the mean time,
How is the main, the prime, employment, even the duty of duties, of Look-
ing unto J esus, wholly neglected ? If many, or moit have been ignorant
of it hitherto, I think it is high time to difcover it to the flcepy work! ; and
it may be, when day is clear, they will walk in the light, and bid's GOD for

a 2 finding

iv The Epistle Dedicatory.

finding out a way wherein they may more immediately have commerce with
Jefis Chri/l. I could have wifhed, that others more able had appeared in this
fervice, in a particular handling of this excellent (ubjecl. I find it in print,
wifhed for by a Godly Brother i where he complains, That ;Chrit's love
had been fo little ftudied ; men have been very fwift in fearching after other
truths, but flow in fearching after this. An ample, exaft diicovery of this
Jove of C h R I st, I fay of this love (in carrying on our Sou l's Sa l vat ion
from firft to laft) may well be let down amongft the defiderata, the defireables
of divines, it having been fo little handled (unlets in fome parts or pieces) by
any : furely it is very fad to think, that the knowledge of this love of C h r i st,
(in a continued .y£r*Vj) being of fuch necelfary and high concernment, hath
been fo little enquired into. O ! what a gallant gofpel-defign were it for ibme
one who is acquainted with the Spirit in a large meafare, to go over the
whole hiftory of the Gofpel, (of the everlajllng Go/pel ofJESUS) and to
obferve the glorious fhinings of the love of Christ to believers in all I It
would be precious if fome would take it in hand, and perfect it to the pur-
pofe ; but it is fad to think it hath been neglefted fo long. As the LORD
hath enabled, I have adventured ; and, if for my rafhnefs, in not waiting any
longer, to fee if any (far of a greater magnitude would have appeared, I mull
be cenfured, I flee to your honour for patronage, not only for patronage,
but I humbly beg of you and yours, to perufe and pracYife this {lender Work :
Who can tell, but fome of the golden oil of Grace may come out of Jesus
Christ, the true Olive Tree, even through thefe pipes; and if fo, your
own experiences will be fatisfa&ory anfwers to all other cenfures. Sure 1 am,
in this exercife, (however the directions may be weak) you will find the ad-
vantage of lying at the well-head, and fo you may drink morefweetly than
others, that make ufe only of the ftreams. That you, (My noble Lord),
and your virtuous Lady, with your hopeful ifliie, may receive fpiritual good
ills Treatife, and all other helps which GOD's good providence may put
into your hands, is the hearty prayer,

My Lord,

Of Tour Honour's Thankful, Faithful,
Though very unworthy Servant,

ISAAC AMBROSE.

• [ V ]

T O T H E

READER.

AMONGST all the duties I formerly mentioned, I omitted one, that now
I look upon as chief and choice of all the reft : this is the duty I call Looking
tin to Jefus, and if I rauft difcover the occafion of my falling on it, Ifhalldoit
truly and plainly, and in the fimplicity of the gofpel, as thus. In the Spring 1653.
I was vifitedwith a fore ficknefs, and as the Lord began to reflore my health, it
came into my thoughts what my Jesus had done for my foul, and what he was
doing, and what he would do for it, till he faved to the uttermoft. In my con-
ceptions of thefe things, I could find no beginning of his actings, but in that eter-
nity before the world was made : nor could I find any end of his actings, but in
that eternity after the world mould be unmade : only betwixt thefe two extremities,
I apprehend various tranfadtions of Jesus Christ, both part, prefent, and to
come. In the multitude of thefe thoughts within me, my foul delighted itfelf,
and that delight flirring up in me other affections, (for one affection cannot be
alone) I "began to confider of thofe texts in Scripture, which feemed at firlt to
impofe the working of my affections on fo bleued an object, as a gofpel-duty :
then I refolded, if the Lord Jesus would but reflore my health, and prolong
my life, I would endeavour to difcover more of this gofpel-duty than ever I yet
knew : and that my pains therein might not hinder my other neceiTary labours, my
purpofe was to fall on this fubject in my ordinary preaching, wherein I might have
occafion both to fearch into fcriptures, feveral authors, and my own heart. In
procefs of time, I began this work, begging of GOD, that he would help me to
finim, as he inclined me to begin, and that all might tend to his glory, and the
Church's good. In the progrefs of my labours, I found a world of fpiritual com-
fort, both in refpect of the object that I handled, Jesus Christ, and in refpect
of the act, wherein confifled my duty to him, in looking unto Jefus. 1 . For the
object, it was the very fubject whereon more efpecially I was bound to preach,
Cbrijl in you, the hope of glory, (faith Paul to the Colollians) and he immediately
adds, whom we preach, Col. i. 27, 28. And unto me, who am lefs than the leajl of
all the Saints, is this grace given, What grace? That I Jljould preach among the
Gentiles the unfearchable riches ofChriJl, Eph. iii. 8. Minifters ought in duty more
abundantly to preach Christ. Dr Sibbs is clear, ' That the fpecial office of the
1 mini.ftry of Christ is to lay open Christ, to hold up the tapeftry, and to unfold
* the hidden myfleries of Christ ;' And therefore he exhorts, ' That we fhould

labour

vi To the READER.

* labour to be always fpeaking fomevvhat about Chiu st, or tending that way j when

* we fpeak of the law, let it drive us to Christ j when of moral duties, let them

* teach us to walk worthy of Christ : Christ, or fomething tending to Christ,

* mould be our theme and mark to aim at,' Sibbs Cantic. P. 428.' And I may
feelingly fay, it is the fweeteft fubjed that ever was preached on • Is it not as an
ointment poured forth, whofe fmell is fo fragrant, and whofe favour is fo fweet, that
therefore all the virgins love him ? Is it not comprehenfive of all glory, beauty,
excellency, whether of things in heaven, or of things on earth ? Is it not a myftery
fweet and deep? Surely volumes are writ of Jesus Christ : there is line upon
line, fermon upon fermon, book upon book, and tome upon tome, and yet fuch
is the myftery, (as one fpeaks plainly) that we are all but, as yet, at the firft fide
of the Single Catechifm of Jesus Christ : yea, Solomon, was but at, What is his
name? And I fear many of us know neither name nor thing. It is a worthy ftudy
to make farther and farther difcoveries of this blefled myftery ; and it were to be
wimed that all the minifters of Christ would fpend themfelves in the fpeliing,
and reading and underftanding of it. Look as fome great point doth require the
abilities of many fcholars (and all little enough when joined together) to make a
good difcovery thereof ; fuch is this high point, this holy, facred, glorious myftery,
worthy of the pains of all the learned; and if they would bring all their notes to-
gether, and add all their ftudies together, (which I have in fome meafure endea-
voured in the following treatife) they mould find ftill but a little of this myftery
known in comparifon of what remains, and is unknown ; only this they mould
know, Quod diffcili intelleclu, dileclabile inquijitu, (as Bernard laid) 'That which
is hard to underftand, is delightful to be dived into,' and fo I found it. 2. For
the act of looking unto Jefus, as it is comprehenfive of knowing, d firing, hoping,
believing, loving, fo alfo of joying : how then mould I but be filled with joy un-
fpeakable and glorious, whilft I was ftudying, writing, and efpecially acting my
foul in the exercife of this looking? If there be any duty on earth, retembling the
duty of the faints in heaven, I dare fay, this is it. Mr Rutherfoord, in his epiftle
to Christ dying writeth thus, An aft of living in Chrifi, and on Chrift, in the
atls of feeing, enjoying, embracing, loving, refiing on him, in that n:,on-day divinity,
and theology of beatifical vifion : there is a General Afifembly of immediately illumi-
nated divines round about the throne, who ftudy, leclure, preach, praife Chrift night
and day : oh I what rays, what irradiations and dar tings of intellectual fruitio:',
beholding, enjoying, living in him, and fervour of loving come from that j ace, that
God-vifage of the Lord Cod Almighty, and of the Lamb that is in tbemidft of them ?
And, oh! what reflexions and reaching forth of intellectual vifion, nig, lov-
ing, wondering, are reigning back to him again in a circle of glory? Now, if this
be the faints duty, who are perfect in glory? Do not we inmate them, and feel

fomething

To the READER. vii

ibmething of heaven in our imitation, in our looking alfo unto Jefus ? I write what
in fome meafure I have felt, and of which I hope to feel yet more : and therefore,
whoever thou art that readeft, I befeech thee come, warm thy heart at this blef-
fed fire! O come, and fmell the precious ointments of Jesus Christ! O come,
and fit under his foadow with great delight! oh! that all men, (efpecially into
whofe hands this book fhall come) would prefently fall upon the practice of this
o-ofpel-art of looking unto Jefus ! if herein they find nothing of heaven, my fkill
will fail me ; only let them pray, that as they look to him, fo virtue may go out
of him, and fill their fouls.

Reader, one thing more I have to fay to thee, if thou wouldft know how to
carry on this duty conflantly, as thou doit thy morning and evening prayer : it
were not amifs every day, either morning or evening, thou wouldft: take fome part
of it at one time, and fome part of it at another time, at leafl for fome fpace of
time together. I know fome, that in a conilant daily courfe carry on in fecret
thofe two neceflary duties of meditation and prayer : what the fubject- matter of
their meditation is, I am not very certain ; only our experience can tell us, that
be it heaven, or be it hell, be it fin, or be it grace, or be it what it will, if we be
in the exercife of the felf-fame fubject, either conflantly or frequently, we are apt
to grow remifs, or cold, or formal ; and the reafon is, One thing tires quickly,
unlefs that one be all: now, that is Christ, for he is all, Col. iii. 1 1. If then but
once a day thou wouldft: make this Jefus Chrifl, thy fubject to know, confider, defire,
hope, believe, joy in, call upon, and conform unto, in his feveral refpects of plotting,
promifing, performing thy redemption in his birth, life, death, refurrection, afcen-
fion, feffion, interceflion, and coming again •, and that one of thefe particulars might
be thy one day's exercife, and fo every day thou wouldft: proceed from firft to lair,
in thus looking unto Jefus, Ifuppofe thou wouldft: never tire thyfelf; And, why fo?
O there is a variety in this matter to be looked unto, and there is variety in the
manner of looking on it. Ex. gr. One day thou mighteft: act thy knowing of Jefus,
in carrying on the great work of thy falvation in his eternity, the next day thou
mighteft confider Jefus in that refpect, and the next day thou mighteft defire after
Jefus in that refpect, and the next day thou mighteft: hope in Jefus in that refpect ;
and fo on till thou comeft to the laft day of the work, which (befides * the object
handled at large in every period, in thefe very actings upon the object) would in
all amount to the number of eighty one days. Now, would not this variety de-
light? It is the obfervation of Mr Lockyer, on Col. i. 16. that an holy foul cannot

lire

* I fuppofe the reader will at laft once read over the whole book ; and then, for his conftant
daily exercife, during eighty one days in a year, I leave the object in every period to be read, or not
read, as he pleafeth ; unlefs it maybe in whole, or in part, conduce any thing to that one act of'
ing Jefus, in fuch or fuch a refpect.

viii To the READER.

tire it/elfin the contemplation ofjefus. How much lefs can it tire itfelf in looking
unto Jef us, which is far more comprehend ve than contemplating of Je s u s f Come,
try this duty, and be conftant in it, at leafl for eighty one days in one year, and fo
for eighty one days in a year during thy life : and then, for thy meditations on any
other fubjedt, I mail not take thee quite off, but leave the remainder of the year,
which is above three parts more to thy own choice. If thou art fo refolved, I fliall
fay no more, but, the Lord be with thee; and if fooner or later, thou fmdeftany
benefit by this work, give GOD the glory, and remember him in thy prayers,
who hath taken this pains for Christ's honour, and thy foul's good. So refts,

Thy Servant in Chrijl Jefus,

Isaac Ambrose.

Pfal. xxxiv. 5. They looked to him, and tvere lightened.

Ifa. xlv. 22. Look unto me, andbeyefaved.

Zech. xii. 10. They Jhall look upon him vohom they have pierced.

Ifa. lxv. 1. If aid. Behold me, Behold me, unto a nation that were not called by my name.

Micah vii. 7. Therefore I will look unto the Lord, I 'will 10 ait for the God of my falvation.

Numb. xxi. 8. Every one that is bitten, when be looketh upon it, jhall live.

John iii. 15. Whofoever believeth on him jhall not perijh, but have everlajiing life.

Heb. xii. a. Looking unto Jef us, the beginner, and finijher of our faith.

Philip, iii. 20. We look for the Saviour, the Lord Jef us Chrijl.

2. Cgr. iii. x8, But we all with open face, beholding, as in aglafs, the glory of the Lord.

THE

CONTENTS.

BOOK I.

Page

Chap. I. * | ^ HE proem e, divifion, and opening

J_ of the <words, l

Chap. II. $e&. i. The duty of looking off all other

things confirmed and cleared, 2

Seel. 2. An exhortation to look off all other things,

5
Seel. 3. Directions how to look off all other

things, 7

Chap. III. Seel:. I. An explanation of the aft and

objeel, 8

Seel, z- The main doctrine, and confirmation of

it, io

Seel. 3. Ufe of reproof, 11

Seel. 4. Ufe of exhortation, 14

Seel. 5. Motives from our wants in cafe of neglect,

Seel. 6. Motives from our riches in cafe we are
lively in this duty, 17

Seel. 7. More motives to encourage us in this
work, 19

Seel. 8. Ufe of direction. 23

BOOK II.

Chap. I. Seel. 1. Of the eternal generation of our

Jefus, _ 24

Seel. 2. Of our election in Chrift before all worlds,

Seel. 3. Of that great treaty in eternity betwixt
God and Chrift to fave fouls, 29

Setl. 4. The project, 30

Setl. 5. The counfel, ibid

Seel. 6- The foreknowledge, 32

Seel. 7. The purpofe, 34

Seel. 8. The decree, 35

Seel. 9. The covenant. 37

Chap. II. Sect. 1 . Of knowing Jefus as carrying
on the great work of our falvation in that eter-
nity, 40
Seel. 2. Of confidering Jefus in that refpect, ib.
Seel. 3. Of defiring after Jefus in that refpect, 48
Seel. 4. Of hoping in Jefus in that refpect, 50
Seff* 5^ Of believing in Jefus in that refpect, 52

Pa ci.
Seel. 6. Of loving Jefus in chut refpect, 54.

Seel. 7. Of joying in Jefus in that refpect, 56
Seel. 8. Of calling on Jefusin that relped, 57
Seel. 9. Of conforming to Jelus in thai refpect. ib.

BOOK III.

Chap. I. Sed. 1. Of Chrift promifed by degrees,

60
Seel. 2 Of the covenant of promife, as manifeucd
to Adam, 62

Seel. 3 Of the covenant of promife, as manifefted
to Abraham, 67

Seel. 4. Of the covenant of promife, as manifefted
to Moles, < 73

Seel. 5. Of the covenant of promife, as manitc-it-
ed to David, 82

Seel. 6. Of thecovenantof promife, asmanifefted
to Ifrael, about the time of their captivity. 86
Chap. II. Sect. 1. Of knowing Jefus, as carrying
on the great tuork of our fallal ton from the crea-
tion until his firfl coming, 95
Seel. 2- Of confidering Jefus in that refpect, 96
Seel. 3. Of defiring Jefus in that refpect, 102
Seel. 4. Of hoping in Jefus in that refpect, 106
Seel. 5. Of believing in Jefus in that refpect, 108
Seel. 6. Of loving Jefus in that reipett, 1 12
Seel 7. Of joying in Jefusin that refpect, 115
Seel. 8. Of calling on Jefus in that refpect, 116
Seel. 9. Of conforming to Jefus in that refpect.

118
B O O K IV. PARTI.

Chap. I. Sed. 1 . Of the tidings of Chrift, 1 23
Seel. 2- Of the conception of Chrift, 126

Setl. 3. Of the duplicity of natures in Chrift, 128
Seel. 4. Of the diftinaion of the two natures of

Chrift, 13°

Seel. 5. Of the union of the two natures of Chrift

in one and the fame perfon, 13 l

Se#. 6. Of the birth of Chrift, 14O

Seel. 7. Offome confequents after Chrift's birth,

146
Chap.

The CONTENTS.

Page

Chap. 11. Sett. I . Of knowing Jejus, as carrying

on the great work ofourfalvation in his birth,

149
SeS. 2. Of confidering Jefus in that refpett, ib.
Seel. 3. Of defiring after Jefus in that refpett, 1 54
Seel. 4. Of hoping in Jefus in that refpett, 1 5 5
Se&.$. Of believing in Jefus in that refpett, 158
Seel. 6. Of loving Jefus in that refpett, 163

Seel. 7. Of joying in Jefus in that refpett, 165
Seel. 8. Of calling on Jefus in that refpett, 168
Seel. 9. Of conforming to Jefus in that refpett.

169
B O O K IV. P A R T II.

Chap. I. Sett. 1. Of the fir fl year ofChrijl's mi-
niftry, and therein of the beginning of the gofpel,

175
Seel. 2. Of the preaching of John the Baptift, 176
Seel. 3. Of the baptifm of Jefus, 178

Seel. 4. Of the falling and temptation of Chrift,

182
SeS. 5. Of the nrft manifestations of Chrift, 188
Sea. 6. Of Chrift's whipping the buyers and fel-
lers out of the temple. 191
Ohap. II. Sett. 1. Of the fecond year of Cbrift's
minifiry, and of his aas in general for that
year, 194
Sea. 2. Of Chrift's fermons this year, ib.
Sea .3. Of Chrift's prophetical office, 19?
SeQ. 4. Of Chrift's miracles. 198
Chap. III. Sett. 1. Of the third year of Chrift's
tniniftry, and generally of his aaings that year,

202
Sea. 2. Of Chrift's ordination of his apoftles, 203
Sea. 3. Of Chrift's reception of finners, 205.

Sea. 4. Of Chrift's eafy yoke and light burden.

211

Chap. IV. Sett. 1. Of the fourth year of Chrift's

minifiry, and generally of his aaings in that

year, 219

Sea. 2. Ofthediftinttions, or feveraldivifions of

Chrift's righteoufnefs, 220

Sea. 3. Of the holinefs of Chrift's nature, ib.

Sea. 4. 6f the holinefs of Chrift's life, 221

Sea. 5. Of the great controverfy, Whether we are

not juliifted by the paflive righteoufnefs of Chrift

only, without any confuleration had to the righ-

teoufnefs of Chrift, either inherent in him, or
performed by him ? 224

Chap. V. Sett. 1. Of knowing Jefus, as carrying
on the great work ofourfalvation in his lifey 226
Sea. 2. Of confidering Jefus in that refpett, 227
Sea. 3. Of defiring after Jefus in that refpett, 234
Sea. 4. Of hoping in Jefus in that refpett, 237
Sea. 5. Of believing in Jefus in that refpett, 240
Sea. 6 Of loving Jefus in that refpett, 244

Sea. 7. Of joying in Jefus in that refpett, 246
Sea. 8. Of calling on Jefus in that refpett, 249
Sta. 9. Of conforming to Jefus in that refpett. ib.

BOOK IV. PART III.

Chap. I. Sett. 1. Of the day of Chrift's fufferingsy
divided into parts, and hours, 2 59

Sea. 2. Of the brook over which Chrift paffed,

261

Sea. 3. Of the garden into which Chrift entred,

264

Sea. 4. Of the prayer that Chrift there made, 265

Sea. 5. Of the dolours, and agonies, that Chrift
there fuffered, 2 S

Sea. 6 Of Judas's treafon, Chrift's apprehenfion,
binding and leading unto Annas, 271

Sea. 7. Of Chrift's examination, and condemna-
tion, with their appendices. 275

Chap. II. Sett. 1. Of Chrift's indiclment, and Ju-
das's tearful end, 281'

Sea. z- Of Chrift's million to Herod, and the tran-
fattions there, . 283

Sea. 3. Of Chrift and Barrabas compared, and of
the queftion debated betwixt Pilate and the
Jews, 286

Sea. 4 Of Chrift ftripped, whipped, clothed in
purple, and crowned with thorns, 288

Sea. 5. Of Chrift brought forth and fentenced,

292

Sea. 6- Of Chrift's crucifying, with its appendices,

295

Sea. 7. Of the confequents after Chrift's crucify-
ing. . 299

Chap. ill. Sett- I- Of knowing Jefus, as carrying
on the great iu.rk of our fal-vaticn in his death,

Sea. 2 Of confidering Jefus in tha: refpe^^oi

*Se8

The'CONTENTS.

Pace

>vtf. 3. Of defiring Jefus in that refpeft, 306

Sett. 4. Of hoping in Jefus in that refpett, 309

Seft. ^. Of believing in Jefus in that refpedt, 314

Sett. 6. Of loving Jefus in that refpeft, 320

Sett.j. Of joying in Jefus in that refpect, 322

Sett. 8. Of calling on Jefus in that refpect, 324

Sett. 9. Of conforming to Jefus in that refpedt.

325
B O O K IV. P A R T IV.

Chap. I. Seel. 1. Of the time of Chrift srefurrec-
tion, ■ 334

Sett. 2- Of the reafons of ChritVs refurre&ion,

336
Sett. 3. Of the manner of Chrift's refurrection,

337
Sett. 4. Of the arguments of Chrift's refurredlion,

34i
Sett. 5. Of Chrift's apparition to Mary Magda-
lene, 344
Sett. 6. Of Chrift's apparition to his ten difciples,

355
Sett. 7. Of Chrift's apparition to all his apoitlos,

360

Sett. S. Of Chrift's apparition to fome of his apo~

ftles at the fea of Tiberias. . 366

Chap. II Sect 1. Of knowing Jefus, as carrying

on the great <work of our filiation in his $§jur-

rettion, ' 368

Sett. 2. Of confidering Jefus in that refpecl:, ib.

Sett. 3. Of defiring Jefus in that refpeft, 3*74

Sett. 4. Of hoping in Jefus in that refpecl, 377

Sett. g. Of believing rn Jefus in that refpect, 383

Sett. 6 Of loving Jefus in that refpeft, 387

Sett. 7. Of joying in Jefus in that refpeft, 389

Sett 8. Of calling on Jefus in that refpeft, 391

Sett.g. Of conforming to Jefus in that refpeft. 392

BOOK IV. PART V.

Chap. I. Sett. 1. Of Chrift s afcenfton, and of the
manner hotv, 400

S tt. 2- Of the place whither he afcended, 402

Sett. 3. Of the reafons why he afcended, ib.

Sett. 4. Of God's right hand, and of Chrift's fti-
fion there, 40$

Sett. 5. Of the two natures wherein Chrift fits at

Pagl

God's right hand, 107

Sett. 6. Of the reafons why Chrift doth fit on God's

right hand, ' 4oS

Sett. 7. Of the time when the Holy Gho'ft was

fenr, 4,0

Sett. 8. Of the perfons to whom the Holy Gholt

was lent, 4^

■Sett. 9. Of the manner how the Holy Ghoft v. as

fent, ibid

Sett. 10. Of the meafure of the Holy Ghoft now

given, 415

Sett. 11. Of the reafons why the Holy Ghoft was

fent.

4'7

Chap. II. Sedl. 1. Of knowing Jefus, as carrying
on the great ivork oj our fa I<v at ion in his afcen-
fton, feffion, and mijjton of the Spirit, 425

Sett. 2- Of confidering Jefus in that refpeft, ib.
Sett. 3. Of defiring after Jefus in that refpedt, 429
Sett. 4. Of hoping in Jefus in that refpeft, 431
Sett. 5. Of believing in Jefus in that refpedt, 438
Sett. 6. Of loving jefus in that refpect, 444

Sett. 7. Of joying in Jefus in that refpeft,. 446
Sett. 8. Of calling on Jefus in that refpeclj 448'
Sett. 9. Of conforming unto Jefus in that refp

BOOK IV. PART VI.
Chap. I. Sect. 1. What the inter cefjion of Chrijl is,

453
Sett. 2. According to what nature Chrift doth in-
tercede, 4^4
Sett. 3. To whom Chrift's intercefllon is directed,

455
Sett. 4. For whom this intercefllon is made, 4156

Sett. 5. What agreement there is betwixt Chrift's
interceflions, and the interceflions of the high
priefts of old, ioid

Sett. 6. What the difference is betwixt Chrift's
interceflions, and the intercellions of the high
priefts of old, 4158

Sett. 7. What the properties of this intercefllon
of Chrift are, 4^9

Sett. 8. Wherein the intercefllon of Chrift coni
■

Sett. 9 How powerful and prevailing Chrift's in-
terceflions are with God his Father, 467

Seft. 10. Of the reafons of Chrift's intercefllon.

4-0

The CONTENTS.

Page

Chap. II. Se&. I. Of knowing Jefus, carrying on

the great work ofourfalvation in his intercej/i-

I on, 47j

, Seel. z. Ofconfidering Jefus in that refped, ib.

Seel. 3. Of defiring after Jefus in that refpecl, 476

Seel. 4. Of hoping in Jefus in that refpett, 478

Seel. 5. Of believing in Jefus in that refpeft, 481

Seel. 6. Of loving Jefus in that refpett, 485

Seel. 7. Of joying in Jefus in that refpect, 487

Seel. 8. Of praying to, and praifingof Jefus in that

refpeO:, 489

Seel. 9. Of conforming to Jefus in that refpecl- 490

BOOK V.

Chap. I. Se£t 1. Of Chrift's preparing for judg-
ment, 494

Seel. 2. Of Chrift's coming to judgment, 497

Seel. 3. Of Chrift's fummoning of the ele& to come
under judgment, 500

Seel. 4. Of Chrift and the faints meeting at the
judgment-day, 505

£ed. 5. Of Chrift fentencing his faints, 507

Page
Seel. 6. Of Chrift and the faints judging the relt
of the world, 5,1 1

Seel. 7. Of Chrift and his faints going up into hea-
ven, and of the end of this world, 522
Secl.S. Of Chrift's furrendring, and delivering up
the kingdom to God, even the Father, 52$
Seel. 9. Of Chrift's fubjettion to the Father, that
God may be all in till, 529
Seel. 10. Of Chrift (notwithitanding this) being all
in all to hisblefied, faved, and redeemed faints,
to all eternity. ^ 531
Chap. II. Seft. 1. Of knowing Jefus, as carrying
on the great work of our Salvation in his fecond
Coming, * 539
Seel. 2. Ofconfidering Jefus in that refpeft, ib.
Seel. 3. Of defiring after Jefus in that refpeft, 544
Seel. 4. Of hoping in Jefus in that refpecl:, 1547
Seel. 5. Of believing in Jefus in that refpeft, 552
Seel. 6. Of loving Jefus in that refpeft, 558
Seel. 7. Of joying in Jefus in that refpect, 560
Seel. 8. Of calling on Jefus in that refpecl, 562
Seel. 9. Of conforming to Jefus in that refpect, ib.
The ConcJufion. 566

LOOKING

[ » ]

LOOKING UNTO

JESUS.

THE FIRST BOOK,

CHAP. I.

Hebrews, Chap. xii. Verfe z. Looking unto Jefus, the Beginner, andFinifher, of our Faith.
The Proeme, Divifion, and Opening of the Words.

TH E moft excellent fubjeft to dif-
courfe or write of, is Jesus
Christ. Auguftine,havingread
Cicero his works, commended
them for their eloquence, but he
paiTed this fentence upon them,
They are notfiveet, becaufe the name oj Jefus is not
in them. And Bernard's faying is near the fame,
If thou writefi, it doth not reli/h with me, unlefs
1 rend Jefus there ; if thou difputeft or conferrefi,
it doth not relijh well with me, unlefs Jefus found
there. Indeed all we fay isbutunfavoury, if it be
not feafoned with this fait. I determined not to
know any thing anion? you (faith Paul) fa<ve Jefus
Chrifi ,andhim crucified. He refolved withhimfelf
before he preached among the Corinthians, that
this fhould be the only point of knowledge that he
would profefs himfelf to have (kill in ; and that,
in the courfe of his niiniftry he would labour to
bring them to : this he made the breadth, and
length, and depth, and heigh th of his knowledge ;
yea doubt lefs (faith he) and I count all things but
lofs for the excellency of the knowledge of Chrifi
Jefus my Lord, Eph. iii. i8- Phil. iii. 8-
In this knowledge of Chrift, there is an excel-

lency above all other knowledge in the world ;
there is nothing more pleafing and comfortable,
more animating and enlivening, more ravifhing and
foul-contenting ; only Chrift is the fun and centre
of all divine revealed truths, we can preach no-
thing elfe as the object of our faith, as the ne-
cerfary element of your foul's falvation, which doth
not fome way or other, either meet in Chrift, or
refer to Chrift ; only Chrift is the whole of man's
happinefs, the fun to enlighten him, the Phyfici-
an to heal him, the wall of fire to defend him, the
friend to comfort him, the pearl to enrich him,
the ark to fupport him, the rock to fuftain him un-
der the heavieft preiTures, As an hiding place from
the wind, and a covert from the tempefi, as rivers of
waters in a dry place, and as the Jhadow of a great
rock in a weary land, Ila. xxxii. 2. Only Chrift
is that ladder betwixt earth and heaven, the Me-
diator betwixt God and Man,amyftery,whi<?h the
angels of heaven defire to pry, and peep , and look
into, 1 Pet. i. 12. Here's a blerTedfubjecl indeed,
who would not be glad to pry into it, to be ac-
quainted with it ? 'This is life eternal 'tokn.tv Co,',
and Jefus Chri/i whom he bath fent, Joh. xvii. 3.
Come then, let us look on this fun of righteouf-
A nelu .

Looking unto JESUS,

A P ■

nefs : we cannot receive harm but good by fuch a
look ; indeed by looking long on the natural ,un we
may have our eyes dazled, and our faces black-
ned ; but by looking unto Jefus Chrift, we fhall
have our eyes clearer, and our faces fairer ; if the
light of the eye rejoice the heart, Prov. xv. 30.
How much more, when we have fuch a blelfed
object to look upon ? As Chrift is more excellent
than all the world, fo this fight tranfcends all 0-
ther fights ; it is the epitome of a Chrillian's hap-
pinefs, the quinteffence of evangelical duties,
looking unto Jesus.

In the text we have the aft and object, the aft
in the original is very emphatical, [aphorontes eis ;]
the Englifh doth not fully exprefs it; it fignifies
an averting, or drawing off the eye from one ob-
ject to another : there are two expreffions, [apo
and eis-,] the one fignifies a turning of the eye
from all other objects ; the other a fall fixing of
the eye upon fuch an object:, and only upon fuch.
So it is both a looking off, and a looking on. On
what ? That is the object, a looking unto Jefus j
a title that denotes his mercy and bounty, as
Chrift denotes his office and function. I fhall not
be fo curious as to enquire why Jefus, and not
Chrift is nominated ; I fuppofe the perfon is aim-
ed at, which implies them both ; only this may
be obferved, that Jefus is the pureft gofpel-name
of all other names ; Jefus was not the dialect of
the old Teftament ; the firft place that ever we
read of this title as given to Chrift, it is in Matth.
i. 2 1 . Thou /halt call his name JESUS, for he
jhall fave his people from their fins. Some obferve
that this name Jefus, was given him twice ; once
till death, Matth. i. 21 • and afterwards for ever,
Phil. ii. 10. The firft, was a note of his entring
Into covenant with God, to fulfil the law for us,
and to die for our fins ; the fecond was a note of
fo meritorious a perfon, who for his humility was
more exalted than any perfon ever hath been, or
ihallbe. Firft, Jefus was the-humb'e name of his
deferving grace ; now Jefus is the exalted name
of his tranfeendent glory : at firft the Jews did
crucify Jefus and his name ; and the apoftie did
then diflruft, whether Jefus was the true Jefus ;
but now God hath raifed him from the dead, and
hath highly exalted him, and pivot him a name
above every name, that at the name of Jefus every
knee jhall havo, of things in heaven , and things in

earth, and things under the earth, Luke xxiv. 2 1 .
Phil. ii. 9, 10. My meaning is not to infill on this
name, in contradiction to other names of Chrift,
he is often called Chrift, and Lord, and Mediator,
and Son of God and Emmanuel ; why ? Jefu
all theie, Jefus is Chrift, as he is the anointed of
God ; and Jefus is the Lord, as he hath domini-
on over all the world ; and Jefus is Mediator, as
he is the reconciler of God and man ; and Jefu
the Son of God, as he was eternally begotten be-
fore all worlds ; and Jefus is Emmanuel, as he
was incarnate, and fo God with us. Only be-
cttufe Jefus fignifies Saviour, and this name was
given him upon that very account, For be fhall
Jave his people from their fins. I fhall make this my
defign to look at Jefus more efpecially, as carrying
on the great work of our falvation from firft to laft.
This indeed is the glad tidings, the gofpel , the gof-
pel-privilege, and our goipel-duty, Looking unto
Jefus.

CHAP. II. Sect. I.

The duty of looking off all other things, confirmed? '
and cleared.

Firjl Doctrine.

BU T firft we muft look off all other thing'?,
the note is this, We muft take off our mind
from every thing which might divert us in our
Chriftianrace from looking unto Jefus. [Aphoron-
tes f\ the firft word, or firft piece of a word in my
text, fpeaks to us thus, hands off, or eyes off
from any thing that ftands in the way of Jefus >
Chrift. I remember ' twas wrote over Plato's door,
" There's none may come hither, that is not a
" geometer." But on the door of my text is
written clean contrary; No earthly-minded man
muft enter here. Not any thing in the world, be
it never fo excellent, if it lland in the way of Je-
fus Chrift, is to be named the fame day ; we muft
not give a look, or fquint at any thing that may
hinder this fair and lovely fight of Jefus.

This was the Lord's charge to Lot, Look not
behind thee, Gen. xix. 17. He was fo far to re-
nounce and deteft the lewdnefs of Sodom, as that
he muft not vouchfafe a look towards it.

At that day jhall a man look towards hit Ma-
ker, and his eyes Jhall have rejpect to the holy One of
Ifrael, and he jhall not look to the a.' tars, tlevjork

°f

The Duty of looking off all other Things, confirmed and cleared.

of hi: hands, Ifa. xvii. 7, 8. This was the fruit
of God's chattifement on the elect Ifrael, that he
fhould not give a look to'the altars, left they di-
verted, or drew his eyes from off his Maker.

We look not at the things tvhicb are fen, hut at
the things tvhicb are not feen, faith Paul, 2 Cor.
iv. 18. A Chriftiaifs aim is beyond vifible things.
O when a foul comes to know what an eternal God
is, and what an eternal Jefus is, and what an eter-
nal crown is j when it knows that great dtfign of
Chrift to fave poor fouls, and to communicate
himfelfeternally to fuch poor creatures, this takes
off the edge of its defires as to vifible temporal
things ; what are they in comparifon ?

1 . Quefiion, But what things are they wc mud:

look ott' in this refpecf ? I anfwer, 1. Good

things, z- Evil Things.

1 . Good Things. The apoftle tells us of a cloud
of witnelfes in the former verfe, which no quefti-
on, in their feafon, we are to look unto. But when
this fecond object comes in fight, he fcatters the
cloud quite, and lets up Jefus himfelf ; now the
apoftle willeth us [aphoran] to turn our eyes from
them, and to turn them hither to Jefus Chrift. q. d.
If you will indeed fee a fight once for all, look to
him, the faints though they be guides to us, yet
are they but followers to him ; he is the arch-
guide, the leader of them, and of us all. Look
on him. There is a time when James may fay,

• Take my brethren the prophets, who have fpo-

* ken in the name of the Lord, for an example:'
But when Jefus comes forth, that faid, I have gi-
ven you an example, an example above all ex-
amples, theii be filent, O allfiejb, before the Ltrd,
James v. 10. John xiii. 15. Zech. ii. 13. Let all
faints and feraphims, then cover their faces with
their wings, that we may look on Jefus, and let
all other fights go

2. Evil things,

f 1. In general.
\ 2. In fpecial.

1. In general, we muft look off all things that
are oa this fide Jefus Chrift, and fo much the ra-
ther, if they be evil things. In a word, we muft
look off all felf ; whether it be finful felf, or na-
tural felf, or religious felf, in this cafe we muft
draw our eyes off all thefe things.

2. In fpecial, we muft look off all that is in the
world ; and that the apoftle comprizeth under
three heads, The lufls of the eyes, the lufis of the

fief j, and the pride of life, 1 John ii. 16. 1.
Pleafures, profits and honours.

1. We muft look off this world, in refpecl: of
its finful pleafures ; Jude tells us, fuch as arefen-
fual have not the Spirit, Jude verfe 18, 19. ,We

cannot fixedly look on pleafures, and look on Je-
fus at once. Job tells us, That they that take up
the timbrel and harp, and rejoice at the found of the
organ, that [tend lb. ir days in mirth, are the 1
that fay unto God, Depart from us, for <we defire
not theknoivlegeofthy ways ; tabat is the Almighty
that luejhouldferve him ? And what profit jbould
we have if 'we pray unto him? job xxi. 12, 13, 14.
1 5. We have a lively example of this in Auguiiine's
converfion ; he would indeed have had Chrift,
and his pleafures too, but when he law it v.
not be, Oh ! what conflicts are within him ? In his
orchard (as he ftories it in his book of confeffions)
all his pleafures paft reprefented themfelves be-
fore his eyes, faying, What wilt thou depart from
us for ever, and fliall we be no more with thee
for ever ? O Lord, (faith Auguftine writing this
confeffion) turn away my mind from thinking that
which they objected to my foul ! What filth ?
What fhameful pleafures did they lay before mv
eyes ? At length, after' this combat, a fliower of
tears came from him, and calling himfelf on the
ground under a fig-tree, he cries it out, O Lord,
how long, how long fhall I fay, To-morrow, to-
morrow ? Why not, To-day, Lord, why not, to-
day ? Why fhould there not be an end of my fil-
thy life even at this hour ? Immediately after this
he heard a voice, as if it had been of a boy or girl,
fingingby, Take up and read, take up and read :
and thereupon opening his Bible, that lay by him
at hand, he read in filence the firft chapter that
offered itfelf, wherein was written, Let us walk
honefily as in the day, not in rioting and drunken-
nefs, not in chambering and wantonnefs, not in
firife and envying, but put ye on the Lord Jefus,
and make not provifion for the fiejh, to fulfil the
lufis thereof Rom. xiii. 13, 14. Further than
this fentence I would not read (faith Auguftine)
neither indeed was it needful, for prefently, as if
light had been poured into my heart, all the dark-
nefs of my doubtfulnefs fled away. His eye was
now taken off his pleafures, and for ever after it
was fet on Jefus.

2. We muft look off this world in refpft of
A z iu

Unking unto JESUS.

Chap. I.

its fmful profits. A look on this keeps off our
looking unto Jefus. Wbofocver lovetb the world,
the love of the Father is not in him, i Johnii. i 5.
Juft fo much as the world prevails in us, fo much
is God's love abated both in us, and towards us.
7'e adulterers and adulterefjes, (faith James) know
ye not that the friendfhip of the world is enmity
with God? James iv. 4. Covetoufnefs in Chri-
stians is fpiritual adultery, when we have enough
in God and Chriit, and yet we deiire to make up
our happinels in the creature, this is plain whor-
ing. Now there are degrees in this fpiritual
whoredom, as

1. The minding of this world ; ye know there
may be adultery in affection, when the body is not
denied ; unclean glances are a degree of lull, fo
the children of G od may have fome worldly glan-
ces, {haggling thoughts ; when the temptation is
ltrong, the world may be greatned in their efteem
and imagination.

2. The fetting of the heart upon the world ;
this is an higher degree of this fpiritual adultery,
our hearts are due and proper to Chriit, now to
fet them on the world, which fhould be chaft and
loyal to Jefus Chriit, what adultery is this? Te
cannot ferve God and Mammon, Matth. vi. 24.
That woman that is not contented with one huf-
band, mutt needs be an harlot.

' 3. The preferring of the world before Chriit
himfelf. This is the height of covetouihefs^nd the
height of this adultery j what,tomake the members
of Chriit the members of an harlot? Why, world-
lings! thofe admiring thoughts are Chrift's, thole
pains are Chrift's, that love is Chrift's, that time,
that care, that earneftnefs is Chrift's ; they, are all
Chi ilt's, and will you give that which isChrift's un-
to the world ? And prefer the world before Chrift
with his own? What, Uveas profeffed proftitutes,
that prefer every one before their hufbands ? How
will this expofe you to the fcorn of men and angels?
At the la it day they will come pointing and lay,
This is the man that made not God his ftrengrli,
but milled in the abundance of his riches ; this is
the Gadaren thatloved hisfwine more than Chriit
Jefus, Pf. Ivii. 2. Lave not theivorld (faith John)
j Johnii. 15. Chrift is never precious in man's ap-
puhcnlion, lb long as the world feems glorious to
him. Aswebegintorelifh fweetneisin Chrift, fo
tl.§ world begins to be bitter to us. The more

fweetnefs we tafte in the one, the more bitternefs
we tafte in the other.

4. We mull look ofFthe world in refpect of its j
fratul honours ; what is this honour but a certain
inordinate defire to be well thought of, or well t
fpoken of, to be praifcd, or glorified of men ? As
if a man mould run up and down ftreet after a /
feather flying in the air, and tolled hither and
thither with the gulls and blafts of infinite men's
mouths, it is a queftion, whether ever he get it. .
But if he do, it is but a feather ; fuch is this pride I
of life, honour, vain glory ; it is hard to obtain
it, but if obtained, it is but the breath of a few {
men's mouths, that alter upon every light occafi- «►
on; but that which is worlt of all, ithindersour
fight of Jefus Chriit, Not many wif; men after
the flejh, not many mighty, not many noble are
called, 1 Cor. i. 26. Worldly honour keeps many
back from Chrift, and therefore Mofes, when be
•was come to years, refufed to be called the f on of

Pbaroab's daughter, Efieeming the reproaches

of Chrift, greater riches than all the treafures of
Egypt, Heb.xi. 24,26. If the blind man in the way
to Jericho, had depended on the breath or liking or
approbation of the multitude, he had never receiv-
ed the benefit of his fight, for they (faith the text)
which went before rebuked him, that he Ihouldhold
his peace, Luke xviii. 39. They difwaded him
from running and crying fo vehemently after
Chriit ; experience tells us how thefe things pull
and draw us off from Jefus Chrift, The lujls of the
eyes, the lufts of theftejh, and the pride of life.

2. ^hteft. But why mult we look off every thing
that diverts our looking unto Jefus ?

1. Becaufe we cannot look fixedly on Chriit,
and fuch things together, and at once ; the eye
cannot look upwards and downwards at once in a
direct line ; we cannot ferioufly mind heaven and
earth in one thought, No man can ferve two ma-
fters, faith Chrift, Matth. vi. 24 Efpeciallyfuch

as jar, and who have contrary employments, as
Chrift and mammon have.

2. Becaufe, whilftwe look on thefe things, we
cannot fee the beauty that is in Chrift ; fuppofe a
fquint look on Chrift, whillt we have a direct look
on other things, alas ! Chrift will be of no efteem
that while; this was the voice of finners concerning
Chrift, He hath no form nor comlinefs, and when
tie fee him there is no beauty that wejbould defire

him%

An Exhortation to look off nil other Things.

him, Ifa. liii. 2. Indeed beauty is the attractive
of the foul, the foul mult fee a beauty in that which
it lets out itfelf to in deliring : but our wifhing
looks on other things make Chrift but mean and
contemptible in our eyes.

3. Becaufe all other things, in companion of
Chrift, are not worthy a look, they are but as vile
things, as under things, as poor and low and mean
and bafe things, in comparifon of Chrift. / count
all things hut lojs (faith Paul) for the excellency of
the knowledge of Chrift Jefus my Lord. — / count
them but dung, that 1 may win Chriji, Phil. iii. 8.
l/huhalu,] fome tranflate it chaff ; others, dogs-
moat ; others, excrements, dung ; all agree, it is
fuch a thing as men ufually caft away from them
with fome indignation.

4. Becaufe it is according to th^very law of
man iage, Therefore Jhall a man forfake father and
mother, and cleave to his wife, Gen. ii. 24.. The
Lord Chrift marries himfelf to the fouls of his
faints, I willbetrctbe thee unto me jor ever, I will
betrothe thee unto me in righteoufnefs, and in judg-
ment, and in loving kindnefs, and in mercies, Hof.
ii. 19. And for this caufe the foul muft forfake all,
and cleave unto Chrift, as married wives ufe to
do, we muft leave offall for our Hufband the Lord
Jefus ; Hearken, O daughter, and conftder and
incline thine ear, forget alfo thy own people, and
thy father's houfe, Pfal. xlv. 10.

5. Becaufe Chrift is a jealous Chrift. Now, jea-
loufy is a pallion in the foul, that will not endure
any fharing in the object beloved : the woman that
hath a jealous huiband, muft leave all her old
companions : if fhe caft any amorous looks or
glances after them, the hufband will be jealous,
and jealoufy is cruel as the grave, Cant. viii. 6.
Chriftians! our God is a jealous God, Exod. xx.
5. Our Chrift is a jealous Chrift, he cannot en-
dure that we fliould look on any other things, fo
as to luft after them.

6. Becaufe all other things can never fatisfy the
eye, All things are full of labour (faith Solomon)
man cannot utter it, the eye is not fatisfied with

feeing, Eccl. i. 8. It is but wearied with looking
on divers objects, and yet ftill defires new ones :
but once admit it to behold that glorious fight of
Chrift, and then it refts fully fatisfied. Henceit
is, that the daughters of Zion are called to come
forth j Gv forth, O ye daughters of Z ion, and be-

hold King Solomon with the crown 'wherewith his
mother crowned him in the day of his efpoufals, and
in the day of the gladnefs of his heart, Cant, iii
ii. Go forth, O ye daughters of Zion, layafide
all private and earthly affections, and look upon
this glory of Chrift. As the daughters of Jerufa-
lem fitting or remaining in their chambers, clofets,
houfes, could not behold the glory of King Solo-
mon palling by, and therefore they were willed to
come forth of their doors : even fo, if we will be-
hold the great King, Jefus Chrift in his moft ex-
cellent glory (a fight able to fatisfy the eye, and
to ravifh the heart) we muft come out of our doors,
we muft come out of ourfelves, otherwife we can-
not fee his glory ; we are in ourfelves fhut up in
a dark dungeon, and therefore we are called up-
on to come forth into the clear light of faith, and <
with the eyes of faith to behold, in daily medita-
tion, the glory of Chrift Jefus.

SECT. II.

An exhortation to look off all other things.

ON E word of exhortation, Chriftians ! I be-
feech you look offall other things, efpeci-
ally all evil things. I know I am pleading with
you for an hard thing, I had need of the rheto-
rick of an angel, to perfuadeyou to turn your eyes
from off thefe things ; nay, if I had, all were too
little, // is God only ?nufl perfuade Japhet to dwell
in the tents ofShem, and yet let me offer a few
confiderations, venture ataperfuading ofyou, and
leave the iffue with God.

1. Confider that all other evil things are in
God's account as very nothing. Eerily every man
at his bejl ejiate is altogether vanity, Pfal. xxxix.
5. Not only man, but every man ; nor every man
in his worlt condition, but every man at his beft
eftate ; nor every man at his beft eftate is little
worth, but every man at his beft eftate is vanity,
emptinefs, nothing ; it may be fo in part, nay,
but in every part, he is wholly, totally, altogether
vanity. Would any man think, that a great, rich
honourable man, whom we look upon with fuch
high admiring thoughts, lhould be laid thus low
in God's efteem ? O wonder, wonder ! and yet
'tis no fuch wonder, but one day you fhall find
the experience of this truth yourfdves. Rich men

have

Looking unto JESUS.

Chap. II.

have Jlept their fleeps, and none of the men of
might have found their hands, or, as others render
it, They have found nothing in their hands, Pfal.
Ixxvi. 5. That is, rich men have patted over this
life, as men do pafs over a fleep, imagining them-
i'elves to have golden mountains, and rocks of dia-
mond, but when they awake at the day of death,
they find themfelves to have nothing. Why Chrif-
tiun, ll'ilt thou fit thine eyes upon that which is
not? Prov. xxiii. 5. \jl. Obferve that riches are
not, they arc nothing, thofe things that make men
great in the eyes of the world, are nothing in the
eyes of God. 2- Obferve, That God would not
have us fo much as fet our eyes upon them, they
are not objects worth the looking on. 3. Obferve,
with what indignation he fpeaks againft thofe that
will fet their eyes upon thefe vanities, wilt thou
fet thine eyes upon a thing which is not ? q. d.
What a vain, unreafonable, fottifh, fenfelefs thing
is this ?

2. Confider, That all fuch things (if they are
any thing) they are but trifles, deceits, thorns, mi-
series, uncertain things ; this is an ordinary theme,
it is every man's object, and every man's fubject,
and a very eafy thing it is, to declaim up the va-
nity, mifery, Uncertainty of the creatures: ay, but
do you make it the matter of your meditation, and
be you ferious in it, think of it deeply, and defire
God to be in your thoughts. Oh what work will
it then make in your breath ! Oh how would it
wean your loves and defires off all thefe things !
Chriftians ! confider all thefe adjuncts of all fublu-
nary things. When the creatures tempt you, be
not enticed by the beauty of them, fo as to forget
their vanity : fay, Here is a flower, fair, but fa-
ding : here is a glafs that's bright, but very brittle.
3. Confider the difference of thefe objects,
Chrift,and all other things ; as thus.all other things
are vanities, but Chrift is a real, folid, fubftantial,
excellent, glorious thing ; all other things are tem-
porary, fading things, but Chrift is an enduring
fubftance, The fame yefierday, and to day, and
fst ever, •which is, and •which vuas, and •which is
to come, Rev. i. 4. All other things are thorns,
vexations of fpirit, but Chrift is full of joy and
comfort, a molt ravifhing object, all compofed of
loves, or altogether lovely. O who would make
ithisbufinefs to fill his coffers with pebbles, when
he may have pearl--, or gold or filver, or precious

things ? What, muft you look oft" your fins ! Why,
lee before you the graces of the. Spirit of Chrift.
Muft you look off your idle finful company ? See
before you the fellovofhip of the Father, and the
Son, the Lord Jefus Chrifl, 1 John i. 3. Muft
you look off your pomp and glory ? See before
you the privilege of adoption ? you fhallbe called
the fans and daughters of God, heirs and co-heirs
•with Chriji, Rom. viii. 17. Muft you look off
worldly riches ? See before you the riches of the
graces of Chrift. Muft you lock off finful plea-
fures? See before you fulnefs of joy, at Chrifl 's
right-hand are pleafures evermore, Pfal. xvi. 11.
Muft you look off your own righteoufnefs ? See
before you the righteoufnefs of Chrift Jefus. O
what a vaft difference is there betwixt thefe ob-
jects, ChritL and all other things !

4. Confider, that Chrift looked off heaven and
heavenly things for you, how much more mould
you look off the earth and earthly things, the world
and worldly things for him ? Chrift left the glo-
ry, the company, the pleafures of patadife for you,
and he made himfelfef no reputation, he nothing'd
himfelf (as it were) for you ; you know the grace
of our Lord Jefus Chriji, <who though he voas rich,
yet for your fakes he became poor, that you through
his poverty might be rich, 2 Cor. viii. 9. O let that
melting love win you to him, and wean you off all
other things !

5 Confider, that the rational foul of man is of
too high a birth to fpend its ftrength upon other
things ; the foul of man is of the fame nature with
angels ; is a kind of divine fpark. Now, if a man
have a golden mill, he willnotufe it to grind dirt,
ftraws and rotten fticks in. The foul, the mind,
the thinking faculty of man is too high to be exer-
cifed in the things of this earth. The foul is of
a moft excellent capacious nature, it is fit to con-
verfe not only with angels, but with the eternal
God himfelf, with Father, Son and Holy Ghoft ;
it is of a tranfeendent being ; put all the world into
the ballance with it, and it is nothing in compari-
fon. The foul of the meaneft galley ilave is more
than heaven and earth, than fun and moon and
ftars, and all the hoft of heaven. Now, if a man's
foul be of fuch an high-born nature, if the Lord
hath put fuch a fpirit into the bofom of man ; for
him, to beftow the ftrength of it upon low, bafe,
mean and earthly things, oh what an evil is this »

6. Con-

Tbt Duty of looking off all 'other Things ; confirmed and cleared.

6. Confider, how fhort is the time that you have
here in this world : This is the argument of the
apoftle, Becaufe the time is Jhort, therefore let us
ufe the iv or Id as if rue ufed it not, i Cor. vii. 29,
31. Therefore let our hearts be taken off thele
things, yet a few days, and you fhall be here no
more ; time palfeth on, many hundred difeafes are
ready to affault you : you that are reading, or hear-
ing, talking, or walking, you muft very ihortly be
carried on men's fhoulders, and laid in the duft,
and there left to the worms in darknefs and corrup-
tion ; you are almoft there already, it is but a few
days, or months, or years, and what is that when
once they are gone and paft ? And oh ! What is a
man profited if he gain the ivhole zvorld, and then
Ufe his foul? Matth. xvi. 26.

7. Confider the great account that you are to
give of all earthly things: it is the fin of moll: of
the fons of men , to look on creature-comforts, but
they confider uot the account they muft give for
them. Oh here's a prevailing motive to take off"
your eyes ! confider the laft accounts ; what if ye
were now to die, and to go the way of all fleih,
and then to make up your reckoning, what good
would it do you to remember all thofe content-
ments and pleafures you ence enjoyed upon the
earth ? If the fa&or, after many years fpent in
foreign countries,at laft returns home with this bill
of accounts, ' Thus much for finging, fo much for
dancing, this for courting, that for feafting.' Who
would not blame him for fo fond a reckoning ! oh
it will be a fad reckoning, if the bill come in, that
you have fpent moft of your time in looking and
gazing upon earthly things.

SECT. III.

Directions hoiv to look off all other things.

1 • Q< T U D Y every day more and more the va-
l3 nity of the creature : read over the book
of Ecclefiafteswell, itis enough that, through the
afliftance of Chrift, to teach you that leffon. A
ferious and fruitful meditation of that word, Va-
nity of 'vanities, faith the preacher, 'vanity of va-
nities, all is vanity, Eccl. i. 2. Whatwork might
it make in your hearts ! Men ufually lookonthefe
things through fome faiie glafs, or at a diftance,
which makes them fo adn::re them -3 but if they

could fee them truly in themfelves, oh how un-
comely would they be ? Or if they could fee them
as compared to Chrift, oh how vain would they
be i Honours and greatnefs in that refpeft, would
appear as bubbles, pleafures and delights in that
relpedt, would appear as (hado

2. Converfe but alittle with any evil thing on
this fide Chrift ; have as little to do with the world,
the finful pleafures, profits, riches, manners of it,
as poftibly you can ; the leffer the better. Things
of this world have a glutinous quality, if you let
the heart iie any while amongft them, it will cleave
unto them, and if it once cleave to them there
will be no way, but either repentance or hell-fire
muft part them.

3. Be more and better acquainted with Jefus
Chrift ; get nearer to him, be more in communi-
on v/ith him, get more taftes of Chrift and heaven,
and earth will reli/h the worfe for them. Oh !
when I look on Chrift and confider, That he that
was the Lord of heaven and earth, put himfelf
into fo poor and low a condition, merely for the
redeeming of his elecl;, how (hould this but deaden
my heart to the world ? I account all things but
lojs for the excellency of the knoivleve of Chrift
Jefus my Lord; and do count them but dung that I
may ivinChrijl, Phil. hi. 8. If Chrift be in view,
all the world then is but dung and drofs, and lofs
in comparifon ; the glory of Chrift will darken ail
other things in the world.

4. Set before us the examples of fuch faints,
who accounted themfelves pilgrims and ftrangers
upon earth. The apoftle gives you a catalogue
of fuch, ivho confefied that they ivere f rangers
and pilgrims on the earth ; and fee how they
are ufed, They ivere floned, they ivere fawn a/un-
der, ivere tempted, ivere /lain ivith the fivord,
they ivandred about infljeep-fkins, and geat-jkins,
being de/litute, afflicled, tormented : Who were
thefe ? They ivere tlyey of ivhom the tvorld 1
not ivorthy, Heb. xi. 13. 37, 38. Oh! v
you read, or hear how joyfully thele fervants of
the moft High went thro' their wildernefs-condi-
tion, methinks this (hould take off your hearts
from earthly things.

5. Go in your meditations to heaven, and keep
there a while : the mind that is in heaven cannot
attend thefe earthly things : would a man leave
his plough and harveft in the field, to run with

children

Locking unto J E S V S.

Chap. III.

children an hunting after butter-flies ? No more
will a foul that is taking a furvey of heaven and
heavenly things, fix his eyes on luch poor things
below: Nonvacat exiguis, &c. is the character
of a truly prudent man : the children of that king-
dom above, have no while for trifles, and efpe-
cially when they are imployed in the affairs of the
kingdom. Oh .'"when aChriffian hath but a glimpfe
of eternity, and then looks down on the world a-
gain, how doth he contemn and vilipend thefe
things ? Hoxv doth he fay of laughter, thou art
mad, and of mirth, ivhat is this thoudojl? Eccl.
ii. 2. Whilft the faints are tailing heaven, they
feel luch fweet,that they care not for other things:
Chriftians! how would this meditation wean your
hearts ? and make you laugh at the fooleries of
the world ? And fcorn to be cheated with fuch
childifh toys ? If the devil had fet upon Peter in
the mount, when he faw Chrilt in his transfigura-
tion, and Mofesand Elias talking with him, would
he fo eafily have been drawn to deny his Lord ?
What, with all that glory in his eye ? So if the
devjl fhould fet upon a believing foul, and perfuade
his heart to profits, or pleafures, or honours of the '
world, when he is taken up in the mount with
Chrift, what would fuch a foul fay ? ' Get thee
behind me, Satan, wouldft thou perfuade me from
hence with many trifling toys ! wouldft thou have
me fell thefe joys for nothing ? Is there any honour
or delight like this? Or can that be profit, which
lofeth me this ?' Some fuch anfwer would the foul
return : Oh ! if we could keep the tafte of our
fouls continually delighted with the fweetnefs of
heaven, as a man would fpit out aloes after honey,
fo fnould we fpit out all the baits of the world
with difdain.

6. Cry mightily unto God, that he would take
offyour hearts and eyes, Turn aivay mine eyes from
beholding vanity, Pfal. cxix. 37. prays David,
Either God mult do it, or you will be wearied in
the multitude of your endeavours : but, if the
Lord draw off the eye, it will be drawn indeed.
Incline my heart unto thy tejiimonies, and not to
rcvetoufnefs, prays David again, Pfal. cxix. 36.
If the heart bend downwards, then go to God to
erect it, and to incline it heaven-wards ; il it be
after covetoufnefs, then cry to God, and fay, Lord,
not after ccvetoujnefs, but after thy tejiimonies in-
-line rty heart.

I have hitherto flood only at the door of the text,
to call you in j if now you will enter and be
intent, and fix your eyes, I'll ihew you a blef-
fed, a moft glorious fight. But, Firjl, I mult
explain the act, You muft look. Secondly,
The object, You mull look on Jefus.

CHAP. III. Sect. I.
An explanation of the acl and objecl.

i- L1 OR the act you muft look. Looking iV

J/ either ocular or mental.

Firjl, For ocular vifion, there maybe fome ufe
of that in heaven, for there we fhall look on Je-
fus. With thefe eyes JJjall 1 behold him, faith Job,
Job xix. 27. And ivejhallfee him as he is, faith
the apoftle, 1 John iii. 2. Noiv ive fee him as in
aglafs, then ixie pall fe him face to face, 1 Cor..
xiii. 12. But till then, We muft iualk by faith, not
by fight, 2 Cor. v. 7.

Secondly, For mental vifion, or the inward eye, '
that is it that will take up our difcourfe, and that
is it which the apoftle fpeaks of in his prayers for
the Epheftans, That the eyes of their under/land-
ing may be opened, that they may know, &c. Eph.
i. 18. Now the excellency of this mental fight is-
far above the ocular fight : for there are more ex-
cellent things to be feen by the eye of the mindr
than by the eye of the body ; we only ice a piece
of the creation by the eye of the body, but the
mind reacheth every thing that is in it, yea, the
mind reacheth to him tiiat made it: God is invi-
fible, and yet this eye fees God. It is laid of Mo-
fes, ThiLthefaiv him that is invifible, Heb. xi.
27. zd. It is the light of the mind, that gives
light and vigour to the fight of the eyes ; take a-
way the inward light, and the light of the exter-
nal fenfe is but as darknefs and death, j. It is
the fight of the mind that looks into the worth,
ufe, &c. propriety of any thing preftnted. Th«
eye can fee a thing, but not the worth of it ; a
beaft looks on gold, as well as a man, but the
fight and knowledge of the worth of it is by the
internal light of the mind ; fo the eye can fee a
thing, but not the ufe of it ; a child looks on a
tool in the hand of a workman, but the fight and
knowledge of the ufe of it, is only by a man of
reafon that hath internal light to judge of it : and
fo the eye can tee a thing, but not the \ i<>- riety <

An Explanation of the aft and Objeft.

of it; abeaft looks on his pafture, but he likes it,
not becaufe it is his, but becaufe it is a pafture and
well furnilhed. Now, we know that the worth
and ufe and property of a thing, are the very cream
of the things themfelves, and this the eye of the
mind conveys, and not the eyes of the body. 'Tis
laid of Jofeph, that hefaw his brethren and knew
them, but they knew not him, Gen. xlii. 7, 8. This
was the reafon why Jofeph was fo exceedingly ta-
ken at the fight of his brethren, that his bowels
wrought with joy, find a kind of companion to-
wards them ; but they were before him as com-
mon ftrangers ; though they faw Jofeph their bro-
ther a prince, yet they were taken no more with
the fight of him, than of any other man, becaufe
they knew him not.

Again, this mental looking, is either notional
nnd theoretical, or practical and experimental, the"
hrft, we call barely the loek of our minds ; 'tis an
enlightening of our understandings with fomemea-
fure of fpeculative light, in fpi ritual and heavenly
myfteries. The 2d. we call the look of our minds
and hearts, whereby we not only fee fpiritual things,
but we are affected with them : we defire, love,
believe, joy and embrace them. To this purpofe
is that rule, ' That words of knowlege do fome-
times fignify the affections in .the heart, and the
effects thereof in our lives.' And this was the look
which Paul longed for, That I may know him, and
the power of his refurreftion, Phil. iii. 10. i.e. That
he might have experience of that power, that it
might fo communicate itfelf unto him, as to work
upon him to all the ends of it. And this was the look
that Bernard preferred above all looks. ' In read-
ing of books, (faith he) let us not fo much look
for fcience, as favourinefs of truth upon our hearts.'
This I pray (faith the apoftle) that your love may
abound yet more and more , in knowlege and in all
judgment, Phil. i. g- i. e. in knowlege and feel-
ing. And certainly this feeling, this experimental
looking on Jefus, is that my text aims at; it is not
a fwimming knowlege of Chrift, but an hearty
feeling of Chrift's inward workings-; it Is not hea-
dy notions of Chrift, but hearty motions towards
Chrift, that are implied in this inward loolcing.
2. For the object ; you muft look on Jefus. It
is the blefledeft object that the eye of the mind can
pofliblyfix upon ; of all objects under heaven Jefus
hath the preeminence in perfection, andhefliould

have the preeminence in our meditation. It is he that
will make us 1110ft happy when we poffefs him, and
we cannot but be j oyful to look u pon him, efpecially
v/hen looking is a degree of poifefling Jefus, for
the name fignifies Saviour. It is an Hebrew name ;
the Greeks borrowed it from the Hebrews, the
Latins from the Greeks, and all other languages
from the Latins. It is ufed five hundred times
in Paul's epiftles, faith Genebrard. It comes from
the Hebrew word Jeholhuah, or Jofliua, which
in the books of Ezra and Nehemiah (written af-
ter the Babylonian captivity) is Jefhua, and fo is
our Saviour's name always written in the Syriaclc
tranflation of the New Teftament. This name Je-
fus was given to Chrift the Son of God by his Fa-
ther, and brought from heaven by an angel, firft
to Mary, and then to Jofeph. And on the day
when he was circumciled (as the manner was) his
name was given him by his parents, as it was com-
manded from the Lord, by the angel Gabriel, Luke
i- 26. 3 1. Not to ftand on the name, for the mat-
ter it includes both his offices and his nature ; he
is the alone Saviour of man, For there is none other
name under heaven, given among men, whereby
we muft befavedt Acts iv. 12. And he is a per-
fect and an abfolute Saviour ; He is able tofave
them to the utter moft that come unto God by him,
Jeeing he ever liveth to make intercefjion for tbem>
Heb. vii. 25. I will not deny, but that the work of
falvation is common to all the three perfons of the
trinity ; it is a known rule, ' All outward actions
are equally common to the three perfons:' for as
they are all one in nature and will, fo muft they
be alfo one in operation ; the Father faveth, the
Son faveth, and the holy Ghoft faveth ; yet we
muftdiftinguifli themin the manner of laving. The
Father faveth by the Son, the Son faveth by paying
the ranfom and price of our falvation, the holy
Ghoft faveth by a particular applying of that ran-
fom unto men. Now, whereas the Son pays the
price of our redemption, and not the Father, not
the holy Ghoft ; therefore, in thisfpecial refpect,
he is called our Saviour, our Jefus, and none but he.
This objection, though'contained in a word, is
very comprehenfive : herein is fet forth to our view
the offices of Chrift, the two natures of Chrift, the
qualities of Chrift, the excellencies of Chrift ; O
what variety of fweet matter is in Jefus ? He hath
in hlmall the pov.'Ji'rs of the merchants, Cant. iii. 6.
}] An

Looking unto JESUS.

Chap. hi.

An holy foul cannot tire itfelf in viewing Jefus ; we
know one thing tires quickly, unlefs that one be all ;
which (bis Chrift,andnoneelfe,//e;i«//<7W*«rt/7,
Col. iii 1 1. All belonging to being, and all belong-
ing to well-being in things below Jefus, fome have
this excellency, and fome have that, but none
have all ■, and this withers contemplation at the
root. Contemplation is foul-recreation, and recre-
ation is kept up b'y variety ; but O what variety
is in Jefus ? Variety of time, He is Alpha and O-
mega j vai iety of beauty, He is 'white and ruddy ;
\ ariety of quality, he is a lion and a lamb, a fer-
vant and a fon ; variety of the excellency in the
world, he is man and God. O where /hall we be-
gin in this view of Jefus ? Who flail declare his ge-
neration ? Or ivhofhall count and reckon his age ?
Ifa. III £- 8- All the evangeliits exhibit unto us the
Saviour, but every one of them in his particular
method. Mark defcribes not at all the genealogy
of Jefus, but begins his hiftory at his baptifm.
Matthew fearcheth out his original from Abraham.
Lr.ke follows it backwards as far as Adam. John
paileth farther upwards, even to the eternal gene-
ration of this ivord that ivas made fiejh. So they
lead us to Jefus, mounting up four feveral Heps :
in the one, we fee him only among the men of his
own time ; in the fecond, he is feen in the tent of
Abraham ; in the third he is yet higher, to wit,
in Adam ; and finally, having traverfed all ages,
through fo many geneiations, we come to contem-
plate him in the beginning, in the bofom of the Fa-
ther, in that eternity in which he was with God
before all worlds. And there let us begin, ftill
looking unto Jefus, as he carrieson the great work
of our falvation from fir ft to laft, from everlafting
to everlafting.

SECT. II.

The main doclrine and confirmation of it.

U T for the foundation of our building take

this note.-

Doctrine 2-

Inivard experimental looking unto "Jefus, fuch as

firs up affeclions in the heart, and the eff'tfls

thereof in our life, it is an ordinance of Chrift ;

a choice, an high gof pel-ordinance.

Or thus,

Inward cx/eri -;.enta! knowing, confidering, de~

firing, hoping, believing, loving, jojing, calling
on Jefus, and conforming to Jefus , it is a com-
plicate, folded, compounded ordinance of Jefus.

I need not fo much to explain the point, vou
f.e here is an ordinance, or a gofpel duty held
forth. Many other duties we have elfewhere de-
scribed, but this we have kept for this place, and
the rather for that, this is a choice duty, a com-
pounded duty, an high gofpei-ordinance. No que-
ftion, but watch fulnefs, felf-trial, felf-denial, ex-
periences, evidences, meditation, life of faith,
&c dwell in their place and order ; yet as oars
in a boat, (though it be carried with the tide) may
help it to go fafter. It is Jefus lifted up, (as Mo-
fes lifted up theferpent) which ftrikes more found-
ry into the beholder, than any other way. Look-
ing unto Jefus is that great ordinance appointed
by God for our moft fpecial good. How many
fouls have bufied themfelves in the ufe of other
means ? And though, in them, Chrift hath com-
municated fome virtue to them ; yet, becaufe they
did not trade more wftli him, they had little in
comparifon. Such a one, as deals immediately
with Chrift, will do more in a day, than another
in a year ! and therefore I call it a choice, a com-
plete, a complicate, an high gofpei-ordinance.
Now, what this ordinance is, the text tells you,
it is a looking unto Jefus.

i. Jefus is the object, and Jefus is Jefus, as he
is our Saviour, as he hath negotiated, or /hall yet
negotiate, in the great bufinefs of our falvation. I
ground this on all the texts jointly, as on Ifa. xlv.
22. Ifa. Iv. i. Micah vii. 7. Zach. xii. 10. Numb,
xxi. 8. John iii. 15. Heb. xii. 2. Phil. iii. 20.
2 Cor. iii. 18. Matth. i. 21, &c. 2. Looking un-
to is the act : but how ? It is fuch a look as in-
cludes all thefe afts, knowing, confiderino-, defin-
ing, hoping, believing, loving, joying, enjoying
of Jefus, and conforming to Jefus. It is fuch a
look, as ftirs up our affections in the heart, and
the effects thereof in our life. It is fuch a look,
as leaves a quickning and enlivening upon the
fpii it. It is fuch a look as works us into a warm
affection, railed refolution, an holy and upright
converfation. Briefly, it is an inward experimen-
tal looking unto Jefus.

For confirmation of the point j this was the
Lord'v charge to the Gentiles of old, Look unto

me.

An Explanation of the Ad and Ob j eft.

l :

me, andyefhallbe faved, all the ends of the earth.
And 1 faici, Behold me, behold me, unto a nation
that was not called by my name, lla. xlv. 22 Ixv.
i . And according to this command was their prac-
tice. Mine eyes are e<ver towards the Lord, (jaith
David) And they lookeduntohim andwere light ned,
and their faces were not ajhamed, Pfal. xxv. 15.
xxxiv. 5. Thus in the gofpel after this command,
Looking unto Jefus, it follows, Confider him that
hath endured fuch contradiction of fmners againfl
himjelf, Heb. xii. 3. And according to this
command is the practice of gofpel-believers. We
all with open face, beholding as in a glafs the glo-
ry of the Lord, are changed into the fame image,
from glory to glory, even as by the Spirit of the
Lord, 2 Cor. iii. 18.. Jnftead of the vail of Mofaical
figures, God hath now given to his church the
clear glafs of the gofpel, and hence all believers
under the gofpel do, by contemplative faith, be-
hold Chritt, together with the glorious light of
his mercy, truth, goodnefs, and the reft of his di-
vine attributes ; and by means thereof they are
made like unto him, in the glory of holinefs, and
in newnefs oflife.

The reafons why we are thus to look unto Je-
fus, will be as fo many motives, which we /hall
referve to an ufe of exhortation : but the reafons
why this looking unto Jefus, is, 1. An ordinance.
2. An ordinance of Chrift, may be thefe,

1. Why an ordinance ? Here is only this rea-
fon, the will of the Lord, Even fo, Father, for
fo it feemed good in thy fight. Ordinances are cer-
tain impofitions fet forth by an external mandate
of a lawgiver, having authority to command. It
is the will of Chrilt to impofe this law on all the
fons of men, that they fhould look up unto him ;
and concerning this, What have we to do to en-
quire into the reafon ? It is our duty to obey,
and not to know of him ; why he commands. If
[autosephe] was enough in Pythagoras his fchool,
to put the bufinefs part difputingamongft his fcho-
lars, I am fure it fhould be much more in Chrift's
lchool ; we will therefore enquire no further rea-
fon for it.

2. Why an oidinance of Chriih ? It is this j
becaufe all fpiritual ordinances, laws, inftitutions
do hold on Chrift. It is not in the liberty of man
to erect any new fpiritual ordinance in the Church
of Chrift. I will not deny but the power of man

may come in to order fuch things as are not proper,
but rather common to the church with other fo-
cieties, as to meet together in fome place, and at
fome time, &c. according to that rule, Let all
things be done decently and in order, 1 Cor. xiv.
40. For this is not an initirution, but only the dic-
tate of right reafon. But when it comes up to an
ordinance, law, inftitution, i. e. when loniething
more fhall be put on the thing, than nature hath
put on it, when, by virtue of the inftitutiou, ther^
is conjoined to it fome kind of fpiritual efficacy to
work upon the foul, this only holds on Chrilt.
Hence, becaufe in the preaching of the word, and
in the adminiilration of the facraments, we expect
a virtue, a fpiritual efficacy more than they have,
or can yield in any natural way, therefore we lay,
Thefe are ordinances of Chrilt ; and fo because,
in looking unto Jefus, we expect a virtue, a fpe-
cial efficacy, to go along together with it, more
than nature can give it, therefore we call this an
ordinance, and an ordinance of Chrift, to diitin-
guifli it from all other ordinances, rules, couititu-
tions of men whatfoever.

SECT. III.

Ufe of Reproof.

Ufe [.TT7ELL then, is inward experimental
VV Looking unto Jefus a choice, an
high gofpel-ordinance ? How may this reprove
thoufands ? How many are there that mind not
this duty ? The truth is, that as the -whole world
lies in wickednefs, 1 John v. 19. So the eyes or"
the whole world are mifplaced ; there's few that
have a care of this choice, of this high gofpel or-
dinance. I fhall therefore reprove both the un-
godly and Godly.

1. For the ungodly, not Go I, nor C.brijl, is in
all their thoughts, Pfalm x. 4. Alas ! they never
heard of fuch a duty as this, they cannot tell what
it means to look unto Jefus. Nor fpeak I only of
poor Indians, and other lavages of the unchriltian
world, whofe fouls are overclouded with the black-
eft milts of irreligion, that the prince ofdarknefs
can pollibly inwrap them in, who came into rh„-
world, not knowing wherefore, and go our of the
world, not knowing whir'ier, an heavy cafe, which
cannot fufficiently be bewailed v. ith tears of bk
B 2

Looking unto J E S US.

Chap. III.

but I fpeak of fuch as live within the paradife of
the Chriftian church, that have nothing to dif-
tinguifh them from the Indian mifcreants, but an
outward conformity, outward formalities, the cha-
rity of others, and their own flight imaginations.
Why, alas! thefe are they that the Lord com-
plains of, that they have eyes, and fee not ; my peo-
ple have forgot ten me days 'without number, Jer. ii.
32. They have negligently fuffered me to be out
of their minds, and that for a long time. You
will fay, Is there any fuch here ? Can I tax any
of you, that you fhould notlookup to Jefus ? Are
not your eyes towards Chrift in your prayers,
praifes, foliloquies, public and private duties ? Nay,
are not you now in the duty, whilft I am fpeaking,
and you hearing ?

I anfwer, however you may deem, that you
do this, or that ; yet God reckons it as a thing
not done in thefe refpefts.

1. When 'tis not done to purpofe-, as if our
look to Chrift, makes us not like Chrift ; a man
may give a thoufand glances every day towards
Chritt, yet if there be no effectual impreifion upon
the heart, Chrift takes it, as if he had never look-
ed towards him at all.

2. When 'tis done unwillingly. Sometimes
men think of Chirft, but they know not how to
fluin it j the Lord breaks in upon their fpirits,
whether they will or no, whereas their own tem-
per is to follow and to purfue other objects : thus
you drop into our aflemhlies out of cuftom, or
fafhion, or for fome finifter end, and here is Chrift
lifted up upon the pole, he his difcovered in his
fceai^ties, graces, fweetnefles, excellencies, but
when you fee him, you fay, He hath no form nor
comelinefs, there is no beauty, that ive Jhouldde fire
him, Ifa. liii. 2. Let no man deceive himfelf,
though he caft his eyes towards heaven all the
day long, if he love not this work, he doth no-
thing, he looks not at Jefus.

3. When 'tis not done according to the rule,
This is not to eat the Lord's f upper, faid Paui to
his Corinthians, 1 Cor. xi. 20. No queftion they
did eat it, but becaufe it was not done after its
due manner, he faid, 'This is net to eat the Lord's

f upper. Many think of Chrift, and look up to Je-
fus, but becaufe their thoughts are not holy, aw-
i'.il and fobje&ing to the Spirit in no way propor-
tionate to the goodnefs and glory of the Son of

God, they look loofly, carelefly and carnally up-
on him, he therefore reckons it as not done, this
is not to look unto Jefus.

4. When a man makes it not his courfe and
trade to look unto Jefus. A man may come into
a carpenter's houfe, and take up his tools, and do
fomething at his work, but this makes him not a
carpenter, becaufe it is not their trade. The beft
faints fin, yet becaufe it is not their trade and
courfe, they are faid not to fin, Whofoever is born
of God ftnneth not, 1 John v. 18. And fo ungod-
ly men may look, and mufe, an*! meditate, and
think of Chrift, but becaufe this is not their courfe
and trade, they make k not their work to look to
Chrift, they are therefore faid not to look to him*

Why, now confider, you that plead that you
are Chriftians, and that you mind Chrift at this
very inftant, that you are in the duty, even whilft
1 am fpeaking of it, and yet you neither do it to
purpofe, nor willingly, nor according to rule, nor
as it is your trade ; is it nof with you, as it was
with them of whom Chrift fpake, Matth vii. 22,
23. Many will fay. to me at that day, Lord, Lord,
have ive not prophefted in thy name? and in thy
name have caft out devils ? and in thy name have
done many voonderful ivorks ? They will plead at
the laft day as they plead now, but, for all that,
you know the anfwer, / never knew you, depart
from me, ye workers of iniquity. Surely Chrift will
fay to you one day, I know you not, I was a
ftranger to you upon earth, I could not have an
eye from you, but when your lazy idle fpirits
pleafed ; and now out of my fight, I'll nevor own
you, nor look upon you more.

2. For the godly, are not they carelefs of this
duty ? O their excurfions from God ! fad dejecti-
ons of fpirit! inordinate affections of the world !
and in the mean while, O the negleft of this gof-
pel-ordinance even amongft faints themfelves ! I
know not whether through want of fkiil, or thro'
want of will, but fure I am this duty lies dormant,
neglected of moft of the people of God : their
faults I may exprefs in thefe reipeets.

1. In not fending 3ut their underftandings, in
not pointing theirminds towards Jefus. I ivrite un-
to you, faid the apoftle, toftir up your pure minds by
way of remembrance, 2 Pet. iii. 1. It i§ in the ori-
ginal [egeirein,] to awaken your pure minds , and
it was but need See how David calls upon hiii-

An Explanation of the AH and Objett.

felf, Awake my glory ! Pfal. Ivii. 8. And fee how
Deborah calls upon herfelf, Awake, awake, De-
borah, awake, awake, utter a Jong, ]udg. vii. 12.
Awaking, is a word that imports rouzing, as birds
that provoke their young ones by flight, to make
ufe of their wings. Now, how few are there,
that thus call upon themfelves ? It was the pro-
phet's complaint, No man firs up himfelf to take
hold of God, Ifa. lxiv. 7. O what a fhame is this ?
Is it fit that our undertlandings, which God hath
entrufted us withal, fhould be no more improved?
Is it fit, that our minds (thofe golden cabinets,
which God hath given us to be rilled with heaven-
ly treafure) fhould either be empty, or ftuft with
vanity, nothing, worfe than nothing ? O ! that
fuch glorious creatures as our fouls, fhould lack-
quey after every creature, which fhould be in at-
tendance upon Chrift, which fhould be like an-
gels, waiting and (landing in the prefence of our
God ! O that fuch glorious things as our immor-
tal fpirits, fhould run after vanity, and fo become
vain ; which if rightly improved, fhould walk with
angels, fhould lodge themfelves in the bofom of
the glorious God ! Do we not fee, how Chrift is
fending out to us continually ? The thoughts of his
heart are love, eternal love ; and fhall not we fend
out our thoughts towards him ? Shall not we let
our minds run out towards him ?

2. In not bending of their minds to this work.
It may be the mind looks up, but 'tis fo feeble,
that, like an arrow fhot from a bow weakly bent,
it reacheth not the mark. It is the wife man's
counfel, Whatjocver thine handfndeth to do, doit
with all thy might, Eccl. ix. 10. O that God's
people fhould be fo lazy, dull, fluggifh, flothful in
this fpi ritual work ! as Jefus faid to the multitudes
concerning John, What went ye out into the wil-
dernefs to fee V Matth xi. 7. So may I afk believ-
ers in their looking unto Jefus, What went ye out
to fee ? When ye crawl, and move, as if you had
no hearts, nor fpirits within you. Whom go ye
forth to fee ? What, him that is the Lord of glo-
ry ? What, him that is the brightnefs of his Fa-
ther's glory, and the exprefs image of his perfon,
Heb. i. 3. What, are fuch heavy and lazy afpefts
fit to take in fuch a glory as this is ? You fee in
what large ftreams your thoughts flie forth to other
things, and are you only languifhing, weak and
feeble in things of fo great concernment ? Oh that

Chrift ians fhould be fo cold in fpirituals, and hot in
the purfuit of earthly temporal things ?

3. In not binding of their minds to this object,
in not flaying the eye on Jefus Chrift- Some may
give a glance at Chrift, but they are prefently
wheeled off again : but why doth not the eyes a-
bide there, at leaft till it come to fome profita-
ble iffue ; Is not Chrift worthy on whom our fouls
fhould dwell ? Certainly, if we love our Jefus,
that love will hold us : Chrift then will be in our
thoughts and minds, and we cannot off him. As
the load-ftone having drawn the iron, and keeps it
faft to itfelf, fo, if love draw our hearts, it holds it
fall to the object loved. Chrift himfelf acknow-
legeth fuch an operation of love upon himfelf, Turn
away thine eyes, for they have overcome me. Thou
haji ravifhed my heart, myfifler, myfpoufe, with
one of thine eyes, Cant. vi. 5. chap. iv. cj. Chrift
was held in the galleries, and captivated with love
to his people, fo that his eye was ever upon them.
Nay, he could not get his eyes off them, Can a
■mother forget her child? No more can I forget you,
Ifa. xlix. 14. And is Chrift fo tender in his love
towards us, that he ever minds us, and fhall our
minds be fo loofe to him ; fo fluttering, and fleet-
ing ? Shall there be no more care to bind ourfelves
in cords of love to him, who hath bound himfelf
in fuch cords of love to us I-

4. In not daily exercifing this bleffed duty ; it
may be now and then they are awakned, and they
get up into heaven to fee their Jefus, but it is not
daily. Oh confider ! Is this now and then going to
heaven within the vail, to live the life of friends ?
Is this to carry ourfelves as children? What,
to be fo ftrange at home ? But now and then ?
Once in a month, in a year? There to be feldom,
where we fhould always be ? Is Jefus Chrift fuch
a mean thing, that a vifit now and then fhould fefve
the turn ? The Queen of Sheba hearing Solo-
mon's wifdom, Oh, faid fhe! Bleffed arc thofe thy
fervants, that always (land before thee, and hear
thy wifdom, 1 Kings x. 8. If fhe was fo taken with
Solomon, remember, That a greater than Solomon
is here: and fh;dl we deprive ourfelves of that
blefTednefs, which we might enjov, by ftanding al-
ways in the prefence of Chrift, to hear his wifdom,
and to behold his glory ?

Oh' ir.y brethren, letu-, take fhame to ourfelves,
tine to this day we have been fo carclefs in fending,

bending,

»4

Looking unto JESUS.

Chap. III.

bending, binding our minds to this blelTed object
Jefus Chrift : yea, let us bluih, that we have not
made it our daily bufinefs. David defcribes the
blelTed man, by his delighting in the Iww of the
Lord, and by his meditating on that latv day and
night, Pfal. i. 2. How then is he to be reproved,
that neither meditates on the law of the Lord, nor
on the Lord, the law- maker, day and night ? O
alas ! we keep not a conftant courfe, we are not
daily in the exercife of viewing Jefus. Nay, I fear
we look upon this duty of looking unto Jefus, as a
queftionable thing j it feems to many as a duty
unknown, unheard of, unthought of, it is not in
their notice, and how fliould it be in their practice ?
But I leave this firft ufe.

SECT. IV.

Ufe of Exhortation.
Ufe 2- T S inward experimental looking unto Je-
_|_ fus a choice, and high gofpel ordinance ?
One ufe of exhortation. Ibefeech you by the meek-
nefs and gentlenefs of Chrifl , 2 Cor. x. 1. Ibefeech
you, by the mercies of God, Rom. xii. 1. Ibefeech
you, brethren, for the Lord Jefus Chrift 's fake, and
for the love of the Spirit, to look unto Jefus, Rom.
xv. 30. Or, ifmybefeechings will not prevail, why,
yet look on me as an ambafTador of Chrift, confider
as though God did befeech you by me, I befeech, /
pray you in ChrijTs Jlead, 2 Cor. v. 28. It is a
mefTage that I have from God to your fouls, to
look unto Jefus ; and therefore fet your hearts to
all the words that 1 tejiify to you this day, for it is
not a vain thing, but it is for your lives, Deut.
xxxii. 46-

O that I fhould need thus to perfuade your
hearts to look unto Jefus ! What, is not your Je-
fus worthy of this ? W hy then, are your thoughts
no more upon him ? Why are not your hearts
continually with him ? Why are notyour ftrongeft
defires, and daily delights in, and after the Lord
Jefus ? What's the matter ? Will not God give
you leave to approach this light ? Will he not fuf-
fer your fouls to tafte and. fee? Why then are
thefe words in the text ? Why then doth he cry,
and double his cry, Behold me, behold me f Ah
vile hearts ! how delightfully and unweariedly can
we think of vanity ? How freely and how frequent-
ly can we think of our pleafures, friends, labours,

lufts? Yea,ofourmiferies,wrong3,fufTerings,fears?
And what, is not Chrift in all our thoughts ? It
was faid of the Jews, that they ufed to caft to the
ground the book of Either before they read it, be-
caufe the name of God is not in it ; and Auguftine
caft by Cicero's writings, becaufe they contained
not the name of Jefus. Chriftians! thus fhould
you humble and caft down your fenfual hearts,
that have in thein no more of Chrift : O chide
them for their wilful or weak ftrangenefs to Jefus
Chrift ! O turn your thoughts from oft" all earthly
vanities, and bend your fouls to ftudy Chrift, ha-
bituate yourfelves to fuch contemplations, as in
the next ufe I ihall prefent ; and let not thole
thoughts be feldom or curfory, but fettle upon
them, dwell there, bathe your fouls in thole de-
lights, drench your affections in thofe rivers of
pleafures, or rather in the fea of confolation. O
tie your fouls in heavenly galleries, haveyoureyes
continually fet on Chrift ! fay not, " You are un-
" able to do thus, this muft be God's work only,
" and therefore all our exhortations are in vain."
Baxter's reft. A learned divine can tell you,
Though God be the chief difpofer of your hearts,
yet next under him you have the greateft command
of them yourfelves : though; -without Chrifl ye can
do nothing ; yet under him you may do much :
or elfe it will be undone, and you undone, through
your neglect ; do your own parts, and you have
no caufe to diftruft whether Chrift will do his. It
is not ufual with Chrift to forfake his own people,
in that very work he fets them on. Oh but we
can do nothing ! how ! nothing ? What, are you
neither fpiritual nor rational creatures ? If a car-
nal mlnifter can make it his work to ftudy about
Chrift through all his life-time, and all becaufe it
is the trade he lives by, and knows not how to fub-
fift without it : why then, methinks a fpiritual
Chriftian fhould do much more. If a cook can la-
bour and fweat about your meat, becaufe it is the
trade that maintains him, though perhaps he tafte
it not himfelf, methinks, you for whom it is pre-
pared, fliould take the pains to tafte its fweetnefs,
and feed upon it. Chriftians ! if your fouls were
lound and right, they would perceive incompara-
bly more delight and fweetnefs, in knowing, think-
ing, believing, loving and rejoicing in Jefus Chrift,
than the foundeft ftomach finds in his food, or the
ftrongeft fenfes in the enjoyment of their objects,

Now

An Expfanatisn of the A3 and 01- j eel.

»5

Now, for fliame never fay, You cannot reach it ;
I can do aN things (faith Paul) thro' Chriji that
jlrengthneth me, Phil. iv. 13. Oh, it is our (loth,
our iecurity, our carnal mind, which is enmity to
God and Chrift, that keeps us off. Be exhorted !
Oh be exhorted in the tear of God.

SECT. V.

Motives from our Wants, in Cafe of Negled.

*~1 O quicken us to this duty; I flia.ll propound
jL fome moving confiderations : ponder and
weigh them with an impartial judgment. Who
knows, but, through the ailiftance of Chrift, they
may prove effectual with your hearts, and make
you to refolve upon this excellent duty of looking
unto Jefus.

f 1 . Our wants, in cafe of our neglecl.
ConhMer < z- Our riches, in cafe we are lively
£ in this duty.

1. For our wants. If Chrift be not in view,
there is nothing but wants.

Suppofe firft a Chriftlefs foul, a poor creature,
without any beam or ray of the Son of righteouf-
nefs, and what fad condition is he in ? I may lay
offuchaone, that

1. He is without light. There is no oil of fa-
ving knowlege, no ftar of fpiritual light arifingin
his foul, 2 e were once darknefs, Eph. v. 8. faith
the apoftle to his Ephefians : not only dark, but
darknefs itfelf; they were wholly dark, univer-
fally dark-, having no mixture nor glimpfe (whilft
without Chrift) of fpiritual light in them. Of
fuch carnal wretches, faith our Saviour, They have
not known the Father, norms, John xvi. 3. They
have not known the Father in his word, nor me in
my natures, offices, fufferings, exaltations, com-
munications. Very miferable is the carnal man's
ignorance of God and Chrift, he hath no faving
knowledge of Jefus.

2- Such an one is without grace, without holi-
nefs, Chrift is our wifdom and Sanctification, as
well as righteoufnefs and redemption, 1 Cor. i. 30.
Where Chrift is not, there is no fpiritual wifdom,
no inclination to the ways and works of fanctifi-
cation.

3. Such an one is without contention ; the foul
in this cnfe finds nothing but emptinefs and vanity
ux the greateft abundance. Let a ux. n have what

the world can give ; yet, if he have not Chrift, he
is nothing worth. Chrift is the marrow and fat-
nefs, the fulnefs and fweetnefs of all our endow-
ments : feparate Chrift from them, and they are
bitter, and do not pleafe us ; empty, and do not
fill us.

4. Such an one is without any fpiritual beauty,
Th^ re's nothing in him but fores andfwellings, and
•wounds and putrefa£lion, I fa. i. 6. From the fole
of his foot, to the crown of his head, there is no-
thing in him, but loathfome and incurable maladies.
Hence the greateft finner is the fou left monfter.
Bodily beauty without Chrift is but as green grafs
upon a rotten grave. Did man fee his uncomlinefs
and deformity without Jefus Chrift, he would ftile
himfelf, as the prophet ftiled Paihor, Magor-mif-
fabib, Fear round about, every way a terror to
himfelf, Jer. xx. 3.

<;. Such an one is without peace. There is no
troe, fpiritual heavenly peace, no joy and peace
in the holy Ghoft, without Jefus Chrift. Joram
afking Jehu, Is it peace ? was anfwered, What
hafi thou to do with peace, fo long as the whore-
doms of thy mother Jezebel, and her witchcrafts
are fo many ? 2 King ix. 22. A Chriftlefs man
afking, Is it peace, O meffenger of God ? He can
look for no other but Jehu's anfwer, What haft
thou to dor O carnal man, with peace, fo long as
thy lufts are fo ftrong within thee, and thy e-
ftrangements from the prince of peace lb great ?
The foul that is without Jefus Chrift, is an enemy
to the God of peace, a ftranger to the covenant of
peace, uncapable of the word of peace, an alien
to the way of peace, There is no peace to the wick-
ed, faith my Go .1, I fa. lvii. 2 1.

6. Such an one is without acceptation with God
the Father. Chrift only is God's beloved, and
therefore, as Jofeph's brethren might not look
him in the face, unlels they brought their brother
Benjamin, fo cannot we look God in the face v, ith
any confidence or acceptance, anlefs we biinc;
Chrift with us in the arms of our faith. Without
Chrift man is ftubble, and God is aconfumingfire
to deftroy him ; man is a guilty malefactor, and
God is a fevere judge to condemn him ; the whole
of man without Jefus Chrift is a very abomination
in God's prefence.

7. Such an one is without life ; fie that hnth
n. .'.'•'•,• Hoi, i\ [kith John, 1 Joh

1-.

Looking unto J E S US.

Chl

III.

12. Chrift lives not in that foul; it is a dead
foul, dead in fins and trefpafj'es, Eph. ii. i. As
the dead fee nothing of all that fweet and glorious
light which the fun cafts forth upon them, fo the
dead in fin have no comfortable apprehenfion of
Chrift, though he fhine in the gofpel more glori-
oufly than the fun at noon. And as the dead know
not any thing, Eccl. ix. 5. fo the dead in fin know
nothing at all of the wifdom of Chrift guiding
them, or of the holinefs of Chrift fanctifying them,
or of the fulnefs of Chrift fatisfying them, or of
the death of Chrift mortifying their lufts, or of
the refurredtion of Chrift quickning their fouls,
or of the dominion of Chrift reigning in their
iiearts. O what a mifery is this !

All this you may fay is true to a chriftlefs foul,
but what evil to him that may have a title to Chrift,
and yet minds not Chrift, makes not ufe of Chrift,
doth not look unto Jefus ?

j Such a cafe I confefs may be. Yea, as many
duties are neglected by fome Godly, fo this main
duty is (I may tremble to think it) exceedingly
neglected. But O ! the fin and fadnefs of thofe
fouls ! O the wants attending fuch poor creatures !
confider them in thefe particulars ;

1. They have not that wifdom, knowlege,
difcerning of Chrift, as otherwife they might have ;
by looking and ferious obferving of Chrift, we
gain more and more knowlege of Chrift, but
if we will not look, how fhould we underftand
thofe great myfteries of grace ? Nor fpeak I only
of fpeculative knowlege, but more efpecially of
practical and experimental, without looking on
Chrift we cannot expect that virtue mould go out
•of Chrift ; there is but a poor character or cog-
nizance of Chrift upon them that are fuch ; they
have not fo clear, and comfortable, and inward,
and experimental a knowlege of Jefus Chrift.

2. They do not fo tafte the goodnefs of Chrift,
as otherwife they might. Chrift is no other, unto
them, whilft neglected by them, -but as an eclip-
fed ftar, with whofe light they are not at all affec-
ted ; Chrift is not fweet to them in his ordinances,
they find not in them that delight and refresh-
ment, that comfort and contentment,' which they
ufually minifter. They cannot fay of Chrift, as the
fpoufe did, Cant. ii. 3. I fat down under his /ha-
doiv ivith qreat delight, and his fruit -was fzveet
So my tajie. They are in the cafe of 15arzi!lai, who

could not tafte what he did eat, or what he did
drink, nor could hear any more the voice of fing-
ing-men, or of finging-women : fo they cannot
tafte the things of God, nor hear the fpiritual me-
lody, which Chrift makes to the fouls of them
that look up to him.

3. They haye not the love to Chrift which
Chrift's beholders have ; they meditate not upon
Chrift as lovers on their love ; they delight not
themfelves in Chrift, as the rich man in his trea-
fure, and the bride in the bridegroom which they
love ; their thoughts are rather on the world than
Chrift ; their palates are fo diftempered, that they
have no pleafure in the choiceft wine, they cannot
fay, That their fouls long after him ; and no won-
der, for how fliould they love Chrift, who turn
their eyes from him, who is the fairefi of ten thou-

fands to other objects ? Surely they have no flam-
ing, burning love to Chrift, that will gi re every bafe
thing a kind of preeminence above Chrift.

4. They have not that fenfe of Chrift's love,
which thofe that exercife this duty have. Whilft
the foul neglects Chrift, it cannot poffibly difcern
the love of Chrift ; it perceives not Chrift apply-
ing the doctrines of his love to the confeience :
Chrift appears not in his banqueting-houfe, he ena-
bles not the foul to pray with confidence, he makes
it not joyful in the houfe of prayer. And hence it
is that fuch fouls move fo flowly in God's fervice ;
they are juft like Pharaoh's chariots, without
wheels. O they perceive not the love of Chrift,
either in the clear revelation of his fecrets, or in
the free communication of his graces, or in the
fanctifyingandfweetningof their trials, or in feal-
Ing up the pardon of their fins : O they feel not
thofe raviihing comforts, which ufually Chrift
fpeaks to the heart, when he fpeaks from his heart

"in love. O the want ! O the mifery of this want !

5. They have not that experience of the power

of Chrift, which they have that are in the exercife

of this duty. Would you know wherein lies the

^.power of Chrift ? I anfwer, In calling down the
ftrong holds of fin, in overthrowing Satan, in hum-
bling mens hearts, in fan&ifying their fouls, in pu-

: rifying their confidences, in bringing their thoughts

; to the obedience of Chrift, in making them able
to endure afflictions, in caufing them to grow and
encreafe in all heavenly graces ; and this power we
partake of, who rightly and experimentally look

1 1

An Explanation of the Acl and Objecl.

up to (Thrift. But if this duty be neglected, there
is no fuch thing : hence we call this, The duty
of duties, the chief duty, the efpecial duty j and
for all other duties, means, ordinances, if Chrift
be not in them, they are nothing worth. In every
duty this is theeftentiai part ; that we look thro'
all, unto Jefus .; it is only from Chrift that virtue,
and efficacy is communicated in fpiritual ordinan-
ces. There were many people in a throng about
Chrift, but the infirm woman that touched him,
was (he alone that felt efficacy come from him ;
we fee, many attend the ordinances, frequent the
aflemblies, but fome few only find the inward
power of Chrift derived untO their fouls. They
that neglect, or are grofly ignorant of this great
myftery of looking unto Jefus, are no better than
ftrangers to the power of Chrift.

6- They have not that fenfe of the worth and
excellency of Chrift, that are unacquainted with
this duty ; they are not fo ravifhed with his
beauty, they are not fo taken with his fweet-
nefs and pleafantnefs of the face of Chrift ; he is
not the faireft of ten thoufands in their eyes ; and
hence it is that they do not pleafure long after, de-
light or joy themlelves in Chrift. Indeed thefe
affections are the evidences of our high efteem ;
they that rejoice not in Chrift, nor have any long-
ings after Chrift, they put a very unworthy price
upon Chrift.

7. They have not that fenfe either of their
own wants, or of the world's vanity, who are not
in the practice of this duty. In this glafs we fee
that man is blind, and no fun but Chrift can en-
lighten him ; that man is naked, and no garment
but Chrift's can clothe him ; that man is poor, and
no treafure but Chrift's can enrich him ; that man
is indebted, and none but Chrift can make fatis-
faction for him ; that man is empty, and none
but Chrift can fill him ; 'that man is diftreffed,
perplexed, tormented, and none but Chrilt can
quiet him. Why all this, and much more than
this appears in this glafs of Jefus. The foul that
looks here cannot but comprehend an end of all
other perfection ; yea, the further it looks on the
creature, the deeper and deeper vanities it difcerns.
But, alas! thereisnoobfervation, no fenfe, no feel-
ing, either of man's wants, or of the world's va-
nity, or of any fuitable good in Chrift to them that
are not in this divine and fpiritual contemplation-

Thus far of their wants that neglect this duty
of looking unto Jefus.

SEC T. VI.

Motives from our riches in cafe ixie are lively in
this duty.

2- I j1 OR our riches, in cafe we are lively in this
X duty; O the blelTed incomes to fuch ! I
may reckon up here thofe very particulars, which
the others wanted. 1. That Chrilt gives light
unto them. As the receiving of the fun :
light to the body, fo the receiving of the fun of
righteoufnefs gives light, a fpiritual, heavenly and
comfortable light to their fouls. 2. That Chrift:
gives grace and holinefs unto them ; of his fulnefs
ive receive grace for grace, John i. 16. As
print upon the wax anfwers to the feal, or as the
characters upon the fon anfwers to the father ; fo
there are certain ftamps of the grace of Chrift up-
on the faints, that what good they do it fprings
not from external motives only, as in hypocrite ,
but from Chrift working in them an inward prin-
ciple of new nature : and upon this account doth
John tell us, The law nuns given by Mofes, hut
grace and truth came by Jefus Chri/l, John i. 1 7.

3. That Chrift gives contentment or fatisfaction
unto them. As the pearl fatisfied the merchant
in the parable with treafure, fo Chrift fatisfieth the
foul with wifdom in underftanding, with the {■

of his love in the heart, with uire and bleifei
peace in the confeience. They that rightly look
unto Jefus, may fay, as Jacob did, I have enou

4. That Chrift gives glory unto them ; he is the
glory of Ifrael, Luke ii. 32. He is both the au-
thor and matter of their glory j he is the glory of
their juitification, as the garment is the glor
him that wears it ; he is the glory of their re-
demption, as the raniomcr is the glory or
captive ; he is the glory of their fanctihcatioi
Jordan cleanfing him from his leprofy was the glo-
ry of Naaman ; he is their all in all in whom they
glory, and to whom they give all honour, a>: .'

ry, and power, and praije, 2 Cor. v. iq. 1;. 1 hat
Chrift gives peace unto them, God is in
conciling the world unto hinijelf, he is the author,
:md the world is the object of this reconciliation.
Chrift is s:tr fence, and peace is preached b/*Je-
C ' Jus

Locking unto JESUS.

Chap. III.

fus Chrift, Eph. ji. 14 They that hear Chrift in
the word, or that look unto Chrift by the eye of
faith, they have this peace, A&s x. 36. for Chrift
only in ordinances is the revealer, and procurer,
and the worker of peace in all the children of
peace. 6. That Chrift procures acceptation with
God for them ; he (lands betwixt God and fuch
believers ; and as they mind him, fo he is ever
mindful of them, pleading their caufe, anfwering
all the accufations of Satan, and praying to his
Father in their behalf. 7. That Chrift gives life
unto them, He that hath the Son, hath life, 1 joh.
v. 2. He that hath Chrift in his heart as a root of
life living in him, or as a king fetting up his throne
within him, or as a bridegroom betrothing himfelf
in loving kindnefs to him, he hath life, the life of
grace, and the earned: of the life of glory. 8.
That Chrift gives wifdomunto them, Chrift hath
in him all the treafures of wifdom, and therefore
he that looks molt to Chrift, is the wifeft man in
the world ; he that hath the fun, hath more light
than he that hath all other lights in the world,
•and wants the fun. 9- That Chrift gives a tafte
of his goodnefs unto them- They cannot look
unto him, but he makes them joyful with the
feeling of himfelf and fpirit ; and hence it is that
many times they break out into pfa Ims, and hymns,
and fpiritual fontrs , and make melody in their hearts
unto the Lord, Eph. v. 19. O there is a goodnefs
of illumination, regeneration, fanctification, con-
folation, contentation, pacification, and fpiritual
freedom flowing from Chrift to the fouls of his
faints, which to carnal men is a fealed well, whofe
waters their palates never tafted. 10. That Chrift
gives a iincere and inward love of himfelf unto
their hearts- No fooner is their eye of faith look-
ing unto Jefus, but prefently their heart is all on
lire. Such a fuitablenefsis betwixt Chrift and their
fouls, as is betwixt the hearts of lovers ; their
love to Chrift is like the love of Jonathan to Da-
vid, a wonderful love, and pafjhig the love 0} wo-
men, 2 Sam. i. 26. They love him as the bride-
groom to whom their foals are married, as the
choiceft pearl by whom they are enriched, as the
fun of confolation, by whofe beams their fouls
are comforted, as the fountain by whom their
hearts arc refrefhed, and their defires every way
fatisfied 1 ;• That Chun: gives the fcrife of his
->\ n love to them ; they cannot look on Chrift,

but they fee him loving, and embracing their hum-
ble fouls ; they fee him binding up their broken
hearts ; they behold him gathering to himfelf,
and bearing in the bofom of his love, and comfor-
ting with the promifes of his word their wounded
fpirits : they behold him, like Jacob, ferving in the
heat and in the cold for Rachel, ferving in mani-
fold afflictions from his cradle to his crofs, to make
a fpoufe unto himfelf. 12. That Chrift gives the
experience of his power to them. They that look
on Chrift, do feel the power of Chrift inwardly
in their fouls, diffolving the works of Satan, cart-
ing down his kingdom, and mighty holds within
them, healing all their fpiritual maladies, fuftain-
ing them in all afflictions, filling their fouls with
all fpiritual and heavenly might, making them
ftrong in knowledge, and ftrongin faith, and ftrong
in love, and ftrong in motion, and coming to
Chrift, as a river of much waters is ftrong in com-
ing home to the ocean. 13. That Chrift gives the
fenfe of his own worth and excellency unto them,
they fee now in Chrift his wifdom furpafling the
brightnefs of the fun, even all the treafures of
wifdom ; in Chrift is power excelling the ftrength
of rocks, he is not only ftrong, but ftrength itfelf ;
in Chrift is honour tranfeending all the kings of the
earth, for he is King of kings, and Lord of lords j
in Chrift is beauty excelling the rofe of Sharon,
and lilly of the valleys ; he is fairer than all the
flowers of the fielu, than all the precious ftones of
the earth, than all the lights in the firmament, than
all the faints and angels in the higheft heavens.
14. That Chrift gives the fenfe of their wants,
and of the world's vanity, and of his fuitable
goodnefs unto them. In looking unto Jefus, they
lee themfelves in themfelves miferable, and all o-
ther things miferable comforters ; they have learn-
ed the meaning of that pfalm, Put not your truft
in princes, nor in the fen of man, in whom there
is no help. His breath goeth forth, he returneth to
his earth : in that <very day his thoughts perijh.
Happy is the man that hath the God of Jacob for
his God, whofe hope is in the Lord his God, Pfalm
cx!\i. 3, 4, 5

15. That Chrift gives all things, everything
unto them. All things are yours (faith the apoftle)
whether Pau>, or A polios, or Cephas, or the world,
or life, or death, or things prefent, or things to
Come, all are rows ; and you are Cbrift's, and

Chrift

An Explanation of the Ad and Objecl.

Chriji is GoJs, i Ccr. iii. 22, 23. All things are
yours'; firft, all the minifters of Chrift from the
higheft to the loweft, whether Paul, or Apollos,
or Cephas ; they are your fervants ; they are men
that watch over you for your falvation. Se-
condly, the ivorid is yours. Indeed the world
ftands but for your Takes, if your number were
cut onct completed, quickly would the world be
fet on fire. You will fay, Ay ! but how is the
world ours ? We find not this, for who hath the
world at will ? Why, though you have not, yet the
mifery you find in the world, the want of wealth,
as well as the enjoying of it is yours, (i. e.) it
tends to your advantage. Thirdly, life is yours.
It is a fitting, a preparing, a fquaring of you for a
better life, even for eternity. Fourthly, death
is yours ; for you fhall die juft then when it is
bell for you j death fhall ferve but as a fer-
vant to your advantage. Fifthly, things pre-
fent, and things to come are yours ; Godlinefs
bath the promije of this life, and of that ivhich
is to come, 1 Tim. iv. 8. Sixthly, I will add,
the Lord himfelf is yours. Take God, and look
on him in his greatnefs, in his mighty power, even
this great God the Lord of heaven and earth is
yours ; he is yours, and all that he hath is yours,
«nd all that he doth is yours, and all that he can
do is yours, Iiiiillbe thine, (faid God to Abra-
ham) / will he to thee an exceeding great re-
ward, Gen. xv. 1. Here is a catalogue, an in-
ventory of a Chriftian's riches ; have Chrift, and
have all. When an heathen was but afked,
Where all his treafure was, he anfwered, JFhere
Cyrus my friend is. And if any afk you, Where
all your treafure is, you may anfwer, Where Chrijl
your friend is. In this refpect you may truly
fay, There is no end of your riches, they are
called the unfearchahle riches of Chriji, Ephef.
iii. 8- Paul could find no bottom of thefe rich-
es ; O who would not look unto Jefus ? If
Chrift be yours (befides thofe particulars enume-
rated in this text, 1 Cor. iii. 22, 23) God is
yours, the Father is yours, the Son is yours, the
Spirit is yours, all the promifes are yours ; for in
Chrift they are all made, and for him they fhall
be performed. Come, let the proud man boaft
in his honour, and the mighty man in his valour,
and the rich man in his wealth, but let the Chri-
fiknircr.c.ir.ce hisufelf happy, only happy, truly

happy, fully happy in beholding Chrift, enjoying
Chrift, having Chrift, in looking unto Jefus.
You have the motives of your wants, in cafe
of neglect ; and of our liches in cafe v.
active, frequent, feiious, and lively in this
duty. But for our further encouragement
to fall upon it, I fhall add a few mot
more.

SECT. VII.

More motives to encourage us in this tvork.

I- A^Onfider your looking on Jefus will main-
V_> tain your communion with Jefus ; and
is not this worth the while ? Why, Chriftians*
what is thiscomnmnion with Chrift, but very lea-
ven aforehand ? Hereby we enjoy hisperlon,
all fweet relations to his perfon, his death, ai .
ail the laving fruits, privileges, and influer.:es 0.
his death : hereby we are brought into drift's
banqueting houfe, held in his gall, ries, his banner
over us being love, Ca. ii. 4 Hereby we are carried
up into the mount with Chrift, that we may fee
him (as it were) transfigured, and may fay with
Peter, Mafler, it is good for us to be here ; and
let us here build tabernacles. Oh it is an happv
thing to have Chrift dwelling in our hearts, and
to lodge in Chrift's bofom ! Oh 'tis an happv thing
to maintain a reciprocal communication of affair^
betwixt Chrift and our fouls ! as thus ; He bare
our fins, take we his healing? He endur
for us, drink we the fpiritual bail',,
out of hiswoundi ? He took upon him our urn'
teoufnefs, do we clothe ourfelves with his lkhte-
oufnefs ? He endured pains for us, come v. c to
him, and take his reft to our fouls? He embrace-J
our curfe and condemnation, do we embrace his
bleiiing, juftification, and falvation ? To this end
do we look on Jefus ? If lie hide his face by de-
fcrtions, reft not till we find him, if we find him,
hold him faft, let him not go, diflurb him no:
out of your hearts by our corruptions. Thus, i;
we would prize the pretence of Chrift, how com-
fortably ihoukl we maintain and encreafe our con. -
niunion with Chrift.

2- Confu'er that your daily neceftities call for a
frequent locking up unto Jefus. You have neea
of Chrift, you have need thafhepraymyou, and
C 2 „

Looking unto J E S U S.

Chap. III.

need that he pray for you to yourheavenlyFather ;
you have need that he work in you, and need that
he work for you his own blefled will ; you have
need thar he prefent you and yours blatnelefs be-
fore his Father's prefence in life and death, and
at the day of judgment : there's not a moment in
your life wherein you ftand not in continual need
of Jefus Chrift; and can an hungry man forget
his bread ? Can the hart that pants for thirft forget
the river ? Can a man in bonds forget freedom ?
Can a child in diftrefs forget a father in honour and
wealth ? Oh then, let your necellities drive you to
Chriit, and mind you of Chriit ! is not he the foun-
tain that fupplies all wants ? Chriftians ! confult
your own experiences ; when you look up to Jefus,
and lean on Jefus, are you not beft at relt ? O
then, why do you not always reft and lean upon
him ? Sometimes you fay, His bread is fweet, and
his cup is pleafanc, how amiable is his prefence ?
At fuch a time you have never done wondering at
him. O the fweet impreffions that are even then
on your fpirits ! why do you not then always look
unto him ? Or, at leaft, why are you not frequent
in his difciples pofture, tvbo looked ftedfaftly to-
wards heaven as Cbrij} tvent up ? Acts i. 10.
How richly might your idle hours and fpare time
be laid out here to the fupply of all necellities,
bodily, or fpintual ?

3. Confider that an eve, an heart on Chriit is
one of your molt unqueitionable evidences of fin-
cerity. Habere your treafure is, there luill your
hearts be alfo, Matth. vi. 21. If Chrift be your
treafure, your hearts will be on Chrift ; and fure-
ly an heart fet upon God in Chrift is a true evi-
dence of faxing grace. External actions are eafielt
dtfeover^d, but thole of the heart are fureft evi-
dences. When thy learning will be no good proof
of thy grace, when thy arguments from thy tongue
and hand may be confuted, yet then will this
argument from the bent of thy heart prove thee
fincere. Take a poor Chriftian that hath a weak
judgment, a failing memory, a ftammering tongue;
vet if his.heart be fet on Chrift, I. had rather die
in this man's condition ; and have my foul in his
foul's cafe, than in the cafe of him, without fuch
an heart, tho' he had the 11:0ft eminent gifts, and
parts and abilities of any in the woi Id. Chriftians !
as ycu would hr.ve a fure ieftimony of the love of
God, and a fure proof of your title to glory, labour

to get your hearts on Chrift, O look on Jefus,
you may be fure Chrift will acknowledge that you
really love him, when he fees your hearts are fet
upon him.

4. Confider, that your looking on Jefus will
ftrengthen patience under the crofs of Chrift. This
is the very particular motive of the text, Let us
run with patience the race that is fet before usy
looking unto Jefus' the author and pnijher of our
faith ; tvbojor the joy that tuasfet before him, en-
dured the crofs, defpi/ing the Jhame, and is fet
donvn at the right hand of the throne of God. For
confider him that endured fuch contradiction offm-
ners againfl himfelf, left you be ivearied and
faint in your mind, Heb. xii. 1, 2, 3. It is fto-
ried of a martyr, that, having offered him a cup
of fpirits to fuftain him, when he feemed to faint
under his greateft trial, he returned this anfwer,
My Lord and mafter had gall and vinegar given
him to drink ; as if he had been aftonifhed to fee
himfelf fare better than Jefus Chrift. How may it
ftrengthen your patience in fufferings, to think of
Chrift's patience ? What, are you ferved ill ? Ay,
but Jefus Chrift was not ferved fo well. Can you
furfer fo much as he hath done? I tell you, nay..

0 then do you ftay your murmurings and re-
pinings, bear with patience the little you endure ;
and, to this end, Confider him that hath endured
the contradictions offmners.

5. Confider thata thorough-fight of Chrift will
encreafe your outward joy in Chrift. Tour father
Abraham rejoiced to fee my day, andbefazv it, and
ivasglad, John viii. 56. A right fight of Chrift
will make a right-fighted Chriftian glad at heart.

1 wonder not that you walk uncomfortably, if you
never tried this art of Chrift-contemplation ; can
you have comfort from Chrift, and never think
of Chrift ? Doth any thing in the world glad you,
when you do not remember it? If you were pof-
felfed of all the treafure in the earth, if you had
title to the higheft dignities, and never thought
of them, fure they would never rejoice you. Come,
look up unto Jefus, fix your eyes, thoughts, and -
hearts on that bleifed object, and then you may
expect David's experience, My mout1' /hall praife
thee <u.itb joyful U^s, luhen I remember thee upon
my bed, an I meditate on thee in the night-iva/ches,
Pfahii Ixiii. 5. A frequent accefs to Chrift, in a
way of meditation, cannot but warm the foul in

fpi-

An Explanation of the Ad and Object.

fpiritual comforte. When the fun in the fpring
draws near our part of the earth, how do all
things congratulate its approach ? The earth looks
green, the trees ihoot forth, the plants revive,
the birds Gng fweetly, the face of all things fmiles
upon us, and all the creatures below rejoice.
Chrittians ! if you would but draw near, and look
on this Son of righteoufnefs, Jefus Chrift, what a
fpring of joy would be within you ? How would
your graces be frefti and green ?■ How would you
forget your wintei Torrows ? How early would
you rife (as thofe bi;ds in the fpring) to fing the
praife of our great Creator, and dear Redeemer.

6. Confider that your eye on Jefus will pre-
ferve the vigour of all your graces. As the body
is apt to be changed into the temper of the air it
breathes in, and the food it lives on ; fo will your
fpirits receive an alteration, according to the ob-
jects which they are exercifed about. You that
complain of deadnefs and dulnefs, that you can-
not love Chrift, nor rejoice in his loves, that you
have no life in prayer, nor any other duty, and
yet you never tried this quickning courfe, or at
ieaft you were carelefs and unconftant in it ; what,
are not you the caufe of your own complaints?
Say, Is not your life hid nuith Chrift in God? O !
whither mult you go but to Chrift for it ? If you
would have light and heat, why then are you not
more in the fun-fhine ? If you would have more of
that grace which flows from Chrift, why are you no
more with Chrift for it ? For want of this recourfe
to Jefus Chrift your fouls are as candles that are
not lighted, and your duties are as facrifices which
have no fire ; fetch one coal daily from this altar,
and fee if your offerings will not burn ; keepclofe
to this reviving fire, and fee if your affections will
not warm. Surely, if there be any comfort of
hope, if any flames of love, if any life of faith,
if any vigour of difpofitions, if any motions to-
wards God, if any meltings of a foftned heart,
they flow from hence. Men are apt to bewail
their want of defire and hope, and joy, and faith,
and love to Jefus Chrift, whilft this very duty
would nourifh all thefe.

Confider, 'tis but equal that your hearts fhould
be on Chrift, when the heart of Chrift is fo much
or. you. Chrift is our friend, and in that refpect
he loves us, and bears us in his heart; and fhall
not he be in ours ? Surely this is ill requital ; this

is a great contradiction to the law of friendflijp :
but Chrift is our Lord as well as friend ; anil if the
Lord of glory can ftoop fo low as to fet his heart
on finful dult, one would think we fhculd eafily
be perfuaded to fet our hearts on Jefus Chrift.
Chriftians ! do you not perceive that the heart of
Chrift is fet upon you ? and that he is full minding
you with tender love, even when you forget both
yourfelves and him ? Do you not find him follow-
ing you with daily mercies, moving on your fouls ;
providing for your bodies, and preferving both ?
Doth he not bear you continually in the arms of
love, and promife that all Jh all ivork together for
your good? Doth he not give his angels charge o-
ver you, and fuit all his dealings to your greateft
advantage ? And can you find in your hearts to caft
him by ? Can you forget your Lord, who forgets
not you ? Fie upon this unkind ingratitude ! when
the Lord fpeaks of his thoughts and refipects to us,
he gives this language, Can a woman forget her
fucking child, that /he fljould not have compaffion on
the Jon of her ivomh ? Tea, they may forget, yet tvill
not I forget. Behold I have graven thee upon the
palms of my hands, thy voalls are continually he-
fore me, Ila. xlix. 15, 16. But when he fpeaks of
our thoughts to him, the cafe is otherwife ; Can
a maid forget her ornaments, or a bride her attire ?
Tet my people have for faken me days without num-
ber, Jer. ii. 32- q- d. You would not forget the
clothes on your backs, you would not forget your
braveries, your ornaments, your attires, and are
thefe of more worth than Chrift ? Yet you can for-
get me day after day.

8. Confider 'tis a command of Chrift, that we
fhould look to Jefus. Behold me, behold me, h 7,
lo I. A command not only backed with authority,
but accompanied with fpecial ordinances appointed
to this end: what is baptifm ? And what ib the:
Lord's fupper, but the reprefientation of Jefus
Chrift ? Is it not Ch rill's command in his laft fup-
per, Do this in remembrance of me ? And th\
ye as oft as ye drink in remembrance of me, 1 Cor.
xi. 24, 25. In this ordinance wc have Chrift cru-
cified before our eyes, and can we forget him ?
Or can we hold our eyes off him ? Can we fee the
bread broken, and the wine diftinctly fevered from
the bread, and not call to mind (according to the
fcripture) Chrift's agony in the garden, and on the
crofs ? Can we take and Cut the bVeadj and take and

drink

Looking unto JESUS.

Ch.

Til.

drink the cup, and not apprehend Chriit {looping
down from heaven to feed our ibuls ? At iuch a
time, if we forget the Lord Jefus Chriit, it will
argue our diffafteclion, our ingratitude, ourdifo-
bedience every wav.

9. Confider 'tis both work and wages to look
unto Jefus. Hence David profefTed, // is good
for me to draiv near to thee, Pfal. lxxiii. 28. And
my meditation of 'him Jball be fiveet, Plal. civ. 34.
1 he word imports a fweetnefs with mixture, like
compound {pices, or many flowers. Every thought
of Jefus isfweetandpleafant, nay, 'tis better than
wine, ix) s tvill remember thy love more than ivifie-
Can. i. 4. There is more content in contemplating
en Chiilt, more refrefhing tothefpirit, than wine
gives to the body, Ho<w precious are thy thoughts un-
to me, O God! Pf. exxxix. 17. Look, in what kind
ibever you account a thing precious, fo precious
are the thoughts of God and Chritttoaman,whofe
heart is in right frame. Such a one loves every
glance of Chriit, and the more it fees, the more it
loves. It is faidof one Eudoxius, that he wilhed
he might be admitted to come near the body of
the fun, to have a full view of it, though it de-
voured him ; he was fomething raih in his wifh,
but there is fomething proportionable in a godly
fpirit, he 1*0 loves Chiift, that he could be content
to be fwallowed up in the beholding of him. Cer-
tainly there is a blefling in his work ; when we are
bid to look unto Jefus, it is but to receive from
Jefus. Is it any thing elfe but to call and invite
us to look on the moft pleating and delightful ob-
ject j that in the beholding of it, it may convey
itfell unto us, and we be delighted and filled with
it ? It is all one, as if he fnould bid us fit down by
a well of life, and drink ; or if he fhould bid us
be as the angels are, who are bleifed in the behold-
ing of this Jefus. Why come then ; if this be a
bleffed work, why wili we unblefs ourfelves ? If
the work will exalt us, why will we debate our-
felves in not doling with it? If we might live a-
bove heaven, why will we live below? Certainly
when thoughts of Chriit are moving in us, Chriit
himfelf is-not far off, he will come, and enter too :
and how fweet is it for Chriit to come and take up
tit habitation in our fouls ?

• 10. Confider how the angels exceedingly de-
fire to look on Jefus. They ftoop down and pry
Ida I; v.. .....* ; oltice*, ar.d graces of Jefu? Chrrft,

tvhich things (faith the apbftle) the ar.gils deftre
to look unto, 1 Pet. i. 12. He alludes to thje
manner of the cheiubims looking doy. n into the
mercy-feat. This is the ftudy, yea, this is the
delight and recreation of the elect angels to locfc
on Jefus, and to look into the feveral fcopes of
our ialvation by Jefus Chriit, to behold the whole
frame and fabric of it, to obferve all the parts of
it from the beginning to the end, to confider all
the glorious attributes of God ; his wifdom, pow-
er, juitice, mercy, all ihining and glittering in it
like bright itars in the firmament ; this, I {ay, is
their work, yea, this is their feftivity and paftime.
And fhall not we imitate the angels ? Shall not we
think it our honour to be admitted to the fame pri-
vilege with the angels ?

11. Confider that looking unto Jefus is the
work of heaven ; it is begun in this life, (faith
Bernard) Vita contemplativa incipit in hoc feci: lo,
perficitur in futuro, but it is perf tiled in that life
to come ; not only angels, but the (hints in glory
do ever behold the face of God and Chrift: if
then we like not this work, how will we live in
heaven ? The diflike of this duty is a bar against
our entrance ; for the lite of bleffednefs is a life of
vifion ; furely if we take no delight in this, hea-
ven is no place for us.

12. Confider that nothing elfe is in comparifon
worth the minding, or looking after. If Chriit
have not your hearts, who, or what fhould nave
them? O ! that any Chriftian fhould ratherdelighc
to have his heart among thorns and briars, 1

in the bofom of his deareft Jefus ! why fhould
you follow after drops, and neglect the fountain ?
Why fhould you fly after ihadows, and no.
him who is the true fubitance ? If the mind have
its current from Chriit toward other things, thele
things are not only of lefs concernment, but
ftructive ; They are gone far from me, and have
tvalked after *vanity, and are become "Jain, ]er. ii.
5. How unworthy the world is of the Jooh or
Chrittians, efpecialiy when it (lands in competi io.i
with Jefus, we have difcuffed before.

Many other motives might be given, but let
thefe fufrice. 1 have done with the exhor-
tation ; in the next place I fhall lay open to
you the particular way of this duty, jyhkli all
this while 1 have been \ etjfuadiiig to.

f E C T.

An Explanation of the Ad an J Objed.

E C T. VIII.

Ufe 3. f S inward experimental looking unto

Ufe of Diredion

IS inward experiment
Jefus a choice or an high gofpel ordi-
nance ? Why then fome directions how we are to
perform this duty. Practice is the end of all
found doctrine, and duty is the end of all right
faith ; now, that you may do what you have
heard in fome good meafure, I fhall prefcribe the
directions in the next part prefcribed.

But firft in the work oblerve thofe two parts of
the text, the act, and object ; the act is looking
unto ; and the object is Jefus.

1. By looking unto, we, mean (as you have
heard) an inward experimental knowing, dentin?
hoping, believing, loving, calling on jefus, and
conforming to Jefus. It is not a bare fwimming
knowlege of Chrift, it is not a bare thinking of
Chrift. As Chrift hath various excellencies in
himielf, fo hath he formed the foul with a power
of divers ways apprehending, that fo we might be
capable of enjoying thofe divers excellencies that
are in Chrift; even as the creatures having their
feveral ufes. God hath accordingly given us fe-
veral fenfes, that fo we might enjoy the delights
of them all: what the better had we been for
pieafant odoriferous flowers, or fweet perfumes,
if we had not poifeft the fenfe of fmelling ? Or
what good would language, or mufic have done
us, if God had not given us the fenfe of hearing ?
Or what delight fhould we have found in meats,
or drinks, or fweeteft things, if we had been de-
prived of the fenfe of tailing ? So what pleafure
fhould we have had even in the goodnefs and per-
fection of God in Chrift, if we had been without
the faculty and power of knowing, defiring, hop-
ing, believing, loving, joying and enjoying ? As
the fenfes are to the body, lo are thefe Ipiritual
fenfes, powers, affections to the foul the very way
by which we mult receive fweemefs and ftreng'th
fiom the Lord Jefus.

2. By Jefus, who is the object of this act, we
mean a Saviour, carrying on the great work of man's
falvation fiom rirft to laft ; hence we fhall follow
thio method, to look on this Jefus as our Jefus in
thefe feveral periods. 1. In that eternity before
all time until the creation. 2. In the creation,
the beginning of time, until his firft coming. 3.

In his firft corning, the fulnefs of time, until his
coming again. 4. In his coming again, the very
end of time, toall eternity. In everyone of thefe
periods, oh what a blefled object is before us !
Oh what wonders of love have we to look upon !
before I direct you how to look on him in thefe
refpetfs, I mult, in the firft place, propound the
objeft : ftill we muft lay the colours of this ad-
mirable beauty before your eyes, and then tell you
the art how you are to look upon then).

You may objeft, The apoitle in this text re-
fers this look only to the pailion and ceflion of
Chrift. But a worthy interpreter tells you out of
thefe words, Andr. Ser. on the words, That
Cbriji our bleffed Saviour is to be locked on at all
times, and in all ads ; though indeed, then, and
in thoje ads more efpecially. Befides, we are to
look unto Jefus, as the author and fmiper of our
faith. And why, as the author and finiiher of our
faith, but to hint out to us that we are to ftand
ftill, and to behold, as with a ftecfaft eve, what
he is from firft to laft ? You have called us hither
(fay they in Canticles) to fee your Shulamite, What
Jbal! tve fee inhim? What, faith the fpoufe, but
as the company of tivo armies? that is, many le-
gions cf good fights ; an ocean of bottom Jefs depths
of manifold high perfections. Or if thefe words
be underftood of the fpoufe, and not of Chrift,
yet how many words do we find in Canticles, ex-
prefling in him many goodly fights ? Myrrhe, aloes,
and cinnamon, all the perfumes, all the trees of
frankincenjc, all the poivders of the merchants are
in him; he is altogether Itpvely : he is all everv
whit of him a confluence, a bundle, an army of
glorious fights ; all in one clufter, meeting and
growing upon one ftalk. Thcrearci . [loriou
fights in Jefus, I fhall not therefore limit myfelf
to thofe two efpecial ones, but take ill thofe be-
fore me I have now propounded.

And now, if ever, ftir up your hearts. Say to all
worldly bufinefs and thoughts, as Chrift to the dif-
ciples, Sit you here, while 1 go and [ray yonder',
Mat. xxvi. 36. Or, as Abraham, when he went to
facrihee Ifaac, left his fervants and afs below the
mount, faying, Stay you here, and I and the la livid
go yonder and ivorjbip, and c me again tojiou ; (o
fay you to all worldly thoughts, Abide, you below,
while I go up to Chrijl, and then 1 ivili return to
you again. Chriftians ! you delves may be welcome,
but fuch followers mav not.

LOOKING

[ *4 ]

LOOKING UNTO

J E

u s.

THE SECOND BOOK.

CHAP. I. Sect. I.

S, II. t am Alpha and Omega, the beginning and the ending, faith the LORD, ivhirh

is, and •which ivas, andivhich is to come, the Almighty.-* / am Alpha and Omega, the firft

and the laft i and <v)ha\ thou feeft write in a book, and fend it to the feven churches.

Of the eternal Generation of Jesus.

\X?F mud look unto 'Jefus the Beginner and
VV Finifber of our faith : we nmft behold
jefus as with a ftedfaft eye from firft to laft. As
he is Alpha and Omega, the beginning and the
ending, the firft and the laft ; fo accordingly we
muft look unto him. i. He is Alpha, the Begin-
ner, (fo it is in the original), (Archelon) the begin-
ner, the inceptor, the firft wheel of our faith, Heb.
xii. 2- and of the end of our faith, the falvation
of our fouls, 2 Thef. ii. 13. 2 Tim i. 9. Tit. i.
2. Now, Chrift may be called a beginner, in refpeel
of the decree, or execution. I fhall begin with
the decree, wherein he begun before the begin-
ning of time todefign our happinefs, for the praife
of the glory of his grace, Eph. i. 6. Many depths
are in this, paffage. To this purpofe we told you,
That Jejus is God's Son, and our Jefus, eter-
nally begotten before all worlds. In this Hrft pe-
riod we fhall look on him. 1. In relation to God.
2 In relation to us.

1. In his relation to God, Who /hall declare his
generation, Ifa. liii. 8. He is God's Son, having
bit fubfiftence from the Father alone, of which
Father by communication of his eifence he is be-
gotten from all eternity.

For the opening of this eternal generation of
our Jefus, we fhall confider ; 1. The thing be-
gotten. 2- The time. 3 The manner of be-
getting. 4. The niutual'kindnefs and love of him
that begets, and of him that is begotten, which

brings forth a third perfon, or fubfiftence, which
we call the holy Ghoft.

1. For the thing itfelf, it is Jefus Chrift, who
muft be confidered two ways, as he is a Son, and
as he is God. Now, as he is a Son, he is the
thing begotten, but not as he is a God. As he
is God, he is of himfelf, neither begotten, nor
proceeding ; the God-head of the Father, and
the God-head of the Son is but one and the fame
thing, and therefore Efjlnlia filii eft a feipfo, £sf
hac ratione dici poteft (auto Theos,) 'The Son as
he is God, he is God of himfelf, without beginning,
even as the Father ; Effentia famen filii non eft
a Jeipfo, ideo ftc non eft (auto Theosf) But as he
is not of himfelf , but the Son of the Father, be-
gotten of him ; and hereupon it follows, that the
Son is begotten of the Father as he is a Son, but
not as he is a God.

2. For the time of this generation, it hath nei-
ther beginning, middle, nor end ; and therefore
it is eternal before all worlds ; this is one of the
wonders of our Jefus, that the Father begetting,
and the Son begotten are co-eternal. Wifdom,
in the book of Proverbs (which with one content
of all divines is faid to be Chrift) affirmeth thins,
When there were go depths, I ivas brought forth :
ivhen there were no fountains abounding vuitb wa-
ter. Before the mountains were fettled ; before
the hills ivas I Brought firth : while as yet hs had
not made the earth, nor the fields, >;o>- the higheft

part

Of the eternal Generation of our Jfefus.

fart of the dufl of the "world. When he prepared
the heavens, I was there : when hefet a cotnpafs
vpi/n the face of the depth, Prov villi 24, 25, 26,
27. 1 was there. And a little before, The Lord
fojjeffed me in the beginning of his way, before his
works of old. I was Jet up from evertafling, from
the beginning, or ever the earth tvas, Prov viii.
22, 2j. that is to fay, from eternity; for, before
the world was made, there was nothing but eter-
nity. It may be alledged to the contrary, that
the faying of God the Father, Thou art my Son,
this day have I begotten thee, Pfalm ii. 7. is ex-
pounded by Paul of the time of CliFift's refurrec-
tion. And we declare unto you glad tidings (faith
Paul) how that the prontijt 'which was made unto
the fathers, God hath fulfilled the fame unto us
their children, in that he hath raifed up Jefus a-
gain, Acts xiii. 32, 33. As it is alfo written in
the fecond PJahn, Thou art my Son, this day
have I begotten thee. But we diftinguilh betwixt
generation itfelf, and the manifeftation or declara-
tion of it. Jefus the Son of God from all eterni-
ty was begotten, but when he was incarnate, and
efpecially when he was raifed again from the dead,
then was he mightily declared to be God's Son by
nature. And of this declaration or manifeftation of
his eternal generation is that of the apoftle under-
ftood.

3. For the manner of this generation of Jefus
the Son of God, underftand, there be two manners
of begetting, the one is carnal and outward, and
this is fubject to corruption, alteration and time ;
the other is lpiritual and inward, and fuch was the
the beginning of the Son of God, of whofe gene-
ration there is neither corruption, alteration, nor
time. But, alas! Hew Jhould ive declare his ge-
neration, Ifa. liii. 8. O my foul, here thou mayft
admire, and adore with Paul and David, and cry
out, O the depths of the riches both of the wiflom
and knowledge of God I how unfearchable are his
■judgments, and his ways pafl finding out ! Rom.
xi. 33. There is no fearching for us into the fe-
cret counfels of God, which he never revealed in
his word, but fo far as he hath revealed himfelf,
we fhall in fobriety, according to the light of the
fcriptures, endeavour a difcovery of the manner of
this fpiritual generation of the Son of God ; as
thus, «

We mult confidsr in God two things, 1 . That

in God there is an undet ilaading. 2. That in God
this understanding everlaftinglv acts or works.

For the firft, that God hath a inoft excellent
underftanding, or that he is understanding itfelf in
the higheft degree, is very clear ; for he that gives
underltanding to ali his intelligible creatures, rmift
needs .have it, and be* it moft eminently in himfelf.
If fire be the caufe of heat in other things, it muft
needs be, that fire is the hotteft of any thing ;
Propter quod unumquodque tale, illud eji magis
tale. The axiom is common., but the fcripture
verifies it, With Grid is nvifdom and flrength, he
hath counfel and underftanding, Job xii. 13. Nay,
that this underftanding is his very being, is very
plain, Counfel is mine, and found voifdom % lam
underftanding, and I am flrength, Prov. viii. 14.

For the fecond, that this underftanding in God
everlaftingly acts or works, is very clear ; for that
underftanding (which is the nature, eiTence and
being of God) is a mere aft, or the firft a£t ; it
is all one with the life of God. Now, as all
life is active in itfelf, fo the chief life (fuch as
in the higheft degree is to be attributed to God)
muft needs be active. What is the life of God,
but an elTential property whereby the divine nature
is in perpetual action, living and moving in itfelf?
And hereof is that fpeech in fcripture fo often uf-
ed, The Lord liveth, Jer. xxxviii. 16- Hereof
likewife is that alTeveration or oath fo often ufed
by God, As the Lord liveth. Numb. xiv. 21. And,
As I live, faith the Lord, Rom. xiv. 11. WeU
then, the underftanding of God being active, or
working from all eternity, it muft needs have lome
eternal object on which it acts or works ; every
action requires a fui table object about which it mui t
act or be exercifed ; fo then, if God's underftand-
ing act eternallv, it muft have fome eternal ob-
ject, and if God's underftanding act moft perfect-
ly, it muft have fome moft perfect object to act
upon; and what is that but only God himfelf ?
That God's underftanding fhould act out of him-
felf, would argue his underftanding to act upon
that which is finite and imperfect. Certainly no-
thing is infinite, eternal and perfect but only him-
felf, and therefore if his underftanding will act up-
on any fuitable object, he muft act upon nothing
but himfelf.

And now we come to the manner of this high
myftical, fpiritual generation of Jefus the Son of
D God.

Looking unto JESUS.

Chj

God. As the underftanding of God doth act and
reflect upon itfelf from all eternity, fo it works
this eifetf., that it underftands and conceives itfelf;
it apprehends in the underftanding an image of that
object which it looks upon, and this very image is
the Son of God. This we fha.II lay out by lome
fimilitudes. A man's foul (we know) doth fome-
times mufe and meditate on other things ; as it
thinks of heaven, or it thinks of earth ; this we
call a right, or direct, or emanant thought ; but
fometimes the foul doth mufe, or meditate on it-
felf, as when it thinks oY its own effence, or fa-
culties, or the like ; and this we call a reflex
thought ; why now the foul underftands itfelf, now
it hath fome idea, or image of itfelf, now it con-t
ceives itfelf ; this is our phrafe, it conceives itfelf.
There is not only a catnal, but a fpiritual concep-
tion ; as when I underftand this or that, I fay, I
conceive this or that, I have the idea or image
of this or that within my foul. Or, as in a glafs
a man doth conceive and get aperfcel image of his
own face by a way of reflection ; fo God, in be-
holding and minding of himfelf, doth in himfelf
beget or conceive a moft perfect, and a molt live-
ly image of himfelf, which very image is that in
the trinity, which we call the Son of God. Thus
you read in fcripture, that Jefus the Son of God
is called, the bright nefs of bis Father 's glory, and
the exprefs image of his perjon, Heb. i. 3. 1.
The hrightnefs of his Father s "lory ; herein God
the Father is compared unto a iightfom body, and
God the Son unto a beam, or fplendor lent forth,
or iifuing out from that glorious body. 2. The
txprejs image of his perfn, herein God the Fa-
ther is compared unto a leal, and God the Son unto
an hnpreflion refulting from the leal. Now look,
as wax upon a feal, hath the ingraven image of
the leal; fo the Son of God (which the Father has
begotten or conceived of his own underftanding) is
the very image oi hi^Fathefs underftanding; hence
not only the Father, but alfo the Son is called un-
derftanding itfelf. / have counjel and avifdom,
(faith Chrift) I am underftanding, Prov. viii. 14.
vVhatfoever the Father is, the Son is ; indeed the
underftanding in men, and the thing underftood,
are not ufually one and the fame, but in God it is
all one: God's conceivings and begertingsare the
molt inward of all ; the Father conceives of him-
ie'f, and in himfelf ;,-and his conceiving is a be-

getting, and his begetting abideth ftill in himfelf,
becauie his underftanding can no where meet with
any thing fuitable, but that which he himfelf is,
and that conceiving of himfelf, or begetting of
himfelf is the fecond fubfiftence in the trinity,
which we call the everlafting Son of God.

4. For the mutual kindnefs and loving-kindnef3
of him that begets, and of him that is begotten,
we fay this brings forth a third perfon or fubfift-
ence in God. Now, for the underftanding of this
matter, we mull: conlider two things, Firft, That
in the eflence of God, befldes his underftand-
ing, there is a will. Secondly, That this will doth
work everlaftingly upon itfelf, as his underftand-
ing doth.

For th.zf.rfl, That in the eflence of God, be-
fides his underftanding, there is a will, is very
clear ; for he that gives a will to ail rational crea-
tures, cannot want it himfelf. How lhould he be
without will, whofe will it is that we will ? Of ne-
ceilitv it is that there lhould be fome prime or chief
will, on whofe will all other wills lhould be ; but
the fcriptures are plain, / am God, and there is
none elfe, I am G O D, and there is none like me.

My counfe! Jhall ft and, and I will do all tuy

pleafure, Ifa. xlvi. 9, 10.

For the fecond, That this will in God doth e-
verlaftingly work upon itfelf, is clear : for, as doth
the underltanding, fo doth the will ; but the un-
derftandingof God doth aft upon itfelf as the chief
and moft perfect truth : therefore the will of God
doth will himfelf as the chief and moft perfect
good. Indeed what other fuitable object can the
will of God have befides himfelf? An infinite will
muft needs have an infinite good, and in this fenfe,
as our Saviour tells us, There is none good but one ',
that is God, Matth. xix. 17. Hence it is that the
will of God doth reflect upon itfelf, and acquiefce
in itfelf as in an infinite good.

And now we come to the manner of this high,
myftical, fpiritual proceflion of the Spirit from the
Father and the Son. As the will of God doth act
and reflect upon itfelf from all eternity ; fo it works
this effect, that it delights itfelf in the infinite good,
which it knoweth in itfelf, for the action of the
will is delight and liking ; and this very delight
whichGod or his will hath in his own infinite good-
nefs, doth bring forth a third perfon, or fubfiftence
in God, which we call the holy Ghojl : fo that in-
deed

Of the eternal Generation of our Jejus.

deed if you would know what the holy Ghoft is,
I would anfwer, ' It is the mutual kindnefs and
loving-kindnefs, and joy, and delight of the Fa-
ther and the Son.' The Father by this act of will
doth joy and delight in his Son, and the Son by
this ad of will doth joy and delight in his Fa-
ther ; and this is it which the Son faith of himfelf,
and of his Father, 1 ivas daily bis delight, rejoic-
ing alivays before bim, Prov. viii. 30. q. d. I was
from all eternity his delight, and he was from all
eternity my delight ; the Father (as it were) from
all eternity afpired in his will, and love, and joy
unto the Son ; and the Son (as it were) from all
eternity afpired in his will, and love, and joy un-
to the Father ; and from this common defire and
afpiring of either perfon the holy Ghoft proceeds,
which makes up the whole trinity of perfons.

I fhall lay out this by fome fimilitude or refem-
blance ; as when a man looks in aglafs, if he fmile,
his image fmileth too, here's but one face ; and
yet in this unity we may find a trinity : the face
is one, the image of the face in a glafs is another,
and the fmiling of them both together is a third,
and yet all are in one face, and ail arg of one face,
and all are but one face ; Co the underftanding which
is in God is one, the reflection or image of his un-
derftanding he beholdeth in himfelf as in a glafs is
a fecond, and the iove and liking of them both
together, by reafonof the will fulfilled, is a third;
and yet all are in one God, all are of one God,
and all are but one God. In this trinity there is
neither firft nor laft, in refpect of time, but all
are at once, and at one inftant : even as in a glafs
the face, and the image of the face, when they
ihiile, they fmile together, and not one before nor

after another. For conclufion of all, As we

have the Son of the Father by his everlafting will
in working by his underftanding ; fo we have the
holy Ghoft of the love, and joy, and delight of
them both, by the joint working of the under-
ftanding and will together ; whereupon we con-
clude three diftinct perfons, or fubfiftences, which
we call the Father, Son, and holy Ghoft, in one
fpiritual, yetunfpeakable fubftance, which is very

God himfelf.- My meaning is not to infift on the

Father, or the holy Ghoft, but only on the Son.
Yet thus far I have added, that you may better
underftand the manner of this generation of the
Son of God i together with the mutual kindnefs,

loving-kindnefs, joy, aad delight betwixt the I •

ther and the Son even from everlafting.

SECT. II.
Of our ekclion in Cbrifl before all worlds.

NO W, let us look on (Thrift in his relation
to us before all worlds. God being thus
alone himfelf from eveilalling, and befides himfelf
there being nothing at all ; the firft thing he did
(befides what ye have heard) or the firft thing he
pofTibly and conceivably could do, it was this ;
' A determination with himfelf to manifeft his glo-
' ry ; or a purpofe In himfelf to communicate his
' glory out of his alonenefs everlafting unto fome-
' what elfe :' I fay, unto fomewhat elfe, for what
is communication but an efflux, an emanation, an
ilfuing from, or a motion betwixt two terms ? I
have now brought you to the acts, or actions of
God in reference to his creatures ; follow me a lit-
tle, and I fhall anon bring you to Chrift in relation
to yourfelves.

Thefe acts or actions of God were and are ; 1 .
The decree. 2. The execution of the decree of
God. I muft open thefe terms ;

1. The decree is an action of God, out of the
counfel and purpofe of his own will, determining
all things, and all the circumftances, and order of
all things from ali eternity, in himfelf certainly and
unchangeably, and yet freely. Who ivorketh all
things (faith the apoftle) after the counfel of his
oivn ivill, Eph. i. 11. And this work, or action
of God is internal, and forever abiding within hig
own effence itfelf.

2. The execution of the decree is an act of
God,whereby God doth effectually work in time all
things as they were foreknown and decreed. And
this action of God is external, and by a temporal
act palling from God to the creatures.

Now, for the decree ; that is of divers kinds;
As, Firjl, There is a decree common and general,
which looks toall the creatures ; and it is either the
decree of creation, or the decree of providence and
prefervation. 2. There is a decree fpecial, which
belongs to reafonabie creatures, angels, and men ;
it is called the decree of predeflination, and it con-
fiftsof the decreeof eleclion and reprobation. Con-
cerning the common and general decrees we have
D 2 but

Looking unto J E S US.

Chap. I.

but little laid down in fcriptures, and it is little or
nothing at all to our purpofe -, and concerning the
Special decree of angels, there is not much in fcrip-
tures, and that is as little alio to our purpofe ; we
ha\ e only to deal with men, and with God's decree
ia relation to man's falvation before all worlds.

And this we call predellination, or the decree
of election ; which is either of Chrift, or of the
members of Chritt. Chrift himfelf was fir ft pre-
deftinated ; this appears by that faying of God,
Behold my fervant whom I uphold, mine ehcl in
whom my foul delighted, Ifa. xlii. i, 1 have put my
Spirit upon him, he Jhall bring forth judgment to
t'e Gentiles. Matth. xii. 18. Thefe very words
rhe evangelift interprets of Chrift himfelf. And
Chrift being predeftinate, the members of Chrift
were predestinated in him : io the apoftle, accor-
ding as he hath chojen us in him before the foun-
dation of the ivor Id, Fph. i. iv: We are chofenin
Chrift as in a common peribn, he was the firft per-
fon elected in order, and we in him. Suppofe a
new kingdom tobeiet up, anew kingischofen,and
oil his fuccelTcrsare chofenin him ; why God hath
erected a kingdom of glory, and hehathchofen Je-
fus Chrift for the king of this kingdom, and in him
he hath chofen us, whom he hath made kings and
priefts unto the moft high God. But obferve we
this of the apoftle, he hath chojen us in him before
the foundation cf the world. I. He hath chofen,
ft. e.) God the Father hath chofen ; not that the
Son and Spirit chofe not alfo ; for if three of us
had but one will common to us all, one could not
will any thing, which the will of the other two
ihould not alio will : but becauie the Son fuftains
rhe peribn of one elected, and the Spiiit is the wit-*
nefs fealing this grace unto our hearts, therefore
rhe Father only is exprefled, as the Father alone is
often named in prayer, not that the other perfons
;ire not to be prayed unto, but becauie the Son is
confidered as the Mediator, and the Spirit as the
inftructor, teaching us to pray as we ought ; there-
fore the Father only is exprtiled.

lie hath chojen us in him, this him, denotes
Chrift God-man ; and this in him, denotes the
lame Chrift God-man, as the head and firft eject,
in whom, and after whom in order of nature, all
his body are elected : mark here the order, but
not the can't of our election ; though Chrift be
the cattle of oim falv.UJcn, yet Chrift is not the

caufe of our election ; it is only the foreknow- •
ledge of God, and his free love that is the caufe
thereof.

3 He hath chofen us in him before the founda-
tion of the ivorld, (i. e.) From all eternity ; but
becauie ;vithin eternity God doth forelee the
things which are done in time ; therefore this
phrale, (fay fome) may be extended not only to
refpeit the actual creation, but the decree itfelf
of the world's being ; q. d. He hath chofen us in
order of nature, before his decree did lay the
foundation of the world. My meaning is not to
enter into controverfies 5 this all grant, that the
ancient love which the Lord hath borne us in
Chrift is not of yefterday, but before all worlds.
Paul mentions grace given us before all worlds,
2 Tim. i. 9. But that which is the moft obferva-
ble in the text, as to our purpofe, is, that we are
chofen in him ; we read of three phrafes in fcrip-
ture fpeaking of Chrift ; fometimes we are faid to
have blellings in him, and fometimes for him, and
fometimes through him. Sometimes in him, as
here, he. hath chojen us in him ; fometimes for him,
as elfewhere, to you it is given for Chrift'' s fake,
not only to believe but to fuffer, Phil. i. 29. Some-
times through him, as in that of Paul, Thanks be
to God who giveth us the viclory through our L'<rd
J ejus Chrift, 1 Cor. xv. $7. Now blellings come
through Chrift, in refpect that Chrift is a Media-
tor, not only of impetration, but execution ; not
only obtaining and receiving from grace all good
for ub, but in executing and applying efficacioully
the fame unto us : and blellings come from Chrift,
in refpect that Chrift doth by his obedience obtain
eyery good thing, which in time is communicated
to us: and we have bleiTings in Chrift, becaufe
that Chrift, as in a common ftore-houfe, every
thing is firft placed, which is to be imparted after-
wards to any of us. And thus we are chofen in
Chrift as in a common perfon. This grace of e-
lection began firft at Chrift our head, and fo de-
fcends downwards tons his members ; Chrift is the.
firft begotten amongrt all his brethren, having the
preeminence, or Chrift was the firft -born among
many brethren, Rom. viii. 19. The firft that ope-
ned the womb : Chrift was fealed and fet apart
to be prince of our falvation, before (in order of
nature) we are elected Concerning this election,
or predeftination of Chrift, the apolrle puts all out

Of the eternal Generation of our jfefus.

©fquefnon, Who verify iv as foreordained before
the foundation oj ibeivorld, but ivas manifejled in
lajl days for you, i Pet. i. 20.

SEC T. III.

Of this great treaty in 'eternity betivixt God and
Cbriji to fave fouls.

Ow was it that God the Father called forth
his Son to perform the office of Mediator,
that in him all thole that fbould be faved might be
chofen. Concerning this call of God the Father,
in a fpecial fort the apoftle is clear, No man taketb
this honour unto himfelf, but be that is called of God,
as vjas Aaron ; fo alio Cbriji glorified not himfelf,
to be made anhighpriefi , but be that J aid unto him,
Thou art my .Son, to day haze I begotten thee. He
called him to this honour ; Heb. v. 4, 5. Chrift
thruft not himfelf into this office, but he came to
it by the will of God the Father, and by his ap-
pointment, For it pleajed the Father, by him to
reconcile all things to himfelf Col. i. 19, 20. and
him both God the Father fealed, John vi. 27. And
why ? But the more to allure us of the good will
of God to fave us, feeing he hath called his Son
unto it : for therefore will he accept of all that
Chrift fhould do for us, as that which he himfelf
hath ordained-

And now was it that God the Son embraced the
call of the Father, and undertook the office of
Mediator, Then faid I, lo, I come, Heb. x. 7.
No queftion it was truth from everlafting : The
Lord God opened mine ear, and I ivas not rebel-
lious, neither turned atvay back, Ifa. 1. 5. And
as the Father gave me commandment, even ft I do,
John xiv. 31. and 6. 27. No fooner the Father
called, but Chrift accepts the office to which he
was defigned by the Father: this is plain by
thofe words, Him hath God the Father fealed ;
fealed by ordination, and fealed by qualification,
and fealed by way of inveftiture, as public officers
are inverted in their places by receiving their com-
miffions under feal. And it muft needs be fo, be-
caufe whatfoever the Father wills, the fon wills
alio, I and my Father are one, faith Chrift, John
x. 30. How one ? Why, one in will, and one in
power, and one in nature. 1. One in will, that
appears in the words precedent concerning Chrift's

flieep, My Father gave them me, • and I give
unto them eternal life, verfe 28. They are both
agreed to fave Chrift's fficep ; the Father is wil-
ling, and Chrift is willing : look, how much the
will of the Father is in it, fo much the wiil of the
Son is in it, For he and the Father are one. 2. One
in power ; that appears likewife in the words pre-
cedent, Tbofjbeepjhall never perijh; (faith Chrift)
neither jhall any pluck them out of my bands:
my Father is greater that all, and no man is able
to pluck them out of my Father's band, ver. 28,
29. Here is fir-ft the power of Chrift, and all in
him engaged for the falvation of his fneep, that if
he have any power in him, and be able to do any
thing, not one of them fhall perifli ; and he gives
the reafon of the prevalency of his power from his
Father's power, engaged as much as his own in
this bufinefs ; they are alike faft in his hands and
in his Father's hands, For he and the Father are
one. 3. One in nature, and of this I fuppofeare the
words more efpccially underftood : the Father and
Son are both of one nature, of one eftence, of one
being, and this is not only an argument that they
did both agree, and were like to agree in that
great tranfadion of faving fouls, but that they can
never difagree ; two that eflentially have two
wills, though for the prefent agreeing in one, yet
they may come to difagree, and will not the fame
things, but if ertentially they have but one will, it
is impoffible then but that they ever muft agree —
So then the Father from everlafting calls the Son
to the office of Mediator, q- d. ' Come, my Son,
' the Son of my joy, and high delight ; my belov-
' ed Son in whom I am well pleafed ; there's a

* thought in my heart to communicate myfelf out
' of this alonenefs everlafting into foirrewhat elfe ;
' and my thought, or purpofe, or intention lies in
' this order: Firft, I intend my own glory, then

* Chrift, then the church, then the world ; thus
' is my providence to difpofe every thing fo much
' more principally and timely, by how much it is
' the more excellent; next to my glory, and the
4 manifeftation of it, I will have a Chrift, and this
' Chrift lhall be the chief pattern of the election of

* grace ; and next to Chrift the head I intend a
' body, and this body I will predeftinate to be
' made like, or to be conformed to the image or" my
1 Son. And now, behold, I call thee to the office
' of Mediator, thou art mv Son, to day (even in

■ this

*.o

Lo-jking unto JESUS.

Chap. I.

4 this day of eternity) have I begotten thee ; and

* and to day (even this day of eternity) do I call thee
to this honour to be an high prieft for ever.' And

as the Father calls, fo the Son from everlailing
accepts the office to which he is defigned by the
Father, q. d. Come, ' Is that the voice of my e-
4 verlafting Father ? Why, lo I come in the vo-
' lumeof thy book it is written of me ; to do thy
' will, O God. This is my mind ; yea, and this
' /hall be my mind for ever ; when I am incarnate
' this ihall be my meat to do the will of him that

* fent me to finifh his work, Heb. x. 7. Glorious
' Father, thy will is my will ; I feek not mine own
' will (as if I had a will diftinct from thine) but
4 the will of my Father, Johniv. 34. Now there-
' fore I accept this honour. Be it to me, or be

* it with me, even as thou pleafeft,' John v. 30.
This call of the Father, and anfwer of the Son is
fully confirmed by that fayir.g of Chrift, / -was
fet up from everta-fting, Prov. viii. 23.

But concerning the particular paflages of thele
treaties betwixt God and Chrift to fave fouls, I
ihall fhew. 1. The projeft. 2. The cou-nfel. 3.
The foreknowlege. 4. The purpofe. 15. The de-
gree. 6. The convenant, we ihall find all thefe in
our firft period, in that eternity before all times
until the creation.

SECT. IV.

Tie Pro] eel.

THe project to fave fouls is diverfly laid down
bydiifentingbrethren. Some giveitin thus,
1. That there fhould be a Mediator and Redeem-
er unto mankind, confidered as fallen in the ftate
ofiin. 2. That all fuch fhould be received into
favour as (hall repent, and believe, andperfevere
unto the end. 3. That fufficient and neceffary
means of grace mould be offered and adminiftred
unto all men without exception. 4. That certain
fmgular perfons fhould be feved, whom God fore-
faw would repent, and believe, and perfevere.
This way is juflly oppofed by others, who deny
God's acts in' intention to be in the fame order as
we fee them in production. In order of material
lifting it is granted that Chrift is revealed, pro-
mifed, and exhibited after fin, and that we repent,
believe, perfevere before we are faved ; but in
order of God's intension Chrift is before fin, and

falvation before repentance, faith, perfevefsnee.
The apoftie reckoned the order in which tilings
exift thus, 1. The nvord. 2. You the Elect. 3.
Chrift. 4. God, 1 Cor. iii. 22, 23- Hut he gives
us to underftand the order of intention thus ; as
firft, God intends his own glory, then Chrift, then
the elect, then the world. Certainly it is an hard
thing to marfhal the eternal emanant acts of the di-
vine underftanding, or will it firft, fecor.d, third,
fourth : all God's projects are like himfelf, who
is totaftmul et perfeda poffejfio fui, a whole and
perfect poffeffion of himfelf together and at once;
fo as in him confidered there is no prius nor po fie ri~
us in any of his acts ; but confidered in effects, o-. in
refpect of us, one thing may be faid to be firft, fe-
cond, or third in nature, time and being before,
or after another. And thus in refpect of us, we
fay the end muft be in nature before the means to
the end; now the perniillion of the fall, repen-
tance, faith, perfeveranceareufedbyGodas means
to bring fome to falvation ; God therefore doth
firft project our falvation, and then the means ;
and both the end and the means are the product of
God's ele<fy"on or predeftination. Here then is the
project, that God tvill glorify bis- grace, and to
this end he 'will predefinate Chrif, an./ in Chrift
he tvill choofe fome of the fons of men to falvation^
•w/tom, not-ivitbftandino- /in, he tvillmake holy., and
ivithout blame before him in t'o-je, Eccl. I- 4. This
project, or plot, or defign of God will be further;
enlarged in the next paffage, <z/iz, his counfels.

SECT. V.

The Counfel.

OF the counfels of God concerning man before
all worlds, we read in feveral texts, Chrift
ivas delivered by. the determinate counfel of God,
Acts ii. 23. For of a truth againft thy bi/y child
Jefus, tvhom thou h/z/t anointed, both Herod and
Pontius Pilate ivith the Gentile;, and the people if
Jfraelivere gathered together, for to do ixthatfofver
thy hand, iff thy counfel dett r mined be fa re tobe don-,
Acts iv. 27, 28. And thus the members of Chrift
are faid to obtain an inheritance, being predeftinat-
ed according to the purpofe of him ivbo ivorketh all
things after the counfel of his oivn ivilly Eph. i. 1 r.
Of this counfel of God's will we know but lictle
now; yet this will be made known when we come

Of the eternal Generation of our Jcfus

to glory; yea, it will be a great partof the glory of
heaven .'or the Lord to make known the couniel of
his will ; we know his will, but we fliall then know
the counfel of his will, and praife him to all eter-
nity for it ; this (hall be the glory of the faints, that
they (hail fee into the counfel of God's will in
choofing them and calling them, and parting by
others, and letting others go. In the mean while
thus far we may know, for thus far he hath reveal-
ed himfelf concerning hiacounfels about man from
everlafting.

i. That man mould be a reafbnable creature,
and becaufe that every creature is unavoidably fub-
jeft to the Creator (for he made all things for him-
Jelf,\'v. xvi 4. and all is to return that glory to him
for which he made them), therefore man ihould
ftrve him as all other creatures mult, only his fer-
vice ihould be after a reasonable manner, out of
judgment, difcretion and election ; hence David is
laid to have chojen the <way of truth, Pf. cxix. 30.
and Mofes to have chofen the affliclions of God's
people, and the reproaches ofChriJl bejore the plea-
sures of Jin, or the treafures of Egypt, Heb. xi.
25, 26. And hence it is that holinefs in the phrafe
of fcripture is called judgment, He Jhall convince
the vjorld of judgment, John xvi. 11. and he Jhall
bring forth judgment unto viclory, Matth. xii. 20.
And hence it is that our fervice is called, a rea-
lonablejervice, Rom xii. 1. God would not fet a-
ny fuch determinating law over the operations of
man, as over other creatures, that lb he might truly
work out of judgment, and Itand or fall by his own
election.

2. That if man Ihould deviate from this rea-
fonable fervice, and break the law which God
would give, and which he himfelf ihould have an
original power to perform, that then he ihould in-
cur the difpleafure of God ; and fuch a curfe, and
Inch a penalty ihould be inflicted. And here comes
in the fall of manintoGod's confideration ; he looks
upon it as a wilful tranfgrertion of his law, and by
how much the law was more juft, and the obedi-
ence more eafy, by lb much he judges the tranf-
grertion more unreafonable, and the punirtiment
more certain and intolerable.

3. That fin Ihould not pafs unrevenged ; and
that for thefe reafons, 1 . Becaufe of God's infinite
hatred thereof, He is of purer eyes than to behold
evil, he cannot look on iniquity, Hab. i. 13. It pro-

vokes a nan feou I r.ef; and abborrency in him ; for
all tbefe are thing, z:hifh I hate, faith the Lord,

they are a ti ojtble ur.to me, I am Weary to bear

them, Zech. viii. 17. 2. Hecaufe of his truth,
he hath laid, In the day that thou eateft thereof
thou Jhalt furely die, or, thou /ball d^ing di:t
Gen. ii. 17. die temporally, and die eternally j
and furely God will in no wife abolifh his law,
One jot, or tit tie (ball in no ivij'e paj's from the
latv till all be fulfilled, Matth. v. 18. 3. Be-
caufe of his terror and fearful majefty, for God
will have men always to tremble before him, and
by his terror to be perfuaded from finning, Know-
ing therefore the terror of the Lord, <we p.rj'uade
men, 2 Cor. v. 11. And fear him vuho is able
to dejlroy both body and foul in hell, I fay unto you t
Jear him, Matth. x. 28. and let us have grace ,
ivhereby nve may ferve God acceptably ivith reve-
rence and godly fear, for God is a confuming fire,
Heb. xii. 23, 29. Upon thefe reafons God is re-
folved fin (hall not pafs unrevenged, left thereby
his jullice fliould be fecurely abufed, his hatred a-
gairift fin the lefs declared, his truth queftioneu,
and his dreadful majefty by men neglected.

4. That every man, notwithftanding fin, fhould
not be utterly defcroyed : and that for thefe rea-
fons, 1. Becaufe of that infinite delight which the
Lord hath in mercy : why ? this delight is it that
fo difpofeth him to pardon abundantly, and to ex-
ercife loving-kindnefs on the fons of men ; Who is
a God like unto thee, that pardonefi iniquity and
pafjefi by the tranfgrejfion oj the remnant of thy he-
ritage? Thou retainefi not thine anger for ever,
becaufe thou delightefi in mercy , Pf. ciii. 8. And
/ am the Lord ivhich exercife loving-kindnefs,
judgment and righteoufnefs in the earth, for in
thefe things 1 delight, faith the Lord, Jer. ix. 24.
2. Becaufe of that delight which God hath to be
actively glorified by his creatures voluntary fer-
vice and fubjection ; Herein is my Father glorified,
if ye bear much fruit, John xv. 8. And I have no
p leaf tire in the death of the ivicked, but that be
turn from his ivay and live, Ezek. xxxiii. 11.
He delighteth molt in unbloody conquefts, when
by his patience, and goodnefs, and forbearance he
fubdueth the hearts, affection, and confidences of
men unto himfelf: he efteemeth himfelf more
glorified in the fervices, than in the fufferings ;
men, and therefore in this eternity he refoh ■

Looking unto JESUS.

tocicfiroy all men, left there fhould be no religion
upon the earth. When the angels fell, they fell
r.ut ail, many were itiil left to glotify him actively
in their fefvice to him, but when Adam fell, all
mankind tell in him ; fo that there was no tree in
this paradife left to bring forth any fruit unto God;
and this is moft certain that God would rather have
bis trees for fruit, than for fewel ; hence he refolves
that mankind, notwithstanding fin, fhould not be
utterly destroyed.

Hereupon the trinity calls a counfel, and the
queiiion is, ' W hat is to be done with poor man ?'
'1 he learned here frame a kind of conflict in God's
holy attributes, and, by a liberty which the holy
Ghoft from the language of holy fcripture doth
allow them, they ipeak of God after the manner
or men, as if he were reduced unto fome (traits
and difficulties, by the cro.s demands of his feve-
ral attributes. Jultice calls upon him for the con-
demnation of a finful, and therefore worthily ac-
ci-ried creature ; which demand is feconded by
his truth, to make good that threatning, In the
day that thou eateji thereof thou Jljult jur. ly die
the death ; mercy on the other fide pleads for fa-
vour andconipaiilon towards man, wofully [educ-
ed, and overthrown by Satan, and this plea is fe-
conded by love and goodnefs, and the like attri-
butes; at laft, when the bufinefs came to a de-
termination, ivifdom finds out a. way, which the
angels of heaven gaze on with admiration and a-
ftonifhment, how to reconcile thefe different pleas
of his attributes together. A Jefus is refolvedon;
one of the fame blelied trinity, who by his Father's
ordination, his own voluntary fufception, and the
holy Spirit's fanctification ihould be fitted for the
bufinefs. To this purpo e this J •■fits Ihould be
both a furety and an head over finful men ; a fure-
ty to pay men's debts unto God, and an head to
reftore God's image unto man ; and thus in him
mercy and truth hath met together, righteoufnefs
and peace have kifjed each other, Pfal. lxxxv. 10.
This is the great myilery of the gofpel; this is
that which the angels (as I tell you) pry into ; nay,
that is that which the angels and faints too (hall
admire, and blefs God for to all eternity; this is
that which fet the infinite ivifdom of God on work
from all eternity. If all the angels in heaven, and
all the men In the woild, had been put to it to find
eut a way to sr.fv.er this tiucftion, ' How fliall lin

' be pardoned, the (Inner reconciled, and God
' glorify his jultice ?' I'hey could never have done
it ; this colt God dear, it colt him the heart- blood
of his own Son, and that's a lure fign that God's
heart was much in it, and indeed we are not Chri-
ftians, until in fome meafuie we (ee and have our
hearts taken with the glory of God in this myttery.
O the wonder of heaven md earth ! here's the cafe,
man is fallen through lin, and ever fince the fall,
man and fin are in eparably joined together as fire
and heat; yet God wiil have mercy on the man,
and he will take vengeance on the fin ; the eternal
ivifdom of God hath found out a way to tianflate
this man's fins on another perfon who is able to
bear them, and to interell this man's perfon in a-
nother's righteoufnefs, which is able to cover him;
fo that now all's one in regard of man, as the law
had been utterly abrogated ; and all's one too in
regard of God, as if the creature had been utter-
ly condemned. And all this is done in our Jefus;
on him was executed the curfe of the law, by him
was fulfilled the righteoufnefs of the law, for
him was remitted the fin of man, and through
him were all things made new again The world
was in Chrilt as in its furety. making fat is faction to
the jultice of God ; and God was in Chrift as in
his embalfador, reconciling the world unto hixnfelf
again, O (bathos ! ) O the depths of the riches b-ith
of the ivifdom andknowledge of God ! bow unfearch-
ahle are Irs judgments, and bis- wqys pnji f.nding
out? Rom. xi. 3} You have feen the project,
and the counsels' of Godforman'sfalvation before
all worlds ; it is but dimly. For ivho hath known
the mind of the Lord? Or ivbo hath been his ioun-
fellor? Rom. xi. 34.

SECT. VI.

The Foreknowledge.

OF the foreknowledge 01 God, in this refpect
we read in fcriptures, Chrift is laid to be
delivered by the determined counfel and foreknow-
ledge of God, Acts ii. 23. And it is laid of Chiift's
members, The called according to hi; pur f ofe, vuhom
he did foreknow, Rom. viii. 29. And elfewhere
in the fame epifrle, God hath net cafi away his
people, which be foreknew, Rom. xi. 2 And Pe-
ter writes to the Jlrangers, e.'eel according to the
foreknowledge of God the Luther, 1 Fet. i 2- Un-

derftand,

Of the eternal Generation of our jfefus.

derfland, that foreknowiege is afcribed to God in
refpect of the creature properly ; but in refpect of
Cod there is nothing pad, nothing to come ; ail
tilings paft, and all things to come are prefent to
him ; and therefore in that fenfe he cannot be faid
to foreknow any thing. Now the Lord in refpect
of us is faid in iciiptuie to foreknow things or per-
fons two ways.

i. Generally, by a general knowledge, of which
David fpeaks j Thine eyes didjee my [ubjlance,yet
be ina unpafecl, and in thy book all my members
werevjritten, which in continuance were fajhion-
ed, when as yet there was none of them, Pfalm
exxxix. 1 6.

2. Efpecially, By a more fpecial foreknowlege,
which is a knowledge with love and approbation ;
the very fame which barely comprehendeth that
we call election, lb God's choofing is expreffed by
loving, "Jacob have I loved, and Ejau have I hated,
Rom. ix. 13. And this is that which the apoftle
fpeaks of, The Lord knowetbwho are his, 2 Tim. ii.
ig.i.e. the Lord from everlaftingknoweth his with
love and with approbation, Hath God cafi away his
people, which he foreknew ¥ Rom. xi. 2. /'• e. which
he before loved and approved : Hence we gather,
that after the project was laid, and the counfels
of God were agreed upon it, then God foreknew
or forefaw whom to embrace in his eternal love as
his own. At one act he foreknew whom he would
choofe, and fet apart of his own free love, to life
and falvation : and here you have the caufe of
God's predeflinating his faints to glory, it was the
foreknowledge, and free love of God ; the Lord
from everiafting, and before the foundation of the
world fore-ordained, or fore-appointed, fome to
falvation, nothing moving him thereunto but his
own good pleafure and his own free love. This
i^ that in order of nature, and ftrictly, goes be-
fore, and is the caufe of our predeftination, for
•whom be did J ore k novo, he alfo did predeftinate,
Rom. viii. 29- Fid! he foreknew, and then he did
predeftinate ; firft he loved, and then he elected ;
firft he embraced them as his own in the arms of his
eternal ld.ve, and then of his free love he fet them
apart to life, and to falvation: hence the apoftle
culls it, The eleclion of grace, Rom. xi. 5. figni-
fying that our election fprings out of the womb of
love ; free love, free grace is the caufe of our e-
lcction.

Some object, That we arc predefvinatod and
elected according to foreknowledge, i. e. fay they,
according to the foreknowledge of our faith, and
repentance and perfeverance ; but if that were
Paul's foreknowledge, why then would he fay,
That thefe whom he did foreknow, he alfo did pre-
deftinate to be conformed to the image of his Son,
Rom. viii. 29. If God did foreknow them firft
conformed, why did he then predeftinate them to
be conformed? And if that were Peter's foreknow-
lege, why then would he fay, That they were ,

according to the foreknowledge of God the Father,

unto obedience ¥ 1 Pet. i. 3. If God did foreknow
them firft obedient, how then did he foreknow
them unto obedience? I know it is a queftion,
' Whether God in forefight of belief, and perfe-
' verance in faith and holinefs, do choofe us to fal-
' vation ?' For my part I am for the negative, upon
thefe well known grounds.

1. Becaufe election on faith forefeen makes God
to go out of himfelf, looking to this or that in the
creature, upon which his will may be determined
to elect ; now this is againft the all-fufticiency of
God's knowledge, as if he mould get knowledge
from the things we know ; and againft all the all •-
fufticiency of God'e will, as if he muft be beholden
to fome thing in us, before the bufinefs of our e-
lection can be determined.

2. Becaufe election on faith or love forefeen,
it makes God to choofe us when we have chofen
him, and to love us when we have loved him firft ;
but this is contraryto fcripture ,We love himjbecaufe
he loved us firft; and herein is love, not that we lov-
ed God, but that he loved us, and fent his Son to
be the propitiation for our fins, 1 John iv. 19.
Ver. 10.

3. Becaufe election on faith forefeen, ftands not
with the freedom of God's will within himfelf, but
God tells us plainly, / will have me. cy on whom J
will have mercy , and I w: 11 have compaffion onwhom
I will have compaffion, Rom. ix. 15, 16- See Jo
Goodwin's expof. on Rom. ix. 1^, 16. 1 know fome
wouldnot have thistextunderftood of election from
eternity, but of juftification, adoption, falvation,
and yet they grant the truth of it to be alike, whe-
ther in reference to.election, or juftification. The
words, I will have mercy on whom I will have mer-
cy, arc one and the fame with thofe words fpoken bv
God to Moles, I will be gracious to vjhom I will be
E gra-

gracious, E^od. xxxiri. ig. Now, to be gracious,
as is confeiied, properly imports a propenfity of
. and will to do ibme good without any mo-
t.vt or engagement thereunto from without, e-
fpeciaily from the perfon or perfons to whom this
good is done, or intended ; which is a plain ar-
gument, that / -mill have merry, is not of that
kind of mercy, theexercife whereof is drawn out,
or procured by any thing whatfoever in thole to
whom it is fhewed, but becaufe it pleafeth itfeif,
or him in whom it refideth fo do do ; and in this
repect mercy differs very little or nothing at all
from grace : the apotHe, exchanging Moles his
words, was but his interpreter.

4. Becaufe election on faith forefeen, is all one
ps to fay, We are ordained to eternal life becaufe
we believe ; but the fcriptures fpeak contrary,
A-, many as were ordained to eternal live, believed,
Acts xiii. 48. And not as many as believed were
ordained to eternal life.

5. Becaufe a prime and eternal caufe cannot
depend upon the felf-fame temporal effects which
are thereby caufed : now, election is the prime
and eternal caufe whence our faith, repentance,
and oerfeverance were derived, and therefore our
faitn, repentance, and perfeverance cannot be i-
magined antecedent caufes, conditions, or motives
unto the divine election.

6. Becaufe election on faith forefeen, or electi-
on of men believing and perfevering in faith and
holinefs unto the laft gafp, brings with it many ab-
furdities. As, 1. This is to elect men, not con-
fidered as in the (late of innocency, nor mifery,
but as in a ftate of grace, contrary to their own
tenets. 2. This is not to bring faith, holinefs,
perfeverance out of the gracious benefit of electi-
on, but to bring election out of the forefeen acts
of believing, obeying, perfevering, quite contrary
to fcripture, He hath chofen us in him before the
foundation of the tvorld, that we flould he holy
and without blame before him in love, Eph. i. 4.
a. This were to fay, that election or predeftina-
tion affords no man any help at all, in the way un-
to eternal falvation, ; for how can that be the caufe
leading infallibly in the way into eternal life, which
comes not fo much as into confideration, until a
man have run out his race (at leaft in God's fore-
knowledge) in faith, and godlinefs, and be arrived
i-.t heaven's gates. Such a falfely named prede-

Looking unto jf E S V S.

Chat. I.

ftination might more truly and properly have been
called a poit-deftination. But 1 have too long
Itood on this controverfy, and indeed it is againlt
my defign, Which is not to minijler q'teftions, but
rather edifying, which is in faith, 1 '1 im. i. 4. I
remember what I have read, and indeed 1 begin
already to feel, that theie controverfial points will
but difcompoie our fpirils, and wafte our zeal,
our love, our delight in Jefus (this lovely fabject
and object we are a viewing) even by the inter-
ruption and diverfion of our contemplations. Not
a word more in that kind.

SECT. VII.

The Purpofe.

OF the purpofe of God concerning man's fal-
vation before all worlds, we read in fcrip-
tures, We know) that all things work together far
good to them that love God, to them who are rai-
led according to his purpofe, Rom. viii. 28. And
it is faid of Jacob and Efau, that being not yet
born, neither having done any good or evil, that
the purpofe of God according to eleclion might
/land, Rom ix. 11. And in Cbrifi <we are faid to
obtain an inheritance, beinr- predefiinate according
to the purpofe of him who worketh all things after
the counfel of his own w/7/, Eph. i. 11. Andelfe-
where the apollie fpeaks ot the manifold wifdom of
God, according to the eternal purpofe, which he
purpojed in Chri/l Jefus our Lord, Eph. iii. 1 1. And
again, He hath faved us and called us with an holy
calling, not according to our works, but according
to his own purpofe and grace, which was given us
in Chrijl jefus, before the world began, 2 Tim. i. 9.
AH thefe hold forth this truth, That God purposed
in himfelf from all eternity to bring them whom
he foreknew to life and to falvation. This purpofe
of God, in order of nature, comes before prede-
ftination, in that we are faid to be pre Jejiinatcd ac-
cording to his purpofe, Eph. I. II. And yet it mult
needs follow after his foreknowledge and counfel :
for, firtt, he loves before he will purpofe, And
every purpofe is eftablifvedhy counfel. Yea, with-
out counfel pur pofes, faith the wife man, are dif-
appointed, Pro. xxx. 18. and xv. 22. W hy then,
firft he counfels (I fpeak after the manner of men)
and then he foreknows, i. e. either he knows-
whom he will chufe, for God doth not blindly

chyle.

Of the eternal Generation of our Jefus.

chufe he knows not whom, or elfe he fets his love
to life on fome, he knows them with a knowledge
of approbation, and then he fettles a purpofe to
bring them to life, whom he lb foreknows, in that
cfpecial and unfpeakable way.

This purpofe of God fpeaks our (lability and
certainty of lalvation in Chrift ; when God once
purpofeth, it is palt altering : Surely as I have
thought, Jo jhall it come to pafs, and as I have
purpofed, faith God, fo Jhall it (land. You may
write upon it, that God's purpofes are immutable.
Paul would not lightly alter purpofes taken up by
him j When I was therefore thus minded, faith he,
did / uje light nefs ? Or the thing that I purpofe,
do I purpofe according to the fiejh, that ivith me
there Jhould he yea, yea, and nay, nay? Paul
would not, I fay, alter his purpofe ; And will God,
think you, alter his ? Methinks his word fpeaks
to me, as if I heard God fay from all eternity,

* It is my purpofe" to fave a remnant of mankind,

* though all are loft by fin, yet my wifdom hath

* found ou t a way to choofe out fome, and tho' thofe

* fome, thofe few that I have purpofed to fave,
' ftand in very (lippery places, yet I will he the fame
1 yejhrday, and to day, and for ever, Heb. xiii.
4 8. J lorefee indeed many thoufands of failings

* and exafperations, to alter the purpofe that I
4 have towards my people, I forefee their daily
' provocations of my juftice, I forefee their many
' lulls within, and their many enemies without, I
' forefee that grace inherent. I will give them to
' be as mutable in all the progeny, as in their fa-
4 ther Adam ; and if I leave them in the hands of
' their own counfel, they cannot but depart daily
' from me, even as water, though it could be

* made as hot as fire, yet being left unto itfelf, it
' will quickly reduce, and work itfelf to its own o-
' riginal coldnefs again ; I forefee them in their
' bell condition, at full fea, at their higheft tide
4 of grace, to be as changeable and moveable fe-
' veral ways, as wheels ; to be as perplexed, hift-
' died and diftra&ed in themfelves, as crofs wheels
4 in one another ; grace fwaying one wav.and fiefh

* another way, and what liability can I think in
4 fuch ? Why vet (Jays God) yet I purpofe to

bring this little flock to heaven, my purpofe is
4 in, and from myfelf, and I am God, and not
' man, and therefore I cannot repent, nor call in
4 the purpofe which now I have. Have If aid, and

4 jhall not I do it ? Have 1 ' fpoken, andjbaR I n;t
4 make it good? Numb, xxiii. 19. Yes, .yes, my
4 purpofe mull ftand, and for this purpofe I v ill
4 let my Son betwixt my people and myfelf, lo
4 that if they fin, I will look on him, and by that
' means, I will fee no iniquity in Jacob, nor tranf-
4 grellion in Ifrael, Numb, xxiii. 21. And for this
4 purpofe, I will join to the wheels the living crea-
4 tures, that when the living creatures go, the
4 wheels jhall go, and ivhen the living crea-
1 tures fl and, they (hall jl and ; and when the H-
1 ving creatures are lifted up from the earth, the
4 tvheels JhaH he lifted up againft them, for the
4 fpirit of the living creatures (hall he in the vjheels,
4 Ezek. i. 21. My meaning is, that my faints fliall
4 not have their liability from themfelves, for they
4 are like v/heels, but they fhall have it from me,
4 and from my Son, unto whom, by the fame Spi-
4 rit of life, they fhall be united.' Thus may I
imagine the Lord from all eternity to fay, and
fpeak, and purpofe with himfelf ; and furely his
purpofe mull ftand upon this account, For the gifts
and calling of God, are without repentance, Rom-
xi. 29.

SECT. VIII.

The Decree.

TH E decree of God concerning man's fal-
vation before the foundation of the world,
appears in thefe texts, / will declare the decree,
faith God. What was that? Why, concerning
Chrift, and concerning the church, Thou art my
Son, this day have 1 begotten thee. A(kof me, and
I (hall give thee the heathen for thine inbei ■•ance,
and the utter mofl parts of the earth for thy poJJeJJiony
Pfalm ii. 7, 8. It was God's decree to give out
of Jews and Gentiles a church to Chrift ; and this
decree was made in that day of eternity, when the
Son of God was begotten of the Father. This de-
cree in fcripture phrafe hath feveral titles, 1. It
is the very fame with that which we ufually call
predeftination ; for what is predeftination but a
decree of God concerning the different preparation
of grace, whereby fome are guided infallibly unto
falvation ? Predeftination is a decree both of the
me:;ns and end ; a decree of given grace effectual
unto fome perfons here, and of bringing the fame
perfons unto glory hereafter. This decree, this
E 2 pre-

Looking unto J" E S US.

Chap. I.

predestination, this golden chain of the means and

ejid, is let down by the apoitle, Whom he did pre-

inate, them be alfo called, and whom be cal-

tbem he alfo juflified, and whom be Jttftified,
them he alfo glorified, Rom. viii. 30. As God hath
predeftinated fodtie to life and glory, fo he hath

.-(•mated them^to be called and juftified before
tilt v be glorified ; whomfoever the Lord hath de-
creed to lave, them hath he alio decreed to fancYi-
f» before they come to enjoy that falvation. God
hath chofen us in Chrift before the foundation of the
nmrld, that wefbould be firft holy, and then happy,
Eph. i. 4. See how thefe are twilled by the apo-
ftfe once and again, God hath from the beginning

■1 you to falvation, through fanclif cation of
the Spirit, and belief of the truth, z Thef. ii. 13.
I have heard of fome blafphemous reafonings, ' if

* we are predeftinated to be faved, we may live as
' we will, for howfoever we live, though never (o

* wickedly, yet we (hall be faved.' O fearful !
O deviliih reafoning ! furely this comes from the
devil, and not from God, or his word : mark here
one of Satan's depths : In outward things he tempts
men to dijlruft God, and to rely altogether on means :
but in heavenly things and matters of falvation he
tempts men to lay all on God's decrees, and God's
purpofes, •without any regard had to the means,
Gal. iii. 29. Such men might as well fay, The
Lord hath appointed that we_fhall live to fuch a
time, and till then we (hall not die, and therefore
what need we food in health, or phyfick in fick-
uefs ? O take heed in thefe reafonings ! God's
decree doth not remove the ufe of the means, but

eftablilh and confirm them. 2- This decreets

the fame with that hook of life wherein are writ-
ten the names of the elect ; Paul tells us of fome
women, with Clement, and other fellow-labourers,
wbofe names are in the hook of life, Phil. iv. 3.
And Chrift bids his difciples rejoice, becaufe th it-
names are written in heaven, Luke xii. 20. And
John faw in his virion the dead, fm all and great
/land before God, and the boohs Were opened, and
another book was opened, which is the bodk of life,
Rev. xx. 12. As captain.' have a book wherein
they write the names of their foldiers, and citizens
have a book wherein they record thenamesor their
burgeflfes ; fo God hath his decree or book of life,
in which he regiitcrs all that belong to him. Some
other texts fpeak of a book of life, as, Blot ,:c,

I pray thee, out of thy book which thou hafl writ-
ten, (aid Moles in his zeal for Ifrael, to whom the
Lord anfwered, hi ' hofoever finnetb againfl me, him
will I blot out of my book, Exod. xxxi. 32, 33.
But this was not the book, fay ionic, of God's e-
ternal decree, but the book of his providences.
God hath a double book, and both in a figure,
hath a book of his refolved decrees, and a book
of his acted providences*} this latter is but a tran-
fcript, or a copy of the former : thofe huge origi-
nal volumes oi love and bleffings which God hath
laid up in his heart for his own people from all e-
ternity, is the book I mean ; indeed this book is
writing out every day by the hand and pen of pro-
vidence in the ordering of all thofe affairs which

concern cur falvation. 3. This decree is the

very fame alfo with God's feal ; The foundation of
God /rande'h jure, having this feal, the Lord know-
eth them that are his, 2 Tim. ii. 19. A feal is uf-
ed in three cafes ; 1. To keep things diftinft. 2.
To keep things fecret. 3. To keep things fafe :
in every of thefe refpects God's decrees aie feals ;
but efpecinlly in the laft ; thofe fouls that are (bal-
ed by God, they are fafe in the love and favour of
God ; as when Job tells us that God fealed up the
flars, i. e. (ay fome, he preferveth the ftars in
their orbs, in the places where he hath fet them
they (hall never dropout, fo God feals up his faints,
i. e. he fecures them to the eternal love of God,
fo that they (hall never drop out of his heart. All
thefe titles fpeak the immutability of God's eternal
emanantacts, q. d. ' I decree, I predeftinate, 1 book
' it, feal it, that fuch and fuch perfons (hall be
' eternally faved ; and why all this ! but to note
* the certainty and fiability of the thing. Shall
' great monarchs of the earth do thus r Shall they
' decree and book and feal, to (how their great-
' nefs and wifdom, that they could fo refolve, as
' no perfon or power whatfoever (hould be (hong
' enough to caui'e them to change their refolutions?
' And '(hall not I much more? Do not I know,
' or forefee all that can or will follow ? Is there
' any power, or ever (ball be, to take them out of
' my hands ? or is it poilible, that ever I ihould
' have a relenting thought at the faving of thefe
' fouls? Can any thing fall out hereafter, to make
' me more provident, more powerful, more wife,
< more merciful thai now I am? It may 1c in fome
' things I may will a change, but c.in I in any thing

' truly

Of the eternal Generation of our Jefus.

' truly change my will?' No, no, I am the Lord,
I change not, therefore ye fons of Jacob are not con-
fumed. Mai. iii. 6.

SECT. IX.

The Covenant.

THE covenant concerning man's falvation, is
the laft and main particular I inftanced in :
I dare not be too curious to infift on the order of
nature, and the rather, becaufe I believe the co-
venant betwixt God and Chrift from everlafting is
interwoven with the decree, foreknowledge and e-
ledtion above. So the Apoftle tells us, He hath
chofen us in Chrifi before the foundation of the
world, Eph. i. 4. Mark that, in Chrifi. There
was an eternal plot betwixt the Father and the
Son; there was a bargain made (I fpeak it with
reverence) betwixt God and Chrift, there was a
covenant betwixt the Lord and his Son Jefus
Chrift, for the falvation of the elecl: ; and of this
obferve we efpecially thefe following texts.

In Ifaiah xlix. 1, 2, 3, 4. The prophet feems
to fet it dialogue-ways ; one exprelfeth it thus ;
Firfi, Chrift begins, and fhews his commiflion,
telling God how he had called him, and fitted him
for the work of redemption, and he would know
what reward he fhould have of him for fo great an
Undertaking. The Lord hath called me from the
womb, from the bowels of viy mother hath he
viade mention of my name, and be hath made my
mouth like a fharp fiword, in the fhadow of his
hand hath he hid me, and made me a polijhed
fliaft; in bis quiver bath he hid me, Ifa. xlix. it,
2- Upon this Gcd anfwers him, and tells him what
reward he fhould have for fo great an undertak-
ing ; only at firit he offers low, viz. only the e-
lett people of Ifrael. And he faid unto me, Thou
art my Jew ant, O Ifrael, in 'whom I tvill be glo-
rifiedby thee, Ifai. xlix. 13. Chrift who ftood now
a making his bargain with him, thought thefe too
few, and not worth fo great a labour and work,
becaufe few of the Jews would come in, but would
refufe him, and therefore he fays, he fhould la-
bour in vain, if this were all his recompence, Then
Jail I, 1 have laboured in vain, 1 have f pent my
firengtb for nought, and in vain, Ifa. xlix. 4. And
yet withaJ he tells God, that feeing his heart was

fo much in fining fmners, he would do it howfo-
ever for thefe i'ew, comforting himfelf with this,
that his work or his reward was with the Lord.
Upon this God comes off more freely, and opens
his heart more largely to him, as meaning more
amply to content him for his pains in dying. It
is a light thing, that thou (hvuldfi he my Jervant
to raije up the tribe of Jacob, and to refiore the pre-
ferved of Ifrael, Ifa. xlix. 6. That is not worth
the dying for, I value thy fufferings more than fo,
I willaljogive thee for a light unto the Gentiles, that
thou mayefi be my falvation unto the ends of the
earth. Methinks I imagine as if I heard God
fpeak unto Chrift from eternity, ' See, here I have
' loved a remnant of mankind both of Jews and
' Gentiles, with an everlafting love, I know they
' will fin and corrupt themfelves, and fo become
' enemies to me, and liable unto eternal death ;
' now thou art a mighty perfon, able to do what
' I require of thee for them ; if thou wilt take
' upon thee their nature and fins, and undertake
' to fatisfy my juftice and law, and take away that
' hatred that is in them towards me and my lav,
' and make them a believing holy people, then I
' will pardon them, and adopt them in thee for
' my fons and daughters, and make them co-heirs
With thee, of an incorruptible crown of life.'
And then faid Chrift, Lo I come, to do thy zvilf,
O God, Heb. x. 7, 9. Then Chrift, as it were,
ftruck hands with God, to take upon him the na-
ture and fin of man, and to do and fuffer for him
whatfoever God required of him. Certainly thus
was the whole bufinefs of our falvation full
failed betwixt God the Father and Chrift, before
it was revealed' to us. Hence we are faid to be
given unto Chrift, / have man'tfeffed thy name
(faith Chrift) unto the men which thou gavifi me
out of the world: thine they were, and thou gav-
efi them me, John xvii. 6- This very giving im-
plies, as if the Father in his eternity fh aid have
laid to the Son, ' Thefe I take to be vefTels of
' mercy, and them thou (halt bring unto me, for
' they will deftroy themfelves, but thou fiiak
' them out of their loft eftate.' And then th<
takes them at his Father's hand, and looking at
his Father's will, This is the Fath-ys tvill tt
hath fent me, that of all which he h ith given me, I
fhould lofe nothing, John vi. 39. He thereupon I
care of fuch, he would not ior a world any of them

ili'JUid

Looking unto JESUS.

Ch.

mould be loft, which his father hath given him,
they are more dear than fo.

In I fa. liii. 10, n. and in Pfalm xl. 7. Chrift
is brought in as a furety, offering himfelf for us,
and readily accepting of God's will in this very
matter : and hence it is, that he is called God's
fervant, and his ears are laid to be opened.

In Ifa. xlii. 1, 6. This very covenant is ex-
prefly mentioned. Thus God fpeaks of Chrift,
Behold my fervant whom I uphold, mine elecl in

whom my foul delighteth : I will give thee for

a covenant of the people, for a light of the Gentiles,
Ifa. liii. 11. Pfal. xl. 6. Yea, this covenant and
agreement feems to be confirmed with an oath, in
Heb. vii. 28. And for this fervice Chrift is requir-
ed to ajk of God, and he-vo ill give him the heath-
en for his inheritance, Pfalm ii. 8- Obferve how
the church of God is given to Chrift, as a reward
of that obedience which he fhowed in accepting of
the office of a furety for us. This ftipulation fome
make to be that counfel of peace fpoken of by the
prophet, And the counfel of peace ffall be betwixt
them both, Zech. vi. 13. /'. e. between the Lord,
and the man ivhofe name is the branch, Verfe 12.
And for this agreement it is that Chrift is called
the fecond Adam ; for, as with the firft Adam
God plighted a covenant concerning him and his
pofterity, fo alio he did indent wit\ Chrift and hi?
feed concerning eternal life to be obtained by him.
I deny not but that fome promifes were made on-
ly to Chrift in his own perfon, and not to defcend
to his children, as, Sit on my right hand un-
til I make thine enemies thy footflool, Heb. i. 13.
And he fo all fee his feed, he Jhall prolong his days,
the pleafure of the Lord /hall profper in his hands,
Ifa. liii. 10. And ajk of me, and I ivill give thee
the heathen for thine inheritance, and the utter mo jl
parts of the earth for thy p'ifj'effion , Pfalm ii. 8.
But there are other promifes made to him and his j
as that grand promife, 7 ivill be to him a Father,
eind he Jhall be to me a Son, Heb i. 5. Jer. xxxii.
38. It is firft made to him, and then to us: and
that fpecial promife of lpiritual grace, John i. 16.
of juftification, Ifa. 1. 8- of \i£torv and dominion,
Pfal. ex. 2. of the kingdom of glory, Luke xxiv.
26. They are every one firft made to him, and

then to us: The bufinefs from eternity lay

thus, ' Here is man loft, faid God to his Son, but
* thou fhal: ir. the fulncfs of time go and be born

* of flefh and blood, and die for them, and fatis-
' fy my juftice, and they fhall be thine for a por-
' tion, and they fhall be called the holy people, the
' redeemed of the Lord, Ifa. lxii. 12. This (halt
' thou do, laid the Father, and upon thefe terms
' they fhall live that believe.' This was God's co-
venant with the Son of his love for us ; to whom
the Son anfwered (as it were) again, ' Content,
1 Father, I will go, and fulfil thy pleafure, and
' they fhall be mine for ever ; I will in the fulnefs
' of time die for them, and they fhall rive in me :'
Burnt-offerings, and Jin-offerings thou haf not re-
quired (no, it was felf-offering) then faid I, Lo, I
come, in the volume of thy book it is written of me,
to do thy ivill, O my God, Pfal. xl. 6, 7. In what
book was it written, that Chrift fhould come to
do the will of God ? Not only in the book of the
law and the prophets, but alfo in the book of God's
decrees. In this fenfe, The Lamb ivas Jlain from
the foundation of the ivorld, Rev. xiii. 8- His Fa-
ther from before all time, appointed him to be our
high Prieft, and he from all eternity fubferibed
to his Father's pleafure in it.

In Gal. iii. 15. Brethren, I fpeak after the
manner of men, though it be but a man's covenant,
yet if it be confirmed, no man difannulleth or ad-
deth thereto. Verfe 16. New to Abraham and
his feed ivere the promifes made. He faith not,
And to feeds, as of many ; but as of one, And to thy
feed, which is Chrift. There is a queftion, whe-
ther this covenant here mentioned, was made on-
ly betwixt God and Chrift, or only betwixt God
and us, or both betwixt God and Chrift, and be-
twixt God and us. The occafion of this queftion
is in thefe words, Noiv to Abraham and his jeed
were the promifes made. He faith not, And to.
feeds, as of many ; but as of one, And to thy feed,
which is Chrijl. 1. Some argue hence, that there
is no covenant or promife made to us, but only to
Chrift, or with Chrift. Chrift ftood for us, and
articled with God for us, and performed the con-
ditions for life and glory ; fo that the promifes are
made all to him ; yet this indeed is confeffed, that
becaufe we are Chrift's, and are concerned in the
covenant, it is therefore fometimes called a cove-
nant made with us ; I will make a new covenant
vjith the houfe of Ifrael, and with the houfe ofju-
dah, Jer. xxxi. 31. Not that the covenant is re-
ally made with us, but only with Chiift for us,

and

Of the eternal Generation of our Jefus.

and when we feclouifelvcs under the power of the
promife, we begin then to know, that we are in that
lame covenant. But this is rather, fay they, to
feel ourfelves in that covenant which God hath
made with Chiiit, than to enter into covenant
with God ourfelves.

z. Others argue hence, that there Is no cove-
nant or proniife made with Chrift perfonal, but
only with Chrift myftical, fuch who are members
of Chrift, and fo united to Chrift, for mark the
text, fay they, The promife is made frfl to Abra-
ham, ami then to his feed. This ieed is fuch a
feed, as comes to have right to the promife in or-
der from Abraham ; now this cannot be Chrift per-
fonal, but Chriit myffical. And whereas the text
fays, The promife is not made to feeds, hut to one
feed, ivhich is Chrift. They diftinguifh of a dou-
ble feed of Abraham ; firft, there is a carnal na-
tural feed according to the flefh, and in this fenfe
Chrift fpeaks to thofe wicked unbelieving Jews
which went about to kill him, / knoiv ye are A-
byahams Jeed, but ye feek to kill me, John viii.
37. Secondly, there is a fpiritual feed, that walk
in the faith and fteps of Abraham, Know ye there-
fore, that they ivhich are of faith, the fame are the
children of Abraham. And, If ye be CbrifFs, then
are ye Abraham s feed, and heirs according to the
promi/e. Now the promife is made to Abraham
and his feed, not feeds, i. e. not to both feeds,
both carnal and fpiritual j. but only to the one,
which is the fpiritual ; and this feed is Chrift, i. e.
Chrift myftical, the body of Chrift, the faithful
that are knit to Chrift by a true and lively faith.
3 . O thers argue hence, that this covenant is made
both betwixt God and Chrift, and betwixt God
and us ; firft, betwixt God and Chrift: all the
work of redemption and falvation was tranfa&ed
betwixt God and Chrift before the foundation of
the world ; but this doth not hinder but that the
fame promife is afterwards in time made to usalfo :
Look, as it is in covenants amongft men, while the
child is yet unborn the father takes conveyance of
an inheritance for his child, which he keeps in his
own hand till the child be born and come to years,
and then he puts it into his own polfeiiion ; fo it
is here, we are for a time hid in the womb of God's
election, till we are brought forth by the grace of

regeneration ; now during this time we arc not in
ourfelves capable of receiving any promife of life
made to us ; but it is made to^Chrift in our behal',
and he receives the promife from the Father in our
ilead : but yet fo that when we come to be born
anew, the promifes are made unto ourfelves, and
then we are put into pofleflion of them.

Here then is the meaning of the text, The cove-
nant is made with Chrift, (i. e.) with Chrift and
his heirs ; piincipally with Chrift, and with Abra-
ham's nature in Chrift, and yet perfonally with be-
lievers, who are alio the feed of Abraham. All
the difference is in that term, Chriit ; What thereby
is meant, whether Chrift perfonal, or Chrift myfti-
cal, or Chrift reprefentative ? And we fay,

1. Not Chrift perfonal, I mean not Chrift's per-
fon fingly confidered ; for that, 1. Would figh;
with the fcope of Paul, whole bent it is to prove
the promife of eternal life to be made to all believ-
ers. And that, 2. Would conclude the promife
of eternal life to be given only to Chrift, and not
at all to thole that are believers in Chrift.

2. Not Chrift myftical, for, 1. The promife h
made to Chrift, In whom the covenant was con-
firmed, Ver. 17. 2. In tvhom the nations were

blefjed, Ver. 8- 3. In tvhom we receive the pro-
mife of the Spirit through faith, Ver. 14. 4. Who
•was made a curfe for us, Ver. 13. Now not any
of thefecan agree to Chrift myftical ; Chriftmyfti-
cal did not confirm the covenant, nor blefs the
nations, nor give the Spirit, nor was made a curfe.

3. It is Chrift reprefentative, Chrift-mediator,
Chrift a publick perfon, to whom the promifes arc
made, for Chrift and his heirs are but all of them
one confederate family ; and as the covenant of
works was made with Adam, and all his ; and
there were not two covenants: fo here the covenant
is made with the fecond Adam and his children,
But every man in his oiun order j Chrift the ftrft-
fruits, and afterwards they that are Chrift'' 'j, 1

Cor. xv. 23.

I have now propounded the object we are ta
look unto ; it is Jefus in that eternity before all time
until the creation ; Our next bufinefs is to direct
us in the art or myflery of grace, how we are to
look unto him in this refpett.

CHA?.

4°

Looking unto JESUS.

Chap. II.

C H A P. II. S E C T. I.

Of knowing Jefus as carrying on the great work
of our falvation in that eternity.

LOoking comprehends knowing, confidering,
defiring, hoping, beiieving, loving, joying,
calling upon Jefus, and conforming to Jefus : if
then we will have an inward experimental look
upon Jefus, we mull adft and exercife all thefe par-
ticulars.

I. We muft know Jefus carrying on the great
work of our falvation in that eternity before all
time. Come, learn what this Jefus is, i. In his
relation to God, and fo he is God's Son, eternally
begotten before all worlds. See above and learn
it thoroughly, who it is that was begotten, for the
perfon, when it was, for the time, how it was, for
■the manner, and what was the mutual kindnefs
and love of him that begot, and of him that was
begotten: O the heighth and depth of this know-
ledge ! 2. Come, learn what this Jefus is in his re-
lation to us before all worlds ; and to that pur-
pofe ftudy clofe that great tranfadtion betwixt God
and Chrift for our falvation. i. Study that project;
of God, rhat he would glorify his grace ; and to
this end that he would predeftinate Chrift, and in
Chrilt. he would choofe fome of the fons of men,
and amongft the reft that he would choofe thee,
whom, notwithftanding fin, he will make holy,
and without blame before him in love, z- Study
the counfels of God concerning man before all
worlds -, O 'twas an hard queftion, how fin lhould
be pardoned, the finner reconciled, and yet God
glorify his juftice. None but the wifdom or God
could ever rind out a way to have had mercy on the
man, and yet to take vengeance on the fin ; ' but
* herein appeared the depth of the riches both of
' the wifdom and knowledge of God;' he devifed
the way to tranflate this mans fin (fuppofe thine
own fins) on another's perfon who was able to bear
them, and to intereft this man's perfon (fuppofe
thine own felf) in another's righteoufnefs who was
to cover them. 3. Study the foreknowledge
of Cod, how the Lord knew his from everlafting
with a knowledge of love and approbation ; after
the project was laid, ard the counfels of God
were agreed upon it, then God foreknew, or fore-

faw whom to embrace in his eternal love : and, O
my foul, if thou art one of his, if God in Chrift
hath of his own free love fet thee apart to life and
falvation, then knoiv it for thy felf ", Job v. 27. It
is inward experimental knowledge we fpeak of. 4.
Study the purpofe of God concerning thy falvati-
on ; this purpofe of God fpeaks the liability and
certainty of thy falvation in Chrift ; his purpofe is
in, and from himfelf, who is God and not man, and
therefore cannot repent ; hath he f aid, and Jh all
he not doit? hath he fpoken, and jh all he not
■make it good? Numb, xxiii. 19 5. Study the de-
crees of God, they are all one with predeltination,
the book of life, the feal of God. What hath'
the Lord decreed, predeftinated, booked, fealed
thee for falvation? O hozv blcffed are the people
that knoiv the joyful found ? They Jhall ivalk in
the li%ht of thy countenance, O Lord, Pfal. xxxix.
1 5. 6. Study the covenant of grace ; remember
how the bufinefs of eternity fays thus j ' Here is
' every man loft, faidGod to his Son, but thou fhalt

* in fulnefs of time go, and be born of flefh and
' blood, and die for fome of them, and fatisfy my

* juftice, and they fhall be thine for a portion, and
' they fhall be called the hoiy people, the re-
4 deemed of the Lord. To whom the Son an-
' fwered, Be it fo, Lord, I will go and fulfil thy
' pleafure, and they fhall be mine for ever.' Ob-
ferve and be acquainted with this covenant in that
\ cry dialogue, firft, God demands of his Son that
he lay down his life, and for his labour he pro-
mifeth that he fhall fee his feed, Ifa. liii. 10. And
God fhall give him many children. And fecond-
ly, the Son confents to lay down his life, and faith,.
' Here I am to do the will of God, thou haft gi-
' ven me a body,' Heb. x. <;, 9. What, O my
foul, that the Father and Chrift fhould tranfatt a
bargain from eternity concerning thee ? that there
fhould be any communing betwixt the Father and
the Son concerning thy happinefs and falvation ?
Surely this is worthy thy pains and ftudy ; ' O hear

* it, and know thou it for thy good, Job v. 27.

SECT. II.

Of confidering Jefus in that refpecl.

2. \\ /E muft confider Jefus carrying on this
W work of falvation in that eternity: it

Of 'knowing Jnfifi as carrying on the grsat Work of cur Salvation

is not enough to (tudy, and know him, but accor-
ding to the meafure ot knowlege we have attained,
v/e niu It ponder, and mufe, and meditate, and
confider of him j now, coniideration is an expati-
ating, and enlarging of the mind and heart on this
or that iubject. Ccnfideration is a fixing of our
thoughts, a ftedfaft bending of our minds to fome
fpiritual matter, till it work en the affections, and
converfation. We may know, and yet be incon-
siderate of that we do know, but when the intenti-
on of our mind and heart is taken up about fome
one known ob;ect, and other things are not for the
prefent taken notice of, this is confideration. O
that, it it were poifrble, we could fo confider Je-
iiis in his hrft period of eternity, as that for a while
at lea ft we could forget all other things! Chrifti-
ans, I befeech you be dead to the world, be in-
fenfible of all other things, and look only to Jefus.
It is laid that men in a frenzy are infenfible of
what you do to them, becaufe their minds are ta-
ken up about that which they apprehend foftrong-
ly ; and if ever there was any object made known
to take up the mind of a fpiritual man, it is this,
even this: not, but that other objects may be
deeply and ferioufly minded of men; it is report-
ed of one Archimedes, who was a great mathema-
tician, that when the city was taken wherein he
was, and the wailike inftruments of death clatter-
ing about his ears, and all was in a tumult, yet
he was fo bufy about drawing his lines, that he
heard no nolfe, nor did he know there was any
danger; but if fuch objects as thofe could take
up the attention of his mind, fo as not to re-
gard other things, how much more fhould this
confideration of Chrift? If a carnal heart, a man
that minds earthly things, be fo taken up about
them, becaufe they are an object fuitable to him ;
how much more ihould a gracious heart, that can
fee into the reality of thefe things of God and
Chrift from everlafting be fo taken up with them as
to mind nothing elfe ? Come then, O my foul, and
let thy confideration on work, as thus,

i. Confider Jefus in his relation to God, how
he was the eternal fon of the Father : I know in
fome refpects we have little reafon thus to look
on Jefus. As we are finners and fallen from God,
there is no looking on an abfolute Deity ; alas!
that mejefty (becaufe perfectly and elfentially
good) is no other than an enemy to finners as fin-

ners ; fo as we are finners, and fallen from God.
there is no looking on the Son of God j 1 m
on the Son of God, confidered in the notion of his
own eternal being, as co-equal, and co-eflentia) to
God the Father: alas! our fin hath offended his
juftice, which is himfelf: and what have v. e to do
with that dreadful power, which we have pro
ed ? But confidering Jefu? as jefus, which founds
a Saviour to all finners believing 0:1 him ; and that
this Jefus contains the two natures of Chrift, both
the Godhead, and manhood ; now we have our in-
terefts in him, may draw near, and (as we are ca-
pable) behold the bright nefs of his glory, Heb. i. 3.
to this purpofe the fcriptures have discovered to us
God the Son, how he is the fecond perfon in the
trinity, having the foundation of perfonal fubfift-
ance from the Father alone, of whom by commu-
nication of his offence he is begotten from all eter-
nity ; When there were no depths I was brought
forth, — before the mountains were fettled, before
the hills I was brought forth, Prov. viii. 24/25.
Attte'colles genitiis eram,Beforeibe mountains Iiuas
begotten, as fome ; or, Ante colles fliatus eram,
Before the mountains I was fanned his Son, as, 0-
thers tranilate it. Why thus, O my foul, confi-
der Jefus the Son of God, but in this confiderati-
on be not too curious ; thou heareft of the genera-
tion of the Son, and the proceffion of the holy
Ghoft, but the manner how the Father begets the
Son, how the Father and Son do afpire, and fend
forth the holy Spirit, be not too bufy to enquire,
thou mayeft know a little, and confider a little, but
for the depth and main of this great myftery of
grace let the generation of the Son of God be ho-
noured with filence. I remember one being too
curious, and too inquifitne, ' What God was
1 doing in that long *<vum of eternity before he
' made the world? It was anfwered, He decreed
' to make hell for fuch curious inquifitors,' Aug.
lib. i.Confef) c. 12. Be not therefore two nice in
this confideration, keep within bounds of fobriety
and humility; and then as thou art able not to be
curious ; to comprehend the fcriptures will difco-
ver, that before God made the world in that lenor
long <e<vum of eternity, he was doing thefe things.
1. Some things in relation to himfelf.
2- Some things in relation to his creatures.'
1. Some things in relation to himfelf; and thofe
filings were cither proper, or common to three per-
** Ions.

Looking unto JESUS.

Chap. II.

fons. i. The things proper to each of the perfons
were thofe internal, incommunicable actions of God
as I. To beget; and that belongs only to the Fa-
ther, who is neither made, nor created, nor begot-
ten of any. z- To be begotten ; and that belongs on-
ly to the Son, who is of the Father alone, not made,
nor created, but begotten. 3. To proceed from
both ; and that belongs only to the holy Ghoft,
who is of the Father, and the Son, neither made,
nor created, nor begotten, but proceeding. And
thefe were God's actions in that eternity before
all worlds: the Father was begetting God the
Son : the Son was begotten of God the Father;
the holy Gholl was proceeding from God the Fa-
ther and God the Son. But what, were thefe
actions of God ever in action during all that eter-
nity? Yes, as they are called eternal actions, fo
they are permanent : look, as the fun doth beget
his beams, and both fun and beams do fend forth
the heats: fo the Father from all eternity ever
did, and now doth, and ever will beget his Son,
and both the Father and the Son ever did, and
now do, and ever will al'pire and breathe forth the
holy Ghoft. And therefore (Orig. horn. B. in
Jerem.) faith well, ' Our Jefus is the brightness

* of God's glory; now the brightnefs of glory is

* not once begotten, and then afterwards leaves
« to be begotten ; but as often as the glory rifeth

* from whence the brightnefs fpringeth, fo often
' doth the brightnefs of glory arife,' Heb. i. 3.
Before the hills was I brought forth, Prov. viii.
25. Some tranflate thus, Ante colles general , find
not as others, gene -a^il me. Before the mountains
•were fettled he begettetb me. Surely the Son of
God is ever begetting, and the holy Spirit ever
proceeding.

2. The things common to the three perfons in
that eternity were thofe internal actions ^of God
wherein the three perfons did communicate ; as
1 . That one was in another, and poffefTed one a-
nother; the Father remaining with the Son, the
Son with the Father, and the holy Ghoft in, and
with them both ; thus we read of Chrift, The Lord
fofjefjed me in the beginning of his way, before the
•works of old, Prov. viii. 22. And, In the begin-
ning was the Word, and the V/ordwas with God,
John i. I. And, 1 am in the Father, and the Fa-
ther in me. John xiv. 10. 2. That one glorified
anotfcci- i the Father glorified (he Son, and the

Son glorified the Father, and the holy Ghoft glo-
rified both the Father and the Son : And now, O
Father, glorify thou me 'with thine ownfelf, ivith
the glory 'which I had 'with thee before the world
'was, John xvii. 5. 3. That one delighted in a-
nother, the Father delighted in the Son, the Son
delighted in the Father, and the holy Ghoft de-
lighted in them both , Then I was by him, as one
brought up ivith him, and I was daily his delight ,
rejoicing always before bim, Prov. viii. 30. / was
daily his delight, in the original, delights, intimat-
ing, That the Son was variety of delights unto his
Father. Rejoicingalways before him. Chrift fpeaks
in terms very quaint and familiar, always rejoicing,
q. d. greatly fporting: it is a metaphor or fimile
taken from little ones, which fport and play be-
fore their parents. O fee how the Father and the
Son rejoice in one another's feliowlhip : nay, fee
how they fpend that long eternity before the cre-
ation, in nothing but rejoicing and delights : the
Father delights in his Son, and the Son rejoiceth
in his Father. Conlider, O my foul, thou hail
fometimes had a tickling to know, what God was
doing before the creation. Why, now be lobe;.
and (atisfiedwith this knowlege, God fpent all that
time (if I may call it time) in delighting himlelf
in Jefus : why this was God's work to delight in
his Son, and he fo delighted in him, that he de-
fired no other pleafure than the company and be-
holding of him which accordingly he twice toid
from heaven, while Chrift was on earth, laving,
' This is my beloved Son in whom I am well plea-
' fed : in whom I am well plsafed.' The
found was at his baptifm, Matth. iii. 17. ana th<;
fecond at his transfiguration, Matth xvii. 5.

2. Some other things God was a doing in rela-
tion to his creatures ; they will fall in at our next
confideration; only this by the way, as God and
Chrift rejoiced in the fruition of one another, with-
out communicating the notice thereof to any crea-
ture ; fo in the next verfe we find them rejoicing
in the falvation of men ; andirty delights wsrt with
the fons of men, Prov. viii. 31. Amidit the other
confiderations, O my foul, think of this; what2
That God from all eternity fhould delight in thy
falvation. Why! this ennfideration fets out to
purpofe the heart and defire of God to lave thy
foul. For, 1. Delights arife out of the ftrongeft
and choiceft defiret.; men are pleafed with many

things

Of knowing Jefus as carrying on the great Work of cur Salvation.

things in which they delight not. 2. God^and (Thrift
are mentioned litre to delight in this work, and in
no other work of tleirs, not in angels, not in the
world, nor in any thing in it. 3. This their de-
light is mentioned next to their delighting in each
other. 4. I'hls delight was ftill aforehahd, whilft
God's htart was only in the expectation, and his
mind but laying the plot of thy falvation ; all thefe
argue how great a matter this was in God's e-
fteem, and how much his heart was in it, even
from everlafting. O let all thefe fall into thy
confideration !

2. Confider Jefus merely in his relation to us:
confider him in that great tranfaction betwixt God
and him for our falvation: and that we may fettle
our thoughts, and dwell here j

1. Confider the project. The great God ha-
ving entertained thoughts within himfelf, to com-
municate himfelf out of his alonenefs everlafting,
he lays this plot, that all he would do in that re-
fpect, it mould be to the praife of the glory of his
grace, Eph. i. 6. O my foul, confider, meditate
and mufe on this plot of the Almighty; it is con-
tained by the apoftle in a very few words, do
thou weigh them all; here is, 1. The Praife.
2- The Glory. 3 Of his grace. \. Praife is a.
letting forth this or that, by word, or deed, or
ge ft ure ; it contains in it a reverend refpect, an
high efteem, a ftrong admiration z- Glory is the
glorious being, or, elfence of God, the glory of
God in himfelf: fometimes we read of the glory
of his power, 2 Thef. 'i. 9. that is his glorious
efTence, which is moft powerful ; and fometimes of
xht glory oj his majefly, Ifa. ii. 16. that is, his glo-
rious efTence, which is moft majeftical ; and fome-
times of the glory oj his grace, Eph. i. 6. that is, his
glorious effeijce, which is moft gracious and mer-
ciful. But, 3. Why the glory of his grace ? Mer-
cy and grace meet both in love, only they differ
thus, mercy is love as it helps the miferable, and
grace is love as it gives good things freely with-
out defert : here then is the great delign, which
God from everlafting carried on, that the glori-
ous efTence of his free love, free grace ftiould be
efpecially tnanifefted to his faints, that fo they
might admire it, efteem it, honour it, and found
forth the praife of it. AH the other defigns of
God were but fubfervient unto this. Some reckon
up three great defigns of the Almighty in com-

municating himfelf : as 1. The glory of his faint:..
2. The glory of Chrift. 3. The glory of himfelf,
and efpecially the glory of his grace, i. That
the faints ftiould be glorious, and to that purpofc
he made heaven ami earth, and he makes them
Lord of all, All things are yours, 1 Cor. ili. 21,
23. 2- That Chriit ihould be glorious, and to
that purpofe he makes the faints, and gives them
to Chrift, All things are yours, and you are ChrijVs.
And certainly, faith the apoftle, at the laft day, 2
Theft", i. 10. Chrifi jhall come to be glorified in
his jaints, and to be admired in all them that be-
lieve. 3. That God himfelf ftiould be glorified :

he made all things for himfelf, Prov. xvt. 4.

Bring my fans from far, and my daughters from
the ends of the earth, even every one that is called
by my name ; for I have created him for my glory,
Ifa. xliii. 6, 7. Now this is the high defign of
God, to which all the reft are fubfervient ; mark
the fteps, All things are yours, and you are Chr ijV '.>-,
and Chrift is God's, i. e. For God, and for his
glory; the two former defigns are to which, but
not for which God worketh : he that buildeth an
houfe, that he may lay a fure foundation, and
that he may raife the frame, he gives it the due
filling which belongs to it ; but thefe are not his
proper ends, his main defign; but that he may
have an houfe for his habitation: fo God works
many things to our glory, and that in us Chrift
may be glorious ; but the proper end, that high
defign which he hath in all, it is his own glory.
And yet, O my foul, confider a little further, the
plot of our falvation, of the faints glory, and of
Chrift's glory, as it aims at the glory of God, fo
efpecially at the glory of his grace : as if we fee
that one doth this, or that in wifdom, it is the glo-
ry of this wifdom : if he doth it in ftrength and pow-
er, it is the glory of his power : if he do it out of
grace, it is the glory of his grace: fo God defign-
ingthe falvation of our fouls out of his mere grace,
favour, love, he muft needs intend to have his
grace notified in us, and to have it (being known)
accordingly admired, and praifed, and honoured
by us ; not but that God muft be glorified in his
wifdom, power, juftice, holinefs, and his other at-
tributes; ay, but efpecially in this, it is the grace
of God in which he moft delighteth ; even as vir-
tuous kings affect, above all their other virtues, to
be had in honour for their clemency and bounty:
F 2 lb

Looking unto JESUS,

Cjiap. II.

fo it is with our God, the King of kings, and Lord
of lords; all he doth is to this end, that his grace
may be man ife fled to his greater glory. And to
this end is the glory of Chrift, . and the glory of
chriftians referred. Why, Lord, that this fhould
be thy plot, To fave my foul, that my foul fhould
praife the glory of thy grace ? That thy grace
fhould before all worlds think on me for good?
Oh how fhould I but think on thee, and thy free
grace! how fhould I but admire it, praife it, ex-
ait it above fun, moon and ftars ! how fhould I
cry out with the apoftle, ' Oh the depth of the
' riches of thy grace ! for of him, and through him,

* and to him are all things, to whom be glory for

* ever, Amen ! Rom. xi. 36.

2. Confider the counfels of God about thy fal-
vation ; He nvorketb all things after the counfel of
his ozvn will, Eph. i. 11. And with him is coun-
fel, and with him is underftanding. This counfel,
as we have difcovered, was primarily about the
reconciliation of the riches of his grace, and the
glory of his juftice. Confider this, O my foul,
thy fins put all the attributes of God to a kind of
coftftidf. ; hereupon was that great and mighty
counfel, how God fhould make way for his love
and goodnefs, and yet fatisfy his truth, and ju-
ftice ! at laft the wifdom of God found out that
glorious and wonderful expedient, the Lord Jefus
Chrift: is not this the meaning of the apoftle?
Whom God hath fet forth to be a propitiation thro'
faith in his blood, to declare his righteoufnefs for
the remiffion of fins, Rom. iii. 25. Ponder and
weigh thefe words; God fetsnot forth Chrift to
be a propitiation to declare only his mercy^ in
the forgivenefs of fins : how, is there any thing
but mercy in the forgivenefs of fins? Yes, there
is fomething elfe, there is righteoufnefs alfo ; and
therefore he hath fet forth Chrift to be a propitia-
tion, that he might declare his righteoufnefs ;
nay, fee it repeated, verfe 26. ' To declare, I fay,
' his righteoufnefs, that he might be juft, and the
' juftifier of him which believeth in Jefus :' not that
>i'e might be merciful, but that he might be juft
in juftifying him that believeth in Jefus. This text
Luther had a great deal ado to underftand ; and
he prayed much before he could get the right
meaning of it.

This is the great myftery of the gofpel ; ^ no
wonder if a poor man could not leagh it :_ this is

that whicji fet the infinite wifdom of God on woi k
from all eternity, how to find a way to fave fin-
ners, and to be infinitely righteous notwithstand-
ing.— : Nay, yet, O my foul, confider a little

further ; not only is the mercy of God in this way
glorified, but the glory of his juftice is as much,
yea, more than if the finner were eternally damn-
ed : It is made good thus.

1. When God appointed a furety, his Son,
and charged our debts upon him to fatisfy his ju-
ftice; in that God would not fpare his Son the
leaft farthing token, I mean not the leaft degree
of punifhment ; hereby the Lord fhews a ftronger
love to juftice, than if he had damned ten thou-
fand thoufand creatures. Suppofe a malefactor
comes before a judge, the judge will not fpare the
malefadtor, but commands fatisfaclion to the law;
this fhews that the judge loves juftice, but if the
judge's own fon be a delinquent, and it appears
before all the country that the judge will not fpare
him ; the judge now doth more honour juftice in
this than in condemning a thoufand others: fo
when the Lord fhall caft many thoufands into
hell, there to *be tormented for ever, and ever,
and ever, this fhews that God loves juftice, but
when his own Son fhall take our fins upon him,
and God will not fpare him ; (that is the very
word in fcripture, He fpartd not his oivn Son,
Rom. viii. 32.) this, furely this declares God's
love to righteoufnefs more than if all the world
fhould be damned.

2. Suppofe the finner that is reconciled had
been damned, then the juftice of God had been
but in fatisfying, and never had been fully fatisfied:
but in that way that God hath found out to fave a
finner, his juftice is not only in fatisfying, but it
comes fully to be fatisfied, to have enough. As,
for inftance, fuppo'e a man to be a creditor to one,
who owes him 100,000 /. This man is poor,
and the utmoft he can pay is but a penny a day j
fuppofe the creditor fhould lay him in the goal un-
til he had paid the utmoft farthing, it is true he
would be receiving day after day, but he would
never be paid fo long as the debtor lives; now, if
another rich man fhould come, and lay down an
100,000/. at once, the creditor is prefently fatis-
fied. Why here is a difference betwixt God fatisfy-
ing his juftice upon finners and upon Jefus Chrift ;
God gomes upon the finner and requiies the debt

Of knowing Jefus as carrying en the great ITorkefour Salvation.

of punifhment, becaufe he did not pay the debt of
obedience: God cart him into priion, and the
utmoft he can pay is but as it were a penny a
day j and hence the poor firmer mult ft III be pay-
ing, and paying, to eternity : this is the ground
of their eternal punifhment in hell, becaufe in any
finite time they can never pay enough : but now
comes Jefus Chrift and he fully pays the debt at
once, fo thatjuftice faith, 1 have enough, I an fa-
ti>fied: furely this is the greater glory to the very
jutlice of God.

Thefe were the counfels of God from all eterni-
ty, how he fhould make way for his love and
goodnefs, and yet fatisfy his truth and ju.ftice. O
my foul, confider and wonder ! Jefus Chrift was
the expedient, and in Chrift not only God's mer-
cy, but his jultice is exalted, yea more exalted and
more glorified in thy falvation than ever it could
have been in thy damnation.

3. Confider the foreknowledge of God ; he
knew from everlafting whom he would fet apart
for life and for falvation. All the faints of God
from firft to Iaft, they were then prefent to him,
and before him, and he did look on them in his
beloved Chrift. Before there was a woild, or a
man, or any creature in it, he foreknew Adam,
and Abraham, and Ifaac, and Jacob, and all the
patriarchs, and all the prophets, and all the apo-
lUes, and all the dilciples of Chrift, and believers
in Chrift : and, O my foul, if thou art one of God's
elect, he foreknew thee with a knowledge of Love
and approbation : he had thee in his eye and heart :
he had thoughts on Jacob, when he was yet un-
born, and had done neither good nor evil, Rom.
ix. ii. Affure thyfelf the Lord works not with-
out provifion or foreknowledge of the things effect-
ed ; that cannot be in God, which is not to be
found in a wife and prudent man : he that builds
an houfe hath the frame of it firft in himfelf : and
the Pfalmift tells thee, thai: the eyes of God did fee
my fubflance yet being unperfeel, Pfal. exxxix. 16.
In this book of knowledge voere all my members
ivritten, ivhenasyettheeivasnoueofthem, Rom.
ix. 13. Yeahe knew thee with aknowledge of lin-
gular love, he embraced thee in his eternal love ;
as it is written, Jacob have I loved, and Efau have
I hated : I will not fay that this love was actually'
bellowed on thee till due time, yet it was prepared
for thee from all eternity : and hence it is called,

' An everlafting love. The Lord hath appeared of
' old unto me, faying, I have laved thee with an
' everlafting love, therefore with loving-kindaefa
4 have i drawn thee.

O mule, and meditate, and ponder on this love !
it contains in it thefe particulars: as 1. The e-
ternal good will of Goa : what elfe is the love of
God towards the elect, but his everlafting good
will to fnew them merer, and to do them good,
and to lave their fouls ? Hence the angels fung
that anthem at Chritt's birth, Glory to God in the
highefl, and on earth peace, good tvill toivards
men, Luke ii. 14. 2 The eternal pleafure and de-
light of God in the fons of men, the greateft
delight that God hath, or ever had, it is in com-
municating himfelf to his Son firft, and next un-
to his faints : nay, fuch delight he takes in Letting
out his mercy to his faints, as that he was w< ii
pleafed with the death of his own Son, as a mi
conducing thereunto. O wonderful .' one would
think that the death of Chrift fhould be the moft
abhorring to the heart of God of any thing in the
world, and yet, faith the fcripture, it pleafed the
Lord to bruife him, Ifa. Jiii. 10. He took a plea-
fure and delight in the very bruiiing of Jefus Chrift:
the Lord faw this was the way for him to com-
municate himfelf in the fulnefs of his grace unto his
faincs, and therefore tho' it coft him fo dear as the
death of his own Son, yet he was well pleafed with
it. 3. This love of God contains in it a fore-
knowlege and approbation of ail thofe effects of his
love, whether they be temporal concerning thi>
life, or eternal concerning the life to come. Con-
cerning thefe effects of his love, faith John, Be-
hold ivhat manner of love the Father hath bcflo-i J
upon us, that ivejhould be called the Jons of G !,
1 John iii. 1. q. d. Behold it, ftand amazed at it,
that children of wrath fhould became the fons of
the moft high God : for a beggar on the dunghilk
a vagabound, renagade from God, a prodigal, a
ftranger to God, whom the Lord hath no caufe to
think on, to be made a Ion of God Almighty ; O
divine love ! Paufe a while, and mufe on this, O
my foul, that God fhould foreknow thee from all
eternity, with a knowledge ol love and approbati-
on, it is admirable to coniider. I fay, it is admi-
rable to confider.

4. Confider the purpofe of God concerning thy
falvation ; God hath not appointed (or purpofed) us

Looking unto J E S V 5»

HAP.

II.

toturatl',' hit to obtain falvation hy our Lord Jefus
Chrijl, i Tlieif. v. g. As when "we have a wtfl to
do anything, there foilows upon this in the mind a
fettled purpofe to effect it j lb when God had loved
ibme to lite, there is in God a fettled purpofe of
bringing them to it : That the purpofe of God ac-
cording to eleclion might jiand, Rom. ix. 1 1 - Or
be lure, it imports God's liability, and fteadinefs
and conftancy, and firmnefs in laving fouls. There
is much inconftancy and ficklenela in the love of
man, or in the love of a woman, but the love of
God to his people is a fteady love ; ' As the bride-

* groom rejoice thjover the bride, fo fhall thy God

* rejoice over thee,' Ifa. lxii. 5. Not only lb doth
thy God, but lb ' lhall thy God rejoice over thee.'
God'spurpofesare without any alteration, the love
of Chrift after thoufands of years is ("till as the love
of a bridegroom upon the wedding-day ; indeed
then ordinarily love is hot, and appears much ; fo
is Chrilt's love, and fo is God's love ever hot ;
there is no moment of time from eternity to e-
ternity wherein God rejoiceth not over his faints,
as the bridgroom rejoiceth over his bride ; not
only as an hufband over his wife, but as a bride-
groom over his bride, we may fay of this purpofe
of God, ' As it was in the beginning, it is now,

* and ever (hall be, world without end.'

O my ibid, mule, and meditate on this purpofe
of God, and by confequenee on the fur e mercies
of Dai' id, Ifa. Iv. 3. It may be it is not always
alike "fure to thee : the love of Cod, as the Alin-
ing of the fun, doth not always in the fruits of it
dune out fo glorioufly, but the liin keeps his coin le
in a fteady way: what though it be fometimes
clouded ? What though at times it ftiines not fo
glorioufly as at high noon ? yet the purpofe of God
according to election mutt Hand. All the devils
in hell cannot fruftrate God's purpofe concerning
only one foul : '• This is the Father's will which

* lent me, faith Chrift, that of all which he hath

* given me I ftiould lole none ' John vi. 39

<;. Confider God's deciee concerning thy foul's
falvation, and the means to it. As the purpole
of God, fo the decree of God fpeaks liability and
certainty of the thing decreed. 'The foundation
or GodftanJ-'th jure, 2 Tim. ii. 19 i e. The de-
cree of God touching man's falvation isunchange-
able. If the laws of Medes and Ke.rfians were lb
abfoUlte, that they could not u icwrfed, then

much lefs can the decrees of God be reverfed.
No man that is not elected, can be elected ; and
no man that is elected can pofiibly be damned.
My Jbeep hear my voice, faith Chrilt, and I give
unto them eternal life, and they Jb all never perijb,
neither /ball any man pluck them out of my handy
John x. 27, 28. And it mult needs be fo, for
God's decree is grounded on the eternal and un-
changeable will of God : and hence we fay that
there is a certain number of the elett known only
to God, which cannot pofiibly be encreafed or di-
minifhed, I knovu •whom I have cbojen, John xiii.
18. faith Chrift. And yet thou canft not, O my
foul, hence infer that thou mayeft be fecure, for
in this decree the end and the means are joined to-
gether of God, and they cannot be feparated by
any man : if thou beeft not godly, never expect
to be happy : God's decree of p edeltination is as
well for the giving of gtace, as for the giving of
glory.

6. Confider the covenant (truck betwixt God
and Chrift for thy falvation. If thou wouldft fain
be acquainted with the very articles of it ; go
on then, take fcripture along, and firft on God's
part tliGii mayeft cbferve, and meditate, and con-
fider of tbefe particulars.

1. That there was a defignation and appoint-
ment of Chrift from all eternity to the office of
Mediatorfhip : whence Chrift is (aid to be fealed
by the Father, for him hath the Father fealed,
John vi. 27. And chofen of the Father, Behold
my Jervant vabom I uphold, mine eleel, or chofen
one, Ifa. xlii. 1.

2. There was a commandment from the Father
to the Son, which he mult obey, and fubmit un-
to. As firft, he had a command what to teach
his people, as the prophet of the church, For I
have notfpoken of my f elf , faid Chrilt, but the Fa-
ther •which ferit me, he gave me a commandment,
tub at I Jb 011 Id Jay, an J -tubal I jbouldfpeak, John
xii. 49. Secondly, he had a commandment to lay
down his life for thofe that were given him, ' No
4 man taketh it from ine, but I lay it down of my-
' felf. I have power to lav it down, and I have
' power to take it again ; this commandment have
' I received of my Father/ John x. 18.

3. There wras a promife from the Father to the
Son, the Father covenants with him in thefe things;
; 'I hat he wil! give him the Soirit in abundance,

■ Behold

Of knowing Jefks as carrying on the great Work fij 'our Salvation.

* Behold my fervant whom I uphold ; 1 have

* put my Spirit upon him, he (hail bring forth judg-
' ment to the Gentiles, Ifa. xlii. i . And the Spirit
' of the Lordihall reft upon him, the Spirit of wif-
' doin and understanding, the Spirit of counts! and

* might, the Spirit of knowledge, and of the fear of

* the Lord,' I fa. xi. 1,2. 2- '1 hat he will give him
affiitance and help in this great work of redempti-
on, ' I the Lord have called thee in righteoufnefs,

* and will hold thine hand,' Ifa. xlii. 6. What's
that ? Why, I will Strengthen thee with my power,
I will fo hold thy hand that thou fnalt not be dis-
couraged in the work ; ' he ihall not fail, nor be
' difcouraged till he have kt judgment upon the

* earth,' lfa. xlii. 4. 3. That he will give him a
blelTed fuccefs, that he Shall not labour in vain,
' He ihall fee his feed, he Shall prolong his days,

* and the pleafure of the Lord Shall profper in his
' hands: He Shall fee of the travail of his foul, and

* Shall befatisfied,' Ifa. liii. 10, 11. Christ's fuffer-
ings were as a woman's travail, though She fuffer
many pains and pangs, yet She fees her child at laftj
fo Shall Chritt fee many believing on his name :
they are the promife made by the Father to the
Son, that ' nations that know him not Si; all run un-

* to him,' Ifa. v. 5. 4. That he ihall give him and
his redeemed ones everlafting glory ; to Chrift him-
felf there is a promife of glory, he hath glorified thee.
And to the members of Chritt there is a promife
of glory ; and this promife of glory to them was
made known to Chrift from everlasting : it was
one of the fecrets of God, and Chrift brings out
that fecret from the bofom of his Father, and re-
veals it to his difciples. ' It is my Father's plea-
fure,' Said he, ' to give you the kingdom,' Luke
xii. 32. Chrift knew his Father's will by the cove-
nant palling betwixt his Father and him, and this
will of the Father concerning glory promifed to
the faints, Chrift doth bring forth to light. Thefe
were the articles of the covenant on God's part ;
now, O my foul, lee them on Christ's part in thefe
particulars.

1. There was an acceptation of the office, to
which he wasdefigned by the Father ; he did not
take the office of Mediatorfhip upon himfelf, but
firft the Father calls him to it, and then the Son
accepts it ; ' Chrift glorified not himfelf to be

* made an high Ptieft, but he that faid unto him,

* thou art my Son, to day have I begotten thee,'

he called him, and then the Son anfwered, ' Lo
4 Icome,' Htb. v. 5. audi. io. 7.

2. There was a promise on Chiiit's part to de-
pend and trult upon God ;or help, * and again I
' will pur my trult in him,' Htb. ii 13. They arc
the word:; of Chrift to his Father. And Iiaiah:
brings in Chrift as looking foi : help from God, l for
1 the Lord God will help me, therefore Shall T not

' be confounded. And behold the Lord will

' help me, who is he that ihall condemn 111

' W hereto agrees that other paffage, ' and my God
' Shall be my Strength,' Ifa. I. 7, 8, 9. and xix. c

3. There was a promife of iu'omiiiion to hi: fa-
ther's will in bearing the reproaches and injuries
that Should be done to him ; and to lay down his
life for thofe that were given to him by the Fathei .
' The Lord God opened mine car, and I v>as not
' rebellious, neither turned away back ; i gave my
' back to the fmiters, and my cheeks to them that
' plucked off the hair, 1 hid not my face from Shame
' and fpitting,' Ifa. 1. 5, 6. And ' therefore

' Father loves me, becaufe i lay down my life,' Joh.
x. 1 7. Chrift firft thus covenanted \\ ith his Fath< r,
and then he was careful to difcharge the fame,
and atlaft he tells God, ' I have finished the v.i rk
' which thou gaveft me to do,' Joh. xvii. 4.

There was an earneft expectation of tha:
which the Father promifed Chrift and his mem-
bers : ' And now, O Father, glorify thou me with
' thine ownfelf, with the glory which I had with
4 thee before the world was'. And, * Father, 1
4 will that they alio whom thou haft given me be
4 with me where I am, that they may behold my
4 glory which thou haft given me ; for thou lovedit
' me before the foundation of the world, : Joh xvii.
5. and xvii. 24. Thefe. wen; the articles of the co-
venant on ChriJt's part, and hence it is that Cod is
called the ' God and Father of our Lord Jefus
' Chrift,' Eph. i.3. t'iz. by reafonof the cove;

O my fcul, with w hat delight may eft thou con-
fider, mufe, and ponder on thefe articles ! what '
that God Should make a covenant, and enter into
ihefe, and thefe articles with his own Son for thy
good, for thy eternal good? What, that God
Should bring in the Second perfon in the trinity to
be the head of the covenant as On thy part ? W hs t
a mercy is this ? O run over, and over the 1.
tation, a thoufand and a thoufand time: ! O 1
lidej thy hofe of eternal life which Co /, that can-

Looking unto J E S U S.

CHAfr.II.

net He, fromifed before the ivorld began ! Tit. i.
z- Jf thy foul queition, what promife was there
made before this worid began .? To whom was the
promife made ? Who was there before the world
began for God to make any promife to ? Why,
now thou half, learned it was only to the Son of
God, the fecond perfon in the trinity. There
was a moft bleifed tranfaction between God the
Father and God the Son, before the world began,
for thy everlafting good, and upon that tranfacti-
on depend all thy hope, and all thy falvation.
O ! this is worthy of thy deep, and lad, and fe-
rious, and inmoft meditation. I have been par-
ticular and large in this palfage of looking into, or
coniidering Jefus, but I fliall be brief in the reft.

SECT. III.

Of d. firing after J ejus in that refpecl.
3. \\] E muttdefire after Jefus carrying on the
V V great work of our falvation in that e-
ternity. It is not enough to know and confider,
but we muft defire. Now, ' Defire is a pafllon
looking after the attainments of fome good which
we enjoy not, and which we imagine to be fitting
for us.' In this refpect we cannot defire after Je-
fus, as now to carry on that work of our falvation
before the world began, for that work is already
perfectly done; but thefe things we may defire
after. As, 1. After the manifcitation of that work
in us. 2 After God and Chrift the complotters
and actors of that great work for us. 3. After
the full and utmoft execution whereby God effec-
tually works in time according to all his workings,
or decrees before time.

I. We muft defire after the manifeftationof this
work in us ; we have heard of marvellous, excel-
lent, glorious things done by Jefus Chriit tor his
faints from all eternity, and oh! what.defires now
fliould be in us to know that we are of that-num-
"ber? When I hear and confider that there was
fuch a project, and fuch counfels, and fuchlove,
and fuch a purpofe, and fuch decrees, and fuch
a covenant betwixt God and Chriit for falvation
of fouls ; and withal, that they are but few
in companion concerning whom God and Chriit
hath all this care, will notthiswheton my defires ?
aad make me cry, and. cry again 'Oh that thefe
' loves were mine! how happy were I, if I had a

'•(hare in thefe eternal thoughts of God !' Mc-
thinks we ihouldnot hear of fuch tranfadtions, but
it fhould ftir up our hearts in infinite defires ; me-
thinks we fhould pant after allu ranee, and ftill be
wilhing, ' Oh what is truth ! and what is Chrift!
' and what did Chriit for me before I was, or be-
' fore the world was ! I would I knew him, I
' would I could enjoy him, I would I were affur-
(ed that he had one good thought of me in that
'eternity!' Chriftians ! if you have any fhare in
thofe tranfaetions, fooner .or later you will feel
thefe defires : nay, if my finful heart deceive me
not, upon the very confideration of thefe things, I
feel myfelf another creature in my defires than I
was before. Tell me, you that have took a full
view of God, and Chrift, and of all thefe wonders
of eternity, do you not fenfibly differ from your-
felves in your affeclions ? Is not the world, world-
ly pleafures, worldly profits, and worldly honours
fallen too, yea, ten in an hundred with you ? Have
they not loft their price'? Would you not rather
be allured that jour names are ivritten in the book
of life, than to have all the world yours, yea, and
all the devils in hell fubjedt to your commands ?
Certainly, if thefe revelations work nothing in your
hearts, if your affections be fo ftrong and hearty
to the world, and the vanities of it, if your defires
be fo impure, and ftrcngly working downwards,
that God's ancient loves and eve laiting workings
have no power on your hearts, it is a very fad con-
dition. If David may have his wifli, it runs thus,
Lord, lift -thou up the light of thy countenance up-
on us, Pfal. iv. 6. He would have the manifeita-
tion of God's eternal love j one fmile of his coun-
tenance (as an image of that countenance which
God had towards him before the world began)
was more gladnefs to his heart, than all that which
the men of this world had, in the time that their
corn and their nuine increafed.

2. We may and muft defire after God and Chrift,
the complotters and a&ors of that great work for
us ; what, hath the gofpel revealed this truth, that
before the creation God and Chriit were bulled a-
bout our good ? Yea, and hath Chriit efpecially,
that came out of the bofom of his Father, and
brought the treafuresof his Father's counfel to the
world, difcovered fuch loves to men ? How then
fhould our defires he after God and Chrift ? Whom
hfltfi I in heaver, but thee? And there is none itp-

OJ 'knowing jfefut as carrying on the great Work of our Savation.

' on earth that I defire beftdes /bee, Pfal. Ixxiii. 25.
A right beholding of Chrift in his eternal workings
will caufe a defire of Chrift above all defines; the
heart now thirds for nothing but him that is all,
all power, all love, all holinefs, all happinefs.
Tell fuch a foul of the world, gold, and glory ;
oh what are thefe ? The foul will quickly tell you,
The world is dung, and glory is dung, all is but
lojs and dung for the excellency of the knowledge of
Chrift 'Jefus nty Lord, Phil. iii. 8. Give me God
and Chrift, faith the foul, or I die; oh my de-
iires are to him who hath done all this for me.
Is not this the period Hill of thy expreflion at the
end of every diicourfe, Would Chrift were mine ?
Thou heareft it may be fome worldlings talk, fuch
an one, and fuch an one hath got fo much in thefe
times ; he that was yefcerday as poor as Lazarus,
he is this day like thar^name-lersTich man, clothed
in pur/>le, and fine linen, and faring fumptuouf-
ly every day, Luke xvi. 19. Ay, but doft not thou
reply either in word or heart, ' Would Chrift were
* mine, and then I had got more than he?' Poor
foul, doft thou not gafp only after Chrift, when
thou fetcheft (as I may fay) the very deepeft
breath ? Canft thou read over the generation of Je-
fus the Son of God, the time when he was begot-
ten, the manner of his begetting, the mutual kind-
nefs and love of him that begets, and of him that is
begotten 5 and doll thou not pant, and breathe, and
gafp after Jefus at every period ? Canft thou read
over Jefus bis arts and decree in reference to thy-
i'elf, canft thou turn over thofe many leaves, in e-
very of which is difcovered thofe everlafting loves
of God in his projects, counfels, foreknowledge,
purpofe, decree, covenant for thy foul's happinefs,
nnd art thou not ready at every difcovery to ling
David's pfalm, As the hart panteth after the <wa-
ter brooks, fo panteth >»y foul after thee, O God.
My foul thirfteth for God, for the living God; O
iuhen fhall I come and appear before God? Pfal.
xlii. 1, 2. O my foul, hadft thou but thefe pant-
ings, thirftings, breathings after God and Chrift,
thou mighteft comfortably conclude, thefe are the
fruits of God's Spirit, it is the Spirit of the Lord
Jefus ivhich makes thefe fighs and groans in thee,
nvbich cannot $e exprejfed, Rom. viii. 26. He and
thee figh together, one in another, and one after
another, O therefore look, look unto Jefus, and
figh, and defiic after him.

3. We may1 and muft defire after the full and
Utmoft execution whereby God effectually works
in time according to all his workings or decree
fore time. God that purpofed and decreed from
all eternity, he will not have done the lull execu-
tion of that purpofe or decree till that after-eter-
nity, in that world without end. Indeed !■
part is a fulfilling now, but the main, the j
part is yet to come : why then, as we fee the ,
let us (Jefire after the full accomplilhment, let us
defire after that glory without end, to which we
were predeftinated before the beginning. It was
Paul\s defire to he diffol<ved, and "to be nuith Chrift,
Phil. i. 23. As men burthened, fo fhould we de-
fire and groan after the enjoyment of God in the
world to come. O my foul, that thou were but
caft into the apoftle's mould, that thy alFe&ions
were but on the wing, that they might take the
flight, and fteer their courfe towards heaven, and
thereupon that thou mighteft fay, Yonder is the
glorious houfe, the goodly building, made without
hands, which God from all eternity decreed to be
my home, my reft, my dwelling place to all eterni-
ty ; and in yon (lately fabrick, is many an heavenly-
inhabitant before I come: there are angels, and
there are all the fouls of faints that from Adam to
this day have had their pafs out of this finful wo: Id :
yea, there is Jefus the Son of God, and there is God
the Father, God the Son, and God the holy Ghoft ;
and if I am predeftinated to this fellowihip, Lord,
when fhall I have run through the means that 1 may
come to this end ? O my end ! Where is my end ?
Where is my Lord, my God, my comforter ?
Where is my reft ? Where is my end ? I cannot be
at reft without my end, and therefore come, Lord
Jefus, come quickly, Be like a roe, or ayounghdrt
upon the mountains of f pices, Cant, viii- 14. Chri-
ftians, why are no't your fpirits always breathing
thus after that glory, to which you are predeftinat-
ed ? Why do not you long after full enjoyment, the
utmoft execution of God's deciee? Why are not
your hearts, your fouls, your fpirits already in hea-
ven ? Surely there be your relations j your father is
there, your elder brother is there, and there art
many, I dare fay, moll of your younger brethren :
again, there is your' intereft, your eftate is there, if
you believe : and therefore where fhould your
hearts be, but where your treafure is ? Come then,
come ; fet in tune thofe defires of your fouls. Set
G

5°

Looking unto J E S U S.

Chap. II.

jour affiftions on things above, efpecially on that
one thing Jefus Chrilt : Looking unto Jefus.

SECT. IV.

Of hoping in Jefus in that rejpecl.

4. \T7E muft hope in Jefus, as carrying on
W that great work of" falvation tor us in
that eternity. It is not enough to know, and
confider, and defire ; but we muft hope, and
maintain our hopes as to our own intereft. Now,
hope is a paifion, whereby we expect probably, or
certainly, fome future good. All the queftion is,
whether that falvation, concerning which the great
trail faction was betwixt God and Chrift, belongs
now to me ? and what are the grounds and foun-
dations on which my hope is built? I know lotne
exceedingly abufe this doctrine, ' If God had be-
* fore all worlds appointed me to falvation, why
' then I may live as I lift, I need not hear, or
4 pray, or confer, or perforin any holy duty ; for
4 I am fure I lhall be laved.' And thus at once
they take away all grounds of hope. It is true,
God's decrees are unchangeable ; but they do not
afford any fuch inferences or deductions as thefe:
you might as well fay, The Lord hath appointed
me to live fuch a time, and before that time
I fhall not, cannot die ; and therefore I need no
meat nor drink, nor cloaths, nor any other thing:
ah filly, foolilh, deviiifh arguing! God's decree
is for the means as well as for the end; whom
^God hath decreed to fave, them alfo he hath de-
creed to call, to juftify, to fanctify, before he
fave : O my foul, look to the grounds whereupon
thy hope is built: if thofe be weak, thy hope is
weak : but if thofe be (hong, thy hope is ftrcng,
thy hope will prove moft ftrong, and certain, and
prudent.

In the difquifition of thefe grounds, Say not in
thins heart, vuho Jhall afcend into heaven ? Or <who
fh.dl defend into the deep? Rom. x. 6- Seek not
above, or below : it is not poliible for thee to go
bodily into heaven to fee the records of eternity,
-and to read thy name in the book of life; but
(earch into thefe fruits and effects of thy election,
as,

!. If thou beeft within God's decrees for fal-
vation, then, foone, or later, God will caufe the

power of his word to come with authority and
conviction upon thy confcience: Knowing, bre-
thren, is loved, jour elcclion nf God: for our gof-
p.l came not unto you in word only, but aljo in
pozver, 1 Theff. i 4, 5. The apohle fpeaks thus
of others ; he might know they were the elected
of God, either by his judgment of charity, or by
a fpiiit of difcerning, which was vouchiafed to
fome in the apoftle's times: but how comes he
immediately. to know this truth ? By this glorious
effect, Our gojpel came not in zvord ot;ly, hut qlfa
in power. Oh, 'tis good to confider with what
power the word preached falls into thy heart.
Doth it convince thee ? humble thee, mollify thee,
foften thee ? This argues thou belonged to God.
The word preached will be more than the word
of a man, more than a mere human oration, or
verbal declamation. Where it comes in power,
it will be like fire in thy bowels ; like a two edged
fword in the fecret-'places of thy heart, thou wilt
cry out, verily God is here : oh the power ! the
conviction! the meltings of my foul, that Ifeel
within me !

2. If God hath ordained thee to falvation, then,
fooner or later, God will effectually call thee.
Moreover, zvbom he did predejlinate, them he aljo
called, Rom. viii. 30. This calling is a calling of
the foul from fin, from amongft the reft of the
world unto Jefus Chrift; it is fuch a call, as ens-
bles the foul to follow Chrift ; as .Matthew, being
called by Chrift. He arofe and followed Chrif: ,
Matrh ix. 9. Thefe two are linked together in
Paul's golden chain, pvedeitinatioii and effectual
vocation. We are hound to give thanks alzvajs un-
to G'vd for you, brethren, I e loved of the Lord : and
why fo ? Becaufe God hath frem the beyinnitg

chafe n you to falvation. W'hersun'rH he culled

you by our ^ofpel, to the obtaining aj the glory of
the Lord Jefus Chrif, z Theff. ii. 13, 14. &ii
thofe that belong to God's election, are fbmerime
or other effectually called by the word and Spirit
of Chi ift ; and it muft needs be i'o, becaufe, as the
Lord hath put a difference betwixt his elect and o-
thers, before the world was, and he wi"H make a fi-
nal difference betwixt them and others, after the
end of the world, fo he will have them differenced
and diftinguifhed w nil ft they are in this world, by
this inward, effectual, operative calling, they arc
men of other minds, wills, ajTetticns, diQjofitlefrs,

conversations ;

Of knowing Jefus as carrying on the great Work of our Salvation.

converfiitlons-j they are called from darknef to
liqltt, and from the ponv.-r oj Satan unto Goo1, Acts
.xxvi. ! 8. As the apoftle, )'e ivere Jometimes dark-
itefs, hut notv are ye light in the Lord. Be not ye
therefore partakers ivith them, Eph. v. 8, 7.

3. If thou art chofen lor falvation, then fooner
or later thou fhalt have true ibul-favirg, jufttfying
faith; y's many as vuere ordained to eternal life
believed, Acts xiii. 48. When God hath a people
to call home to himfelf, he eitlier bifngs them to
the means, or the means to them, and thoie t.iat
belong to the election of grace believe. O my
foul, bail thou this laving faith ? not a fancied
faith, dead faith, an eafy faith, but laving faith;
fuch a faith as was wrought in thee by the word
and Spirit with power ; luch a faith as was not in
thy power to give, nor in thy power to receive until
God enabled thee by his Spirit: then here is thy
ground that thou art ordained to eternal life: for
•Uobotn he calls he jufiifes, and tve are jttflifed by
faith, Rom. viii. 30. and v. 1. Not that the ef-
fence of faith juftifies ; but faith juffifies inftru-
mentaHyj in that it lays hold upon that which
juf hies, even the righteoufnefs of Chrift Jefus.

4. If thou art decreed for falvation, then foon-
er or later the Lord will beget and increafe in thee
grace, holinefs, fanetificafion : Elecl according to
theforekniivledve of God the lather , thro J antlif ca-
tion of the Spirit, 1 Pet. i. 2. Godpredeilinates his
people unto hclinefs ; He chofc us in Chrift before
the foundation of the vjorld, that ive Jhouhl be
holy, and without blame before him, Eph. i. 4.
If Gcd appoint thee to eternal life, he doth here
in this world appoint thee to an holy gracious
life. No fanctification, no election ; no grace, no
glory : thou art to be a precious jewel here, ere
God will make thee up at that great day. Ob-
ferve the chain, Rom. viii. 29, 30. If I be fancti-
lied with the divine nature, in which glory is be-
gun, then I am juftified ; if juftified, then I have
been called according to the purpofe; if called,
then I was predeitinate ; and if predeftinate to
means, then I was foreknown, as One whom God
would choofe to the end, even to immeafurable
and eternal glory.

<;. If thou art appointed and prepared for glory,
then God will give thee a thankful heart for io
great a mercy : thou canft no more keep in the
nsart from overflowing, when thou art fenfible of

this everlafting love, than thou canft put bounds
to the lea : .fee Paul praifing God for the election
of himfelf and others, After I heard of your
faith, and love, I ccafe net to give thanks ; and
blefjed be the GoJ and Father of our Lord Jefus
Chrijl, ivho hath blrffed us tvitb allfpiritual blef-
Jtngs in heavenly places in Chrijl, according as he
hath chofen us in him before the foundation of the
world, Eph. i. 15, 16. and i. 3,4. And v/hac
glorious triumphs doth Paul in the perfon of all
the elected make over all kind of enemies that can
be thought of? He challengeth every advei fa;y to
put forth his fting, and why ? Even becaufe God
hath elected, and nothing can feparate them from
this unchangeable love ; and this was it that begot
his thankfgiving, I thank God through Jefus Cbr.fi
our Lord, Rom- viii. ^^, 39. and vii. 25. O my
foul, how is thy heart affected with praife and
thankfulnefs in this matter? He that beftoweth
great things, looks for great return of thanks, e-
fpecially this being all thou canft do.

6. IF the project, council, love, purpofe, de-
cree, and covenant of God with Chriil:, concern-
ed thee, and thy foul's happinefs, then God will
crown thee with perfeverance, and a ftedfaft con-
tinuance in that way of grace thou waft fir ft ftt
in : final apoftafy, and total back- Aiding from the
ways of God, can never befal thofe that are thus
chofen; They voent from us, becaufe they are not
of us, faid the apoftle, ijohnii. 19. And, If it
ivere poffible, they Jhouhl deceive the very elecl, faid
Chrift, Matth. xxiv. 24. But it is certainly impof-
fible, and why ? I ivill put my f, ar in their hearts,
that they fliall never depart from me, Jer. xxxii.
4 o. Oh what a bleffed mercy is this, when there are
fo many hours of temptation in the world, lb ma-
ny bluftering ftorms and tempefts that are able to
raife up the very roots, did not that immortal \^it^
preferve them. Of this fign we are fure, if any of
the former belongs to us ; but to this we cannot
actually feal till the end of our life.

Come now, are thefe, O my foul, the grounds
of thy hopes? Hath God's word came with
power on thy heart ? Hath the Lord fo effectual-
ly called thee, that thou haft left all 1
Chrift? Doft thoU" believe on the Lord Jet.
life and for falvation ? Art thou holy? Is thy life
holy ? doft thou walk exactly, as thtf grace of God
which bringeth to falvation teacheth ? C
G x

Looking unto JESUS.

Chap. II.

with enlarge J thankfulnefs amplify the love and
grace of God in thy election? Surely thele effects
arc the very fewel of hope, they are the blelfed
and clear evidences of thy foul's election ; and
therefore hope well, take ltrong coniblation : it is
clear as the fun, that God hath predeftinated thee
to life, and that thy name is written in the book
tjf life, and that none in heaven, or on earth, or
ia hell, ihall be able to blot it out again. Away
v.ith all fad, dumpilh, dejected thoughts: look
unto Jems : hope in Chrit't, That that very falva-
tion, concerning which that great tranfaction was
betwixt God and Chriit, belongs even to thee, and
that one day thou ihait fee it, and enjoy the hap-
pineis of it to all eternity.

SECT. V.

0/ believing in J ejus in that refpecl.
5* ^ \ I E muft believe in Jefus, as carrying on
V V that great work for us in that eternity.
It is not enough to know, and confider, and deiire,
and hope : but we muft believe. Now, this is the
nature and property of faith, to apply all thofe an-
cient and future doings and dealings of God to
ourfelves, as if they were now prefent. Some dif-
ference there is betwixt hope and faith : as hope
hath refpect to that which the word promifeth, rem
verbi; but iaith refpe&s the word itfelf, verbum
rei; hope eyes chiefly the mercy and goodnefs
oi the promise, but faith eyes mainly the authori-
ty and truth of the promifer ; hope looks upon its
object as future, but faith only looks upon the ob-
ject as prefent; both make a particular applicati-
on to themfelves, but hope in a waiting for it, and
faith in a way of now enjoying it. Hence taith is
called, the Jubfance of things hope J 'for, Heb. xi.
i. It is the fubitance, or confidence of things hop-
ed for, as if we had them already in hand ;
faith gives the 'oul a prefent intereit in God,
in Chrift, in all thofe glorious things in the gofcel
of Chriil, even in the things of eternal life. Faith
i,: an appropriating, an applying, an uniting grace.
It is a bleiied thing to- have the fight of God,
there is much power in it ; but to fee God in his
glory as my God ; to fee all the ma jelly, great-
lie fs and goodnefs of God, as thofe things that
my foul have an intereit in ; to fee how the eter-
nal councils o,">Jod wrought for me, to make me

happy; why this is of the nature of faith: and
herein lies the fweetnefs of faith: in that we be-
lieve not Chriit only to be a Saviour, and righte-
ouineis, but my Saviour and inv righteouine's ;
and therefore Luther affirmed, that the fweetnefs
of Chriltianify lay in pronouns ; when a man can
lav, Mj Lor J, and my God, and my 'Jefus. I li<ve
by the faith of the Son of Grid, ivho loved me, and
gave bimfglj for me , Gal. ii. 20.

O my foul! believe for thy felf; believe, and
be confident of it, that thofe eternal projects,
councils, love, purpofe, decree, and covenant be-
twixt God and Chriit, were all for thee; halt
thou not a promife? Nay, was there not a pro-
mile before the world began? and that very pro-
mife of eternal life? Mark the words, In hope of
eternal life, ivhich Go/, that cannot lie, promijed
before the world began, Tit. i. 2. Here's a pro-
mife and a promife of eternal life, and a promife
of eternal life made by God, by God that cannot
lie, and that before there was a world, or any man
in the world. If thou enquireft, to whom then was
this promife made? Sweet foul, it was made to
Chriit for thee : many promifes thou halt in fcrip-
ture made more immediately to tliyfelf \ but this
was the grand promife, and all the other promifts
they are but a draught of that grand promife th: t
God the Father made to his Son beiort the world
began.

O, cries the foul, I cannot believe. What, is
it poflible that God in his eterr.it;,- fhould have any
thought of me ? What, of me, being not yet born^
neither having done any good cr tv; U? Rom. ix. 11.
"What, of me, born in thele laft times of the world,
the lealt of faints, the greateft of miners, iels then
the leaft of all God's mercie;;? Thar of fuch an
one the great God, the majefty of heaven and
earth, fhould have a thought, a project, a coun-
cil, a knowledge of approbation, a purpofe, a de-
cree : nay, enter into a covenant with his Son for
my fa] vation ? I cannot believe it. A las ! what am
I to God ? or what need hath God of me ? If all
the nations of the earth are to him, but as a drcp
of a bucket, and as the fmall dujl oj the balance,
lfa. xl. 1 5. O what a minim am I of that drop ?
or what a little little atom am I of that fmall dull ?
And is it probable that the greatnefa of God, the
goodnefs of God, the power of God, the wifdom
oi God, the eternal councils, of God, fhould work

for

Of knowing jftfus as carrying on the great Wor% of our Salvation.

for me, to make me glorious, bleffed; happy? to
make me one with himfelf, and one with his Son,
and one with his Spirit ? W hat care take I of every
dull oi' the earth, or every fand or' the fea ihore ?
and yet thefe are my fellow-creatures: there's a
thoufand times more difproportion betwixt God
and me, and would God take care or me before I
was, or before the world was ? What, would he
buly himfelf and his Son about fuch a worthlefs
wretched worm ? Would he decree Chtilt to
ccme from the Father for me, tq.be my Redeem-
er, my Jefus, my Saviour ? I cannot, 1 dare not,
I will not believe.

O ftay, my foul, and be not faithlefs, but be-
lieving ; I'll take thy argument in pieces ; As, i.
Thou fayeft, Htoth God any thoughts of me ? Yes,
faith God, Iknoiv the thoughts that I think towards
you, thoughts of peace, and 'net of evil, Jer. xxix.
1 1. And before the world was, my thoughts and
my delights iv* re ivith the Jons of men, Prov. viii.
31. 2. Thou fayeft, ' I have no thou ghts.no care of
' my fellow-creatures, as of the dull, or fand, or
4 atoms ? And what then ? My thoughts are not
as your thoughts, neither are your ivays my ways*
faith the Lord j for as the heavens are higher than
the earth, fo are my ivays higher than your ivays,
and my thoughts than your thoughts, Ifa. Iv. 8.
What if thou haft' no thoughts or care of the
fmaller creatures ; yet God extends his thoughts,
. and care, and providence not only to thee, but e-
ven to them, Neither can a j pur row fall to the
ground, nor an hair from thy head, nor a leaf from
the tree, without the providence of our heavenly
Father? Math. x. 29, 30. 3. Thou fayeft, I
dare not believe, I am aftonifhed at, confounded
in thefe thoughts of God's eternal love ; it is too
high for me, I cannot believe it. I anfwer, Herein
thou fayefl fomething : I know it is an hard thing to
believe thefe great things in reference to thyfelf :
but fee now, how God and Uirift (loop and con-
defcend to make thee believe : God ftands much
upon this, that the hearts of his faints lhould con-
fide in him : he accounts not himfelf honoured, ex-
cept they believe. And therefore mark, O my
foul, how Chrift fuits himfelf to thy weaknefs ;
what is it that may beget this faith, this confidence
in thy foul ? What is it (faith God) that you poor
creatures do one to another, when you would
make things, fare, between yourfelves i Why,
thus.

1. We engage oiiffelves by promt e one to a-
nother. And fo will I, faith God : pcor foul, tr ou
haft my promife ; my faithful promife ; I have
made a promiie both to Jews and Gentiles, and
thou art the one of the.'e two forts ; 1 he promife is
toyou, and toyour children, and to all that are afar
off, even us many us the Lord our God /ball call,
Acls ii. 39. Be only fatisfied iri that ground of
thy hope, that thou art called of God, and then
every promife of eternal life is thine, even thine.
Thou mayit findathoufaml promiies mattered here
and there in the book of God ; and all thefe pro-
miles are a draught of that promiie which wars
made from all eternity, and therefore it fo much
is the more fure ; i: is as if Chrift lhould fay,
' Wilt thou have engagement by promife ? Thia
' is paft long ago ; my father hath engaged him-
' felf to me before the world began ; yea, and I
' have made many, and many a promiie fince the
* world began. Read in the volume, and thou
' wilt find here and there a promife, here and there
' a draught of that fir ft copy of that great promife
' which my Father made unto me from all eterni-

2. When we would make things fure to one a-
nother, we write it down; and fo will I, faith God :
thou haft the fcriptures, the holy writ, thofe fa-
cred volumes of truth and life, and herein thou
haft the golden lines of many gracious promiies,
are they not as the liars in the firmament of the
fcripture ? Thou hail my Bible, and in the Bible
thou haft many bleffed glorious truths ; but of all
the Bible methinks thou fnouldeftnotpart with one
of thofe proinifes, no not for a world. Luther
obferving the many promifes writ down in fcrip-
ture, expreffeth thus, ' The whole fcripture doth
' efpecially aim at this, that we lhould not doubt,
' but hope, confide, believe that God is merciful,
' kind, patient, and hath a purpofe and delight to
' fave our fouls-'

3. When, we would make things fure to one
another, we fet to our feals. And fo will I, faith
God : thou haft my leal, the broad feal of heaven,
my facraments, the feals of my covenant ; and
thou haft my privy feal alio, the feal of m. S] "rit.
Grieve not the holy Spirit, tuhetel y ye are jtaled
unto the day of redemption, Eph. iv. 30.

4. When we would make things fure ro one a-
notlier, we take witne.fles. And fo will I, faith

God:

hooking unto JESUS.

Cuap. II.

God : thou fhalt have witnefies as many as thou
wilt, witneffes of all forts, witneffes in heaven, and
witneffes on earth ; For there are three that bear
record in heaven, the Father ■,- the •word, and the holy
Ghojl, and thefe thr:e are one. And there are
th> ee that bear ivitnejs in earth, the Spirit, and the
•water, and the blood, and thefe three agree in one,
I John v. 7, 8-

5. When we would make things fure to one
another, we take an oath. And lo will I, faith
God : God willing more abundantly to Jbeia unto
the heirs of p omife the immutability of his ccitn-

fel, confirmed it by an oath, Heb. vi. 17. q. d. ■
There is no fuch need of an oath ; but I will be
abundant to thee, becaufe I would have thee truft
me, and confide in me thoroughly : and as I fwear
(faith God) fo will I fwear the greateft oath t!u.t
ever was, IfnvearbywyfelJ, Heb. vi. 13- God
fwears by God : he couldfwear by no greater, and
thi refore he fiuare by himfelf : and why thus, but
for their fakes who are the heirs of promife ? He
inotvs our frame, and remembers that iveare dufl ;
andtherefore, to fuccour ourvveaknefs, the Lord
is pleafed to fwear, and to confirm all by his oath.

6. When we would make things fure to one
another, we take a pawn. And 1 will give thee
a pawn, faith God : and fuch a pawn, as, if thou
never hadft any thing more, thou lhouldeft be hap-
py. It is the pawn of my Spirit. Who alfo hath
fealedus, and gi-ven the tarnefl of the Spirit into

our hearts, 2 Cor. i. 22. q. d. I will fend my Spi-
rit into your hearts ; and this Spirit lhall be a
pawn, an earned in your hearts of all the good
that I intend to do for you for ever.

7. When we would make things fure to one
another, fomething it may be is prefently done,
as an engagement of ail that which is to come.
And thus will I deal with thee, faith God, who
Jived in thefe laft of times. Why, thou feed the
greateft part of thy falvation already done : I made
a promife from all eternity offending my Son in-
to the world, to be made a curie for fin ; yea,
and if thou believed, for thy fin ; and this is the
greateft work of all that h to be done to all eterni-
ty- Surely if I would had failed thee in any thing,
it fhould have been in this ; it is not fo much for
me now, to bring thee to heaven, to fave thv foul,
as it was to fend my Son into the world, to be
jnade a curfe for fin : but when I have done fo

great a work, and have b en already faithful in
that promife, how fhouldelt thou but believe my
faithfulnefs in making good all other promifes ?
If a man ihould owe thee a thoufand pounds, and
pay thee nine hundred, ninety and nine, thou
wouldeft think furely, he would never break for
the red. Why, Godhath paid his nine hundred,
ninety and nine ; and all the glory of heaven i;
but as one in coinparifon of what he hath done :
we may therefore well believe, That he who hath
done fo much for us, will not leave the little
undone.

Come then, roufe up, O my foul, and believe
thy interefts in thofe eternal transactions- betwixt
God and Chrid : is not here ground enough for
thy faith ? If thou art but Galled, the promife of
God is thine : or if thou darefenot rely on his pro-
mife (which God forbid) thou had his indenture,
his leal and witneifes of all forts, both in heaven
and earth : or if vet thou believed not, thou had
an oath, a pawn, and the greated part of thy
falvation already done to thy hand ; nay, 111 tell
thee more, poor foul, than this ; even Chrid him-
felf from all eternity hath engaged for thee, that
thou fhalt believe : O then put not Chrid to be
challenged for his engagement, by refuting the
gofpel ! furely when thou believed, thou maked
Chrid'sword good ; He that believeth not, makes
God a liar, though in another fenfe, and, for ought
he knoweth, even in this, That he fruftrates
Chrid's undertaking in the covenant. And there-
fore believe ; yea, and cry, Lord, I believe, help
thou my unbelief ; increafe my faith, tiil I come
to full afTurance of faith. Faith in this fenfe is
the very eye of the foul, reading its name writ-
ten in the book of life ; it is an apprehenfion of
our particular election. O believe, till thou co-
melt up to this fulnefs of perfuafion of God's love
in Chrid.

SECT. VI.

Of loving Jefus in that refpecl.

6. \7C/E mud love Jefus, as carrying on that
VV great work of our falvation in that e-
ternity. And this is the fruit, or effect of faith,
if once we believe, that all thofe defigns and tranl-
actions were for us, even for us ; O then how

Ihouli

Of knowing Jefus as carrying on the gnat W'.rk of our Salvation.

fiiou-ld we but love that God, and love that Chrift,
who thus fir it and freely loved us ? God loved us
before we loved him, *f or he loved us in that eternity
before all worlds ; furely then we are bound to leve
him, firft and above all things. As the diamond
forme th and fafhioneth the diamond, To love form-
eih and fafhioneth love ; or as iire converteth fewel
into fire, fo this ancient love of God and Chrift
may well caufe our love again. O Chrilt f—didft
thou not love us ? Who doubts it, that hut reads
over the project, council, foreknowledge, purpofe,
decree and covenant of God and Chrilt? Who
doubts it, that but reads the eternal defign of God,
that Chrilt ihould go out of himfelf, and fufferan
extafy through the vehemencyOf his love? That
Chrilt ihould fo far abafe his Majesty, as to die for
tta, that we might not die, but live with him ? O
then, how fhould this but kindle in our hearts a
rnoft ardent love towards God and Chrift ? What
more effectual motive to work man's love, than to
be prevented by the love and bounty of another ?
That this fruit dofh fpring from the fenfe of our
ele'diion, Bernard obferves, Epift. 107. *■ Who
** is righteous, but he that requiteth the love of
'God with love again ? Which is never done, ex-
4 cept the holy Ghoft reveal Unto a man by faith
* God's eternal purpofe concerning his future fal-
' vation.' And hence it is, that the heart is molt
in frame, when it is a confidering the eternal love
of God in Chrift ; as David faid of Jonathan, Thou
I'tiji been very p leaf ant to me, thy love to me tuas
wonderful, 2 Sam. i. 26. Se a poor foul, gather-
ing up all the goodnels of God in that eternity,
and feeding upon it, and the variety of it, breathes
Out in that expreffion, Thou hafl been very plea-
fant to me, O God* thy love to me hath been tvon-
derful. O my foul, that thoucouldeft fo live by
faitji on thefe eternal pallages,os that thou mightett
attain to the higheft fruits of faith, not only to
:!ove God and Chrilt, i utlove to them with a burn-
ing love, with a mighty love, fuch a love as lies
in the molt vigorous profecution after Jefus Chrift,
■and in the mod faithful refignation of thyfelf to
God ; fuch a love ay works the moft delightful a-
fpec"t of God and Chrift, as makes a man to behold
God and Chrift with all cheerfulnefs ; fuch a love
as works a man to extol the praifes of God. O
in thefe things lies the ftrengrh of love.

But alas! this is, or at leaft this fhould be thy

grief, That thou canft nQt love fo well, and fo
warmly as thou art beloved. Chrift comes to-
wards thee, Slipping like the hart, or roe on the
mou titains^of ) pices, C;mt. viii. 14. Eut thy love
towards Chi ift ic creeping like the worm in the un-
wholfom valley. Indeed the belt auctions have
their fits of fwooning ; it my be for the prefenc
thy love is cold : O but come up to this lire; con
fider how God and Chrilt loved thee i:i every of
thefe. .

1. His projeft to fave thy foul fprung out of
his love : love was the firft wheel that let all the
eternal works of God a going ; what was that great
defign of God, but only an 'expreffion of his love i
It was his pleaiure to communicate himfelf, and
the rife of that communication was his love.

2 The councils of God were all in love. Had
not love been as prefident of the council, where
hadlt thou been ? When all the attributes of God
were at a ftaiid, it was the love of God in Chrift
that refolved the queftion for thy falvation.

3. The foreknowledge of God wasaforeknow-
ledge of love and approbation : in his- eternal love
he embraced thee as his own ; he foreknew thee,
i. e. of his free love he fet thee apart to life and
to falvation; God hath chofn us in Chrift before
the foundation of the voir id, Eph. i. 4. He chofe
us in Chrift, but not for Chrift ; nothing at all
moved him to elect thee, but his own good plea-
lure and free love.

4- The purpofe of God v/as a refolution of
love j it fpeaks his love to be a conftant, fettled,
abiding love i no unkindnefs fhall alter it ; Per
having loved his ozvn, he hves them unto the end,
John xiii. 1. Nay, he loves them without end :
from everlatling to everlafting.
. 5. The decree of God was an order (as I may
call it) or an act of love, to give in that grace un-
to his elect, which before all time he decreed
fhould be an effectual means to bring them unto
glory.

6. The covenant betwixt God and Chrift was
an agreement of love : God and Chrift ftruck hands
to fave our fouls ; Grace iv as given us in (,'hr t
Jefus before the world began, z Tim. i. 9. Gr?.co
was given us, that is, the gracious love and favour
of God in Chrift was given us before all fecular
times. This was God's meaning from everlafting,
this was the defign, yea, the greatcft defign that

ever

Looking unto J E S US.

Ch,

ir.

ever God had, to fet out the infinite glory, and
the riches of his love in Jefus Chrifc. No queflion
hut he had other great defigns in doing fuch great
things as he hath done ; but above all the defigns
that ever God had in all his works, this is the
chief, to honour hia mercy, to glorify the riches
of his love and grace: had it not been for this, he
would never have made the world ; and therefore
in that world to come it will be the delight of God,
to fliew his faints and angels what he is able to do
for a creature j yea, he will to ail eternity declare
•to them, to what an height of excellency and glo-
ry t his love and mercy is able to raife poor fouls ;
fo that the very faints and angels ihall admire and
adore, and magnify the name of God everlafting-
" ly for it.

O my foul, canft thou ponder on this, and not
love him dearly, who hath thus loved thee ? Come,
Jlir up the gift that is in thee ; it thou art a Chri-
stian, thou haft fome fparks, though now (it may
be) under the afhes : come, rub, chafe and warm
thy affedions at this fire : love, like a watch, muft
be wound up, or elie it will fall downwards : what
doft thou ? Why jiands thou idle in the heat of the
day? Chrift hath fire in his hand, 'tis but looking
up, and reaching out thy hand to take it from him :

0 take it with both thy hands ; and be thankful
for it. Prayer, ejaculations, contemplation, ju-
dicious obfervation of the Spirit's feafon, are the
beft irsftm merits to kindle this fire of love in thee.

And me thinks thy heart fnould begin now to
melt, methinks it fhould receive more eafy im-
preifions from the objed before it ; methinks thefe
eternal works and ads of God and Chrift towards
thy poof foul fhould be^in to overcome thee, and
to hum thy heart as ivith coals of juniper, Cant-
^i. 5. and viii. 6. Why, Lord, is it thus? Was

1 eleded from all eternity in Chrift ? Was I or-
dained to a gloiious inheritance before there was
a world ? W as this bufinefs, to make me happy,
one of the deep councils of God ? Was this one
of the works of his wifdom, that he was exerciled
about before the world began ? Was this the great
defign of God in making the world, and in making
heaven, that place of glory, to glorify himfelf,
and to glorify fuch a poor wretch as I am ? O

•then how fhould this but mightily inflame my heart
v.-irh the love of God, and love of Chrift ? How
Jfhould I choole but fay, as the martyr did, f Oh

' that I had as many lives, as I have hairs on my
' head, to lay them down for Chrift r' Ah what
flames of divine affection, what raptures of 7,eal,
what ravilhments of delight, what extafies of obe-
dience, can be enough for my blefTed God and
dcareit Redeemer ?

SEC T. VII.

Of joying in fefus in that refpect,

7. VT7E muft ioy in Jefus, as carrying on that
V V great work of our falvation in that e-
ternity. This joy is a paffion arifing from the
fweetnefs of that objed we enjoy. O my foul,
doft thou believe ? And art thou now cafe into a
pang of love ? How then fhould thy joy come on ?
As Chrift laid to the feventy, In this rejoice mt,
that the jpirits are fubjett unto you, hut rather
rejoice heeaufe your names are "written in heaven,
Luke x. 20. So rejoice not thou in this, that, the
world is thine, that riches are thine, that thou
haft fubdued men and devils ; but herein rejoice,
that thy name is written in the book of life. O
what a comfortable point is this- ! that the Fa-
ther and Chrift fhould tranfad a. bargain from
eternity, concerning thee by name, that the Fa-
ther and the Son lhould commune together con-
cerning thy heaven, as if their language had been
thus ; ' Father, what fhall be given to thy juftice
' to ranfom fuch an one, Abraham, Ifaac, Jacob,
' Matthew, Mark, Luke, John, Mary, Martha,
1 Hannah, &c.' Why no more but this, ' Thou
' flialt die, my Son, and whofoever belie.veth in
' thee fhall live for ever.' Why then, faith Chrift,
' I will engage for fuch and fuch an one ; I will
' enter into bond for fuch and fuch a perfon ; A-
' braham lhall believe in time: fee I have writ
' down his name in the book of life.' And who
art thou that readeft ? Art thou a believer ? Doft
thou believe in the Lord Jefus Chrift ? Chrift faid
the fame of thee, and entered into a bond for thee,
and entered thy name in the book of life : fee the
certainty of this in Phil. iv. 3. Thou Thomas,
Andrew, Peter, Chrift knows thee by name, and
thy name is written in the book of life. O go thy
way, and Tejoice, and take ftrong confolation ! is
there not caufe ? Why, I tell thee, thy name is
in the book of heaven j and, if this may add to

thy

Of knowing Jefus as carrying on the great Work of our Salvation.

to thy joy, know that there is none in heaven or
earth [hall ever be able to blot it out again. No,
no, poor foul, There is no condemnation to them
that are in Chrifi Jefus, Rom. viii. I. God hath
decreed thy falvation, and God's decree fhall iiard,
let men and devils fay what they will to the con-
trary, The council of the Lord ftandetb for ever,
the thoughts of his heart to all generations, Pfalm
xxxiii. ii. It is as pofiible for God to deny him-
felf, as it is pofiible for thee a believer to perifh. We
are kept (faith the apoftle) by the power of God
through faith to falvation, i Pet. i. 5. And there-
fore rejoice, and again rejoice ; Yea, raifeupthy
joy to that pitch of triumph, which is joy elevat-
ed ; and elevated fo high, that it comes to viclo-
rioufnefs, and magnanimous conqueft of heart 0-
ver all things. Say with the apoftle, What, my
name is written in the hook of life, who fhall lay
any thing to the charge of God's elecl? — ivho then
fhall feparate me from the love of Chrifl ? Shall
tribulation, or diflrefs, or perfecution, or famine,
or nakednefs, or peril, or fvuord? Nay, I am
perfuaded thai neither death, nor life, nor an-
gels, nor principalities, nor powers, nor things
prefent , nor things to come, nor height, nor depth,
nor any other creature fhall tie able to feparate me
from the love of God which is in Chrifl Jefus my
Lord, Rom. viii. 33, 35, 13 c.

SECT. VIII.

Of calling on Jefus in that refpecl.
8. V T 7 E muft call on Jefus, or on God the Fa-
VV ther in and through Jefus. This alio
is included in looking; as David while praying,
Unto thee do I lift up mine eyes, O thou that dwel-
lefl in the heavens, Pfal. exxiii. 1 . Now this calling
on God, or looking to God, contains prayer and
praife. 1. We muft pray that all thefe tranfacli-
ons betwixt God and Chrifl may be alfuredly ours,
and that God would clear up our titles more and
more ; yea, and feeing all good things tending to
falvation were from all eternity prepared for us,
we are therefore to pray, that by prayer we may
draw them down from heaven ; for what though
our evidences be clear, yet this muft not caft out
means ; God doth not ufe to beftow his faving
graces on lazy fluggards ; thofe therefore who from
the certainty of predeftination do pretend that the

duty of prayer is fuperfluous, do plainly /hew that
they have no certainty at all. Aquinas Part 1 .
q. art. 8. was orthodox in this, • The predefti-
' nate muft pray, becaufe by thefe effects of pre-
' deftination, the falvation of fouls is beft afcer-
* tained.' The fame Spirit which witnefTeth to
our fpirit that we are his chofen, is alfo the Spirit
of prayer and fupplication ; and therefore he that
believes that he is one of God's elecl, he cannot
but pray for thofe things which he believeth that
God hath prepared for him before the foundation

of the world. 2. We muft praife God ? What,

that God ihould look on us, and predeftinate us
to life ? That he Ihould pafs by fo many on the
right hand, and on the left, and that I Ihould be
one whom the Lord did elecl; ? What fuch a vile,
and finful wretch as I am ? Was there ever like love?
Was there ever like mercy? May not heaven and
earth ftand amazed at this ? O what (hall I do to
be thankful enough to this dear God ? Thus thou
thatknoweft thyintereft in Chrift, ftudy praife and
thankfulnefs. Say in thy felf, Who made me to
differ from thofe caft-away fouls? alas! we were
all framed of the fame mould, hewed out of the
fame rock. It is ftoried of one of the late French
kings, that in a ferious meditation, confidering his
own condition of being king and ruler of that na-
tion, oh (faid he) when I was born, a thoufand
other fouls were born in this kingdom with me,
and what have I done to God more than they? O
my foul, what difference betwixt thee and thofe,
many thoufands of reprobates that live with thee
in the world at this day ? Nothing ; furely nothing,
but the free mercy, goodnefs, and love of God in
Jefus Chrift. O then praife this God, yea found
forth the praife of the glory of his grace. Remem-
ber that was God's delign, and that is thy duty.

SECT. IX.

Of conforming to Jefus in that refpect.

9-TT7E muft conform to Jefus; we muft fix
V V our eyes on Jefus for our imitation : that
alfo is the meaning of this looking in the text.
And, in refpect of our predeftination, the apoftle
fpeaks fo exprefly, He did predcjlinate us to be
conformed to the image of his Son, Rom. viii. 29.
This is one end of predeftination, and this is one
H end

5«

Looking unto J E S US.

Chap. II.

end of looking unto Jefus, nay it is included in
it. A very look on Jefus hath a power in it to con-
form us to the image of Jefus. We are changed
by beholding, faith the apoftle, 2 Cor. iii. 18. Oh
when I fee God's love in Chrift to me even from all
eternity, how mould this but ftir up my foul to be
like Jefus Chrift ? Where there is a dependence,
there is defire to be like even among men ; how
much more confidering my dependence on God in
Chrift, ihould I defire to be like Chrift in difpofiti-
on? All the queftion is, What is this image of
Chrift, to which we muft be conformed ? I an-
fwer, holinefs, and happinefs : but becaufe the
latter is our reward, and the former is our duty,
therefore look to that.

But wherein confiits that? I anfwer, in that
jefemblance, likenefs, and conformity to Chrift in
all the paffages fore-mentioned : and in,every of
thofe muft we conform to Chrift. As

1 . Chrift is the Son of God ; fo muft we be God's
fons. As many as received him,to them he gave pow-
er to become the fons of God, John i. 1 2. O what lies
upon us in this refpeft; If I be your Father, inhere
is mine honour ? Mai. i. 6. And, if ye call on the
Father, pafs the time of your fojourning here in
fear, 1 Pet. i. 17. God looks for more honour,
fear, reverence, duty and obedience from a Son
than from the rabble of the world : If thou art
God's fon, thy fins more offend God than the fins
of all the reprobates in the world ; why, alas !
thy fins are not mere tranfgreffions of the law,
but committed againft the mercy, bounty and
goodnefs of God vouchfafed unto thee ; thy fins
have a world of unthankfulnefs joined with them,
and therefore how Ihould God but vifit ? 1'ou only
have I known of all the families of the earth, there-
fore will I vifit you for all your iniquities, Am. iii.
2. O think of this, you that are God's fons, and
conform to Chrift, for he was an obedient Son.

2. Chrift the Son of God delights in the Fa-
ther, and his delight is alfo with the fons of men ;
fo muft we delight in the Father, and delight in
his children. Delight thyfelfin the Lord, and he
Jhallgive thee the deftres of thy heart, Pfal. xxxvii.

4. And the faints that are on the earth are they,
in whom is all my delight, faith David, Pf. xvi. 3.
It is ftoried of Dr. Taylor, That, being in prifon,
he could delight in Godj and he rejoiced that e-
vtr he came into prifon, becaufe of his acquaa-_

tance with that angel of God, as he called Mr.
Bradford. O this is heaven upon earth ! rot only
God, but the very faints of God are fweet objects
of delight. Mark them, and if they be faints in-
deed they are favoury in their difcourfe, in their
duties, in their carriages ; their example is power-
ful, their fociety profitable, how fliould we but
delight in them ?

3. God and Chrift laid this plot from all eternity,
That all the world would do, fliould be to the praife
of the glory of his grace : fo muft We purpofe this
as the end of all our actions, Whether ive eat, or
drink, or vjhatfoever ive do, ive muft do all to the
glory of Go I, 1 Cor. x. 31. But efpecially if
from God we receive any fpiritual good, then give
all again to the glory of his grace. BLfj'ed be the
name of God for ever and ever, (faith Daniel, ii.

20, 23.) f°r wifdom and might are his ; And

I thank thee, and praife thee, O God of my Fathers,
ivho haji given me voifdom and might. An excel-
lent fpirit of wifdom and might wrought in Daniel,
and he acknowledges all to the giver : wifdom and
might are his. Chriftians, if you feel grace in your
hearts, I befeech you acknowledge it to Chrift. He
does all ; he fubdues lufts, heals wounds, ftays in-
ward iifues, fets broken bones, and makes them
to rejoice ; and therefore let him have the glory
of all ; do you acknowledge grace in its latitude to
the God of all grace.

4. God and Chrift counfelled about our falvati-
on ; there was a great conflict in the attributes of
God; juftice and mercy could not be reconciled,
till the wifdom of God found out that glorious and
wonderful expedient, the Lord Jefus Chrift ; fo
let us counfel about our falvation : the fiefli and the
fpirit whereof we are compounded, draw feveral
ways j the flefh draws hell ward, and the fpirit
heaven-ward; come then, ca'l we in heavenly
and fpiritual wifdom to dec'de this controverfy;
you may hear its language in Job xxviii. 28. Be-
hold the fear of the Lord, that is wifdom, and to
depart from evil, is under ft anding. If we would
draw heaven-ward, and fave our fouls, come then,
Let us hear the conclujion of the whole matter,
Fear God and keep his commandments, for this is
the whole duty of man, Eccl. xii. 13. Keep his
commandments in an evangelical fenfe, i- e. lock
at the expedient, Jefus Chrift, who hath kept
them for us, and in whom and through whom

our

Of knowing Jefus as carrying on the great Work of our Salvation.

our imperfect obedience is accepted with God.

5. God and Chrift loved us with an everlafting
love, lb inuft we love him who hath firft loved us ;
this is the nature of fpiritual love, that it runs into
its ov/n ocean, O love the Lord, all ye bis faints !
Pfal. xxxi. 23. Who hath more caufe to, love
him than you have? Who hath been loved fo
much ? Or who hath fo much come under the
power of love as you have ? Hath not Chrift lo-
ved you, not only with a love of well-wifhing,
which is from everlafting (fome call it the love of
election, the fountain-love, the well-head of fal-
vation)but alfo with a love of complacency ? Hath
not Chrift fhed abroad his love into your hearts,
and mall he lofe by it ? Will not thefe cords of
love draw up your hearts to love him again ? Sure
'tis but reafon to love him, who hath firft loved
you, yea, and loved you when you were unlovely,
and had nothing in you worthy of love. Chrifti-
ans ! then it was that Chrift loved you in rags, it
is meet therefore that you ftiould love him in
robes.

6. God and Chrift appointed, or purpofed us
unto falvation j his love was a fure, and fettled
and firm and conftant love, The purpofe of God
according to eleclion muft Jland, Rom. ix. 11.
So muft we love him, and cleave unto him for e-
ver : / have inclined my heart to perform thy fta-
tutes always, even to the end, Pfalm cxix. 112.
David's heart was much taken with the ftatutes of
God, and therefore he gives this expreftion of the
fulnefs of his heart, alvjays and even to the end.
It is a kind ofpleonafm, his refolutions were fuch,
that he would never depart from his God.

7. God and Chrift decreed, booked and feal-
ed our falvation. And fo muft we put to our feal
that God is true, i. e. we muft believe in Chrift ;
for when we believe we make Chrift's word good.
He that believes not. makes God a liar (as ye have
heard) in that he fruftrates, or endeavours to fru-
ftrate Chrift's undertaking in his predeftination.

8. God and Chrift entered into covenant con-
cerning our falvation : fo muft we enter into cove-
nant with him ; we muft take him to be our God,
and give up ourfelves to be his people: — - Why
thus in all particulars conform to Chrift. The
fum of all is this, We muft be like Chrift in grace,
and gracious actings.

O my foul, fee to this grace, fee to this con-
formity to Je:us in gracious actings, and tl.ii
will enable thee to read thy name written in the
book of lire. O abhor and repel that devil's dan,
I am predeftinate, and therefore I may live as I
lift, Eph. i. 4. How contrary is this to the apoitk-,
He hath chofen us in him before the foundation oj
the world, that ive fhoitld be holy, and without
hi uue before him in love F And , as the eleel of God,
put on boivels of mercy, kindnefs, humblenefs of
mind, meeknefs, long-fuffering, forgiving one ano-
ther, even as Chrift forgave you P Col. iii. 12, 13.
This conformity to Chrift in grace is the very ef-
fect of our predeftination : O look unto Jefus, and
be in grace like unto Jefus : why, Chrift is full of
grace, a veifel filled up to the lip, or very brim,
Thou art fairer than the children of men, and
grace is poured into thy lips, Pfal. xlv. 2. Chrift
was, as it were, grace fpeaking, Luke iv. 22. Grace
fighing, weeping, dying, Heb. ii. 9. Grace living
again, and now dropping, or rather raining down
floods of grace on his living members, Eph. iv. 11,
Chrift is the great apple tree, dropping down ap-
ples of life, Cant. ii. 3. And all that falls from
this tree, as apples, leaves, fhadow, fmell, blof-
foms, are but pieces of grace fallen down from,
him, who is the fulnefs of all, and hath filled all
things. Chrift is the rofe of Sharon, Cant. ii. I.
and every leaf of this rofe is an heaven, every
white and red in it is grace and glory, every acl:
of breathing out its fmell from everlafting to e-
verlafting is fpotlefs and unmixed grace ; why
then, my foul, if thou wilt conform to Chrift,
conform in this ; be holy as he is holy ; of that ful-
nefs of grace that is in him, do thou receive even
grace for grace, John i. 16.

Chriftians! where are we? O that ever mert
ftiould hear of fo much grace, and of fuch acts of
grace in that eternity before all worlds, and yet no
imprellion of grace upon their hearts! O that God
and Chrift mould both be in that bufinefs of eter-
nity; that heaven, hell, juftice, mercy, fouls and
deep wifdom ftiould be all in that rare piece, and
yet that men ftiould think more of a farm, an ox,
anhoufe, a pin, aftraw, or of the bones of a crazy
livelihood! O look up! look up! if thou art
Chrift's, confider what he hath done for thy foul ;
H 2 vvh/

Looking unto JESUS.

Chap. 1.

why thou art predeflinate to be conformed to the
image of Cbrifi.

Thus far we have looked on Jefus as our Jefus,
in that eternity before all time until the crea-

tion : our next work is to look on Jefus, car-
rying on the great work of man's falvation
in the creation, the beginning of time, until
his firft coming.

LOOKING UNTO

JESUS.

From the Creation until his firft Coming.

THE THIRD BOOK.

CHAP. I. Sect. I.

Jfaiah xliii. 6, 8. The LORD will give thee for a covenant of the people ,-

look, ye blind, that ye may fee.

Of Christ promifed by Degrees.

-Hear, ye deaf, and

IN this period, as in the former, we mail firft
lay down the objefl ; and then direft you how
to look upon it.
The obje& is JESUS, carrying on the work
of man's falvation, in that dark time before his
coming in the flelh.

No fooner the world made and the things there-
in, but man was created, that way might be made
forGod to fhew his grace in the falvation of his elecl.
And now was it that God's eternal project, and
eounfel, and foreknowledge, and purpoie, and de-
cree, and covenant with Chrift began to come in-
to execution. Indeed at the firft moment was no
need of Chrift ; for man at firft was made in ho-
Jinefs to the image of God, and to bear rule over
the reft of the vifible creatures j but, alas ! this
his ftate wa6 but of little ftanding : it was the re-
. ceived opinion in former ages, that our firft parents

fell the very fame day they were created. Auguftin,
among the reft, writes, that they flood but fix
hours: but though we cannot determine the cer-
tain time, very probable it is, that it was but fhort :
this we find, that after Mofes had fet down the
creation of man, without the interpofition of any
thing elfe, he comes immediately to the fall j and
the devil no doubt took the firft occalion he poili-
bly could, to bring man to the fame damnation with
himfelf. Well then, long it was not, but Adam
by his fin deprived himfelf, and ah his pofterity of
the image of God : as all mankind was in his loins ;
fo, by the order and appointment of God, all
mankind partakes with him in the guilt of his fins:
hence is the daily and continual cry, not only of
Adam, Abraham, David, Paul, but of every faint,
O ivretched man that I am, 'who Jh ail deliver me
from the body of this death ? Rom. vii. z\- But,

fweet

From the Creation until his fir [I Coming.

fweet foul ! ftay your complaints, here's gofpel-
news —

In this fad hour of temptation God ftepped in :
he will not leave man without hope ; he tells the
devil who begun this mifchief, 1 w ill put enmity
between thee and the woman, and between thy feed
and her feed, it jhall bruife thy head, and thou
(hall bruife his heel, Gen. iii. 15. At the very in-
ftant, when God was pronouncing judgments upon
the feveral delinquents in the fall ; nay, before
judgment was pronounced on the perfons tempted,
a Jefus is hinted, the covenant of grace is pro-
claimed. O the infinite riches of the mercy of
God in Chrift!

But you will fay, how comes Jefus in ? how
carried he on the great wOrk of our falvation in
this dark time ?

I anfwer, 1. By affirming and taking upon him
the form and fhape of a man, and fo difcharging
fome fpecial offices in that refpecl: : we read often
of Chrift's apparitions, before his incarnation, and
then efpecially when he had to do with this great
negotiation of man's eternal happinefs. Some think
it not improbable that Chrift aifumed the form of
man when he firft created man, and fo he made
man, not only in his own image, which he had
as God, in holinefs, and true righteoufnefs but in
refpecl of that form which he had aifumed. How-
foever, this we find that after man had finned,
Chrift then appeared, firft to Adam, then to A-
braham, then to Ifaac, then to Jacob, then to

Mofes, &c. Firft, he appeared to Adam in the

garden, And they heard the 'voice of the Lord God,
walking in the garden, in the cool of the day, Gen.
iii. 8. God, as he is God, hath neither voice to
fpeak, nor feet to walk, but aifuming the form
and fhape of a man, he exercifed both : and fo
he was the firft that publifhed that firft promife to
the world, It Jhall bruife thy head. 2. He ap-
peared to Abraham in the plain of Mature, where
the Lord talked with Abraham, and Abraham calls
him the fudge of the earth, which can be afcribed
to none but Chrift the judge of quick and dead, Gen.
xviii. 1, 13,25. Some from that faying of Chrift,
Tour father Abraham rejoiced to fee my day, and
he faw it, and was glad, John viii. 50. do gather
that Abraham faw Chrift, not only with the eyes
of faith (as all the reft of the patriarchs and pro-
phets did) but alfo in a viable fhape which he af-

fumed like unto that whcreunto he was afterward 3
to be united ; ami lb it was Chrif
the covenant with Abraham, faying, I will t
blijh my covenant between me and thee, an
feedajter thee in their generations, for an everlajK
ing covenant, fo be a God unto the:, and to thy
feed after thee, Gen. xvii. 7 — 3. He appeared to 1-
faac, Gen. xxvi. 2. and to Jacob, Gen, xxxii. 24,
30. and to Mofes, Ex. xx. 1, 2, 3. and to many
others, of which I (hall comment in order. And
thefe apparitions of Chrift were as preludes o\ !,;'.;
incarnation. But this is not the way 1 /hall infift
upon.

2. Chrift carried on the grtei " ork
vation in that dark time, : ot by hin
(as when he was incarnate) but >
The great king would firft have his harbingers to,
lead the way, before he himfelf would c^me hi
perfon. As the Lord had obferved this method
in creating the world, that firft he would have
darknefs, and then light ; and as ftill he ob:^
this method in upholding the world, that firft he
will have dawning, and then clear day j fo in the
framing and upholding of his church, he will
have Chrift held forth in ceremonies, rites, figure?,
types, promifes, covenants, and then, like a glo-
rious fun, or like the day-fpring from 0:1 high, he
would <vifit the world, to give light to them that fa
in darknefs, Luke i. 78. To this purpofe we read,
that as Chrift, fo the covenant of grace (which
applies Chrift to us) was firft promiied, and then
promulgated, the covenant of promife was that co-
venant, which God made with Adam, and V
ham, and Mofes, and David, and all Ifrael in Jefus
Chrift ; to be incarnate, crucified, and raifed from
the dead ; the covenant promulgated or new co-
venant (as fcriptures call it by way of excellency)
is that covenant whichGod makes- with all beK<
fince the coming of Chrift, believing in him that i>
incarnate, crucihed, and rifen from the dead ; and
it was meet that the promife fhould go before the
gofpel, and be fulfilled in the gofpel, that fo great
a good might earneilly be defired, before it was
bellowed. In a time of darknefs men defire light j
as the morning- watch wa'cheth and longeth for
the morning, fo the obfeure revelation of Chrift in a
promife, raifed the hearts of the patiiarchs t
earneft defire of Chrift his coming in the fl
Bui' in this obfcurrVy we may obferte fome de-
grees ;

€z

Looking unto J E S US.

Chap. I.

grees ; before the law given by Mofes, the promife
was more obfcure ; the law being given even to
the time of the prophets, the promife was a little
more clear ; in the time of the prophets even to
John the Baptift, it was clearer yet; as the coming
of the Meflias did approach nearer and nearer, lo
was the promife clearer and clearer ftill : juft as the
approach of the fun is near or further off, fo is the
light that goes before it greater or lelfer ; in like
manner was the revelation that went bei'ore Chrilt
more dim or clear, as the rifing of the Sun of
righteoufnefs was more remote, or nigh at hand.
It was the good pleafure of God to manifeft the
riches of his grace by degrees, and not all at Once ;
we fee to this very day, that God in his feveral
approaches of mercy and goodnefs draws nearer
and nearer to his church : even now in this mar-
vellous light of the gofpel we have our divine cere-
monies and facraments, we fee him afar off, we
know but in part ; but time fhall come (even be-
fore his fecond coming) that we, or our children
fhall fee him more clearly, perfectly, immediate-
ly. My prefent bufinefs is to hold forth Jefus in
the covenant of grace as promifed,andbecaufe the
promife receives diftinction of degrees according to
the feveral breakings out of it to the dark world,
we will confider it as it was manifefted.
i. From Adam till Abraham.

2. From Abraham till Mofes.

3. From Mofes till David.

4. From David till the Babylonifh captivity, or

thereabout.

5. From the captivity, or thereabout till Chrift.

In every of thefe periods will appear fome fur-
ther and further difcoveries of God's mercy in
Chrift, of the covenant of grace, of our Jefus car-
rying on the great work of man's eternal falvation
in that dark time.

You heard before of the covenants betwixt God
and Chrift concerning our falvation ; but that was
not the covenant of grace, which God immediate-
ly made with man as fallen ; but a particular co-
venant with Chrift to be the Mediator : or fo far
as it was a covenant of grace, it was then made
betwixt God and Chrift, and after to be made be-
twixt God and us : for a time we were hid in the
womb of God's election, and not being then ca-
pable to enter into covenant with God, Chrift un-
dertook for us ; but yet fo'that when we come to

be regenerate, we are then to ftrike covenant our-
felves. And hence we read exprefly of God's
covenanting with fundry particular perfons,aswith
Adam, and Abraham, and Mofes, and David, &c.
Of which in the next fections.

SECT. II.

0/ the covenant of promife., as manifefted to Adam,

rT'1HE covenant of grace in this fenfe is nothing
X elfe but a compact made betwixt God and
man, touching reconciliation, and life eternal by
Chrift. Now, the firft breaking forth of this gra-,
cious covenant was to Adam and Eve, immediate-
ly after the fall, expreffed in thefe words, / ivill
put enmity betxveen thee and the ivoman, and be-
tiveen thy feed and her feed y it [ball bruile thy
head, and thou fbalt hruije his heel, Gen. iii. 15.

This promife, as it is the firft, fo the hardeft.
to be underftood ; it contains in it good news of
the overthrow of Satan's kingdom, and of man's
freedom by the death of Chrift. But the obfcu-
rity is fuch, that Luther exceedingly complains,.
The text which of all men mould rightly be known,
is of no man that I know (faith he) efpecially and
accurately unfolded : amongft the ancients there
is not one that hath explained this text according
to the dignity of it.

The occafion was this : the Lord looking down
from heaven, and feeing how Satan had prevailed
againft man, and in fome fort undone the whole fa-
brick of the creation, he refolves upon Satan's ru-
in, and man's prefervation : And the Lord God
faid unto the ferpent, Becaufe thou haft done thisy
thou art curfed, Gen. iii. 14. This literally is un-
derftood of the ferpent, but fpiritually of the de-
vil ; both were as means to draw man unto fin,
and therefore they are joined as one in the punifh-
ment : ' The Lord cut off the feet of the ferpent
' (faith the Rabbi's) and curfed him, and he caft
' Sammael (the devil) and his company out of hea-
' ven, and curfed them,' R. Eliezer C. 14. In-
deed man, being in the tranfgreflion, mult alfo
have his punifiiment, as it follows, Ver. 17, 18,
19. And yet that God might manifeft the riches
of his grace, he includes in the ferpent's male-
diction

Ft dm the Creation until his jirji Coming.

diction the everlafttng gofpel, t tuill put enmity Jbe Jhnll bruife thy bead ; this reading is not only

allowed, but cofirmed by the council of Trent ;
and in fome of their prayer-books they call her the
mother of" our Lord, the tree of lire, the breaker
of the ferpent's head., and the gate of heaven.
Antiphona dp Damina nojlrafecundum ufutn EccLf.
Hildenfhem. Uut I look on this commentary as
ignorant and idolatrous, and wholly derogatory to
the kingdom of Chriit Others are noHo eafily
milled, and therefore fay, that the woman where'-
foever mentioned in this text, is Eve, and none
but Eve ; ihe it was whom the temptei had fedu-
ced, and in juft judgment for her familial ity with
the tempter, God met ts with her, I will put en-
mity ((aith God) between thee and the woman.

3. VJha.th thefeed of the ferpent ? In fcripture
phrafe/m/is fome times taken colle&ively.for ma-
ny at once ; as when the Lord faid to Abraham,
/ will be thy God, and the God of thy feed : and

between thee and the woman, &c

For the fenfe of the words, we /hall open thefe
terms, as, 1. Who is the ferpent ? %. Who is
the woman ? 3. What is the feed of the ferpent?
4. What is the fed of the ■woman? 5. What is
that Hu, in our Bible tranflated It? 6 What is
the ferpent's head, and the bruijing of it ? 7. What
is the bee I of the feed of the wnnan, and the bruijing
of it ? 8. Among whom was the enmity, or rather
enmities ? for in the text we find many armies,
I will put enmity between thee and the woman, and
between thy feed and her feed, &c.

1. Who is the ferpent ? I find diverfity of opi-
nions among interpreters : fome fay, it was only
the ferpent, and that which belongs unto Satan is
but myfticaily underftood : others fay, it was only
Satan under the notion of a ferpent, as fometimes
he is called the great dragon, And the great dragon

was caft out, that old jerpent called the derail, and to thee and to tby feed will I give this land: and I

will multiply thy feed as thefandofthefea, Gen.
xvii. 17, 18. And fometimes it is taken fingularly
foroneonlyperfon ; thus, Eve called her fonSeth,
For God, J aid /he, hath appointed me another feed
injleadof Abel, Gen. iv. 28. And fo it is faid of
Chrift, In thy feed fkall all the nations of the earth
be blejfed, Gen. xxii. 1 8- Now, in this p'ace the

Satan, which deceived the whole world, Rev. xii.
9. Others fay, it was both Satan and the ferpent ;
as men are faid to be pofleffed of Satan, fo was the
ferpent poflefled of the devil. Satan could not
provoke our firft parents to fin by any inward temp-
tation, as now he doth by the help of our corrup-
tion. Nor could he enter into their bodies, or

minds, becdufe of the holinefs and glory that was feed of the ferpent is taken collectively, for all the

in them j and therefore he prefumed to take a beall families of devils, for the devil and hi; angels (as

of the earth, and by difpoftng of his tongue he Chrift calls them) and for all the fons of the de~

fpeaks within him. But what, muft the ferpent vil, i. e. for all the reprobate men, whofe father

have punilhinent, that was only Satan's inftrument and prince is the devil, as Chi ill told the Jew;,

in the temptation ? Yes: • Te are of your Father the devil, and the lulls of

Such was God's love to man, that he condemns your father ye will do, ]ohn viii. 44. And as John

both the author and inftrument of that evil: as one tells us, he that committethfin is of the devil

that in anger breaks the fword wherewith his fon, In this the children of God are maniieft, and the

or his friend was wounded ; fo God breaks Satan's children of th : devil , \ John iii. f, io. And thus

fword: the ferpent is puniihed according to the both devils and reprobates are reckoned as ths

letter of the text, and Satan is punilhed in the ipi
ritual meaning of the Lord.

z. Who is the woman ? Some are all for allego-
ries, and they will tell you, that the ferpent and
the Wf •« an are the fuperior and inferior faculties of
the foul, and that ever fince the fall there hath
been a continual war betwixt thefe : but 1 look on
this commentary as vain and trifling, though it be
fathered on fome of the ancients, and of no fmall
note j others fay this woman is the blefled virgin,
in relation to which they read the laft words thus,

feed of the ferpent.

4. What is the feed of the woman ? The

feed of the woman is that pofterity of the woman
which do not degenerate into the feed of the fer-
pent : That is the meaning of the firft fentence,
/ will put enmity ; — and then it follows, between
thy feed and her feed : and for this fenfe we have
thefe arguments. 1. The oppofition of the feeds 5
for as the feed of the ferpent is taken collectively,
fo the feed of the woman muft be taken collective-
ly, that the oppofition may be fit. %. The en-
mities

Looking unto J E S U 6\

Chap. I.

mitiesfore-fpokendo Strongly evince it, now the
enmities pertain both to Eve and to all her poste-
rity, if godly, to the end of the world ; hence all
that will live godly in Cbrijl 'Jefus Jhall fujfer per-
fecution, faith the apoftle, 2 Tim. iii. \z. And I
will put enmity (faith God) between thee and the
'woman ; Is that all ? No, but alfo between thy
feed and her feed: and who can deny but thefe
enmities have been ever Since betwixt Satan's
brood and the faints ? IVe are all wre filers againjl
principalities, and powers, and rulers of the dark-
nefsof this world, and againjl fpiritualwickednefs
in high places, Eph. vi. 12.

5. What is that hu, in our Bible translated it?
It (hall bruife thy head. Some obferve this hu, it,
is of the mafculine gender ; and zera, feed, is of
the mafculine gender; and jefapher a, Jkall bruife
is of the mafculine gender; which confutes the
tranflation that render it thus, "She jkall bruife thy
head, and which confirms our tranilation which is
thus, he, or it, or that fame feed, i. e. one An-
gular perfon of that fame feed, jhall bruife thy
head. Well then, who is this he ? or what one is
be ? even Jefus the Son of the living God. Here
is the firft hint of Jefus that ever was read or heard
of in this world. This was the pro-to-evangel,
or firft gofpel that ever was published after the
creation. O blelled news ! fit for God's mouth
to ipeak, and to break firft to the world now fal-
len. O dear parents ! how would you have def-
paired, if before fentence you had not heard thefe
blefled tidings ! O our firlt parents upon earth,
where had you and we been, if this bleSfed text
had not been ! come, fet a Star upon it, write it in
letters of gold, or rather write it on the very ta-
bles of our hearts: here is the blelfedeft news
that ever was, or ever Shall be ; but tor this we
had been all fire-brands of hell ; yea, but for this
Adam and Eve, and all their fons and daughters
that are now gone out of this world, had been
fmoking and frying injiell-hre, away with all grofs
miftakes, erroneous conceits, and as you love your
fouls, yield to this bleSTed fer.fe ! this it, or he,
is one of that fame feed, and this one of that lame
■feed is Jefus, and only Jefus, and none but Jefus :
and for this fenfe we have thele arguments.

1. Some obferve that this fentence is feparated
from the former with a period, or great Stop : how-
• • er, Qod goes on to Sneak of the feed of the wo-

man, yet he fays not, and that feed jhall bruife
thy head ; for fo we might thought he had fpoken
of that, feed collectively as he did before ; but
flopping there, and not repeating that fame word
again, he gives it thus, //, or he jhall bruife thy
head, i. e. fome individual perfon of that fame
feed, fome fingular one of that fame common
feed of the woman jhall bruife thy head, as David
alone of all the holt of Ifrael goes forth to fight
with Goliath, and overcemes him ; fo Chrift alone
of all the feed of the woman was lb to fight with
the ferpent by his own power as to overcome him,
and to bruife his head.

2. The Seventy in their translations of this place
, (with which agrees the Chaldee paraphraft) ren-
der it [autos] he, which needs mult denote fome
fingular perfon, or fon of the woman, and the ra-
ther becaufe the feed fpoken of before is rendered
[to fperma], to which if the relative had rightly
agreed, it Should have been [auto] or [touto] and
not [autos]. Hereto we may add, that to this
/'/, or he, the feed of the ferpent, is not oppofed
as it was in the former Sentence ; but the ferpent
itfelf; one Singular antagonilt ; here isfitigularts
[monomachia], a duel, or a combat of two hand
to hand ; only Chrift and the ferpent; he /ball
bruije thy head, and thou jh alt bruife his heel.

3. The bruifing of the head doth plainly dif-
cover this it, or he, is Jefus Chrift : for none can
bruife the ferpent's head but only God : The God
of peace (faith the apoftle) jhall bruije Satan under
your feet jbortly, Rom. xvi. 20. Now, there was
none of the feed oi the woman, that was ever God
but only Chrift, God-man, Man-god, blelfed for
ever ; and therefore it muft needs be Chrift, and
only Chrift that can bruife this ferpent's head. O !
there's a divine power, a power and virtue of
God in it, to bruife the ferpent's head. Obferve
but the manner of this duel, Chrift treads on the
ierpent : and by this means he comes to have a
bruife in the heel, whilft with his heel he bruifeth
the ferpent's head. A wonderful thing that Chrift
Should lay at the ferpent's head with no other wea-
pon, but only with his heel ; it were much for a-
ny man to Strike at any common ferpent with a
bare and naked foot ; rather would he take a dart,
or club or any other weapon ; but with a foot to
bruife Satan's head (that great and fierce and mon-
ftrous ferpent) this exceeds any man's power, or

any

From the Creation until his firfi Coming.

toy man's daring to attempt : hence it is that
fome one perfon of more than human ftrength
inuft do this deed, and who is that of the feed of
the woman, but only Jefus Chrift ?

4. God himfelf in ether places of fcripture doth
expreily declare, that this feed here promifed is
Chrift, and only Chrift. Mark but where this pro-
mife is repeated to the patriarchs, as when the
Lord laid to Abraham, In thy feed fli all the nati-
ons of the earth be blefjed, Gen. xxii. 18. And
v, hen the Lord fr.id to David, I vuillraife up thy
feed after thee, which Jhall be of thy fons, and I
•will ejlablifb his kingdom, 1 Chrom xvii. 11. And
you may fee it clear that this feed is Chrift, and
only Chrift ; concerning that promife to Abraham,
the apoftle interprets it, Now to Abraham, and
his feed 'were the promifes made. He faith not, and
to feeds, as of many, but as of one, and to thy feed,
•which is Chrift, Gal. iii. 16. And concerning that
promife to David, the prophet interprets it, He
jhall fit upon the throne of David, and upon his

kingdom to<o der it, and to efiablifh it, Who

is that? in the former verfe, his name is Wonder-
ful, councilor, The mighty God, The everlafling
Father, The prince of peace, Ifa. ix. 7, 6. i. e.
Chrift, and none but Chrift ; For unto us a child
is born, and unto us a fon is given, &c And who
is that but Jefus Chrift?

5. The accomplifhmentof this promife in Chrift
is exprefly and clearly made out in the New Tef-
tament. Was not Jefus Chrift of the feed of the
woman, born of a virgin ? Was not his heel bruif-
ed, himfelf crucified ? And did he not bruife the
ferpent's head, break the power and dominion of
Satan ? What faith the gofpel ? For this purpofe
the Son of God was manifejicd, that he might de-
Jlroy the ivorks of the devil, 1 John iii. 1. And the
fevotty returned again with joy, faying, Lord, e-
ven the devils are luhjecl unto us through thy name.
And he faiil unto them, I beheld Satan as lightning
J a If from heaven ; behold, 1 give unto you powtr
in tread on frpents , and fcorpions, and over all
the powers of the enemy, an I nothing /hall by any
means hurt you, Luke x. 17, &c. And noiu is the
judgment oj this world ; noiu jl'all the prince of
this ivorld 'be enfi out, John xii. 31. And for as
much as children are partakers of fie ft? and blood,
he alfo himlt/f liktwife took part of the fame, that
through death he might defiroy him that had the

power of death, that is the devil, Heb. ii. 14. In
thefe and many other places, we find this very pro -
mile fulfilled in Chrift, and only in Chrift ; and
therefore he, and only he is the feed of the wo-
man (that hu, it, or he) that lhall bruife the fer-
pent's head. Yet I will not deny, but by way of
participation this promife may pertain to the whole
body of Chrift : through him that loved us we are
more than conquerors, faith the apoftle, Rom. \iii.
37. We may conquer Satan, though not in our
own ftrength but Chrift's : and lb, in a iecondarv
fenfe, by way of communication with Chrift, un-
der x\\\% feed all the faithful are and may be con-
tained. 1 . Becaufe the head and members are all
one body, Both he that fanclifieth, and they who
are fanclijie dare all of one, Heb. ii. 11. 2. Becaufe
the faithful are called the feed of ChxiVcfFhen thou
fhalt make thy foul an offering for fin, he jhall fee
his feed, If. Iii. 10. 3. Becaufe Satan doth not only
bruife the heel of Chrift, but of all the faithful,
All that vjill live godly in Chrijl Jefus flsallfuffer
perfecution, 2 Tim. iii. \z. 4. Becaufe Satan's
overthrow, by Chrift our head, is diffufed to all
the members, And the God of peace jhall bruife
Satan under your feet Jhortly, Rom. xvi. 20. In
this fenfe many of the ancient and modern divines
do extend this feed to the whole body of Chrift;
but primarily, originally, efpecially and properly,
it belongs only to Chrift, and to none but the Lord
Jefus Chrift. He only is the feed by whom the
promife is accompliihed, though the faithful alfo
are the feed to whom, and for whom, the promife
was made.

6- What is the ferpent's head, and the bruif-
ing of it? 1. For the ferpent's head, it is the
power, rage, reign and kingdom of Satan: it is
obferved, that in the head of a ferpent lies the
ftrength, power and life of a ferpent; fo by a
phrafe of fpeech fitted to the condition of this
ferpent, that was fatan's infirument. God tells
the devil of the danger of his head, i. e. of his
power and kingdom : now, this power and king-
dom of Satan confifts more efpecially in fin and
death; for the ft ing of death is fin, 1 Cor. xv.
26. And the power of death is in Satan, Heb.
ii. 14. Hence fin and death are ufually called
the works and wages of Satan ; they are his.
own, he owns them, and carries them at his girdle.
2. For the bruifing of this head, it is the over-

I throw-

Liokine unto JESUS.

Chap. I.

throwing of Satan's power ; hefballbruife thy head,
i. e. Chritt lhail break thy power; Chrift fhall
deftroyfin, and death, and him that bed the pow-
er of death, that is the devil. I fay, Chrift fhall
do it, though, as I have faid, in a fecondary fenfe,
the faithful lhall do it ; Chrift overcomes by his
own power, and the faithful overcome by the
power of Chrift ; the victory is common to all the
feed, but the author of victory is only Chrift, the
head and chief of all the leed : Ye have overcome
the evil one, i John ii. 13. But how? Not of
yourfelves, it is the Godof peace that bruijeth Sa-
tan, Rom. xvi. 20. Well then, here is the fenfe,
the ferpent's head is bruifed, i. e. the devil, and
iin, and death and hell are overthrown; not only
the devil inhisperfon, but the works of the devil,
which by the fall he had planted in our natures,
as pride, vain glory, ignorance, luft, &c. nor on-
ly Satan's works, but the fruits and effects of his
works, as death and hell; fo that all the faith-
ful may fing with Paul, O death, where is thy fling?
O grave, where is thy viclory ? Thanks be to God
who giveth us the viclory through Jefus Chrift our
Lord, 1 Cor. xv. 55, 57.

7. What is the heel of the feed of the woman,
and the bruifing of it? 1. For the heel, it is the
humanity of Chrift, according to which Chrift
properly hath an heel: or (as others) it is the
ways of Chrift, which Satan, by all means he could
poflibly, would feek to fuppreis. 2 For thebruif-
ing of his heel, it is the miferies, mockings, wound-
ings, death and burial of Chrift, all which he en-
dured in his heel, 1. e. in his humanity: or it ex-
tends further to all the hurts, reproaches, afflicti-
ons, perfecutions of the faithful, by the devil and
his agents: all which are but as a bruife in the
heel, which cannot endanger the fpiritu.d life of
their fouls. It is obferved, that the ferpent hath
but one head, but the feed of the woman hath two
heels ; fo that the one may be fome help, while
the other is hurt ; befides an hurt in the heel is
far from the head and heart ; though it may be
painful, it isnotmoital. Indeed, Chrift's heel
was bruifed, i. e. he was delivered to death, even
to the death of the crofs ; yet he rofe again from
the dead 5 neither had the devil any advantage by
his death, for as angry bees flinging once, make
themfelves drones, fo the devil now he may hils
at us,' but he cannot hurt us : by that wound which

Chrift received at his death, he wounded all his
enemies irrecoverably; the very fight itfelf was
Chrift's triumph ; even then was the kingdom of
darknefs utterly overthrown ; fin, death and Satan
were conquered, and taken captive, and whatsoe-
ver might be brought againft us was taken away,
as the leaft bill or icroll. O ble fed riddle! Out
of the eater came forth meat, and out of the Jlrong
came forth fweetnejs, Jud. xiv. 14. In reference
to this promife, thou fhalt bruife his heel, Chrift
is faid to be the Lamb ftain from the foundation of
the world, Rev. xiii. 8. Here's good news be-
times.

8. Amongft whom was the enmity, or this ho-
ftile war ? We find in the text three hofts, and
three battles: as,

1. Betwixt Satan and the woman ; I will put
enmity between thee and the woman; i. e. betwixt
the feducer and her whom thou haft feduced.
This enmity is oppofed to the amity and familiari-
ty which had been between the woman and the
ferpent, and upon that account the woman, and
not the man is named ; not but that enmity mult
be betwixt the devil and the man, as well as be-
twixt the devil and the woman, but becaufe the
woman had more tampered with Satan, and being
deceived by Satan, was firft in the tranfgreffion,
therefore is fhe only named, I will put enmity be-
tween thee and the woman.

2. Betwixt Satan's feed, and the feed of the
woman : / will put enmity, not only between thee
and the woman, but a\fo between her jeed and thy
feed. q. d. This enmity fhall not ceafe with the

death of the woman, but it lhall continue to her
feed, and to her feed's feed, even to the end of
the world. We fee to this day how the ferpent
and ferpent's feed are ftriving and warring againft
the church; and a wonder it is (confidering the
malice of the enemy) that the e is a church upon
earth, but only that we have Chrift's promife, the
gates of hell jk all not prevail againft it: and lo I
am witbyint always, even to the end of the world,
Matth. xvi. 18. and xviii. 20.

3. Betwixt Chrift and the ferpent; O this is a
bloody conflict: on both fides; be Jh all bruife thy
head, and thou fl.'alt bruife his heel.

i. He fhall bruife thy head, Chrift 'lhall break
thy power, i. e. the power of the ferpent, or of
the devil himfelf ; he figMts not fo touch with the

feed

From the Creation until his firfi Coming.

Teed, as v/fth the ferpent; if Satan be overthrown,
his feed cannot ftand. z- Thou jbalt bruife his
heel', thou (halt afflict him and his ; thou flialt cafl
out of thy mouth a flood of perfecutions ; thou
fhalt make voar voith him and all them 'which keep
the commandments of God, and have the tejlimony
of Jefus Cbrifl, Rev. xii. 17.

I have held you a while in the explication of
this firft promife, and the rather becaufe of the
darknefs of it, and the much fweetnefs that is
contained in it; it is full of gofpel-truths, ftrike
but the flint, and there will fly out thefe glorious
fparks.

r. That a Saviour was promifed from the be-
ginning of the world. 2. That this Saviour fliould
tree all his faints from fin, death and hell, the
head, and power of the devil. 3. That to this
end this Saviour fliould be a Mediator, for God
would not grant an immediate pardon, but the pro-
mifed feed mult firft intervene. 4. That this Me-
diator fliould be of the feed of the woman, that
is, a man ; and yet ftronger than the devil, endued
with a divine power, and fo he is God. 5. That
this man-god fliould according to his prieftly of-
fice be a facrifice for fin, the ferpent fliould bruife
his heel, he fliould fu flier and die for the people,
and yet according to his kingly office he fliould. o-
vercome Satan, for he fhould bruife his head, over-
throw his kingdom, and make us more than con-
querors in him that loved us. 6. That this pro-
mife of Chrift, andofouijuftification is free ; God
of mere mercy, and free grace brings forth this
promife ; there could be now after the fall no me-
rit in man ; and even now he promifeth remiflion
of fins, and life eternal in, for, and through the
Lord Jefus Chrift. No queftion but in belief of
his promife, the patriarch and fathers of old ob-
tained life, glory, and immortality: By faith the
elders obtained a good report: by faith Abel ob-
tained tvitmjs that he was righteous : by faith E-
noch ivas tranflated that he Jhould not fee death :
by faith Nor/b became heir of the rigbteoufnefs of
Cbrijl, lltl). xi. 2, 4, 5, 7. And how fliould it
but revive us in thefe laft times, to hear, that the
firft thing that ever God did after the world was
fallen, it was this aft of mercy, to make a pro-
mife of Chrift, and to reconcile loft man to him-
felf through the fame Jefus Chrift ! furely he be-
gan to do that loon, which he meant to be always

a doing, even to the end of the world. Thus far
of the promife as it was manifefted from Adam to
Abraham.

SECT. III.

Of the covenant of promife, as manifeflcd to A-
b 'rah am.

TH E fecond breaking forth of this gracious
covenant, was to Abraham, and now it
fliines in a more glorious light than it did before ;
at firft it was proponed in very dark and clou-
dy terms not eafy to be underftood, and inofl;
things fparingly expreffed, but in this rife and ma-
nifeftation, we have it laid down in plainer terms,
/ ivill eftablifo my covenant between me and thee,
and thy feed after thee in their generations for an
everlafiing covenant, to be a God to thee, and to

thy feed after thee. —Gen. xvii. 7. For the right

underftandingof this, we fliall examine thefe par-
ticulars.

1. What a covenant is ?

2. What is the eftablifliing of this covenant ?

3. Betwixt whom is the covenant to be efta-
bliflied?

4. For what time is the eftabliflied covenant to
endure ?

5. What are the privileges of this covenant ?

6. What is the condition of this covenant ?

7. Who is the head both as undertaker, and
purchafer, and treafurer upon whom this
covenant is eftabliflied ?

1. What is a covenant? It is a contract of mu-
tual peace and good will, obliging parties on both
hands to the performing of mutual benefits and of-
fices. Thus was the covenant betwixt God and
Abraham ; there was a mutual ftipulation in it;
on God's part to perform his promifes of temporal,
fpiritual, and eternal grace ; and on Abraham's part
to receive this grace by faith, and to perform due
obedience and thankfulnefs to God. Hence a little
nearer, and we fay the covenant is a mutual compact,
or agreement betwixt God and man, whereby God
promifeth all good things, efpecially eternal hap-
pinefs unto man ; and man doth promife to walk
before God in all acceptable, free, and willing o-
bedience, expecting all good from God, and hap-
pinefs in God, according to his promife; for the
1 2. praifr

Looking unto JESUS.

Ciiap.I

praiie and glory of his grace. Others defcribing
the covenant of grace (for with the covenant of
works we will not meddle) they give it thus.
' The covenant of grace is a free and gracious
\ compaft, which God of his mere mercy in Jefus
' Chriit hath made with finful man, promifingun-
4 to him pardon of fins and eternal happinets, if
' he will but repent of fin, and embrace mercy
' reaching forth by faith unfeigned ; and walk be-
* fore God in v. Tiling, faithful, and fincere obedi-
' ence.' — In this defcription many things are con-
iiderable. As, i. That the author of this covenant
:. God ; not as our Creator, but as our merciful
God and Father in Chriit Jefus. z. That the caufe
of, this covenant is not any worth, or dignity, or
merit in man, but the mere mercy, love, and fa-
i our of God. 3. That the foundation of this co-
venant is Jefus Chi ill, in and through whom we
are reconciled unto God, for fince God and man
were feparated by fin, no covenant can pafs be-
twixt them, no reconciliation can be expected nor
pardon obtained, but in and through a Mediator.
4. That the pa^ty covenanted with, is finful man ;
the fall of our firft parents was the occafion of this
covenant, and God was pleafed to permit the fall,
that he might manifeft the riches of his mercy in
man's recovery. 5. That the form of this cove-
nant ftands on God's part in gracious and free pro-
mifesof forgivenefs, holinefs, happinefs; and on
man's part on a reftipulation of fuch duties as will
ftand with the free grace and mercy of God in
Chriit. 6. That the ftipulation on man's part re-
quired, is repentance for fin, belief in the promifes ;
and a yielding of fear, reverence, worfhip and o-
bedience to God according to his word. Thefe I
might infill on, but my purpofed brevity will not
permit.

2. What is the eftablilhing of this covenant?
Some fay, thisfpeaks the duration of it, of which
anon. I fuppofe it intends alio the confirmation of
it ; we find that the Lord had before made a co-
venant with Abraham, Gen. xv. 4, 5. And now
he doth notaboliih the former, and make another,
but rather he renews, confirms and eftablifheth
the former. It may be there was fome hefuation
or doubting in Abraham, fo we fee, Gen. xv. 2, 3-
But now God would allure him infallibly of his will
and purpofe. O when a man hears, that God will
vouchfafe fo much favour as to enter into a cove-

nant with him, he is ready to fay, as Gideon did,
Alas! my family is poor in Manajjeh, andlamtl*e
leaf} in all my fathers boufe ; and it ho am I that I
Jhouldbe raifedup hitherto? That God fhould make
fuch promifes a: thefe to me, Judg. vi. l%. And
hence to prevent fuch objections, the Lord will
confirm and eltablifh his covenant ; as, fometimes
by his.promifes j fometimes by an oath; fometimes
by the blood of Chriit himfelf ; fometimes by feals.
So here, in this very place, God adds the feal of
circumcifion, Ye fhall circumcife the flejh of your
fore-fkin (faith God) and it /hall he a token of the
covenant betvoixt me and you, Gen- xvii. it. As
fometimes he faid of the rainbow, Idofet myboiv
in the cloud, and it /hall be for a token of a cove-
nant between vie and the earth ; — That the waters
fhall no more become a flood to deflroy all fiefb.—
For I will look upon the bow, that I may r en. ember
the everlafiing covenant, Gen. jx. 13, 1^, 16.
After this manner are the figns and feals of the co-
venant ; circumcife yourfelves, faith God, and
when I fee the circumcifion, I will remember my
covenant, and I will make good to you all the pro-
mifes thereof. But what is circumcifion to the co-
venant? Much every way ; circumcifion was not
without fhedding of blood ; becaufe the covenant
was notyet eftabiilhed in the blood of the Meiliah.
Sure there was much in this ; howfoever the rite
of itfelf was nothing j yet as it led the faithful pa-
triarchs to the blood of Chriit, and as it allured the
purging away of fin by the blood of Chriit, and as
it ligned the circumcifion of the heart by the Spirit
of Chriit ; fo it found acceptance with God. No
fooner he looks on it, but he remembers his cove-
nant, and confirms it, and makes it good to Abra-
ham, and to his feed after him.

3. Betwixt whom is the covenant to be eftablifh-
ed ? Between Me and thee (faith God) and thy
feed after thee. The two heads of this covenant
are God and Abraham ; on God's part are the
whole trinity ofperfons, the bleffed angels, and
all the holt of heaven ; on Abraham's part are all
his feed, and his pofterity, yet with this limitati-
on, that all are not of lfrael, which are of lfrael;
neither becaufe they are the feed of Abraham, are
they all children of Abraham ; but in If aac fhall
thy feed he called; that is, they which are the chil-
dren of the flejh, are not the children of God ; bvt
the children of the promife are counted for the

feed,

From the Creation until his fir ft Cuming.

feed, Rom. ix. 6, 7, 8. No queftion this covenant parte ante (as we fnv) and a park* p-ft.

was not to be extended to the Ifhmaelites, Idu-

means or Keturians, Abraham's carnal feed ; thcTe

quickly departed both out of Abraham's family

and Abraham's faith : no, no, faith God, I will

eftablijb my covenant vjitb Ifaac for an everlafting

covenant, andvoith his feed after him, Gen. xvii.

19- With Ifaac, and with his feed, i. e. with the

fpiritual feed of Abraham : Now, under the feed,

1. All believing Jews, and 2. All Gentiles are

comprehended ; all may be called the fpiritual feed

of Abraham that walk in the fteps of the faith of

Abraham ; and indeed thus runs the promife, In

ibee (hall all the families of 'the earth be bhfjed,

Gen. xii. 3. And in thee ftjall all the nations of to everlafting. Hence it is called, A covenant o°f

the earth be blejfed, Gen. xviii. 18. Thefe fami- Jolt, 2 Chron. xiii. 5. Becaufe it corrupted} not,

1. A

parte ante, as being from everiailing in lefpect of
the promife made to Chrifl: for us, which was done
(as you have heard) before the foundation of the
world ; it is not an infant of days ; this covenant
bears the fame date with the divine Being itfelf :
as the mercy of God is from everlafting, Pial. ciii.
17. fo the covenant of grace is from everiailing ;
the writs, evidences and charters of our falvation
were concluded, and pa (Ted the fign and feal of
the bleifed trinity from eternity ; this gofpel and
the covenant is not of yefterday ; no, no, it is an
old council of the infinite wifdom of God.

2. A parte poft, as continuing from everlafting

lies and nations muft needs comprehend the Gen
tiles. The apoftle is very plain, As it is 'written,
I have made thee a father of many nations, Rom.
iv. 17. That he might be the father of all them that
believe, though thty be not circumcijed, Verfeii-
That the blefftng of Abraham might come on the Gen-
tiles through Jefus Chrifl, that ive might receive the
promife of the Spirit through faith, Gal. iii. 14.
Chriftians ! here is our happinefs, the covenant
was not "written for Abraham's fake alone, but for
us alfo, if ive believe in him that raifed up 'Jefus
our Lord from the dead, Rom. iv. 23, 24. You
may think all this while, we are only difcovering
the privileges of Abraham, Ifaac, Jacob and of the
Jews : No, blelfed be God, heaven is no freer to
a Jew, than to a Gentile ; There is neither Jeiu
nor Greek, there is neither bond nor free, male
nor female, &C. But if 'ye be Chrifl 's , then are ye

it faileth not; hence all the bleffingsof the cove-
nant are faid to be everlafting : forgivenefs of fins
is everlafting, bein? once forgiven thev are ;
remembered any more, Jer. xxxi 34. Peace and
joy is everlafting: Your heart Jhall rejoice, and
your joy no man taketh from you, John xvi. 12.
Salvation is everlafting ; Ifaeljljallbefavelin the
Lord "with an everlafting falvation, Iia. xlv. 17.
Decretal covenant- mercy was not a leafe, but a
making the fee-fimple (as we call it) of grace and
glory to the iaints for ever : death may put an end
to other covenants, as betwixt man and man, 01
betwixt man and wife ; but this covenant betwixt
God and us ftands fait for ever : though Abraham
be dead, yet God is Abraham's God dill, and by
virtue of this covenant Abraham fhall be raifed up
at the laft day,

4. What are the privileges of the covenant ? 1

Abraham's feed, and heirs according to the promife, anfwer, the privileges of the covenant are many;

Gal. iii. 28, 29

4. For what time is the eftabliflied covenant to
endure? It is not for a few days, or months, or
years, but for ever and ever ; it is an everlafting
covenant ; and indeed the word eftabiijhed founds
this way; / -will eftablifh my covenant, that is
(fay fome) I will have it ftand and continue for
ever ; as it was faid of E>avid, / have made a co-
venant "with my chofen, I have fvoorn unto David
my fervant, tbyfeedvjillleftabiijhfortver, Pfal.
lxxxix. 3. And again, My mercy ivill I hep for
him ft- ever more, my covenant Jhall ftand fafl
i.vithhim, Pfalin lxxxix. 28.

Now, this covenant is faid to be everlafting a

as, they are great things, and great bleffijigs which
our God promifeth, fo they are very many and mi-
merous ; the covenant is full of bleffings, it is a
rich rtorehoufe, replenished with all manner oi
bleftings; it is not dry, nor barren, but like the
fat olive or fruitful vine ; it is a well of falvation,
a fountain of good things, a treafure full of good^,
of unfearchable riches, which can never be empti-
ed, nor come to an end. Hence it is that our fi-
nite narrow capacities can nevei nd the in-
finite grace that this covenant cent. 1 v,c
may fee thingsdarkly in a map, fo let as endeavour,
as we are able, to view them in fome map, or briei
comp that by the link'

Looking unto J E S US,

Chap. I.

be railed up to the consideration of things not; feen,
which fhall be revealed in due time.

The privileges of" the covenant are folded and
wnpped up in the promifes of it ; every promife
contains a privilege ; but the time of unfolding e-
very promife is not yet come ; then only fhall the
promifes of all forts be unfolded, when the hea-
vens as a <veflure fhall be folded up, Heb. i. 12.
In the mean time we have a right and intereft in
the privileges of eternity by virtue of the promife ;
and hence the very terms of covenant and promife
are taken for the lame, Eph. ii. 12. Rom. ix. 4.
I lhal! for the prefent confine myfelf only to thole
promifes and privileges of the covenant, which
were manifefted to Abraham. And they were,

~ .- r,-., . C Temporal

Ol Things S c • • 1
5 (Spiritual

1. Of things temporal Thus we read God
promifeth Abraham, ' I will make of thee a great
"nation, and I will blefs thee, and make thy name
great; and thou (halt be a Welling. I will blefs
them that blefs thee, and curfe him that curfeth
thee. And unto "thy feed will I give this land,'
Gen. xii. 2, 3, J- We may add hereto the repe-
titions that God makes of thefe promifes over and
over; ' Lift up now thine eyes, and look from
the place where thou art, north-ward, and fouth-
ward, and eatb-ward, and weft-ward, for all the
land which thou feeft to thee will I give it, and
to thy feed for ever. And I will make thy feed
as the duft of the earth, fo that if a man can num-
ber the duft of the earth, then fhall thy feed alfo
be numbered, Gen. xiii. 14, 15, 16. Andthe Lord
brought forth Abraham abroad, and faid, Look
now towards heaven, and tell the ftars, if thou
be able to number them: and he faid unto him,
So (hall thy feed be, Gen. xv. 5. And the Lord
again appeared unto Abraham, and faid, I will
Ite my covenant between me and thee, and will
multiply thee exceedingly : and thou fhalt be a fa-
ther of' many nations, neither fhall thy name any
more be called Abram, but thy name fhall be A-
braham, for a father of many nations have I made
rhee. And I will make thee exceeding fruitful, and
( will make nations of thee, and kings fliall come out
of thee. And I will give unco thee, and thy feed
ai'ter thee, the land wherein thou art a ftranger,
all the land of Canaan for an evei lading poffelhon,
Gen. x\ii 1, 4, 8- Bv im fell" have I fworn, faith

the Lord, that in blefhng I will blefs thee, and
in multiplying I will multiply thy feed as the ftars of
heaven, and as the fand upon the fea fhore, and
thy feed fhall poffefs the gate of his enemies,' Gen.
xxii. 16, 17. See here the temporal bleflings that
God promifes Abraham, they are heaped together
in Gen. xii. 2, 3, 7. As,

1. * I will make of thee a great nation ;' and this
he promifeth once and again ; it feemed a thing in-
credible, becaufe Abraham was old, and Sarah was
barren and old, anditceafed to be with Sarah after
the manner of women ; yet for all this God is all-
fufficient; Abraham fhall have his defire, he fhall
beafather, not only of a few children, butofanu-
merous nation ; yea, of many nations, Ifhmaelites,
andMidianites, and that famous nation of the Jews
(of whom it is faid, <what nation is fo ^reat P Deut.
iv. 7, 8.) muft all defcend from Abraham. Scrip-
ture and heathen authors ufe three things proverbi-
ally,^ fignify an huge and exceeding great number,
the duft of the earth, the fands of the fea, and the
ftars of heaven ; and all thefe are brought in to re-
ferable the number into which the feed of Abraham
fhould break forth.

2. ' I will blefs thee,' faith God ; and this blef-
fing had relation to his wealth and riches, ' Abra-
ham was very rich in cattle, in filver, and in gold,'
Gen. xiii. 2. No queftion thofe riches came from this
blefling : ' The blelling of the Lord maketh rich,
andheaddethno forrow with it, Prov. x. 22- This
was God's care of the children of Abraham, that he
would give them riches, but left their hearts fhould
be lifted up, and they fhould forget the Lord in the
midft of their riches, he learns them and bids them
remember this leffon, ' Say not in thine heart, My
power and the might ofmy hand hath gotten methis
wealth ; but remember the Lord thy God, for it is
he that giveth thee power to get wealth, that hemay
etiablilh his covenant, which he fwareunto thy fa-
thers, as it is this day.' Deut. viii. 17, 18. True
riches come from God and by virtue of this cove-
nant : O that none of us had any wealth, but fuch.
as comes by virtue of a promife, and of the co-
venant of grace !

3. I will make thy name great, faith God; no
monarch was ever fo famous in conquering nations,
or the whole world, as Abraham for his faith and
obedience ; God hath magnified his name amongft
the Hebrews? who, for thefe three thoufand years

and

From the Creation until his firft Coming.

find upward, have acknowledged none (except Mo-
fes) greater thaa Abraham : the Jews could fay to
very Chrilt, Art then great cr than our father A-
braham ? — Whom makejl thou thy/elf? John viii.
53. And God hath fo magnified his name amongfc
Christians, that all believers look upon it as a glo-
ry to be called children of Abraham ; nay, we
cannot be Chriit's, we have no part in Chrift un-
fcfs we be A braham's feed, an J heirs according
to the promije, Gal. iii. 29.

4. Unto thy feed tvill I give this land, faith
God, as an everlajling pojjejjion, Gen. xvii. 8. But
how ihould that which the Ifraelites poffeffed om-
\y for a time, be called an everlafling poffeffion ?
The anfwer is, That the word tranflated everlajl-
ing, doth not ever fignify that which /hall have no
end ; but an age, a term, or continuance ? as it
was faid of Samuel, He jhouhl appear before the
Lord, and there abide for ever, 1 Sam. i. 22- i- e.
As long as he lived. And / will praife the Lord
(faid David) for ever and ever, Pl'alm cxlv. 1,2.
i. e. While I live will I praife the Lord. As long as
I Jhall have any being 1 tvill fing praifes unto my
God, Pfalm cxlvi. 2. And the delegations of the
captivity were called, Prepetual defolations, Jer.
x-xv. 9. i. e. Long defolations, even for feventy
years.

Touching thefe blefllngs, or privileges,T have
no more to fay but this, that God gave more of
the temporal, lefs of the fpiritual to the natural
feed in the firft ages, but in the latter ages, more
of the fpiritual privileges, and lefs of the tempo-
ral ; yea, and thus it is this day, for themoft-what
amon.j the Chriib'an feed of the Gentiles ; * For
ye fee your calling, brethren, how that not many
wife men after the flefh, not many mighty, not ma-
ny noble are called,' 1 Cor. i. 26.

2. Ofthings fpiritual, thus we read, ' Fear not,
Abraham, J am thy (hield, and thy exceeding
great reward ; I am God all-fuificient, or omnipo-
tent, the almighty God j and I will be a God un-
to thee, and to thy feed after thee, Gen. xv. 1.
and xvii. 1,7.0 what precious promifes are thefe ?

1. I am thy fhield, to keep thee from all evil ;
fuch a fhield as that no creature can pierce thro,'
fuch a fhield as fhall cover thee over ; nay, fuch
n fhield as fhall cover thee about ; as fometimes
God fpoke of Jerufalem, * I, faith the Lord,
v ill be unto her a v. alj of fire round about,' Z

ii- 5. So here, I will be a fhield, a wall of fire
round about : not only a wall to keep thee Cafe,
but a wall of fire to confume all them that are
againfl thee ; as a fire which ftands about like a
wall, doth not only defend thofe that arte within,
but it burns thofe that come near unto it j foisGod
to his people. 2. Iain thy exceeding great reward;
I am the almighty Gud 5 I will be a God
thee. This is the very foul of the covenant, and
of all the promifes of God ; .7. d. ^uantus,qudn-
tusftm vp.fler era ; all 1 am is thine, niyfelf, m)
goods, my glory, whaffoever is in me, all that I
have, and all my attributes are thine; my pow-
er, my wifdom, my counfel, my goodnefs, m\
riches, whatfoever is mine in the whole world I
will give it thee for thy portion ; I and all that I
have are thine, for thy ufe ; Chriilians, was not
this an exceeding great reward ? Who can undei-
ftand the heighth, and depth, and length, and
breadth of this reward ? Surely, ' Happy is the
people that is in fuch a cafe ; yea, happy is that
people whofe God is the Lord",' Pfal. cxiiv. i 5 .
But more of this hereafter.

6. What is the condition of this covenant ? I
anfwer, The condition of the covenant of grace
is faith, and only faith : to this purpofe it is faid
of Abraham, He believed in the Lord, and he
counted it to him for righteoufnefs, Gen. xv. 6-
Rom. iv. 3. Gal. iii. 6. James ii. 23. Thistextis
often alledged by the apoftles : the word believed
imports, That he thought the word of God to be
fure, certain; ftable and conltant ; it is fuch a be-
lief as is oppofed to fainting ; as it is faid of Jacob,
when he heard the report of his Ions that jofeph
was alive, his heart fainted, Gen. xlv. 26. becaufe
he believed not ; but when he believed, his heart
revived : and David faith of himfelf, / had faint-
ed, unlefs I had believed, Pfal. xxvii. 13. So that
it is a lively motion of the heart, affenting unto,
and truiling on God, and in the word of God as
firm and conilant. This was the very condition
of the covenant, which God required of Abra-
ham, q d. Abraham, dolt thou believe that fuch
a Melliah fhall be fent into the world ? Art
thou able to believe? Yes, I believe, Lord, faid
Abraham. Well, faid God, I will put thee to
the trial ; I will give thee a fon, though thou
art as a dead man, and Sarah as a dead wo-
man ; yet I will promlfe thee a fon, art thou al

Looking unlo JESUS.

to believe ? Again, thou feeft the land of Canaan,
thou haft not one foot in it, yet I will give thee
this land, in the length and breadth of it for thy
pofTeiTion, art thou able to believe this ? You will
lay, What are thefe to the condition of the cove-
nant, which is only to believe in God, and to believe
in Jefus Chrift ? O yes, i. Thefe were fhadows of
the great promife, Chrill j and therefore that act of
faith, whereby Abraham believed that he could
have a fon, and that his children lhould pofiefs the
land of Canaan, was likewife a branch, afhadow, a
pledge of that main act of faith, whereby he believ-
ed the promifed feed, in whomhimfelf and all the
nations of the earth fhould be blefTed. But, 2. Let
this be remembered, that Abraham did not only
believe the temporal promifes, but every promife ;
as, I will be thy (hield, and thy exceeding great
reward : now, who is our fhield but Chrift, and
who is our reward but Chrift ? But efpecially he
believed the promife of the feed, and who is the
head of the feed but Chrift ? And who is our re-
ward but Chrift? Yea, he believed in that promif-
ed (eed, in whom all the nations of the earth lhould
be bleired ; and who was that but Chrift ? Tour
father Abraham (faith Chrift) rejoiced to fee tny
day, and hefaw it, and was glad, John viii. 56.
He faw it. How could he fee it ? Thou art not
yet fifty years old (faid the Jews) and haft thou
feen Abraham? Or could Abraham fee thee, or
thy day ? Yes, even then he faw it, when he be-
lieved in Chrift ; he could fee it no other ways
but by any eye of faith : and therefore no queftion
he believed in Chrift, and that was counted to him
for righteoufnefs.

But (may fome fay) if faith alone be the con-
dition of the covenant, then what need is there of
any obedience, or works of holinefs ? — This was
the old plea of loofe Libertines in the apoftles
times, to whom James gave an anfwer, But wilt
thou kriozv, O vain man, that faith without works
ii dead, James ii. 20. A good tree (faith Chrift)
is known by its fruits ; and fo is right and found
faith : let a man believe in truth, and he cannot
•but love ; and if he love, he cannot but be full of
good works : thus Abraham was juftified by faith,
Abraham believed God, (faith the apoftle) and it
was imputed to him for righteoufnefs. But was
not this faith accompanied with works ? Obferve
but (faith the apoftle) when God bad him offer

his fon, did he not do it ? And was not that an ex-
ceeding great work? Surely his jaith wrought
with his works , and by works ivas faith made per-
fect, James ii. 24. compared with 21, 22.

7. Who is the head, both as undertaker and
purchafer, and treafure, upon whom this cove-
nant is eftablifhed ? I anfwer, Chrift and none but
Chrift, All the promifes of God in him areyea, and
amen, unto the glory of God by us, 2 Cor. i. 20.
This was very darkly held forth in the firft ma-
nifestation of the covenant to Adam ; but now
in this fecond breaking forth of it, it is very ful-
ly expreffed, and often repeated ; thus, Gen.
xii. 3. ' In thee ihall all the families of the earth
be blefTed. And Gen. xviii. 18. All the nations of
the earth ihall be blefTed in Abraham. And Gen.
xxii. 18. In thy feed ihall all the nations of the
earth be blefTed:' See Gen. xxvi. 5. and xxviii.
14. In comparing thefe texts, we have a clear
underftanding thereof ; in thee, in Abraham fhall
all the families and nations of the earth be blefTed ;
but left Abraham himfelf fhould be thought author
of this univerfal bleiTing, therefore is the explica-
tion, In thee (i. e.) in thy feed ; and thhfeed, faith
the apoftle very exptefly, is Jefus Chrift. Now , to
Abraham and his feed were the promifes made.
He faith not, and to feeds, as of many ; but as of
one. Andto thy feed, which is Chrift, Gal. iii. 16.
So then here is the fenfe ; out of thy poiterity fhall
fpring the MefTiah, by whom not only thy pofteri-
ty, but all the nations of the earth fhall be blefled.
You may remember in the firft promife Chrift was
called the feed of the woman ; but now the feed of
Abraham ; Chrift was the fon of Eve, or (if you
will) the fon of Mary, and fo the feed of the wo-
man ; and Mary was a daughter of Abraham, and
fo Chrift, and Mary and all upwards were of the
feed of Abraham. But where fhall we find mention
of the paffion of Chrift in thisexprefTure of his co-
venant toAbraham ? In the firft manifeftation it was
included in that phrale of bruiftng his heel ; and
furely this is efTential to the covenant of grace in
any overture of it : fome anfwer, that this is thrice
put on the pafTage of this covenant with Abra-
ham j firft, in the federal confirmation, by the.
fmoking furnace, and turning lamp, that paffed
between thofe pieces of the facrifice, Gen. xv. 17.
As the facrifice was divided, fo was Chrift's body
torn -, and as the fmoking furnace, and burning

lamp

From the Creation until his firjl Coming.

lamp pafled between the divided pieces, fo the
wrath of God run betwixt, (as I may lay) and yet
did not continue the rent and torn nature of
Chriil. e. In that federal confirmation by the
fign of circumcifion : there could not be circum-
cifion without fhedding of blood, and where God
commands fhedding of blood in any of his ancient
ordinances, it doth certainly reach to the blood
6f Chriil, and his everlafting teftament. 3. In
the refolved facrifice of Ifaac, which was a plain
type of the death of Chrift, Gen. xxii. 10. See
it in thefe particulars. 1. Ifaac was Abraham's
fon, his only fon, his innocent fon, the beloved
fon of his father, and yet Abraham freely offers
up his fon j fo Chrift was the Son of God, his on-
ly Son, his innocent fon, like to us in all things, fin
only excepted; and the beloved Son of his Father,
this is my beloved Son in ivbom I am well pleafed ;
and yet God more freely offers up his Son out of
his own bofom. 2. Abraham by God's com-
niiflion rofe early in the morning to facrifice his
fon ; and the Jews by God's permiffion rife early
in the morning to condemn the fon of God ? and
hence he is called the bind of the morning, Pfal.
xxii. 16. compafied with dogs that hunted and
purfued his life. 3. Abraham muft offer his fon
upon the mount, the very mount on which Solo-
mon's temple was built, which typified the body
of Jefus Chrift, John ii. 19. So God offered his Son
upon the mount, if not on the fame mount (as Au-
guftin thinks), yet on a mount not far diftant from
it : Golgotha was the very fkirt of Moriah ; the
one being within the gate of the city, and the o-
ther not far without, the very neareft to the city
of all. 4.. Abraham firft laid the wood on Ifaac,
and then he laid Ifaac on the wood ; fo God firft
lays the crofs on Chrift, He bearing his crofs, went
forth unto a place called the place of a f cull, John
xix. 17, 1 8- And then he lays Chrift on the crofs ;
there they crucified him, faith John ; or there they
bound him to the crofs, and fattened his hands and
feet thereto with nails: 5. Ifaac muft be offered
alone, the Servants muft ftay at the foot of the
hill, little knowing the bufinefs and forrow in hand,
fo Chrift muft tread the wine prefs alone, Ifa. lxiii.
3. The difciples fear and flee, and little confider
the agony of their mafter. 6. Abraham carries in
his hand the fword and fireagainft his fon ; fo God
carries in his hand the fword and fire, the fword

fignifying the juftice of God, the fire his burning
wrath againft the fins of men ; and both thefe were
bent againft Chrift, in whom the juftice of God is
fatisfied, and the flame of his wrath extinct and
quenched. That this was a plain type of Chrift's
patiion, is hinted at in the blefling that God fpeaks
to Abraham after this trial : By my I elf have f
fiworn, faith the Lord, for becaufe thou haft dons
this thing, and haft not withheld thy fon, thine on-
ly fon, that in bleffinglwill blefs thee, and in thy
feedjhallallthe nations of the earth bebleffed, Gen.
xxii. 16, 17, 18. All believers are bleffed in the
death of Chrift, who was that feed of Abraham,
typified by Ifaac Abraham's fon ; for, as Abraham
intended, fo God truly facrificed his Son, his only
Son to take away fin.

Thus far of the covenant of promife, as it was
manifefted from Abraham to Mofes.

SECT. IV.

Of the covenant of promife as manifefted to Mofes.

THE next breaking forth of this gracious
covenant was to Mofes. The revenging
juftice of God had now feized on mankind for ma-
ny generations, even thoufands of years ; fo that
now it was high time for God in the midft of
wrath to remember mercy, and to break out into
a clearer exprefiion of the promife, or covenant
of grace. To this purpofe the Lord calls up Mo-
fes to mount Sinai, and there, of his infinite love
and undeferved mercy, he makes, or renews his
covenant with him, and the children of Ifrael, /
am the Lord thy God, which brought thee out of the
land of Egypt, out of the boufe of bondage : Thou
jba It have no other gods before me, Ex'od. xx. 2.

For the right understanding of this, we fhalr
examine thefe particulars.

1. Whether the law was delivered in a cove-
nant-way?

2. In what fenfe is the law a covenant of grace ?

3. How may it appear, That the law in any
fenfe is a covenant of grace ?

4. Why fhould God in the law deal with us in
a covenant-way, rather than a mere abfo-
lute fupreme way ?

5. What are the good things promifed in this
expreflure of the covenant ?

K 6. What

Looking unto JESUS.

Chap. I.

6 What is the condition of this covenant on ' Mofes took half of the blood, and put it in ba-

our part, as we may gather it hence ? 4 fons, and half of the blood he fprinkled on the

y. Who was the Mediator of this covenant ? ' altar : and he took the book of the covenant,

8- What of Chriif , and his death do we find ' and read in the audience of the people : and they

in this manifeftation of the covenant ? ' faid, All that the Lord hath laid, will we do,

Forthefirft, Whether the law was delivered in ' and be obedient. And Mofes took the blood,

and fprinkled it on the people, and laid, Behold
the blood of the covenant which the Lord hath
made with you, concerning all the Rewords.' This

a covenant-way ? It is affirmed on thefe grounds.

I. In that it hath the name of a covenant. 2. In

-that it hath the real properties of a covenant, i.

The name of a covenant, as it appears in thefe very palfage is related in the epitlle to theHebrews,

texts. ' And the Lord faid unto Mofes, Write ix. 19, 20. ' When Moles had fpoken every pre-

* thefe words ; for after the tenor of thefe words, • cept to all the people, according to the law, he

* I have made a covenant with thee, and with I- ' took the blood of calves and goats, with water

* frael. And he was there with the Lord forty ' and fcarlet wool, and hyfop, and fprinkled both

' days, and forty nights ; he did neither eat bread,

* nor drink water : and he wrote upon the tables

* the words of the covenant, the ten command-

* ments, Exod. xxxiv. 27, 28. And he declared
' unto you his covenant, which he commanded

* you to perform, even the ten commandments,

' the book, and all the people, faying, This is the
• blood of the teftament (or covenant) which God
' hath enjoined unto you.' In the words you may
obferve thefe properties of a covenant. 1. That
God on his part exprelfeth his content and willing-
nefs to be their God : this will appear in the pre-

* and he\vrote them upon two tables of ftone, face of the law, of which hereafter. 2. That
4 Deut. iv. 13. When I was gone (fays Mofes) thepeopleon their part give their full confents, and

* up into the mount, to receive the two tables of ready willingnefs to be his Servants. Both thefe

* ftone, even the tables of the covenant which the appearin that, 1. Mofes writes down the covenant

* Lord made with you, then I abode in the mount covenant-wife. 2. Ke confirms the covenant by
'forty days and forty nights, I did neither eat outward figns, as by the blood of calves and goats,

* bread nor drink water, Deut. ix. 9. And it came whereof one half he puts in bafons, to fprinkle it

* to pafs at the end of forty days and forty nights, on the people ; and the other half of the I

■ that the Lord gave me the two tables of ftone, he fprinkles on the altar ; that fprifiklirtg on the

* even the tables of the covenant. Ver. 11. Sol people fignified their voluntary covenanting v. ith

* turned and came down from the mount, and the God, and the blood fprinkled on the altar fignifi-

* mount burned with fire, and the two tables of ed God's entering into covenant with the people.

* the covenant were in my two hands.' Ver. 1 5. Thus we have real covenanting when the law is
It appears plainly and exprefly in thefe texts, that given.

the law is a covenant. 2 In what fenfe is the law a covenant of grace ?

2. The law hath the real properties of a cove- I anfwer, The law may be confidered in feveral

nant, which are the mutual confent and ftipulation fenfes : as, 1. Sometimes it fignifies largely any

on both fides. You may fee a full relation of this heavenly do&rine, whether it be promife or pre-

in Exod. xxiv. 3, 4, 5, 6, 7, 8. * And Mofes came cept 5 and in this fenfe the apoftle tells us, ffthe

* and told the people all the words of the Lord, and hiv of "Mirks, and of the la%v of faith, Rom. iii. 27.

* all the judgments, and all the people anfwered 2- Somednwa it fignifies any part of the old Te-

* with one voice, All the words which the Lord (lament, in which fenfe Jefus anfwered the Jews,
« hath faid will we do : And Mofes wrote all the h it not written in your la<w, I faid, Ye are Gods ?

* words of the Lord, and rofe up early in the John x. 34. ITa. Ixxxii. 6. Now, where w«

' morning, and builded an altar under the hill, and written but in the book of the Pfalms ? 3. Some-

* twelve pillars, according to the twelve tribes of times it fignifies the whole oeconomy, and peculiar
« Ifrael. And he fent young men of the children difpenfationofGod'sworfhipunto the Jews accor-

* of Ifrael, which offered burnt offerings, and facri- ding to the moral, ceremonial and judicial law ; in

* figed peace-offerings of oxec unto the Lord 5 and which fenfe it is faid to continue until John-, 7 be

From the Creation until his firft Coming.

law and the prophets were until John ; hut fine e
that time the kingdom of God is preached, Luke
xvi. 16. 4- Somtimes it is tvkzwfynecbdoc hie ally
for fome acts of the law only, Gal. v. 23. A-
gainjifuch there is no law. 5. Sometimes it is on-
ly taken for the ceremonial law, Heb. x. 1. The
law having a Jbadow of good things to come. 6.
Sometimes it is ufed in the fenfe of the Jews, as
fufficient to lave without Chrift ; and this the a-
poftle generally takes it in his epiftle to the Ro-
mans, and Galatians. 7. Sometimes it is taken
for that part of the moral law, which is merely
mandative and preceptive, without any promife
at all 8. Sometimes it is taken for the whole
moral law, v.ith the preface and promifes added
unto it ; and in this laft fenfe we take it, when
we fay it is a covenant of grace.

3. How may it appear, That the law in this
fenfe is a covenant of grace ? It appears, 1. By
that contract betwixt God and Ifrael, before the
promulgation of the law. ' If ye will obey my
f voice indeed, and keep my covenant, then ye
' fhall be a peculiar treafure unto me above all
4 people ; for all the earth is mine : and ye fhall
' be unto me a kingdom of priefts, and an holy
'nation,' Exod. xix. 5, 6- Whereunto the pro-
phet Jeremiah xi. 4. hath reference, faying, * O-
' bey my voice, and do them according to all which
1 I command you ; lb fhall you be my people, and
' I will be your God.' Both thefe fcriptures fpeak
of the moral law, or ten commandments, contain-
ing the preface and promifes ; and how mould that
law be any other but a covenant of grace, which
runs in this tenor, ' I will be your God, and ye
' fhall be my people ; my peculiar treafure; a
* kingdom of priefts, an holy nation ; if you will
' but hear and obey my commandments ? Surely
thefe privileges could never have been obtained by
a covenant of works : what ! to be a kingdom of
priefts, an holy nation, a peculiar treafure to the
Lord ? What ! to be beloved of God as adefir-
able treafure (for foit is in the original) which a
king delivers not into the hands of any of his of-
ficers, butkeepeth it to himfelf? This cannot be
of works. No, no, thefe are privileges vouch-
fnfed of mere- grace in Jefus Chrift; and there-
fore Peter applies this very promife to the people
ol God under the gofpel, 1 Pet. ii. 6.

z. It appears by that contract betwixt God and

Ifrael in the promulgation of the law ; then it was
that God proclaimed himfelf to be the God of I-
frael, faying, lam the Lord thy God, which brought
thee out of the land of Egypt, out of the hoitfe of
bondage. Some hold this to be the affirmative
part of the firft commandment ; in which the gof-
pel is preached, and the promifes therein contain-
ed are offered. We fay, it is a preface to the
whole law, prefixed as a reafon to perfuade obe-
dience to every commandment. But all univer-
fally acknowledge, that it is a free covenant, which
promife th pardon of fin, and requireth faith in the
Meffiah : when God faid to Ifrael, I am the Lord
thy God which brought thee out of the land of E-
gypty doth he not propound himfelf as their King,
Judge, Saviour aod Redeemer ? Yea, and fpiri-
tual Redeemer from their bondage of fin and Sa-
tan,whereof that temporal deliverance from Egypt
was truly a type ? The Lord begins his command-
ments with an evangelical promife : and it is ve-
ry obfervable, That thefe words, / am the Lord
thy God, are prefixed immediately to the firft com-
mandment : fo in fundry places in fcripture they
are annexed to all the reft : ' Ye fhall fear every
' man his Mother and his father ; and keep my
\ fabbaths, I am the Lord your God. Ye mail
' not fteal, neither deal falfly; neither lie one to
' another ; and ye fhall not fwear by my name
1 falfly, neither fhalt thou profane the name of
1 thy God; 1 am the Lord. — Neither fhalt thou

♦ ftand againft the blood of thy neighbour, I am
' the Lord.' — Inaword, ' Thou fhalt love th/

* neighbour as thyfelf; lam the Lord.'. Or if that
contain only the fecond table, ' Therefore fhall

• ye obferveall my ftatutes, and all my judgments,
1 and do them ; I am the Lord,' Lev. xix. 3,11,
12, 16, 18,37. Add we to this, That in the
fecond commandment God is defcribed to be one
fhewing mercy Unto thoufands ; all which muft
needs argue the law to be a covenant of grace.

3. It appears by the contract betwixt God and
Ifrael, after the promulgation of the law : is it
not plainly expreffed by Mofes, Thou haft avouch-
ed the Lord this day to be thy God, and to walk
in his ways, and to keep his fiatutes and. com-

mand.nents And the Lord hath avouched thee

this day to be his peculiar people, as he hath pro-
mifed thee, and that thou Jhouldeft keep his com-
mandments, Deut. xxvi. 17, 18. Yea, and after

K 2 th; •

Looking unto JESUS.

Chap. L

this in the land of Moab, Mofes was command-
ed by the Lord to make a covenant with the chil-
dren of Ifrael, befides the covenant which he made
with them in Horeb ; now this/vas the very fame
that God made with them un Sinai, only it mull
be renewed, and it is exprefly faid, Ye ftandtbis
day to enter into a covenant 'with the Lord your

God :- That he may ejlablifh you to be a people

unto bimfelj , and that he may be a God unto you
as.be had Jhjvorn to Abraham, Ijaac and "Jacob,
Deut. xxix. 12, 13. Surely this mult needs be a
a covenant of grace ; how mould it be but of
grace, that God promifed to be the God of Ifrael ?
Ilere are many fvveet and precious promifes, and
they are all free and gracious ; and therefore we
conclude the law, in the fenfe aforefaid, to be a co-
venant of grace.

4. Why fhould God in the law deal with us in
a covenant-way, rather than in a mere abfolute
fupreme way? I anfwer, 1. In refpecl of God ;
it was his pleafure in giving the law not only to
manifefl: his wifdom, and power, and fovereignty,
but his faithfulnefs and truth, and love, and the
glory of his grace, That he might make knovjn (as
the apoftle fpeaks) the riches of bis glory on the vef-
fels of mercy, nxihicb he had afore prepared unto
glory, Rom. ix. 15. God's love is a part of his
name, For God is love, 1 John iv. 8. And God's
faithfulnefs is a part of his name, 1 faiu heaven 0-
pened (faid John in a vifion) and behold a ivhite
borfe, and he that fat on him ivas called faithful
and true, Rev. xix. 11. Now, how fhould we e-
ver have known God's love, at leaft in fuch a mea-
sure ? Or how fhould we ever have known God's
faithfulnefs and truth at all, if he had not entered
into a covenant with us ? It is true, if he had gi-
"ven the law in a mere abfolute fupreme way, if he
liad given the precept without any promife, he
might fully have difcovered his illimited fupreme
power, but his fo dear love and faithfulnefs could
not have been known : now, therefore let the
world take notice of his fingular Jove, and of his
faithfulnefs, as Mofes faid to Ifrael, Becaufe the
Lord loved you, and becaufe be would keep the oath
ivhi cb he had ' fivorn untoyour fathers, hath the Lord
brought you out ivith a mighty hand, and redeem-
ed you out of the houfe of bond men, from the hand
of Pharaoh king of E^ypt. Knouo therefore, that
the Lord thy God he it God, the faithful God, -which

keepeth covenant and mercy zvith them that love
him and keep his commandments, to a thouf and ge-
nerations. Deut. vii. 8, 9

2. In refpeel of us, God would rather deal with
us in a covenant-way, than in a mere abfolute fu-
preme way, upon thefe grounds. —

1. That he might bind us the fatter to himfelf.
A covenant binds on both parts, the Lord doth
not bind himfelf to us, and leave us free ; no, /
•will bring you (faith God) into the bond of the co-
venant, Ezek. xx 37. The Lord fees how flip-
pery and unliable our hearts are, how apt we are
to itart afide from our duty towards him. We
love to ivander, Jer. xiv. 10. And therefore to
prevent this inconftancy and unfettlednefs in us,
and to keep our hearts more ftable in our obedi-
ent walking before him, it pleafed the Lord to
bind us in the bond of covenant, That as we look
for a bleffing from God, fo we look to it to keep
covenant with God. You may fay, a command
binds as well as a covenant : it is true, but a co-
venant doth as it were twift the cords of the law,
and double the precept upon the foul ; when it is
only a precept, then God alone commands it, but
when 1 have madeapromife to it, then I command
it and bind it upon myfelf.

2. That our obedience might be more willing
and free. An abfolute law might feeni to extort
obedience, but a covenant and agreement makes
it clearly to appear more free and willing. This
is of the nature of the covenant of grace : Firfl,
God promifeth mercy to be our exceeding great
reward, and then we promife obedience, to be his
free and willing people; and thus we becomeGod's,
not only by a property founded in his fovereign
power and love, but by a property growing out of
our own voluntary confents; we are not only his
people, but his willing people ; ue give him our
hand, when we become his, and enter into covenant
with him. See the exprefllon, Ezek xvii. 18- He
defpifed the oath, by breaking the covenant, -when
lo be bad (riven his hand. We are his, as the wife
is her hufband's, / entered into covenant ivith thee \
faith the Lord God, and thou becameji mine. Ez.
xvi. 8- Now, in marriages, free and mutual con-
fenk you know, is ever given, and fo it is here.

3. That our confolation might be ftronger ; that
in all our difficulties and diftreiles we might ever
have recourfe to the faithfulnefs and love of God.

1. To

From the Creation until his frfl Coming.

1. To the faithfulnefs of God. This was David's
it ay, i Chr. xvii.27. And this maybe ours, though
friends be unfaithful, and may deceive, yet the
Lord is faithful, and cannot fail his people, His
promifes are Tea, and Amen. 2 Cor. i. 20. We
may build upon it. 2. That we might have re-
courfe to the love of God ; this indeed was the
prime end why God delivered his law in way of a
covenant, that he might fweeten and endear him-
felf to us, and fo draw us to him with cords of
love ; had God fo pleafed, he might have requir-
ed all obedience from us, and when we had done
all, he might have reduced us into nothing, or, at
lead, not have given us heaven for an inheritance,
or himfelf for a portion; but his love is fuch, that
he will not only command, but he will covenant,
that he might further exprefs and communicate
his love : how then ihould this but comfort us in
nil our troubles ? How fliould this but encourage
us to go to God in all diftrefTes ? O what thank-
ful loving thoughts ihould we have of God, that
would thus infinitely condefcend to covenant with
us !

15. What are the good things promifed in this
expreffure of the covenant? Not to reckon up
the temporal promifes of riches, honour, victory,
peace, and protection in a land of oil, olive and
honey, the great mercies of God are expreffed in
thefe terms, I am the Lord thy God, ivhich brought
thee out of the Land of Egypt, out of the houfe of
bondage. This is the great promife of the cove-
nant, it is as great as God himfelf. That we may
better fee it, and know it, I fhall take it in pieces ;
the gold is fo pure, that it is pity the lealr. filing
"fhould be loft. Here God defcribes himfelf by
thefe notes. 1. By his only, eternal and perfect
efTence, / am the Lord 2. By the plurality of
perfons in that one efTence, / am the Lord (Sod,
Jehovah Elohim. 3. By the propriety his people
have in Jehovah Elohim, / am the Lord thy God.
4. By the fruit of that propriety in reference to
Ifrael, Which brought thee out of the land of Egypt,
out of the houfe of bondage.

1. I am Jehovah: we read that he appeared
to Abraham, Ifaac, and Jacob, by the name of
God Almighty, but now he was known to the If-
raelites by his name Jehovah, / am the Lord,
Exod. vi. 3. Why, was it not by that name he
appeared to Abraham, Ifaac, and Jacob ? No ;

no, faith God : By my name JE HO FA H <was
I not known to them. Gen. xv. 7. This hath
occafioned aquefiion, How can this be ? Do wc
not read exprefly, That God ("aid to Abraham, I
am the Lord that brought thee out of Ur of the Chal-
dees ? And again, / am the Lord God of Abra-
ham thy father, and the God of Ifaac ? Gen.
xxviii. 13. How then is it faid, That by his name
Jehovah he was not known unto them ? This place
hath perplexed many of the learned, but the mean-
ing feems to be this, that though he was known to
the patriarchs, by his name Jehovah, as it confifts
of letters, fyllables, and founds ; yet he was not
experimentally known unto them in his conftancv
to perform his promife in bringing them out of the
land of Egypt until now. This name Jehovah de-
notes both his being in hi-mfelf,and his giving of be-
ing, or performance of his word and promife : thus
indeed he was not known, or manifelted to the pa-
triarchs : they only were fuftained by faith in God's
Almighty power, without receiving the thing pro-
mifed : it is faid of Abraham, That while he was
yet alive, God gave him no inheritance in Canaan,
no, not fo much as to Jet his foot on, yet he pro-
mifed, that he would give it to him for a poffeffion*
and to his feed after him. Acts vii. 5. And now
when his feed came to receive the promife, and
to have full knowledge and experience of his power
and goodnefs, then they knew the efficacy of his
name Jehovah : So, upon performance of further
promifes, he faith, they lhall know him to be Je-
hovah, And thou fh alt know that I am the Lord*
Ifa. xlix. 2, 3- Therefore my people jhall know*
my name, they fhall know in that day, that I am
he that doth [peak, Behold it is I, Ifa. lii. 6.

2- I am Jehovah Elohim, this denotes the plura-
lity of perfons ; God, in delivering of the law,
doth not only fliew his being, but the manner of
his being ; that is, the three manner of fubfiftings
in that one funple and eternal Being : or the tri-
nity of perfons in that unity of efTence. The word
fignifies_/?ro«(>-, potent, mighty ; or if we exprefs it
plurally, it fignifies the Almighties ; or almighty
Powers ; hence the fcriptures apply the general
name, God, to the perfons feverally ; the Father
is God, Heb; i. 1, ?,. The Son is God, Acts xx.
28. And the holy Ghoft is God, Acts v. 3,4.
Now God is faid to be Author of thefe laws* de
livered ih a covenant-way by Mofes. that fo the ■

greater .

Looking unto JESUS.

Cha?. L

greater authority may be procured to them: and comes that about? Why, I have redeemed thee, I
hence all law-givers have endeavoured to perfuade have called thee by thy name ; and therefore thou
the people, that they had their laws from God. art mine ; this isChrift's covenant with usjhebrings
3. I am the Lord thy God; herein is the pro- us-back to hisFather, from whole prefence we were
priety, and indeed here is the mercy, that God banifhed, and fets us before his face for ever; he un-
fpeaks thus to every faithful foul, I am thy God. dertakes for us to take up all controversies, which
By this appropriation God gives us a right in him, may fallout between God and us: hepromifeth to
yea, a poiieflion of him. i- A right in him, as reltore us to the adoption of ions: and not only to
the woman rnay fay of him to whom ihe is mar- the title, but to the inheritance of fons, that we
ried, This man is my huiband, fo may every faith- might be where he is, John xvii. 24.
ful foul fay of the Lord, He is my God. 2. A 3. The holy Ghoft makes a covenant with us.
poifeflion of him ; God doth not only fhew himfeif By one offering he hath perfected for ever them that
unto us, but he doth communicate himfeif unto arcfandif.ed; whereof the holy Ghoji alfo is a wit-

us in his holinefs, mercy, truth, grace and good- nefs and a worker. This is the covenant , that I

nefs ; hence it is faid, We have fllowjbip 'with the 'will make with them ; I will put my laiu into their
Father and with his Son Jefus Chrift, 1 John i. hearts, and in their minds will I write them. Heb.
3. And Chrift is faid to come, and fup with us, x- 14, 15, 16. I know the Father is implied in this,
Rev. iii. 20. And to kifs us with the kiffes of bis yet here is the proper v/ork of the holyGholl : what
mouth, Cant. i. 1,2. And to be near to us, in the Father hath purpofed for us from all eternity,
all that we call upon him, Deut. iv. 7. Surely this and the Son hath purchafed for us in his time, that
is the higheft happinefs of the faints, that God is the holy Ghoft effects in us and for us in our time,
their God ; when they can fay this, they have e- he applies the. blood of Chrift for remiflion of fins ;
nough ; if we could fay, This houfe is mine, this he writes the law in our hearts ; he comforts us in
town, this city, this kingdom, this world is mine, our fadnefs : he fupports us in our faintings, and
what is all this ? O but whena Chriftian comesat guides us in our wanderings. Now, he that efFedts
length and fays, This God that made all the world thefe things for us, and in our behalf,he is therefore
is mine, this is enough ; indeed this is the great- faid to make a covenant with us. Thus Elohim,
eft promife that ever was made, or ever can be God perfonally confidered, Father, Son, and holy
made to any creature, angels, or men; ( if we Ghoft are in covenant with us.
obferve it) God gives himfeif to be wholly ours ; 4. This S the great promife ; what can be grea-
confider God eflentially, or perfonally; confider er? When Godfaid to Abraham, Iwillbethy God,
Jehovah Elohim, all ours ; God in his effence and what could he give more ? So when God tells us, /
glorious attributes communicates himfeif to us for am the Lord thy God, what could he fay more ? God
good; and God perfonally confidered, as Father, having no greater to fwear by (faith theapoftle) he
Son and holy Ghoft, they all enter into covenant /wore by himfeif \ Heb. vi. 13. So God being minded
with us. to do great things for.his people, and having no

1 . The Father enters into a covenant with us ; greater thing to give, he gives himfeif. O the good-
he promife th to be a Father to us, hence, faith the nefs of God in Chrift ! I am the Lord thy God.
Lord, Ijrael is my Son, my firfi-born, Exod. iv. 5. Let us fee the fruit of this in reference to Ifrael,
23. And again, Is Ephraim my dear Son P Is he which brought thee out of the land of Egy pt, out of the
a pleafant child? Jer- xxxi. 20. The Lord fpeak- houfe of bondage. This was God's promife long be-
eth, as though he were fond of his children; as fore to Abraham, Kr.aw of afurety, that thy feed
delighting in them, for fo it is faid, The Lord ta- fhallbe a Jiranger in a land that is not theirs, and
keth pleafure in them that fear him, Pfal. xiv. 11. 'fhall ferve them,and they jhall afflicl them four hun-
Or as pitying of them, for fo it is faid likewife, Like dred years ; and aljo that, nation whom they fhall
as a father pitieth his children, fo the Lord pitieth ferve will 1 judge, and afterwards jhall they come
them that fear him, Pfal- ciii. 13. out with great fubfiance, Gen. xv. 13, 14. Seehere

Z~ The Son is in covenant with us, and fpeaks to Ifrael muft be Arrangers in Eygpt, and ferve thejE-
us in this language, Thou art mine, Ifa- xliii. 1 . How gyptians four hundred years, but then he will bring

them

From the Creation until bis ftrjl Coming.

them out of the land of Egypt, and out of their fer-
vile bondage. Why this argues that God is Jeho-
vah i now he has performed what he had foretold,
and this argues,That God in Chi id is our Redeem-
er. For what was this redemption from Egypt, but
a type of our freedom from fin, death, and hell ?
Here is the work of redemption joined with that
great name Jehovah Elohim, to fignify that fuch a
redemption is a clear teftimony of a true and mighty
God. Whether this were laid down only as a pe-
culiar argument to the Jews to keep the command-
ments, or it belongs alio to us being grafted in and
become of the fame ftock with them, I ihall not dif-
pute : this is without any controverfy, that their
bondage was typical, and ours fpiritual ; you fee the
good things promifed in this covenant.

6- What is the condition of this covenant on
our part, as we may gather it hence ? The condi-
tion of this covenant, is faith in Jefus, which is
implied in the promife, / will be thy God, or, /
am the Lord thy God ; and commanded in the pre-
cept built upon it, Thou jb alt have me to be thy
God, or, Thou Jhalt have no other gods before me.
But where is faith in Jefus Chrift mentioned either
in promife or precept ? I anfwer, If it be not ex-
prelled, it is very plainly intended, or meant ; God
is not the God of Ifrael, but in and through the
Mediator ; neither can Ifrael take God to be their
God, bait by faith in the MefTiah. In the pro-
phets we read frequently thefe exhortations, Truji
in the Lord ; Commit thy felf unto the Lord ; lean
upon thj Lord, and row/ thy burden upon the Lord ;
but what the prophets exhort unto, that is com-
manded in this exprelTure of the covenant, and
who can truft in the Lord, or commit himfelf to
the Lord, or lain upon the Lord, or rowl his
burden on the Lord, if he be a finner, unlefsitbe
in and through a Mediator ? Ifrael muft walk be-
fore God in allwell-pleafi ng ; and the apoftle tells
us, that without Jaith it is impojfible to [deaf e God,
Heb. xi. 6. But to go no further, what is the
nieaning of the firft commandment in the affirma-
tive part, but to have one God in Cbrijl to be our
Godby faith ? It is true, There is no mention made
of Chrift, or faith ; but that is nothing, there is
no mention of love, and yet our Saviour difcovers
and commands it there ; when the lawyer tempted:
Chrift, Mnjitr, which is the great commandment
in the Jaw ? You know Chrifl siuxfwer, Tb-.u (hah

love the Lord thy God with all thy heart, with all
thy foul, and with all thy mind. This is thefrji,
andgreat commandment, Matth. xxii. 36, 37, 38-
Nov/, as our Saviour difcovers love there, fo, in
like manner, is faith and Chrift, they are the ne-
ceilary confequents. But you may object, What
fay we to obedience ? Is not that rather the con-
dition of this covenant, thus fhining in the law ?

Indeed the law and obedience are co-relatives.
ButMn this cafe we are not to look to the law, as
merely mandatory ; we gave you the fenfe of the
word, and how it is ufedas a covenant of grace :
remember only this ; the law is confidered either
more ftrictly, as it is an abftraft rule of righteouf-
nefs, holding forth life upon no other terms but
perfect obedience ; or more largely, as that whole
doctrine delivered on mount Sinai, with the pre-
face and promifes adjoined : in the former fenfe it
is a covenant of works; but in the latter fenfe it is a
covenant of grace. — And yet I dare not fay, That
as the law is a covenant of grace, it doth exclude
obedience. In fome fort obedience as well as faith
may be faid to be a condition of the covenant oi
grace. I fhall give you my thoughtsin this diilincti-
on j obedience to allGod's commandments, is either
confiderable as a caufe of ii fe, or as a qualification of
the fubjeft; in the former fenfe it cannot be a con-
dition of the covenant of grace, but in the latter
it may : if by condition we underftand whatfoever is
required on our part, as precedent, concomitant 01*
fublequent to the covenant of grace, repentance,
faith and obedience are all conditions; but if by con-
dition we underftand whatfoever is required on our
part, as the caufe of the good promifed, though on-
ly in llrumental; why then, faith or belief in the pro-
mifes of the covenant is the only condition : Faith
and obedience are oppofedin the matter of juftili-
cation and falvation in the covenant, not that they
cannot ftand together in one fubject, for they are
infeparably united ; but becaufe they cannot con-
cur and meet together in one court, as the caufe of
juftification or falvation. Now, when we fpeak of
the condition of the covenant of grace, we intend
fuch a condition as is among the number of true
caufes ; indeed in the covenant of works, obedience
is required as the caufe of life ; but in the covenant
of grace, though obediencemuft accompany faith,
yet not obedience, but only faith is the caufe oi
life contained in the covenant.

7. Whu

Looking unto JESUS.

Chap. I.

7. Who was the Mediator of this covenant ?
To this we diftinguifh of a double Mediator, viz.
Typical and fpiritual -, Mofes was a typical, but
Chrift was the fpiritual Mediator ; and herein was
Mofes privileged above all before him ; he was
the mediator of the old Teftament, Chrift refer-
ring himfelf to be the Mediator of a better cove-
nant, Heb. viii. 6 i. e. of the New Teftament.
Mofes received the law from God, and delivered
it to the people, and fo he ftood as a mediator be-
tween God and the people : never was mortal
man fo near to God as Mofes was ; Abraham in-
deed was called God's friend ; but Mofes was
God's favourite : and never was mortal man,
either in knowledge, love or authority, fo near
unto the people as Mofes was, which makes the
Jews (O wonder !) to idolize him to this ve-
ry day. Mofes was called in as a Mediator on
both parts, i . On God's part, when he called him
up to receive the law , and all thofe meffages which
God fent him to the people. 2. On the people's
part, when they defired him to receive the law,
for they were afraid by reafonof the fire, anddurft
not go up unto the mount : mark how he ftiles
himfelf as a Mediator, At that time (faith he) /
flood between the Lord and you, to fhew you the
ivord of the Lord, Deut. v. 5. He was God's
mouth to them, and he was their mouth to God ;
and he was a prevailing Mediator on both parts ;
he prevailed with God for the fufpending of his
juftice, that it fhould not break out upon the
people, and he prevailed with the people to bind
them in covenant unto God, and to make profef-
fion of that obedience, which the Lord required
and called for ; yet for all this, I call him not a
mediator of redemption, but relation. A great
deal of difference there is betwixt Mofes and
Chrift: as 1. Mofes only received the law, and
delivered it unto the people, but Chrift our true
Mofes fulfilled it. 2. Mofes broke the tables, to
fhew how we in our nature had broken the law,
but Chrift our true Mofes repairs it again. 3. Mo-
fes had the law only writ in tables of ftone, but
Chrift writes in the tables of our hearts. 4. Mofes
was mere man, but Chrift is God as well as man :
Mofes was only a fervant in God's houfe,but Chrift
isafon; yea, Chrift is Lord of his own houfe the
church : Mofes' mediation war of thisufe, to fhew
-■what was the true manner of worihinping God ;

but hedidnotinfpire force and power to follow it ;
he could not reconcile men to God as of himfelf ;
and therefore it appeared, that there was need of
another reconciler, <viz. The Lord Jefus Chrift.

8. What of Chrift, and of his death do we find
in this manifeftation of the covenant ? I anfwer,

1. In delivering the law we find fomething of
Chrift ; there is a queftion, Whether the Lord
himfelf immediately in his own perfon delivered
the law ? And fome conclude affirmatively from the
preface, God /pake thefe words, and /aid, Deut.
v. 22. And from that paflage of Mofes, Thefe
words the Lord f pake unto all your affevibly in the
mount out of the tnidji of the ft re — And he wrote
them on two tables off one, and delivered them un-
to me. But others are for the negative, and fay,
This proves that they were not pronounced or
delivered immediately by God ; for we find in
fcripture, that when the angels were the immedi-
ate perfons, yet the Lord himfelf is reported to
have fpoken unto me, Gen. xviii. 2, 13. Ex. iii.

2, 6, 7. And Auguftin de Trin. L. 2 C. 13. is re-
folute, the Almighty God himfelf in the time of
the Old Teftament, did not fpeak to the Jews with
his own immediate voice, but only by Chrift, or
by his angels, or by his prophets ; and for this mi-
nifterial voice of his angels fome produce thefe
texts, Who have received the law by the ordinance
of angels, and have nit kept it, Acts vii. 53. And
wherefore thenferveth the law ? It was added be-
caufe of tranfgreffons, till the feed fbould come, to
whom the prom if e was made, and it vjas ordained
by angels in the hand of a Mediator, Gal. iii. 10.
And if the wo. d fpoken by angels was fedfajl, &o.
Heb. ii. 2. For my part it hath puzzled me at times,
whether of thefe opinions to take ; but others
fay, (and I am now apt to join with them as
with any of the former) That Jefus Chrift the fe-
cond perfon of the trinity, to be incarnate, who
is called the angel of the covenant, Mai. iii. 1 . And
the angel of his prejence, Ifa. lxiii. 9. was he that
uttered and delivered the law unto Mofes ; and to
this purpofe are produced thefe texts, This Mofes
is he that was in the congregation with the angel,
which fpake to him in the mount Sinai, A6ls vii.
38. Now this angel was Chrift, as it is cleared in
the following verfe 39. Whom (or which angel)
our Fathers would not obey ; but thrufl him from
them, and in their hearts turned lack again to E-

From the Creation until his firft Coming-

They would not obey the angel, but thru ft
from them, i. e. they tempted the angel,
whom they fhoukl have obeyed ; and who was
that but Jefus Chrift? as it is cleared more fully
and exprefly by the apoftle, i Cor. x. 9. Nei-
ther let us tempt Chrift, as fame of them ay a temp-
ted, andweredeftroyedofferpents. Some of the
learned are of opinion, That Chrift the Son of
God did in the fhape of a man deliver the law ;
but 1 leave that

2- In the lawitfelf, as it is a covenant of grace,
we find fomething of Chrift, in the preface he pro-
claims himftlf to be our God ; and in the firft
commandment we are bound to take this God .to
be cur God; and in the fecond he gives us a double
realbn or motive to obey : For I the Lord thy God
am a jealous God, I Jbew mercy unto thoufands of
them that love me and ke?p my commandments. And
in the fifth commandment he gives a promife of
long life in Canaan, which is either to be looked at
as a type of heaven, or literally for a profperous
condition here on earth ; but howfoever it is by
virtue of the covenant, and as a teftimony of God's
love. Now, all thefe promifes are made in Chrift :
God is not our God but in and through jefus
Chrift ; God will not (hew mercy unto thoufands,
nor unto one of all the thoufands of his faints,
but as they are in Jefus Chrift ; God will not give
us long life here, or eternal life hereafter, but in,
for, and through the Lord Jefus Chrift : what if
Mofes writ not down the word of Chi ift : yet cer-
tainly Mofes wrote of Chrift : his words imply
Chr'ft, as Chrift himfelf told the Jews, Had ye
believed Mofes, ye would have believed me, for
Mofes wrote of me, John v. 46- And as Philip
told Nathaniel, We have found him of \vbom Mo-
les in (be laiv, and the prophets did write, Jefus
of Nazareth, John i. 45. Surely Chrift was, if
not the only fubjeel, yet the only fcope of all the
writings of Mofes ; and therefore in the law itfelf
you fee we find fomething of Chrift.

3- In the expofition of the law, as Mofes gives
it here and there, we find fomething of Chrift.
Yea, if we obferve it, Mofes brought fomething
more to the expreflion of Chi ift, and the cove-
nant of grace, than ever was before: in the firft
promife it was revealed, That Chrift fhou'd be the
loed of the woman ; in the fecond manifeftation
of the promife it was revealed, That Chrift fhoukl

be the feed of Abraham ; but in Mofes' writings,
and in Mofes' time we learn mere exprefly, 'I hat
Chrift fhouki be both God and man ; or that God
was to be in- .arnatc, and to have hieconverft ion
amongft men : theprcmife run thus, ' And ] v. !!1
' dwell among the ;ehikiren'4£ Iiracl, andwil be
' their God j and rhj y 1 all know '1 at I a-:,
' Lord their G , \ that brought cfeem foi rh out of
' the land off 'Egypt, that 1 raajr 1 v 1' ongft
' them; I am the Lord their Goa,' t>
45, 46. The fame promife is
4 And I will fet my tabernacle amoi g
' foul fhall not abhor you, and I \. ill v. dk an
' you and will bt your God, and ye fhail b'
' people,' Lev. xxvi. 11, 12. This promife
punctually fulfilled when Chrift wasipcai nate, for
then was the word madeftejh, and^dwe/t amongft
us, John i. 14. Or if it be referred to the habita-
tion of God by his Spirit amongft the fpiritnal feed
of Abraham, then it implies the incarnation of
Chrift, becaufe that was to go before the plenti-
ful habitation of Chrift's Spirit in the faints. A-
gain, Moles writing of Chrift, The Lord thy God
(faith he) will r'aife up unto thee a prophet from
the midji of thee, of thy brethren, like unto me,
unto him fhall ye hearken, Deut. xviii. 15. Was
not this a plain expreflion ? Peter, in his fermon
to the Jews, preacheth Jefus Chrift. and tells the
Jews, that this Jefus Chrift was preached unto
them before : when before r Even in Mofes's time ;
and for proof he cites this very text, For Mofes
truly f aid unto the fathers, A prophet fhall the
Lord your God raije up unto you, of your brethren,
like unto me. Him /ball ye bear in all things,
wbatfoever he pall fay unto you, Acts iii. 20, 22-

4. In the confirmation of the law, we find
thing of Chrift. It was confirmed by feals and fa-
crificcs, ifj"c. What were all thefe but a type of
Chrift ? In the former expreflion of the covenant
we found the fealofcircumcifion, but nowitpleaf-
ed God to add unto the former anothar feal for
confirmation of their faith, fc. the pafibver ; and
was not this a type of Chrift, the immaculate Lamb
of God, who fcaketh away the fins of the world ?
Again, in his manifeftation Mofes brought in the
priefihood, as a fettled ordinance to offer facrinces
for the people : and was not this a type of Chrift,
our true and unchangeable high pried ? I have
fo'me times fcen the articles of a believing Jew's

L creed,

Looking unto J E S US.

Chap. I.

creed, collected out ofMofes's law; as thus, /
believe that the Mejfiab Jhould die to make fat if-
faftionforfm: this they faw in their continued
bloody facrifices ; and their deliverance from E-
gypt by the death of a lamb, taught them no lefs.
2,1 I believe, Thathejhallnotdieforhisoivnftns,
but for the fins of others ; this they might eafily
obferveineveryfacrifice, when (according to their
law) they faw the molt harmlefs birds and beafts
were offered. 3. I believe to befavedby laying
bold upon his merits. This they might gather by
laying their right hand on the head of every beatt
that they brought to be offered up, and by laying
hold on the horns of the altar, being a fanctuary, or
refuge from purfuing vengeance. Thus we might
go on : no queilion the death and refurrection of
Chrift, the priefthood and kingdom of Chrift were
prefigured and typed by the facrifices, and brazen
ferpent ; and the priefthood of Aaron, and the
kingdom of Ifrael: and I cannot but think, That
the godly fpiritual Jews underttood this very well ;
and that thefe did not reft in facrifices or facra-
ments, but that by faith they did really enjoy
Chrift in every of them.

5. In the intention of God's giving the law we
find fomething of Chrift. The very end of God
in holding forth the law, was, That upon the fenfe
of our impoffibility to keep it, and of our danger
to break it, we fhould delire earneftly, and feek
out diligently for Jefus Chrift. To this purpofe
faith the apoitle, Chrift is the end of the lavj for
righteoufnefs to every one that believeth. Chrift is
the end of the law, i. e. Chrift is the end of in-
tention ; God, by giving fo holy a law, and by
requiring fuch perfect obedience, he would there-
by humble and debate the Ifraelites, fo that they
mould more earneftly fly to Chrift. In this fenfe,
"The law is ourfchoolmafter to bring us unto Chrift,
fkat tut might lejuftifted by faith : a fchoolmafter
(.you know) doth not only whip or correct; but
<;lfo to teach and direct: fo the law doth not only
threaten and curie, if the work be not done, but
it ftiews where power and help is to be had, viz.
From the Lord jefus Chrift ; if this be fo, how
much to blame are they that, under pretence of
free grace and Chrift, cry down the law ? Ra-
ther let us cry it up, and this is the way to fet up
ftee grace in Chrift. Surely he that difcovers his
defects by the perfect rule of the law, and whofe

foul isimbitteredand humbled becaufe of thefe de-
fects, he muft needs prize Chrift, defire Chrift,
advance Chrift in his thoughts, above all the men
in the world.

And thus far of the covenant of promife, as it
was manifefted from Moles to David.

SECT. V.

Of the covenant of promife, as manifefted to David.

THE next breaking forth of this gracious
covenant was to David ; and in this mani-
feftation appears yet more of Chrift ; the expref-
iion of it is chiefly in thefe words, Although my
houfe be not fo vjith God, yet he hath made tuith me
an everlafting covenant, ordered in all things and
jure, % Sam. xxiii. 5.

For the right underftanding of this, we fhall ex-
amine thefe particulars.

1. Who is the author of this covenant?

2. To whom is the covenant made ?

3. What is this, that the covenant is faid to be
made ?

4. How is the covenant ordered ?

5. Wherein is the covenant fure ?

6. Whether is Chrift more clearly manifefted
in this breaking forth of the covenant, than
in any of the former ?

1. Who is the author of this covenant ? David
fays, He hath made it : he, i. e. God the rock of
Ifrael, the everlafting rock ; 'The rock of their fal-
vation, Pfal. xix. 5. The rock of their ftrength,
Pfal. lxii. 7. The rock of their heart, Pfal. lxxiii.
26. The rock of their refuge, Pf xciv. 22. Their
rock and their Redeemer, Pfalm xix. 14. The
Pfalmift is frequent and ordinary in this ftile, to
(hew that God is the mighty, ftable and immutable
foundation and defence of all the faithful who fly
unto him and will truft in him : he is fuch a rock
as will not fhrink, or fail his creatures ; man is un-
liable, but he is God, and not man, who is the au-
thor of this covenant.

2. To whom is the covenant made ? Why,
faid David, He hath made with mean everlafting
covenant, i.e. Either with Chrift the antitype, or
elfe with David himfetf, the type of Chrift. To
the former fenfe we have fpoken elfewhere ; the
latter I fuppofe more genuine ; the covenant indeed
was firft made with Chrift, and then with David as

a mem-

From the Creation until his firjl Coming.

a member of Jefus Chrift. Some arc wholly for a
covenant betwixt God and Chrilt ; and they deny
any fuch thing as a covenant betwixt God and
man ; but are not the telti monies exprefs ? Take
heed toy ourfclves, lejiyou forget the covenant which
the Lord hath made with you, Deut. iv. 23. -And
1 will make a new covenant with the houje of Ifrael,
and with the houje ofjudah, Jer. xxxi. 31. And
by name do we not fee God covenanting with A-
braham, and with Ifaac, and with Jacob, Gen.
xvii. 7. Gen. xxvi. 2. Gen. xxxv. 12. Lev. xxvi.
42. And here do we not fee God covenanting with
David ?. / have made a covenant with my chofen,
1 have favor n unto David ; and once have I J worn
by my ho/inefs, that I will not lie unto David ;
And the Lord hath favor n in truth unto David, he
will not turn from it, Pfalm lxxxix. 31, 315. and
cxxxii. 11. Oh take heed of fuch doftiines as
tend unto liberty and licentioufnefs ! the cove-
nant God makes with us binds us fatter to God ;
and if there be no covenant betwixt God and us,
it opens a gap to the loofenefs of our fpirits ; for
how fhould we'be charged with unfaithfulnefs un-
to God, if we have not at all entered into a cove-
nant with God ?

3. What is this that the covenant is faid to be
made? This holds forth to us the freenefs of
God's entering into covenant with us : ' I will make
• my covenant between me and thee, (faith God) ;
' for I will give my covenant, I will difpofe my co-
' venant between meand thee,' Gen. xvii. 2. So it
is in the original. And elfewherc it is plain, Behold,
I give unto him my covenant of peace, Numb. xxv.
12. When God makes a covenant, then he gives
the covenant of his grace unto all that he takes in-
to covenant with him : The Lord jet his love upon
you (faith Mofes to Ifrael) to take you into covenant
tuith him, not becaufe ye were more in number
than other people, but becaufe he loved you, and
chofe your fathers, Deut. vii. 7, 8- As noting
out the freenefs of his love towards them ; he lov-
ed them ; why ? He loved them, becaufe be lov-
ed. This freenefs of his grace in giving a cove-
nant, may appear in thefe particulars. As,

1 . In that God is the firlt that feeks after us, to
draw us into covenant with him; we feek not him,
but he leeks us ; we choofe not him, but he
thoofeth us ; He loved us fir {1 , 1 John iv. 19.
I am found of than that fought me ttit j Ij-dd;

Behold me, behold me, unto a nation that was not
called by my name, Ifa lxv. 1.

2. In that there is nothing to us, to draw God
into a covenant with us. Many a man feeks firfe
after the unmarried virgin ; but then there isbeau-
ty, or there is dowry, or there is fomething or o-
ther, which draws on the man ; but there is no
fuch thing in us ; this made David fay, when he
heard of God's covenant with him and his, Who am
I, O Lord God ? And what is my father's houfe

that thou haft brought me hitherto? And is this

the manner of man, O Lord God ? 2 Sam. vii. 18,
19. q. d. O Lord God, thou dealeit familiarly
with me, as a man dealeth with man; or, as it is
elfewhere, Thou haft regarded me according to the
eftate of a man of high degree, 1 Chron. xvii. 17.
It would make any foul cry out, that deeply weighs
the freenefs of this covenant, Lord, what is man
that thou art mindful of him, or the Jon of man that
thou vifiteft him ? Pfal. viii. 4.

3. In that there is enough in us to keep off the-
Lord from ever owning us. We are as contrary
to God as darknefs to light, or as evil is to good ;
The carnal mind is enmity againji God, (faith the
apoitle) it is not fubjeel to the law of God, neither
indeed can be, Rom. viii. 7. We are a crooked
generation, that cannot abide the ftraight ways of
the Lord; our whole nature is finful and corrupt
beiore him ; and for the molt part, when we are
molt averfe and backward, and have lead thought
of ever feeking after him, then it is that he feeks us
to take us unto himfeif Thus the Lord called Saul
when he was perfecuting, and raging, and brea-
thing out (laughter againft the Lord, and againit
his faints ; and thus the Lord called thofejews, that
mocked the apoftles when they fpake divers lan-
guages, thefe ?nen are full oj new wine, Acts ii. 13.
Ay, but the next word that they fpeak, is, Men
an<l brethren, what flallwe do? Ver. 37. O the
free and unexpected grace of our God !

4. In that we are by nature no better than 0-
thers, that are without God, andwiihout covenant,,
Eph. ii. 12. What makes the difference betwixt
us and them, but this free grace of God ? Is theru
any reafon in us, why one is taken into a covenant,
and another is not ? Nay, I'll tell you a wonder : fo
it pfeafeth the Lord, That fometime God choof-
eth the worlt, and leaves thofe that are better
than they. We read that publicans and harlots

L 2 were

Looking unto JESUS.

Chap. I.

were taken In, and the righteous generation, which
juftified themfelves, and were juftified by others,
were pah*ed by : furely God refpects none for any
thing in then>,hisdefignis, That thefreenefsof his
grace might be feen in thofe whom he takes to him-
felf. Hence the apoftle, God choofetb the foolijh
things of this •world, and the •weak, things of this
•world, bafe and defpifed things, while in the mean
time he pafleth by the ivije and mighty , i Cor. i.
27, 28, 29. And things of high efteem, that all
men might fee it is the grace of God, and not any
thing in man by which we are taken into covenant
with him.

5. How is the covenant faid to be ordered?
The word ordered will help us in the aifwer. It
fe'ts out to us a marihalling, and fit laying of things
together, in oppofition to diforder and confufion ;
the Septuagint renders it [etaimafas], which fig-
gnifies marihalled, difpofed, prepared, fet forth, as
an army in comely order ; the fame word is in
Judg. xx. 22- And the men of If rael encouraged
themjelves, and fet their battle again in array. As
we fee in an army, every one is fet in rank and file,
fo is every thing in this covenant ranked, difpofed,
ordered, that it ftands at bed advantage to receive
and repel the enemy. A poor Chriftian that hath
a troubled fpirit, he fetshimfelfagainft free grace,
and this everlafting covenant ; he raifeth thoufands
of objections againft it ; but now the covenant is
ordered, it ftands like a marihalled army to receive
him, and repel him. Come, let us fee a little how
it is ordered in all things. I fliall inltance only in
thefe particulars. As,

1. It is well ordered in refpect of the root out
of which it grew : this (fay divines) was the infinite
fovereignty, and wifdom, and mercy of God. 1. It
was founded in God's fovereignty ; he had a right
to do what he would with his fallen creatures : he
might damn, or fave whom he pleafed ; Hath not
the potter povoer over the clay, of the J ame lump, to
■make one vefjel unto honour, and another unlv dif-
honour? Rom. ix. 21. 2. It was founded in wil-
■iom ; the covenant of grace was a refult of coun-
cil ; it was no rafh aft, but a deliberate act with
infinite wifdom ; God being the fovereign of all his
creatures, and feeing mankind in a perifhing con-
dition, he determined within himfelf deliberately to
make fuch a covenant of peace, firft with Chrift,
and then with all the elect in Chiift. 3, It was

founded in mercy, i. e. in the goodnefs of God
flowing out freely to one in mifery : for mercy, we
fay, is made up of thefe two acts"; 1. There
muft be an object of mifery. 2. There mull be
a free efflux of goodnefs on that object. Now, the
covenant of grace is founded on both thefe : as,

I . There was an object of mifery, loft man, wretch-
ed man, undone by fin. And 2. There was an
efflux of God's goodnefs, his very bowels moved
within him, and they could not hold, / have lot td
thee with an ever lafling love (iaith God) there-
fore •with loving kindnejs have I dranun thee, Jer.
xxxi. 3. Surely this was well-ordered; a per-
plexed foul may have its fpirit up inarms againft
the covenant of grace : O cries the foul in its fad
condition, ' I am miferable ! I feall not live, but
die ; my fins will damn me ! I am loft for ever !'
Why, but fee how the covenant is ordered in re-
fpect of the root or rife ; it Hands like a well
marihalled army to receive, and to repel thofe
doubts: as 1. God acted in a way of fovereignty,
and cannot God fave thee if he will ? 2- God act-
ed in a way of wifdom, and though thou feeft no
way but one with thee, death and damnation ; yet
cannot infinite wifdom contrive another way ? 3.
God acted in a way of mercy, and O thou afjUcled,
toffed ivitb tempefis, and not comforted, Ifa. liv.

II. is not infinite mercy above all thy mifery?
Why, fee, fee, poor foul, how the covenant repels
all thy oppofitions in refpect of its rife.

2. It is well ordered in refpect of the perfons
interefted in it from all eternity ; and they are God
the Father, and Jefus Chrift his Son ; as for the
faints elect, they were not then ; and therefore
the covenant could not be immediately ftruck with
them. Now there was great need of this order ;
for fhould the covenant have been made betwixt
God the Father and the elect from all eternity,
and that immediately, a troubled foul would have
oppofed it thus; 1. If it was from all eternity,
how then fhall I be capable of it ? Alas ! my be-
ing was not fo long fince. 2. If it were made with
me immediately, then I had fome part to perform
of mine own power and ftrength ; but, alas! I
have failed, and can do nothing. O but now the
covenant is a well-ordered covenant in thefe re-
fpects: for 1. Chrift had a being from all eterni-
ty ; and thou, as an elect veffel, hadft thy being in
him, as he was thy head. 2. Chrift is able to

per-

From the Creation until his firfi Coming.

perform the covenant, and being contractor, it
lies upon his (core to fatisfy his Father ; he that
firft made the bargain mull look to fulfill it ; and
for thy part, if thou doll any thing it muft be
through him ; Without me ye can do nothing, John
xv. 5. Why, fee now, fee how the covenant re-
pels all thy oppositions, in refpect of the perfons
interefted in it from ail eternity ; God bath his
place, and Chritl his place, and faith his place,
and the linner bis place.

3. It is weil-oruered in refpeel of the method
of the articles, in their feveral workings. Firfi,
God begins, then we come on; Firfi, God on his
part gives grace and glory, and then, we, on our
parts, act faith and obedience : God hath ever the
rirll work ; AsFirjl, J -will he jour God, and then,
you Jk all be my people ; Firft, I ivill take aivay the
fiony heart, and give an heart of fiejh, and then
you jhalllothe your [elves for your iniquities, and for
your abominations ; Firft, / ivill jprinkle water
upon you, and then, ye flnill be clean from all your

jillhinefs ; Firft, 1 ivill put my fpirit into you, and
caufe you to ivalk in my jlatutes, and then ye jhall
keep my judgments and do them ; Firft, I ivill pour
out my Spirit of grace and Jupplication upon you,
and then ye jhall mourn as a man mourneth for
his only Son, Jer. xxxi. 33. Ezek. xxxvi. 215, 26,
27, 31. Zech. xii. 10. Firfi, I will do all, and
then you fhall do fomething: A perplexed trou-
bled fpirit is apt to cry out. ' O ! alas ! I can do
* nothing ; I can as well diflblve a rock, as make
' my heart of ftone a heart of flefh !' mark now
how the covenant (lands well-ordered, like an ar-
my ; I will do all, faith God, and then, thou /halt
cio fomething ; I will ftrengthen and quicken you,
and then, you fhall ferve me, faith the Lord.

4. It is well ordered, in refpect of the end and
aim, to which all the parts of the covenant are re-
1 cried ; the end of the covenant is the praifeof the
glory of his g race, Eph. i 6. The parts of the cove-
nant are the pi omife, and ftipulation. The promife
13 either principal or immediate, and that is God,
and Chrift : or fecondary and confequential, and
that is pardon, juftification, reconciliation, fanctifi-
cation, glorification : the ftipulation on our parts is
faith and obedience, we muft believe in him that
juftifies the ungodly, and walk before him in all
well-pleafing. Obferve now the main defign and
aim of the covenant, and fee but how all the ftreams

run towords that ocean ; God gives himfelf to the
praife of the glory of his grace, God gives Chritl
to the praife of the glory of his grace : God gives
pardon, juftification, fanftiheation, falvation, to
the praife of the glory of his grace, and we believe,
we obey to the praife of the glory of his grace, and
good reafon, for all is of grace, and therefore all
muft tend to the praife of the glory of his grace :

'it is of grace that God hath given himfelf, Chrift,
pardon, juftification, reconciliation, fandtification,
falvation to any foul ; it is of grace that we believe ;
By grace ye are Javed through faith, not of you r-

felves, it is the gift of God, Eph. ii. 8. O the fweet
and comely order of this covenant ! all is of grace,
and all tends to the praife of the glory of his grace,
and therefore it is called a covenant of grace ; ma-
ny a fweet foul is forced to cry, I cannot believe,
I may as well reach heaven with a finger, as lay
hold on Chrift by the hand of faith ; but mark how
the covenant ftands like a well-marfhalled army to
repel this doubt ; if thou canft not believe, God
will enable thee to believe, to you it is given to
believe, Phil. i. 29. O the covenant of grace is a
gracious covenant : God will not only promife good
things, but he helps us by his Spirit to perform the
condition, he works our hearts to believe in God,
and to believe in Chrift ; all is of grace, that all
may tend to the praife of the glory of his grace.

5. Wherein is the covenant fure ? I anfwer, It
is fure in the performance and accomplimment of
it. Hence the promifes of the covenant are called
the fure mercies of David, Ifa. lv. 3. Not becaufe
they are fure unto David alone, but becaufe they
are fure, and fhall be fure unto all the feed of
David that are in covenant with God as David
was ; the promifes of God's covenant are not Tea
and nay, various and uncertain, but they are Ye.z
and amen, 2 Cor. i. 20. Sure to be fulfilled.
Hence the liability of God's covenant is compared
to the firmnefs and unmovablenefs of the mighty
mountains ; nay, mountains may depart, and the
hills be removed by a miracle, but my kindnefs Jhall
not depart from thee, neither jhall the covenant oj
my peace be- removed, faith the Lord, that hath
mercy on thee. Ifa. liv. 10. Sooner fhall the rocks
be removed, the fire ceafe to burn, the fun be
turned into darknefs, and the very heavens be con-
founded with the earth, than the promife of God
fhall fail. The tefiimony of the Lord is fure, faith

DaYid,

Looking unto JESUS.

Chap. I.

David, Pfal. xix. 7. Chrift made it, and writ it
with his own blood ; to this very end was Chrift
appointed, and it hath been all his work to enfure
(leaven to his faints. Some queftion whether it
be in God's prefent power to blot a name out of
he book of life. We fay, No ; his deed was at
firft free, but now it is neceifary, not absolutely,
but ex hypolhefi, upon iuppoiition of his eternal co-
venant. Hence it is that the apoftle fays, /five
confefs our fins, be is faithful and jufi to forgive
us our fins,- 1 John i. g. It is juftice with God to
pardon the elect's fins as the cafe now ftands : in-
deed mercy was all that faved us primarily, but
now truth laves us, and ftands engaged with mer-
cy for our heaven ; and therefore David prays,
/ forth mercy and truth, and five me, Pfalm
Ivii. 3. We find it often in the Pfalms, as a prayer
of David, Deliver me in thy righteoufnejs, and,
'Judge me according to thy righteoufnejs, and,
Quicken me in thy righteoufnefs, and, In thy faith-
fulnejs anfvoer me, and, In thy righteoufnefs, Pfal.
xxxl. 1. and xxxv. 24. and cxix. 40. and cxliii.
I. Now, it" it had not been for the covenant of
grace, furely David durft not have faid fuchaword.
The covenant is fure in every refpect, / will make
an everlafting covenant -zvithyou (faith God) even
the fure mercies of David, Ifa. lv. 3.

6. Whether is Chrift more clearly manifefted
in this breaking forth of the covenant than in any
of the former ? The affirmative will appear in that
we find in this manifeftation thefe particulars.-

1 . That he was God and man in one perfon ;
David's Son, and yet David's Lord, The Lord
laid unto my Lord, Sit thou on my right hand, un-
til I make thine enemies thy foot -ftool,^ Pfal. cx^ 1.

2. That he fuffered for us : and in his fuffer-
ings, how many particulars are difcovered ? As,
Firft, His cry, My God, my God, ivhy haft thou
forfakenme? Pfal. xxii. 1. Secondly, The Jews
taunts, He trufted in the Lord, that he would de-
liver him ; let him deliver him if he delight in him,
Match, xxvii. 46. Thirdly, The very manner of
his death, They pierced my hands and my feet, I
may tell alt my hones, they look and flare upon me :
they part my garments among them, and caft lots
upon my vefture, Pfal. xxii. 8.

3. That he rofe again for US: Thou zvilt not
leave my foul in hell, neither ivi!t thou fuffer thine
hoy One to fee ccyntrtion, Mntth. xxvii- 45.

4. That he afcended up into heaven ; Thou haft
afcended on high, thou haft led captivity captive,
thou haji received gifts for men, Pfal. xvi. 10. and
lxviii. 18. Eph. iv. 8. Ads ii. 31.

5. That he muft be king over us, both to rule
and govern his elecl, and to bridle and fubdue his
enemies; ' I have fet my king upon my holy
hill of Zion ; I will declare the decree, the Lord
hath faid unto me, Thou art my Son, this day have
I begotten thee, Pfal. ii. 6, 7. Ads xiii. 33. The
Lord faid unto my Lord, Sit thou at my right hand,
until I make thine enemies thy footllool. The
Lord fhall fend the rod of thy ftrength out of Zion.
Rule thou in the midft of thine enemies,' Pfal. ex.
1, 2.

6. That he muft be a prieft, as well as king ;
and facrifice, as well as prieft ; ' The Lord hath
fworn and will not repent, thou art a prieft for e-
ver, after the order of Melchizedec, Pfal. ex. 4.
Thou loveft righteoufnefs, and hateft wickedneis,
therefore God, thy God hath anointed thee with
the oyl of gladnefs above thy fellows,' Heb. v. 6.
Pfal. xlv. 7. i. e. Above all Chriftiaus, who are
thy fellows, conforts, and partners in the anoint-
ing; ' Sacrifice and burnt -oifering thou wouldft not
have, but mine ear haft thou bored ; burnt-offer-
ing, and fin-offering haft thou not required. Then
faid I, Lo I come, in the volume cf the book it
is written of me, that I fnould do thy will, O
God,' Pfal. xl. 6, 7. Heb. x. 5, 6, 7. Mine ears
haft thou bored, or digged open ; the feptuagint,
to make the fenfe plainer, fay, But a body haft thou
fitted to me, or, prepared for me, meaning that his

body was ordained and fitted to be a facrifice for
the fins of the world, when other legal facrifices
were refufed as unprofitable. O fee how clearly
Chrift is revealed in this expreffure of the cove-
nant! it was never thus before.

And thus far of the covenant of promife, as it
was manifefted from David till the captivity.

SECT. VI.

Of the covenant of promife as manifefied to Ijrael
about the time of the captivity.

THE great breaking forth of this gracious co-
venant was to Ifrael about the time of their
captivity. By reafonof that captivity of Babylon,
Ifrael was almoft clean deftroy-.-d ; and therefore,

then

From the Creation until his fir Ji Coming.

then it was high time, that the Lord mould ap-
pear like a fun after a ftormy rain, and give them
fome clearer light of Chrift, and of this covenant
of grace than ever yet. He doth fo, and it ap-
pears efpecially in thefe words, ' Behold, the days
come, faith the Lord, that I will make a new co-
venant with the houfe of Ifrael, and with the houfe
of Judah •. not according to the covenant which I
made with their fathers, in the day that I took
them by the hand to bring them out of the land of
Egypt, (which my covenant they break, although
I was an huflband unto them, faith the Lord:) but
this lhall be the covenant that I will make with the
houfe of Ifrael, After thofe days, faith the Lord,
I will put my law in their inward parts, and write
it in their hearts, and I will be their God, and
they fhall be my people. And they fhall teach
no more every man his neighbour, and every man
his brother, faying, Know the Lord : for they lhall
all know me, from the lead: of them unto the great-
eft of them, faith the Lord : for I will forgive their
iniquity, and will remember their fin no more.' Jer.
xxxi. 31, 32, 33, 34- In this expreffure of the co-
venant we (hall examine thefe particulars

1 . Why it is called a new covenant ?

2. Wherein the expreffure of this covenant doth
excel the former, which God made with
their fathers.

3. How doth God put the law into our inward
parts ?

4 What is it to have the law written in our

hearts?
5. How are we taught of God, fo as not to need

any other kind of teaching comparatively?
6 What is the univerfality of this knowledge in,

That all lhall knoiv me, faith the Lord ?
7. How is God faid to forgive iniquity, and

never more to remember fin ?
i- Why js it called a neiv covenant P Ianfwer, It
1? called new, either in refpeetof the late and new
bleilings which God vouchfafed Ifrael in bringing
back their captivity with jov, and planting them in
their own land aga*in ; or it is called neiv in refpect
of the excellency of this covenant; thus the He-
brews were wont to call any thing excellent, neiv,
OJingunto the Lord a neivfong, Pf.xcvi. 1 .That is,
an excellent long ; or it is called neiv, in contradic-
tion to the covenant of promife before Chrift came;
in this latter fenfe the very fame words here are re-

peated in the epiftle to the Hebrews, * Behold, the
days come, faith the Lord, when I will make anew
covenant with the houfe of Ifrael, and the houfe of
Judah. In that he faith, A new covenant, he hath
made the firft old ; now that which decayeth and
waxeth old, is ready to vanifh away,' Heb. viii. 8,
13. The neiv covenant is ufuallyunderftcod in the
latter fenfe ; it is neiv becaufe diverfe from that
which God made with their fathers before Chrift ;
it hath a new vvorihip, new adoration, a new form
of the church, new witneffes, new tables, new fa-
craments and ordinances ; and thefe never to be a-
brogated or difanulled, never to wax old, as the a-
poitle fpeaks : yet in refpecl: of thofe new bleilings
which God beftowedupon Ifrael immediately after
the captivity, this very manifestation may be called
neiv: and in reference to this, ' Behold, the days
come, faith the Lord, that they fhall no more fay,
The Lordliveth which brought up the children of
Ifrael out of the land of Egypt, but the Lprd iiveth
which brought up, and which led the feed of the
houfe of Ifrael out of the north country, and from
all countries whither I had driven them, and they
fhall dwell in their own land, Jer. xxiii. 7, 8-

2. Wherein doth the expreffure of this cove-
nant excel the former, which God made with their
fathers? Ianfwer,

1. It excels in the very tenor, or outward ad-
mi niftration of the covenant: for this covenant
after it once began, continued without interrupti-
on until Chrift, whereas the former was broken,
or did expire. Hence God calls it ' a new cpve-
' nant, not according to the covenant which I

* made with their fathers in the day that I took

* them by the hand, to bring them out of the
' land of Egypt, (which my covenant they break,
' although I was an hufband unto them, faith the
' Lord.)' In this refpeel it might be called neiv,
or at leaft it might be called an inchoation of the
neiv, becaufe it continued till Chrift, which no
other expreffure of the covenant did before, and
fo it excelled all the former.

2. It excels in the fpiritual benefits and graces
of the Spirit. We find that under this covenant
they were more plentifully beftowed upon the
church than formerly : mark the promifes, ' I will
' fet mine eyes upon them for good, and I will
' bring them again to this land, and I will build
1 them, and not pull them down, and I will plant

1 them.

Lioking unto JESUS.

Chap. L

' them, and not pluck them up ; and I will give
" them an heart to know me, that I am the Lord,
' and they fhall be my people, and I will be their

* God, for they fhall return unto me with their
4 whole heart. Again, I will fhake all nations,

* and the defire of all nations fhall come, and I

* will fill this houfe with glory, faith the Lord of

* hofts. The fdver is mine, and the gold is mine,
4 faith the Lord of hofts : the glory of this latter

* houfe fhall be greater than the former, faith the
4 Lord of hofts, Hag. ii. 7, 8, 9. And I will put

* my law in their inward parts, and write it in their

* hearts; and I will be their God, and they fhall

* be my people. And they fhall teach no more e-

* very man his neighbour, and every man his bro-

* ther, faying, Know the Lord : for they fhall
' know me, from the leaft of them unto the great-
' eft of them, faith the Lord : for I will forgive

* their iniquities, and I will remember their fins

* no more,' Jer. xxxi. 33, 34.

3. It excels in the diicovery and revelation of
the Mediator, in and through whom the covenant
was made. In the former exprefhons we discover-
ed much : yet in none of them was id plainly re-
vealed the time of his coming, the place of his
birth, his name, the paffages of his nativity, his
humiliation and kingdom, as we find them in this.

1 . Concerning the time of his coming, Seventy
nveeks are determined upon thy people, and upon
thy holy city, tofinijh the tranfgreffim, and to make
an end of fins, and to make reconciliation for ini-
quity, and to bring in tverlafling righteoufnefs,
and to feal up the vifion and prophecy, and to a-
noint the mojl holy, Dan. ix. 24.

2. Concerning the place of his birth ; hut thou,
Bethlehem Ephratah, tho thou he little among the
thoufands of Judah, yet out of thee fhall he come
forth unto me, that is to he ruler in Jfrael, ivhofe
goings forth have been from of old, from ever loft-
ing, Micah v. 2.

2- Concerning his name j * Unto us a child is

* born, unto us a ion is given, and the government

* fhall be upon his fhoulders ; and his name fhall

* be called wonderful, counfellor, the mighty God,

* the everlafting Father, the prince of peace; Ifa.
' ix. 6. In his days Judah fhall he laved, and If-

* rael fhall dwell fafely ; and this is his name
' whereby he fhall be called, the Lord our righ-
4 teoufnefs; Jer. xxiii. 6- Behold, a virgin fhall

4 conceive, and bear a fon, and thou, O virgin,
4 fhalt call his name Immanuel,' Ilk. vii. 14.

4. Concerning the paiTages of his nativity, that
he fhould be born of a virgin, Ifa. vii. 14. That
at his birth all the infants round about Bethlehem
fhould be flain, Jer. xxxi. 15. Thai: John theBap-
tift fhould be his prodrome, or forerunner, to
prepare his way, Mai. iii. 1. That he fhould flee
into Egypt, and be recalled thence again, Hofea
xi. 1. i might add many particulars of this kind.

5. Concerning his humiliation, ' Surely he hath
' borne our griefs, and carried our forrows : yet
' we did elteem him ltricken, fmitten of God, and
4 afflicted. But he was wounded for our tranfgref-
4 fions, he was bruifed for our iniquities: the chaf-
4 tifement of our peace was upon him, and with

' his ftripes were we healed. He was cpprefT-

4 ed, and he was afflicted; yet he opened not his
4 mouth. — He was taken from prifon, and from
• judgment, and who fhall declare his generation ?
4 He was cut off -out of the land of the living ; for
4 the tranfgrefiion of my people was he ftricken.

4 It pleafed the Lord to biuife him; he hath

' put him to grief. — Therefore I will divide him
4 a portion with the great, and he fhall divide the
4 fpoil with the ftrong, becaufe he hath poured-
4 out his foul unto neath, and he was numbered
4 with the tranfgreffors, and he bare the fins of
4 many, and made intercefiion for the tranfgref-
4 fors,' Ifa. liii. 4, 5, 7, 8. One would think this
were rather anhillory, than a prophecy of Chrii't's
fufferings ; you may, if you'll take the pains, fee
the circumitances of his fufferings; as, that he
was fold for thirty pieces of fllver. Zech. xi. 12.
And that with thofe thirty pieces of filver there
was bought afterwards a potter's field, Zech. xi.
13. That he muft ride into Jerufalem before his
paflion on an afs, Zech. ix. 9. I might feem tedi-
ous if I fhould proceed.

6. Concerning his kingdom ; Rejoice greatly, O
daughter of Zion, jhout, O daughter of Jerufa-
lem, behold thy king cometh unto thee : he is juft,
and having falvation, loivly, a>'d riding on an afs,
and upon a toll the foal of an ajs, Zech. ix. 9. Ifa.
lxii. 11. Matth. xxi. 5. Behold a king, behold
thy king, behold thy king cometh, and he conies
unto thee. 1. He is a king, end therefore able.
2. He is thy king, and therefore willing. Won-
derful love, that he would come ; but more won-
derful

From the Creation until his fir jl Coming. 80

derfui was the manner of his coming ; he that be- How may we know this inward work of grace,
fore made man a foul after the image of God, this law in our inward parts ? The beft way to fa-
then made himfeif a body after the image of man. tisfy our doubts in this, is to look within ; open
And thus we fee how this covenant excels the we the door, and the clofet of our hearts, and
former in every of thefe refpe&s.^ fee what lies neareft and clofeft there ; that we fay
3. How doth God put the law into our inward is intimate, and within a man, which lies next to
parts ? I anfwer, God puts the lav/ into our in- his heart : He that lonjeth father or mother more
ward parts, by enlivening, or qualifying of a man than me, (faith Chrift) is not ivorthy of me, Mat.
with the graces of God's Spirit, fuitable to his x. 37. We know the love of father "and mother is
commandment. Firft, There is the law of God a molt natural thing ; it comes not by teaching,
withoutus, as we fee it, orread it in fcripture, but but 'tis inbred in us as foon as we are born, and
when it is put within us, then God hath wrought yet if we love not Chrift more than thefe, if Chrift
an inward difpofition in our minds, that anfwers to lie not clofer to our hearts than father or mother,
that law without us. For example, this is the law we are not worthy of Chrift. Our natural life is
without, ' Thou lhalt love the Lord thy God with a moft inward and deep thing in a man, it lies very
' all thy heart, and with all thy foul, and with all near the heart, Skin for Jkin (faith the devil once
♦thy ftrength,' Deut. vi. 5. To anfwer which truly) and all that a man hath will he give for his
there is a promife, ' I will circumcife thy heart, life, Job ii. 4. But he that hates not father and
« and the heart of thy feed, to love the Lord thy mother, — —yea and his own life alfo (faid Chrift)
' God, with all thy heart, and with all thy foul,' he cannot be my difciple, Luke xiv. 26. Hence
Deut. xxx. 6. Nowv/hen this promife is fulfilled, the apoftle, toexprefs this intimate, inward life of
when God hath put the affections and grace of love grace, he faith, ♦ I live, yet not I, but Chrift liv-
within our hearts, when the habit of love is within, ' eth in me ; the life which I now live in the flefh,
anfwerable in all things to the command without, < I live by the faith of the Son of God, who loved
then is the law put in our inward parts. Again, < me, and gave himfelf for me,' Gal. ii. 20. What
this is the law without, ' Thou /halt fear the Lord, an emphatical ftrange expreflion is this, * I live,
* and keep hisordinances, and his ftatutes, and his ' yet not I, but Chrift liveth in me ? q.H. Ilivenot
< commandments to do them,' Deut. xiii. 5. To the life of fenfe, I breathe not bodily breath, that

* your hearts, that you fhall not depart from me,'
Jer. xxxiii. 40. New, when this promife is accom-
pli fhed, when God hath put the affection and grace
-of fear within our hearts, when the habit of fear is
within, anfwerable tothatcommand without, then
is the law put into our hearts. Surely this is mercy
that God faith in his covenant, ' I will put my
' Lw in their inward parts j' many a time a poor
foul cries out, it is troubled with fuch and fuch a
lull, and he cannot keep this and that command

And let this ferve for a folution to that queftion.

4. What is it to have the law written in our
hearts ? This writing contains the former, and is
fomething more, the metaphor is exprelfed in
thefe particulars —

1. It is faid to'be written, That there might
be fomething within anfwerable to the law with-
out, it was written without, and fo it is written
within. This writing is the very fame with copy-
ing, or transcribing. The writing within is every

inent, he cannot out-wreftle fuch and fuch ftrong way anfwerable to the writing without; Oh ! what
inclinations to evil: O but then go toGod.andprefs a mercy is this, That the fame God who writ the

' covenant's fake.' — But here's another queftion

on that was on the feal ; fo it is in the hearts of the
M frith-

9°

Looking unto JESUS.

Chap. i.

faithful, when the Spirit hath once foftened them,
then he writes the law, i. e. he ftamps an inward
aptnefs, an inward difpofition on the heart anfwer-
ing to every particular of the law ; this is that
which the apoftle calls the law of the mind, I fee
another lava in my members warring againjl the
law of my mind, Rom. vii. 23. Now, what is this
law in the mind, but a difpoiition within, to keep
in fome meafure every commandment without ?
And this is the writing of the law (or if you will)
the copying, or tranfcribing of the law within us.
It is laid to be written, that it might be rooted
andrivetted in the heart, as when letters are en-
graven in marble, fo is the manner of God's writ-
ing ; if God write, it can never be obliterated or
blotted out ; letters in marble are not eafily worn
out again, no more are the writings of God's Spi-
rit ; lome indeed would have them as writings in
dull : but if Pilate could fay, What I have writ-
ten I have voritten, how much more may God ?
Hence are all thofe promifes of performance ; My
covenant jhall fland fafl -with him, Pfal. lxxxix.
28. and the root of the righteous Jhall not he mov-
ed, Prov. xii. 3. And even to your old age I am he ;
and even to hoary hairs -will I carry you, Ifa. xlvi.
4. I deny not but men of glorious gifts may fall
away, but furely the pooreft Chriftian that hath
but the fmalleft meafure of grace, he fhall never
fall away ; if the law be written in our hearts, it
ftill remains there ; grace habitual is not remov-
able ; fooner will the fun difcard its own beams,
than Chrift will defert or deftroy the lead meafure
of true grace, which is a beam from the Son of
righteoufnefs.

3. It is faid to be written, that it might be as a
thing legible to God, to others, and ourfelves. 1 .
To God, he writes it that he may read it, and take
notice of it, he exceedingly delights himfelf in the
graces of his own Spirit : and therefore the fpoufe
after this writing.after the planting of his graces in
her, (he defires him to ' come into his garden, and
' eat his pleafant fruits,' Cant. iv. 16. q. d. Come,
read what thou haft written : come, and delight
thyfelf in the. graces of thy own Spirit. The only
delight that God has in the world is in his garden, a
gracious foul; and that he might more delight in it,
he makes it fruitful, and thofe fruits are precious
fruits; as growing from plants fet by his own hand,
rslifhing of his own Spirit, and fo fitted for his own

tafte. 2. The law is written that it might be legi-
ble to others. So Paul tells the Corinthians, You
are ma n if "e ft ly declared to be the epifle of Chrifl,
2 Cor. iii. 2, 3. How manifeftly declared ? Why,
known and read of all men. As we are able to
read letters graven in ftone, fo may others read
and fee the truits and effects of this law written in
our hearts. And good reafon, for wherefoever
God works the principles of grace within, it can-
not but fhew itfelf in the outward life and conver-
fation. It is God's promife, Firjl, I will put my
Spirit within them, Ezek. xxxvi. 27. And then,
/ voill caufe them to walk in my jlatutes, and it is
God's truth, Out of the abundance of the heart the
mouth Jpeaketh, Matth. xii. 34. What the mind
thinketh, the hand worketh. 3. The law is writ-
ten, that it may be legible to ourfelves, a graci-
ous heart is privy to its own grace and fincerity,
when it is in a right temper : if others may read it
by its fruits, how much more we ourfelves, who
both fee the fruits, and feel that habitual difpofiti-
on infufed into us ? Nor is this without its bleffed
ufe, for by this means we come to have a comfor-
table evidence both of God's love to us, and of
our love to God. You fee now what we mean,
by this writing of the law within us.

5. How are we taught of God, fo as not to need
any other kind of teaching comparatively ? I an-
fwer,

1. God teacheth inwardly, ' In the hidden
' part thou haft made me know wifdom,' faith Da-
vid. And again, ' I thank the Lord that gave me
' counfel, my reins alio inftruct me in the night-
' feafon,' Pf. li. 6. and 16, 17. The reins are the
moll inward part of the body, and the night-fea-
fon the moft retired, and private time ; both the
intimacy of divine teaching. Man may teach the
brains, but God only teacheth the reins ; the
knowledge which man teacheth is fwimming
knowledge ; but the knowledge which God teach-
eth is a foaking knowledge. ' God who command-
* ed light to fhineoutof darknefs, hath fhinedinto
1 our hearts :' man's light may fhine into the head ;
but God's light doth fhine into the heart ; Cathe-
dram habet in coelis qui corda docet ; his chair is
in heaven that teacheth hearts, faith Auftin.

2. God teacheth clearly : Elihu offering him-
felf inftead of God to reafon with Job, he tells
him, My words /ball be of the upright nefs of my

heart,

From the Creation until bis firjl Coming.

heart, and my lips frail utter knowledge clearly,
Job xxxiii. 3. If ever the word comes home to an
heart, it comes with a convincing clearnefs : fo the
apoftle, ' Our gofpei came unto you, not in word

* only, but in power, and in the holy Ghoft, and in

* much full alfu ranee,' 1 ThefT. i. v. The word
hath a triple emphaiis, aiTurance, full aiTurance,
and much full aifurance ; here's clear work.

3. God teacheth experimentally ; the foul that
is taught of God can lpeak experimentally of the
truths it knows : I knew vohom I have believed,
faith Paul, 2 Tim. i. 12. I have experienced his
faithfulnefs and all-fufticiency, I dare trull my all
with him, I am fure he will keep it fafe to that
day. Common knowledge refts in generals ; but
they that are taught of God can fay, As v»e have
heard, jo have vuefeen ; they can go along with e-
very truth, and fay, It is fo indeed ; I have expe-
rienced this and that word upon my own heart.
In this cafe the fcripture isthe original, and their
heart is the copy of it, as you have heard; they
can read over the promifes and threatnings, and
fay, Probatum eft. David in his Pfalms, and Paul
in his epiilles, fpeak their very hearts, and feel their
very temptations, and make their very objections :
they can let to their leal, that God il true, Johniii.
33. They can folemnly declare by their lives and
converfations, that God is true and faithful in his
word and promifes.

4. God teacheth fweetly and comfortably : thou
hajt taught me, faith David, and then it follows,
Ho<w fweet are thy ivords unto my tajle ! yea,

fweet er than honey to my mouth, Pfalm cxix. 102,
103. He rolled the word and promifes as fugar
under his tongue, and fucked from thence more
fweetnefs than Sampfon did from his honey-comb :
Luther laid, ' He would not live in paradife, if he

* muft live without the word.' Cum verlo in infer-
is, facile eft vivere, Tom 4. oper. lat. ' But with

* the word (laid he) I could live in hell.' When
Chriftput his hand by the holeoi the door to teach
the heart, • Her bowels were moved, and then

* her fingers drop upon the handles of the lock
4 fweet fmelling myrrh,' Cant. v. 5. The teach-
ings of Chrift left fuch blefling upon the firft mo-
tions of thefpoufe's heart, that with the very touch
of them lhe is refrefiied } her fingers drop myrrh,
and her bowels are moved at the very moments of
his gracious teachings ; So, in Can, i. 3. ' Becaufe

• of the favour of thy ointments, thy name is as an

* ointment poured forth ; therefore do the vir-
' gins love thee.' Chrift in ordinances doth, as
Mary, open a box of ointments, which diffuferh.
a fpititual favour in church -alTemblies, andthison-
ly the fpiritual Chriftian feels. Hence the church
is compared to a garden /but up, a fountain feal-
ed, Cant. iv. 12. Wicked men are not able to
drink of her delicacies, or fmellof her fweetnefs;
a fpiritual fermon is a fountain fealed up, the fpi-
ritual adminiftration of a facrament is a garden in-
clofed: ' Sometimes, O Lord, thou giveft me a
' ftrange motion, or affection (faid Aug. lib. 16.
' ConfefT. c. 40.) which if it were but perfected
' in me, I could not imagine what it mould be but
' eternal life.' Chriftians ! thefe are the teachings
of God, and in reference to this, We Jhall no more
teach every man his neighbour, and every man his
brother, faying, Knovo the Lord. God's teaching
is another kind of teaching than we can have from
the hands of men, there is no man in the world
can teach thus ; and therefore they whom God
teacheth, need not any other kind of teaching re-
flectively, or comparatively,

6. What is the univerfality of this knowledge,
They frail aV knoiv me from the leafl of them to
thegreatefl of them, faith the Lord ? The meaning
is, that all that are in the covenant of grace, Ihall
be fo taught of God, as that in fome meafure 01
other they lhall every one know God inwardly,
clearly, experimentally, fweetly, and favingly. I
know there are feveral degrees of this knowledge ;
God hath feveral forms in this fchool ; there are
fathers for experience, young men for ftrengrh, and
babes for the truth and being of grace : as one ftar
differeth from another in glory, fo alio is the
fchool of Chrift : but here lam befet on both fides,
1. Many are apt to complain, Alas I they k novo
little of God: fweet babes, confider, 1. It is free
grace, you are ftars, though you are not ftars of
the firft or fecond magnitude ; it is of the cove-
nant of grace, that God hath let into your fouls
a little glimmering, though not fo much light as o-
thers poflibly may have in point of "holy emulati-
on (as one notes well, cafe correc injlruft.) we
Ihould look at degrees of grace, but in point of
thankfulnefs and comfort we Ihould look at the
truth and being of grace. 2. If you know but a
little, you may in time know morei God doth

M z not

Looking unto J E S US.

Chat. I.

not teach all his leilbns at firft entrance ; it is true,
The entrance of thy nvordgi'vetb light, Pfal. cxix.
130. But this is as true, that God lets in his light
by degrees ; it is not to be defpifed if God do but
engage the heart in holy defires and longingsjifter
knowledge, io that it can fay in finceriry, My foul
breaketh for the longing that it hath unto thy judg-
ments at all times, Pfal. cxix. 20.

2. Others on the contrary, ground themfelves
fo learned from this very promife, that they ex-
clude all teachings of men. The anointing (fay
they) teachetb us all things, and <we need not that
any man teach us, 1 John ii. 27. And they fo all-
teach no more every man his neighbour , and every
man his brother, faying, Knoixi the Lord, for they
(hall all, &c. Jer. xxxi. 34. I anfwer, The words
either relate to the grounds of religion, and fo in
gofpel-times ChriiHans need not to be taught in
Thefe fundamental points, for now all know theLord
from the leafc to the greateft ; or elfe thefe words
are an hebraifm, which deny poiitively, when they
intend it only comparatively, or fecundum quid, as
when God and men are compared together, man is
vanity, lighter than vanity, and a very nothing:
here is acomparifon of knowledge in gofpel-times
with the knowledge of Ifrael in thofe dark times
when God brought them out of the land of Egypt ;
then all was dark, and they were fain to teach
one another the very principles, the rudiments of
xeligion, there was very little effufion of God's Spi-
rit in thofe times ; ' But in gofpel-times (faith the

* prophet) the Spirit of grace and knowledge (hall
4 be fo abundant, that rather God himfelf fhall be

* the teacher, than one man fhall teach another.'
There fhall be fuch exuberancy and feas of know-
ledge under the new covenant, above the covenant
made with his people, when he brought them out
of Egypt, that men (hall not need to teach one a-
nother comparatively, for all fhail know the Lord,
who are taught of God from the leait to the great-
ell: * An highway fhall be there, and it fhall be
' called the way of holinefs ; the way-faring men,

* though fools, fliall not err therein,' Ifa, xxxv. 8.

7. How is God faid to ' forgive iniquity, and
' never more to remember fin ?'

For .the firft, God is faid to forgive iniquity,
when guilt of fin is taken away, find for the fecond,
God is faid, never more to remember Jin, in that
the. firmer, after pardon is never more looked on as

a finner. Is not this the covenant? q . d. I will
remove thy fins, and do them away, as if they had
never been ; I will blot them out of the book of
my memory, I will obliterate the writing, that
none fhall be able to read it. But you wiil fay, if
fin remain ftrtl in the regenerate, how are they fr>
forgiven, as to be remembered no more?- Divines
tell us of two things in every 'im, there is macula
et reatus, the filth and guilt, this guilt fome again
diftinguifh into the guilt of fin, which they call the
inward dignity and defert of damnation, and the
guilt of punifhment, which is the aclual ordinati-
on of a finner unto damnation. Now, in different
refpefts we fay, That fin remains ftill in believers ;
and fin doth not remain in believers ; Firft, If we
fpeak of the filth of fin, or of the defert of dam-
nation fo it remains ftill : but if we fpeak of the
actual obligation of a finner to condemnation, fo
it remains not after pardon, but die finner is as
free, as if he had never finned.

But you will fay, Is not the filth of fin done a-
way when fin is remitted ? I anfwer, The filth of .
fin is not done away by remifnon, but by fan&ifi-
cation and renovation : and becaufe in this life we
have not a perfect inherent holinefs (fanctification
at beft being but imperfect and wrought in us by
degrees) therefore during this life there is fome-
thing of the filth of fin, and efpecially of the ef-
fects of original {\x\, flicking and ftill cleaving to
us. But here is our comfort, and herein lie the
fweets of the promife, that when God hath pardon-
ed fin, he takes away the guilt as to condemnati-
on j he acquits the finner of that obligation ; he
now looks upon him not as a finner, but as a jufc
man; and fo in this fenfe he will forgive, and ne-
ver more remember his fin. Ah, ChriiHans !
take heed of their doctrine, who would have ju-
ftification an abolition of fin in its real eftence, and
phyfical indwelling j Iq* us rather fay, with fcrir.-
ture, that all the juftified faints muft take down
their top-fail, and go to heaven halting, and that
they carry their bolts and fetters of indwelling fin
through the field of free grace, even to the gates
of glory ; Chrift daily wafhing, and we daily de-
filing, to the end that grace maybe grace.

I have run through all the manifestations of the
covenant of grace, as we have them difcovered in
the Old Teftament : and yet, that we may fee the
better how thefe things concern us. I fliall only

pro-

From the Creation until his fir ft Coming.

pionound thefe two queries more, and then we
have done.

i. Whether is the covenant of grace the fame
for fubrtance in all ages of the world ? We anfwer,
Yea, the fathers before Chrift had not one cove-
nant, and we another; but the fame covenant of and Jacob, and Jofeph, and Mofes','and Rahab)

whither he went. — Thefe all died in faith not hav-
ing received the promifes, but having feen them
afar rff-> and were perjuaded of them, and embra-
ce I them, Hfeb. xi. 4, 5, 7, 8, 13. Befides thefe,
i reckons up the faith of" Abraham, and Ifaac,

grace belongs to us both. This appears in that,
Firft, They had the fame promife. Secondly,
They had it upon the fame grounds.

1. They had the fame promife, as, / will be
your God, and you Jhall be my people, Lev. xxvi.

12. And happy art thou, O Ifrael, faved by the
Lord ; and, The Lord is our king, and he will
fave us, Deut. xxxiii. 20. They had not only
hopes of an earthly inheritance in Canaan (as fome
fondly imagine) but of an heavenly inheritance in
the kingdom of God : and to this purpofe our Sa-
viour fpeaks exprefly, Many Jhall come from the
eajl, andiveji, and jhall ft t down ivitb Abraham,
Ifaac and Jacob in the kingdom of heaven, Ifaiah
xxxiii. 22. Matth. viii. n.

2. As they had the promife, fo they had it up-
on the fame ground that we have, even by faith in
Chrift Jefus ; Abraham faw my day, faid Chrift,
John viii. 56. And Chrift is the fame y.'fterday,
and to-day and for ever, Heb. xiii. 8. He is the
fame not only in regard of effence, but alfo in re-
gard of efficacy of his office, from the beginning
to the end of the world. We believe (faid Peter)
that, through the grace of the Lord Jefus Chrift,
ive ft.'all be faved even as they, Acts xv. 11. And
unto us was the gofpel preached (faith Paul) as un-
to them, Heb. iv. 2. Some may think they had
no g*ofpel, but only the Law before Chrift; but

and Gideon, anc! Barak, andSamfon, andjephtah,
and David, and Sarimel, ami or' ail the prophets,
who through faith cid marvelous tilings, as it there
appears. Surely they had the fame doctrine of
grace as we have ; it is the very fame for fubftanee
without any diiference.

2. Wherein is the difference then betwixt the
Oid and the New Teftament ; or betwixt the old
and new manner of the difpenfation of the cove-
nant of grace?

They are one for fubftance, but in regard of the
manner of difpenfation and revealing in the feveral
times, ages, Hates and conditions of the church,
there is a difference. I mail reduce all to thefe
particulars : they are diftinguifhed,

1. In the object. In the old adminiftration Chrift
was promifed, but in the covenant Chrift is exhi-
bited: it was meet the promife fhould go before
the gofpel, and be fulfilled in the gofpel, that !b
a great good might earneftly be deiired before it
was beftowed.

2. In the federates. Under the old difpenfation
they are compared to an heir underage, needing a
guardian, tutor or fchool-mafter, little differicr
from a fervant ; but in the New Teftament they
are compared to an heir come to ripe year? ; fee
Gal. iv. 1,2, 3. &c.

3. In the manner of their worfhip ; in the Old
what fay you? Have we notobferveda thread of Teftament they were held under the ceremonial

the gofpel and of the covenant of grace, to run
through all the Old Teftament, from the firft to
laft ? And how plain is theapoftle, For this caufe
a!/o was the gofpel preached alfo to them that are
dead? 1 Pet. iv. 6- Dead long fince ; for he fpeaks
of them who lived in the days of Noah. Nay, the
apoftlc to the Hebrews gives usa catalogue of Old-
Teftament believers, By faith Abel offered up unto
Co la more excellent facriftce than Cain, — By faith

law .; and oh what an heap of ceremonies, rites,
figures and fliadows did they ufe in their worfhip ;
certainly thefe declared the infancy and nonage of
the Jews, who being not capable of the high my-
fteries of the gofpel, they were taught by their eyes
as well as with their ears. Thefe ceremonies were
as rudiments and introductions fitted to the grol's
and weak fenfes of that church, who were to be

brought on by Utile and little, through fuch fha-
Enocb was tranflated, that he fhould not fee death, dows and figures, to the true image, and thing
— By faith Noah being warned of God, prepared fignified : but in the new covenant or teftament,
an ark. — By faith Abraham when he was called to our worfhip is more fpiritual : ourSaviour hath told
go into a place, which he fhould after receive for an us, That as God is a Spirit, fo they that worfhip
inheritance, obeyed, and he went out, not knowing him muft worfhip him in fpirit and truth. 1 he

baur

Looking unto JESUS.

hour cometb, and nitv is (faith Chrift) <wben the
true ivorfiippers /ball ivorjhip the Father infpi-
rit, and in truth ; for the Father Jeeketh Juch to
ivor/hip hirii, John iv. 23, 24.

4. In the burden of ceremonies: Peter calls
the ce'remonies of old, A yoke ivbich neither our
fathers nor\we (faith he) were able to bear, Aels
xv. 10. And no wonder if we confider, 1. The
burden of their coftly facrifices; if any had but
touched an unclean thing, he muff, come and offer
a facriftce, as, fometimes a bullock, and fome-
times a lamb : you that think every thing too much
for a mini iter of Chrift, if for every offence you
were to offer fuch facrifices now, you would count
it an heavy burden indeed. 2. They had long
and tedious journies to Jerufalem, the land lay
more in length than breadth, and jerufalem flood
almoft at one end of it, and thither thrice a year
all the males ivere togo-and a/pear before the Lord,
Deut. xvi. 16. They were tied to the obfervation
of many days, the new moons, and many cere-
monial fabbaths ; and they were reftrained from
many liberties, as in meats, and the like ; oh what
burdens were upon them ! but in the new covenant
or teftament, the yoke is made more eafy ; we are
bound indeed to the duties of the moral law as well
as they, yet a great yoke is taken off from us ; and
therefore Chrift inviting us to the gofpel, he gives
it out thus, Take my yoke upon you (faith he) for
my yoke is eafy, and my burden light, Mat- xi. 29.

5. In the weaknefs of the law of old; the law
then was unable to give life, to purge the consci-
ence to pacify God's wrath ; and thererore, faith
the apoftle, There is verily a difanulling of the
commandment going before, for the iveaknefs and
unprofitablenefs thereof, Heb. viii. 18. Hence they
are called, iveak ana 'beggarly rudiments, Gal. iv.
o. In comparifon of the new Teftament, there
•was. then a lefs forcible influence of the Spirit ac-
companying that difpenfation of the covenant : the
Spirit was not then given in that large meafure as
now ; Becaufe Cbriji ivas not then glorified, John
vii. 39. It appears in thefe particulars.

1. There was lefs power of faith in the faints
before Chrift ; when the doctrine of faith was
more fully revealed, then was faith itfelf more
fully revealed in the hearts and lives of God's
people, Before faith came (faith the apoftle) ive
ivere kept under the law, put up unto the faith,

Chap. I.

ivbich fhould afterwards be revealed, Gal- iii. 23.
Surely this implies there was a time when there
was lefs faith in God's people, and that was the
time of the law.

2- There was lefs power of love in the faints
before Chrift j according to the meafure of our
faith, fo is our love ; the lefs they knew the lov-
ing-kindnefs of God towards them in Chriit, the'
lefs they loved. It may be they were more drawn
by the terrors of the law, than by the promifes of
grace; and therefore they had lefs love in them.

3. They had a lefs meafure of comfort to car-
ry them on in all their troubles. Chrift exhibit-
ed, is called, The confolation of Ifrael, Luke ii.
25. And therefore the more Chrift is imparted,
the more means of comfort: hence the primitive
faints after Chrift, are faid to ivalk in the fear of
the Lord, and in the comfort of the holy Gbo/i, Acts
ix. 31. Certainly the Spirit was poured in lefs
plenty on the faithful in the Old Teftament, be-
caufe that benefit was to be referved to the times
of Chrift, who was firft to receive the Spirit above
meafure in his human nature, and thence to derive
grace to his faints.

6. In the darknefs of that adminiftration of old.
Chrift was but fhadowed out to the fathers in types,
and figures, and dark prophecies, but now we fee
himvuitb open face, 2Cor.ui- 18. Obferve the differ-
ence in reference to the perfon of Chrift, and to the
offices of Chrift, and to the benefits that come by
Chrift. 1. Concerning the perfon of Chrift ; it was
revealed to them, that he fhould be God, Ifa. ix.
6. and that he fhould be man, the fame verfe fpeaks
of a child that is born, and of a mighty God. But
how he fhould be God and man in one perfon, it
was very darkly revealed. 2 Concerning the of-
fices of Chrift, his mediatorfhip was typed out by
Pv'Iofes, his priefthood was typed out by Melchi-
zedec among the Canaanites, and Aaron among
the Jews, his prophetical office was typed out by
Noah a preacher of righteoufnefs ; his kingly office
was typed out by David ; but how dark thefe
things were unto them, we may guefs by the a-
poftles, who knew not that he fhould die, who
dreamed of an earthly kingdom, and till the holy
Ghoft came, were ignorant of many things pertain-
ing to the kingdom of God. 3. Concerning the
benefits that came by Chrift ; juftification was fig-
nified by the fprinkling of blood, and fan&ification

From the Creation until his firft Coming.

by the water of purification ; heaven and glorifica-
tion by their land flowing with oyl, olive and ho-
ney : thus the Lord (hewed the Jews thefe prin-
cipal myfteries, not in themfelves, but in types
and fhadows, as they were able to fee them irom
day to day : but in the new covenant Chriit is of-
fered to be feen in a fuller view j the truth, and
fubflance, and body of the things themfelves is
not exhibited ; Chrift is clearly revealed without
any type at all to be our ' wifdoin, righteoufnefs,

* fanttification, and redemption,' 1 Cor. i. 30.

7. In the number of them that partake or the
covenant ; at firft the covenant was included in the
families of the patriarchs, and thenwithin the con-
fines of Judea, but now is the partition-wall be-
twixt Jew and Gentile broken down, and the co-
venant of grace is made with all nations, ' He is
' the God of the Gentiles alfo, and not of the Jews

* only,' Rom. iii. 29. Chriftians ! here comes in our
happinefs ; Oh how thankful fhould we be! what ?
That our fathers for many hundreds and thou-
fands of years together fhould fit in darknefs, and
that we lhould partake of this grace? What! that
we that were dogs before, fhould now be let at the
childrens table ? The very Jews themfelves hear-
ing of this, are faid ' to glorify God, When they
4 heard thefe things, they held their peace, and
' glorified God, faying, Then hath God alfo to the
' Gentiles granted repentance unto life,' Ads xi.
8. If they praifed God for it, how much more
fhould we do it ourfelves ? But of that hereafter.

I have now propounded the object we are to
look unto, it is Jefus as held forth in a way
of prcmife, or covenant, in that dark time
from the creation, till his firft coming in the
fiefli; our next bufinefs is to direct you in
the art or myftery of grace, how you are to
look to him in this refpect.

CHAP. II. SECT. I.

Of knowing Jefus, as carrying on the %reat ivork
of our fa Nation from the creation until his firjl
coming.

LOoking comprehends knowing, confidering,
defiring, &c. as you have heard ; and ac-
cordingly that we may pra&ife,

1. We muft know Jefus carrying on the great
work of our falvation in the beginning, and from
the beginning of the world : come, let us learn
what he did for us lb early in the morning of this
world ; he made it for us, and he made us more
efpeciaily for his own glory ; but, prefently after
we were made, we finned and marred the image
wherein God made us ; this was the faddeft aft
that ever was ; it was the undoing of man, and
(without the mercy of God) the damning of all
louls both of men and women to all eternity ; and,
O my foul, Khoiv this for thyfelf, thou waft ia
the ioyns of, Adam at that fame time, fO that what
he did, thou didft ; thou waft partaker of his fin?,
and thou waft to partake with him in his punifh-
ment : but well mayeft thou fay, Bleffedhe God for
Jefus Chrijl ; at the very inftant when all fhould
have been damned, Chrift intervened ; a covenant
of grace is made with man, and Chrift is the foun-
dation in and through whomwe muft be reconciled
unto God : come, foul, and ftudy this covenant of
grace in reference to thyfelf. Had not this been,
where hadft thou been ? Nay, where had all the
world been at this day ? Surely it concerns thee to
take notice of this great tranfacfion. After man
had fallen by fin, Chrift is promifed; and that all
the faints might partake of Chrift, a covenant is
entered ; this at the beginning of the world was
more dim, but the nearer to Chrift's coining in the
flefh, the more and more clearly it appeared : how*
foever dimly, or clearly, thus it pleafed God in
Chrift to carry on the great work of our falvati-
on at that time, viz. By a promife of Chrift, and
by a covenant in Chrift ; and for the better know-
ledge of it, ftudy the promife made to Adam, and
Abraham, and Mofes, and David, and Ifraeh
Come, foul, ftudy thefe feveral breakings out of
the covenant of grace ; it is worth thy pains, it is«
myftery tvhich hath been hid from ages, and from
generations, hut nozv is made manifeft to the faints ,
Col i. 26. Here lies the firft and mod firm foun-
dation of a Chriltian's comfort ; if thou canft but
ftudy this, and afiure thyfelf of thy part in this,
thou art bleffed for ever. O how incomparably
fweet and fatisfying is it to a felf-ftudying Chrifti-
an, to know the faithful engagements of the Al-
mighty God, through that Son of his Joves, in a
covenant of grace.

SECT.

Looking unto JESUS.

Cu<

II.

SECT. II.

Of ' confiderimg Jefus in that refpecl.

2- TT7E muft confider Jefus as carrying on the
V V great work of our lalvation in that dark
time ; it is not enough to ftudy it, and know it,
but we muft ferioufly mufeand meditate, and pon-
der, and confider of it, till we bring it to fome
profitable iiiue. This is the consideration I mean,
•when we hold our thoughts to this, or that fpiri-
tual fubject, till we perceive fuccefs, and the
•work do thrive and profper in our hands. Now,
to help us in this, —

i. Confider Jefus in that firft promife made to

man, It ftjall bruife thy head, and thou jh alt bruife

his heel, Gen. iii. 15. When all men were under

guilt of fin, and in the power of Satan, and when

thou, my foul, wert in as bad a cafe as any other,

then to hear the found of this glad tidings, then

to hear of Jefus a Saviour and Redeemer, lure this

was welcome news ! come, draw the cafe near

to thyfelf, thou waft in Adam's loins ; fuppofe

thou hadft been in Adam's ftead ; fuppofe thou

hadft * heard the voice of the Lord walking in the

1 garden ;• fuppofe thou hadft heard him call,

Adam, Where art thou, Peter, Andrew, Thomas,

where art thou ? What ? Haft thou eaten of the.

tree ivhereof I commanded thee that thou Jhouldefl

not eat P Gen. iii. 8,9, 11. Why then appear and

come to judgment, the law is irrevokable, In the

day that thou eat eft thereof, thou fhalt furely die,

Gen. ii. 17. There is nothing to be looked for

but death temporal, and death fpiritual, and death

eternal. O! what a fearful condition is this, no

fooner to come into the world, but preiently to

be turned over into hell ? For one day to be a

monarch of the world, and of all creatures in the

world, and the very next day to be the fiave of

Satan, and to be bound hand and foot in a dark-

fome dungeon ? For a few hours to live in Eden,

to enjoy every tree of the garden, pleafant to the

fight, and good for f oo:l, and then to enter into the

confines of eternity, and ever, ever, ever to be

tormented with the devil and his angels ? '7'is no

wonder, if Adam hid himfe/f from the prefence of

the Lord God amongft the trees of the garden. Gen.

iii. 8- O my foul ! in that cafe thcu wouldeit have

cried to the rocks and to the mountains, ' Fall on

* me, and hide me from him that fitteth on the
4 throne,' Rev. vi. 16, 17. If God be angry, who
may abide it ? * When the great day of his wrath

* is come, who fhall be able to ftand?' And yet
defpair not, cheer up, O my foul ; for in the very
midft of wrath, God is pleafed to remember mer-
cy; even now when all the world fhouid have
been damned, a Jefus is proclaimed, andpromif-
ed j and he it is that muft die according to the
commination, lor he is our furety ; and he it is
that by death muft overcome death and the devil,
It fhall bruife thy head, faid God to Satan, q. d.
Come, Satan, thou haft taken captive ten thoufand
of fouls, Adam and Eve are now enfnared, and
in their loins all the men and women that ever
fhall be from this beginning of the world to the end
thereof: now is thy day of triumph, now thou
keepeft holy day in hell ; but thou fhalt not carry
it thus, I forefaw from all eternity what thou haft
done ; I know thou wouldft dig an hole through
the comely and beautiful frame of the creation;
but 1 have decreed of old a counter-wrork, out of
the feed of the woman fhall fpring a branch, And
hejhall bruife thy head, he fhall break thy power,
he fhall tread thy dominion under foot, he fhall
lead thy captivity captive, he fhall take away
fin, he fhall paint out to men and angels the glo-
ry of heaven, and a new world of free grace. In
this promife, O my foul, is folded and inwrapped
up thy hope, thy heaven, thy falvation ; and there-
fore confider of it, turn it upfide down, look on
all fides of it, view it over and over : there's a Je-
fus in it ; it is afield that contains in the bowels of
it a precious treafure ; there's in it a Saviour, a
Redeeme*,. a Deliverer from fin, death and hell ;
are not thefe dainties to feed upon ? Are not thefe
rarities to dwell on in our meditations?

2- Confider Jefus in that next promife made to
Abraham ; ' I will eftablilh my covenant between
* me and thee, and thy feed after thee in their ge-
' nerations for an everlafting covenant, to be a
' God to thee, and to thy feed after thee,' Gen.
xvii. 7. In refpect of this covenant Abraham is
called the father of the faithful, Rom. iv. 11. And
theywhichareof the faith, are called the children
of Abraham, Gal. iii. 17. And, O my foul, if thou
art in covenant with God, furely thou doft by faith
draw it through Abraham to whom this promife

was

From the Creation until bis firjl Coming.

was made ; for if ye be Chris's, then are ye Abra-
ham s feed, an J 'heirs according to the promife , Gal.
iii. 29 Confider what a mercy is this, That God
(houki enter into a covenant with thee in the loins
of Abraham. God makes a promife of Chrift,
and inclufively a covenant of grace, in his com-
forting Adam, but he makes a covenant exprefly
under the name of a covenant with Abraham and
his feed: O mufe, and be amazed! What! that
the great and glorious God of heaven and earth
fhould be willing to enter into a covenant ; this
is to fay, That he fhould be willing to make him-
felf a debtor to us ? O my foul, think of it feri-
oufly ; he is in heaven, and thou art on earth ; he
is the Creator, and thou art his creature ; Ah
ivhat art thou, or what is thy father's koujt, that
thou (bouMeft be railed up hitherto f The very co-
venant is a wonder, as it relates to God and us,
what is it but a compact, an agreement, a tying, a
binding of God and us? When Jehofhaphat and
Ahab were in covenant, fee how Jehofhaphat ex-
preifeth himfelf, / am as thou art, my people as thy
people, my horfes as thy horfes, 1 Kings xxii. 4.
So it is betwixt God and us ; if once he gives us
the covenant, then his itrength is our ftrength,
his power is our pewer, his armies are our armies,
his attributes are our attributes, we have intereft
in all ; there is an ofteniive and defenfive league
(as 1 may fay) betwixt God and us ; and if we put
him in mind of it in all our (traits, he cannot deny
us. As it was with the nations allied to Rome, if
they fought at any time, the Romans were bound
in honour to defend them, and they did it with as
much diligence, as they defended their own city of
Rome ; fo it is with the people allied to God, he
is b< und in honour to defend his people, and he
will do it if they implore his aid ; how elfe ? is it
poflible God fhould break his covenant? Will he
not ftir up himfelf to fcatter his and our fpiritual e-
nemies ? Certainly he wUl. Thus runs the tenor
of his covenant, / ivill be a Cod to thee, and to
thy feed after thee. This is the general promife,
I may call it the mother-promife that carries all
other promifes in its womb; and we find a ]efus
in this promife, confider that ; it is God in Chrift
that is held forth to us in this phrafe, I will be as
a Cod to thee: O fv/eet! here is the gieateft
"promife that ever was made, Chi ill, God is more
than grace, pardon, holinefs, heaven; as the huf-

band is more excellent than the marriage-robe,
bracelets and rings, fo the well and fountain of life
is oi "more excellency than the ftreams ; Chrift Je-
ms the objective happinefs, is far above a created
and formal beatitude which iifueth from him. O
my foul ! is not this worthy of thy inmoft confi-
deration ? But of this more in the next.

3. Confider Jefus in that promife made to Mo-
fes and the Ifraelites, I am the Lord thy God, that
brought thee out of the land of E?ypt, out of the
houfe of bondage. Much hath been faid to this
promife before, as matter of thy confideration ;
but, to contract it, confider in this promiie the
fufheiency, and propriety. 1 . Here is fuflkiency,
it is a promife of infinite worth, an hid treafure, a
rich poffellion, an overflowing bleiling which none
can rightly value ; it is no lefs than the great and
mighty, and infinite God ; if we had a promife or
a hundred worlds, or of ten heavens, this is more
than all ; heaven indeed is beautiful, but God is
more beautiful, for he is the God of heaven, and
hence it is that the faints in heaven are not fatisfi-
ed without their God; it is a fweet exprefTion of
Bernard, ' As whatfoever we give unto thee, Lord,
' unlefswe give ourfelves, cannot fatisfy thee; fo
' whatfoever thou gi veil unto us, Lord, unlefs thou
' giveft thyfelf, it cannot fatisfy us;' and hence it
is, That as God doth make the faints his portion,
fo God is the portion and inheritance of his faints.
Confider the greatnefs, the goodnefs, theall-fuf-
ficiency of this promife, I am the Lord thy God!
no queftion but Mofes had many other rich pro-
mifes from God, but he could not be fatished
without God himfelf; If 'thy pre fence be pot with
us, bring us not hence, Exod. xxxiii. 15. And no
wonder, for without God all things are nothing ;
but in the want of all other things, God himfelf
is inflead of all : it is God's alone prerogative to
be an univerfal good. The things of this world
can but help in this or that particular thing; as
bread againft hunger, drink againft thii ft, clothes
againft cold and nakednefs, houfes againft wind and
weather, riches again ft poverty, phyfic againft fick-
nefs, friends againft folitarinefs ; but God is an all-
fufficient good, he is all in all both to the inner
and outward man. Are we guilty of fin ? There
is mercy in God to pardon us Are we full of in-
firmities ? There is grace in God to heal us. Are
we ftrong in corruptions ? There is power in God

■ N to

Looking unto J E S U S.

Ch.

II.

to fubdue them in us. Are we difquieted in con-
ference? There is that Spirit in God that is the
comforter, that can fill us with joy unfpeakable and
glorious: and for our outward man, all our wel-
fare is laid up in God, he is the God of our life, Pf.
xlii. 8. He is tbeflrenatb of our life, Pf. xxvii. i.
He is a quickening Spirit, \ Cor. xv. 45. Which,
though it be in regard of the inner man, yet there
it is fpoken of the outward man, which the Lord
ilin.ll quicken after death, and doth now keep alive
by his miglity power, for in him Hue. live, and move
and have our being, Acts xvii. 27.

O my foul, that thou wouldeft but ruminate and
meditate, and confider this promife in all thy wants
and difcontents ; when means fail, and the ftream
runs no more, O that thou wpuldeft then go to
ihe fountain, where the waters run fweeter, and
more fure ; for as Jofeph faid to Pharaoh, It is
not in me, God jhall give Pharaoh an anfiuer of
peace, Gen. xli. and -16. So may filver and gold,
and fuch things, fay to thee, It is not in us ; God
fhall give enough out of himfelf, have God, and
have all ; want God, and there is no content in the
enjoyment'ofall : it was the a-poMe's oik , as to have
nothing, and yet poffeffing all things ; 2 Cor. vi. 18.
Surely he lived to God, and enjoyed God, and
he was an all fufficient good unto him. God may
be enjoyed in any condition, in the meaneft as well
as the greateft, in the pooreft as well as the rich-
eft; God will go into a wildernefs, into a prifon
with his people, and there he will make up all
that they are cut fhort of, thy difcontents there-
fore arife not from the want of outward means,
but from want of inward fellowfhip with God :
if thou doft not find a fufficiency, it is becaufe
thou doft not enjoy him who is thy all-fufflcient
good. O ftir up faith, and confider the cove-
nant, think ferioufly on this promife, I am God
all-fufficient, I am the Lord thy God.

2 Here is the propriety of faints, the Lord thy
God. O what is this, .that God is thy God? Hea-
ven and earth, angels and men, may ftand aftonifh-
ed at it, What? that the great and mighty God,
God Almighty, and God all-fufficient fliould be
called thy God ? It is obfervable what the apoftle
fpeaks, God is not afhamed to be called their God,
Heb. xi. 16. Would not a prince be alhamed to
take a beggar, a runnagate, a bafe and adulterous
woman to be his wife ? But we are worfe than fo,

and God is better than fo ; fin hath made us worfe
than the worft of women, and God is better, holier,
higher than the beft of princes ; and yet God is not
afhamed to own us, nor afhamed that we own him
as our own, / am thy God. It is as if the Lord
fhould fay, Ufe me, and all my power, grace*
mercy, kindnefs, as thine own ; go through all my
attributes, confider my almighty power, confider
my wifdom, council, underftanding'; confider my
goodnefs, truth, faithfulnefs, confider my patience,
long-fuffering, forbearance j all thefe are thine;
as thus, my power is thine, to work all thy works
for thee and in thee, to make paflage for thee in
all thy ftraits, to deliver thee out of fix troubles and
outoffeven; my wifdom is thine, to counfel thee
in any difficult cafes, to inftruct thee in things that
be obfcure, to reveal to thee the myfteries of grace,
and the wonderful things contained in my law ;
my juftice is thine, to deliver thee when thou art
opprefled, to defend thee in thy innocency, and
to vindicate thee from the injuries of men. What
needs more ? O my foul, think of thefe, and all
other God's attributes ; fay in thyfelf, all thefe are
mine : nay, more, think of God in Chrift (for o-
therwife what haft thou to do with God in the co-
venant of grace?) and fay in thy heart, Jefus Chrift
is mine, my Saviour, my Redeemer, my head,
my elder brother; his doings are mine, and his
fufferings are mine ; his life and his death, his re-
furrection and afcenfion, his ceffion and intercefli-
on, are all mine ; nay, more, if Chrift be mine, why
then all good things are mine in Chrift ; I fay in
Chrift, for they come not immediately, but thro'
the hands of a fweet Redeemer, and though he be
a man who redeemed us, yet becaufe he is God as
well as man, there is more of God and heaven, and
free-love, in all our good things, than if we receiv-
ed them immediately from God. Ravens have their
food, and devils have their being from God by
creature-right, but we have all we have from God
in Chrift by covenant-right ; this furely, this very
promife is the main and principal promife of the
covenant ; it is the very fubftance, foul and life of
all ; O then how careful fhouldeft thou be to im-
prove the ftrength of thy mind, thoughts and af-
fections on this only fubject, .'

4. Confider Jefus in that promife made to Da-
vid, He hath made ivith me an everlafiing cove-
nant, ordered in all thing!, an. i fure, 2 Sam. xxiii.

5 »•

From the Creation until his fir Jl Coming.

5. 1. An evcrlafting covenant, confider this in
the internal efficacy, and not in the outward ad-
miniflration, it is Chrift that hath built and prepar-
ed a kingdom that ihall never fade, a fpiritual and
an heavenly kingdom which fhall never ceafe : and
a, he hath prepared it, io, if thou believeft, he
Lath entered into a covenant with thy foul, to be-
llow it on thee ; it is an everlafting covenant, and
he will give thee everlafting life. 2. It is ordered
in all things ; the covenant of grace is fo marfhal-
led and ordered, that it ftands at beft advantage to
receive and to repel all thy objections. Many and
many an objection haft thou raifed ; how often
have fuch thoughts been in thee, ' Oh ! I am mi-

* ferable, I fhall not live but die, my fins will damn

* me, I am loft for ever ? And again, If God hath
' made with meacovenant, why then I have fome-

* thing to do on my part, for this is of the nature
4 of the covenant to bind on both parts; but, alas,

* I have failed ! I can do nothing, I can as well
' diffolve a rock as make my he"art of ftone an heart

* of flelh ; I can as well reach heaven with a fin-

* ger, as lay hold on Chrift by the hand of faith ?'
Have not luch argr'ngs, as thefe been many, and
many a time in thy heart ? O confider how the co-
venant is ordered and marfhalled in refpect of the
author of it, of the perfons interefted in it, of the
parts of which it confifts, of the end and aim to
which it refers; and in fome of thefe, if not in all
of thefe, thou wilt find thy objections anfwered,
removed, routed. 3. It is fure, God is not faft
andloofe in his covenants, heaven and earth mall
pafs away, before one jot or tittle of his word fhall
fail. Confider, O my foul, he both can and will
perform his word, his power, his love, his faith-
tulnefs, his conftancy, all ftand engaged. What
fweet matter is here for a foul to dwell upon ?
What needs it to go out to other objects, whilft it
may find enough here ? But efpecially, what needs
it to beftow itfelf upon vain things ? O that fo
much precious fand of our thoughts ihould run
out after fin, and fo little after grace, or after this
covenant of grace !

c;. Confider Jefus in that new covenantor pro-
mife which God made with Ilrael and Judah ; /
will put my law into t^eir inward parts, and
write it in their hearts, and I will be their
God, and they Jhall be my people. And they Jhali
teach no mere every m,ni his brother, and every

man his neighbour, faying, Know the Lord: for
they Jhall all know me from the leaf of them to the
great efl of them, faith the Lord: for I will fir-
give their iniquity, and I will remember their Jim
no more, Jer. xxxi. 33, 34. Oh what an error is
it, that there's no inherent righteoufnefs in the
faints, That there's no grace in the foul of a be-
liever, but only in Chrift ? Is not this the ordinar)
fcripture-phrafe, / will put my Spirit within you,
Ez. xxxvi. 27- And, the water that I Jhall give
you, fhall be in you a well of water fpringing up
unto everlafting life, John iv. 14. And, the anoint-
ing which yqu have received of him abideth in you,
1 John ii. 27. And, Chriji in you the hope of glo-
ry, Col. i. 27. Obferve how the Spirit of the li-
ving creatures was in the wheels, Ezek. i. 20. So
that when the Spirit went, they went, and when
the fpirit was lifted up, they were lifted up ; even
fo is the Spirit of Chrift in the faints, acting, and
guiding, and framing, and difpofing them to move
and walk according to his laws. The kingdom 0}
heaven is within you, faith Chrift, Luke xvii. 21-
And, / delight to do thy will, O my God, faith Da-
vid, yea thy law is within my heart. Pial. xl. 8.
O my foul, if thou art in covenant with God, be-
fides the indwelling of the Spirit, there is a certain
fpiritual power, or principle of grace, which Chrift
by his Spirit hath put into thy heart, enabling thee
in fome meafure to move thyfelf towards God.
And this principle is fometimes called a nevj life,
Rom. vi. 4. Sometimes a living nxiitb Chrift, Rom.
vi. 8. Sometimes, a being alive to God, Rom. vi.
11. Sometimes, a revealing of his Son in man,
Gal. i. 15. And fometimes, a putting of the law
into our inward parts, and a writing of the law
within the heart, Jer. xxxi. 33. O confider of this
inward principle, it is an excellent fubject worthy
of thy confideration.

2. I will be their God, and they flialibe my peo-
ple ; Confider Godeffentially, andperfonally, God
the Father, God the Son, ancr*God the holy Gholt ;
God in himfelf, and God in his creatures : this very
promife turns over heaven, and earth, andfea, and
land, bread and clothes, and fleep, and the world,
and life and death, into free grace. No wonder
if God fet this promife in the midft of the covenant,
as the heart in the midft of the body, to commu-
nicate life to all the reft ; this promife hath an in -
fluence into^all other promifes, it is the great pro-
N 2 . »»ife

10O

Looking unto J E S U S.

Chap. If,

mife of the new covenant, it is as great as God is, That all thy children jh all he taught of God, Ifa.
though the heaveiis and the heaven of heavens be liv- 13. Not that private inlbuction, 01 public mi-
notable to contain him, yet this promife contains niftry mull be excluded, we know thefe are ap-
him, God ihutsuphimfelf (as it were) in it- Itvill pointed under the New Teftament, andarefubor-
be their God. 2. They /hall be my peoph, i. e. they dinate to the Spirit's teaching ; but that the teach-
Ihall be to me a peculiar people, Tit. if 14. The ingsof God do far furpafs the teachings of men.and
word hath this emphafis in it, that God looks upon therefore the knowledge of God under the New
all other things as accidents in comparifon, and his Teftament lhall far furpafs that under the Old :
fubftance is his people ; they are his very portion, herein appears the excellency of Ghrift'a propheti-
For the Lord's portion is his people, Jacob is the cal office, ' He is fuch a prophet, as enlightens e-
lot of his inheritance, Deut. xxxii. 9. They are ' very man within, that comes into the world : he

histreafure, his peculiar treafure, his peculiar trea-
fure above all people ; If ye tv ill obey my voice in-
deed, and keep my covenant, then ye jhall be a pe-
culiar treafure unto me, and above all people, for

is fuch a prophet as br.ptizeth with the holy Ghoft
ana with lire, John i. 9, 33. He is fuch a pro-
phet as makes mens hearts to burn within them,
when he fpeaks unto them,' Luke xxiv. 32. He

till the earth is mine, Exod. xix. 5. Obferve, O is fuch a prophet, as bids his minillers, ' Go, teach
my foul, All the earth is mine. q. d. All people ' all nations, and I will be with you ; and I will
is my people, but I have a fpecial intereft in my co- make you able minillers, not of the letter, but of
venanted people, they only are my portion, my pe- ' the Spirit,' Matth. xxviii. 19,20. He is fuch a
culiar treafure. Blefedbe Egypt my people, Ajjyria prophet, as teacheth inwardly, clearly, experi-
the work of mine hands ; and Ifrael mine inheri- mentally, and fweetly : no man in the world can
tance , Ifa. xix. 28. I have made all people ; E- fay this, or do this, but Jefus Chrift the great
gypt and Affyria, and all the world is mine, but prophet of the church, whom God hath raifed up
only Ifrael is my inheritance ; the faints are thofe like unto Mofes, or far above Mofes. O my foul,
that God fatisfies himfeif in; the faints are thofe confider if thou art thus taught of God !
thatGodhath fet his heart upon ; they are children 4. I vjill for give their iniquity , and lvjill remem-
of the high God, they are the fpoufe that are ber their fins no more. Confider of this, B'leffed
married to the Lamb ; they are nearer God in fome are they ivhoje iniquities are forgiven, and vjhofe
refpects than the very angels themfelves, for the fins are covered, Rom. iv. 7. Confider, O my foul,
angels are not in a myftical union fo married to fuppofe thy cafe and thy condition thus: as thou
Chrift, as God's people are. Oh the happinefs of liveft under laws of man, fo for the tranfgieffion
faints ! I will be their God, and they (hall be my of thofe laws thou art called to account j the
people, judge weighs, and^ gives an impartial and jutl judg-

2. ' They (hall teach no more every man his ment, he dooms thee to the axe, or rack, or wheel;

* neighbour, and every man his brother, faying, and becaufe of the aggravation of thy crime he

* Know the Lord, for they lhall all know me from commands thee to be tortured leifurely, that bones,

* the lead of them to the greatell of them, faith finews, lights, joints might be pained, for twenty,

* the Lord.' Confider of this. Oh poor foul, thou thirty, forty, fifty years ; that fo much of thy flefh
complained many a time of thy weaknefs, thou fhould be cut off every day ; that fuch and fuch a
knoweft little or nothing : why, fee here a glori- bone fhould be broken fuch and fuc:r a day; and
ous promife, if thou art but in covenant with God, that by art the flelh fhould be reftored, and the bone
thou (halt be taught of God, and then thou (halt cured again; that for fo many years, as is laid,
know God far more clearly than thejews of old, he thou mighteft be kept every day dying, and yet ne-
will open to thee all his treafures of wifdom and ver die ; that all this while thou mull have no deep,
knowledge, he will bellow on thee a greater mea- nor eafe, nor food, nor clothing convenient for
fure of his Spirit, So that out of thy belly Jhall 'fiotv thee: that whips of iron, lafhes and fcourges of
rivers of living vjaters, John vii. 38. We fay, a fcorpions, that racks, wheels, cauldrons full of mel-
sood tutor may teach more in a day, than another ted lead fhould be the prepared inftruments of thy
in a week or a month ; now, the promife runs thus, continual, horrible, terrible torments ; in this cafe,

fup-

From the Creation until bis fit ft Coming

fuppofe, a might;- prince by an act of free and fpe-
<:ial grace ihould deliver thee from this pain and
torture, and not only fo, but ihould give thee a life
in perfect health, faould put thee into a paxadife
of pleafures, where all the honour, acclamati-
ons, love and fervice of a wo fid of men and an-
gels ihould await thee, and where thou, fliou (deft
be elevated to the top of all imaginable happinefs,
above Solomon in his higheft royalty, or Adam in
his ririt innocency : were not this a mercy ?
Wo u Id ell: thou not ihink it the higheft act of grace
and love, that any creature could extend to his
fellow-creature ? And yet, O my foul, all this is
nothing buta ihadow of grace in companion of the
love and rich grace ol God in Chrirt in the juftifi-
cationofa (Inner. If thou haft a right to thispro-
mife, Izvi/i forgive thy iniquity, and I will remem-
ber thy fins no more, that thou art delivered from
eternal death, and thou art entitled to an eternal
kingdom. O know thy bleffednefs aright ! con-
fider how infinitely thou art engaged to God, and
Chrift, and mercy, and free-grace ! this promife
founds forth nothing but grace and bleftlng ; grace
from God, and bleffing on us ; it is grace, becaufe
nothing but grace and mercy can forgive : it is
grace, becaufe God, if he will, hath power in his
hand to revenge ; he doth not pafs by fin as men
do offences, when they diffemble forgivenefs ; they
may forgive, becaufe they have not power to a-
venge ; it is otherwife with God, To me belongs
'vengeance, and recompence, faith God, Deut. xxxii.
; 5. He is able to deftroy, and yet he choofeth to
forgive. This is his name, Strong and gracious,
Exod. xxxvi. 4.

O my foul, thou art apt to complain, ' What ?

* Will the Lord forgive my fins ? What reafon

* hath God to look on me, to pardon me, to pluck
4 me as a fire-brand out of the fire of hell ? Why

* fliould God forgive me ?' But now confider (if
thy heart be humbled) the Lord will do it.

1. Becaufe he delighteth in mercy, Mic. vii. 18.
It is a pleafure. to God to forgive fins ; never did
we take more pleafure, nor fo much pleafure in
acting and committing of fin, as he doth in the par-
doning of fin ; he is the father of mercies, 2 Cor.
1.3. He delights in mercy, as a father in his chil-
dren ; it doth him good to fee the fruits of his
own mercy, in taking away the fins of his own
people.

2. Becaufe it is his pnrpofe, which he hath pur-
poled within himrelf" from all eternity ; this was the
great defign or'God (as you have heard) to make
his grace glorious in thofe whom he intends to
lave, he will have ' the praife of the glory of his
' grace,' Eph. i. 6 He will not lofe his glory j ho
will be ' admired in his faints,' 2 Thef i. 10. He
will make the world to wonder, when it flvdl be
known wihat.fin hath b. t n committed by them, and
pardoned by him. And hence it is that God'-;
peop'e are called veffels of mercy, That he might
make knoivn the rjtbes of bis "I'jry on the °ueffifs of
mercy, Rom. ix. 23. for, a? veiled;; are, or may
be filled up to the brim, fo the veffels of mercy,
fliall be filled with mercy up to the brim, that the
riches of his glory in the pardpn of fin may be
feen and known to the wonder of all the world.

3. Becaufe it is his nature and inclination to par-
don fin. This appears, 1. In the proclaiming of
his name, The Lord, the Lord God, merciful, and
gracious, long-fuffering, and abundant ingoodnep
and truth, keeping mercy for thoufands, forgiving
iniquity, and tranfgreffion, and fin, Exod. xxxiv-
6 2. In his gracious invitations, Come unto me,
faith Chrift, Matth. xi! 28. If fin burden you, I
will eafe you. 3. In his patience and waiting for
repentance; he waits to this very end, That be
might be gracious, and that be may have -mercy,
for the Lord is a God of judgment, Ifa. xxx. 1 8.

4. Becaufe it is his promife to pardon fin, /, li-
ven I am he that blots out thy tranf^reffons for my
oivnfake, and ivill not remember thy fin, Ifaiah
xliii. 25. This promife of pardon, is one of the
great bleffngs of the covenant of grace ; you hear
the words in this very expreffure of it, I "will for-
give their iniquity, and I ivill remember their fins
no more, Jer xxxi. 34.

Now, come, confider, O my foul, of everv par-
ticular in this gracious covenant, and, O! be feri-
ous in thy confederation ; furely there's too much
expence of thy (pint upon vain, and tranfitory and
worldly things. Alas! alas! thou halt but a
fhort time to live, and the ftrength of thy mind
that I call for, it is the moft precious thing thou
haft; O then let the bufinefs and activenefsof thy
mind, let thy inmoft thoughts, and deep affecti-
ons, be acted and exercifed on this fubject ; be.
careful that none of thefe waters run befide the
mill, If God, and Jcfus, and all thy good be in-

. clud ■(.

102

Looking unto JESUS.

eluded here, why lhould not thy whole foul be in-
tent on this ? Why fhouldeft thou fpend it on the
creature ? Why fhouldeft thou be fo fubjeft to
carnal grief, and fears ? Surely all thefe are fitter
to be fixed on God in Chrilt, on Jefus in a cove-
nant of grace.

SECT. III.

Of deftring Jefus in that refpecl.
3; \X/E mult defire after Jefus, carrying on

V V the great work of our falvation in a way
of covenant, before his coming in the fiefh. It is
not enough to know and confider, but we mult
defire. Thus is the order of God's work ; no
iboner hath his Spirit clearly revealed the goodnefs
of the promife, that we come to know, but the
foul confiders of it, turns it upfide down, views it
in all its excellencies, weighs it. in the balance of
its belt and deepell meditation. This done, the
affections begin to ftir, and the foul begins thus
to reaibn ; O happy I, that I fee the goodnefs of
this gracious proinife ; but miferable I, if I coaie
to fee this, and never have a fharein it ; O r why
not I, Lord ? Why not my fins pardoned ? Why
not my corruptions fubdued ? Why not the law
written in my heart, and put into my inward parts ;
Why may not I fay, My Lord, and my God ; or,
J am my Beloved's, and my Beloved is mine t Why
not this covenant eftablifhed between God and me?
Now, my foul thirfts after this as a thirfty land,
my affections hunger after Jefus in a covenant of
grace : Oh, Iwottldfaih be in covenant with God ;
for this is all my falvation, and all my deftre, 2
Sam. xxiii. 5. But here is an objection.

Objecl. The objecl: of this defire is apprehend-
ed as abi'ent and diitant ; we do not covet thofe
things that we do enjoy; if they are prefent, we
rather reft in them ; how then lhould David, or
any foul, already in a covenant of grace, defire
after the covenant ? What is this ? He bath made
with me an everlafling covenant, ordered in all
things, and Jure, for this is all my jalvation and
all my de/ire, 2 Sam. xxiii. 5.

Anfw. It is true, the object of defire, qua tale,
is fouiething abfent ; yet not always abfent in the
whole, but in the parts and degrees of it : the very
prefence of a good thing dues in fome fort quick-
•en the defires towards the lame thing, fo far forth

Chap II.

as it is capable of improvements or augmentations:
as we fee in external riches of the body, none de-
fire them more eagerly than thofe that poffefs
them ; and the more gracious the foul is, the more
is the heart enlarged in the appetite for a greater
meafure of grace, as the putting in fome water into
a pump doth draw forth more : no man is fo impor-
tunate in praying, Lord, help my unbelief, as he
that can fay, Lord, I believe : things may be defil-
ed, in order to improvement and further degrees
of them. Again, things prefent may be the ob-
ject of our defires unto continuance ; as he that
delighteth in a good thing that he hath, he defir-
eth the continuance of that delight ; fo the foul
of a man having a reach as far as immortality, it
may juft-ly defire as well the perpetuity, as the pre-
fence of thofe good things it enjoyeth.

Come then, O my foul, and whet en thy de-
fires, in every of thefe refpefts j as, 1. Defire af-
ter thy intereft in the covenant. 2. Defire after
thy improvement of the covenant. 3. Defire after
the continuance of thy covenant-ftate. 4. Defire
after Jefus the great bufinefs, or the All in All in
a covenant ofgrace.

1. Defire after thy intereft in the covenant ; O
fay in thyfelf, Is it thus ? Is the Lord willing to
receive me to his grace ? Was that his voice in
the ftreets ? Hoiv long, ye f'mple ones, voill ye

love ftmplicity ? Turn ye at my reproof, Prov.

i. 22, 23. Behold I will pour out my Spirit unto
yon ! was that his proclamation, Ho, every one
that thirjleth, come ye to theivaters : incline your

ear and come unto me ; And I voill make an e-

verlajling covenant wi/byou, even the fur e mer-
cies of David, Ifa. lv. 1,3. And are thefe the
promifes offered in the covenant ? I tuill put my
law into your inward parts, and I will write it
in your hearts, and I will be your God, and ye
Jba/l be my people, Jer. xxxi. 33. Oh, the blelTed
condition of thofe people that are in covenant
with God ! Bleffed art thou, O Ifrael, who is like
unto thee, a people faved by the Lord ? Deut. xxx.
29. Oh, happy is the people that be in fuck a cafe ;
yea, happy is the people wbofe God is the Lord,
Pfal. cxliv. 15. But, ah! what can 1 fay ? No
fin like unto my fin, no mifery like unto my mife-
ry ; alas! I am an alien to God, I am feparated
from his people, I am out of the covenant j like
a poor prodigal, I die for hunger, whilft thofe

that

Fnn the Creation until his firfl C.ming.

103

that are in my Father's houfe have bread enough :
Oh, that I were in their condition ! never did Da-
vid long more for the waters of the well of Beth-
ltlum, than my foul, now touched with the fenfe
of fin, doth defire to be at peace with God, and
in covenant with God : oh, I thirft, I pant, I
grafp after him, I long for communion and peace
with him : ' Vv ith my foul do I deiire thee in the
' night ; yea, with my fpi.it within rne do I feek
* thee early,' Ifa. xxvi. 9.

2. Defire after thy improvement of the cove-
nant; it may be God hath given thee an intercft
in it, bur, alas, thy hold is fo weak, that thou
fcarce knoweft the meaning of it ; the Lord may
anfwer, but yet he fpeaks darkly, as fometimes
he fpake to the woman, John viii. 1 1. Go thy ivay,
and fin no more : it is a middle kind of exprefiion,
neither affuring her that her fin was pardoned, nor
yet putting her out of hope but it might be par-
doned ; fo it may be God hath given thee fome
little eafe, but he hath notfpoken full peace; go
on and then defire more and more after confirma-
tion. Say in thine heart, O Lord, thou haft be-
gun to fnew grace unto thy fervant ; but, oh, ma-
riifeft to me .all thy goodnefs. Thou hail given
me a drop, and I feel it fo fweet, and now I thirft ,
and long to enjoy the fountain ; thou haft given
me a kifs of thy mouth and now I pant to be
United to thee in a more perfect and confum-
niate marriage ; thou haft given me a tafte, but
my appetite and defire is not hereby diminifh-
ed, but enlarged ; and good reafon ; for what
aic thefe drops and taltes, but only the frji
fruits of the Spirit? Rom. viii. 23. and earntfs
of the Spirit, Ephef. i. 14. Oh then, what are
tfofe har veils of joy ? What are thole trcafuresof
wiidom, and free grace hid in God? I have in-
deed beheld ' a feaft of fat things, of fat things
' full of marrow, of wine on the lees, of wine on
' the lees well refined ;' but, O what a famine is
yet in my fpirit! O Lord, I have longed for thy
falvation, I am ready to fwoon for fuither union,
and clearer manifeilation of my fhare and intereft
in this covenant of grace, come, Lord Jefus,
come quickly.

3. Defire after continuance of thycovenant-ftate :
many a fweet foul cannot deny but that the Lord,
hath fhewed mercy on him, but he fears that he
ihall not hold out : he feels within fuch a power

of corruption, fuch ftrong temptation, fo many
lufts, that now he doubts. ' O, what will be-
' come of my poor foul ? What will be the ifi'ue
■ of this v.oiul work ?' Why, come now, and
defire after perfeverar.ee : when Peter was ravifh-
ed on the mount, // is goo ! being here, (fays he)
let m build tahen acles, Matth. xvii. 4. His de-
fire was to have continued there for ever ; and it
was the prayer of Chrill in Peter's behalf, / ha~e
prayed for thee that thy faith fail not, Luke xxii.
32. What was this prayer but Chrift's vehement
defire of Petei'tcontinuinginthe faith? Shall Chi ift
defire, and will not thou defire after thy own per-
fection ? O, come with thefe pantingsand breath-
ings after God ; put forth thy defires in thefe and
the like exprefiions, O Lord, thou haft f aid, twill
betroth thee unto me for ever, Hof. ii. iq. And
what means this, but that the conjugal love of
Chrift with a gracious foul, fhall never be broken ?
what means this, but that the bond of union in a
believer to Chrift is faftenedon God, and the Spi-
rit or God holds the other end of it, and fo it can
never be broken? 2. OLord, thou haft di [covered
in thy word, that this union is in the Father, who
hath laid a lure foundation, The foundation of God
Jlandethfure, having thisfeal, The Luted kmimtb
them that are his, 2 Tim. ii. 19 And that this u-
nion is in the Son, who loves his to the end : and
that this union is in the Sphit, who abide: in the
eleft for ever. 3. Thou haft difcovered, That
' the mountains ihall depart, and the hills be re-
moved, but my kindnefs fhall not depart from thee,
neither fhall the covenant of my peace ! e remov-
ed, faith the Lord, that hath mercy on thee,' Ifa.
Hv. 10. 4. Thou hail faid, That the faints jhall
be kept by the poiver of God, 1 Pet. i. 5. q. d. The
fpecial power, I mean, to put forth in tin's world,
it is to uphold the fpirits of my faints : the fpecial
work 1 have in the world to excrcife my power a-
bout, it is to keep Chrift and the faints together ;
it is through the power of God, that heaven andl
earth is kept up, but if God niuft withdraw his
power from the one of thefe, fooner fhould heaven
and earth fall in pieces, than God would not up-
hold one gracious foul that hath union with his Son
Jefus Chrift. And if thefe be thy fayings, why
then, Lord, I defire the accomplifhmcnt ? O ful-
fil what thou haft faid : it would break my heart,
if ever the covenant fhould be broken betwixt me

and

10+

Looking unto y E S U S.

Chap. 11.

and thee ; my define is towards thee, and the more
I enjoy thee, the more and more 1 defire and pant
after thee j my defires are like thyfelf, infinite, e-
ternal, everlatting defires.

4. Defire after Jeius, the great bufinefs, or the
All in all, in a covenant of grace : the moft proper
object of defire, efpecially to man fallen, is Jeius
Chrift: hence it is, that a poor finner, under the
fenfe of fin, cries out with that vehemency of de-
fire, Rutherford's trial of faith, ' Chriit, and none
' but Chrift; give me Chrift, or I die j I araun-
' undone, I am loft for ever.' But what is Chrift,
or Jeius to a covenant of grace ? Ianfwer,Heis the
great bufinefs, he is the All in all. Chrift hath
at leaft a fix-fold relation to the covenant of grace.
1. Asheismorethana creature, he is the covenant
itfelf. 2. As he deals betwixt parties, he is the
meii'enger of the covenant. 3- Ashefaw, heard,
andteftifiethall, he is the witnefs of the covenant.
4. As he undertaketh for the partiesat variance, he
is the furetyof the covenant. 5. Ashe ftandeth be-
tween the contrary parties, he is the Mediator of
the covenant. 6 As he figneth the covenant, and
clofeth all the articles, he is the Teftator of the co-
venant. O, here is abundance of fuel for thy defire
to work upon. 1 . Confider the fuel, and then fet
on flame thy defire.

1 . Chrift as the covenant itfelf, ' I gave thee for
' a covenant of the people, for a light of the Gen-

* tiles, Ifa. xlii. 7. And, I will preferve thee, and
' give thee for a covenant of the people,' Ifa. xli.
9. Chrift, God and man, is all the covenant : 1.
Fundamentally, he is the original of the covenant ;
the covenant of grace takes its being and begin-
ning from Chrift, he is the covenant maker, under-
taker, manager, difpatcher, hedothevery thingin
the covenant. 2. Materially, the very fubftance of
the covenant ftands in this, ' I will be their God,and

* theylhall be my people.' Now, Chrift he is both
thefe in himfelf ; he is God unto his people, and he
is the people representatively unto God,and before
God. 3. Equivalently, many branches or fruits of
of the covenant are to be fulfilled to believers in
their feafon ; but, as foon as ever they are juftified,
Chrift is faid to be the covenant, as a prefect pawn
or earneft delivered into the hands of a mar, at the
very inftant of his juftification ; and this pawn is of
equal value and worth of the whole covenant when
it is fulfilled to the uttermolt. Thus Chrift in evc-ry

of thefe refpecls, 'is the covenant itfelf, he is the
very peace and reconciliation itfelf, ' And this man
ihall be the peace, when the Aftyrian ft.all come
into our land,' Mic v. 5. As fire is hot for kfelf,
and all things hot for it, as they participate oiit ;
fo Chrift is the covenant itfelf, and all we are lo
far in covenant to Chrift, as we have any thing ot
Chrift ; want Chriit, and want peace, and want
the covenant of grace.

2. Chrift is the meflenger of the covenant, 7h?
Lord, ivhom ye feek, jhall juddenly come to his
temple, even the mejjenger of the coven int ivhom
ye de'ight in, Mai. iii. 1. Chriit travels with tid-
ings between the parties of the covenant. 1. He
reports of God to us, he commends his Father to
us, ' My Father is the huibandman, a;>d this is

• the Father's will which hath fent me, that of all
' which he hath given me I ihould lole nothing,'
John xv. 1. John vi. 39, 48. John viii. 12. And
he commends himfelf to us. It became the Lord
Jefus to commend himfelf, ' I am the bread of
' life, I am the light of the world, I am the door,
' I am the good ihepherd,' John x. 9, 11. It is
a wonderful thing how Chrift is a broker (as I may
fay) for Chrift ; ' Wifdomcriethou: iheuttereth
' her voice in the ftreets, Come, eat of my bread,
' anddrinkof the wine which I have mingled,' Pro.
i. 20. and ix. 5. Minilters cannot fpeak of Chrift,
and of his Father, as he can do himfelf. O my
foul, to excite thy defires, come, and hear Chrift,
fpeak of Chrift, and of his Father, and of heaven,
for he faw all. 2. He reports of us to God, he
commends us to his Father: ' O righteous Father,
the world hath not known thee, but I have known
thee, and thefe have known that thou haft lent me,'
John xvii. 25. Chrift gives a good report of the
faints in heaven ; the Father and Son are fpeaking
of them (as I may fay) behind back. And furely
a good report in heaven is of high efteem ; Chriit
tells over Ephraim's prayer behind his back, ' I
' have furely heard Ephraim bemoaning himfelf
' thus, Thou haft chaftjfed me, and 1 waschaftifed,
' asa bullock unaccuitomed to theyoke ; turn thou
' me, and I Ihall be turned, thou art the Lord my
' God :' And thereuponGod refolves, ' Is Ephraim

• my dear Son ? Is he a pleaiant child ? for iince
' I fpake againft him I do earneitly remember him
' fti 1, therefore my bowels are troubled for him,
' I will furely have mercy upon him, faith the Lord,'

Jer.

From the Creation until his fit ft Coming.

I05

Jer. r.x::i 18, 20. Hapoy fouls of wrhom Chrift
is telling good tidings in heaven! he is the angel
of the covenant.

3. He is the witnefs of the covenant ; he faw, and
heard all, ' Behold, I have given him for a witnefs
' to the people/ lfa I v. 4- And he is called, ' The
• faithful witnefs, The Amen, The faithful and
' true witnefs,' Rev. i. 5. and iii. 14. The co-
venunt faith, ' The Son of man came to ieek,
' and to fave that which was loft ;' Luke xix. 10.
Amen, faith Chrift, I can witnefs that to be true-
The covenant faith, Chrift died, and rofe again for
finners ; Amen, faith Chrift, Ivuas dead, and he-
hold, I live for evermore, Amen, Rev. i. 18.
There is not any thing faid in the covenant, but
Chrift is a witnefs to it, and therefore we read in
the very end of the Bible, this fubfeription (as I
may call it) in relation to Chrift, He vohich tefti-
fieth thefc things, faith, Surely I come quickly. A-
men, Rev. xxii. 20.

4. Chrift is the furety of the covenant : In as
much as not ivithout an oath he ivas made a prie/l :
« — By fo much ivas fejus made a furety of a better
teftament, Heb. vii. 20, 22. The covenant of
works had a promife, but becaufe it was to be
broken, and done away, it hath no oath of God
as this hath : O doubting foul, thou fayeft, Thy
falvation is not Cure, think on this fcripture, thou
had the oath of God for it ; it is a fworn article
of the covenant, Believe in the Lord Jefus, and
thou fn alt be faved. Aud to this end is Chrift a
Surety. 1. Surety for God, he undertakes, that
God Iha.ll fulfill his part of the covenant, Fear not,
little flock, for it is your Fathers good pleafure to
give you the kingdom, Luke xii. 32. And all that
the Father tnveth me, (hall come to me, and him
that coffteth unto r,:e, I vuill in noways caft out,
John vi. 37. 2. Surety for us; and to this pur-
pofe he \\?.t\\ paid a ranfom for us, and givcth a
new heart to us, and he is engaged to lofe none
of us, Fhofe that thougavef me, 1 have kept, and
none of them is loft, John xvii. 12.

5. Chrift is the Mediator of the covenant : the
apoftle calls him Jcfus the Mediator of the neiv
covenant, Heb. xii. 24. He hath ' fomething of
God, as being true God ; and fomething of man,
as fiiaring with us of the nature of man; hence
he is a Mediator by office, and layeth his hands
on both parries, as a day-man doth, Job ix. 33.

And in this refpect he is a friend, a reconciler,
and a fervant. 1 . A friend to both parties, he hath
God's heart for man, to be gracious, and he hath
man's heart for God, to fatisfy juttice. 2. A re-
conciler of both parties ; he brings down God to
a treaty of peace, he brings up man by a ranfom
paid, fo that he may fay unto both, ' Father, come
' down to my brethren, my kindred and flefh, and
1 thou, my filler, and fpoufe, come up to my Fa-
' ther, and thy Father, to my God, and thy God.'
3. He is a fervant to both parties, Behold my fer-
vant, faith God, my righteousfervant, lfa. xxiv.
1. and liii. 11. Yea, and our fervant, ' He came
' not to be ferved, but to ferve, and to give his
' life a ranfom for many,' Matth. xx. 28.

6. Chrift is the Teftator of the covenant : he
died to this very end, that he might confirm the
covenant, ' Where a teftament is, there muftalfo
' of neceffity be the death of the teftator, for a te-
' ftament is of force after men are dead, otherwife
' it is of no ftrength at all whilft the teftator liveth,'
Heb. ix. 16, 1 7. Chrift then muft die, and Chi ill's
blood muft be flied, to feal the covenant of grace :
it is not every blood, but Chrift's blood, that muft
feal the everlafting covenant, Heb. xiii. 20. And
his blood being fned, he is then rightly called the
Teftator of the covenant.

O what fuel is here to fet our defires on flames ?
Come, foul, and bend thy defires towards Chrift,
as the fun-flower tow-ards the fun, the iron to the
load-ftone, and the load-ftone to the pole-ftar :
yea, the nearer thou draweft towards Chrift, the
more and more do thou defire after Chrift ; trtfe
defires never determine or expire: ' Hethatthirfts
1 let him thirft more, (faith Bernard, Deleft. E-
' vang. Serin.) and he that defires, let him defire
1 yet more abundantly'. Is there not caufe ? O
what excellencies haft thou found in Chrift ? Poor
foul, thou haft undone thyfelf by fin, there is but
a ftep betwixt thee and damnation, but, to favc
thy foul, Chrift ' comes leaping on the mountains,
1 and fkipping on the hills :' He enters into a cove-
nant with God, he is the covenant, the meflenger of
the covenant, the witnefs of the covenant, the fure-
ty of the covenant, the Mediator of the covenant,
the Teftator of the covenant, the great bufinefs, the
All in all in a covenant of grace. If David could fay.
My foul breaks for the longings that it hath to thy
judgments at a 11 limes, Plbl. cxix 20. How mayeft

O thou

to6

Looking unto J E S US.

Chap. II-

thou fay, ' My foul breaks for the longings that it in the covenant of grace belong unto me j and

* hath to thy mercies, and my Jefusatall times?' what are the grounds and foundations on which

Oh! I gafp for grace, as the thirfty land for drops my hope is built? If the grounds be weak, then

of rain ; I thirft, I faint, I languifh, I long for an hope is doubtful, or prefumptuous : but if the

hearty draught of the fountain opened to the houfe grounds be right, then hope is right, and I may

of Davi d, and to the inhabitants oj Jerufalem. Oh! call anchor, and build upon it.

that I could fee Jefus flying through the midft of In the difquifition of thefe grounds, we (hall

heaven, with the covenant in his hand! Oh I long only fearch into thefe qualifications, which the

for that angel of the covenant ! Oh I long to fee fcripture tells us they are qualified with, with

fuch another vifionas John did, when hefaid, And whom the Lord enters into a covenant of grsee ;

Jfavj another angel jly in the midft of heaven, ha- and thefe we fhall reduce, I. To the condition of

ving the everlafting gofpel to preach unto them that the covenant. 2. To the promife of the covenant.

divell upon the earth. W hat ? Is that covenant in As

the hand of Chriit ? And is my name written in i. If thou art in covenant with God, then hath
that roll? Say Lord, is my name written on the God wrought in thee that condition of the cove-
heart of Chrift ? Oh ! if I had the glory and pof- nant, a true, and lively, andfoul-faving, and ju-
ieffion of all the world, if I had ten thoufand worlds, ftifying faith. Believe on the Lord Jefus, and thou
and ten thoufand lives, I would lay them all down, Jhall be faved, Atts xvi. 31. If thou helieveft,
to have this poor trembling foul of-mine aflured of thou Jhalt be faved, Rom. x. 9. The promife of
this: Oh my thirft is inlatiable, my bowels are life contained in the covenant is made only to be-
liot within me, my defire after Jefus in reference lievers. This is fo fure a way of trial, that the
to the covenant is greedy as the grave, the coals apoftle himfelf directs us thereunto, Examineyour-
thereof are coals of fire, which hath amoft vehe- felves ivh ether you be in the faith, 2 Cor. xiii. 5.
.ment flame. Ay, but how fhall I examine, for there are many

SECT. IV.
Of hoping in Jefus in that refpecl.

pretenders to faith in thefe days? Why, thus, 1.
True faith will carry thee out of thyfelf,intoChrift,
/ live, yet not I, but Chrift liveth in me, Gal. ii. 20.
A faithful man hath not his life in himfelf, but in
Chrift Jefus • he hath his fpiritual being in the

4. \T7E nmft. hope in Jefus carrying on the Father, and in his Son Jefus Chrift, he is joined
VV great work of our falvation, in a way to the Lord, and is one fpirit ; he feeth the Fa-
jof covenant : now, what is hope but a good opini- ther in the Son, and the Son within himfelf, and
on of enjoying its object? Indeed a good opinion alfo the Father within himfelf thro' the Son ; knoiu
is fo neceflary for hope, that it makes almoft all ye not that Chrift Jefus is in you, except ye be re-
us kinds and differences ; as it is greater, or lef- probates P 2 Cor. xiii. 5. Ye Jhall knoiu me (faith
fer, fo it caufeth the ftrength or weaknefs, the Chrift) that lam in the Father, andyou in me, and
.excefs or defect of this pafllon, hope : this good I in you, John xiv. 20. By faith we enjoy the
opinion is that which renders hope either doubtful glory of union ; The glory which thou haft given
or certain ; if certain, it produceth confidence, or me, I have given them, that they may be one, even
prefumption; prefumption is nothing but an imrao- as tve are one, I in them, and thou in me, John
derate hope without a ground : but confidence is xvii. 22, 23. Though we have not the glory of
that aflurance of the thing hoped for in fome mea- equality, yet we have the glory oflikenefs ; we
fure, as if we had it already in hand. Hence it are one with Chrift, and one with the Father by
is, That we ufually fay we have great, and ftrong, faith in Chrift. 2. True faith will carry thee be-
and good hopes, when we would fpeak them aifur- yond the world ; a believer looks on Chrift over-
ed ; which hath occafioned fome to define it thus, coming the world for him, and fo by that faith he
hope is a certain grounded confidence, that thede- overcomes the world thro' him ; This is the vifio-
fued good will come. Not to infill on this, all ry that overcometh the txiorld, even your faith, 1
thequeftion is, whether thofe promifes contained John v. 4. Hence it is that the faints are faid to

From the Creation until his firjl Coming.

I07

be clothed with the fun, to have the moon under their
feet, Rev. i. 12 When through faith they are
clothed with the Sun of righteoufnefs, the Lord
Jefus, then they trample upon all fublunary things
as nothing worth in comparifon of Chriit. 3. True
faith is ever accompanied with true love : if once
by faith thou apprehendeft God's love and Chrill's
love to thee, thou cenft not but love that God, and
love that Chriit who loved thee, and gave him-
felf for thee ; We love him, becaufehe firjl lovedus,
1 John iv. 19. He that loveth not God, hath not
apprehended God's love to him; if ever God in
Chriit be prefented to thee for thy juitincation, it
is fuch a lovely object, that thou canft not but love
him ; he that loveth not, knovoeth not God, for God is
lav.', 1 Joh. iv. 8. 4. True faith purifies the heart,
and purgeth out fin. ' When God aifcovers this,
that ' he will heal back-Hiding, and love freely, and
f turn away his anger ;' Then Ephraim (hall fay,
What have I any more to do with idols ? Hof. xiv.
8. If ever Chrift reveal himfelf as the objeftofour
juftification, he will be fure to prefent himfelf as
the pattern of our fanftification : the knowledge of
God's goodnefs will make us in love with holinefs ;
They /hall fear and tremble, for all the goodnefs,
nnd for all the profperity, that I procure unto them,
faith the Lord, Jer. xxxiii. 9. The golden chain of
mercy let down from heaven, doth bind us farter
to the fervice of our God. 5. Above all obferve
the rife, true faith, if it be true, it is ever bottom-
ed upon the fenfe and pain of a loft condition ;
fpiritual poverty is the neareft capacity of believing:
this is faith's method, B ■ condemned, to he faved,
befich, and be healed. Faith is a flower of Chrill's
own planting, but it grows in no foul, butonlyon
the margin and brink of the lake of fire and brim-
Itone, in regard there's none fo fit for Chrift and
heaven, a^ thofe who are felf-fick, and felf con-
demned to hell, they that be whole need not a
phyfician (faith Chrift) hut they that arefick, Mat.
iy. 13. This is a foundation of Chriit, that becaufe
the man is broken, and hath not bread, therefore
he mult be fold, and Chriit mult buy him, and take
him home' to his own fiic-lide, and clothe him,
and feed him there. I know Satan argues thus,
4 Thou art not worthy of Chriit, and therefore
' what haft thou to do with Chrift ? but faith con-
' eludes otherwife, I am not worthy of Chrift, I
' am out of meafure finful, I tremble at it, and I

' am fenfible of it, and therefore ought I, and
' therefore muft I come to Chrift.' This arguing
is gofpel-logic, and the right method of a true and
laving faith : for what is faith, but the act of a Jin-
ner humbled, weary, laden, poor, and felf-con-
demned ? Oh take heed of their doctrine who
make faith the aft of fome vile perfon never hum-
bled, but applying with an immediate touch, his
hot, boiling and fmoaking lufts to the bleeding,
bleifed wounds and death of Jefus Chrift.

2- If thou art in covenant with God, then hath
God fulfilled in fome part the promifes of his co-
venant to thy foul : as

1. Then hath God put the law into thy inward
parts, and writ it in thy heart: look, as inden-
ture anfwers to indenture, or as face in the glafs
anfwers to a face, fo the conformity of thy heart
is inwardly to the law of God ; thou obeyelt
God's will, and delighteft in that obedience ; thou
fayeft, with David, I delight to do thy will, O God ';

yea, thy lavas is within my heart, Pfal. xl. 8-

2. Thou haft a covenant-relation to God, and
a covenant-intereft in God ; and thou art by cove-
nant as one of the people of God. Chrift hath
thy foul, thy body, thy affections, thy love to the
very uttermoft ; God hath a propriety and a pecu-
liarity in thee; thou art Chrift's by marriage;
thou haft paft over thyfelf unto him to be his jewel,
his fpoufe, his diadem, his crown, his fervant, his
child for ever.

3. Then art thou clearly taught to know the
Lord ; thou knoweft him in another manner than
thou didft before ; / will efiablijh my covenant
with thee, and thou flj alt knovu that I am the Lord,
Ezek. xvi. 60, 61. There is a double know-
ledge. 1. A fpeculative knowledge, and thus men
may know much, but they are not affected ac-
cording to the things they know. 2 A practical
knowledge; and thus, if we know the Lord, we
(hall fee in him that excellency and beauty, that
our hearts will be aftectioned towards him, and
we lhall be able to fay, that we love him with all
our heart, and with all our foul, and with all our
ftrength.

4. Then hath God pardoned thy fins, and he
will remember thy fins no more. But how fliould
I be affured of that ? Why, thus, 1. If thou haft
fincereIyconfeffed,bewailed,andforfaken thy fins ;
IValhye, make ye clean, put avj ay the evil of your

O 2 do-

io8

Looking unto JESUS.

Chap. ]I.

things from before mine eyes, cenje to do evil ; —
And prefently it follows, Come now, and let us
reafon together, faith the Lord, tho' your fins be as
fear let, they fhallbe as while as f now, though they
be red like crimfon, they /ball be as wool, Ifa. i.
16, 18. To the fame purpOfe, Let the wicked for-
fake his ivay, and the unrighteous man his thoughts,
and let him return unto the Lord, and hiuHl have
mercy upon him, and to our God, for he will a-
bundantly pardon, If. lv. 7. 2. If thy heart after
many ftorms and troubles be calmed and quiet-
ed through faith in Chrift ; Being ju ft if edby faith,
we have peace with God ; Rom. v. 1. What?
Half thou peace with God r and hath God (tilled
thy foul with peace ? This is an argument of thy
fins pardon. 3. If thine heart be fingulary inflam-
ed with the love of Chrift ; the woman that had
7nany fins forgiven herbyChriffhe loved him much,
Luke vii. 47. Upon that account fhe wept, and
wafhed his feet with her tears, and [o wiped them
v/ith the hairs of her head, fhe killed his feet,
and anointed them with ointment, nothing was
too good for Chrift who had forgiven her all her
fins. 4. If thy heart and foul, and all that is
within be Angularly enlarged to praife God for
his pardons ; ' Btefs the Lord, O my foul, and for-
' get not all his benefits ; who forgiveth all thine
* iniquities, Pfalm ciii. 1,2,3. If thine heart feel
his pardons, thy mouth will Sng his praifes : and
hereby thou mayeft be affined that God hath par-
doned all thy fins.

Come now, are thefe, O my foul, the grounds
of thy hopes ; a lively faith in Jefus, an accom-
plishment in fome meafure of the promifes of the
covenant? Why, thefe are the fuel of hope; if
this be thy cafe, aft thy hope ftrongly on Chrift
and on the covenant of grace: fay not, hope is
only of things future ; and therefore if I be already
in covenant, what need I hope ? For whether thou
art in covenant or no, it is the main queftion here,
nay, though it be granted, that thou art in cove-
nant, and that hope is fwallowed up in the com-
plete prefence of its objeft ; yet it is not at all di-
minifhed, but rather increafed by a partial prefence.
As in mafly bodies, though violent motion be weak-
eft in the end ; yet natural motions are ever fwift-
eft towards the centre : fo in the hopes of men,
though fuch as are violent and groundlefs prove
weaker and weaker, yet thofe that are flayed and

natural (or raiher gfraCtefcs) af€ evermore ftronger
and flronger, till they procure the utmolt prefence
and union of their objeft. The nearer we come to
fruition of a good, the more impatient we are to
want it. O then hope in Jefus ! draw on thy hope
yet more and more in this covenant of grace : be
not content only with an hope of expectation, but
bring it on to an hope of confidence, or aflurance j
thou canft not fail if thou hangeft thy hope on Je-
fus : Chrilt is not fattened as a loofe nail, or as a
broken rotten hedge in the covenant of grace ; he
is there, As a nail in afure place ; and they jh all
hang on him all the glory of his Father's houfe ; the
off-Jpring and the iffue ; all veftels of f mall quan-
tity, from the vejfels of cups, even to all the vejfels
offaggons, Ifa. xxii. 23, 24. Come, foul, thou
art a veffel of fmall quantity, hang all thy weight
on Chrift, he is a nail that cannot break.

SECT. V.

Of believing on Jefus in that refpecl.

WE mnft believe on Jefus carrying on this
great work of our falvation in a way of
covenant. Many a time Satan comes and hurls
in a temptation, what! ' is it likely that God fhouid
4 enter into a covenant with thee ?' Yea, fometimes
he fo rivets in this temptation, that he darkens all
within, and there's no light of comfort in the foul:
O but now believe ! now, if ever is the feafon for
faith' to aft; little evidence and much adherence
fpeaks faith to purpofe. We read of fome who
could flay themfelves upon the Lord, whilft they
walked in darknefs upon the margin and borders
of an hundred deaths. David fears no evil, though
he walked thro' the valley ofthejbadow of death ;
for his faith told him, That God was with him,
Pfal. xxiii. 4. Heman could fay, Thy wrath lieth
hard upon me, thou haft afflided me with all thy
waves, Pfalm lxxxviii. 7. Sure he thought God
could do no more to draw him ; not only a wave
or two, but all God's waves were on him, and o-
ver him, and yet he believes. Lord, I have called
daily upon thee. ver. 9. He/ekiah's comforts were
at an hard pinch, Mine eyes fail with looking up-
wards : O Lord, I am opp<-eJfed ; yet prayer argues
believing, Lord, undertake for me, Ifa. xxxix. 14.
Chrilt's lenfe of comforts was ebb and low, when

From the Creation until bit ft, ft Coming.

1 09

he wept, and cried that lie was forfakenof God j
yet then his faith is doubled, as the cable of an an-
chor is doubled when the florin is more than ordi-
nal)', My God, my Go 1, Matih- xxvii. 46.

Poor foul ! thou ftandeft wondering at this great
condefcenfion of God ; ' What, that God fhould
' enter into covenant with me ? What, that God
' fhould make fuch great and precious pronlifes
* with me ? Surely thefe comforts, and thefe pri-
1 vileges are too high for me, or for any foul

1 breathing.' It may be fo, and yet be not

difcouraged ; for God will magnify his grace, and
therefore he will do this great thing ; all that thcu
hail: to do, and all that God requires of thee, is
only to believe : indeed thou haft no part in Chrift,
no part in the covenant of grace, if thou wilt not
believe ; faith is the condition of the covenant of
grace ; and therefore either believe, or no cove-
nant.

I know it is not eafy to believe ; nay, it is one
of the hardeft things under heaven to perfuade a
foul into faith: What! 'will the great God of
1 heaven make a covenant with fuch a wretch as
' lam? I cannot believe it.' Why? what's the
matter? 'Ah! my fins, my fins, my fins ! God is
' aconfuming fire againft fuch, he cannot endure
to behold iniquity ; little hopes that ever God (hall
enter into a covenant with me.' But to help on,
or to allure a foul in, confider, O thou foul, of
thefe following pafTages.

r. Confider of the fweet and gracious nature
of God : that which undoes broken hearts, and
trembling fouls, it is mifconceivings of God : we
have many times low, diminifhing, extenuating
thoughts of God's goodnefs: but we have large
thoughts of his power and wrath : now to rectify
thefe mifapprehenfions, confider his name, and
therein his nature, The Lord ', the Lord God, mer-
ciful, and gracious, long-fuffering, and abundant
in goodntjs and truth, keeping mercy for thoufands,
forgiving iniquity, tranfgreffions, and fins ; and
that will by no means clear the guilty, viftting the
iniquity of the fathers upon the children, and upon
the childrens children, unto the third and fourth
generation, Exod. xxiv. 6, 7. O terrible text!
fays the foul, alas ! I am guilty of thoufands of fins ;
and if this be his name, lam undone, wo to me
and mine unto the third and fourth generation. But
confider again, and in this defcription of God wc

fhall find an ocean ofmenqy, to a drop of wrath ;
a fea of oil, to an half drop of fcalding lead.
For,

1. God doth not begin, The Lord, the Lord,
that will by no means clear thi guilty : but the
Lord, the Lord, merciful and gracious, long-fuffer-
ing ; this is the firft and greateft part of his name :
God is loth to I peak in juttice and wrath ; he keep*
it to the laft : mercy lies uppermoft in God's heart :
if the fentence mull come, it fhall be the laft day
of the afiize.

2. Many words are ufed to fpeak hi?goodnefs :
merciful, gracious, long-fuffering and abundant in
goodnefs, keeping mercy for thoufands , forgiving i-
niquity, iranfgrefjion and fin : here be fix fevera!
phrales to fhew the riches of his goodnefs ; but
when he fpeaks his wrath, what hafte makes he
over it? 1 here is only two expreffions of that; it
was a theme he took no delight in ; judgment is
his work, bis Jlrange work ; for be doth not afflict
'willingly, nor grieve the children of men, Ifa.
xxviii. 21. Lam. iii. 33.

3. There's a difference in the expreffion : when
God fpeaks of mercy, he expreiieth it thus, A-
bundant in mercy, keeping mercy for thoufands.
But in vifiting fins, it is not to thoufands ; but on-
ly to the third or fourth generation. Surely mer-
cy rejoiceth againfl judgment, Jam. ii. 13. God
would fhew mercy to thoufands, rather than he
would deftroy three or four.

4. What if by no means God will clear the
guilty, ftubbornly guilty ; yet never will he deftroy
humble fouls, that lie at his feet, and are willing
to have mercy on his eafy terms. How fhall I
give thee up, Epbraim, bovj fhall I deliver thee, O
Ifrael ? How Jhall I make thee as Admah ? How

Jball I fet thee as Zeboim ? My heart is turned
•within me, my repentings are kindled together, I
will not execute the fiercenefs of my anger, I will
not deftroy Epbraim', for. I am God and not manr
the holy One in the midjl of thee, Hofea xi. 8, 9.
O my foul ! why ftandeft thou at a diftance witfe
God ? Why doft thou fancy a lion in the wav ? O
believe in God, believe in Jefus ! and believe thy
portion in this covenant of grace ! have fweet and
delightful thoughts of God's nature, and thou wilt
not, thou Cflnil not fly from him: fome areof opinion,
That a foul may fetch more encouragements to.
believe, from the cor.fidt ration of God's gracious

' and

Looking unto JESUS.

Chap. II.

'and merciful nature, than from thepromifeitfelf.
2- Confider of the fweet and gracious nature of
Jefus Chrift ■: our thoughts of God are neceflarily
more ftrange than of Jeius Chrift \ becaufe of our
infinite dittance from the God-head ; but in Chrift
God is come down into our nature, and fo infinite
goodnefsand mercy is incarnate ; art thou afraid,
O my foul, at his name Jab, and Jehovah ? O
remember his name is Emmanuel ; the lion is here
difrobed of his garment of terror ; his rough hair
is turned into a foft wool ; fee thy God difrobed
of his terrible majefty, fee thy God is a man, and thy
Judge is a brother ; mince Jehovah with Jefus, and
the ferpent will be a rod ; O that balfamy name, Je-
ius; that name that founds healing for every wound,
fettlement for every diffraction, comfort for every
forrow: but here's the mifery, foulsindiftrefshad
rather be poring on hell than heaven ; rather fright-
ing themfelves with the terrors of jullice, than ftay-
ing themfelves with the flaggons of mercy. O my
foul, howcanft thou more contradict the nature of
Chrift, and the gofpel-defcription of Chrift, than
to think him a deftroyer of men ? But wherein ap-
pears the graciousnature of Chrift? Ianfwer, In his
being incarnate. Oh! How could Jefus have mani-
fefted more willingnefs to fave, than that the God-
head (hould condefcend to aflume our nature ?
Surely this is ten thoufand times more condefcenfi-
on, than for the greateft king to become a fly, or a
toad, to fave fuch creatures as toads or flies. 2. In
his tender dealing with all forts of finners, he pro-
fefled that he came into the world, not to condemn
the ivor/d, hut that the world through him might
be faved. He wept over Jerufalem, faying, O
Jerufalem, Jerufalem, how oj t would I have ga-
thered thee, as an hen gathereth her chickens un-
der her wings P But ye would not, Matth. xxiii.
37. I would, but ye would not. And when his
difciples would have had fire come down from hea-
ven to con fume thofe that refufed him, he reproves
them, and tells them, they knew not of what Spi-
rit they were of. 3. In his care of his own ; not
caring what he fuffered, fo they might be faved.
Alas! alas! that the Lord Jefus fhou Id pafs through
a life of mifery, to a death more miferable, to ma-
nifeft openly to the world the abundance of his
love ; and yet that any foul (hould fufpeft him of
cruelty, or unwillingnefs to fhew mercy ! Ah, my
foul, believe; never cry cut, My Jim, my ftns,

my fins ; there is a gracious nature and inclination
in Jefus Chrift to pardon all.

3. Confider of that office of faving and fhewing
mercy, which Chrift hath fet up ; this is more
than merely a gracious inclination ; Chrift hath un-
dertaken and fet up an office to feek, and to lave
that which was loft ; to bring home ftraying fouls
to his Father, to be the great peace-maker, be-
tween God and man; to reconcile God to man,
and man to God, and fo to be the head and huf-
band of his pepple. Is not here a world of en-
couragement to believe in Jefus ? What ? To
confider him as one who hath made it his office to
heal, and to relieve, and reftore, and to recon-
cile ? Among merchants, I remember they have
an office of fecurity, that if you dare not adven-
ture on feas, yet there you may be enfured, if you
will put in at that office : in this manner Chrift
hath conftituted and aflumed the office of being
the Mediator, the Redeemer and the Saviour of
men ; he hath erected, and fet up on purpofe an
office of mere love, and tender compaflion, for the
relief of all poor diftrefTed finners, ir they dare not
venture otherwife, yet, let them put in at this office.
O what jealous hearts have we that will not truft
Chrift, that will not take the word of Chrift with-
out an office of fecurity? Surely Chrift never fo
carried himfelf to any foul, that it need be jealous
of his love and faithfulnefs, yet this dear hufband
meets with many a jealous fpoufe; O my foul,
take heed of this ! Satan hath no greater defign
upon thee, than to perfuade thee to entertain hard
thoughts of Chrift : Believe ! never fay, God will
not take thee into covenant, for to this purpofe
he hath ere<Tted an office to fave and fhew mercy.

4. Confider of thole tenders and offers of Chrift,
thofe intreaties and befeechings to accept of Chrift,
which are made in the gofpel. What is the gof-
pel? Or, what is the fum of all the gofpel, Lut
this ? ' O take Chrift, and life in Chrift, that thou
' mayeft be faved:' What mean thefe free offers,
Ho, every one that thirfteth come to the waters, and
whofoe<ver wi/l, let him take of the waters of life
freely. And, God fo loved the world, That he
ga've his only begotten Son, &c. God is the firft fui-
tor and follicitor, he firft prays the foul to take
Chrift. Hark at the door! who is it that knocks
there ? Who is it that calls now, even now ? Open
unto mey myjifler, my love, my do've, my undefiled,

for

From the Creati-jn until his flrii Coming

j'7j1

for my head is filed with dezv, and my locks voilh
the drop* of the night, Cant. v. 2- See him through
the windows, this can be none but Chrift ; hisfweet
language of fifter, love, and dove, befpeakshim
Chriil ; his fullering language, That his head is
filled I'jilh deiv, and his locks with the drops of the
night, befpeaks him Chrilt : but hearken the mo-
tion he makes to thy foul, ' Soul ! confider what
4 price I have given to fave thee, this my body
4 was crucified, rny hands and feet nailed, my heart
4 pierced, and through anguifh I was forced to cry,
4 My foul is heavy, heavy unto death, and now
' what remains for thee but only to believe ? See
4 all things ready on my part, remifTion, juftifica-
4 tion, fanctification, falvation ; I will be thy God,
4 and thou fhalt be of the number of my people ;
4 I offer now my felf and merits, and benefits flow-
4 ing therefrom, and I intreat thee accept of this
4 offer, O take Chrift, and life, and falvation in
4 Chrift.' What, is this the voice of my belov-
ed j Are thefe the entreaties of Jefus ? And, O
my foul, wilt thou not believe ? Wilt thou not
accept of this gracius offer of Chrift ? O confider
who is this that proclaimeth, invitefh, befeecheth !
if a poor maif fhould offer thee mountains of gold
thou mighteft doubt of performance, becaufe it is
contrary to his nature : but Chrift is neither poor,
nor covetous ; as he is able, fo his name is graci-
ous, and his nature is to be faithful in performance;
his covenant is fealed with his blood, and confirm-
ed by his oath, That all (hall have pardon that
will but come in and believe ; O then let thefe
wo; ds of Chrift (Whofe lips like lillies are dropping
dovon pure myrrh ) prevail with thy foul, fay Amen
to his offer, I believe, Lord, help my unbelief.

5. Confider of thofe commands of Chriil, which,
notwithftanding all thy excufes and pretences, he
faftens on thee to believe : And this is his com-
mandmtnt, That vje/hould belitve on the name of
his Son Jefus Chriji. Surely this command fhould
infinitely out-weigh and prevail againftall other
countermands of fkfh and blood, of Satan, nature,
reafon, fenfe, and all the world. Why, this com-
mand is thy very ground and warrant againft which
the very gates of hell can never pofllbly prevail.
When Abraham had a command to kill his own,
only dear fon, with his own hand, though it was
a matter of as great grief as poffibly could pierce
his heart, yet he would readily and willingly fub-

mittoit; how much more fhouldeft thou obey,
when God commands no more but that thou
fhouldeft believe on the name of his Son Jefus
Chrift ? There is no evil in this command ; No,
no, it comprehends in it all good imaginable, have
Chrift, and thou haft with him the excellency and
variety of all blelfings both of heaven and earth ;
have Chrift, and thou haft with him a difcharge of
al! thofe endlefs and eaflefs torments of hell ; have
Chrift, and thou haft with him the glorious Deity
itfelf to be enjoyed through him to all eternity.
O then believe in Jefus ! fuller not the devil's ca-
vils, and the groundlefs exceptions of thine own
heart to prevail with thee againft the direct com-
mandment of the Almighty God.

6. Confider of thefe meifages of Chrift, which
he daily fends by the hands of his gofpel-minifters.
Novo then ive are ambafta dors for Chrift, as though
God did befeech you by us, ive pray you, in Chrift ' s
ftead, be ye reconciled unto God, 2 Cor. v. 20.
What a wonder is here ? would not an earthly
prince difdain and hold it in foul fcorn to fend
unto his inferior rebellious flaves for reconcile-
ment ? It is otherv/ile with Chrift, he is con-
tent to put up at our hands all indignities and af-
fronts ; he is glad to fue to us firft, and to fend
his ambaffadors day after day, befeeching us to be
reconciled unto him : O incomprehenfible depth
ofunfpeakable mercy and encouragement to come
to Chrift. That I may digrefs a little, fay thou
that readeft, Wilt thou take Chrift to thy bride-
groom, and forfake all others ? This is the mef-
fage which God hath bid me (unworthy ambaifa-
dor) to deliver to thee ; the Lord Jefus expects
an anfwer from thee, and I fhould be glad at heart
to return a fit anfwer to him that fent me : fay ■
then, Doft thou like well of the match ? Wilt
thou have Chrift for thy hufband ? Wilt thou en-
ter into covenant with him ? Wilt thou furrender
up thy foul to thy God ? Wilt thou rely on Chrift,
and apply Chrifl's merits particularly to thyfelf ?
Wilt thou believe ? for that is it I mean by tak-
ing, and receiving, and marrying of Chrift ; Oh,
happy I, if I could but join Chrift and thy foul
together this day ! O happy thou, if thou wouldeft
this day be perfuaded by a poor amba<!ador of
Chrift ! Blame me not if I am an importunate mef-
fenger : if ever I hear from thee, let me hear
feme good new.-, that I may return it" to hea\ct

£12

Looking unto J E S U

Chap. II

and give God the glory. Come ! fay on ! art thou
willing to have Chi ill ? Wouldeft thou have thy
name inrolled in the covenant or grace ? Shall God
be thy God, and Chrilt thy Chrift ? Wilt thou
have the perfon of'Chrift, and all thofe privileges
flowing from the blood of Chrift ? Sure thou art
willing, Art thou not ? Stay then, thou muft take
Chrift on thefe terms, thou muft believe on him.
z. e. Thou mull take him as thy Saviour and Lord,
thou muft take hi:n and foriake all others for him.
This is true faith, the condition of the covenant :
O believe in Jefus, and the match is made, the
hands are ftruck, the covenant eftablifhed, and all
doubts removed.

SECT. VI.

Of loving Jefus in that refpecl.

6-XTJE muft love Jefus, as carrying on this
V V great work of our falvation in a way
of covenant. I know love is reckoned as the firft
and fundamental paflion of all the reft ; fome call
it the firft fpringing or out-going affection of the
foul : and therefore I might have put it in the firft
place before hope or defire, but I chufe rather to
place it in this method, as (methinks) molt agree-
ing (if not to the order of nature, yet) to the fpi-
ritual workings, as they appear in my foul : when
a God is propounded, firft I defire, and then I
hope, and then I believe, and then I love. And
fome defcribing this fpiritual love ; they tell me,
* It is an holy difpofifion of the heart, avifnig from
' faith.' Dr. Prefton of Love. Bui, to let thefe
niceties pafsforafpider'sweb, (curious, but thin)
certain it is, that I cannot believe all thefe trans-
actions of God by Chrift in a covenant-way forme,
but I muft needs love thatGod.and lovethatChriil,
who hath thus firft and freely loved my foul:
Go on then, O my foul, put fire to the earth, blow
on thy little fpark, fet before thee God's love,
and thou canft not but love, and therein confider,
i. The time. z. The properties. 3. The effects
of God's love. 1. For the time ; he loved thee
before the world was made : haft thou not heard,
and wilt thou ever forget it ? Were not thefe an-
cient loves from alleternity admirable, aftonifhing,
'iing loves? 2. He loved thee in the very be-
;ng of the world, was not the promife expref-

fed to Adam, intended for thee ? As thou finnedft
in his loins, fo didft thou not in his loins receive
thepronn'fe. It fhall bruife tby head ? And not
long after, when God eftablifhed his covenant with
Abraham and his feed, waft thou not one of that
feed of Abraham ? If ye are Chrift's, then are ye
Abraham's Jeed, and heirs according to the promife.,
Gal. iii.29. 3 He loves thee now more efpecial-
\y, not only with a love of benevolence, as before,
but with a love of complacency : not only hath he
ftruck covenant with Chrift, with Adam, with A-
brahamin thy behalf; and O what a love is this ?
If a woman, lately conceiving, love her future fruit,
how much more doth fhe love it when it is born
and embraced in her arms ? So if God loved thee
before thou hadft a being, yea, before the world,
or any creature in it had a being, how much more
now ? O the height, and depth, and length, and
breadth of this immeasurable love ! O, my foul,
I cannot exprefs the loves of God in Chrift to thee ;
I but draw the picture of the fun with a coal, when
I endeavour to exprefs God's love in Chrift.

2. For the properties of this love. 1. God's
love to thee iS an eternal love. He was thinking
in his eternity of thee in this manner, ' At fuch a
4 time there fhall be fuch a man, and fuch a woman
' living on the earth, in the laft times fuch a one
' (I mean thou that readeft, if thou believeft) and
' to that foul I will reveal myfelf, and communi-
' cate my loves ; to that foul I will offer Chrift,
' and give it the hand of faith to lay hold on Chrift ;
' and to that purpose now I write down the name
' in the book of life, and none fhall be able to
' blot it out again ' Oh, eternal love! Oh, the
bleffed tranfaction between the Father and the
Son, from all eternity, to manifeft his love to thy
very foul !

2. God's love to thee is a choice love ; it is an
elective feparating love : when he paffed by, and
left many thoufands, then, even then he lets his
heart on thee ; ' Was not Efau Jacob's brother,
' faith God ? Yet I loved Jacob, and hated Efau,'
Mai. i. 2, 3. So, wert not thou fuch a one's bro-
ther, or fuch a one's fifter that remained wicked
and ungodly ? Were not thou of fuch a family,
whereas many, or fome, are paffed by, and yet
God hath loved thee, and pitched his love on
thee ? Surely this is choice love.

3. God's love to thee is a free love : I will love

them

I'rom the Creation until his firft Coming.

113

them freely, faith God, Hof. xiv. 4. And the Lord
did not fet his lo<&e uponyou, and chufeyou, becaufe
ye were more in number than any people , — but be-
caufe the Lord loved you. Dent, vii 7, 8. There
can be no other reafon why the- Lord loved thee,
but becaufe he lovtd thee ; we ufe to fay, This
is a woman's reafon ; ' 1 will do it, becaufe I will
'do it. But here we find it is God's reafon, though
it may feem ftrange arguing, yet Mofes can gono
higher ; he loved thee, Why? Becaufe he loved
thee.

4. God's love to thee is love of all relations ;
look what a friend's love is to a friend, or what
a father's love is towards a child, or what an huf-
band's love is towards a wife, fuch is God's love
to thee; thou art his friend, his fon, his daugh-
ter, his fpcfufej and God is thy All in all.

3. For the effects of his love, 1. God fo loves
thee, as that he hath entered into a covenant with
thee. O what a love was this ? Tell me, O my
foul, is there not an infinite difparity betwixt God
and thee ? He is God above, and thou art a worm
below : He is the high and lofty One that inhabit-
elh eternity, itibbfe name is holy, and thou art lefs
than the leaft of all the mercies of God, O won-
der at fuchacondefcenfion! that fuch a potter and
fuch a former of things fhould come on terms of
bargaining with fuch clay as is guilty before him !
had we the tcngues of men and angels, we could
never exprefs it.

2- Gcd fo loves thee, as that in the covenant he
gives thee all his promifes ; indeed what is the co-
venant, but an accumulation or heap of promifes?
As aclufterofftarsmakesaconftellation, fo a mafs
of promifes concurreth in the covenant of grace ;
wherever Chrift is, clutters of divinepromifes grow
out of him ; as the motes, rays, and beams are
from the fun. J (hall inftance in fome few. As —

1 . God in the covenant gives the world. All is
yours, whether Paul, or Apollos, or Cephas, or the
t'jorid, 1 Cor. iii. 22. Firft feek the kingdom of
God, and l.<isrigbtco'.tfnefs,andall thefe things fhall
■ ded unto you, Matth. vi. ^. Thefe tempo-
rary blefllngs are a part of the covenant, which
God hath made to his people, // is he that giveth
thee power to pet wealth, that he may eflabli/h his
covenant which he fiwore unto thy fathers, Deut.
vii. 18. Others, I know, may have the world, but
they have it not by a covenant-right; it may be

thou haft but a little, a very little of the world ;
well, but thou haft it by a covenant-right, and fo
ife is an earneft of all the relt.

2. As God in the covenant gives thee the world,
fo in companion of thee and his other faints,
he cares not what becomes of all the world. /
loved thee, faith God, therefore wi II I give men
for thee, and people for thy life ; Ifa. xliii. 4. If

the cafe be fo, that it cannot be well with thee,
but great evils muft come upon others, kindred,
people, and nations, ' I do not fo much care for
' them, faith God, my heart is on thee, fo as in
' comparifon of thee I care not what becomes of
' all the world ;' O the love of God to his faints f

3. God in the covenant pardons thy fins, this is
another fruit of God's love, Unto him that loved
us, and wajhed us from our fins by his own bloody
Rev. i. 5. It coft him dear to pardon our fins, e-
ven the heart-blood of Chrift, fuch were the tranf-
aftions betwixt God and Chrift, If thou wilt take
upon thee to deliver fouls from fin, faith God to his
Son, thou muft come thyfelf and be made a curfe
for their fin : Well, faith Chrift, thy will be done-
in it, though I lofe my life, though it coft me the
beft blood in my heart, yet let me deliver them
from fin. This exceedingly heightens Chrift's love,
that he fhould forefee their fin, and that yet he
ftiould love ; many times we fet our love on fome
untoward unthankful creatures, and we fay, Could
I have but forefeen this untowardnefs, they fhould
never have had my love ; but now the Lord did
forefee all thy fins, and all thy ill requitals for love,
and yet it did not once hinder his love towards,
thee, but he puts this in the covenant, / will for-
give their iniquities, and 1 'will 'remember their fins
no more.

4. God in the covenant gives thee holinefs and
fanclification, I will ' fprinkleclean water uponyou,
and ye fhall be clean from all y.ur f.lthinefs, and
from all your idols will I clean fe yiu, Ezek. xxxvi.
25. This holinefs is our excellerrcy in the eyes of
men and angels j this is the crown and diademupon
the heads of faints ; whence David calls them, by
the name of excellent ones, Pfal. xvi. 3. Holinefs
ha. Spirit of glory, 1 Pet. iv. 14. It is the delight
of God ; as a father delights himfelf in feeing his
own image in his children, fo God delights himfelf
in the holinefs of his faints ; God loved them be-
fore with a love of benevolence and good will, but

P now

ii4

Looking unto JESUS.

Chap. II.

now he loves them with a love of complacency,
The Lord takes pleafure in tbofe that fear him ;
the Lord takes pleafure in bis people, Plal. cxlvii.
1 1 . and cxlix. 4. Holinefs is the very elfence of
God, the divine nature of God. O ! what is this,
that God fhould put his own nature into thee?
You are partakers of the divine nature, O what a
love is this, That God fhould put his own life in-
to thee ? That he (hould enable thee to live the
very fame life that he himfelf lives ? Remember
that piece of the covenant, / ivill put my lata in-
to their inward parts, andivriteit in their hearts.
5. God in the covenant gives thee the know-
ledge of himfelf ; it maybe that thou kneweft him
before, but 'tis another kind of knowledge that now
God gives thee than thou hadft before ; when God
teaches the foul to know him, it looks on him
with another eye, it fees now another beauty in
God, than ever it faw before, for all that know-
ledge that it had before bred not love, only cove-
nant knowledge of God works in the foul a true
love of God. But how doth this covenant-know-
ledge work this love? I fhall tell you my own ex-
periences ; I go thro' all the virtues, graces, and
excellencies that are moft amiable, and I look in
the fcriptures, and there I find them in God alone ;
if ever I faw any excellency in any man, or in any
creature, 1 think with myfelf there is more in God
that made that creature ; be that made the eye,
/ball be not fee ? And fo, he that made that love-
linefs, is not he lovely ? Now, when by thefe me-
diums I have prefented God thus lovely to my
foul, then I begin to feel my heart to warm. As,
when I conceive fuch an idea of a man, that he is
of fuch a carriage, behaviour, difpofition; that he
nath a mind thus and thus framed, qualified and
beautified, why then I love him : fo when I appre-
hend the Lord aright, when I obferve him as he
is defcribed in his word, when I obferve his do-
ings, and confider his workings, and learn from
all thefe together a right idea, opinion, or appre-
henfion of him, then my will follows, my under-
ftanding and my affections follow them both ; and
I come to love God, and to delight in God. O
here's a fweet knowledge ! furely it was God's love
in Chrift to put this bleffed article into the cove-
nant of grace, They jhall all knotv me from the
leaf} of them unto the greatejl of them , faith the
Lord,

6. God in the covenant of grace gives thee his
Son, Godfo loved the ivorld, that he gave his only
begotten Son, that vubofoever believeth in him fhould
notperifh, but have ever lajfing life, John iii. 16.
Nay more, as God hath given thee his Son, fo he
hath given thee himfelf. O my foul, wouldeft thou
not think it a marvellous love, if God (hould fay to
thee, ' Come, foul, I will give thee all the world
' for thy portion; or that I may give theeateftimony
' that I love thee, I will make another world for thy
' fake, and will make thee emperor of that world
' alfo.' Surely thou wouldeft fay, God loves me
dearly ; ay, but in that God hath given thee his Son,
and given thee himfelf, this is a greater degree of
love ; Chriftians, ftand amazed ! O what love is this
to the children of men ? Oh that we fhould live to
have our ears filled with this found from heaven !
/ •will be a God to thee, and to thy jeed after theet
I am the Lord thy God, I ivill be their God, and
they jhall be my people. O my foul ! where haft
thou been ? Roufe up and recollect, and fet before
thee all the paffages of God's love in Chrift ; are
not thefe ftrong attractions to gain thy loves?
What wilt thou do ? Canft thou choofe to love
the Lord thy God ? Shall not all this love of God
in Chrift to thee conftrain thy love? It is the ex-
preflion of the apoffle, The love ofChriJi conjirains
us, z Cor. v. 14. God in Chrift is the very ele-
ment of love, and whither (hould love go but to
the element? Air goes to air, and earth to earth,
and all the rivers to the fea : every element will to
its proper place. Now, God is love, 1 John iv.
16. And whither (hould thy love be carried but
to the ocean or fea of love ? Come, my beloved,
(faid the fpoufe to Chrift) let us get up early to
the vineyards, let us fee if the vine fiourifh , •whe-
ther the tender grapes appear, there ivill I give
thee my loves, Cant. vii. \z The flourifhing of
the vine, and the appearing of the tender grapes,
are the fruits of the graces of God in the affemblies
of his faints : now, wherefoever thefe things ap-
pear, whether in affemblies, or in fecret ordinan-
ces, then and there (faith the bride) will I give
thee my loves. When thou coined to the word,
prayer, meditation, be fure of this, to give Chrift
thy love : what ? Doth Chrift manifeft his pre-
fence there ? Is there any abounding of his graces
there ? O let thy love abound ; by how much
more tbou feeleft God's love towards thee, by lb

much

From the Creation until his fir jl Coming.

much more do thou love thy Gcd again. Many
fins being forgiven, how fhouldeft thou but love
much ?

S E C T. VII.
Of joying in Jefus in that refped.
-. T T 7 E muft joy in Jelus, as carrying on the
V V great work of our falvation in a way of
covenant. I know our joy here is but in part ;
fuch is the excellency of lpiritual joy, that it is
referved for heaven ; God will not permit it
to be pure and perfect here below ; and yet
fuch as it is (though mingled with cares and pains)
it is a blefled duty; it is the light of our fouls;
and were it quite taken away, our lives would be
nothing but horror and confufion. O my foul, h
thou didft not hope to encounter joy in all thy afts,
thouwouldeft remain languiihing and immoveable,
and wouldeft be without aftion and vigour, thou
wouldeft fpeak no more of Jefus or of a covenant of
grace, or of God, or Chrift, or life, or grace, or
glory. Well, then go on, O my foul, and joy
in Jefus; if thou loveft him, what mould hinder
thy rejoicing in him ? It is a maxim, That as love
proceeds, i'o if there be nothing which retains the
appetite, it always goes from love to joy. One mo-
tion of the appetite towards good is to be united to
it, and the next appetite towards good is to enjoy
it. Now, love confifts in union, and joy in fruition :
for what is fruition but a joy that we find in the
poffefiion of that thing we love? Much ado there
is amengft philofophers concerning the differences
of love and joy. Some give it thus; as is the
motion of fluid bodies which run towards their
centre, and rhink to fi nd their reft there ; but be-
ing there, they (top not, and therefore they re-
turn, and leaner themfdves on thcmfelves, they
fweil and overflow : fo, in the paflion of love, the
appetite runs to the beloved object, and unites it-
felf to it, and yet its motion ends not there; for by
this paiiion of joy it returns the fame way ; again it
lcatters itfelf on itfelf, and overflows thofe powers
which are neareft to it ; by this effufion the foul
doubles on the image of the good it hath received,
and fo it thinks to poflefs it the more ; it diftils it-
felf into that faculty which firft acquainted it with
the knowledge of the object, and by that means it
makes all the parts of the foul concur to the pof-
felfion of it. Hence they fay, That joy is an effu-
fion of the appetite, whereby the foul fpreads it-

felf on what is good, to poflefs it the more per-
fectly. *

But, not to flay in the enquiry of its nature, O
my foul, be thou in the exercife of this joy. Is
there not caufe ? Come, fee and own thy blefled-
nefs ; take notice of the great things the Lord hath
done for thee. As i. He hath made a co-
venant with thee of- temporal mercies, thou haft
all thou haft by free-holding of covenant-grace $
thy bread is by covenant, thy fleep is by covenant,
thy fafety from fword is by the covenant, the very
tilling of thy land is by a covenant of grace, Ez.
xxxvi. 34. O how fweet is this? Every crumb
is from Chrift, and by virtue of a covenant of
grace. ^ 2. He hath made a covenant with thee
of fpiritual mercies, even a covenant of peace, and
grace, and blefling, and life for evermore. God is
become thy God ; he is all things to thee ; he hath
forgiven thy fins, he hath given thee his Spirit to
lead thee, to fanclify thee, to uphold thee in that
ftate wherein thou ftandeft, and at laft he will bring
thee to a full enjoyment of himfelf in glory, where
thou flialt blefs him, and rejoice before him with
joy unfpeakable and full of glory. O pluck up
thy heart, lift up thy head, ftrengthen the weak
hands and the feeble knees; ferve the Lord with
gladnefs, and joyfulnefs of fpirit, confidering the
day of thy falvation draweth nigh : write it in let-
ters of gold, that thy God is in covenant with thee
to love thee, to blefs thee, and to fave thee. Yet
a little while, and he that lhall come will come
and receive thee to himfelf,and then thou fhalt fully
know what it is to have God to be thy God, or to
be in covenant with God. I know thefe objeds
rejoice not every heart ; a man out of covenant,
if he look on God, he is a confirming fire ; if on
the law, it is a fentence of condemnation; if on
the earth, it brings forth thorns by reafon of fins;
if on heaven, the gate is fhut ; if on the figns
in heaven, fire, meteors, thunder ftrike in him
a terror. But, O my foul, this is not thy cafe j
a man in covenant with God looks on all thefe
things with another eye; if he looks on God, he
faith, This is my father ; if on Chrift, This is my
elder brother ; if on angels, Thefe are my keep-
ers, if on heaven, This is my houfe ; if on the
figns of heaven, fire, meteors, thunder, Thefe are
but the effects of my father's power; if on the law,
The Son of God hath fulfilled it for me; if on
* 2 pro-

Looking unto JESUS.

Chap. II,

profperity, God hath better things for me in ftore;
if on adverfity, Jefus Chrift hath fuifered much
more for me than this, if on the devil, death and
hell, he faith with the apoftle, O death, ivbere is
thy fling? O grave, or hell, "where is thy victory?
i Cor. xv. 55. Come, poor foul, is it not thus
with thee ? What! art thou in covenant with God?
Or art thou not ? If yet thou doubteft, review thy
grounds of .hope, and leave not there till thou
corned: up to the fame meafure of aflurancej but
if thou art perfuaded of thy intereft, O then re-
joice therein, is it not a goipel-duty to rejoice in
the Lord, pfid again to rejoice? Phil. iv. 4. The
Lord is' delighted in thy delights, he would fain
have it thy conftant frame and daily bufinefs to
Jive in joy, and to be always delighting thyfelf in
him.

This one promife, / am the Lord thy God, is
enough to caufe thy appetite to run toit, and to
unite itfelf to it by love, and to fcatter itfelf on it,
and to overflow thofe powers of the foul that are
iieareft to it, that every part of the foul may con-
cur to the poiTeifion of it. Blefs the Lord, O my
foul, (faith David) and all that is ivithin me, hlejs
his holy name, Pf. ciii. 1. So rejoice in the Lord,
O my foul, and all that is within me rejoice in the
name of God : this is true joy, when the foul u-
nites itfelf to the good pofleffed in all its parts :
and was there ever fuch an object of true joy as
this? Hark, as if heaven opened, and the voice
came from God in heaven, I will be a God to thee,
and to thy feed after thee, I am the Lord thy God,
and I will be thy God. What, doth not thy heart
Jeap into thy bofom at this found ? John the Bap-
tift leaped in his mother's womb for joy at the
found of Mary's voice, and doth not thy loul fpring
■within thee at this voice of God? O wonder!
fome can delight themfelves in fin, and is not God
tetter than fin? Others more refined, and in-
deed fan&ified, can delight themfelves in remilfion
of fin, in grace, pardon, holinefs, fore-thoughts
of heaven ; how exceedingly have fome gracious
hearts been ravilhed with fuch thoughts? But is
jrot God the objective happinefs, the fountain, blef-
fednefs more rejoicing than all thefe ? Why, dear
foul, if there be in thee any rejoicing faculty, now
awake and ftir up : it is the Lord thy God, whom
thou art to rejoice in : it is he whom the glorious
fpirits joy in ; it is he who is the top of heaven's

joy, their exceeding joy : and it is he who is thy
God as well as their God: enough! enough! or
if this be not enough, hear thy duty as the Lord
commands thee, Rejoice in the Lord, Phil. iii. 1.
Be glad, ye children of Zion, and rejoice in the
Lord your God, Joel ii. 23. Rjoice in the Lord,
all ye righteous, jor praife is comely for the upright,
Pfal. xxxiii. 1. Rejoice in the Lord, ye righteous,
and give thanks at the remembrance of his holinefs,
Pfalm xcvii. 12. Let all thofe that put their truft
in thee rejoice, let them ever Jhout for Joy, becaufe
thou defendeft them ; let them alfo that love thy
name, be joyful in thee, Plal. v. 11. Let the righ-
teous be glad, let them rejoice before God; yea, let
them exceedingly rejoice, Pfal. Ixviii. 3. Glory ye
in his holy name, let the heart of them rejoice that
feek the Lord, Pfal. cv. 3. Let Ifrael rejoice in him
that made him, let the children of Zion be joyful in
their king, Pf cxlix. 3. Be glad in the Lord, and
rejoice, O ye righteous, and jhout for joy, a 11 ye that
are upright in heart, Pf. xxxii. 1 1 . O what pref-
fing commands are thefe,

SECT. VIII.

Of calling on Jefus in that refpecJ.
8. V /f 7L niuil call on jefus, or on God the Fa-

V V ther in and through Jefus, in refer-
ence to this gracious covenant. . Now, this calling
on God contains prayer and praife.

1. We mult pray, we mult u;e arguments of
faith challenging God, Turn thou me, and I (hall
be turned: Why? For thou art the Lord my God,
Jer. xxxi. 18. This covenant is the ground on
which all prayers mult be bottomed : the covenant
we know contains all the promifes, and what is
prayer but promifes turned into petitions ? Thus
prayed the prophet Jeremiah, xiv. 21, 22. Do net
abhor us for thy name s Jake, do not dijgrace the
throne of thy glory ; remember, break not thy cove-
nant with us. — Why art not thou he, the Lord our
God. And thus prayed the prophet Ifaiah, lxiv. 9.
Be not wroth very fore, neither remember iniquity
for ever, behold ive befeech thee ; and why fo ? we
are all thy people, q. d. Evejy one doth for its
own ; the prince for his people, the father for his
children, and the fhepherd for his fheep ; and will
not God do for his own in covenant with him ? Be
thy foul in the faddeft defertion, yet come and

fpread

From the Creation until his fir fi Coming.

117

fpread the covenant before God. A foul in the
greateft depth, fwimming on this covenant of grace,
it keeps it from finking: whence Chirft in his
blackeft,faddcft hour prayed thus, My God, my God,
why ha /I thou forfaken me ? Be thy foul in trouble
for fin and prevailing corruption, yet go to God
and plead his promife and covenant ; lay, as Je-
hofhaphat, Lord, I am jo borne down iy the power
of my fins, that I know not ivhat to do, only mine
eyes are unto thee, O do thou fubdue mine iniquities.
Be thy foul troubled for want of llrength to do this
or that duty, yet go to God and Chrift, in the
covenant of grace, and fay, ' Lord, thou knowefv
' I have no llrength of myfelf, I ain a barren wil-

* dernefs, but thou haft entered into a covenant of
' grace with me, that thou wilt put thy law into

* my inward parts, thou wilt caufe me to keep thy
' judgments and do them,' Ezek. xxxvi. 27. As
fometimes thou faideft to Gideon, Ihavefent thee,
and therefore I w ill he with thee, Judges vi. 16.
Many are apt to fet upon duties in their own
ftrength ; but, O my foul, look thou to the promife
of grace, and of the Spirit, and put them in fuit,
and alledge them unto Chrift. Many are apt to
work out their fanctifications by their watchful-
nefs, refolutions, vows, promifes made unto God ;
but, alas ! were there not more help in God's pro-
mifes which he makes to us, than in our promifes
which we make to him, we might lie in our pollu-
tions for ever. O here is the way, in every want,
or ftrait, or neceflity, flee to God and Chrift, fay-
ing, ' Thou art our Father, and we are thy peo-
ple, O break not thy covenant with us. I confefs
ftrong exprefiions and affections are good in pray-
er, but furely ftrength of faith in the covenant of
God is the greateft ftrength of our prayer.

Oljccl. Here it may be fome foul will objecl, O
if I wereaffured that I were in covenant with God,
thus would I pray ; but, alas ! I am a ftranger, an
alien, and fo have been to this very day ; I have
no part in the covenant.

Anfw. I anfwer, If thou art not actually in co-
venant, yet thou mayeft be in covenant in refpect
of God's purpofe and gracious intention. Howfo-
ever to encourage all to feek unto God, confider
thefe particulars.

1 . The freenefs of the promife in this covenant
of grace, Come, and buy wine without money, or
money -worth, Ifa. lv. 2. Come, and drink of the
waters of life freely, Rev. xxii. 17.

2. The extent of the promife in this covenant
of grace, / tv ill pour out my Spirit upon allf.e/b ;
hence the gofpelis compared to a feaft, and God
invites univerfally, As many as you find, bid to the
marriage, iViatth. xxii. 9. As perfonsare in eftate,
Jo they invite and fo they feaft : now, Chrift is a
great king over all the earth j he hath one houfe
that will hold all, he hath one table that will hold
all ; yea, he hath one difli that v. iii terve all ; and,
anfwerably he invites all, Ho every one that thirfi-
eth.

3. The forwardnefs of Chrift that gives to every
one that afketh according to his promife. Hadji
thou but ajked, (laid Chrift to the Samaritan wo-
man) / would have given thee living wattr, John
iv. 10. Mark here the occafion of Chrift's words;
Chrift, being weary and thirfty by reafon of his
journey, he alked of the woman a cup of water to
drink ; no great matter, he afks but a cup of wa-
ter, and the woman ftands at the well fide where
was water enough, yet lhe gives not, but ftar.ds
wondering that he, being a Jew, mould afk water
of her that was a Samaritan : well, faith Chrift, thou
denieft me a cup of cold water, being weary and
thirfty, but hadft thou aiked of me, I would have
given thee water of life. Wonderful ! Chrift is more
ready to give water of life, the very Spirit of God,
to a poor finner, than we are to give a cup of com-
mon water to a thirfty foul: go then, thou that haft
denied the leaft mercy and kindnefs to Chrift in
any of his members, yet feek grace from him, O
look up unto Jefus ! aik his Spirit, intreathim to
make thy heart new within thee, plead the promife
of his covenant, and wait in hope.

4. We muftpraife : 1. If we would have the
bleffing, let us feek it with the fame mind that God
offers it, /. e. with a purpofe and defire to have
grace exalted ; thus Mofes fought pardon for this
very end, That his mercy might appear ; If thou.
"Mill pardon their fin, thy mercy (hall appear , and we
Jballbe thankful unto thee for it, Ex. xxxii. 32. So
the words are made out by expofitor?,which,inthe
text, are either palnonateiy or modeftly fufpended.
Thefe are prevailing requefts with God, when we
plead for the glorifying of his own grace, Father,
glorify thy name, faid Chrift, and prefently there
comes a voice out of the cloud, I have glorified it,
andlwill%10rify.it again, John xii. 28. 2- If we
have the bleffing already, then be fure toafcribe the

glory

Looking unto JESUS.

Chap. II.

glory unto him that hath made good his promife
unto us, Who is a God like unto tbse, tvbo paffefl
by the tranfgreffons of the remnant of thine heri-
tage ? Micah vii. 1 8. We ihould make the praife
of his grace to ring through the world, that
heaven and earth might take notice of it, and
wonder at the grace that hath been ihewed unto
us. ' I will mention the loving-kindnefs of the

* Lord, and the praifes of the Lord, according to
' all that the Lord hath bellowed on us, and the
1 great goodnefs towards thehoufeof Ifrael,which

* he hath beftowed on them according to his

* mercies, and according to the multitude of his

* loving- kindrteffes,' Isaiah lxiii. 7. See how the
prophet mentions the kindneftes, the loving-kind-
neffes, the multitude of his loving-kindneffes, the
goodnefs, and the great goodnefs of God ; he
could hardly get oft" it, he would have God and
grace to have all the glory : O my foul, hath God
entered thee into a covenant of grace ? Why then,
kiefs the Lord, O my foul, and all that is tvitbin
me, blefs bis holy name, Pfal. ciii. 1. But or" this
more anon.

SECT. IX.

Of conforming to Jefus in that refpecl.
g. VT/E muft conform to Jefus, in reference
VV to this covenant of grace, Wearecbang-
ed by beholding, into the fame image, 2 Cor. iii.
\ 8. If we lookunto Jefus in this refpecl, this look
will have fuch an influence upon us, that we fhall
conform to Jefus ; but wherein confifts this con-
formity •? 1 anfwer, in thefe feveral particulars.

1. God in Chrift offers his covenant to us ; fo
we, through Chrift, ihould embrace his offer.

2. God in Chrift keeps covenant with us ; fo
we, through Chrift, ihould be careful to keep co-
nant with him.

3. God in Chrift hath highly honoured us, as
we are his people ; >fowe, through Chrift, ihould
highly honour him, ■&.% he. is oui God

1. God in Chriftefters a covenant of grace to
us; fo we, through Chrift, .iiuuid embrace this
gracious ofter. His offers have appeared from firil
tolaft, as 1. To Adam. 2. To Abraham. 3. To
Mofes. 4.. To David. 5. To Ifrael and to Judah.
Take notice of it in that great promife oi the co-
venant, liuillbe thy God, q d. ' Come, foul, if

' thou wilt but have me, I am thine ; hear, I offer
' myfelf, my Son, my Spirit, juftification, lan&ifi-
' cation, adoption, falvation j whatfoever I am, or
' whatfoever I have, all is thine, if thou wilt but

* accept of me: look over all this wide, wide world,
' and if there be any thing in it that can pleafe thy
' foul, and when thou haft gone through all the
' world, then come and take a view of me, and
4 fee me in my glory, beauty and excellency ; view
' me in my attributes, and fee if thou iindeft not

* enough in me worthy of thy acceptance : all this,
' and more than this, nay more than eye can

* fee, or ear can hear, or heart conceive, I offer
4 to thee if thou wilt but have me ; lo, I will be
' thy God,' So, Chriftians.Godisfirft with us, he
is the firft mover, he begins with us before we be-
gin with him, I iuill bring them (faith God) into
the bond of the covenant. Now, in this let us con-
form ; doth he offer ? O let us embrace the of-
fer ! doth he lead the way ? O let us follow
him ftep by ftep in that very way as he goes
before us ! let not us prefcribe unto God, let
not us prefume to appoint the conditions of the
covenant ; let not us feek to wind about the
promife of grace to our own mind and will ; let
not us fay, We will have it thus, and thus it
ihall be, or elfe we will admit of no conditions of
peace : but, O come, take God and Chrift upon
his own terms ; fubmit to that way of the cove-
nant, and to thofe conditions of peace which the
Lord prefcribcth. Why ? this is to conform to his
gracious offers. There is much in this offer of
Chrift, and conforming to Chrift, therefore give
me leave to enlarge. As in the offer God ufual-
ly fcatters fome little feeds of faith in the hearts
■of thofe that he will bring to himfelf, fo it is worth
our while to obferve the work of faith in receiving
and accepting of this gracious offer : only I fhall
not herein limit the Lord, but I will lhew what
fome conceive the moil ufual and ordinary courfe
of faith's working, and of the foul's conforming
to Jefus Chrift in its clofing with Chrift, as thus, —

i. Faith hearing the great thingspropofed in the
covenant of grace, it ftirs up in the heart a ferious
confideration of their bleffed condition that are in
covenant with God, ' Bleffed art thou, O Ifrael, a

* people faved by the Lord, Deut. xxxiii. 29.
' What nation in the earth i; like thy people, even
' like Ifrael, whom God went to redeem for a peo-

4 pie

From the Creation until bis frjl Coming.

1 ig

' pie to himfelf,' 2 Sam. vii. 23. Time was (faith
the foul) that I counted the proud bleffed, and
the rich bleffed, and the honourable bleffed : time
was when I placed my bleffednefs in other things,
in riches, preferments, favour, credit with men ;
but now thefe are become vile, and things of no
value ; faith makes us change our voice, and to
fpeak as the Pfalmift, ' Bleffed are the people
' whofe God is the Lord,' Pfal. cxliv. 15.

2. Faith itirs in the heart a longing defire after
this condition. Good being believed, cannot but
be defired and longed for ; defire naturally fprings
from the apprehenfion of any good being made
known: hence faith (we fay) is both in theunder-
ftanding and in the will ; as it is in the understand-
ing, it opens the eye to fee, and clearly to difcern
the blefling of the covenant ; as it is in the will, it
purfues and defires the attaining of the grace re-
vealed ; nor are thefe defires faint defires, but ve-
ry earneft, eager, violent ; fometimes it is called a
thirfiing after God, and fometimes a panting af-
ter God, and fometimes a gafping after God : It
is fuch a defire, as cannot be fatisfied by any thing
without God himfelf.

3. Faith ftirs in the heart fome hope to enjoy
this condition, I fay, Some hope; for faith being
as yet in the bud, or in the feed, though its de-
fire be ftrong, yet hope of obeying is but feeble and
weak: hence faith is taken up with many thoughts ;
fain would the foul be joined to Chrift, but being
as yet difmayed with the fenfeof fin, it ftands like
the publican afar off; as yet faith can fcarce fpeak
a word to God, only, with Jonah, it can look to-
wards his holy temple. As a poor weak babe,
who lies in the cradle fick, and weak, and fpeech-
lefs, only it can look towards the mother for help j
the call: of the eye exprelfeth in fome fort what it
would fay: thus faith, being weak, it would fpeak
to God, but it cannot, or dares not, only it hath
its eye towards heaven ; as Jehofhaphat fometimes
faid. Our eyes are towards thee, z Chron. xx. 12.
It feels a need, and fain would have, but fenfe of un-
worthinefs, and the fenfeof the law, ftrikefuch a
fear into the heart.that it dares not come near. Con—
fider Ifrael's cafe, and we fhall find it parallel to
this : God proclaims on the mount, I am the Lord
thy Go I. What was this, but God's offer to be in
covenant with Ifrael ? And yet the terror of the
thunder was fo great, that Ifrael durft not come

near : a poor foul hearing the Lord to offer himfelf
to be in covenant with him, • Come, foul, lam the
' Lord thy God.' Why, alas! it dares not come
near ; ' What am I, Lord ? or what Is'my father's
' houfe, that I fliould enter into a covenant with
I the Moll High God ?' The foul is unquiet with-
in itlelf, it is hurried to and fro, and finds no reft ;
it hears of peace with God, but feels it not, there
is much ado with the foul to fuftain its hope ; only
faith fets the mind again and again to confider the
promifes, invitations, and all ether encourage-
ments which God hath given in his word.

4. Faith ftirs in the heart fome refolves to go to
God's throne, and to fue for grace ; faith fpeaks
within as they did, Who can tell whether the Lord
will return? Jon. iii. 9. And it may be the Lord
God of bojis will be gracious to the remnant of Jo*

feph, Amos v. 15. So who can tell? faith the foul,
// may be the Lord will, faith the foul. And this be-
gets fome refolves, as thofe lepers in Samaria knew
they were fure to perifh if they fat flill, therefore
they refolved to try whether the Aramites would
fave them j or as Either, knowing all was undone
if fhe would not ftir, fhe would try whether the
king would hold out his golden fceptre ; fo the
poor foul, knowing there is no way but perifhing,
if it continue in its natural ftate, therefore it re-
folves to go to God : doth the Lord fay, Seek my

face? Why! thy face, Lord, will 1 feek.

Doth the Lord fay, Come unto me ? Why ! be-
hold, Lord, I come unto thee, for thou art the Lord
our God, Jer. iii. 22. And now the foul betakes
itfelf unto God ; it fends up complaints of itfelf,
it laments its own finful rebellions, it puts out a
whole volley of fighs, groans and ftrong cries to-
wards heaven ; it confelfeth with grief and bitter
mourning all its former iniquities : it fmites, with
repenting Ephraim, upon its thigh ; it lies down
at God's footftool, it puts its mouth in the duffc ;
it acknowledges God's righteoufnefs, if he fliould
condemn and caft off for ever ; and yet withal it
pleads for grace, that it may be accepted as one
of his ; it fays unto God, ' Lord, I have nothing
' to plead, why thou mayeft not condemn me, but
' if thou wilt receive me, thy mercy fhall appear
' in me. O let thy mercy appear, take away all
'iniquity, and receive me gracioufly.' Thus the
foul lies at God's throne and pleads for grace.

5. As faith is thus earneft in fuing to God for

grace ;

120

Looking unto JESUS.

Chap. II

grace ; fo it is no lefs vigilant and watchful in ob-
lerving what anfwer comes from the Lord ] even
as the prifoner at the bar not only cries for mer-
cy, but he marks every word which falls from the
judge's mouth, if any thing may give him hope ;
or, as Benhadad's fervants lay at catch with the
Icing of Ifrael, to fee if they could take occafion
by any thing which fell from him to plead for
the life of Benhadad ; fo the poor foul that is now
pleading for life and grace, it watcheth narrowly
to fee if any thing may come from God, any inti-
mation of favour, any word of comfort, that may
tend to peace, O let me bear joy and ^ladnefs. —
1 'will bear ivhat the Lord ivill Jay, for be tvill
J peak peace unto bis people.

6. As faith waits for an anfwer, fo accordingly
it demeans itfelf.

i. Sometimes God anfwers not, and faith takes
on, and follows God ftill, and cries after him with
more ltrength, as refolving never to give over, till
the Lord either fave or deftroy : nay, if the Lord
will deftroy, faith choofeth to die at God's feet,
ns when Joab was bidden to come forth from the
horns of the altar, and to take his death in another
place j Nay, faith Joab, but I tvill die here >; or
as when Chrift faw no deliverance come in his a-
gony, He prayed more earneftly, Luke xxii- 44.
So a poor foul in the time of its agony, when it is
itriving as for life and death, if help come not at
firft call, prays again, and that more earneftly,
faith is very urgent with God ; and the more flack
the Lord feems in anfwering, the more earneft is
faith in plying God with its prayers ; it will wre-
ille with God as Jacob with the angel, it will take
no denial, but will crave ftill, B lefs me, even me al-
fo, O Jend me not avoay ivitbout a bleffmg.

2- Sometimes God anfwers in part, he fpeaks as
it were out of a dark cloud ; he gives fome little
eafe, but he fpeaks not full peace ; in this man-
ner he fpeaks to the woman, Go tby -way, and Jin
no trior e, John viii. 11. He doth not fay, Go in
peace, tby fin is J or given thee. No ; no, but go thy
-way and /in no more : hereby faith ufually gets
a little ftrength, and look3 after the Lord with
more hope ; it begins to plead with God, as Mo-
tes did, O Lord, thou ba/l begun tojhew grace un-
to tby Jervunt, go on, Lor,!, to manifejl unto me
all tby goodnefs. Here faith takes a little hold on
■ be covenant of grace ; it may be the hand of faith

is feeble, fhaking and trembling, yet it takes a
little hold, it receives fome encouragement, it finds
that its former feeking is not in vain-

3. Sometimes God anfwers more fully and fatis-
factorily, and applies fome promife of grace to the
confeience, by his own Spirit ; he lets the foul feel
and tafte the comforts of himfelf, or of* fuch and
fuch a promife, more effectually than ever before :
Fear not (faith God) for I am thy God, I la. - xJi.
10. Here faith waxeth bold, and with glad heart
entertains the promife brought home unto it. The
apoftle calls this, The embracing of the promifes,
Heb. xi. 13. Now embracing implies an affection-
ate receiving with both arms opened ; fo the foul
einbraceth the promife, and the Lord Jefus in
the promife ; and having him, like Simeon, in his
arms, it lays him in the bofom, it brings him into
the chamber of the heart, there to relt and abide
for ever. And now is the covenant ftruck be-
twixt God and the foul : Now, the foul poffeffeth
God in Chrift, as her own; it refts in him and is
fatisfied with him, it praifeth God for his mercy,
as Simeon did when he had Chrift in his arms ; it
commits itfelf wholly and for ever to that good-
nefs and mercy which hath been revealed to it.

O my foul, haft thou come thus by little and
little to touch the top of Chrift's golden fceptre ?
Why, then is thy hand given to God, then art
thou entered into a covenant of peace, Chrift's of-
fering and thy receiving the covenant of grace,
bear a fweet agreement, an harmonious confor-
mity.

2- God in Chrift keeps covenant with us ; fo
we through Chrift lhould be careful and diligent to
keep covenant with God ; in the things of this life,
a ftrict eye is had to the covenants we make j now,
is it not enough for us to enter into covenant with
God, but we muftkeep it? The Lord never will,
never hath broken the covenants on his part ; but,
alas ! we on our parts have broken the firft covenant
of works i take heed we break not the fecond, for
then there remains not any more place for any more
covenants ; as the Lord keeps covenant with us, fo
let us keep covenant with him ; and therein is the
ble ili n g , The mercy of the Lord is from ever la fling
to everlajling, — to fuch as keep his covenant, Pfal.
ciii. 17, 18.

There is much alfo in this keeping of the cove-
nant, and therefore give me leave a little to en-
large :

Front the Creation until his firjl Coming.

121

large ifondry acts of faith are required to this keep-
ing of the covenant. As thus,

i . Faith in keeping tiie covenant hath always an
eve to the rule and command of God. As in the
things to be believed, faith looks upon the promife;
fo in things to be pradlifed, faith looks upon the
command : faith will prefenf no ftrange nre before
the Lord ; it knows that God will accept of no-
thing but what is according to his own will.

2- As faith takes direction from the rule, fo in
keeping of the covenant it directs us to the right
end, that is to the glory of God : we are of him,
and live in him, and by faith we muft live to him,
and from him : Far none of us liveth to him/elf, and
no man dielh to himfelf ; for whether toe live, we
live unto the Lord, wbetbefwe die, ive die unto the
Lord, whether ive live therefore or die ive are the
Lord's, Rom. xiv. 7, 8- 2 Cor. v. 15. Again,
He died for all, that they ixihich Hue fould not
henceforth line unto them I elves, hut unto him which
died for them, Pfal. 1. 15 and lxxxvi. 12. This
God claims as his right and due, Thou fbalt glori-
fyme \ faith God j yea, faith faith, I ivill adorify
thee for ever.

3. Faith in keeping the covenant fhields the
foul again;!: all hinderances that it meets withal:
as for initance, fometimes we are tempted on the
right hand by the baits and allurements of the
world, all thefe will I give thee, faith the world,
if thou tuilt be mine, John v. 4. But then faith
overcomes the world, by fetting afore us better
things than thefe. Sometimes we are tempted on
the left hand with crofles, afflictions, persecutions,
and fuffc rings for the name of Chrilt, but then faith
helps us to overcome, and makes us conquerors
through Chrilt that loved u% by fetting before us
the end of our faith and patience. It is faid of
Jefus, That, for the joy that was ft before him,
he endured the crofs, and defpifed the Jhame, Heb.
xii. 2.

4. Faith er.courageth the foul, that the Lord
will have a gracious relpect unto its keeping cove-
nant i In every nation he that fearcth him, and
worketh righteoufnefs, is accepted ivith him, Acts
x. 35. Surely this is no finall encouragement to
well-doing: what, would not a fervant do, if he
knew his Lord will take it in good part? Now,
faith allures the foul, there is not one prayer, one
holy defire, or one good thought, or word which

is fnoken, or done to the glory of God, but God
takes notice of it, and accepts it in good part.
Then thy that feared the Lord fpake ojten one to
another, and the Lord hearkened 'and heard it, and a
book of remembrance ivas written before him, for
them that Jeared the Lord, and that thought upon
his name, Mai. iii. 16.

5. Faith furniiheth the foul with ftrength and
ability to keep the covenant; by faith we get a
power and ftrength of grace; as thus

1. By faith we look at Chrift, as having all
fulnefs of grace in himfelf, // pleafed the Father,
That in him Jhould all fulnefs dwell, Col. i. 19.
All others have but their meafures, fome more,
fome lefs, according to the meafure of the gift of
Chrift, but Chrilt hath received the Spirit, not by
meajure, but in the fulnefs of it, John iii. 34.

2. By faith we know, that whatever fulnefs of
grace is in Chrilt, he had it not for himfelf only,
but for us; he received gifts for men, Pfal. Ixviii.
18. faid the Pfalmiit; notfor himfelf merely, but
tor men ; Of his fulnefs we receive grace for grace,
faith John i. 16. His wifdom is to make us wife,
his meeknefs is to make us meek, and his patience
is to make us patient.

3. By faith we look at Chrift, as faithful to di-
ftribute fuch grace unto us, as he received for us ;
He is faithful in all the houfe of God, Heb. iv. 2-
He is faithful indifpencing all the treafures of grace
committed unto him for his church's good: he
keeps nothing back, his faith fulnefs will not fuffer
him to keep that to himfelf which he hath received
for us : hence, as the Pfalmiit faith, He received
gifts for men, Pfal. Ixviii. 18. So the apoitle ren-
ders it, He gave gifts unto men, Eph. iv. 8. As
he receives, fo he gives, being faithful in all that
is committed to him.

4. By faith we feek God, and beg performance
of his promifes according to our need. Do we
want wifdom, meeknefs, patience, or any other
grace? Faith carries us by prayer unto the foun-
tain, and in this way it waits and expects to receive
the grace we want. As the child by fucking the
brcalt, draws forth milk for its own nourilhment,
and thereby it grows in ftrength ; fo do we by the
prayer of faith fuck from Chrift, and from the pro-
mi. e of grace, and by that means derive ftrength
to our inner man, to fulfil the covenant which we
have made with God.

Q. ■ 6. A;

I2i

Looking unto JESUS.

Chap. II.

6- As faith ftrengthens, fo if at any times by
occafion or temptation we fail in our covenant-
keeping, faith recovers us, and reftores us again to
our former eftate. I do not fay the covenant can be
broken betwixt God and us j we may offend God,
■and fail in the fervice of God, but till we refufe
God, and leave God, and choofe another mafter,
Lord, and hufband befides God, there is no dif-
folution of the covenant of grace: now, this a true
believer cannot do ; he may fall, and fall often,
yet he doth not fall, but he rifes again, he may
turn afide, but yet he turns again into the way of
the covenant. What afweet point is this, Chri-
ftians ! we may, and fometimes we do walk weak-
ly in keeping of covenant, our feet flip, and we
itep afide out of God's path,yet faith brings us back
again to God ; it caftsfhameonour faces, that af-
ter all the grace (hewed us, we fhould fo ill requite
God: it reminds us of thefe promifes, ' Return

* unto me, and I will return unto you, Zech. i. 3.

* Ye have done ail this wickednefs, yet turn not

* afide from following the Lord.' — For the Lord
' will not forfake his people for his great name's

* fake, becaufe it hath pleafed the Lord to make

* you his people,' 1 Sam. xx. 22. In the minding
of thefe, and fuch other promifes, faith doth en-
courage us to return unto God, to take words un-
to ourfel ves, and to plead the covenant of his grace
towards us ; this work of faith brought Peter
back to Chrift, whereas Judas, wanting this faith,
lies down indefperate forrow, never able to rife up,
or to recover himfelf.

O my foul, .art thou acquainted with thefe acts
of faith, enabling thee in fome good meafure to
keep covenant with God ! then is there a fweet
conformity betwixt thee and Jefus.

3. God in Chrift hath highly honoured us : as
we are his people, fo we through Chrift fhould
lionour him highly, as he is our God : this is the
main end of the covenant, and I fhall end with this.
O my foul, be like to God, bear the image and re-
semblance of God thy Father in this refpeft ; he
hath humbled himfelf to advance thee ; O then
humble thyfelf to advance him, endeavour every
way to exalt his name.

We are all willing to be in covenant with God,
that we may fet up ourfelves, that we may fit upon
thrones, and poflefs a kingdom ; but we mull
think efpecially of fetting up the Lord upon his

throne ; Afcrihegreatnefs to 6ur God, faith Mofes,
Deut. xxxii. 3. Make it a name, and a praife unto
him, That he hath vouchfafed to make us his peo-
ple, and to take us into covenant with himfelf;
honour him as he is God, but honour him more a-
bundantly as he is our God ; who fhould honour
him if his people will not ? The world knows him
not, The wicked will not feek after God, God is
not in all his thoughts, Pfalm x. 4. And fha!I
God have no honour? Shall he that ftretched out
the heavens, and laid the foundations of the earth,
and formed man upon it, have no glory? O yesf
the Lord himfelf anfwers, This people h,i~oe 1 form-
ed for tnyf elf , they Jhallfheiv forth my praife, Ifa.
xliii. 21. Surely God will have prai.e from hisown
people, whom he hath taken to himfelf. He ixill
be glorified in all thefe that come near to him, Lev.
x. 3.

But how fhould we honour God ? I anfwer,—
I. We mule fet him up as chief and higheft in
our.efteem : kings account not themfelves honour-
ed, if they be not fet above other men, and hence
God's people have ufed fuch expreffions concern-
ing God, as do fingle him forth beyond the com-
parifon of all creatures: Thus Mofes, ' Who is
' like unto thee amongft the Gods ? Who is like
' unto thee, glorious in holinefs, fearful in praife?,
' doing wonders ? Exod. xv. n. Thus David,
' Thou art great, O Lord God, for there is none

* like thee.neither is there any God befides thee,ac-
' cording to all that we have heard with our ears,

* 2 Sam. vii. 22. Thus Solomon, Lord God of
' Ifrael, there is no God like thee in heaven a-
' bove, or in the earth beneath, who keepeft co-
' venant and mercy with thy fervants, 1 Kings viii.
' 22. Thus Micah, Who is a God like unto thee,

* which pafTeft by the tranfgreflions of the rem-
' ntint of thine heritage?' Micah vii. 18. And thus
fhould we rife up in our thoughts and apprehenfi-
ons of God, until we come to an holy extafy and
admiration of God.

2- We muft count it our blefTednefs and high-
eft dignity to be a people in covenant with God ;
are we honourable ? Yet efteem this as our great-
eft honour, that God is our God ; are we low and
defpifed in the world? yet count this honour e-
nough, that God hath lifted us up to be his peo-
ple. Chriftians, if when we are counted as things
of nought, we can quiet ourfelves in this, that

God

Carrying on the JVork of Man's Salvation in his Incarnation.

133

Go I is our God, it when we are perfecuted, im-
prilbned, diftrefTed, we can fay, with Jacob, I
h iuqb, becaufe the Lord hath mercy on me,

(. mth taken me into covenant •with him ; fine-
ly then we do bear witnefs of God before heaven
and earth, that he is better to us than corn, or
wine, 01 ^yl, or whatfover this world affords.
3. We muit lie under the authority of every
of God, and we mull conform ourfelves to
the example of God ; that is, we muft labour to
become fo lowers of God, and imitate his virtues :
part of that honour which children owe to
their parents, to obey their commands, and to i-
initate their godly example; we cannot honour God

more, than when we are humbled at his feet to
receive his cuucrd, Deut- xxxiii. 3. Than when wc
renounce the manners of the world, to become his
followers as dear children, Eph. v. 1. O think of
this! for then we conform indeed ; then are we
holy as he is holy, and pure as he is pure ; and then
how fhould this but tend to the honour and glory
of our God?

Thus far we have looked on Jefus, as our Je-
fus in that dark time before his coming in the
flefh ; our next work is to look on Jefus, car-
rying jn the great work of man's falvation in
his firft coming or incarnation.

LOOKING UNTO

J E

U S.

In His BIRTH.

THE FOURTH BOOK, P ART FIRST.
CHAP. I. Sect. I.

Luke ii. 15. Let us noiv go even to Bethlehem, and fee this thing.
Of the Tidings of CHRIST.

IN this period, as in the former, we fhall firft
lay down the object ; and, fecondly, direct
you how to look unto it.
The objeft is Jefus, carrying on the work of
man's falvation in his firft coming in the flefh, until
his coming again. But becaufe in this long period we
have many tranfadtions, which we cannot with con-
veniencydifpatch together,we fhall therefore break
it into fmaller pieces, and prefent this object, Jefus
Chrift. 1. In his birth. 2. In his life. 3. In his death.
4. In his refurrettion. 5. In his afcenfion, feffion at
God's right-hand, and million of his holy Spirit.
6. In his interceflion for his faints, in which bufi-
nefs, he now is, and will be employed till his fe-

concf coming to judgment.

Firft, For the tranfactions of Jefus in his birth,
fome things we muft propound before, and fome
things after his birth ; fo that we fhall conclude
this period till the time of John's baptifm, or the
exercife of his miniftry upon earth. Now, in all
the tranfattions of this time, we fhall fpecially han-
dle thefe. 1. The tidings of Chrift. z- The
conception of Chrift. 3. The duplicity of natures
in Chrift. 4. The real diftin&ion in that dupli-
city. 5. The wonderful union notwithftanding
that diftindtion. 6. The birth of Chrift. 7. Some
confequences after his birth, whiift yet a child of
twelve years old.
Q^z JFbi

Looking unto J E S US.

124

The full paffage in relation to his birth, is the
tidings ofChrijl; this appears, Luke i. 26, 27,
13c. And in the ftxth month the angel Gabriel
-was Jent from God, &c. I fhall a little infill on
ibme of thefe words.

1 . The meffenger is an angel ; man was too
mean to carry the news of the conception of God :

Chap. I.

virgin gave fiefh to the eternal word by bearing it ;
thole that hear and keep God's word, are they
that travail in birth again until Chrift be forme I
in them, Gal. iv. 19. Hearing, they receive the
immortal feed of the word, by a firm purpofe of
doing they conceive, by a longing defire they quic-
ken, by an earneft endeavour they travail, and when

never any bufinefs was conceived in heaven, that the work is wrought, then have they incarnate the

did fo much concern the earth as the conception of
theGod of heaven in a womb of earth : no lei's there-
fore than an angel was worthy to bear thefe tidings,
and never angel received a greater honour than of
this embaffage. Angels have been lent to divers,
as to Gideon, Manoah, David, Daniel, Elijah,
Zachariah, &c. And then the angel honoured the
meffage, but here's a meifage that doth honour
the angel ; he was highly glorious before, but this
added to his glory. Indeed the incarnation of

word, and Chrift is formed in them. In thisrefpeft
was Mary bleffecl ; and I make no queftion but in
this refpeft alio the angel calls lie: bleffed, and Eli-
fabeth calls her bleffed, and Simeon calls her blei-
fed, and (he calls herfelf bleffed, and all generation-
call her bleffed, and God himfelf calls and makes
her bleffed; yea, as Paul faid, Cometh this blef-
fednefs on the circumcifion only? Rom. iv. 9. So
cometh this bleffedneis on the virgin only? No,
even blejjed are the poor in Spirit, blejjed are they

God could have no lefs a reporter than the angel that meurn, and blejjed are the meek, and blejjed
en God intended to begin his gofpel, are they ivhofe Jigs are not imputed, Matth. v. 3,

of God ; whe

he would firfl vifit the world with his angel, before
he would vifit the world with his Son; his angel
mull come in the form of man, before his Son mull
come in the nature of man.

This angel falutes the virgin, Hail, thou that
art highly favoured, The Lord is with thee, bi-jjed
art thou among women, Luke i. 28. Many men
and women have been and are the fpiritual temples
of God ; but never was any the material temple
of God, butonlyMary, and therefore blejjed art
thou amongjl women ; and yet we cannot lay, that
fhe was fo bleffed in bearing Chrift, as lhe was in
believing in Chrift ; her bearing indeed was more
miraculous, but her believing was more beneficial
to her foul: that was her privilege, but this was
her happinefs. Chrillians! if we believe in Chritl,
and if we obey the word of Chrift, we are the mo-
thers of Chrift. Whofoever doth the ivillofmy Fa-
ther which is in heaven, he is my brother, and
fijler, and mother, Matth. xii. 50. Every renew-
ed heart is another Mary, a fpiritual fanctuary of

4, 5. Ffal. xxxii. z- Even thefe hath God bleffed
with fpiritual bleflings in heavenly places, and thefe
mall Chrift entertain with a, Come, ye blejjed of
my father.

3. This virgin is troubled at thisfalute, Luke
i. 29. She might well be troubled ; For, 1. If it
had been but a man that had come in fo fuddenly,
when lhe expected none, or fo fecretly, when lhe
had no other company, or fo ftrangely, the doors
being properly fhut, flie had caufe to be troubled ;
how much more, when the mining glory of the
angel fo heightened the aftonifhment ? 2. Her fex
was more fubjecr. to fear ; if Zachary were amaz-
ed with the fight of this angel, how much more
the virgin ? W e flatter ourfelves how well we could
endure fuch vilions, but there is difference betwixt
our faith and our fenfes/ to apprehend here the
prefence of God by faith, this goes down fvveetly ;
but fhould a glorious angel appear among us, it
would amaze us all. But for this the angel com-
forts her, Fear not, Mary, for thou hajl ft

theLord Jefus. It was the woman's acclamation, favour ivith God, \er. 30. The troubles of holy

Bleffed is the womb that bare thee, and the paps
tbatgave tbeefuck, Lukexi. 27- True, faid Chrift,
but that bleffing extends only to one ; I will tell
you how many are bleffed, and rather bleffed, yea,
rather bleffed are they that hear God's word and
keep it, ver. 28. Bleffed are they that fo incar-
nate the written word, by doing it, as the bleffed

minds ever end in peace or comfort : |cy was trig
errand or the angel, and not terror; and there-
fore fuddenly he revives her fpirit with a cheerful
exhortation, Fear not, q. d. ' Let thofe fear who
' know they are in difpleafure, or know not they
' are gracious ; thine happy -eftate calls for confi-.
' dence, and that confidence calls for joy; What

' fnould

Cai rying en the Work of Man's Salvation' in his Incarnation.

bey fear, who are favoured of him, at
' whom the devils trembk i O Mary, how fhould
' joy but enter into thy heart, out of whole womb
1 iha.ll come falvatton V I queftion not but tfiefe
very words revived the virgin ; whatremote comer
of her foul was there into which thefe beams of
confolation did not fhine ?

4. Here is the foundation of her comfort and
our happinofs ; B.h Id, tboufbalt conceive in thy
nxtriub, and bring forth a Hon, and ] Jhall call his
nameji'lus, Luke i. 31. Never was mortal crea-
ture thus honoured, that her womb lliould yield
that flefh, which was perfonally united to theGod-
head, that (he fhould bear him that upholds the
world. There's one wonder in the conception,
another in the fruit, both are marvellous, but the
latter I take it is more myfterious, and fuller of
admiration : the fruit of the womb is Jefus, a Sa-
viour, the Son of the Highefi, a king, God Jhall
give him a throne, and he fhall reign for ever, for
of his kingdom there Jhall he no end, Ver. 31, 32,
2,1- Here was a fon, and fuch a fon as the world
never had before, and here was the ground of
Mary's joy; how could ihe but rejoice to hear
what her fon fhould be before he was ? Surely ne-
ver was any mother fo glad of her fon born, as
this virgin was of her fon before he was conceived.
The ground of this joy lies more efpecially in
that name, Jefus. Here, Chriftians ! here is the
object that you are to look unto ; the firft title that
the angel gives our Saviour, it is Jefus, a Saviour.
O come, let us dwell a little here, without Jefus
we had never known God our friend, and without
Jefus, God had never known us for any other than
his enemies. This name Jefus is better to us than
all the titles of God ; indeed, there is goodnefs
and greatnefs enough in the name Jehovah, but
v/e merited fo little good, and demented fo much
evil, that in it alone there had been fn.all comfort
for us, but in the name Jefus there is comfort,
and with the name Jefus there is comfort in the
name of God. In old times God was known
by his names of power, and of majelty, and of
his nature, but his name of mercy was referved till
now, when God did purpofe to pour out the whole
treafure of his mercy, by the mediation of his Son.
And, as this name is exalted above all names, fo
are we to exalt his mercy above all his works. O it
is an ufeful name in all depths, diftrelTb, roift-

ries, perplexities, we befeech God by the name of
Jefus to make good his own name, not to bear it
for nought, but, as he is a Saviour, fo to lave us,
and this is our comfort, that God will never Co
remember our wretched fins, as to forget his own
bleifed name, and efpecially this name, Jefus. O
it is the highe&i the near-:', the fweeteft na
t > us of all the names of Grid.

The reafon of this name was given bv the an-
gel to Jofeph, Thou fhalt call his name jefus, for
he Jhall Jave his people from their, fins, Matth. i.
21. But why from their fins? We fee m rati
willing to be laved from poverty ,ignominy, pla;
prifon, death, hell, the devil ; fin is a thing that
troubles but a few ; O, how few ? how very few
be there that break their fleep for their fins ? A-
las! alas! fin (if we underiland) is the very worft
of evils: there is no poverty but fin, there is no
fhame but fin, there is no prifon, but that prifon
is a paradife without fin; there is no death that
hath any fting in it but for I'm, The fling ofeteal
is fm, faith the apoftle, 1 Cor. xv. 55. Take ouc
the fting, and you may put the ferpent in your bo-
fom ; nay, I'll fay more, there is no hell but for
fin; fin firft kindled the fire of hell, fin fewels it -s
take away fin, and that tormenting flame goes out :
and for the devil, fin is his inftrument, whereby
he works all mifchief ; how comes a man to be a
flave to Satan, but by fin ? But for fin the devil
had no bufinefs in the world ; but for fin he could
never hurt a foul.

What abundance of benefits arc here in one -
word, He fhall fai/e his people from their fins ?
There is no evil incident to man, but it ceafeth to
be evil when fin is gone; if Jefus take away fin,
he doth blefs our very bleflings, and fanctify our
very afflictions ; he fetcheth peace out of trouble,
riches out of poverty, honour out of contempt,
liberty out of bondage; he pulls out the fting of
death, puts out the fire of hell ; as all evils ire
wrapt up in fin, fo he that faves us from fin, he
faves us from all fin whatfoever.

But is not Chrift as precious a name as Jefus is ?
I anfwer, No : For, 1. Chrift is not the name of
God: God, as he is God, cannotbe anointed, but
Jefus is the name of God, and that wherein he
more efpecially delights. 2. Chrift is communi-
cated to others, princes are called Chrifts, but
Jefus is proper to himftlf, there is no Saviour but

126

Looking unto J E S US.

Chap. I.

he. 3. Chrift is anointed; to what end, but to be
a Saviour ? Jefus is therefore the end, and the end

is always above the means. Why, this is that

Jefus, the Son of God's love, the author of our
ialvation, In whom alone God is well pleafed, and
whom the angel pnblifhed before he v,-as conceiv-
ed, Thou /hall conceive and bring forth a Son, and
(halt call his name Jefus.

SECT. II.

Of the conception of Chrift.

2. rT"^HE conception of Chrift was the con-
X clufion of the angel's mefTage ; no foon-
•er had the virgin faid, Be it to me according to thy
word, but according to that word it was: imme-
diately the Holy Ghoft overfhadowed her, and
forms our Saviour in her womb : now, Chriftians !
now was the time of love, efpecially if we relate
to his conception and birth, well may we fay,
Now was it that the day brake up, that the fun
arofe, that darknefs vaniflied, that wrath and an-
ger gave place to favour and falvation ; now was it
that free grace came down from heaven, thoufands
of angels waiting on her ; the very clouds part (as
it were) to give her way ; the earth fprings to
welcome her ; floods clap their hands for joy ;. the
heavenly hofts fing as fhe goes along, Glory to God
in the highefi, peace be upon earth, good will to-
wards men. Truth and righteoufnefs go before
her, peace and profperity follow after her, pity and
mercy wait on either hand, and when fhe firft
lets her face on the earth, fhe cries, A Jefus, a
Saviour, hear, ye fons of men ! the Lord hath fent
me down to bring you neivs of a Jefus ; grace and
peace be unto you ; I ivi-'l live with you in this
world, and you ft] all live with me in the world to
come. O here was blefled news ! why, this is
gofpel, pure gofpel, thi> is the glad t:dings ; free
grace proclaims a Jefus ; and a Jefus is made up
(as it were) all of free grace ; O what eternal
thanks do we owe to the eternal God ? If there
had not been a Jefus, (to borrow that expreffion)
made all of grace, of grace itfelf, we could ne-
ver had dealing with God ; O how nny we fay,
with the angels, Glory to God, blefjed be God for
Jefus Chrift.

But in this conception of Chrift are fo many

wonders, That ere we begin to fpeak them, we
may ftand amazed, without controversy great is the
myftery of godlinefs, God maniffted in the ftt/h,
1 Tim iii. 16. Say, is it not a wo idei , a myftery,
a great myftery, a great myftery, without all con-
troverfy, That the Son of God fhould be made
of a woman, even made of that woman, which
was made by himfelf ? Is it not a wonder, that her
womb then, and that the heavens now, fhould
contain him whom the heaven of heavens can-
not contain ? Concerning this conception of Chrift,
I fhall fpeak a little, and but a little. What can
man conceive much of this conception, which
was a conception without the help of man ? Our
greateft light we borrow from the angel, who de-
scribes it thus, The Holy Ghoft fhall come upon thee,
and the power of the higbeft Jhall overfhadow thee,
Luke i. 35.

Out of thefe words, obferve, 1. The agent or
efficient caufe. 2. The fruit or effect. 1. The agent
or efficient caufe of Chrift's conception is the Holy
Ghoft. This agrees with that fpeech of the angel
to Jofeph, That which is conceived in her is of the
Holy Ghoft, Matth. i. 20. Here it may be demand-
ed, why the conception of Chrift fhould be afcribed
to the Holy Ghoft, which is common to all the ac-
tions in the trinity ? I anfwer, not to exclude the
reft, but firft to fhew it was the free grace of God,
which is often termed, The Holy Ghoft. 2. Becaufe
the Father and the Son effected it by the Holy
Ghoft, fo was it his work immediately, and in a
fpecial manner ; good reafon have we to be thank-
ful to all the three perfons, to the Father for or-
daining this garment, to the Holy Ghoft for weav-
ing it, to the Son for wearing it, to the whole
Deity for cloathing us with it, and making us righ-
teous by it. — Neither yet is the HolyGhoft Chrift's
father, he did not beget him, but form him ; he
did not minifter matter from his own fubftance
whereof Chrift was made, but took a part of hu-
man nature from the virgin, and of that he made
the body of Chrift within her : away with all grofs
opinions and old herefies ! this conception of Chrift
was not by any carnal effufion of feminal humour,
but by way of manufacture, i.e. by handy-work,
or operation, or virtue of the Holy Ghoft ; or elfe
by the energetical command and ordination of the
Holy Ghoft, or elfe by the benediction and bleffing
of the Holy Ghoft, whereby that part of the vir-
gin's

Carrying on the Work of Man's Salvation in his Incarnation.

127

gins blaod or feed whereof the body of Chrift was bodyof a child be fully formed: now, itwasother-

to be framed, was lb cleanfed and fanctified, that wife with the body of Chrift, for in the very in-

in it there fhould be neither fpot nor ftain of ori- ftant of his conception, he was made perfect in

ginal pollution. body and foul, void of fin, and full of grace, in

2. The fruit or effect was the framing of Chrift's the very inftart of his conception he was perfectly

manhood, in which we may obferve the matter framed, and initantly united into the eternal word,

and manner, i. For the matter, obferve we the perfect God, and perfect man. Surely this was

matter of the body, and of the foul of Chrift. i . extraordinary, and this is the property of the ho-

The matter of the body of Chrift, it was the very ly Ghoilfubito operari, to work initantly, and per-

fielh and blood of the virgin, He ivas made of a lectly, ' As foon as ever the flefli was conceived,

woman, faith the apoftle, Gal. iv. 4. i. e. of tiie
flelh and blood, and fubftance of the woman, And
he ivas made of the feed of David, (faith the apo-
ftle) according to thefiefb, Rom. i. 3. Otherwife

it was prefently united and made the flelh of the
' Son of God,' Aug. L. de fide ad el C 18. It
was luddenly made, perfectly made, holily made.
The fecond action afcribed to the holy Ghoft,

he could not have been the fon of David according is adumbration or overlhadowing of the virgin

to the flelh ; and if it be true which the philofophers This teacheth us that we fhould not fearch over

fay, ' That the feed of the man doth not fall into much into this great myftery, alas ! it is too high:

' the fubftance of the child, but only doth difpofe for us : if tke courfe of ordinary generation be a

' the feed of the woman (as a workman frameth fecret, how part all comprelienfion is this extraor-

' and difpofeth his work) to make the fame into the dinary operation ? The holy Ghoft did call: a fha-

4 form of a man :' Why then, I know not wherein dow over the virgin, and withal a fhadow over thi.>

the conception of Chrift fhould differ in the mat- myftery ; why fhould we fee!: a clear light, where

ter at all from our conception, fave only in the a- God himfelf will have a fhadow ? I knoxv the tnbrd '

gent, or worker of his fubftance, who was the was made fiefij, (faith Chryfoftome) horn. 5. but

holy Ghoft. 2. The matter of fubftance of the how he was made I know not.

foul of Chrift was not derived from the foul of the 1. Ufe, In way of confutation, this wor<J €on-

virgin, as a part thereof, but it was made as the ception is the bane of divers hercfies, 1. That of

fouls of other men be, i. e. of nothing, by the the Manichee, who held he had no true body; if

power of God, and fo infufed into the body by fo, as one fays well, that had been virgo decipiet,

the hand of God : but of thefe things (of his body not concipiet, rather a deceiving of us, than a con-

and foul, and human nature) we fhall fpeak more ceiving of him. 2. That of the Valentinian re-

largely in the next fection. vived lately in the anabaptiji, who hold that he

2- For the manner of framing Chrift's human na- had a true body, but made in heaven, and fent in-

ture it was miraculous ; the angel afcribes two ac- to the virgin here on earth ; andiffo, that had

tions to the holy Ghoft in this great work, the one been virgorecipietnotconcipiet, rather a receiving,

to come upon the virgin, the other to crtf^adow than conceiving; yet I cannot but wonder how

her ; by the firft is fignified the extraordinary work confidently the anabaptiit s tell us, That the fiefh

of the holy Ghoft in fafhioning the human nature of of Chrift esse down from ba:z-;?r., and ogiGad

Chrift, as it was faid of Samlon, The Spirit of the through the virgin Mary as water through a con-

Lordcame upon him, Judg. xiv. 6. i. e. The holy duit pipe, without taking any fubftance horn her :

Ghoft infpired him with an extraordinary ftrength; their objections are raifed out of thefe texts.

fo the Spirit of the Lord came upon her, i. e. the 1. No man afcendetb into heaven, hut he that
holy Ghoft wrought in her an extraordinary way. came down from heaven, even the Son of manwbicb
As for inftance, in ordinary generation our fub- isinheaven, John iii. 13. Ianfwer, 1. Thisfpeech.
ftance and parts are framed fucceffively by degrees, muft be underftood, firft, in refpect of his God-
as firft the feminal humours become an embrio, head, which may be faid in fome fort to defcend,
then a body inorganical, then are fafhioned the li- in that it was made manifeft in the manhood here
ver, heart, and brain, and then the reft one after on earth. 2. This fpeech mav be underftood
another ; and it is at lcaft forty days before the truly of the whole perfon of Chiift, to whom the .
• pro...

128

Looking unto JESUS.

Chap. I.

properties of each nature (in refpedt of the com-
jiiunication of properties) may be fitly afcribed ;
but this doth no way prove that his fle/h which he
affirmed on earth defcended Froni heaven.

2- The fir Jl tnan is of the earth, earthy : the

fscond man is the Lor a1 from heaven, — heavenly.
i Cor. xv. 47, 48. I anfwer, 1. This holds forth

"that Chiift was heavenly minded, as fometimes he
told the Jews, Tint are from belotv, I am from
above ; yen are of this vjorld, 1 am not of this
ivor Id ■, Ghrtft was not worldly-minded, or fway-
edwith the lufts of the fleth, or any way earthly
affected ; as fometimes he could tell his apoftles,
Tears not of the iv;rld, John viii. 23. and xv. 19.
So much more might he fay of himfelf, that he
Mras not of this world, but his convcrfation was in
heaven. Or, 2. This holds forth that Chrill was
heavenly, or from heaven in refpeel of the glori-
ous qualities which he received after his refur-
recYion : and not in refpeel of the fubftance of his
body, many glorious qualities was Chuff endow-
ed with after he was raifed (I fhall not now dil-
pute them) which he had not before, and in re-
fpeel: of thefe he might be called heavenly, or from
heaven. 3. This holds forth that Chrill alfo was

• in fome fort heavenly, or from heaven in his hu-
man nature, in that the human nature was united
to the divine, and withal in that the human na-
ture was formed by the Holy Ghoff : fo John's
baptifm is laid to be from heaven, though neither
he, nor the water wherewith he baptifed defcended
from heaven, butbecaufe he received it from God
who is in heaven. Chrift was conceived (as you
heard) by the Holy Ghoff, and in that regard his
generation was divine and heavenly, or from hea-
ven.

2. Ufe. In way of comfort and encouragement,
Chrift was thus conceived that he might fandtify
our conceptions : as the firft Adam was the root
of all corruption, fo is the fecond Adam the root
of all fanftification : Chiift went as far to cleanfe
us, as ever Adam did to defile us. What ? Were
cur very conceptions defiled by Adam ? In the firft
place, Chrift takes courfe for this ; you fee he is
conceived by the Holy Ghoff, and he was not idle
whilft he was in the womb ; for even then and
there he eat out the core of corruption that cleav-
ed clofe to our defiled natures : fo that God will
not account evil of that nature that is- become the

nature of his own dear Son. G the condefcenfions
oi our Jefus ! O that ever he would be conceived
in the womb of a virgin ! O that he would run
through the contumelies of our fordid nature, that
he would not refufe that which we ourfelves are
in fome fort afhamed of! Some think it a reafon
why the Anabaptifts, and fome others run into
fuch fancies, and deny this conception of Chrift,
only to decline thofe foul indignities (as they take
them) for the great God of heaven to undergo ;
but certainly this was for us, and for our fakes,
and therefore far be it from us to honour him the
lefs, becaufe he laid down his honour lor our fakes.
No, no, let us honour him more, and love him
more : the lower he came for us, the dearer and
dearer let him be unto us : confider, in all thefe
tranfaclions, Chrift was carrying on the great
work of our falvation, otherwife he had never
been conceived, never had aflumed to his perfon
human nature, never had been man.

SECT. III.

Of the duplicity of natures in Chrift.

3. r I '^ H E duplicity of natures in Chrift ap-
X pears in that he was truly God, and
truly man, 'To us a child is born, faith the pro-
phet. There is a nature human, and hejhallbe
called the mighty God, If. ix. 6. There is a nature
div ine ; God/ent his Son, faith theapoftle, therefore
truly God, and this Son made of a ivoman, Gal.
iv. 4. Therefore truly man : one would have
thought this truth would never have come into
controverfy in our days ; but thefe are the laft days,
and that may take off" the wonder ; In the laft days
fhall come perilous limes, 2 Tim. iti. 1. Men /ball
re ft ft the truth, &c. Zech. xii. 8. In the laft days
I know there will be abundance of truth revealed,
The knowledge of the Lord fhall be as the tuaters
that cover thefea, and every child ftjall be as Da-
vid, Dan xii. 4. And the book that was fealed,
muft be opened, and knowledge fhall be increafed ;
but Satan even then will be as bufy to fow his
tares, as God in fowing of his wheat : then is Satan
aclive to communicate errors, when he fees God
begin to difcover truths ; he hopes in the heat of
the market, to vend his own wares, and 1 believe
this is one reafon why now the devil fets on foot fo

manv

Carrying on the Work of Man's Salvation in bis Incarnation-

\2Cj

many dangerous error. . that To he may prejudge the
hearts or" Goa's people in the receiving and enter-
taining 10 many glorious truths. But that we may
not pais over rach a fundamental error as this,
tome faying with Alartian, That he is God, but
not man; and others, with Arius, That he is man,
but not God ; I ftiail therefore confirm this truth
of the two natures or Chrift againll the adverfaries
of both fides.

And. i. That Chrift is true God, both appar-
ent fcriptures, and unanfwerable reafons drawn
from fcriptures do plainly evince.

i . The fcriptures call him God. In the begin-
ning was the ivord, and the word <was ivith God,
an:! the ivord ivas God*, John i. I. And unto the
Son he faith, Thy throne, O God, is for ever, Heb.
i. 1 8. And Thomas anjwered and faid unto him,
My Lord, and my God. and ttdteh.ed to yourf elves,

and to all the flock. To feed the chut ch of God

•which he hath purchafed ivith his onvn blood, John
xx. 28. Acts xx. 28. And.hereby perctivewe the
love of God, becauje he laid down his life for us,
1 John iii. 16. And we know that the Son of God
is come-. — This is the true God, and eternal life,
1 John v. 20. And without controverfy, great is
the myjlcry ofgodlinefs ; God ivas manifeftedin the
fiefh, 1 Tim. iii. 16.

2. Unanfwerable reafons drawn from fcriptures
prove him God : thus it appears,

1. From thofe incommunicable properties of the
Deity, which are properly afcribed unto him : he
i; eternal as God, Rev. i. 17. He is infinite as God,
Matth- xxviii. 20. He is omnifcientas God, Mat.
ix. 4. He is omnipotent as God, He that cometh
from above, is above all, John iii. 13. He is able
to jtibdue all things unto bi/nfelf, Philip, iii. 21.
Hehatb the keys of h linn I death, Rev. i. 18.

2- From thefe relations he hath with God, as
to be the only begotten Son of God, John i. 18.
The image of the Father, 2 Cor. iv. 4. Col. i. 1 5.

3. From thefe acts afcribed to him, which are
only agreeable to the divine nature, as to be the
author of our election, Johnxiii. 18. To know the
fecrets of our hearts, Matth. ix. 4. To hear the
prayers of his people, John xiv. 14. To judge
the quick and the dead, John v. 22- And thus he
creates as God, John i. 4. He commands as God,
Matth \ iii. 26. Heforgives as God, Mat. ix. 6.
He fancYifics as Gcd, John i. 12. He glorifies as

God, John x. 28.

4. From all thofe acknowledgements given to
him by the faints, which are only proper unto God,
and thus he is believed on as God, John iii. 18
He is loved as God, 1 Cor. xvi. 22. He is obeyed
as God, Matth. xvii. 5. He is prayed to as God,
Acts vii. 59. He is praifed as God, Rev. v. 13.
He is adored as God, Heb. i. 6. Phil. ii. 10
Surely all thefe are ftrong demonftrations, and
prove cleaily enough that Jelus Chrift is God,
But why was it requifite that our Saviour ihould
be God r I anlwer, 1 . Becaufe none can fave fouls,
nor fatisfy for fin but God alone j There is none,
(faith the Pfalmi ft, Pfal. xlix. 7, 15.) that can
by any means redeem his brother, or give God a ran-
fom for him. — But God will redeem my foul from
the power of hell. 2. Becaufe the fatisfaclion which
is made for fin, mult be infinitely meritorious : an
infinite wrath cannot be appeafed but by an infinite
merit; and hence our Saviour muft needs be God,
to the end that his obedience and fufferings might
be of infinite price and worth. 3. Becaufe the bur-
den of God's wrath cannot be endured and run
through by a finite creature : Chrift therefore muft
needs be God, that he might abide the burden,
and fuftain the manhood by his divine power. 4.
Becaufe the enemies of our falvation were too
ftrong for us ! how could any creature overcome
Satan, death, hell, damnation? Ah ! this requir-
ed the power of God ; there's none but God that
could deftroy him that bad the power of death, that
is the devil.

2. As Chrift is God, fo he is true man, he was
born as man, and bred as man, and fed as man,
and flept as man, and wept as man, and forrovved
as man, and fuffered as man, and died as man ;
and therefore he is man.

But more particularly, 1. Chrift had a human
body ; Wherefore when he came into the world,
he /aid, facrijice and offering thou wouldefl not, but
a body haft thou prepared me, Heb. x. 5. And
when the apoftles thought they had feen a phan-
tafm, or a fpirit, he faid unto them, handle me
and fee, becaufe a fpirit hath not fie lb and bones, asr
you fee me have, Luke xxiv. 39. Here's a truth
clear as the fun, and yet, O wonder ! fome in our
times, (as Cochlaeus witnefTeth) do now avouch,
That he had but an imaginary body, an aerial bo-
dy, a phantafm, only in fliew, and no true bodv.
R 2. Chrift

Locking unto JESUS.

Chap. I,

2. Chriib had an human reafonable foul, My
foul is heavy unto death, faid Chr/ft, Matth. xxvi.
38. And, again, Father, into thy hands I com-
mend my Spirit, Luke xxiii. 46. Surely, (faith
Nazianzen) either he had a foul, or he tvillnotfaue
afoul. The Arians oppofed this, faying, Chrift had
710 human foul, but only a living fiejh ; becaufe the
evangelift faith, that the word ivas made Jhjh,
John i. 14. But this is nfynechdocbe very ufeful
in Scripture to put the part for the whole, and fig-
nifieth as much, as though he faid, 'The ivordivas
■made man. I know fome reafons are rendered why
the evangelift faith, he ivas made fiejh, rather than
he ivas made man. As, 1. To (hew what part of
Chrift was made of his mother ; not his Deity, nor
his foul, but only his flefh. 2. To exprefs the great-
nefs of God's love, who for our fakes wuuld he
contented to be made the vileft thing, fiejh, which
is compared to grafs. All flefh is grafs, Ifa. xl. 6.
3. To ihew the greatnefs of Chrift's humility, in

that he would be named by the meaneft name,
and bafeft part of man ; the foul is excellent, but
the flefh is bafe. 4. To give us fome confidence
of his love and favour towards us, becaufe our
flefh, which was the part moil corrupted, is now
united to the Son of God.

3. Chrift had all the properties that belong ei-
ther to the foul or body of a man : nay, more than
fo, Chrift had all the infirmities of our nature, fin
only excepted : I fay the infirmities of our nature,
as cold and heat, and hunger and thirft, and wea-
linefs and weaknefs, and pain, and the like ; but
I cannot fay, That Chrift took upon him all our
perfonal infirmities : infirmities are either natural,
common to all men, or perfonal, and proper to
fome men, as to be born lame, blind, difeafed ;
ns to be affected with melancholy, infirmity, de-
formity; how many deformed creatures have we
amongft us ? Chrift was not thus, his body was
fiamed by the Holy Ghoft of the pureft virgin's
blood, and therefore I queftion not, it was pro-
portioned in a moft equal fymmetry and correfpon-
«Jency of parts, He ivas fairer than the fans of men,
Iiis countenance carried in it, ' An hidden vailed
' ftar — likebrightnefs, (faith Jerome) which being

* but a little revealed, it fo ravifhed his difciplcs

* hearts, That, at the firft fight thereof they left

* all, and followed him : and it fo aftoni fried his

* enemies, that they (tumbled, and fell to the

' ground.' So then he had not our perfonal in-
firmities, but only our natural, and good reafon,
for indeed he took not upon him an human perfon,
but only an human nature united to the perfon of
his Godhead.

But why was it requifite, that our Saviour fhould
be man? I anfwer, 1. Becaufe our Saviour mult
differ and die for our fins, which the Gcdhead
could not do. 2. Becaule our Saviour muft per-
form obedience to the law, which was not agree-
able to the law-giver; the Godhead certainly is
free from all manner of Subjection. 3. Becaufe
our Saviour muft Satisfy the ; 11 (lice of God in ihe
fame nature wherein it was offended, lor, fi nee by
man came death, by man came alfo the refurredi-
on of the dead, 1 Cor. xv. z\. 4. Becaufe by this
means vue might ha-ue free accejs to the throne of
grace, and might find help in our necefjities, bay-
ing fucb an high priefl, as ivas in ail things tempted
like unto us, andiuas acquainted ivith our infirmi-
ties in his ovon perfon, Heb. iv. 15. and v. 6*

SECT. VI.

Of the diflinclion of the tivo natures in Chrifl.

Real distinction of thefe two natures is
evident, 1. In regard of eifence, the
Godhead cannot be the manhood, nor can the
manhood be the Godhead. 2. In regard of pro-
perties, the Godhead is moft wife, jult, omnipo-
tent, yea, wifdom, juftice, omnipotency it felf, and
fo is not the manhood, neither can it be. 3. They
have diftinct wills. Not my will, but thy uoill be
done, O Father, Luke xxij 42. Plainly differen-
cing the will of a creature from the will of a Crea-
tor. 4. The very actions in the work of redempti-
on are indeed inseparable, and yet diiiinguifhable,
I lay doivn my life and take it up a. vain, John x.
18. To lay it down was the action of man, not
of God ; and to take it up was the action of God,
not of man. In thefe relpects, we lay, each na-
ture remains in itfelf intire, without any converh-
on, compofition, comniixion, or confufiorf; there
is noconverfion of one into the other, as when he
changed water into wine, no compofition of both,
no abolition of either, no condition at all. It is
eafy to obferve this real diftinction of his two na-
tures, from firft to laft ; as, firft, he was conceived

Carrying on tbe Work of Man' 's Salvation in bh Incarnation.

131

as others, and Co he was man ; but he was con-
ceived by the Holy Ghoft, as never was man,
and Co he is GGd. z- He was born as others, and
fo he was man : but he was born of a virgin, as
never was man, and this f peaks him a God. 3. He
was crucified, lie oied, arid was buried, and fo he
was man ; but he arofe again from the dead, a-
fcended into heaven, m thence fhall come

at lail to judge the quick, and the dead, and fo he

is God. Or, if from the apoftles fyffibol, we

go to the gofpel, which fpeaks both natures at
large, we rind there, 1. He was born oi his mo-
ther, and wrapped in twaddling clouts, as being a
man; but the ftar fhines over him, and the wife
men adore h;m as" being a God. 2. He was bap-
tized in Jordan, as being a man ; but the Holy
Ghoft from heaven defcended upon him as being
a God. 3. He is tempted of Satan as being a man,
but he overcame Satan, and difpoifeiled devils as
being a God. 4- He travelled, and was thirfty
and hungry, and weary, as being a man, but he
refreshed the weary, and fed the hungry, and gave
drink, even water of life to the thirfty, as being a
God. <;. He flept in the (hip, and his difciples
awoke him, as being a man; but he rebuked the
Winds, and ftilled the raging of the tumultuous
feas, as being a God. 6 He was poor and needy,
had not an houfe to put his head in, as being a
man ; but he was and is rich and mighty, and can-
not be contained in the heaven of heavens, as be-
ing a God. 7. He was forrowfuland fad, he wept,
and he prayed, as being a man j but he comforts
the forrowful, and heareth the prayers of all his
faints, as being a God. 8- He was whipped, and
rent, and torn, and crucified, as being a man;
but he rent the vail of the temple, and caufed
the fun to hide his face for fliame when he was
crucified, as being a God. 9. He cried out on
thecrofs, Ehi, Eloi, LamafaBacbthani, as being
a man ; but he could fay to the thief, 'To-day Jba/t
tbou be ivitb me in paranife, as being a God, 10.
He died and was* buiied, and lay in the grave, as
being a man; but he oveicaine death, and de-
ftroycd the devil, and railed up himfelf to life a-
gain, as being a God. 1 1 . After his refurrection,
he appeared to his difciples, and eat with them,
and talked with them, as being a man but he
provided meat, and vanifhedout of their fight, as
being a God. \z He attended into heaven, and

the heavens now contain him as he is man ; but he
fuftains the hea\ eris^ and commands ajl therein, and
rides on the fame as being a God. rI hus, we fee
all along two i< 1 aiures full continuing

in Chri'ft ; God being become man, the Deity was
not abolilhed, but the human nature was adjoin-
ed, according to the old diftick, Sum quod erarn,
nee erath quod fum, Sec. I am that I was, but I
was not that I run. You will fay, How then is it
laid, Tbe ixjord %vas made flejb, or God became
man? I anfwer, One thing may become another
either by way of change, as when the water was
turned into wine, but thus was not Chrift, the
Godhead was for a time concealed, but it was ne-
ver cancelled ; or one thing may become another
byway of union, as when one fubilance is adjoined
unto another, and yet is not transferred or chang-
ed into the nature of the other. Thus, a foldier
putting on his armour is an armed man, or a man
wearing his own garments, is no more a naked but
a cloathed man ; and yet the armour of the fol-
dier, the man and his apparel are diftinft things„and
thus it was with Chrift ; the flefh is faid to be dei-
fied, and the Deity is faid to be incarnate ; not by
the converfion of either into the nature of the 0-
ther, but by aifuming and adjoining the human na-
ture to the divine, and yet ftill the human nature
and the divine are diftindt things ; both the natures
in Chrift do remain entire and unconfufed ; indeed
the humanity is much magnified by the divinity j
but the divinity is nothing altered by the humani-
ty. Thus much for the diftin&ion of his two na-
tures.

SECT. V.

Of tbe union of tbe tivo natures of Chrift in one
and tbe fame nature.

S-

TH E union of two natures of Chrift, in
one and the felf-fame perfon, is thai-
great wonder, which now we muft fpeak as we arc
able ; but, alas ! how fhould we fpeak this union,
and not be confounded in ourfelves ? It is a great
myftery, a fecret, a wonder, many wonders have
been finre the beginning of the world, but all the
wonders that ever were, muft give place to this,
and, inrefpecl: thereof, ceafe to be wonderful. Nei-
ther the creation of all things out of nothing, nor
R 2 the

Looking unto J E $ U S.

Chap. 1.

the reftoration of all things into their perfect be-
ing; 1 mean, neither the nrft work, nor the laft
work of God in this world, (tho' mod admirable
pieces) may be compared with this. The union of
the two natures of Chrift, into one perfon is the
higheft pitch, (if any thing may be faid higheft in
that which is infinite) of God's wifdom, goodnefs,
power and glory : well therefore faid the angel to
Mary, The power of the higbeji JJjall overjhadoiv
thee. And if Goddidoverfhadow this myftery with
his own vail, how lhould we prefume with the men
of Bethfhemifh to look into it? Chriftians, if you
will needs put it to the queftion, How that won-
derful connection of two fo infinitely differing na-
tures, in the unity of one perfon, fhould be eftect-
ed ? 1 muft anfwer you with the apoftle, Who is
Sufficient for thefe things f Certainly thefe are the
things which the angels defire to jloop and look in-
to, i Pet. i. 12. It is an inquiiition fitter for an e-
vangelical intelligence than for our fhallow capa-
city ; and yet, as Mofes could not choofe but
wonder, though he muft not draw nigh to the bulli
burning with fire, and not confumed ; fo, though
we dare not draw nigh to fee this great fight, hoiu
poor duft and ajhes fhould he affumed into the uni-
ty of God's oivn perfon, and that in the midjl of
thofe everlafling burnings, the hufh foould remain
iinconfumed, and continue frejh and green for ever-
more, Ila. xxxiii. 14. Yet what doth hinder but
we may ftand aloof off, and wonder at it ? This
is one piece of our duty, to recite all the longbe-
fore palled acts and benefits of God, (as well as
we may, fcripture ftill going along) that thereby
we may admire, and adore, and exprefs our love
and thankfulnefs unto God.

For the untying of this knot, I cannot but won-
der what a world of queftions have been tolled in
lchools. As,

1. Whether the union of the word incarnate
was in the nature ? — 2- Whether the union of the
word incarnate was in the perfon? — 3. Whether
ihe human nature was united to the word by way
of accident ? 4. Whether the union of the di-
vine and human nature be fome thing created? —
5. Whether the union of the word incarnate be

the fame w ith aflumption ? 6. Whether the u-

nionof the two natures of Chi ill be the chief of all

unions? 7. Whether the union of the two na-

tujes of Chrift was made by grace ? 8. Whe-

ther it was convenient for the divine perfon to af-

fume a created nature? 9. Whether a divine

perfon could aflume the nature human? 10.

VV hether more perfons divine could affume one na-
ture human ? — n. Whether it was more conve-
nient, that the perfon of the Son lhould aflume hu-
man nature than any other of the perfons in the
Godhead ? — 12. Whether the human nature was
more aflumptible by the Son of God than any other

nature ? 13. Whether the Son of God did not

aflume the perfon of man ? 14. Vv hether the

Son of God affumed the human nature in all its in-
dividuals, or abftraeted from all individuals ?

15. Whether the Son of God aflumed a true body,

foul, and all its intellects ? 16. whether the

Son of God, in refpect of nature, though not of
time, did firft aflume the foul, and then the body
of man? — 17. Whether the Son of God in human
nature aflumed all the defects of the body ? — 18.
Whether the Son of God affumed all the defects

of the foul of man ? 19. Whether by virtue

of this union, thofe things which are agreeable to
the fon of man, may be predicated of the Son of

God, and e converfo? 20. Whether Chrift be

one or two ? And whether in Chrift be one or two
wills, one or more operations? Thele and many
other like queftions are railed, that in their difcul-
fions make up large volumes, but I lhall leave
them all to the fchools.

In the explication of this union, that which 1
fhall infill on (as the moft neceffary for our under-
ftanding) is, 1. The union itfelf. 2. The effects
or benefits of it.

1. For the union itfelf we fhall difcufs, 1. Of
the forts of union, and of what fort this is. 2. Of
the very thing itfelf wherein this union confifts. p
Of the fcriptural texts that confirm this union. 4.
Of the fimihtudes that hold forth this union. 5.
Of the perfon afTuming, and of the nature aflumed,
and of the reafon of this way. And of thefe as
briefly as I may ; I would rather fay much in a lit-
tle, than a little in much.

1. Union is of divers forts, as natural and my-
ftical, accidental and fubftantial, eflential and in-
tegral. But I fhall pals thefe by, and fpeak only
of thefe forts. 1 . When one of the things united
is turned into the other, as when a drop of water
is poured into a veflel of wine. 2- When both
the things united are changed in nature and eflencp,

Currying on the Work of Mant Safyalifti in his Incarnation.

•33

as when the elements are united to make mixt or
compounded bodies. 3. When there is no change
of things united, but the conititution ot a third na-
ture out of them both, as is the union ot the foul
and body. 4. When there is neither a change of
the natures united, nor a conititution of a third
out of them both, but only the founding, fettling,
and Haying of the one of the things united in the
other, and the drawing of it into the unity of the
perfonal being or fubfiltence of the other : lb the
branch of a tree being put upon the ftock of ano-
ther tree, it is drawn into the unity of the lubfiil-
ence of that tree into which it is put : and whereas,
if it had been fet in the ground, it would have
grown as a feparate tree in itfelf, now it groweth
in the tree, into which it is grafted, and pertain-
oth to the unity of it : and this kind of union, doth
of all others moft perfectly refemble the perfonal
union of the two natures of God and man in Chritt,
-wherein the nature of man, that would have been
a perfon in itfelf, if it had been left to itfelf, is
drawn into the unity of the divine perfon, and fub-
fifteth in it, being prevented from fubfifting in it-
felf, by this perfonal union and aifumption. .

2. For the thing wherein this union of two na-
tures conlifts, we fay, That this union confifts in
that dependence of the human nature on the per-
fon of the ivora1, and in that communicating of the
perlon, or fubfiftence of the ivord, with the hu-
man nature that is alfuined ; fo that it is an hypo-
ftatical or a perfonal union, that is, fuch an union,
as that both natures do make but one perfon of
Chrift ; for the better underltanding of this, we
mull conlider what the difference is betwixt na-
ture and perfon, and whai makes an individual na-
ture to be a perfon, briefly thus, ' To be this or
4 that, we fay, is an individual nature ; to be this
4 or that, in, and for itfelf, is a perfon or fubfiit-
* ence ; to be this or that, in, and for another,
4 is to pertain to the perfon or fubfiftence of ano-
4 ther.' Now, amongit thofe created things, which
are naturally apt to make a perfonal being, or to
fubull in and for. themfelves, there is a very great
difference. For, —

1. Some things of this kind may become parts
of another more entire thing of the fame kind ; as
we fee in all thofe things wherein every part hath
the fame nature that the whole hath; as every
drop of water is water, and being left to itfelf, it

is a fubfiltence in itfelf, and hath it. quality, nature
and being in, and for itfeif, but if it be joined to
a greater quantity 01 water, it hath now no being,
quantity, nor operation, but in and for that great-
er quantity of water into U/hich it is poured.

2. Other thing- 0;' this kind cannot naturally
put theuilclvci iota the unity of any other thing,
and yet by the help of lome foreign caufe they may
be united; as the branch of a tree of one kind,
(which put into the ground, would be an entire
diltinct tree in itfeif) may by the hand of a man
be put into the unity of a tree of another kind j
and fo grow, move, and bear fruit, not diltincT.-
ly in and for itfelf, but jointly in, and for that tree
into which it is planted.

3. Other things of this kind cannot by force
of natural caufes, nor by the help of any foreign
thing, even become parts of any other created
thing, or pertain to the unity of the fubfiltence of
any fucli thing; as the nature of man, and the
nature of all living things ; and yet by divine and
fupernatural working, it may be drawn into the
unity of the fubfiltence of any of the perfons of
the bleffed trinity, wherein the fulnefs of all be-
ing, and the. perfection of all created things, is in
a more eminent fort than in themfelves ; for though
alLcreated things have their own being, yet feeing
God is nearer to them than they are to themfelves,
and they are in a better fort in him than they are
in themfelves, there is no queftion, but that they
may be prevented and flayed from being in, and
for themfelves, and caufed to be in, and for one
of the divine perfons of the bleffed trinity.

So that, as one drop of water, that formerly
fubfilted in itfelf, if it be poured into a veffel con-
taining a greater quantity, it becomes one in fub-
filtence with the greater quantity of water ; and
as a branch of a tree that being fet in the ground,
and left to itfelf, would be an entire and indepen-
dent tree, becomes one in fubfiltence with that tree
into which it is graffed ; fo the individual naluie
of man alfumed into the unity of one of the perfons
of the bleffed trinity, it loieth that kind of being,
that naturally, left to itfelf, it would have had,
and it becomes one with the perfon ; for now it
is not in, and for itfelf, but hath got a new rela-
tion of dependence and being in another.

But you will fay, All the creatures in the world
have their being in God, and dependence on Gck?,

and

»34

Locking unto J E S U S.

Ca,

nn<i therefore ail creature?, as well as man, may
ia to the peri'on, or fubfiftence of" God.

I answer, it is not a general being in and de-
pendence on God, but a {trie! dependence on man's
part, and a communicating or the fubliftence on
God's part, that makes up this union. Hence
we fay, That there are four degrees of the pre-
fence of God in his creatures: the Jirjth the ge-
neral prefence,wherebv he prefet ves the Jubilances
of all creatures and gives unto them to live, and
Htnaije, and to have their being, Acts vii. 28. And
this extend, itfelf to all creatures good and bad.

The fecond degree is the preience of grace
whereby he doth not only preferve the fubllance
of his creatuie, but a!fo gives grace unto it ; and
This agrees to the faints, and God's people on earth.
The third degree is the pretence of glory peculiar
to the faints and angels in heaven, and hereby God
doth not only preferve their fubftances, and give
them plenty of his grttce ; but he alfo admits them
into his glorious prefence, fo as they may behold
him face to face. The fourth and fall degree, is
that whereby the Godhead of the Son is prefent
with, and dwells in the manhood, giving unto it
infome part his own fubfiftence ; whereby it conies
to pafs, That this manhood aifumed, is proper to
the Son, and cannot be the manhood cf the Father,
or of the holy Ghoft, or of any creature whatso-
ever. And this is a thing fo admirable, and un-
ipeakable, that, though we may find fome fimi-
litudes, yet there cannot be found another exam-
ple hereof in all the world.

Hence it follows, That in the manhood of Chrift,
confifting of body and foul, there is a nature only,
and not a perfon ; becaufe it doth not fubfift alone
as other men, Peter, Paul and John do, but it
wholly depends on the perfon of the word, into
the unity whereof it is received ; and this depen-
dence of the human nature on the perfon of the
word, and the communicating of the perfon or
fubfiftence of the word, with the human nature is
the very thing itfelf wherein this union confifts.

3. For the fcriptuial texts that confirm this u-
nion. You fee the well is very deep, but where
is your bucket ? What texts of fcripture have we
to confirm this wonderful union of two natures in
one perfon ? Amongft many, 1 (hall only cite thefe ;

When Chrift afked his apoliles, Whom do men
fay that I the Son of man am P Simon Peter an-

fzvered, Thou art the Chrijl the Son of the living
God, Matth. xvi. 13, 16. Now, if but one Chrift,
then fureiy but one perfon ; and if the Son of uai
be the Son of the living God, then fureiy there is
two natures in that one perfon: obfeive how th
Son of man, and the Son of God, very map
very God, concentre in Chrift ; as the foul and
body make but one man, io the Son of man an
the Son of God make but one Chrift : Thou a
Chrift, faith Peter, the Son of the living God.

So Paul, (peaking ot~Jefu> Chrijl ilfe Son of God,
He tells us, Rom. i. 3,4- That he iias made of
the Jeed of David according to tbefe'b, and de-
clared to be the Son of God ivith fonair accord n
to the Spirit. 1. Made of the feed 0} D&bid of
the fubftance of the virgin, who was Da\ id's po-
ilerity. 2. D< dared to be the Son of God; not
made the Son of God, as he was made the Son of
man, but declared to le the Son oj God: the word
in the original fignifies a declaration by a folemn
Sentence or definitive judgment. / zvill declare
the decree, the Lord hath faid unto me. Thou art
my Son, Pfal. ii. 7. That which I point at, he as
the Son of David, (Kata farka) in refpecf of his
manhood, and he is the Son of God, (kata pn:u-
ma) in refpeclof his Godhead. Here be the two
natures ; but in the words before, thefe two na-
tures make but one Son, Jefus Chrift the Lord ;
and in the very words themfelves he is declared to
be the Son of God : he doth not fay, Sons, as of
two, but bis Son Jefus Chrijl, Firft, before, and
then after j to (hew unto us, That as before his
making, fo after his making, he is ftill but one Son,
or one perfon of the two dittinc! natures fubfifting.

To the fame purpofe is that fame text, In him
divelleth all the fulnefs oj the Godhead bodily, Col.
ii. 9. By the union of the divine nature with the
human, in the unity of his perfon, the Godhea 1
dwelleth in Chrift, as the foul in the body: It
divelleth in him bodily ; not feemingly, but really,
truly, and indeed ; not figuratively, and in lha-
dow, as he dwelleth in the temple ; not by power
and efficacy, as he dwells in all the creatures ; not
by grace, as in bis people ; nor by glory, as in
his faints above ; but elTentially, fubftantially, per-
fonally, the human nature being aifumed into u-
nion with the perfon of the word. Obferve the
paifages ; he in whom that fulnefs dwells, is the
perfon; that fulnefs, which doth fo dwell in him,

id
id
rt

Carrying on the Work of Maris Salvation in his Incarnation

e nature : now, there dwells in him not only
the fulnefs of the Godhead, but the fulnefs of the
manhood alfo : for we believe him to be both per-
fect God, begotten of the fubllance ol his Father
before ail worlds; and perfect man made of the
fubllance of his mother in this world ; only he in
whom the fulnefsof the Godhead dwelleth is one,
■j.r,d he in whom the fulnefs of the manhood dwel-
leth, is another ,• but he in whom the fulnefs of
both thefe two n;Uuics dweiierh, is one and the
Emmanuel, and confequently one and the fame
perlon ; in him, i.e. iri h is perfon dwelleth all
the fulnefsof the Godhead, aid all the fulnefs of
the manhood ; In him d-vuelleth all the fulnefs of
the Goiihend bodily.

4. For the funilitudes that refemble, or fet forth
this ni) -fiery, many are given, but for our better
underftanding, let us confider thefe few ;

The firfi is of the foul and body, that make
but one man : as the foul and body are two diitinct
things, and of feveral natures, yet being unit-
ed by the hand of God, they make one perfon ;
fo the Godhead and manhood are two diitinct
things, and of feveral natures, yet being united
by the hand of God, they make but one perfon.
Indeed herein is the fimilitude defective : Firfi, In
that the foul and body being imperfect natures,
they concur to make one full and perfect nature
of a man. Secondly, In that one of them is not
drawn into the unity of the fubltance of the other,
but both depend of a third fubfiftence, which is
that of the whole.

The fecondh of the light and fun ; as after the
collection and union of the light with the body of
the fun, no man can pluck them afunder, nor doth
any man call one part the fun, and another part
the light j but both of them jointly together we
call the fun : Even fo after the union of flefh with
that true light the word, no man doth call the
word apart to be one Son of God, and the Son of
man another Son of God, but both of them faint-
ly together we call one, and the fe If- fame thrift.
I know in this fimilituue are many defectives, yet
if hereby we be not altogether able to attain the
truth of this great myftery, certainly ' we have
' herein a moll excellent funilitude, which will
' greatly help, and contentedly fuftice the godly
* and moderate fearchersof this divine truth/ Ju-
fin Martyr de refta Cinfefi'. de Oiefjent Trin.

135

The third is of a fiery and flaming fwerd ; as
the fubfitlences of the fire and fword are fo nearly
conjoined, that the operations of them for the melt
part concur ; for a fiery fword in cutting burnetii,
and in burning cutteth ; and we may fay of the
whole, That thh fiery thing is a fiharp piercing
fword, and that this pie; cing ; word is a fiery thing,
even So in the union oh the two natures of Chrift,
there is a communication of properties from the
one of them to the other, as fhall he declared, if
the Lord j ermit j only this fimilitucre is defective
in this, in that the nature of the iron is not drawn
into the unity of the fubfiflence of fire, nor is the
nature of the lire drawn into the unity of the fub-
fiflence of iron ; fo that we cannot fay, This fire
is iron, or, this iron is fire.

The fourth is of one man having two qualities,
or accidental natures; as a man that is both a.
phyfician and a divine, he is but one perfon, and
yet there are two natures concurring and meeting
in that fame one perfon ; fo that we may rightly
fay of fuch a one, This phyfician is a divine, and,
this divine is a phyfician ; this phyfician is happy
in faving of fouls, and this divine is careful in cur-
ing bodies : even fo is Chrift both God and man,
and yet but one Chrift; and in that one Chrift,
according to the feveral natures, are denominations
of either part, as, that this man is God, and, this
God is mm ; or, that this man made the world,
and, this God died upon the crofs ; but in this fi-
militude is this defect, in that the different natures
are accidental, and not effential or fubftantiah

"The fifth and hit is of the branch and tree into
which it is ingrafted j as fuppofe a vine-branch,
and an olive-tree. Now, as this olive-tree is but
one, but hath two different natures in it, and fo
it beareth two kinds of fruit, and yet between the
tree and the branch there is a compofition, not
hujus ex his, but hujus ad hoc, i e. Not of a third
thing out of the two things united, but of one of
the two things united or adjoined to the other ;
even lo Chrift is one, but he hath two different
natures, and in them he performs the different ac-
tions pertaining to either of them ; and yet be-
tween the different natures (the divine and the hu-
man nature ) there is compofition, not hujus ex hit,
but hujus ad hoc, not of a third nature arifing out
of thefe, but of the human nature added, 01 unit-
ed to the divine, in unity of the fame peifon : lo

that'

136

Locking unto J E S U S.

Chap. I

that now we may fay, as, this vine is an olive-tree,
and this olive-tree is a vine, or, as this vine bears
olives, and olive-tree bears grapes, fo the Son of
man is the Son of God, and the Son of God is the
Son ot man ; or this Son of man laid the founda-
tion of the earth, and this Son of God was born
of Mary, and crucified by the Jews. This fimi-
litude (I take it) is the apteft and fulleftofall the
other, though in ibme things alio it doth fail ; for
the branch hath firft a feparate fubfiftence in itfelf,
nnd lofing it after, then it is drawn into the unity
ot the fubfiftence of that tree into which it is im-
planted ; but it is otherwile with the human na-
ture of Chi ill, it never had any fubfiftence of its
own, until it was united to the perfon, or fubfilt-
ence of the Son of God.

5. For the perfon afiuming, and the nature af-
fumed, and for the reafon of this way, we fay, 1.

That the perfon affirming was a divine perfon ; it
was not the divine nature that affirmed an human
perfon, but the divine perfon that aflumed an hu-
man nature ; and that of the three divine perfons,
it was neither the firft, nor the third, neither the
Father, nor the holy Ghoft that did affume this
nature, but it was the Son, the middle perfon, who
was to be the middle one, That thereby, 1. He
might undertake the mediation between God and
us. 2. He might better preferve the integrity of
the blefled trinity in the Godhead. 3. He might
higher advance mankind by means of that relation
which the fecond perfon, the Mediator, did bear
unto his Father : for this very end, faith the apo-
ftle, Gal. iv. 4, 5,6. God fent his own Son made
of a woman, That we might receive the adoption
of Jons ; wherefore thou art no more afervant hut a
Jon, and, ij a Jon, then an heir of God thro' Chrift ;
intimating thereby, That what relation Chrift hath
unto God by nature, we being found in him, have
the very fame by grace : he was God's Son by na-
ture, and we are his fons by grace: he was in a
peculiar manner the fir J\ horn anions* many brethren,
Rom. viii. 29 And in him, and for him, the reft
of the brethren by graceof adoption are accounted
asfirfl horn, Heb. xii. 23. Exod. iv. 22, 23.

2- The nature aflumed was the feed of Abra-
ham.; For verily he took not on him the nature of
angels, hut he took on him the feed of Ahraham,
Heb. ii. 16. Elfewhere the apoflle calls it the
feed of David, He ivas made of the feed of .David

according to the fiefh, Rom. i. 3. And elfewhere
it is culled the feed of the woman, / will put en-
mity hetiveen thee and the woman, andbetween thy
feed and her feed, Gen. iii. 15. h\\<\ when the ful-
nefs of time was come, God fent forth his Son made
oj a woman, Gal. iv. 4. No queflion flie was the
pailive, and material principle, of which that pre-
cious rlelh was made, and the holy Ghoft the a-
gent and efficient caufe ; that blefled womb of hers
was the bride-chamber, wherein the holy Gholt
did knit that indiffoluble knot betwixt our human
nature and his Deity; the Son of God affirming
into the unity of his perfon that which before he
was not, even our human nature. O with what
aftonifhment may we behold our dud and allies af-
lumed into the unity of God's own perfon !

3. For the reafon of this way ; why did the per-
fon affume a nature? or rather, why did not the
perfon of the Son of God join itfeif to a perfect
perfon of the Son of man ? I anfwer,

1 . Becaufe then there could not have been a per-
fonal union of both natures, and fo Chrift had not
been a perfect Mediator.

2. .Becaufe then the work of each of the na-
tures of Chrift could not have been counted the
works of the whole perfon ; whereas now, by this
union of both natures in one perfon, the obedience
of Chrift performed in the manhood is become of
infinite merit, as being the obedience of God ; and
thereupon God is faid to have purchafed the church
with his own blood. Acts xx. 2#-

3. Becaufe, if the perfon of the Son of God had
been joined to the perfon of man, there fhould
have been four perfons in the trinity, It is very ob-
fervable how for the better prefervation of the in-
tegrity of the blefled trinity in the Godhead, the
human nature was aflumed into the unity of the
fecond perfon ; for if the fulnefs of the Godhead
fhould have dwelt in any human perfon, there
fhould then have been a fourth perfon neceffarily
added to the Godhead; and if any of the three
perfons, befides the fecond, had been born of a wo-
man, there fhould then have been two fons, in the
trinity ; whereas now the Son of God and the fon
of man, being but one perfon, he is confequently
but one fon ; and fo no alteration at all made in
the relations of the perfons of the trinity ; but they
are ft I II one Father, one Son, and one holy Ghoft.

There are the deep things of God, and indeed

Carrying on the Work of Man's Salvation in bis Incarnation.

'37

fo exceedingly myftical, that they can never be
perfectly declared by any man. Bei nard compares
this ineffable myftery or" the union oi tv. o natures,
with th t incoiajvehenfible myftery of the trinity
in unity : in the trinity are three perfons, and one
nature, in Chrift is two natures, and one perla&j
that or the trinity is indeed the greateit, and this
of the incarnation is like unto it; they both far
exceed man's capacity; For bis way is in the fea\
and bis path is in the great -waters, an J bis foot-
jieps are not known, rfal. Ixxvii. 19.

2. For the ertects and benefits of this hypoftati-
cal union, they are either in refpeel: of Chnft, or
in refpeel: of Chrift ians.

1. Thole in refpeel of Chrift, are 1. An exemp-
tion of all fin. 2. A collation of all graces. 3. A
communication of all the properties.

1. We find, That although Chrift appeared as a
finner, and that he was numbered among the wick-
td, or with the tranfgreffors, Ifa. liii. 12. Yet in
very deed and truth be did no fin, neither was any
guile found in his mouth, 1 Pet. ii. 22. The apo-
ftle tells us, He was holy, barmlefs^ undefled, fe-

farate from ftnners, Heb. vii. 26. He alTumed
the nature of man ; yet by reafon of his pure con-
ception, and of this hypoftatical union he was con-
tei'ved^ and born, and lived without fin: he took
upon him the feed of man ; but not the fin of man,
fave only by imputation. But on this point I (hall
not ftay.

2_ 'i he graces collated unto the humanity of
Chrift, by reafon of tliis union, are very many; I
lhall inftance in foine: as—- —

r. That the manhood bath fubfiftence in the
fecond perfen of the trinity, whereof ufelf (as of
it fell ) is deftitiite.

2. That the manhood is a peculiar temple for
the Deity of Chrift to dwell in, it is the place
wherein the Godfiead fhews itfelf moremaniieftly,
ami more clorioufly, than in any other creature
whatfoevcr. It is true, That by his providence he
fhews himfelf in all his creatures, and by his grace
in his faints; but he is only moft glorioufly, eter-
nally, according to the fulnefs of his Deity, and
by an hypoftatical union in the humanity of Jefus
Chrift. In him dwelleth all the fulnefs of the God-
bead bodily. Some are of opinion, That ns now in
this life, No man cometb unto God, but by Chrijl ,
Col. ii 9. So hereafter, in the next life, no man

(hall fee Gcd, but in theii.ee of jefus Chrift.

3. That the manhood is in a nearer familiarity
with the Godhead than any other creature, whe-
ther men, or angels, as lometimes he iaid, My
Father and I art one, i. e. one eifence ; lo he may
as truly lay, The manhood and 1 are one, i. e. one
perfon for ever.

4. That the manhood of Chrift, according to
its meafure is a partner with the Godhead in the
wrork of redemption and mediation : as he is Ini-
manuel in refpeel of his perfon, fo he is Immanuel
in refpeel of his office. He muft needs be a man
as well as God, that he might be able to fend this
comfortable melfage to the fonsofmen, Go to
viy brethren, and fay to them, I afcend unto my
Father and your Father, and to my God and your
God, John xx. 17. I, as man, am in the work of
redemption, and in the work of mediation as well
as God, My flejh is indeed the bread of life.

5. That the manhood of Chrift, together with
the Godhead, is adored and worfhipped with di-
vine honour ; as, in like cafe, the honour done to
the king, redounds to the crown upon his head;
not that we worlhip the manhood alone, as mere-
ly a creature, but that' we adore the perfon of
Chrift, which confilteth of the manhood and of
the Godhead.

6. That the manhood hath an extraordinary
meafure, without meafure, of habitual graces pour-
ed into it; in this he excels the very angels, for
to them was given grace only by meafure, but to
the humanity of Chrift was given grace without
meafure, even fo much as a creature is anyways
capable of. I know it is laid, That Jefus increaf-
e,l in ivifdom, and future, and in favour with
God and man, Luke ii. 52. But this increafe or
growth in wifdom is not to be underftood in refpeel:
of the eifence or extinction of the habit, (for that
he had from the beginning, even from the rirft mo-
ment of his incarnation, and he brought it with
him out of the womb) but in refpeel; of the act
and ufe of it, or in refpeel of his experimental
knowledge, fo he increafed, and not otherwife;
never was there any but Chrift, whole graces were
no way llinted,and that was abfolutely full of grace.
•Divines tell us of a double grace in Chrift, the
one of union, and that is infinite; the other of
unclion, (which is all one with grace habitual)
and that is in a fort infinite : for, howfoever it be

S bin

i38

Looking unto J E S US

Chap. I. j

but a finite and created thing, yet in the nature of
grace, it hath no limitation, no bounds, no flint,
but includeth in itfelf whatfoever any way pertains
to grace, or that cometh within the compafs of it.
The reafon of this illimited donation of giace be-
ftowed on the nature of man in Chrift, was, for that
grace was given to it as to the univerfal caufe,
whence it was to be derived unto all others ; he
is the fountain of grace, And of his fulnefs voe re-
ceive grace for grace, John i. 1 6.

3. For the communication of the properties.
It is a kind, or phrafe of fpeech peculiar to the
fcriptures, when the properties of either nature of
Chrift confidered fingly and apart, are attributed
to the perfon of Chrift, from whichfoever of the
natures they may be denominated ; for the under-
ftandingof this, obferve, 1. That words are either
abftractive or concretive ; the former fpeaks the
nature of things, the latter fpeaks the perfon that
hath that nature, as the Godhead, and God, the
manhood, and man, holinefs, and holy. 2. Ob-
ferve, That abftractive words noting precifely the
diftindt natures, cannot be affirmed one of the o-
ther. We cannot fay, The Godhead fuffered, or
the manhood created ; but we may truly fay, that
God fuffered, and man created ; becaufe theper-
fons which thefe concretive words imply, is one ;
and all actions, paffions, and qualities agree really
to the perfon, though in refpect fometimes of one
nature, and fometimes of another : thus, God pur-
cbafed the church <witb his oivn blood, Acts xx. 28.
Not that the Godhead flied blood, but the perfon
which was God: and thus the /on of man talking
with Nicodemus, is faid to be in heaven, John iii.
13. Not that the manhood was in heaven while he
was on earth ; but the perfon of the Son of man.
Thus we may fay, That God was born of a virgin,
and that God fuffe-ed, and God was crucified,
not fimply in refpect of his Godhead, but in refpect
of his perfon, or in refpect of the human nature
which God united to himfelf, becaufe God here is
a concrete word, and not an abftradt, and fignifi-
eth the perfon of Chrift, and not the divine nature
of Chrift. And thus we may fay, That the man
Chrift is almighty, omnifcient, omniprefent, yet
-not fimply in refpect of its manhood, but in re-
fpect of the perfon, which is the fame God and
man ; or in refpect of the divine nature of the man
Chrilt Jefus, tor that here alfo man is a concrete

word, and not an abftrat, and fignifieth-the whole -,
perfon of Chrift, and not the human nature ; but,
on the contrary, we may not fay, 'I hat the God-
head of Chrift was born of a virgin, or fuffered,
or was crucified j nor may wc fay, Thai the man-
hood of Chrift is almighty, oHini:cient, omnipre-
fent, becaufe the Godhead and manhood are aD-
ftradt words, i. e. fuch words, as note ions the
two natures of Chrift, the, one divine and the o-
ther human, and not the perfon or Chrift.

And this I think is the mind of Luther, and his
followers, and yet (O wonder) what a deal of ob-
jections are made to the multiplying of needlefs
and fruitlefs contentions ; the Lutherans confefs,
(however they hold the ubiquitary pie;uice of the
humanity of Chrift) that his body ii only in one
place locally : If voe ajh them, (faith Zanchius, in
Judicio de difjidio caenae Dominicae) whether
ChrijVs body be every vohere? They anfvuer, That
localy it is but in one place, but that perfonal/y it
is every vuhtre. Novo, if they mean, faith he, That
in refped of ejjence, hip body is finite, and confined
to one certain place ; but in refpeel of the hems* of
fubftfience, or of his perfon, it is infinite, tndev iy
luhere, they fay the truth ; and there is no difference
amongfi us. Happy are the reconcilers or diffen-
ting brethren : unto their afjembly, mine honour be
thou united.

2- The effects or benefits of this hypoftatical
union, in refpect of Chriftans, or their fpiritual u-
nion and communion with Gcd and Chrift.

1. There is a fpiritual union of Chiiftians with
God in Chrift ; O the wonder of thefe two bleffed '
unions! Firft, Of the perfonalor hypoftaticaj uni-
on. Secondly ,Of this fpiritual or myftical union-: in ,
the perfonal union it pleafed God toafiume and u- j
nite our human nature to the Deity: in this fpiritual j
union, it pleafed God to unite the perfon of every
believer to the perfon of the Son of God. This
union is myftical, and yet our very perfons, na-
tures, bodies, iouls, are in a fpiritual way conjoined
to the body and loul of Chrift j fo that ive are
members of the body of Cbrifl, and of the fiefh of
C.hrifi, and of the bones of Curi/l, Eph. v. 30.
And, as this conjunction is unmedia.'ely made with
his human nature, fo thereby we are alfo united
to the divine nature, 2 Pet. i. 4. Yea, the perfon
. of the believer is indiffoiubly united to the glorious
perfon of the Son of God.

Now,

Carrying on the Work of Man s Salvation in bis Incarnation.

Now, concerning this union, for our better un-
derftanding, ob;erve thefe four things.

[. It is a moit real union, it is not a mere no-
tional and intellectual union, that confi'ts only in
the underftanding, and without the underftanding
is nothing ; it is not an imaginary thing, that bath
no other being but only in the brain ; no, no, it is
a true, real, efTential, fubftantiaj union: in natural
unions, I confels, there may be more evidence, but
there cannot be more truth ; fpiritual agents ne-
\er have, nor put forth lefs virtue, becaufe fenle
cannor diicern their manner of working ; even the
load-ftone, though an earthen fubftance, yet when
it is out of fight, whether under the table, or be-
hind a folid partition, it ftirre.h the needle as effec-
tually, as if it were within view. Shall not he
contradict his fenfes, that will fay, It cannot tvork,
becaufe I fee it not ? Oh, my Saviour! thou art
more mine than my body is mine, my fenle feels
that prefent, but fo as that I muft lofe it: but my
faith fo feels, and fees thee prefent with me, as
that I flio.ll never be parted from thee.

2. It is a very near union ; you will fay, How
near ? If an angel were to fpeak to you, he cannot
fully fatisfy you in this ; only as far as our under-
Handing can reach it, and the creatures can ferve
to iliuftrate thefe things, take it thus, whatfoever
by way of comparifon can be alledged concerning
the combination of any one thing with another j
that, and much more may be faid of our union with
Jefus Chrift. To give imtance out of the fcripture,
lee what one ftick is to another being i?letved toge-
ther, i Cor. vi. 17 See what one friend is to a-
nother, as Jonathan and David, 1 Sam. xviii. 1.
Who were faid to be woven and knit, each one to
another ; fee how near the father and the child are,
how near the bujband and. the <u>ife are, Ifa. lxii.
2. See what union isbeiween the branches and the
vine, the members and the head: nay, one thing
more, fee what the foul is to the body ; fuch is
Chrift, and Co near is Chrift, and nearer to the per-
fon of every true believer, I five, yet not I, faith
Paul, hut Chrift Lv-tb in me, John xv. 5. 1 Cor.
xii. iz. Gal. ii. 20. q. d. As the foul is to the
body of a natural man, that ads and enlivens it
naturally, fo is Jefus Chrift to my foul and body.
O there is a marvellous nearnefs in this myftical u-
nion.

3. It io a total union, i. e. whole Chrift is uni-

139

ted to the whole believer, foul and body, if thou
art united to Chrift, thou haft all Chrift, thou art
one with him in his nature, in his name, thou haft
the^ fame image, grace and fpirit in thee, as he
hath ; the fame precious promifes, the fame accefs
to God by prayer, as he ; thou haft the fame love
to the Father; all that he did or fuftered, thou haft
a fhare in it ; thou haft his life and death, all is
thine: fo, on thy part, he hath thee wholly, thy
nature, thy fins, the puniftunent of thy fin ; thy
wrath, thy curfe, thy fhame ; yea, thy wit and
weaith, and ftrength, all that thou art or haft, or
can:, do poifibly tor him. It is a total union, My
beloved is mine, and I am his ; whole Chrift from
top to toe is mine, and ail that I am, have, or can
do tor evermore is his.

4. It is an infeparable union, it can never be
broken. I will make, faith God, an everlafting
covenant ivitb them, and I vuill not turn away
from them to do tbetn good, I voill put my fear in
their hearts, that they Jhall not depart from me,
Jer. xxxii. 40. This is a glorious promife, fome
poor fouls may fay; ' True, Lord, thou wilt not
' turn away from me, I know thou wilt not ; Oh,
' but I fear I fhall turn away from thee : oh, alas!
' I turn everyday towards fin and Satan!'' Nay,
faith God, / will put my fear into thy heart, that
thou /halt not turn away from me, q. d. We
thall be kept together tor evermore, and never be
feparated. Hence Paul triumphantly challenges all
enemies on earth, (or rather in hell) to do their
vyorft to break this knot, // ho jhall feparate me
from the love of God in Chrift? Shall tribulation,
diftrejs, famine, nakeduefs, peril, orfword? Rom.
viii. 3$. Come, all that can come, and fee if that
bleffed union betwixt me and Chrift fhall ever be
broken by all that you can do. Thus for this u-
nion.

z- There is a fpiritual communion with God in
Chrift. Both thefe are the effects of Chrift's per-
fonal or hypoftatical union ; firft, union to his per-
fon, and then communion with his benefits j uni-
on, in proper fpeaking, is not unto any of the be-
nefits'flowing to us from Chrift; we are not unit-
ed to forgivenefs of fins, holinefs, peace of con-
ference, but unto the perfon of the Son of God
himfelf: and then, fecondlv, comes this commu-
nication of all the benefits at iling immediately from
this union to the Lord Jefus ; that as Chrift was
S 2 prielr.

140

Looking unto J E S U S.

Chap. I.

prieft, prophet, and king, fo we alfo by him are,
after a fort, priefts, prophets, and kings j for
being made one with him, we are thereby pof-
feffed of all things that are his, as the wife is of
the wealth of her hufband, Noiv, all things are
yours, faith the apoftle, whether Paul, or Cephas,
cr the world, &c. 1 Cor. hi. 21, 23.

Hitherto we took a view of Chrift in his mo-
ther's womb, and O what a marvel's there ! Did e-
ver womb carry iuch a fruit ? Well might the an-
gel fay, Bit: {led art thou amongfl voomen, and
well might Eiifabeth fay, Blejjed is the fruit of
thy tvomb ; but the blelling is not only in conceiv-
ing, but in bearing, and therefore we proceed.

S E'C T. VI.

Of the birth of Chrijl.

1 . *T^ H E birth of Chritr. now follows.

X Now was it that the Son of righteouf-
nefs fhould break forth from his bed, where nine
months he hid himfelf as being a fruitful cloud :
this was the world's wonder, a thing fo wonderful,
that it was given for a fign unto believers feven
hundred and forty years before it was accomplifh-
ed : therefore the Lord himfelf fljall give you a fign,
Behold a virgin fhall conceive, and bear a Son,
Ifa. vii. 14. A wonder indeed, and great beyond
Jill comparifon, that thfc £on of God fhould be born
of a woman ; that he who is the true Melchifedec,
•without father, andivithout mother, Heb. vii. 3.
mud yet have a mother virgin ; that he that is be-
fore Abraham was, fhould yet be born after Abra-
ham, a matter of two thoufand years ; that he
who was David's fon, and therefore born in Beth-
lehem, fhould yet be David's Lord, "wonderful
things are f poke n of thee, O Son of God ; be-
fore he was born the prophets fing, the fybills pro-
phecy, the patriarchs typify, the types foretel, God
promifeth, and the Son of God performeth ; when
he was born, angels run errands, Gabriel brings
tydings, the glory of heaven fhines, a (tar difplays,
and wife men are the heralds that proclaim his
birth. But come yet a little nearer, Let us go to
Bethlehem, as the fhepherds faid, and fee this thing
vuhich is come to pafs, Luke ii. 15. If we flop but
one ftep into his lodging, heaven's wonder is be-
fore our eyes. Now look upon Jefus ! look on

him as in fulnefs of time he carried on the great
work of our ialvation; here now you may read the
meaning of Adam's covenant, Abraham's pro-
mise, Mofes's revelation, David's fucceflion ; thefe
were but vails j but now fhall we draw afide the
curtains. Come take a view of tl'ie truth itfelfj
O wonders of wonders, whom find We in this lodg-
ing ? A babe in a cratch, a mother maid, a father-
virgin ; is this the babe whom we look unto as our
Jefus ? Is this a mother fas Auftin) fcarce four-
teen years of age ? Is this the father that kneiv
fer not until /he bad brought forth her fir -fi lorn
fon? Matth. i 25. What a ftrange birth is this ?
Look on the babe, there is no cradle to rock him,
no nurle to lull him, no linens to fwaddle him,
fcarce a little food to nourifh him ; look on the
mother, there's no midwife's help, no downy pil-
lows, no linen hangings, fcarce a little itraw where
fhe is brought a-bed: look en Jofeph, the reput-
ed father, he rather begs than gives a bleiling;
poor carpenter, that makes them a chamber of an
ox's flail, and carves him a cratch to be his cradle;
Mary, that fees with her eves, and ponders all in
her heart, how doth mcTden fhamefulnefs cha
her colours, fo often as her imagination works?
She mufl bear a Son, an angel tells her, the Holy
Ghoftoverfhao psareaccompliOied,

and fhe is delivered ; each circumftance is eriough
to aba A a modefi virgin : but who will not wonder?
A maid believes, a maid conceives, a maid brings
forth, and a maid ftill remains ; how might we de-
fcant on this fubjtct? But I fhall contract myfel.',
and reduce all wonders to this word, lam the vine,
John xv. 15.

It is a bleiTed parabie, in which under the fha-
dow of a vine, Chrift elegantly fets forth himfelf,
Chritl in many reu-mblances is a precious \ ine. But
why a vine rather than a cedar, oak , or fome of the
ftrongeir, talleft trees? Many reafons are given.
As, 1. Becaufe of all trees the vine is loweft,
it groveh' as it wee en the ground, z- Becaufe of
all trees the vine is the weaken;, hence they that
have vines, have alfo their elms to fupport them,
and hold thorn up. 3. Becau'e of all trees the
vine hath the meaneft baik ana out fide, it is of lit-
tle worth or reputation- 4 Becaufe of all trees the
vine is fruitfullelt ; and therefore it is called the
fruitful vine, Pfal. exxviii. 3. In every of thefe
jefpefts, Chriit is called a vine, who by his incar-
****• nation

Carrying on the Work of Man' i Sanation in his Incarnation.

141

nation took upon him the lowed condition, and
made himfelf by emptying himfelf, of no reputa-
tion, Phil. ii. 7. But lie was the fruitfullelt vine
that ever the earth bore, and in this re fpedt no vine,
nor al! the vines on the earth were worthy to be
compared with him, or to be to much as refem-
blance of him. I (hall not profecute the refem-
blance throughout j for fo I might pr.fs from his
birth to his life, and from his life co his death,
when the blood of the grapes were preffed Out, on-
ly for the prclcnt we'll take a view of this vine, 1 .
In its plant. 2. In its bud. 3. In its bloftbm.
4. In its fruit ; and fo an end.

I. P'or the plant: the way of vines is not to
be fowtd, but planted, that thus translated they
might better fructify: fo our Jems, fir ft fprung
from his Father, is planted in a virgin's womb ;
God from God, coeternal with God ; but by his
incarnation made that he was not, and yet remain-
ing that he was ; God of his Father, and man of
his mother ; before all time, yet fince the begin-
ning: Bernard, de PaJJione Dom. tells us, ' That
' this vine fprung of the vine, is God begotten of
* God, the Son of the Father, both coeternal and
4 confubltantial with the Father ; but that he might
' better fructify, he was planted in the earth ; i. e-
1 He was conceived in a virgin's womb.' There is
indeed a refemblance in this ; yet in this refemblance
we mull be careful to obferve, That communicati-
on of properties, of which I told you, we may truly
fay, That God was planted, or conceived, but not
ihe Godhead ; God isaconcreteword,and fignifies
l he perfon of Chi ill, and hisperfon was planted or
conceived, not fimplyasGod, but in refpedt of the
manhood united to it; and thus he that is infinite
was conceived ; and he that is eternal, even he was
born; the very fulnefs of all perfection, and all
the properties of the divine ellence are by this com-
munication given to the nature of man in the per-
fon of the 80a of God ; no wonder therefore, that
we lay, that this vine (the Son of God) is planted
in Mary ; I know fome would havt the plant more
early, and therefore they fay, That Chrift was a
vine planted in Adam, budded in Davu;, and fioa-
" ! ifhed in Mary : But I take this but for a fiouri/h ;
ali before Mary were but types, now was the truth \
now in Mary was Chrift planted, and not before ;
as in the beginning there was not a man to till the
I 1 '-i'.nd, But oat nf th<: gra aul the Lord made

to grow every tree 1 — And a river went out of E-
den to water the garden : fo there was no man that
tilled this ground, but out of this ground (the vir-
gin) the Lord made to grow this plant, watering
it by his Spirit; The holy Ghoft fall coir.i upon,
thee, and the power of the Highefi Jball cverlba-
dow th^e, Luke i. 35. Of this conception and of
the holy Ghoft's efficiency, I believe, fpake the
prophet, when there was fuch longing after Cbrilt's
coming in rhe flelh, Drop down, ye heavens, from
above, and let the Jhy pour down right eoufmfs, let
the earth open, andbring forth falvation, Ifa. xiv.
8. Bu: of this conception before.

2- For the bud, the nature of vines is to bud,
before it bloflom or bring forth its fruit ; fo was
it fair! of Chrilt before he came, Truth jball bud
out of the earth, Pfal. Ixxxv. 1 \. Now, what was
this budding of truth out of earth, but Chrilt born,
of a woman ? ' Whatwas the truth (faith Tretw. u
L. 3. C. 5. and Auguftin) but Chrilt r And v
' the earth but our flefli ? And what truth budding,
' but Chrift bring born ?' Here let us ftay a whik .
furely it is worth the while (as the fpoufe faid in
another cafe) to get up early to the vineyard, .
to fee how the vine didflow ill . and how the ten
det grape did open , Cant, yii . 1 z .

In Chrift's carrying on the great woik of our
falvation before all worlds, we told you of God's
counfels, as if he had been reduced to fome ftraits
and difficulties by the crofs demands of hisfeveral
attributes, but wifdom found out a way how to re-
concile thefe differences by propounding a Jefus ;
and in him mercy and truth met together, righted
oufnefs an i peace kifjed each other, Pfahu lxxxv.
10. That reconciliation was in the counfel of God
from all eternity; but for the execution of this
counfel it was now in the fulnefs of time, even at
this time when Chrift was born. Now indeed, and
in truth in execution in performance, was the re-
conciliation of all differences ; and of this time was
the Pfalmiit's prophecy more efpecially meant.
Ivl-rcy and truth jball meet together, rifhteoty
and peace Jha'l kifs each other : truth jh all bud
out of the earth, and right eoujnc Is jh all lorA down
j ran heaven, Pfal. Ixxxv. 10, 11.

In thefe words we find firft, a meeting of God's
blefled attributes, and, fecondly, This meeting at
a birth, the birth of truth ; at which meeting,
thirdly, was that glorious effect, That righteouf-

nefs

Looking unto "J E S US.

142

nefs looked down, and'indeed came down from bear
ven. I defire a little to invert the words, and ihail
firjl fpeak to Chriit's birth ; fecondly, to the ef-
fects of his birth, of righteoufnefs Uokirig down
from heaven. Thirdly, To the meeting and agree-
ment of all God's attributes, as the iiiue and erFect
of ail ; k hen mercy and truth nut together, and
right 'eoufnefs and peace kifj'edeach other.

1. For his birth, our vine doth bud; truth jhall
hud out of the earth, i.e. Chriit ihali be born upon
the earth, or Chriit fhall be born or a woman, ror
truth is Cliriif, bud is born, and the earth is a wo-
man. 1. Truth is Chrilt, / am the way and the
truth, faid Chriit, John xiv. 6. He is the truth
of all types, and the truth of all prophecies, and
the trutli of all proimfes for in him are all the
promijes, Yea and J. -inn. z- Bud is born; the
vine budding is the rir It pucting forth of the grape,
fo Chrilt being born, was trutn budding out ol the
earth, he then firic ihewed hiinielf to the world,
and was fir ft feen (like the vine fpiinging forth)
above ground. 3 'lhe earth is the woman, thus
we render that text, Let the earth bring forth a
Saviour, Ifa. xlv. 8. Look how the heid-flowers
fpring forth ol" themfelves without any ieed cait in
by tbe hand of man, lb the virgin brings forth
Chrilt. It is obfervable, that in the creation of
Adam was laid the prognofticks of this future
birth : begin with the rirlt man, Adam, and you
may fee him paralleled in this fecond Adam, Chriit.
Adam wasereated of the virgin-earth, Chrilt was
born of a virgin mother ; the earth had no hulband-
man, yet brought forth without feed, Mary had
no hulband, yet brought forth without ieed of
man ; in the creation God faid, Let us make wan,
Gen. i- 26. And now iaith the holy Ghoit, The
word is made flefh, John i. 14. Or the word is
man indeed ; thole were but types, but Chriit is
the truth ; he is the vine that buds, the Meflias
born ; the angels own him, the ftar defigns him,
thepiophetsfore-lhewhim, the devils confefs him,
his -miracles declare him, and heaven and earth
rings with the news, That truth is budded out of
the earth.

2. For the effect of his birth; righteoufnefsfiiall
look down from heaven. No fooner Chrilt bom,
bttt righteoufnefs looked down from heaven.; (he
call her eye upon earth, and feeing truth frefhly
i'prung there, the looked and looked again ; cer-

Chap. I.

tainly it was a fight to draw all the eyes of heaven
to it. It is laid ot the angels, That they defirsd
to look into theje things, 1 Fet. i. 12. They look- ]
ed wilhiuliyatthem, as it they would look through j
them ; no queiiion, but righteoufnefs looked as 1
narrowly, and as piercingly as the angels: fome
obferve, That the Hebrew word, /be looked down, .
iigniries that jke beat out a window ; fo defirous
was righteouincfs to behold the fight of the vine '
budding, or Chrilt being born, That (he could not
hold, but (he beats out a window in heaven : be-
fore this time, fhe would not lb much as look down
towards earth ; righteouinefs had noprofpect, no
window open this way ; lhe turned away her eyes ; :
and clapped to the caiement, and would not abide ]
lo much as to look on luch fintul, wretched, for-
lorn iinners as we are ; her eye was purer than to I
behold iniquity, lhe abhorred it, and us for it, and
therefore would not vouchsafe us once the caftof
her eye. O but now the cafe is altered ! no foon-
er doth our vine bud upon the earth, but lhe is
willing to condelcend, and fo willing that lhe breaks
awinaow through the walls of heaven to look down
upon this bud ; and no marvel: for, what could
righteouinefs defire to fee, and fatisfy herielf in,
that was not to be feen in Jefus Chriit. ? He was all
righteous, there was not the leatt fpot of fin to be
found in him, his birth was clean, and his life was
holy, and his death was innocent ; both his foul
and body were without all fin; both his fpiritandv.
his mouth were without all guile ; whatfoever fa-
tisfaction righteoufnefs would have, lhe might have <
it in him, Lay judgment to the line, and righteouf-
nefs to the balance, and there is nothing, in Jefus
but ftraight for the line and full weight for the
balance.

3. For the meeting and agreement of all God's
attributes, as the iilue and the laft effect of this
budding vine, the veife beiore tells us, That mer-
cy and truth are met together, righteoufnefs and
peace have kifjed each other ; this meeting pre-fup-
pofeth a diftance before they met, for they that
meet come from divers coalts: here then are two
things confiderable ; Firfi, the diftance, and fe-
condly, the meeting. But you will fay, How came
this diftance ? Are they not all the attributes of
God's undivided elfence ? Are they not all four
in the bofom of God from all eternity ? I anfwer,
Yes: They are undivided in themfelves, but they

were '

Carrying on the Work of Man's Salvation in his Incarnation. 143

were divided about us ; it was Adam's fin, and ' Will not thofe devils, the grand enemies of God,
ours in him, that furl divided heaven, yea, the vc- ' rejoice at this ? And what then will become of
ry attributes or God, and in a iort God himfelf. ' thy great name on earth? Is not this thy name,'
1 lhall fpeak to both thefe. That you may firlt The Lord, the Lord, merciful, and gracious, long-
fee the differences, and then the agreement and fuffering, and abundant ivgo&dnefs and truth, keep-
bleilcd harmony of thele glorious attributes. ping mercy for thoufands, forgiving iniquity ,tranf-
1. The difference ; immediately after the fall, grejfion and fins P « What will the Lord undo his
the great queition (which before you heard of in ' name ? Will the Lord call off for ever ? And
the decree and councils of God) was actually pro- ' will he be favourable no more? Is his mercy
pounded, \\ hat lliould be done with iinful man? ' clean gone for ever ? W ill he be no more en-
In this cafe we mull fpeak of God alter the man- ' treaied ? Hath God forgotten to be gracious ?
nerof men ; and I hope you will give me the li- f Hath he in anger fnut up his tender bowels?'
berty that others (I fuppofe warrantably) take : With thefe, and fuch like holy whifperings, or
Come, faith God, H 'hat jbdll be done with finful mutterings, did mercy enter into God's bowels, and
man ? He hath violated my law, broken my com- make them yearn and melt again into compailioru-.
mand, and, as much as lies in him, unpinned the But, 2. Truth muff be heard as well as Mer-
fabrick of the world, fpoiled my glorious work of t y ; and (lie lays in matter of exception, and her
heaven, and earth, and fea, and all therein ; un- plea was thus ; What is God, but bis word? Now,
done himfelf for ever and ever, and ever. 'O this was thy word to Adam, In the day that thou

* what fhall be done with this finful, rebellious, eateft thereof thou jhalt die the death, and this was

* forlorn, unhappy creature, man?' Silence being thy ivord to all the fans of Adam, The foul that
a white in heaven, and all ftruck into amaze to fee finneth, that foul pall die, Gen. ii. 17. And God
the great God of heaven ftirred up in wrath, at may not falfify his ivord; his ivord is truth ; fal-
laft mercy and peace ftand up,_ and they feek with fify truth, that may not be ; all men are liars, but
fweet gentle entreaties to pacify God's anger ; but God is true, even truth itjelf Ezek. xviii. 20.
righteoufnefs and truth are on the contrary fide, This plea of truth is feconded by righteoufnefs;..
and they provoke God Almighty to go on and to and thus Are befpeaks God, Shall not the Judge
manifeft himfelf (as he isindeed) a confumingfire, of all the world do right ? Thou haft declared thy-
a fin-revenging God. The plea is drawn up, and felj over and over to be juft and righteous ; O Lord
reported atlarge by Bernard, Andrews, and others. God of Ifrael, thou art righteoufnefs, Ezra ix. !<;.

1. Mercy began, for out of her readinefs to do Righteous art thou, O Lord, and upright are thy

good, fhe is ever foremoft ; her inclination is to judgments, Pfal. cxix. 13. Thou art righteous, O

pity, or rather ilieherfelf is an inclination to pity Lord, which art, and waft, and fhall be, Rev.

thofe that are in mifery; and if lie can but relieve xvi. 5,7. Evenfo, Lord Gdd Almighty, true and

them, let them deferve what they will, be fure righteous are thy judgments, tea the Lord is

flie will relieve them; for (he looks not to the righteous in all his ways, and holy in n't his works,

party, what he is, nor what he hath done, nor Pfal. cxlv. 17. And wherein confifts this righte-

\\ hat he deferves ; but (which is the comfort of us oufnefs ; but in rendering to every one accor<!i>i« to

miferable finners) (he looks at what he fuffers, and his due ? And what is tbefinner's due, but death ?

in how woful and wretched a cafe he is. Her plea The wages of ftn is death, Rom. vi. 13. What

was thus, 4 What, Lord, haft thou made all men Jhall not thefe finners die the death ? 7 hat were

* in vain ? Wilt thou now deftroy him for whom (as before) ~ to make truth falfe, fo here to do right

* thou madeft the world ? Shall the houlholder be wrong.

« caft out, and thrown into prifon, and there re- Thefe were the controversies at that time, Co
' main til! he hath paid the utmoft farthing ? Shall that Peace could not tell how to fpeak a prevail-
' all the men and women in the world, from firit to ing word amongft them: nay, the controverfy grew
' laft, be damned for ever and ever ? Alas ! what fo high, that they made it their own cafes/ // I at
' profit is in their blood ? What will it avail to fall become of me, (faid Mercy) if God fpare not
♦crowd men and devils together in hell-flames ? finners? And, What ftmll become of me, (faid

Jufticc)

Looking unto JESUS,

Cha

Juftice) // God dofpare ftnners ? What fall be-
come of me, (faid Mercy) ifGodwilljbew no mer-
cy ? And, ivbatjbSil become of me, (faid Jullice)
if God will do no Juftice ? Why, alas'. Ipfrifb,
(laid Mercy) if thou wilt not pity j if man die, I
die alfo. And / perifo, ((aid Juftice) if thou wilt
have mercy; furely I die, if man die not. To
this it came, and in thele terms brake up the af-
fembly, and away they went one from another ;
Truth went to heaven, and was a ftranger upon
earth ; Righteoufnefs went with her, and would
not lb much as look down from heaven ; Mercy,
fhe flayed below ftfll, for where fhor.ld mercy be
if not with the milerable ? As for Peace, fhe went
between both, to lee if fhe could make them meet
again in better terms : in the mean while our fal-
■vation lies a bleeding, the plea "hangs, and we
Hand as prifoners at the bar, and know not what
fhall become of us ; for, though two be for us,
yet two are agaiftfl us, as ftrong, and more ftifF
than they ; fo that much 'depends upon this meet-
ing, for either they muft be at peace between
themfelves, or they cannot be at peace with us,
nor can we be at peace with God.

Many means were made before Chrift'stime for
a bleffed meeting, but it would not be, Sacrifice
and burnt-offering thou wouldefi not have, Heb. x.
5. Thele means were not prevalent enough to
caufe a meeting. Where ftuck it, you will fay ?
Surely it was not long of Mercy, the was eafy to
be entreated ? fhe looked up to heaven, hutRigh-
teoufnefs would not look down ; and, indeed here
was the bufinefs, RigbteOafitefs mull and will have
fatisfaction, or elfe Righteoufnefs fhould not be
righteous, either feme latisfaction for fin mult be
given to God, or lhe will never meet more ; bet-
ter all men in the world were damned, than that
the righteoufnefs of God Ihould be unrighteous.
And this now puts on the great tranfatlion of our
Saviour's birth.

Well then, our Saviour is born, and this birth
occafions a great meeting 0- the attribute? ; luch
an attraction is this birth, this bud of Chrift, that
all meet there; indeed they cannot otherwife but
meet in him, in whom all the bleffed attributes of
God do meet : it is Chrifi: is Mercy, and Chrift is
Truth, and Chrift is flight eoufheft, and Chrift is
Peace. \. Chrift is Mercy ; thus Zacharias pro-
phefied, That through the tender mercy of our God,

the dny-fpring, (or branch )from on high hath <ui-
fitedus, Luke i. 7, 8. And God the Father of
Chrift, is called the Father of mercies j as if Mer-
cy were his Ion, who had no other ton but his
dearly beloved Son in whom he is ive.ll p leafed, z
Cor. i. 3. 2- Chrift is Truth, 1 am the way, and
thet.ulh, and the life, John xiv. 6. That Truth
in whom isaccomplifhed whatfoever was prefigur-
ed of the Meiliah, Gud fhall fend forth his mtrcy
and his truth, Pfal. Ivii. 3. And, O prepare mercy
and truth, Pfal. lxiv. 7. And this is his name, The
Lord, the Lord — abundant in goodnefs and truth,
Exod. xxxiv 6. He is a God of truth, faith Mo-
les, Deut. xxxii. 4 Plenteous in mercy and truth,
faith David, Pfal. Ixxxvi. 15. Full of grace and
truth, faith John, i. 14, 17. For the law <was
given by Mojes, but grace and truth came by Je-
fus Chrifi. He is Truth by name, and Truth by
nature, and Truth by office. 3. Chrift is Righ-
teoufnefs. This is his name, ivhereby he Jhall be
called the Lord our righteoufnejs, jer. xxiii. 6.
And, Unto you that fear my name, /hall the Sort
of righteoufnejs arije ivith healing under his wings ,
Mai. iv. 2. And, Chrifi of God is made unto us
wifdom, righteoufnefs, andjanclification, and re-
demption, 1 Cor. i. 30. And according to his
type, Melchifedec, this was his ftile, King of righ-
teoufnefs, Heb. vii. 2. — 4- Chrift is Peace. This
is his name wherewith be is called, wonderful,
counfellor, The mighty God, The everlafiin<? Fa-
ther, The Prince of peace, lfa. ix. 6- And, Chrifi
is our peace, who hath made both oney and hath
broken down the middle wall of partition between
us, Eph. ii. 14. And therefore prays the apoftle,
Now the lord of p* ace himjelf, (or the Lord him-
felf who is peace) give you peace always by all
means, 2 Thef. iii. 16. And according to his type
Melchifedec, as he was king of righteoufnefs, fo a fo
he was king of Salem, which is king of peace, Heb.
vii. 2 — Thus Chrift is Mercy, and Chrift is'Truth,
and Chrift is Righteoufnefs, and Chrift is Peace.
Now, where fhould all thefe meet but in him, who
is them all ? Surely, there they meet, and at the
meeting they all ran firft and kilfed the Son ; and
that done, Truth ran to Mercy and embraced her,
and Righteoufnefs to Peace, and kifTed her ; they
that fo long had been parted, and ftood out in dif-
ference, now they meet and are made friends a-
gain : O the bleffed effect of this birth of Chrift I

Carrying on the Work of Marts Salvation in bis Incarnation.

it is Chrift that reconciled them, and that recon-
ciled us and them. He reconciled all things, faith
the apoftle, whether they be things in earth, or
things in heaven, Col. i. 20. Now is heaven at
peace with itlelf, and heaven and earth at peace
with one another; and that which glues all, and
makes the peace, is this birth of Chrift ; the bud-
ding of this vine. Truth /hall bud out of the earth,
and then mercy and truth jkall meet together, &c

3. For the bloflbm : the nature of vines is in its
feafon, to bloflbm, or to bear fweet flowers. Pha-
raoh's butler, you know dreamed of a vine, that not
only budded but bloJfomed, Her blo/Joms jhot forth,
Gen. xl. 10. And thus Chrift our vine both bud-
ded and bloflbmed ; he was full of the fweeteft
flowers: now, what were thefe flowers and blof-
Voms of Chrift but his virtues and blelfed graces ?
In this only Chrift differs from the vine, in that in
him was feen not only one fort or kind of flowers,
but every kind. Bernard, de Pajftone Dom. reckons
up, * The violet or' humility, the lily of chaftity,
' the rofe of patience, the larFron of abftinence ;'
I may not fo far enlarge myfelf, but in reference
to his birth, I cannot but admire at his humility,
patience and infinite condefcenfions ; that the Cre-
ator fhould become a creature, though an angel;
it were a great gulph, which no creature under-
ftanding could meafure, that he fhould reject an-
gels, and take the feed of Abraham ; that he fhould
be made lower than the angels, who is God over
all ; that he would be conceived, who is the un-
created wifdom, in the dark prifon of the womb,
who is the light of the world ; and that of a wo-
man, the weaker, firft finning fex, who is the holy
One, and Power of God ; that he would be born,
who beareth all things ; the Lord of all, of a low-
ly hand-maid ; in fulnefs of time, who is eterni-
ty ; in the night time, who is the Sun of righteouf-
nefs ; in the winter, who gives life and heat; in a
time of publick taxation, who is Lord of lords;
and that not at Rome, the lady of nations, nor at
Jerufalem the glory of the Laft ; but at Bethlehem,
the leaft of the thou finds of Judah ; not in a pa-
lace prepared, nor in his mother's houfe; but in
an inn ; not in the belt room, nor in any room of
the houfe, but in a ftable of beafts ; not attended
there with a royal guard, but with Jofeph and Ma-
ry ; not adorned in robes, but fwaddled in clouts;
not (lately enthroned, but laid in a manger; nor,

laftly, his birth proclaimed by the kings at arms,
but by poor fhepherds.

That the ivord fliould be an infant not able to
ipeak a word; that life fhould be mortal ; that
power fhould be fubjecl to a poor carpenter ; that
the Lord of the covenant ihould be circumcifed ;
that the God of the temple fhould be prefented in
the temple, that wifdom ihould be inftructed, in-
finitenefs fliould grow in ftature ; that the Feeder "
of all things fliould be fed; that all tliefe are pre-
ludes, and but beginnings of his fufferings ; O won-
der! ul condefcenlion ! O admirable patience ! O
rare humility! how ftrange are the bloiioms of
this vine?

4. For the fruit : the nature of vines is to caft
fweet favours, but to bear four grapes : Chrift was
blamelefs before God and man, yet bore the hea-
vy burden of our fin. O the fweetnefs of his fa-
vours! Btcaufe of the favour of tby good ointments,
thy name is as ointment poured forth, Cant. i. 3.
Whether by favours we mean his words, the very
officers of the Jews can fay, Never man fpake like
this man, John vii. 46. Or, whether by favours,
we mean his deeds, his very enemies confefs him
a juft man, fo Pilate's wife could fend her hufband
word, Have thou nothing to do vjith that jujl man,
Matth. xxvii. 19. The wife men that brought
their offerings, Gave him gold, frankincenfe, and
myrrh, Matth. ii. n. Gold is given him, as to
a potent king ; frankincenfe, as to a gracious God;
and myrrh, as to an holy prieft : he is a king to
rule, a God to lave, and a prieft to mediate ; thus
far he cafts fweet favours, but digell them better,
and they prove four grapes ; a king he was, but
mockt with the title, Hail king of the Jews, Mat.
xxvii. 29 A God he was, but he emptied him -
felf, He made bimfelf of no reputation, Phil. ii.
7. An holy prieft he was, but fuch a prieft as
muft orFer up himfelf for a facrifice ; the wife men
that came from the Eaft, they faw his infirmity,
yet adore his wifdom ; they law his poverty, yet
adore the riches of his mercy; they faw him whom
they enquired after, Where is be that is born king
of the Jews P Matth. ii. 2. The very titles calt
fweet favours, but it bears four grapes ; he is a
king, that is a title of honour ; but he is king of
the Jew.;, that's a word of reproach.

Ail along his life you may fee thefe two ; fweet

favours, but four grapes , VidijU vilia, audijli vii-

T rifit a.

146

' Looking unto J E S U S.

rifica, faid Ambrofe ; the things you fee are mean, his name was given him, which was Jefus ■ this i
but the things you iee and hear are wonderful ; the name which we mould engrave in our hearts
mean it was to iee a fort of ihepherds, wonderful reft our faith on, and place our help in, and lov
it is to fee a troop of angels : mean it was to hear with the overflowings of charity, and joy, and a
one fay, Laidin the cratch below, wonderful it is deration ; above all things we had need 'of a je
to hear many fing, Glory to God on high: mean fus, a Saviour for our fouls, and from out (ins
it was to fee him man, wonderful it is to know and from the everlafting deihuclicn which fin wil
him God. Here's a little child fainting and groan- otherwise bring upon our fouls ; hence this nam
ing, yet a powerful God ruling and commanding; Jelus, and this fign, circumctfion, are joined toge
hungry himfelftofhew our nature, yet feeding five ther, for by the effufion of his blood, he was t
thoufand to Ihew his power ; dying on the crofs be our Jefus, our Saviour ; Without (bedding 1
as the fon of Adam, difpofmg of paradife as the blood is no remijfion of fins, Heb. ix. 22. No fa
Son of God. As it was faid of Bethlehem, Minima, vation of fouls, circutticifion ivas the feal, Rot
& non minima; the leafi of the thoufands, Mat. iv. 11, And now was it that our Jefus was unds
li. 6. So we fay of this Bethlemite, Minimus, y God's great feal to tajee his office, we have hear
non minimus j He flail fit upon the throne of Da- how he carried on the great work of our falvatic
<vid, Ifa. ix. 7. Yet he hath borne our griefs, and from eternity; this very name and office of ]efiu.
carried our forrows, Ifa. liii. 4. His kingdom is a Saviour, was refolved on in God's fore-counfe,
an evcrlaft ing kingdom, Dan. vii. 27. Tet his end and given forth from the beginning, and we hav
/ball be, and he f ball have n. thing, Dan. ix. 26. heard of late how it was promifedand foretold b
Thus all along from his cratch to his crofs, fiveet an angel; but now it is figned and fealed wit
favours but four grapes : at laft, indeed the grapes an ablolute commiffion and fulnefs of power, hi,
grew to a ripenefs, and then he was preffed, and hath God the Father fealed, John vi. 27. It'is h,
his deareft heart-blood run out in abundant ftreams: office and his very profeffion to lave, that all may
this was the fweet juice of our garden vine, God repair unto him to that end. Come unto me all ye
planted it, the heavens water it, the Jews prune that are iveary, Matth. xi. zS. And him that co-
it, What remains now but that we abide in it ? But
of that when we come to the directions, how we
are to look.

vieth unto me I tvill in no*wafs caft out, John \i.
37. In which refpeet he is called the Saviour of
tketvorld, John iv. 42. i. e. Of Samaritans, lews,
Gentiles, kings, fhepherds, and of all forts of
men.

2. When he was forty days eld, He ivas

brought to JerufaUm, and prefented to the Lor J,

as it is ivritten in the latv of the Lord, Every male

Ome confequences after the birth of Chrift that openeth the tuomb, jball be calif d boy to the

SECT. VII.

Of fame confequences after Chrifls birth

may be touched, whilft yet he was but a Lord, Luke ii. 22, 23. O wonder ! there was no

impurityiri the Son of God, and vet he is firft ch J

child of twelve years old

1. When he was but eight days old

.... — „« .,„„ ~„.. -■&•" v.~;o „i~, he was cumcifed, and then he is brought and offered tff

circumcifed, and named Jefus. As there was fhame the Lord, he that came to be "fin for us, would

in his birth, fo there was pain in his circumcifion; in our perfons be legally unclean, that byfatisfving

a Iharp razor paifeth through his fkin, prefently af- the law he might take away our uncleannefs • he

terheisborn; not that he needed this ceremony, that was above the law, would come under the

but that for us he was content legally to be impure; law, that he might free us from rife law, we are

in this early humiliation, he plainly difcovers the all born finners ;"but O the unfpeakable mercies of

riches of his grace; now he fheds his blood in our Jefus, that provides a remedv as early as our

drops, and thereby gives an earned of thole rivers, fin. Firft, Hois conceived, and then he is born, to

which he after poured out for the cleanfing of our fan&ify our conceptions and our births ; and after

nature, and extinguishing the wrath of God ; and his birth he is firft circumcifed, v.nd then he is pre-

for a farther difcovery of his grace, at this time fented to the Lord, that by two holv acts, that

which

Carrying on the fVork of Man's Salvation in his Incarnation.

'47

which was naturally unholy might be hallowed furance of Israel's ancient afflictions ; what a
unto God ; Chritt hath not left our very infancy change is here ? Ifrael, the firft-born of God flies
without redrefs, but by himfelf thus offered, he out of Egypt into Judea ; and Chrift the firft-born
clean feth us prefently from our nlthinefs; — Now of all creatures flies out of Judea into Egypt;
(a Chrift brought in his ruothei s anus to his own Eufeb. de Demonji. L. 6. C. 20. reports, That
houfe, the temple; and as man, he is prefented the child jefus arriving in Egypt, and being by a
to himfelf as God. O how glorious did that tern- defign carried into a temple, all the ftatues of the
pie feem, now the owner was within the walls of idol-gods fell down, like Dagon, at the prefence
it ? Now was the hour, and gueft come, in regard of the ark ; and to this purpofe he cites Ifaiah's
whereof the fecond temple mould furpafs the firft ; prophecy, Behold, the Lord Jh all come into Egypt,
ejus was the houfe built tor him, and dedicated to and the idols of Egypt fo all he moved at his pre-
him, there had he dwelt long in his typical pre- fence, Ifa. xix. 1. Now is Egypt become the fan-
fence, nothing was done there whereby he was not dtuary, and Judea the inquifition-houfe of the Son
refembled ; and now che body of thele fhadows is ot God; furelyheisevery where the fame, knows
come, and prefents himfelf where he had ever how to make all places alike to his ; he knows how
been reprelented. You will fay, What is this to to preferve Daniel in the lions den ; the three chil-
jpe, or to my foul ? O yes, Jerulalem is now e- dren in a fiery furnace ; Jonah in a whale's belly 5
very where, there is no church affembly, no Chri- and Chrift in the midft of Egypt,
ftian heart which is not a temple ot the living God ; 4. When he was now fome five years old, fay
and there is no temple ot God wherein Chrift is fome ; or but two years and a quarter old, fay o-
not reprelented to his Father. Thus we have the thers, an angel appears again in a dream to Jofeph,
benefit of Chrift's fulfilling the law of righteouf- faying, Arife, and take the young child and his
nets; Godfent his Son, made of 'a woman, made un- mother, aud return again into the land of Ifrael,
tier the laiv, that he might redeem them that "Mere for they are dead vohich fought the young child's
under the latv, that ive r might receive the adoption life, Matth. ii. ig, 20. Herod, that took away
offons, Gal. iii. 4, 5. It is as if his Father fhould the lives of all the infants in, or about Bethlehem,
have faid to Chrill, ' Come, my dear Son, here is now himfelf dead, and gone to his own place ;
' are certain malefactors under the law to fuffer and by this means, the coait is clear for the return,
'and to be executed; what fay you to them? of that holy family ; O the wonderful difpenfation
* Why I will become under the law, (faith Chrift) of Chrift in concealing of himfelf from men ! all
' I will take upon me their execution, and fuffer this while he carries himfelf as an infant, and tho'
• * for them ;' and to this purpofe he is firft circum- he knows all things, yet he neither takes, nor gives
fifed, and then he is prefented to the Lord. anynoticeofhis removal, or difpofing, but appoint*

3. When he was yet under one year old, as that to be done by his angel, which the angel
fome, or about two, as others, he fled into Egypt, could not have done but by him. As Chrift was
As there was no room for him in Bethlehem, fo pleafed to take upon him our nature, fo in our na-
now there is no room for him in all Judea ; no ture he was pleafed to be a perfect child, for that
fooner he came to his own, but he mutt fly from is the word, cfake the young child and his mother ;
them, what a wonder is this ? Could not Chrift he fuppreft the rnanifeftation and exercife of that
have quit himfelf from Herod, a thoufand ways ? Godhead, whereto the infant-nature was conjoin-
What could an arm of flefn have done againft the ed ; as the birth of Chrift, fo the infancy of Chrift
God of fpirits? Had Jefus been of the fpirit of was exceeding humble. Oh how fhould we mag-
fome of his difciples, he might have commanded nifv him, or dejed ourfelves for him; who himfelf
fire from heaven on thofe that fhould have come became thus humble for our fakes?
to have apprehended him; but hereby he taught $• When he was twelve years old, He voith
us to bear the yoke, even in our youth, thus his parents went up to Jerufalem, after the cujlomof
■would he fuller, that he might fanctify to us our thefeafi, Luke ii. 42. Thispiousaft of his young-
car! v afflictions, he flies into Egypt, the (laughter- er years intends to lead our firft years into timely
houfe of God's people, the fink of the world, the devotion ; but I (hall not infift on that; I would

T z gather

148

Looking unto J E i> U S.

CHAf. I.

rather obferve him fitting in the midft of the docl-
ors, both hearing them, and ajking them quejlions,
ver. 46. Whilft the children of his age were play-
ing in the ftreets, he is found of his parents fit-
ting in the temple, not to gaze on the outward
glory of that houfe, of the golden candleflicks, or
tables, or cherubims, or the pillars, or the molten
fea, or the altar of gold, or the veiTels of pure
gold; no, no, but to hear andoppofe thedoclors.
He, who, as God, gave them all the wifdom they
had, doth now as the fon of man hearken to the
wifdom he had given them; and when he had
heard, then he aiks, and after that, no doubt, he
anfwers ; his very queftions were inftruftions, /or
I cannot think, that he meant fo much to learn, as
to teach thofe doctors of Ifrael. Surely thele Rab-
bins had never heard the voice of fuch a tutor ;
they could not but fee the very wifdom of God in
this child, and therefore, faith the text, They all
wondered, or they were all aftonifhed, at his un-
der/landing and anfwers, ver. 47. Their eyes faw
nothing but a child, but their ears heard the won-
derful things of God's law ; betwixt what they
faw, and what they heard, they could not but be
diftrafted and amazed. But why did ye not (O
ye Jewilh teachers) remember now the ftar, and
the fages, and the angels, and the (hepherds ? Why
did ye not now bethink yourfelves of Herod, and
of his inquiry, and of your anfwer, That in Beth-
lehem of Judea Chriji fhould he horn? You cited
the prophets, and why did you not mind that pro-
phecy now, That unto us a child is horn, and un-
to us a fon is given, and his name /hall he called
ivonderful, counfellor, The mighty God, the ever-
lafling Father, the prince of peace? v. 56. Fruit-
lefs is the wonder that endeth not in faith; no
light is fufhcient, where the eyes are held through
unbelief and prejudice.

6. After this, from the twelfth to the thirtieth
year of his age, we read nothing of the acts of
Chrift ; but that he ivent down tvith his parents in-
to Nazareth, and tvasfubjecl to them, Luke ii. 5 1 .
As he went up to Jerufalem to worfhip God, and
in fome fort to fhew himfelf God ; fo now he goes
down to Nazareth, to attend his particular calling.
This is the meaning of thofe words, And he nvas
fubjeft to them. Chrift's fubjedtion to his parents
extends to the profeflion, and exercife of his life:
certainly Chrift was not all that time from twelve

to thirty years idle ; as he was educated by his
parents, fo of his reputed father he learned to be
a carpenter; this I take it is plain in thefe v/ords,
Is not this the carpenter the fon of Mary ? Mark
vi. 3 It appears (fays our Englifh annotations) that
Chriji exercifed that trade in his younger y-ars. I
know Matthew renders it thus, Is not this the car-
penter's fon ? Is not his mother called Mary ?
Matth. xiii. 55. But Mark thus, Is not this the
carpenter, &c Some comment thus, That while
Jofeph was alive Chrift wrought with him in the
trade of a carpenter, and when Jofeph died, which
happened before the rnanifeftation of Jefus unto I-
frael, he wrought alone, and was no more called
the carpenter's fon, but the carpenter himfelf: '
here's comfort for men of the meaneft callings ; as
hufbandry was honoured in the perfon and con-
dition of the firft Adam before his fall ; fo now the
handicraft. O the poverty, humility, feverityof
Jefus ? It appears at this time efpecially in his la-
bouring, working, hewing of wood, or the like ;
here's a fharp reproof to all thofe that fpend their
time in idlenefs, or without a particular calling ;
that take no pains at all, unlefs in purfuit after
vain, foolilh, fuperfluous, finful things. What!
are they wifer than Chrift ? Our Jefus would not
by any means thus fpend his time. Indeed for the
while he did nothing famous, or of publick note;
but neither was this without amyftery, Nihil fa-
ciendo, fecit magnified, faith one, in doing nothing
public, he atcbieved great and fumptuous, and
praife-tvorthy acls. There is a feafon and time to
every purpofe under heaven: as there is a rime of
filence, and a time to fpeak ; fo there is a time for
publick, and a time for private negotiations ; as yet
Chrift conceals his virtues, and conforms himfelf
to the converfation of men, that the myftery of his
incarnation might not be thought a p'nantafm ; then
he would have his virtues and graces to fliine out,
when menufually come to their vigour and ftrength
both of body and mind: and befides, as it was
faid of a divine (Mr. Bolton) that he would never
preach a fermon, but he would firft endeavour to
pra&ife it himfelf. So 1 am fure did Chrift. He
would not teach the world, faying, Learn of me,
for I am meek and lowly in heart, Matth. xi. 29.
But firft he would pra£f.ife, do, and then teach,
as Luke tells Theophiius, He had ivrit of all that
Jefus began both to do and teach , Acls i. j.

But

Carrying on the Work of Maris Salvation in bis Incarnation.

149

But concerning this time of his youth, becaufe
in fcripture there is to deep a fiJence : I fhall there-
fore pais it by.

Thus far I have propounded the object, we
are to look unto : it is Jefus, in his firft com-
ing or incarnation; whilft yet a child of
twelve years old ; our next work is, to direct
you in the art and myftery, how we are to
look to him in this refpecl.

CHAP. II. SECT. I.

Of In Giving Jefus, as carrying on the great <work
of our falvation in his birth.

IT," Hat looking comprehends, you have heard

V V before: and that we may have an inward

experimental look on him, whom our fouls pant

after, let us praclife all thefe particulars. As

1. Let us know Jefus, carrying on the great
work of our falvation in his firft coming or incarna-
tion. Come, let us learn what he did for us when
he came among us. There is not one paffnge in
his firfl: appearing, but it is of mighty concernment
unto us ; is it polhble, that the great God of hea-
ven and earth fhould fo infinitely condefcend, (as
wc have heard) but on fome great defign? And
what defign could there be, but only his glory and
the creature's good ? O my foul! if thou halt any
intereft in Chrift, all this concerns thee ; the Lord
Jefus in all thefe very tranfaclions had an eye to
thee: he was incarnate for thee ; he was conceiv-
ed, and born for thee : look not on thefe things
as notionals or generals ; look not on the bare
hiftory of things, for that is but unprofitable : the
main duty is in eying the end, the meaning and
intent of Chrift ; and efpeciallyasit relates to thee,
not to others, but to thyfelf. Alas! what com-
fort were it to a poor prifoner, if he fhould hear,
that the king or prince, of his mere grace and love,
vifited all the prifoners in this and that dungeon,
and that he made a goal-delivery, and fet all free ;
but he never came near the place where he poor
wretch lies bound in fetters and cold irons ? Or,
fuppofehe gives a vifit to that very man, and offers
him the tenders of grace and freedom, if he will but
accept of it; and, ^becaufe of his way wardnefs)
perlwades, entreats, commands him to come out,
and take his liberty, and yet he will not regard or

apply it to himfclf ; what comfort can he have ?
What fruit, what benefit fhall he receive ? Dear
Foul, this is thy cafe, if thou art not in Chrift, if
thou haft not neard the offer, and embraced and
doled with it, then what is Chrift's incarnation,
conception, nativity unto thee ? Come, learn, not
merely as a fcholar, to gain fome notional know-
lege;butasaChriltian,r;sone that feels virtue com-
ing out of Chrift in every of thefe refpects : ftudy
clofe this great tranfa&ion in reference to thyfelf. I
know not how it happens, whether out of the ge-
nerality of fome preachers, handling this fubjedt,
or whether out of the fuperftition of the time,
wherein it ufually hath been handled, it either fa-
vours not with fome Chriftians, or it is feldom
thought of by the molt: O God forbid we fhould
throw out of the doors fuch a blefTed neceffaiy
truth! if rightly applied, it is a Chrittian's joy,
Behold, I bringyou glad tidings of great joy, that
fljall be to all people, for unto you is born in the
city of David, a Saviour, which is ChriH the Lord,
Lukeii. 10, 11. Sure the birth of Chrift is of migh-
ty concernment unto thee, Unto us a child is bomy
unto us a fon is given, I fa. ix. 6. There is not
any piece of this tranfa&ion but it is of fpecial ufe,
and worth thy pains. How many break their brains,
and wafte their fpiritsinftudyingartsand fciences,
things in comparifon of no value ; whereas Paul
otherwife determined not to knoi.v any thing among
you but Jefus Chrift? 1 Cor. ii. 2- To know Je-
fus Chrift in every piece and point, whether in
birth, or life, or death, it is faving knowledge : O
ftand not upon coft, whether pains or ftudy, tears
or prayers, peace or wealth, goods or name, life
or liberty, fell all for this pearl : Chrift is of that-
worth and ufe, that thou cahft never over-buy him,
though thou gaveft thyfelf and all the world for
him j the ftudy of Chrift is the ftudy of ftudies ;
the knowledge of Chrift is the knowledge of every
thing that is neceflary, either for this world, or
for the world to come. O ftudy Chrift in every
one of the aforefaid refpects.

SECT. II.

Of conftderitig Jefus in that refpecl.
2- "I ET us confider Jefus, carrying on this

J J great work of our falvation at his firft

coming or incarnation. It is not enough to ftudy,

and

*S<>

Looking unto JESUS.

Cut

and know thefe great myfieries, bur, according to ' lieve in him,.and you (hall live with him in glory.'
the mealure of knowledge we have, we mutt mule, O blel:ed news ! men may talk what they will of
and meditate, and ponder, and confider of them, this and that news, every one gapes after it, but
Now this confideration brings Chrift nearer and there's no news fo welcome to one even now rea-
clofer to the foul; confideration gathers up all the dy to perifh, as to hear of a Saviour. Tell a man
long-fore-pailed acts and monuments of Chrift, in ficknefs of one that will make him well again ;'
and finds a deal of fweetnefs and power to come tell a man in captivity of one that will retcue him,
flowing from them ; confideration fallens Chrift and let him free again ; tell a man in prifon con-
more itrongly to the foul, and, as it were, rivets demned to die, or one with a pardon that wiil Jave
the foul to Jefus Chrift, and fattens him in the his life; and everyone of thee will fay, This is
heart ; a foul that truly confiders and meditates the belt news that ever was heard. O then if it
of Chrift, thinks and talks of nothing el.e but be good tidings to hear of a Saviour, where is on-
Chriil; it takes hold and will not let him go. / ly a matter of lofs of life, or of this earth ; how
ivill keep to tbee, (faith the foul in meditation) for much more, when it comes to the lofs of heaven,
thou art my life, Prov. iv. 13. Why thus, O my to the danger of hell, when our fouls are at ftake,
foul, confider thou of Chrift, and or v. hat he did and like to be damned for evermore ? What glad
fjr thee when he was incarnate ? And that thou tidings would that be to hear of one that could

inayeft not confound thyfelf in thy meditations,
confider apart of thefe particulars. As,

1. Confider Jefus in his forerunner, and the
blelied tidings of his coining in the fielh : now the

fave cur fouls from that deftroyer ? Is not fuch
a Saviour worth hearkening after ? Were not the
birth of fuch an one good news ? O my foul, pon-
der on thefe words, as it an angel feeing thee ltand

long looked for time drew near, a glorious angel on the brim of hell, fhould fpeak to thee, even to

is fent from heaven, and he comes with an olive thy loul.

branch of peace. Firft, He prefents himfelfto 2. Confider Jefus in his conception, no fooner
Zacharias, and then to Mary ; to her he imparts the news heard, but Chrift is conceived by the Ho-
the mellage, on which God fent him into the ne- ly Ghoft in the virgin's womb ; this conception is
ther world, Behold, thou Jh alt conceive in thy worthy our confideration ; what, that the great
ivomb, and bring forth a /'on, and jhall call his God of heaven lhouid condefcend fo far as to take
name Jtfus, Luke i. 13. Till now human nature our nature upon him, and to take it in the fame
was lets than that of angels, but by the incarnati- way, and after the fame manner that we do ? The
on of the word, it was to be exalted above the womb of the virgin was furely no fuch place, but
cherubims. What fweet news? What blefled he might well have abhorred it; true, but he
tidings was this meflage? Thedecreeof old mult meant by this to fanctifyour very conceptions :
now be accomplished, and an angei proclaims it and to that purpofe, he is conceived in an holy
upon earth : hear, O ye fons of Adam, this con- manner, even by the Holy Ghoft ; we muft not be
cerns you as much as the virgin ; were ye not all* too curious to enquire after the manner of the Ho-
undone in the loins of your firft father ? Was not lyGhoft's operation, who therefore overihadowed
my foul and your foui in danger of helhfire? Was the virgin: this is work for our hearts and not
not this our cafe and condition, that, after a lit- merely tor our heads ; humble faith, and not cu-
tle life upon earth, we lhouid have been thrown rious iniquifition, (hall find the fweetnefs of this
into eternal torments, where had been nothing, myltery. It was David's complaint, Behold, I ivas
but weeping, wailing and gnafhing of teeth ? And (kapen in iniquity, and in fin did my mother con-
now that God and thrift fhould bid an angel teil cei<ve me, Pfal. ii. 5. O my foul, this was thy
the news, ' "Ve (hall not die ; lo, here a virgin cafe, in thy very firft being or beginning,andhadft
* lhall conceive and bear a fon, f.nd he /hall be thou died in that condition, the word is exprefs,
4 your Jefus ; he (hall fave you from this hell, and That, nothing defied nor unclean Jl all enter into
4 death, and fin: he (hall deliver your fouls, he the city of glory. But here's the remedy, thyfinfui
4 fhajl lave you to the utmolt; his name is Jefus, conception isfanftified by Chrift'sholy conception:
' and he (hall not bear his name for nought"; be- the holinefs of thy Jefus ferves as a cover to hide

thy

Carrying on the Work of Man s Salvation in bit Incarnation.

'5'

thy original pollutions from the eyes of God. O Mediator; as God, he is able to bear the punifh-

con'.ider of this ! Jefus Chrift was not conceived ment of fin, and as man, he is fit to fuffer for fin ;

in vain, he was not idle, doing nothing, whilit he O the wisdom of God in this very way ? Man's na-

wasin his mother's womb ; he that from ail eter- ture can fuffer death, but not overcome k; the

nity began, he was then carrying on the great work divine nature can overcome death and all things,

or our ialvation for us ; O confider this conception but he cannot fuffer it ; and hence there is a du-

thus, till thou bringeft i: near and clofe to thy plicity of natures in Jefus Chi in .; O mufe on this,

foul, till thou feeleft fome fweetnefs and power it is a matter worthy or thy ferious confederation

coming and fiov/ing from Jefus in the womb.

3. (Jonfider the duplicity of natures in Jefus
Chrift : The luordiuas made fiefs, John 1. 14.
No fooner was he conceived,but he was God-man,

4. Confider the real diftinftion of thefe two na-
tures in Chi ift. As the unapproachable light of the
Godhead was put into the dim and dark lanthorn
of human rlefh j fo thefe two natures remained in-

man-god; he was perfectly framed, and inftantly tire without any con veriion, commixion or confufi-
united to the eternal word: God jent his Son, on; they were not as wine and water that become
there is the nature divine; made if a -woman, Gal. one by mixing, there is no fuch blending the divine
iv. 4. there's the human nature. Certainly great and human nature, they were not as fnow and wa-
is this myftery, that the word is made flelh ; that ter, that become one by the diflblving of the fnow
the Son of God is made of a woman ; that a ftar into the water _; there is_ no fuch changing of the
gives light to the Ton; that a branch doth bear human nature into the divine, or of the divinena-
the vine ; that a creature gives being to the Crea- ture into the human; fome fay indeed, That
tor : that the mother was younger than what (lie the Godhead was more plentifully communicated
bare, and a great deal lefs than what (he contain- with the manhood after his refuneftion, than now
ed. Admire, O my foul, at this ! but withal con- at his conception ; but howfoever, it did not then
fider, that all this was for us, and our falvation; fwallow up the truth of his manhood, as a whole
he was man, that he might die for us; and he fea would fwallow up one drop of oil ; I00L as
was God, that his death might be fuflkient to fave at firft moment of his conception, he was God
us ; had he been man alone, not God, he might and man, fo thefe two natures continued (till di-
have fuffered, but he could never have fatisfied ftincl in fubftance, properties and aftions. Why,
for fin, he could not have been Jefus a Saviour of confider this, O my foul, in reference to thyfelt ;
fouls ; and had he been God alone, not man, he O there is comfort in this ! by this means thou hail
had not been of kin to our nature offending, and now free accefs unto the throne of grace, that
lb he could not have fatisfied the juftice of God in thou mayeft find help in thy neceihties ; and as
the fame nature wherein it was offended ; neither thou haft free accefs, fo thou mayeft boldly draw
could he as God alone have died for fin ; and the near ; his Deity indeed confounds, but his huma-
decree was out, that our Redeemer muft die for • nity comforts faint and feeble fouls ; his divine na-
fin, For without fteddinq of blood there is no re- ture amazeth, but his. human nature encourageth
tnijfion, Heb. ix. 22- And no (bedding of blood, us to come unto him ; even after his refurveftion,
no paffion could pofiibly befal the Godhead of Je- he was pleated to fend this comfortable meffage
fus Chrift. I (hall not difpute the power of God, to the fonsofmen, Go to my brethren, and Jay un-
vhether he is able to lay down another kind of to them, I afcend to my lather and your Father,
way of man's redemption, than by the incarnati- and to my God and your God, John xx 17. Now
on of the Son of God : without controverfy this as long as he is not afhamed to call us brethren,
was the will of God, and he appointed no other God is not afhamed to be called tfu* Go Heb.
way, becaufe he could not. O my foul, confider of xi. 16. O the fweet fruit that we may ga-
t h is in relation to thyfelf, he is God-man, that he ther off this tree, The feat dijiinclion of tivo na-
might fuffer and fatisfy for thy (ins ; he is God- tares in Chri/i. As long as Chrift is man as well
man, that he might be able, and fit molt fully to as God, we have a motive ftrong enough to ap-
hnifh the work of thy falvation ; as God, he is a- peafe his Father, :.nd to turn his favoui able coun-
ble, and as man, he is fit to difcharge the office of tenance tawards us; here is our happincfs, That

these

■I?*

Looking unto JESUS.

Chap. II.

there is one Mediator between God and man, the be one, as thou. Father, art in me, and T in thee;

man Chriji Jefus, i Tim. ii. 5 . that lhey alJ° may be °"e ** us> '7 hat the world may

5. Confider the union of the two natures of believe that thou bajljent me, I in them, and thou

Chrift in one and the fame perfon, as he was the *'« me, That they may be perfecl in one, and that the

branch of the Lord, and the fruit of the earth, lb world may know that thou baft Jent me, and baft

thefe two natures were tied with fuch a gordian loved them as thou haft loved me, John xvii. 20,

knot, as fin, heil, and the grave were never able z\>™\* 3- . By realon of this hypoftatical union
to untie. Y<
was a fepars
that feparat.„.

firm, unihaken and indilibluble : in this ineditati- mtoyour hearts, crying, Abba, Father, and hereby

on, thou haft great caufe, O my foul, to admire
and adore ; wonderful things are fpoken of thee :
O Chrift ! he is God in a perfon o. a Godhead,
fo as neither the Father, nor the Holy Ghoft were
made flelh ; and he is man in the nature of man,

ive know, that we dwell in him and he in us, be-
caufe he hath given us of his Spirit, Gal. iv. 6. As
the members of the body however diftinct among
themfelves, and all differing from the head, yet
by reafon of one foul informing both the head and

not properly the perfon ; the human nature of members, they all make but one compfttum, or

Chrift aever having any perfonalfubfiftencetmt of man; fo all believers in Chrift, however diftinft

the Godhead j this is a myfterv, that no angel, perlons among themfelves, and all diltinft from the

much lei's man, is able to comprehend : we have perton of Chrift, and efpecially from the Godhead,

not another example of fuch an union, (as you have which is incommunicable, yet by one and the fame

heard) only the neareft funilitude or refemblance Spirit abiding in Chrift and all his members, they

we can find, is that of the branch and tree into become one, There is one body andone Spirit, Eph.

which it is ingrafted ; we fee one tree may be fet **• 4- He tbat is ioined t0 tbe Lorii is onefpirit,

into another, and it groweth in the ftock thereof, « tor. vi. 17. O my foul, confider of this, and

and becometh one and the fame tree, though there :n confidering, believe thy part in this, and the ra-

be two natures or kinds of fruit ftill remaining ther, becaufe the means of this union on thy part

therein ; fo in the Son of God made man, though is a true and lively faith ; faith is the firft effect

there be two natures, yet both being united into one and inftiument of the Spirit of Chrift, difpohngand

perfon, there is but one Son of God, and one Je- enabling thy foul to cleave unto Chrift, and for

ius Chrift. If thou wiltconfider this great myftery this cauje I bow my knees unto the Father of our

of Godlinefs any further, review what hath been Lord Jejus Chrift, that Chrift may dwell in your

laidin the objeft propounded, where this union is hearts by faith, Eph. iii. 14,17-

fet forth more largely, and particularly ; but efpe- 6- Confider the birth of Chrift, this man-god,

daily, confider the blefled effects of this union in God-man who in his divine generation was the Son

reference to thyfelf; as our nature in the perfon of God, in his human generation was born in a

of Chrift is united to the Godhead, fo our perlons ftable, for the laving of the children of men who

in and by this union of Chrift are brought nigh to were as the ox and mule having no undemanding.

God. Hence it is, that God doth fet his fanctua- It were a fruitful meditation to confider over and

ry and tabernacle among us ; and that he dwells over that/weet refemblance of Chrift being a vine ;

with us, and which is more, that he makes us methinks I hear the voice of my beloved, Rife up,

houfes and habitauons.wherein he himfelf is pleaf- my love, the fig tree putteth forth her green

ed to dwell by his holy Spirit. Te are the temple figs, and the vine with the tender grapes give a

of the living God ; as God bath f aid, Iivtll dwell good fmell ; arife, my love, my fair one, and come

in them, and walk in them, and I will be their aiir'Oy, Cant. ii. io, 13. If Chrift knocks at the

God, and they fh all be my people, 2 Cor. vi. 16. door, who will not awake, and arife? If Chrift

Was not this Chrift's prayer in our behah? 1 pray comes in view, who will not look unto Jefus ! If

not for thefe alone, but for them a>fo which flail Chrift the vine calls us to come fee the vine with

beluve on me through their word// hut they all may the tender grape, who will tafte the goodnefs,

fmell

Carrying on the Work of Man's Salvation in hi< huarnatkn.

i'S

fmell the fweetnefs ? And after a little tafte of that
goodnefs, and fweetnefs that is in him, who would
not long after more, till we come from the firll-
fruits, to the la ft fruits of the Spirit, even to thole
vifions and fruitions ot Chrift in glory? Confider,
O my foul, of this vine till thou halt brought Chrift
near and dole unto thyfelf ! fuppofe thv heart the
garden, wherein this vine was planted, wherein it
budded, bloflbmed, and bare fruit ; fuppofe the
Holy Ghoft to come upon thee, and to form and
ifafhion in thee Jefus Chrift; (thus Paul befpeaks
the Galatians, My little children of ivhom 1 tra-
<Vai in birth again until Chrift be formed in you)
'Would not this affect? Would not the whole foul
be taken up with this ? Come, receive Chrift into
thy foul, or if that work be done, if Chrift be
formed in thee, O cherilh him! (I fpeak of the
fpiritual birth) O keep him in thy heart! Jet him
there bud, and blolfom, and bear fruit ; let him
fill thy foul with his divine graces; O that thou
couklft fay it feelingly, / li<ve,yet not I, but Chrifl
li<veth in me, Gal. ii. 20. O that this were the if-
fueof thy meditation on Chrift's birth ! even whilit
thou art going with the fhepherds to Bethlehem,
and there find. ft thy Saviour lying in a cratch,
That thou v. oukkft bring him thence, and make
thy heart to be his cradle ! I would not give a far-
thing for a meditation merely on the hiftory of
Chrift's birth ; either draw virtue from him, by
feeling him within, or thy meditation will be
fruitless.

7. Confider thofe few confequences after Chrift's
birth ; every action of Chriftisourinftruclion, here
are many j articulars, but none in vain ; Chrift is
confidered under much variety of notion, but he is
ftill fweet under all. Is it pollible, O my foul, That
thou fhouldeft tire thyfelf in the contemplations
<>f Jefus Chrift? If one flower yield thee not plea-
fuie, or delight, go to a fecond, a third; obierve
how tin bees gather honey, after a while that they
h ave lucked one flower, thev go to another ; fo
for a while obferve the circuiiicilion of Jefus Chrift,
Rnd fuck there, and gather fome honey out of that
flower: Chrift had never been circumcifed, but
that the fame might be done to our fouls, that was
done to his body ; O that the fame Chrift would
do that in us that was done to him for us. Again,
dbferve Chrift's prefentation in the temple, this was
the law of thofe that firft opened the womb, now

Chrift was the hi ft-born of Mary, and indeed the
firft -horn of all creatures ; and he was confecra; ■•
unto God, that by him we might be confecrate,
and made holy, and that by him we might be ac-
cepted, when we are offered unto the Lord. A-
gain, obferve Chrift's flight into Egypt ; though
the infancy is ufually moft quiet, and devoid of
trouble, yet here life and toil began together ; and
fee how fpeedily this comes after dedication unto
God: alas! alas! we are no fooner born again,
than we are perfecuted ; if the church travail, and
bring forth a male, fhe is in danger of the dragon's
ftreams. Again, obferve Chrilt's return into Ju-
dea ; He tvas not fent but to the loft ftieep of the
houfe of Ifrael, Matth. xv. 24. With them alone
he was perfonally to converfe in his miniftry', ii
which refpect he was called a minifter of ' circum-
cifion, Rom. xv. 8. And where mould he be train-
ed, and lhew himfelf, but amongft them to whom
God had fent him? The gofpel firft began there,
and as a preparation to it, Chrift now in his child-
hood returns thither. Again, obferve Chrift dif-
puting with the doctors in the temple ; in his very
non-age, Chrift gives a tafte of his future proof,
fee how early his divine graces put forth themfeives,
In him ivere hid (faith the apoftle) all the treafures
of tvifdom and knowledge, Col. ii. 3. All the trea-
fures were hid in him, and vet fome of thofe trea-
fures appeared very early betimes : his wildom in
his very infancy is admired at, nor is it without our
profit ; for of God he is made ivifdom unto us, 1
Cor. r, 30. Again, obferve how he fpent the re-
mainder of his youth, in all his examples he meant
our inttructions, He ivent dotvn tuith bis parents,
and tvas fubjeel to them ; he was not idly bred,
but ferves his generation in the poor way of a car-
penter; It is every ivay good for a man to bear
God's yoke even from his infancy, Lam. iii. 27.
Chrift is enured betimes to the hardlliip of life, and
to the ftrict obfervation of the law both of God
and nature.

See, O my foul, what a world of matter is be-
fore thee to confider of; here is Jefus under ma-
ny a notion, here's the annunciation of Jefus, the
conception of Jefus, the duplicity of natures in Je-
fus, the real diftinction, the wonderful union, the
nativity of Jefus, together with fome confequences
after it. Go over thefe with often and frequent
thoughts, give not over till thou feeleft thy heart
U begin

*54

Looking unto J E S U S.

Chap. II.

begin to warm : true meditation is as the bellows
of the foul, that doth kindle and inflame holy af-
iections, and by renewed, and more forcible
thoughts, as by renewed and ftronger blaft it doth
renew and encreafe the flame.

SECT. III.

Of deftring after Jefus in that refpefi.

3. T E T us defire after Jefus, carrying on the

J j great work of our falvation at his firft

coming, or incarnation. It is not enough to know,
and confider, but we mull defire. ' Now, what
' is defire, but a certain motion of the appetite, by

* which the foul darts itfelf towards the abfent

* good, purpofely to draw near, and to unite itielf

* thereunto?' The incarnation of Chrift according
to the letter, was the defire of all nations ; fo the
prophet, 1 will Jhak'e all nations, and the defire
of all nations flmll come, Hag. ii. 7. O how they
that lived before Chrift, defned after this coming
of Chrift ! Abraham defired to fee my day, two
thoufand years, and more before it came: it was
the expectation of all the patriarchs, O when will
that day come? And furely the incarnation of Chrift
in the fruit, or efficacy, or application, is or fhould
be the defire of all Chriftians. There is merit and
virtue in Jefus Chrift, in every paffage of Chrift,
in his conception, incarnation ; in his birth, and
in thofe confequences after his birth ; now to make
thefe ours, that we may have our fhare, and part,
and intereft in them, we muft here begin; O my
foul, do thou defire, do thou feek to poffefs thy-
felf or Chrift, let thy defire (as the needle point)
aright, and all the reft will follow : never will u-
nion be with the abfent good, but the foul by de-
fire muft dart itfelf towards it ; true it is, and pi-
ty it is, millions of fouls ftand at a diftance from
Jefus Chrift ; and why? They have no defire to-
wards him : but, O what, my foul, and thy foul
(whomever thou art that readeli.) would defire ! O
that we could defire, and iong after him until we
linguilh, and be compelled to cry out, with the
fpoufe, Stay me withftaggons , and comfort we with
apples, for I am fick of love, Cant. ii. 5.

Is there not good reafon for it ? What is there
in Chrift that is not defirable ? View over all thofe
o.e'lencies of his conception ; of his two natures,

really diftinguifhed, and yet wonderfully united ;
of his birth, of thefe few confluences after his
birth ; but, above all, fee the fruit of all ; he was
conceived that our conceptions might be fancti-
fied ; he was the Son of man, that he might fuf-
fer for us, and the Son of God, that he might fa-
tisfy divine juftice : he was God and man in one
perfon, that we might be one with him, Mem-
bers of his body, and of his flejh, and oj his hones,
Ephef. v. 30. He was born of the virgin, tha".
there might be a ipiritual conception and" birth of*
Chrift in our virgin-hearts; or he was conceived
and born, That we might conceive the grace of
Chrift in our hearts, and bring it forth in our lives!
what! are not thefe defirable things ? Never tell
me of thyprefent enjoyments, for never wasChrift
fo enjoyed in this life, but thou haft caufe to defire
yet more of Chrift: it is worth thy obfervation,
That fpiritual deftres after Chrift, do neither load
nor cloy the heart, but rather open, and enlarge it
for more and more. Who was better acquainted
with God than Mofes ? And yet, who was more
importunate to know him better? 1 befeech thee
jhew me thy glory, Exod. xxxiii. 18. And who
was more acquainted with Chrift than Paul? And
yet who was more importunate to be with him
nearer ? / defire to be diftol<ved, and to be with ,
Chrift, Phil. i. 23. Further, and further union •
with Chrift, and communion with Chrift are moft
defirable things, and are not thefe the fruits of
his incarnation ? The effects of his hypoftatical,
perfonal union? More and more peace, and love,
and reconciliation betwixt God and us are de-
firable things; and are not thefe the fruits of
Chrift's birth, the effects of his budding out of the
earth ? was it not then, That rigktcoufnefs lott-
ed down from heaven ? That mercy and truth met
together, and righteoufnefs and peace kijfed each 0 -
ther? An higher degree of holinefs, fanctification,
likenefs to God and Chrift are defirable things;
and are not thefe the fruits of his circumcifion, and
prefentation to the Lord ? The effects of all thofe
confequences that follow after his birth ? Come,
foul, and ftir up thy defires, true defircs are not
wavering and dull, but refolute and full of quick-
nefs ; obferve how the nature of true defires inJ
fcripture is fet forth by the moft pathetical ancfl
ftrongfimilitudesof hunger, and thirft, and thofe
not common neither, but by ' the panting of a ti-

• red .

Carrying on the M'ork of Man's Salvation in his Incarnation.

* red hart after the rivers of waters, and by the gap-

* ing of dry ground after iome feafonable Jhowers.'
() then how is it tuat the pafTages of thy defires
are fo narrow, and almoft (hut up : nay, how is
it that thy veifels are lb full of contrary qualities,
that there is lcarce any room in thy foul for Chriit,
and all his train? Will not the defires of the patri-
archs witnefs againit thee ? How cried they after
Quilt's coining in the flelh, Bow the heavens, O
Lor J, and come dtnvn, Plal. cxliv. 5. Oh that thou

jfuouldejl rent the heavens, that thou wouldeft come
down, I la. lxiv. 1. Drop down, ye heavens, from a-
bove, an.l let the Jhies pour down righteoujnefs, let
the earth open andhring forth [alvation, lla. xlv. 8.
Is it pofiible that their defires lhould be more vehe-
ment after Chrift than ours ? They lived on the dark
lu.e of the cloud, but we on the bright fide ; the
vail was upon their hearts, which vail is done away
iii Chriit ; they faw Chriit afar off, and their light
was very dim and dark ; But we all, with open face,
as in aglajs, beboldthe glory of the Lord, 2 Cor. iii.
1 8. One would think, the lefs any thing is known,
the lefs it fliouid be defired ; O my foul, either thou
art more ignorant of Chriit than the patriarchs of
old, or thy heart is more out of frame than theirs ;
fufpect the latter, and blame thy heart ; may be
thy torpid and fluggifh nature hath laid thy defires
afleep : if an hungry man will fleep, his hunger
will fieep with him ; but O fcir up, and awake thy
defires ! prefent before them that glorious object,
The incarnation of Jejus Chrijl ; it is an objedt
which the very angels dcfire to look into, and art
not thou more concerned in it than the angels? Is
not the fruit of the incarnation thine, more efpe-
cially thine ? Come then, Itir up thofe motions of
thy appetite, by which the foul darts itfelf towards
the abfent good, draw nearer, and nearer, till thou
comeit to union and enjoyment; cry after Chrift,
II by is his chariot jo long in coming ? li l'hy tarry the
•wheels of his chariots? Judges v. 28.

SECT. IV.

Of hoping in Jefus in that refpecl.
4 T ET us hope in Jefus, carrying on the
JLj great work of our falvation at his firft
coming, or incarnation, only here remember, I fpeak
not of every hope, but oniy of fnch an hope, as is
grounded on fome certainty and knowledge ; this

is the main queftion, whether Chrift's incarnation
belongs unto me? The prophet tells, That unto
us a child is horn, and unto us a fon is given, lla.
ix. 6. But how may I hope that this child is born
to me? And that this fon is given to me ? What
ground for that ? Out of thefe words of the pro-
phet, I fnall draw a double evidence, which may
be inltead of all: our firft evidence from the for-
mer words, Unto us a child is horn : our fecond
evidence from the latter words, Unto us a fon is
given. 1. From the former words, I lay down
this propofition, Unto us a child is horn, ifvoeare
new horn. The furelt way to know our intereft
in the birth of Chrift, it is to know Chrift born in
us, or formed in us, as the apoftle fpeaks, Gal.
iv. 19. The new birth is the effect of Chrift's birth,
and a fure fign that Chrift is born to us. Say then,
O my foul, art thou born anew ? Is there in you
a new nature, a new principle ? Is the image of
God and Chrift in my foul ? So the apoftle ftiles
it, The hearing of the image of the heavenly, 1 Cor.
xv. 49. Why then was Chrift incarnate for thee,
if thy new birth be not clear enough ? Thou mayeft
try it further by thefe following rules.

i. Where this new birth is, there are new de-
fires, new comforts, new contentments: Some-
times with the prodigal thou waft content with
hulks, but now nothing will fatisfy thee but thy
Father's manfion, and thy Father's feaft ; fome-
times thou mindeft only earthly things, but now
the favour of God, the light of his countenance,
fociYty with him, and enjoying of him, are thy
chief defires : this is a good fign, David's heart
and fielh, and all breathed after God: My foul
longeth, yea, even fainteth for the courts of the
Lord, My heart and my flefb crieth out for the liv-
ing God, Pfal. lxxxiv 2. Men truly regenerate do
not judge it fo happy to be wealthy, great and ho-
noured in the world, as to have the light of God's
favour fhine upon them. O my foul, doft thou
fee the glory of the world, and thou falleft down
to worfhip it? Doft thou fay in the increafe of
worldly comfort, it is good to be here ? Then fear
thyfelf, but if thefe things compared with Chrift,
are vain, and light, and of poor, and mean efteem,
then hope well, and be aflured that thou art born
again, and that Chrift is formed in thee.

2. Where this new birth is, there are new words,

new works, new affettions, a new converfation,

U z Old

looking unio JESUS.

Chap. II J

Old things are puffed away, behold, all things are
hecome new, 2 Cor. v. 17. Paul once a perfecu-
tor, but behold now he prayeth, Acts ix. 11. And
luch were fome of you, but novo ye are wajhed, now
ye are fanclified, now ye are jujlified, in the name
of the Lord Jefus, and by the Spirit of our God,

1 Cor. vi. ii. As every man is, lb is he affected,
fo he fpeaks, and fo he lives ; if thy life be Super-
natural, fo is thy affections, fo is thy words, Ibis
thy converfation ; Paul lived a life once of a bloody
perfecutor, he breathed out threatnings againft all
the profeifors of the Lord Jefus : but now it is o-
therwife, The life which I now live in the fejh, I
live by tb? faith of the Son of God, who loved me,
and gave himfelf for me. Gal. ii. 20. O my foul,
baft thou the old converfation, the old affections,
the old difcourfe, the old pailions thou ufedlt to
have ? What.' is thy heart a den of lulls, a cage
of unclean imaginations? Then fear thyfelf, there
cannot from a fweet fountain come forth bitter
flreams ; there cannof from a refined fpirit, as re-
fined, come forth corrupted acts or imaginations ;
A thorn cannot fend forth grapes, faith Chriftj fo
neither can a vine fend forth thorns, fay we. I
know there is in the beft fomething of flefh, as well
as of the Spirit; but if thou art new born, then
thou canft not but ftrive againft it, and will endea-
vour to conquer it.

3. Where this new birth is, there is a new na-
ture, a new principle, Peter calls it, The hidden
man of the heart, The divine nature, 1 Pet. iii. 4.

2 Pet. i. 4. Paul calls it, The inward man, the
new creature, Rom. vii. 22- It is compared to a
root, to a fountain, to a foundation, 2 Cor. v. .'
17. And for want of this foundation, we fee now*
in thefe fad times fo much inconllancy and unfet-
tlednefsin fome profeifors themfelves, many have
gotten new and ftrange notions, but they have not
new natures, new principles of grace j if grace
were but rooted in their hearts, though the winds
did blow, and ftorms arife, they would continue
firm and liable, as being founded upon a rock. Ne-
ver tell me of profeffion, fhew, outward action, out-
ward conversion, outward duties of religion ; all
this may be, and yet no new creature ; you have
fome brutes that can aft many things like men, but
becaufe they have not an human nature, they are
ftill brutifh ; fo many things may be done in way
of holinefs, which yet come not from this inward

principle of renovation ; and therefore it is but cop- j
per and not gold : mitlake not, O my foul, in this,
which is thy bell and furetl evidence, though I call
the new birth a new creature, my meaning is not, '
as if a new faculty were infufed into him that is
new born, a man when he is regenerate hath no
more faculties in his foul than he had before his
regeneration, only, in the work of regeneration,
thofe abilities which the man had before, are now
improved, and made fpiritual; and fo they work
now fpiritually which before wrought naturally.
As in the refurrection from the dead, our bodies i
fhall have no more, nor other parts and members
than they had before, only thofe pans and mem-
bers which now are natural, fhall then by the pow- :
er of God be made fpiritual. It is fown a natu-
ral body, it is raifed a fpiritual body ; there is a
natural btdy, and there is a fpiritual body, 1 Cor.
xv. 44. So the fame faculties, and the fame abi-
lities, which before generation were made natural,
are now. fpiritual, and work fpiritually ; they are
all brought under the government of the Spirit of
Chrift. A lively refemblance of this change in the
faculties of the foul, we maydifcern in thofe na-
tural and fenfitive faculties, which we have com-
mon with beafts, as, to live, to move, to defire,
to feel : the beads having no higher principle than
fenfe, ufe them fenfually ; but a man enjoying the
fame faculties under the command of a reasonable
foul, he ufeth them rationally: fo is it in a rege-
nerate man, his underftanding, will, and affecti-
ons, when they had no other command but reafon,
he only ufed them rationally, but now, being un-
der the guiding of the Spirit of Chrill, they work
fpiritually, and he ufeth them fpiritually; and
hence it is, that a regenerate man is every where
in fcripture faid towalk after theSpirit, Rom. viii.
1. To be led by the Spirit, to walk in the Spirit ,
Gal. v. 18, 25. The Spirit by way of infilling or
fhedding, gives power, an ability, a feed, a prin-
ciple of fpiritual life, which the foul had not be-
fore ; and from this principle of fpiritual life plant-
ed in the foul, flows or fprings thofe fpiritual mo-
tions or operations, (as the Spitit leads them out)
according to the habit or principle of the new crer-
ture, the divine nature, the fpiritual life infufed.
Come then, look to it, O my foul, What is thy
principle within? Conlider not fo much the out-
ward actions, the outward duties of religion, as

that

Carrying on the Jl'\rk of Man * Sahatisn in his Incarnation. 157-

that root from whence they grow, that principle love of reward, and yet withal a love of God, ?nd

from whence they come : are they fixed ones, fet- therefore his love of the reward was not mercena -

tied ones by way of life in thee ? Clocks have their ry : but this I lay, Fho' there were no reward at

motions, but they are not motions of fife, becaufe all, a child of God hath fuch a principle of love

they have no principles of life within. Is there life within him, that for love's fake he would obey

within ? Then art thou born again, yea, even un- his God ; he is led by the Spirit, and therefore he

to thee a child is horn. This one evidence. obeys ; now the fpirit that lead: him is a fpirit of

4. From the latter words, I lay down this po- love ; and as many as are led by the Spirit of God,

fition; Unto us a fan is given, if we are God's are the fons of Go /, Rom. viii. 14,
fons. The beft way to know our intereft in the Son 3. The fonsofGod imitate God in his love and

of God, it is to know ourfelves to be God's fons goodnels to all men. Our Saviour amplifies this-

by grace, as Chrift was God's Son by nature ; excellent property of God, He caufeth his fun to

Chriltians, to whom Chrift is given, are coheirs Jhine upon %oqd ami bad. ; and thence he con-

with Chrift, only Chriit is the hrtl-born, and hath cludeth, Be ye perfeel as four hea-v nh Father is

the preeminence in all things ; our fonihip is an perfect, Matrh. v 48. Goodnefs to bad men is

effect, of Chrilt's fonfnip, andafure fign, that un- the higheft degree of grace, and as it were the

to us a fan is given. Say then, O my foul, art perfection of all: O my foul, canft thou imitate

thou a fon of God? Doll thou refemble God, God in this ? Confider how thy Father bear

(according to thy capacity) being holy, even as he though the wicked provoke him day by day, yet

is holy ? Why then, Chrift was incarnate for thee, for all that he doth not quickly revenge ; vengc-

he was given to thee, if thy fonfhip be not clear ance indeed is only his, and he may in juftice do

enough, thou mayeft try it further by thefe fol- what he will that way; and it is the opinion of

lowing rules. ^ fome, that if the molt patient man in the world.

i . The fons of God fear God, If I he a Fa- ihould but fit in God's throne one day, and fee and

ther, where is my honour ? (faith God) If I he a obferve the doings and mifcarriages of the fons of,

wafer, where is my fear ? Mai. i. 16. If I be a men, he would quickly fet all the world on fire ;

foncfGod, there will be an holy fear and trembling yet God feeth all, and for all that he doth noc

upon me in all my approaches unto God. I know make the earth prefently to gape and devour us j

there is a fervile mercenary fear, and that is un- he puts not out the glorious light of the fun, he

worthy and unbefeeming the ion of God; but there does not diifolve the work of the creation, he

is a filial fear, and that is an excellent check and doth not for man's fin prefently bhft every thine

bridle to all our wantonnefs. What fon will not into duft : what an excellent pattern is this for thee

fear the frowns and anger of his loving father ?*/ to write after ? Canft thou but forgive thy ene-

dare not do this, (will he fay) my father will he. mies ? Do well to them that do evil to thee. O
offended, and I, whither Jhall I go ? Agreeable toJ this is a fure fign ofgraceand fcnfiiip ! It is ftoried
this is the apoftle's advice, If ye call on the Fa- of fome Heathens, who beating a Chriftian almoft
ther, pafs your fojouming here with fear, 1 Peter to death, afked him, ' What great matter Chrift
»• 1 7- ' did ever do for him r' Even this, (laid the Chi i-

2. The fons of God love God, and obey God ftian) ' That I can forgive you though you ufe me
out of a principle of love. Suppofe there were no ' thus cruelly.' Here was a child of°God indeed,
heaven or glory to beftow upon a regenerate per- it is a fweet refemblance of our Father, and of our •
fon, yet would he obey God out of a principle of Saviour Jefus Chrift, to love our enemies, to blefs
love, not that it is unlawful for the child of God them that curfe us, to do good unto them that hate
to have an eye unto the recompence of reward ; us, to pray for them that defpitefully ufe us and per-
Mofeshis reafon of efleeming the reproach of Chrijl fecute u.f/Mat. v. 44. O my foul, look on this,
greater riches than the treajures of Egypt, was. confult this ground of hope ; if this law be written
for that he bad refpeft unto the recompence of re- in thy heart, write it down amongft thy eviden-
ivard, he had refpeel in the original, he had a fix- ces, that thou art God's fon, yea, that even unto .
cd intent eye, Heb. xi. z6. There was in him a thesa lbn is given.

Looking unto J E S U S.

Ch.

II.

To review the grounds : what is a child horn
to me, and a ion given to me ? What, am I in-
deed new born ? Am I indeed God's fon or
daughter ? Do I upon the fearch find in my foul
new delires, new comforts, new contentments ?
What are my words, and works, and affections,
and converfation new ? Is there in me a new na-
ture, a new principle ? Hath the Spirit, by way of
infufing or fhedding, given me a new power, a
new ability, a feed of fpiritual life which I had
not before ? Do I upon the fearch find, that I fear
God, and love God, and imitate God in fome good
meafure in his love and goodnefs towards all- men ?
Can I indeed and really forgive an enemy, and,
according to opportunity and my ability, do good
unto them that do evil unto me ? Why fhould I
not then confidently and comfortably hope, that I
have my (hare and interetr. in the birth of Chrift,
in the blelTed incarnation and conception of Jefus
Chrift ? Away, away, all deipairs, and dejections,
and defpondenciesoffpirit ! if thefe be my grounds
of hope, it is time to hold up head, and heart,
and hands, and all with cheerfulnefs and confi-
dence, and to fay with the fpoufe, / am my belov-
ed's, and my beloved is mine.

SECT. V.

Of believing in Jefus in that refpeS.

5. T ET us believe on Jefus carrying on the

J j great work of our falvation at his firft

coming or incarnation. I know many ftaggerings
are oft in Chriftians, 'What is it likely that Chrilt
' fhould be incarnate for me ? That fuch a God
* lhould do fuch a thing for fuch a finful, woful,
' abominable wretch as I am ?' Ah ! my foul, put
thy propriety in ChritVs incarnation our of difpute,
that thou mayeft be able to fay, As Godivas ma-
nifejl in the fie/b, and I may not doubt it ; fo God
is manifell in me, and I dare not deny it.

But, to help the ioul in this choice duty, I fhall
firft propole the hinderances of faith. 2- 1 he
helps of faith in this refpect. 3. The manner how
to act our faith. 4. The encouragements to bring
on the foul to believe its part in this blcifed incar-
nation of Jelus Chrift.

For the firft there are but three things that can
hinder faith ; As

" 1. The exceeding unworthinefs of the ioui ;
and to this purpofe are thofe complaints, ' what!
' Chrift incarnate for me ! for "uch a dead dog as
'I am? What king would dethrone lrmfelf, and
' become a toad to fave toads ? And am not I
'at a greater diftance from God, than a toad is
' from me ? Hath not fin made my foul more ugly
' in God's eye, than any lothfoms toad can be in
' my eye ? O ! I am lefs than the leaft of all God's
' mercies, I am fitter for hell and devils, than for
' union and communion with God and Chrift, I
' dare not, I cannot believe.'

2- The infinite exactnefs of divine juftice which
muft be fatisfied ; a foul deeply and feriouflycon-
fidering of this, it ftartles thereat, and cries, O
what will become of my foul ? one of the leaft fins
that I itand guilty of deferves death, and eternal
wrath, the wages of fin is death ; and I cannot fa-
tisfy i though I have trefpaiTed to many millions
of talents, I have not one mite of mine own to pay ;

0 then how fhould I believe ? What thoughts can

1 entertain of God's mercy and love to me-ward ?
God's law condemns me, my own confeience ac-
cufeth me, and juftice will have its due.

3. The want of a Mediator, or fome fuitable
perfon, which may itand between the finner and
God. If on my part there be unworthinefs, and
on God's part exact, and ftrict, and fevere juftice;
and withal I fee no Mediator, which I may go un-
to, and firft clofe withal before I deal with the in-
finite glory of God himfelf, how fhould I but de-
fpair, and cry out ? ' O wretched man that I am f
' O that I had never been ! or if I muft needs have
' s&being, Oh that I had been a toad, or ferpent,
'«fr any venomous creature, rather than a man ;
S4or when they die they perifh, and there's an end
' of them, but the end of a reprobate finner, is tor-
' ments without end: O wo and alas! I cannot
' believe, there's no room for faith in this cafe!'
Thefe are the hinderances.

2. The helps of faith in this fad condition are
thefe.

1. A confideration that God is pleafed to pafs
by, and to overlook the unworthinefs of his poor
creatures ; this we fee plain in the very act of his
incarnation; himfelf difdains not to be as his poor
creatures, to wear their own flefh, to take upon
him human nature, and in all things to become
like unto man, fin only excepted.

2. A

Carrying on the Work of Man s Salvation in his Incarnation.

'59

2. A confider atiori that God fatisfiesjuftice, by given to the elect immediately without Chriil. No,
fating up Chriil, who is judice itielf ; now was it no, firit Chriil, and then all other things ; incline
that mercy and truth met together, andrigbteouf- your ears, ami come unti me. i. Come unto
nefs and peace kijjed each other; now was it that Chriil, and then I will make an everlajling cove-
free grace and merit, that fulnefs and nothingnefs nant ; (which contains all the promifes) even the
were made one ; now was it that ail things become Jure mercies of David, Ifa. lv. 3. As in marriage,
nothing, andnothingall things; ournarure which the woman full confents to have the man, and
lay in rags, was enriched with the unfearchable then all the benefits which neceflarily follow ; fo
treafures of glory; now was it that God was the ibul by faith, firftpicchah upon Chriil himfelf,
made fleih ; and fo that fleih which was lb weak,' and then on the privileges that flow from Chriil.
as not able to fave its own life, was now enabled Say, foul, doll thou want any temporal bleiling?
to fave millions of fouls, and to bring forth the Suppofe it be the payment ofdebts, thy daily bread,
gieateil defigns of God ; now was it that truth heaith, bV. Why, look now through the fcripture
ran to mercy, and embraced her, and righteouf- tor promifes of thefe things, and let thy faith act
nefs to peace and killed her; in Chriil they meet, thus, If God hath given me Chrijl, the greatejl
yea, in him was the infinite exactnefs of God's ju- hlejfing, then certainly he tvill give me all thefe
lticc fatisfied. things, Jo far as they may he for my good. In the

3. A confideration that God hath fet up Chriil twenty third Pfalm we find a bundle of promifes,
as a Mediator, That he was incarnate in order to but he begins thus, The Lord is my Jbephcrd, faith
reconciliation, and falvation of fouls, but for the David, Plal. xxiii. 1. And what then t Therefore
accomplishment of this defign Chriil had never 1 /hall not ivant ; the believingpatriarchs through
been incarnate; the very end of his uniting fleih faith fubdued kingdoms , tvrought ri.hteoufnefs, oh~
unto him, was in order to the reconciliation of us tained promifes, flopped the mouths of lions, Heb.
poorfouls! alas we had finned, and by fin deferv- xi. 33. Did wonders in the world ; butwhatdid
ed everlailing damnation, but to fave us, and to they chiefly look to in this their faith? Surely to
fatisfy himfelf, God takes our nature, and joins it the promife to come, and to that better thing,
to his Son, and calls that Chrijl a Saviour: this Chriil himfelf, verfe 39, 40. And therefore the
is the gofpel-notion of Chriil ; for what is Chriil, apoille concludes, Having fuch a cloudofivitnejjes,
but God himfelf in our nature, tranfacling our that thus lived and died by faith, Let us look un-

peace? In this Chriil is that fulnefs, and righte-
oufnefs, and love, and bowels to receive the firil
{ids of our faith; and to have immediate union
and communion with us ; indeed we pitch not our
faith firft or immediately on God himfelf; yet ft;
lail we come to him, and our faith lives in Go*
(as one faith fweetly) before it is aware, through

tojefus, the author and fnijher of our faith, Hebf
xii. 2-

2. Faith mud directly go to Chriil as God in
our fleih ; fome think it a carnal apprehenfion of."
Jefus Chrift, to know him as in fleih: I confefs
to know him only fo, and abfolutely fo, to con-
fider Jefus no other way, but as having fleih, and

the fweet intervention of that perfon which is God going up and down in vveaknefs, it is no better

himidi only called by another name, The Lord than a carnal apprehenfion ; but to confider Chriil

Jefu< Chrijl, and thefe are the helps of faith in as God in fleih, and to confider that fleih as acted

reference to our unworthinefs, God's jufiice, and by God, and filled with God, it is notacarnal, but

the want of a Mediator betwixt God and us. a true and fpiritual apprehenfion of Jefus Chriil ;

3. The manner how to aCt our faith on Chrift and hither is faith to be directed immediately, and

incarnate is this. ^ in the firll place ; fuppofe a cafe of danger by fome

1. Faith muft directly go to Chriil: we indeed enemies, and I find a promife of protection from

find in the Bible fome particular promifes of this my enemies, I look on that ; hut in the firil place,

and that grace : and in proper fpeaking the way to thus I argue, if the Lord hath given me Chrift

Jive by faith, it is to live upon the prumifes in the (God in the fleih) to fave me from hell, then much

want of the thing, or to apprehend the thing itfelf more will he fave me from thefe fleihly enemies,

contained in the promife: but the promifes are not Thus Judah had a promife, That Syria fhould

not.

i6o

Looking unto J E S US.

Chap. II

not prevail againft Judah. They doubted of this ;
but how doth the Lord feek to allure them ?
Why, thus, A virgin /hall conceive and bear a
Son, and his name Jhall be Emmanuel, Ifa. vii.
14. Thisfeemsa ftrange reafon to flefh and blood :
I knew one turn infidel, and deny Jefus Chrift up-
on this very argument ; ab (thought he) ' what a
'* grand impofture is this, that Chrift's conception,
' and Chrift's birth many years after fhould be a
' prefent fign of the ruin of Rezin king of Aram,
* and of theprefervationof Ahaz king of Judah ?'
Alas, poor foul, he was not acquainted with this
art of living by faith ; he might have (een the very
fame reafon elfewhere, The yoke of their burthen,
and the ftaflf of their Jhoulder, and the rod of tbeir

opprefj'or fhallbe broken, For unto us a child is

horn, and unto us a fan is given, Ifa. ix. 4, 6. If
their faith had not firft refpected Chrift incarnate,
thev could never have expected any temporal de-
liverance by that promife of deliverance firft laid
down ; but in this way they might, and fo may

we.- You will fay, What's this to us ? They

looked for Chrift to come in the fleih, but now he
is come, and that time and defign is gone and paft
many a year fince. I anfwe'r, no ; the time is
gone, but the defign is not : Chrift remains God
in the flelh to this very day ; he came not as once
to manifeft himfelf in the flefh, to fatisfy God's ju-
ftice in the flelh for fin, and fo to lay it down again ;
that flefh remains, and lhall remain ; nor is it
without ufe ; for all the fpirit and life which the
faints now have, or which the faints fhallhave un-
to the end of the world, it is to be conveyed thro'
that flelh ; yea, the fpirit itfelf dwells in it, and is
conveyed through it ; and therefore if they had
fo much gofpel-fpiiit in the time of the old Tefta-
ment (which indeed was rare) how much more
fhould we go to Chrift, as God in the flelh, and
look upon it as a ftanding ordinance, and believe
perfectly on it ?

3. Faith mult go and Heat the feet of Chrift;
faith muft fix and fatten itfelf on this God in our
ilelh: fome go to Chrift, and look on Jefus with
loofe and tranfient glances, they bring in but flefh-
ly, fecondary, ordinary actings of faith, they have
but coarfe and common apprehenlions of Jefus
Chrift. Oh ! but we fhould come to Chrift. with
folemn ferious fpirits ; we fhould look on Jefus
piercingly, till we fee him as God is in him, and

as fuch a perfon thus and thus qualified from hea-
ven ; we fhould labour to apprehend what is the
riches of this glorious myftery of Chrift's incarna-
tion ; we fhould dive into the depths of his glori-
ous actings ; te fhould ftudy this myftery above
all other ftudies. Nothing is fo pleafant, and no-
thing is more deep ; than one perfon fhould be
God and man, that God fhould be man in our na-
ture, and yet not alTume the perfon of a man ;
that bleffednefs fhould be made a curie, that hea-
ven fhould be let down into hell, that the God of
the world would fhut himfelf up (as it were) in a
body ; that the invilible God fhould be made vifi-
ble to fenfe ; that all things ihould become no-
thing, and make itfelr of no reputation ; that God
fhould make our nature, which had finned againft
him, to be the great ordinance of reconciling us
unto himfelf; that God fhould take our flefh, and
dweli in it with all his fulnefs, and make that flefh
more glorious than the angels, and advance that
flefh into onenefs with himfelf, and through that
flefh open all his counfels, and rich difcoveries of
love and free grace unto the fons of men ; that
this man-god, God-man fhould be our Saviour, Re-
deemer, Reconciler, Father, Friend; Oh what
myfteries are thefe ! no wonder if when Chrift was
born, the apoftle cries, Wefavo his glory, as of the
only begotten Son of God, Joh. i. 14. Noting out,
that at firft fight of him, fo much glory fparkled
from him as could appear from none but a God
walking up and down the world. O my foul, let
not fuch a treafury be unlook'd into ; fet faith on
work with a redoubled ftrength ; furely we live not
lifce men under this great defign, if our eye of faith
fce not firmly and ftedfaftly fet on this. O that we
were but infighted into thefe glories! that we
were but acquainted with thefe lively difcoveries !
how bieffedly might we live by the faith of the Son
of God, voho loved us, and gave himfelf for us ?
Gal. ii. 20.

4. Faith muft look principally to the end and
meaning of Chrift, as God comingin the fleih. Now
what was the defign and meaning of Chrift in this ?
The apoftle anfwers, Rom. viii. 3. God fent his
Son in the likenefs of fen ful flefh , to condemn fen in
the flefh, i. e. God the Father fent into the world
his eternal and only begotten Son, whom in his e-
ternal council, he had defigned to the office of a
Mediator, to take away or abolifh, in the firft

place,

Carrying on the Work of Mans Sal-vat ion in bis Incarnation. 161

place, original fin. Mark thefe two words, he con- are mod proper for fome acts of faith, as Chrift
Jemne'd Jin in the jiejh, the ririt word condemned, dying is molt proper for the pardon of actual fin,
is by a metonomy put for that which follows con- and Chrift rifing from the dead is moil proper for
demnation, namely tor the abolifLing of fin ; as the evidencing ofm:r jullification : but the itrong-
condemned perfons uled to be cut off, and to be ta- eft,pureft acts ot faith are thofe which take inChi ift
ken out or" the world, that they may be no more ; as luch a perfon, laid out in all this glory. Chrift's
fo Chrift hath condemned or abolished this fin. incarnation is more general than Chrift's paffion, or
For the fecond word, in the fe/b, is meant that Chrift's refurrection, and (as fome would have'it)
human nature which Chrift aifumed; he aboliih- includes all; Chrift's incarnation holds forth in
ed fin altogether in his own nature; and that fome fort Chrift in his fulnefs, and fo it is the full
flelh of his, being perfectly holy, and the holi- and compleat i'ubject of our faith ; or if it be only
jiefs of it being imputed unto us, it takes away more comprehensive, why, then it requires more
our guilt in refpect ot the impurenefs of our nature comprehenlive acts of faith, and by confequence
alio. Some may object, If this were fo, then were we have more enjoyments of Chrift this way than
we without original fin ? I anfwer, the flefh, or the any other way ; come, poor foul, I feel, I feel thy
nature which Chrift topk upon him, was altogether eyes are running to and fro the world, to find
without fin, and by imputation of it, we are in comfort and happinefs on earth, O come! caft
proportion freed from fin ; Chrift had not the leaft thy eyes back, and fee heaven and earth in one
lpot of original fin; and if we are Chrift's, then is object! look fixedly on Chrift incarnate, there
this fin in fome meafure abolifhed, and taken out is more in this than all the variety of this 'world
of our hearts. But howfoever the filth of this fin or of that world to come. Here is an object; of
may remain in part, yet the guilt is removed: in faith, and love, and joy, and delight; here is a
this refpect the purity of Chrift's human nature is compendium of all glories; here is o'ne for an
no lefs reckoned to us for the curing of our de- heart to be taken with to all eternity. O lay thy
filed nature, than the fufferings of Chrift's are mouth to this fountain, Suck andbefatisfiedtviib
reckoned to us, for the remiilion of our aftual the breajis of his confolation, milk out and be de-
fim:. O my foul, look to this end of Chrift, as lighted 'with the brightnefs of his glory, Ifa Ixvi. n.
God in the flefh ; if thou confider him as made z. From the iuitablenefs of this object. Chrift
fldh and blood, and laid in a manger, think with- incarnate is moft fuitable for our faith to aft upon,
al | that his meaning was to condemn fin in ou r flefh; We are indeed to believe on God, but God eifen-
there flows from the holinefs of Chrift's nature, dally is the utmoft objeft of faith; we cannot
fuch a power, as countermands the power of our come to God but in and through Chrift ;. alas, God

hath its influence into our jiiltification. Oh! the O the infinite condefcenfions of God in Chrift !

fweets that a lively faith may draw from this head ! God takes up our nature, and joins it to himfelf

4. The encouragements to bring on fouls to as one perfon, and lays out that'before our faith -

believe on Chrift incarnate we may draw, fo that here is God, and God fuited to the par-

1. From the excellency of this object. This ticular ftate and condition of the finner. Oh, now

verv incarnation of Chriit is the foundation of all with what boldnefs may our fouls draw nigh to

other actings of God for us ; it is the very hinge, God ? Why art thou ftrange, poor foul ? Why

or pole on which all turn ; it is the cabinet where- ftandeft thou afar off, as if it were death to draw

mallrhcdefignsofGoddolie; election, redemp- nigh? Of whom art thou afraid? Is God come

tion, juftifacation, adoption, glorification, are all down amongft men, and canft thou not fee him

wrapt up in it; it is jSe btgheft pitch of the de- left thou die and perifh ? Oh, look once more and

claration of God's wiftom, goodnels, power, and be not dilcouraged. See, God is not come down

glory j Oh what alweet object ot faith is this! I in fire, God is not defcended in the armour of ju-

know there are fi^ie other things 1*1 Chrift which ftice and eveilafting burning. No, no, he is clothed

^ with

i6i

Lofking unto J E S U S.

Cha?. II.

with the garments of flelh, he fweetly defires to

converfe with thee after thine own form ; he is

come down to befeech thee, to fee with thine

own eyes thy eternal happinefs, q. d. Come, poor

I'juI, come, put in thy bandstand feel my heart how

it beats in love towards thee. O the wonder ot

heaven ! it is the cry of fome poor fouls, Oh that

J might Jee God! lo, here God is come down in

the likenefs of man, he walks in our own fhape a-

mongrt us ; it is the cry of others, O that I mi ht

my heart united To God! Why, he is come

. n on this very purpofe, and hath united our

nature unto himfelf. Surely God hath left all the

world without excufe : oh, that ever there mould

be an heart of unbelief, after thefe fenfible demon-

itrations of divine glory and love. Why, foul,

wilt thou now rtand off? Tell me what wouldeft

thou have God do more ? Can he manifeft him-

U If in a more taking, alluring, fuitable way to thy

condition ? Is there any thing below flelh wherein

the great God can humble himfelf for thy good *

Come nigh, poor foul, hear the voice of Chrift
inviting, Come unto me all ye that are iveary, and
heavy laden with fin, Matth. xi. 28. And O let
thefe rich and glorious openings of the heart of
Chrift overcome thy heart. Suppole the cafe thus,
What if God ihould have done more than this ?
Had he only looked down from heaven, and
hearing finners cry out, ' O wo, wo unto us for
• ever! we have broke God's laws, incurred the
' penalty, damned our own fouls: O who fnaii
4 deliver us ? Who will lave us from the wrath
' to come ? Who will keep us out of hell, our
' deferved dungeon, where the fury of the great
' Judge burns in a fiery brimftone, and his revenge
1 boils in a fiery torrent, limitlefs and unquench-
' able ?' In this cafe, if God hearing finners thus
crying out, had he, I fay, only looked down and
told them in fweet language, Poor fouls, I ivill
pardon your ft ns by mine oivn prerogative ; I made
lb* law, and I will difpenjevuith it ; fear nit, I
have the keys of life and death, and upon my ivord

Come, think of another and a better way, or elfe you Jhall not perifh. What foul would not have

for ever believe. Methinks, it is hard to fee be-
lievers fhv in their approaches to God, or doubt-
ful of their acceptance with God, when God him-
felf ftoops firft, and is lb in love with our acquain-
tance, that ht will be of the fame nature that we
are. O let not fuch a rock of ftrength be flighted,
but every day entertain fweet and precious
thoughts of Chrift being incarnate ; enure thy
heart to a way of believing on this Jefus, as he
carries on the great work ot thy falvation at his
firft coming or incarnation.

3. From the gofpel-tenders and offers of this
Netted object to our fouls- As Chrift is come in
our nature to fatisfy, fo he comes in the gofpel
freely and fully to offer terms of love ; therein are
let out the moft rich and alluring expreflions that
polliblv can be ; therein is let out that this incar-
nation oj Cbri/l, wu God's Own acting, out of his
own love, and grace, and glory ; therein is let out
the birth, and life, and death of Chrift, and this he
could not do but he mull be incarnate : God takes
our flelh, and ufeth that as an organ or inftrument
whereby to act : he was flefli to fuffer, as he was
Spirit to fatisfy for our fin?. Methinks- 1 might
challenge unbelief, and bid it come forth, let it ap-
pear, it it dare before this cunfuleiation : what is
not God incarnate enough to lath fy thy co.ifcicucc?

been raifedup even from the bottom of hell at this
very voice ? I know a poor foul would have fcrup-
led at this, and have faid, What fliall become of
infinite juftice ? Shall that be dishonoured to fave
my foul? This would have been fcruple indeed,
especially confidering that great controverfy, as
we have heard of mercy and truth, and righte-
oufnefs and peace : but to remove ali controver-
fies, God hath not only fpoken from heaven by
himfelf, but he himfelf is come down from hea-
ven to earth to fpeak unto us : O fee the miracle
of mercy! God is come down in flefli, heiscome
as a price ; he himfelf will pay himfelf, according
to all the demands of his juftice and righteoufnefs
before our eyes ; and ali this done, now he offers
and tenders himfelf unto thy foul. Oh ! my foul,
why fliouldeft thou fear to call thyfelf upon thy
God? I know thy objection of viienefs ; notwith-
Itanding all thy vilene(>, God himfelf offers him-
felf to lead thee by the hand ; and to remove all
doubts, God himfelf hath put a price furlicient in
the hands of juftice to ftop her mouth : or if yet
thou leareft to come ro God, why come then to
thy own flelh ; go to Chrift as having thy own na-
ture,- it is he that calls thee; how? Go to flelh,
go to thy own nature; what can be faid more to
draw on thy trembling heart ? If God himfelf, and

God

Carrying on the Work of Maris Salvation in bis InCarnatioH.

16}

God fo fitted and qualified, (as I may fay) will not
allure; mult not men die and perilh in unbe-
lief? What, O my foul, (give me leave to chide
thee) is God come down fo low to thee, and doit
thou now (land quettioning, whether thou fhould-
eft go or come to him ? \\ iiat is thi^ but to fay, All
that God is, or does, or fays, is too little to per-
fuade me into faith ? i cannot tell, but one may
think, that unbelief fhould be itrangled, quite flain
upon this confideration ; all this, O my loul, thou
heareft in the gofpe! ; there is Chrift incarnate fet
forth to the life ; there is Chrift fuing thy loves,
and offering himfelf as thy beloved in thy own na-
ture : there it is written, That God is come down
in the flefh, with an olive branch of eternal peace
in his hand, and bids you all be witnefs, he is not
come to deftroy but to fave. Oh that this en-
couragement might be of force to improve Chrift's
glorious defigns, to the fupplying of all thy wants,
and to the making up of all thy lofTes! believe,
Oh believe thy part in Chrift incarnate.

SECT. VI.

Of loving Jefus in that refpefl.
6. T Et us love Jefus, as carrying on the great

J j work of our falvation at his firft com-
ing or incarnation. Now, what is love, but an ex-
panfton or egrefs of the heart, and fpirits to the ob-
ject loved, or to the objeel whereby it is drawn or
attracted? Mark, O my foul, whatfoever hath an
attractive power, it is in that refpect an object or
general caufe of love- And canft thou poffibly
light on any object more attractive than the incar-
nation of Jefus Chrift ? If love be the load-ftone
of love, what an attractive is this before thee?
Methinks the very fight of Chrift incarnate is e-
nough to ravifh thee with the apprehenfion of his
infinite goodnefs: fee how he calls out, or, (as it
were) draws out the foul to union, vifion and parti-
cipation of his glory ! O come, and yield up ihyfelf
unto him ; give him thyfelf, and conform all thy
affections and actions to his will: O love him, not
with a divided, but with all thy heart. ^

But to excite this love, I fhall only propound
the object, which will be argument enough. Love
caufe th love ; now, as God's firft love to man was
in making man like himfelf, lb his fecond great
love was in making himfelf like to man ; ftay then

a while upon this love, for (I take it) this is the
greater love of the two : nay, if I mult fpeab free-
ly, I beiieve this was the fulleft vifible demonftra-
tion of God's love that ever was; the evangelilt
exprelTeth [i thus, God Jo loved the world, that he
gave his only begotten Son, John iii. i6 He gave
him to be incarnate, to be made flefh, and to fuffer
death; but the extenfion of his love lies in thac
expreifion, he Jo loved. So how, Why fo fully,
fo fatherly, lb freely, as no tongue can tell, ni>
heart can think: in this love God did not only let
out a mercy, give out a bare grace in itfelf, but
he took our nature upon him. It is ufuallyfaid,
That it is a greater love of God to fave a foul than
to make a world ; and I think it was a greater
love of God to take our nature than limply to fave
our fouls ; for a king to difpenfe with the law,
and by his own prerogative to fave a murderer
from the gallows, is not fuch an act of love and
mercy, as to take the murderer's cloaths, and to
wear them as his richeft livery : why, God in tak-
ing our nature hath done thus, and more than
thus ; he would not fave by his mere prerogative ;
but he takes our cloaths, our ReQi, and in that
flefh he perlbnates us, and in that flefh he will
die for us, that we might not die, but live through
him for evermore- Surely this was love, that God
will be no more God, as it were finiply ; but he
will take up another nature, rather than the bright-*
nefs of his glory fhall undo our fouls.

It will not be amifs, (whilft I am endeavouring
to draw a line of God's love in Chrift, from firft
to laft in faving fouls) that here we look back a
little, and fummarily contract the palfages of love
from that eternity before all worlds unto this pre-
lent. i . God had an eternal defign to difcover his
infinite love to fame befides himfelf ; O the wonder
of this, was there any need or neceffity of fuch a
difcovery? Deus unus, licet Jolus, non folitarius:
1 hough God was oney and in that refpecl alone,
(as we may imagine) yet God tvas not folitary. In
that eternity within his own proper effence or fub-
ftance, there were three divine perfons, and be-
twixt them there was a blefled communication of
love; Chrift on earth could fay, / am not aloney
be caufe the Father is with me, John xvi. 32- And
then before earth was, might the Father fay, /
am not alone, for the Son is <witb me ; and the Son
might fay, / am not alone, for the Father is with
X Z me;

164.

Leaking unto J E S V S.

Chap. II.

vie ; and the Holy Ghofl: might fay, I am not a- was God's fparkle; a beam of his divine glory, a
lone, for both the Father and the Son are with me. ray or emanation of God himfelf ; as man was the
Though in that eternity there was no creature to principal part of the creation, fo the foul was the
vhoirTthefe three perfons mould communicate principal part of man : here was it that God!s. love
their love ; vet was there a glorious communica- and glory were centred for the time ; here was it
tion, and breaking out of love from one to ano- that God's love fet and fixed itfeli in a ipecial man-*
flier j before there was a world, the Father, Son, ner, whence flowed that communion of God with
and Holy Ghoft did infinitely glorify themfelves, Adam, and that familiarity of Adam with God.
John xvii. 5. Surely they loved one another, and 3. Within a while, this man, the objefr. of
they rejoiced in the fruition of one another, Prov. God's love, fell away from God, and, as he fell,
■veii. 30. YV hat need was there of the difcovery of fo all that were in him, even the whole world,
God's love to anyone befides himfelf ? O my foul, fell together with him ; and hereupon God's face
I know no neccility for it, only thus was the plea- was hid, not a light of him, but in flaming fire
lure of God ; Even Jo, Father, for Jo it J~eemed ready to ieize on the Ions of men. And yet God's
good in thy fight. Such was the love of God, that love would not thus ieave the object, he had yet
it would not contain itfelf within that infinite ocean a further reach of love, and out of this dark cloud
of himfelf ; but it would needs have rivers and he lets fall fome glimpfes of another difcovery :
channels into which it might run and overflow. thele glimpfes were tweet; but, alas! they were
2. God, in profecution of his defign, creates a fo dark, that very few could fpell them, or make
Wprld of creatures, fome rational, and only capa- any fenfe or comfortable applications of them : but
hie of love, others irrational, and lerviceable to by degrees God hints it out more, he points it out
that one creature, which he makes the top of the with the finger by types and fhadows, he makes
whole creation ; then it was that he fet up one fome models of it in outward ceremonies j and yet
man, Adam, as a common pcrfon to reprefent the fo hid and dark, that in four thoufand years, men
left; to whom he gives abundance of glorious qua- were but guefling, and hoping through promifes
liheations, and him he lets over ail the works of for a manifeftation of God's love. This is the
his hands, as if he were the darling of love ; if we meaning of the apoftle, who tells us of the myfiery
fhouid view the excellency of this creature, either that tvas hid from ages and from generations, hut
in the outward or the inner man, who would not noiv is made manifejt to his faints, Col. i. 26. This
wonder? His body had its excellency, which made love of God was hid in the breaft of God from the
the Pfalmift fay, / ivill frnife thee ; for I am fear- fons of men for many an age ; fo that they knew

fully and ivonderfuUy made, and curioufly not what to make of this great defign: I fpeak of

ught in the loivefi part of the earth, Pfalm the generality of men, for in refpecl of fome par-
exxxix. 14, 15. It is a fpeech borrowed from ticulars, as to Adam and Abraham, and Mofes and
thofe who work arras-work ; the body of man is David, and the patriarchs, you have heard the
a piece of curious tapeftry orarras-work, cor.fifting Lord made his loves clear to them in a covenant
of iVm, bones, mufe'es, finews, and the like, what way; and ftill the nearer to Chrift, the clearer
a goodly thing the body of man was before the and clearer was the covenant of grace,
i ill may be gueiTed by the excellent gifts found in 4. At laft, God fully opens himfelf in the ful-
the bodies of fome men fince the fall ; as the com- nefs of time, God takes the flelh of thofe poor fin-
pleftion of David, 1 Sam. xvi. 12. The fwiftnefs ners, which he had fo loved, and joins it to him-
of Ahafel, 2 Sum. ii. 18- The beauty of Abfa- fe'f, and he calls it Chrift, a Saviour ; O now was
lorn, 2 Sam. xiv. 2^ If all thefe were but join- it that God defcended, and lay in the womb of a
ed in one, as certainly they were in Adam, what virgin ; now was it that he is born as we are born^
a rare body would fuch a one be ? But what was now was it that he joined our flefh fo near to him-
this body in comparifon of that foul ? The foul felf, as that there is a communication of properties
was it that was especially made after the image of betwixt them both, that being attributed to God,
God; the foul was it that was tempered in the which is proper to flefh, as to be born, to fuft'er,
fame mortar with the heavenly fpiri:s; the foul and that being attributed to fieih, which is proper

Carrying on the Work of Man's Salvation in his Incarnation.

,6*

to God, as to create, to redeem : who can choofe
but wonder when he thinks of this phrafe, That
a piece of flefh fhould be called God, and that God
fhould be made flefh, and dwell amongft us ? That
flefh fhould infinitely provoke God, ar.d yet God
in the lame fiefh fhould be infinitely pleafed ? That
God fhould vail himfelf and darken his glory with
ourfiefh, and yet unvaii at the fame time the deep-
en: and darkeft of his defigns in a comfortable way
to our fouls ? O my foul, how fhouldefc thou con-
tain thyfelf within thyfelf "? How fhouldeft thou but
leap out of thyfelf, (if I may fo fpeak) as one that
is loft in the admiration of his love ? Surely God
never manifefled himfelf in fuch a ftrain of love as
this before ; herein was love manifefled and com-
mended indeed, that God would come down in our
nature to us. One obierves fweetly, That ' God
' did fo love the very nature of his elect, tha:,

* though for the prefent he had Hot them all with

* him i"n heaven, yet he muft have their picture in
' his Son to fee them in, and love them in.' In
this refpect, I may call Chrift incarnate, a ftatue
and monument of God's own infinite love unto his
elect for ever.

Well, hitherto we have followed the pafTages
of his love ; and now we fee it in the fpring, or at
full fea : if any thing will beget our love to God
furely Chrift incarnate will do it: come then, O
my foul, I cannot but call on thee to love thy Je-
fus, and to provoke thy love; O fix thy eye on
this lovely object:; come, put thy candle to this
fame ; what, doth not thy heart yet burn within
thee ? Doft thou not at leaft begin to warm ? Why,
draw yet a little nearer, confider what an heart of
love is in thisdefign. God is in thy own nature, to
take upon him all the miferies of thy nature. Mark
it will, tiiis is none other than God's heart leap-
iogout ofitfelf into our bofoms, q. d. 'Poorfouls,
' I cannot keep from you, I love your very na-
' ture ; I will be nothing, fo you may be fome-
' thing ; my glory fhall not hinder me, but I will
4 vail it rather than it fhall hurt you ; fo I may but
• flww inyfelf kind and tender to you, and fo I
' may have but communion with you, and you with
' me ; I care not if I become one with you, and
' live with yen in vour very flefh.' Oh, my heart,
art tfou yet cold in thy loves tc Jefus Chrift?
Canft thou love him but a little who hath lov-
ed thee fo much? How fhould I then but com-

plain of thee to Chriff? And for thy fake beg hard
of God. ' Oh, thou fweet Jefus, that clothed
' thyfelf with the clouds as with a garment, and
' as now clotheft thyfelf with the nature of a man,
' O that thou wouldeft inflame my Spirit with a
' love of thee, that nothing but thyfelf might be
' dear unto me, becaufe itio pleafed thee to vilify
* thyfelf, thins own felf for my fake.'

SECT. VII.

Of joying in "Jefus in that refpeff.

LET us joy in Jefus, as carrying on the
great work of our ialvation for us at his
firft coming or incarnation. If it be fo, that by our
de/lre, and hope, and, faith, and lovs, we have in-
deed, and in truth reached the object which our
fouls pant after, how then fhould we but joy and
delight therein ? The end of our motion is to at-
tain quiet and reft. Now, what is joy, but afiveet
and delightful tranquillity of mind, re/ling in the
fruition and ppffejfion of fome good? What, haft
thou in fome meafure attained the prefence and
fruition of Chrift, (as God incarnate) in thy foul ?
It is then time to joy in Jefus ; it is then time to
keep a fabbath of thy thoughts, and to be quiet
and calm in thy fpirit ; but you will fay, How
fhould this be before we come to heaven ? I an-
fwer, There is not indeed any perfection of joy-
while we are here, becaufe there is no perfection
of union on this fide heaven ; but fo far as union
is, our joy muft be ; examine the grounds of thy
hope, and the actings of thy faith, and if thou arc
but fatisfied in them, why, then lead up thy joy,
and bring it up to this blefTed object ; here is mat-
ter for us to work upon, if thou canft poffibly re-
joice in any thing at all, O rejoice in the Lord, and '
again, I fay, rejoice.

Is there not caufe, read and fpell what is the
meaning of the gofpel of Chrift ? What's goipel?
But good fpell or good tidings. And wherein lies
the good tidings according to its eminency ? Is it
not in the glorious incarnarion of the Son o'f God ?
Behold 1 bring you a gofpel, l"o it is in the origi-
nal ; or, Behold 1 bring you good tidings of great
joy, ivhicb /ball be to all people . for unto you is
born this day, in the city of David, a Saviour,
ivhich is Chrift the lord, Luke ii. io, II. The
birth of Chiift to them that have but touched

heaits;

1 66

Looking unto JESUS.

Chap. II.

hearts, is the comfcr: of comforts, and the fweet-
eft balm and confection that ever was. Q my foul,
what ails thee ? \\ hy art thou cart down and dif-
quieted within me? Is it becaufe thou art a (inner ?
Why, unto thee is bin a Saviour, his name is
Saviour, and therefore Saviour, becaufe he tviil
Jave bis people from their fins. Come then, and
bring out thy lins, and weigh them to the ucmofl
aggravation of them, and take in every circum-
ltance both of Jaw and gofpel, and let but this in
the other fcale, that unto th^ is born a Saviour,
furelyall thy iniquities well feem lighter thanvani-
vea, they will be as nothing in comparifon
thereof. My foul doth magnify the Lord, (faith
Mary) and my fpirit rejoiceth in God my Saviour,
Luke i. 46, 47. Her ionl and her fpirit within her
rejoiced at this birth of Chi ill: ; there is caufethat
every foul and every fpirit fhould rejoice that hath
an interell in this birth of Chrift, O my foul! how
ftouldeft thou but rejoice if thou wilt confider
thefc particulars;

1. God himfelf is come down into the world,
becaufe it was impoHible for thee to come to him,
he is come to thee ; this confideration made the
prophet cry out, Rej vice greatly, O daughter of
Z.'crt, flout, O daughter ofjtrufalem, behold thy
k-ng c-^meth unto thee, Zech. ix. 9. He is called
1 king, and therefore he is able, and he is thy
king, and therefore he is willing ; but in that thy
king cometh unto thee, here is the marvellous love
and mercy of God in Chrift : kings do notufually
come to vifit, and to wait upon their fubjeets, it
is well if poor fubjetts may come to them, and be
admitted into tluir prefence to wait on them ; O
but fee the great king of heaven and earth, the
King of kings, and Lord oflords Hooping, and bow-
ing the heavens to come down to thee: furely
this is good tidings of great joy, and therefore re-
joice greatly, O daughter of Zion. A little joy is
too leant and narrow for this news ; hearts fhould
be enlarged, the doors and gates fhould be let
wide open for this king of glory to come in ; as
Balaam laid of Ifrael, God is <wi?b him, and the
foul of a king is among'} them ; (o now we may
fay, God is with US, and the fhout of a king is a-
Uiongft us. Rejoice, Zion, fhout, O daughter o'
Jirul.tlem, Numb, xxiii. 21.

2- God is comedown in the nYfh, he hath laid
xfide, as it were, his own glory, whillt he con-

verfeth with thee; when God rr.anifefted himfelf
as on mount Sinai, he came down in thunder and
lightning, if now he had appeared in thunder and
lightning, if now he had been guarded with an in-
numerable company of angels, all having their
fwords of vengeance and juitice drawn, well might
poor fouls have trembled, and have run into cor-
ners, for who could ever be able to endure his
coming in this way ? But lo, poor foul ! God is
come down in the flefh, be Lath made his appear-
ance as a man, as one of us, and there is not in
this regard the leaft diftance betwixt him and u •.
Surely this is fuel for joy to feed upon ; O why
fhouki God come down id luitably, fo lowly as
in our nature, if he would have thy poor foul to
be afraid of him? Dothnot this very defign intend
confolation to thy foul ? O gather up thy fpirit,
anoint thy heart with the oil of gladnefs; fee,
God himfelf is come down in flefh to live amongll
us, he profefleth he will have no other life but a-
mongft the fons of men ; fee what a fweet way
of familiarity and intercourfeis made betwixt God
and us, now he is come down in human frailty.

3. God hath taken on him our nature, as a vail
pipe to hisGodhead,that it may flow out in all man-
ner of fweetnefs upon our hearts ; if God had come
down in flefh only to have been feen of us, it had
been a wonderful condefcenfion, and a great mer-
cy : If I have found favour in thy eyes, (faid Mo-
les) jhenxi me the nvay that I may knoiv thee, Exod.
xxxiii- 12. But to come down, and to come down
in flefh, not only to be- feen, but to difpatch the
great bufinefs of our foul's falvation, here's com-
fort indeed : with what joy fhould we draw water
out of this well of falvation ? Surely the great rea-
fon of the fhallownefs of our comforts, the fhort-
nefs of our hopes, the faintnefs of our fpirits, the
lownefs of our graces, is from the not knowing or
the not heeding of this particular; Chrift in flefh
ftands not for a cypher, but it is an organ of life
and grace unto us, it is a fountain of comfort that
can never run dry. In this flefh there is laid in
one purpofe, fuch a fulnefs of the Godhead, that
cf his fulnefs we might receive in our meafure,
grace for grace. O my lbul ! thou art daily bufy
in eying this and that, but, above all know that all
the fulnefs of God lies in Chrift incarnate to be
emptied upon thee : this was the meaning of Chrift
taking on him flefh, that through his flefh he

might

Carrying on the Work of Man's Salvation in bis Incarnation.

167

might convey to '.hee whatfoever is in himfeif as
God. As for imtance, God in himfeif is good,
and gracious, and powerful, and all-fufficient and
merciful} and what now? Now by his being in
flefh he lu its all this, and conveys all this to thee;
cbferve this for thy eternal comfort, God in and
through the flefh makes jrf! his attributes and glo-
ry ferviceable to thy foul.

4. God, in our nature, hath laid out the mo-
del and draught of what he will do unto all his
faints for ever ; human nature was never fo ad-
vanced before. What, to be glorified above the
angels ! to be united in a perfonal union with the
fecond perfon of the Godhead ? Surely, hence may
be expected great matters, here's a fair ftep for
the bringing of our perfons up to the enjoyment
of God; it" God be come down in the likenefs of
man, why then he will bring us up unto the like-
nefs of God ; look what was done to our nature in
Chrift, the very fame (as far as we are capable)
fhall be done to our perfons in heaven. Think of
it, O my foul, why hath God made flefh fo glori-
ous, but to fhew that he will by that make thee glo-
rious alfo ? Chritr. is the great epitome of all the
defignsofGod, fo that in him thou mayefl fee what
lhou art defigned unto, and how high and rich thou
(halt be in the other world. Beloved, now are ive
thefonsof God, and it doth not yet appear what ive
(ball be, but ive know ivhen be /ball appear, hue
/ball be like bim, 1 John iii. 2. He is now like
us, but then (faith the apoftle) we fhall be like
unto him, befJjall change our uile body, that it
may be fajhioned like unto his glorious body, Phil,
iii. 2 1 . Oh ! confider what a frame of eternal
comfort may we raife up from this ground of Chrift
incarnate ; God in the rleih.

5. God in the flefh is the firft opening of his e-
ternal plat to do us good ; the feed of the woman
was the firft word of comfort that ever was heard
in this world after man was fallen ; the plot was of
old, but the execution was not till after the crea-
tion, and then was a dim difcovery of it, even in
the beginning of time, though no clearer manife-
ftation till the fulnefs of time. Well, take it as
von pkafe, whether in the beginning of time, or
in the f ulnels of time ; whether in the promife or
in the performance ; this difcovering of Chfifl in-
carnate is the firft opening of all God's heart and
glory unto the fons of men; and from this \vv

may raife a world of comfort, for if God in the
execution of his decrees begins fo glorioufly, how
will he end ? If God be fo full of love as to come
down in fielh now in this world, oh, what matter
of hope is laid up before us, of what God will be
to us in that world to come? If the glory of God
be let out to our fouls fo fully at firft, what glori-
ous openings of all the glory of God will be let
out to our fouls at la ft ? Chriftians, what do you
think will God do with us, or bring us unto, whert
we fhall be with him in heaven ? You fee now he is
manifefted in the flefh, and he hath laid out a
world of glory in that: but the apoilie tells us of
another manifeftation, for ive /ball fee bim as he is ;
he fhall at lalt be manifeft in himfeif, Now we
fee through a glafs darkly, but then face to face,
now we know in part, but then jhall ive know e-
<ven as alfo -we are known, l John iii. 2. To what
an height of knowledge or manifeftation this doth-
ariie, I am now to feek, and fo I muft be v/hilit I
amon this fide heaven, but this I believe, the ma-
nifeftation of God and Chrift is more in heaven»
than is, or ever hath been, or ever fhall be upon
earth ; Thine eyes Jhall fee the king in his beauty,
or in bis glory, faith Ifaiah, xxxiii. 17. There's
a great deal of difference betwixt feeing the king
in his ordination, and feeing him in his robes, and
upon his throne, with his crown on his head, and
his fcepter in his hand, and his nobles about him
in all his glory; the firft openings of Chrift are
glorious, but O what will it be to fee him in his
greateft glory that ever he will manifeft himfeif
in ? We ufually fay, That workmen do their
meaneft work at firft, and if the glorious incarna-
tion of Chrift be but the beginning of God's works
in reference to our fouls falvation, what are thofe .
laft works ?

O my foul, weigh all thefe pafTages, and piake
an application of them to thyfelf, and then nil
me, if yet thou haft not matter enough to .raife up
thy heart, and to f.il it with joy unfpeakable and
full of glory. When the wife men faw but tbeftar
ofChrifl, they rejoiced with an exceeding great
joy, Matth. ii. 10 How much more when they
faw Chrift himfeif? Tour Father Abrahu.n ffaid
Chrift to the Jews) rejoiced to fee my day, and be
fiw it,and'iuasgliid, John viii. 56. He faw it in-
deed, but afar off with the eyes of faith ; they a-
-■ Chrift had the prornife'j but we fee the per-

ior

1 68

Looking unt»- JESUS.

Chap. II.

formance; how then fhould we rejoice? How
glad ihouldeft thou be, O my foul, at the fight,
and the etfba of Chrift's incarnation ? If John the
Baptift could leap for joy in his mother's belly,
when Chrift was but yet to the womb, how fhould
thy heart leap for joy, who can fay with the pro-
phet, Unto me a child is Lorn, and unto ?ne a Jon
is given ? If Simeon, waiting/or the conjoint ion of
Ijrael, took him up in his arms for joy, and blejjed
Luke ii. 28. How Ihould thou with joy em-
brace him with both aims, who knoweft his com-
ing in the flefh, and who hall heard him come in
the gofpel, in the richeft and molt alluring ex-
preflions of his love? If the angels of God, yea,
if multitudes of angels could ling for joy at his
birth, Glory to God in the high jl, and on earth
peace, and good'tA/ill towards men, Luke ii. 14-
How much more fhould thou, whom it concerns
more than the angels, join with them in concert,
and fing for joy this joyful long of good will to

Heb. x. 20. With what boldnefs and freenefs
may we now enter into the holieft, and draw near
unto the throne of grace? Why, Chrift isincar-
nate, God is come aownin the fleih ; though his
Deity may confound us (if we ihould immediately
and folelyapply ourfelves unto it) yet his humaui-'
ty comforts our faint and feeble fouls j God in his
humility animates our fouls to come unto him, and
to feek of him whatfoever is needful for us. Go
then to Chrift ; away, away, O my foul, to jefus,
or to God the Father, in and through jefus ; f>nd
O deiire that the effect, the fruit, the benefit of
his conception, birth, and of the wonderful union
of the two natures of Chritt may be all thine.
What! doft thou hope in Jefus, and believe thy
part in this incarnation of Chrift ? Why, then pray
in hope, and pray in faith : what is prayer, but the
if ream and river of faith, an iffue of the defire of
that which I joyfully believe ? Thou, O Lord God
ofhoJl< , God of Ifrael, hajl revealed to thy fervant,

ds men? Awake, awake, Q my foul, awake, faying, I will build thee an houfe, therefore hath

awake, utter a fong! tell over thefe paifages,
That God is come down into the world, that God
is come down in fleih, that God is come down in
tfefh in order to thy reconciliation ; that God is
come down in the likenefs of man, that he may
bring thee up into the likenefs of God, and that
all thefe are but the firft openings of the grace, and
goodnd's, and glory of God in Chrift to thy foul :
and oh what work will thefe make in thy foul, if
the Spirit come in who is the comforter !

SECT. VIH.

Of calling on Jefus in that refpccl.

8. T ET us call on Jefus, or on God the Fa-
I j therm and through Jefus : Now this cal-
ling on Jefus contains prayer, and pnife. 1. We
mult pray, That all thefe transactions of Jefus at
his full coming or incarnation may be ours; and
is not here encouragement for our prayers ? If we
obferve it, this very point of Chrift's incarnation
a door of rich entrance into the pretence of
. wi may call it a blefled portal into heaven,
not of iron, or brflfs, but of our own flefh ; this is
that new and living way, which he hath confecra-
■ us, through the uail, that is to jay, hisjiejbf

thy fervant found in his heart to pray this prty.r
unto thee, 2 Sam. vii. 27.

2. We muft praife- This was the fpecial dury
practifed by all faints and angels at Chrift's birth,
My foul doth magnify the Lord (faid Mary) and.
my fpirit rejoice th in God my Saviour, Luke i. 46.
Andbleffedbe the Lord God of Ifrael (faid Zachary)
for he hath vifitedandred emedhis people, ver. 68-
And glory to God in the highejl, faid the heaven-
ly hoft ; only an angel had before brought the
news, Unto you is born this day in the city of Da-
vid, a Saviour, which is Chrijl the Lord, Luke ii.
11. But immediately after there were many to
fing praifes: not only fix cherubims, as Ifaiah law ;
not only four and twenty elders, as John faw, but
a multitude of heavenly angels like armies, that
by their heavenly hallelujahs gave glory to God.
O my foul, do thou endeavour to keep concert
with thole many angels. O fing praifes , ft ng praifes
unto God, fing praifes. Never was like cafe fince
the firft creation: never was the wifdom, truth,
juftice, mercy and goodnefs of God fo manifested
before ■. I (hall never forget that laft fpeech of a dy-
ing faint upon the ftage, Bleffed he God for Jefus
I. (it ill. O my foul, living and dying let this be
thought on. What, Chrift incarnate! and in-
carnate for me ! why, blefs the Lord, O my foul,
and till that is within me, blefs his holy name.

SECT.

Carrying on the Work of Man's Salvation in his Incarnation. iGa

n -r il 'S wrouSIu' as I* is impofllblc for one to know

SECT IX. how he receives his own life. Some lay the firlt

act of infilling or receiving Chrift, or grace (they
Ofconformtng to Jefus i n 'bat > « : are all one) is wrought in an inftant, and not by de-

g. "I ET us conform to Jeius in reference to grees, and therefore it is impoflible to difcern the
1 J this great rranfaction of his incarnation, manner: and yet we grant, That we may difcern
Looking to Jefus contains this, and is the cmife of both the preparations to grace, and the firlt ope-
this ; the fight of God will make us like to God ; rations of grace, i. The preparations to grace
and the fight of Chrilb will make us like to Chriit -, are difcemible ; fuch are thofe, terrors, and fpi-
for as a looking-glafs cannot be expofed to the fun, ritual agonies, which are often before the work of
but it will flune like the fame, fo God receives regeneration; they may be refembled to the heat-
none to contemplate his face, but he transforms ing of metals before they melt, and are call: into
them into his own hkenefs by the irradiation of his the mould to be faihioned ; now by the help of na-
own light; and Chritt hath none that dive into turalreafon we may difcern thefe. 2. Much more
thefedepthsof hisgloriousand blofled incarnation, may the firft motions and operations of grace be
but they carry along with them fweet impreilions difcerned by one truly regenerate, becaufe that in
of an abiding and transforming nature. _ Come, them his fpirit works together w'ith the Spirit of
then, let us once more look to Jelus in his incar- Chrift } fuch are forrow for fin, as fin, and feekin?
nation, that we may conform, and be like to Jefus rightly for comfort,an hungering defire after Chriit
in that reipecT > and his merits; neither do I think it impoflible

But wherein lies this conformity or hkenefs ? I for a regenerate man to feel die firft illapfe of the
anfwer, in thefe and the like particulars, fpirit unto the foul, for it may bring that fenfe

1. Chrift was conceived in Mary by the Holy with itfelf, as to be eafily difcerned ; although it
Ghoft, fo mult Chrift be conceived in us by the doth not always fee, nor perhaps ufually fe« it is
fame Holy Ghoft. To this purpofe is the feed of true that the giving of fpiritual life, and the giving;
the word caft in, and principles of grace are by the of the ftnfe of it, are two diftind ads of the fc;-
Holy Ghoft infufed ; he hath begotten us by the rit; yet who can deny but that both thefe ads
<word, faith the apoftle, James 1. 18. How mean, may go together, though always they do not go
contemptible or impotent, men may efteem it, yet together ? Howfoever it is, yet even in fuch per-
God hath appointed no other means to convey fu- fons, as in the inftant of regeneration may feel
pernatural lite, but alter this manner : Where no themfelves in a regenerate eftate, this conclufion
vjfion is the people perijh : where no preaching is, ftands firm, vix. They may know what is wrought
there is a worfe judgment than that of Egypt, in them, but how it is wrought they cannot know
when there was one dead in every family. By the nor underfiand. We feel the wind, and perceive
word and fpirit the leeds of all grace are fown in it in the motions and operations thereof but the
the heart at once, and the heart clofing with it, originals of it we are not able exactly to defcribe -
immediately Chi .It is conceived in the heart. feme think the beginning of winds is from the flux

Concerning this fpiritual conception or reception of the air, others from the exhalations of the earth
of Chriit in us there is a great quefhon, whether it but there is no certainty ; fo it is in the manner
he pofliblc (or any man to difcern how it is wrought? of this conception, or paflive reception of Chrift
But for the negative are !j thefe texts, Our life is and grace into our hearts ; we know not how it is
bid with CbrtftinGod Col .... 3 And the wind wrought, but it nearly concerns us to know that
b.owetb where it hjleth, and thou hearefi the found it is wrought 3 look we to this conformity, that as
thereof, but canjt not tell whence it cometh, or Chrift was conceived in Mary by the Holy Ghoft
nvbitter it goetb, John in. 8^ It is a wonderful, fo that Chrift be conceived in us in a fpiritual fenfe

!i and fecret conception. 1 he Holy Ghoft fets by the fame Holy Ghoft
^uthatrtateofunrcgeneracyinvvhichChriltfinds 2. Chrift was fandified in the virgin's womb
us by the name of death Eph. u. .So that it fo muft we be fandified in ourfelves, following the*
uuift needs be as imrofhble for us to diicover how commandment of God, Be ye holy as I am holy

Looking unto J E 6 U S-

Chap. II.

fouls regenerate muft be fan&ified, Every man God ; fo we poor fons of men muft by grace become

(faith the apoftle) that hath this hope in him, pur i- the fons of God, even of the lame God and Father

fieth bimfelf even as he is pure, i John in. 3. I of our Lord Jefus Chrift. For this very end, God

"know our hearts arc (as it were) feas of corrupti- fent his otvnjon made of a woman, that ive might.

ons, yet we muft daily cleanfe ourfelves of them receive the adoption of fons. — Wherefore thou ar'

by little and little : Chrift could not have been a no more a fervant hut afon, andifafon, then an

fit Savioui forusunlefs firft he had been fandtified, heir of God thro' Chriji, Gal. iv. 4, 5, 7. Thisinti-

neither can we be fit members unto him, unlefs mates, that what relation Chrift hath unto the Fa-

v/e be in fome meafure purged from our fins, and ther by nature, we mould have the fame by grace ;

ii.uttified by his Spirit To this purpofe is that of by nature, He is the onh begotten Son of the lather,

the apoftle, 1 bcfccch you, brethren, by the mercies and as many as received him, (faith John i. 21, 14.)

•/ GW, thai yc prefentyour bodies a living facri- to them he ^ave power to become the fons of God, e-

fice, boh, acceptable unto God, Rom. xii. 1. In ven to them ti at believe on his name. It is true,

the Old Teftament they did, after a corporal Chrift referves to himfelf the preeminence; he is

manner, flay and kill beafts, prefenting them, and in a peculiar manner the firft-born among many bre~

offering them unto the Lord; but ndw we are in thren, Rom. viii. 29. Yet in him, and for him all

a fprritua] manner to crucify and mortify the flefh, the reft of the brethren are accounted as firft-borns:

with the affe&ionsand lulls, all our inordinate paf- fo God bids Mofes fay unto Pharaoh, Ifrael is my

iions, and our evil affections of anger, love, joy, Jon, even my firft-born ; and I fay unto thee, Let my

hatred, are to be crucified ; and all that is ours fon go, that he may ferve me, and if thou refufe t*

muft be given up unto God ; there niuft be no love let him go, behold I ivilljlay thyfon, even thy firft-

in us but of God, and in reference to God; no bom, Exod. iv. 22, 23. And the whole church

fear in us but of God, and in reference to God ; of God confiftingof Jew and Gentile, isin thefame

and thus of all other the like paffions. O that we fort defcribed by the apoftle to be, The general

would look to Jefus, and belike to Jefus in this affemby and church of the firft-born inrolled in hea-

thing ! if there be any honour, any happinefs, any ven, Heb. xii. 23. By the fame reafon that we

*.Acellency, it is in this, even in this, we are not are fons, we are firft-borns ; if ive are children,

fit for any holy duty, or any religious approach then are voe heirs, heirs of God, and joint heirs ivith

unto God without fandlification, Ibis is tht ivillof Chrift, Rom. viii. 17. O who would not endea-

God (faith the apoftle) even your Jancliji cation, vour after this privilege ? Who would not conform

1 ThefT. iv. 3. All the commands of God tend to Chrift in this refpect.

tothis, and for the comfort of us Chriftians, we 4. Chrift the Son of God was yet the fon of man;

have under the gofpel proraifea of fanctification to there was in him a duplicity of natures really dif-

be in a larger meafure made out unto us, In that tinguifhed, and in this refpeel, thegreateft majefty,

day there /ball be upon the bells ofthehorfes, bolinefs and the greateft humility that ever was, are found

unto the Lord. — Tea, every pot in Jerufalem, and in Chrift ; fo we though fons of God, muft re-

in Judah, jhtill be bolinefs unto the Lord, Zech. member ourfelves to be but, ions of men, our pri-

xiv 20,21. Every velfel under Chrift and the vileges are not fo high, but our poor conditions,

gofpel muft have written upon it, bolinefs to the frailties, infirmities, fins may make us as low : who

Lord; thus our fpiritua! fe: vices, figured by the was higher than the Son of God? And who was

ancient ceremonial fervices, are let out by a larger lower "than the fon of man? As he is God, he

meafure of holinefs than was in old times: it is is in the bofom of hh Father; as he is man,

a fwect refemblance of Chrift to be holy, for he he is in rhe womb of his mother ; as he is God^

is Hill tbe holy child Jefus, Acts iv. 27. He was his throne is in heaven, and he fills all things by

fftn&ifted from the womb, and fandified in the his immenfity ; as he is man, he is circumfcribed

womb for our imitation: For tbeir fakes I fanSify in a cradle, I mean a manger, a moft uneafy

ath Chrift) that they might be fandified, cradle fure; as he >■> God^he is clothed in a

John Kyii. ift robe of glory; as he is man, he is wrapped in a

3 Chrift the Son of man U by nature the Son of few coarfe fwaddling bands; as he is God, he

Carrying on the Work of Man's Salvation in bis Incarnation.

is incircled with millions of bright angels ; as he is
man, he is in company with jofeph, and Mary,
and the beads; as he is God, he is the eternal
word of the Father, all-fufficient, and without
need ; as he is man, he lubmits himfelf to a con-
dition in iperfect, inglorious, indigent and neceili-
tous : well, Let this mind be in you, ivhicb ivas
tilfo in Chrift Jefus, ivbo being in t be form of God,
thought it not robbery to be equal ixiitb God, but be
made himfelf of no reputation, and took upon him
the form of ajervant, andivas made in the likenejs
of men, and being found in fafbion as a man, be
bumbled himfelf, Phil. ii. 5, 0, 7, 8- He that
thought it no robbery to be equal with God, hum-
bled himfelf to become man ; we lhould have found
it no robbery to be equal with deviis, and are we
too proud to learn ot God \ What an intolera-
ble difproportion is this, to behold an humble
God, and a proud man * Who can endure to fee
a prince on foot, and his valfal mounted ? Shall
the Son of God be thus humble for us, and ihall
not we be humble for ourfelves? I fay, ourfelves
that deferve to be call down amongtt the lowed
worms, the damnedell creatures ? What are we in
our beft condition here upon earth ? Had we the
belt natures, purett conversations, happieft endow-
ments that accompany the faints, pride overthrows
all ; it thru ft proud Nebuchadnezzer out of Ba-
bel, proud Haman out of the court, proud Saul
out of his kingdom, proud Lucifer out of heaven :
poor man, how ill it becomes thee to be proud,
when God himfelf is become thus humble ? O learn
of me (faith Chiiit) for I am ineek, and bumble,
and loivy in Spirit, and you Jhali 'find reft unto
your fouls, Mat. xi. 29.

5. The two natures of Chriit, though really di-
ftinguiihed, yet were they infeparably joined, and
made not two, but one perfon ; fo mult our na-
tures and perions, though at greatelt dittance from
God, be infeparably joined and united to Chriil,
and thereby alio to God. I pray (faid Chriil) that
the,' all may be one, as thou Father, art in me, and
I in th»e, that they alfo may be one in us, John xvii.
21. That union of ChrilVs two natures we call a
pecfonal hyportaticalunion;and this union of Chriit
with us, we call, a myltical and fpiritnal union ;
yet though it be myltical and fpiritnal, this hinders
not but that i t is a true, real, elfential, fubilantial
union, v, hereby the perfon of the believers is indif-

folubly united to the glorious perfon of the Son of
God. For our better underftanding we may col-
lider (if you pleafe) of a threefold unity, either of
perfons in one nature, or of natures in one perfon,
or ot natures and perfons in one Spirit ; in the firit
is one God; in the fecond is one Chriil; in the
third is one church with Chriil ; our union unto
Chriil is the latt of thefe, whereby he and we are
all fpiritually united to the making up of one my-
ltical body. O what a privilege is this! a poor
believer, be he never fo mean, or miferable in the
eye of the world, yet he is one with Chriit, as
Chriil is one with the Father ; Our felloiufhip is
with the Father, and with his Son Jefus Cbrift,
1 John i. 3. Every faint is Chriit's fellow ; there
is a kind of analogical proportion between Chriil
and his faints in every thing : if we take a view of
all Chriit, what he is in his perfon, in his glory,
in his Spirit, in his graces, in his Father's love,
and the accefs he hath to the Father, in all thefe
we are in a fort fellows with Chriil ; only with this
difference, That Chriit hath the preeminence in
all things ; all comes from the Father fir ft to Chriit,
and all we have is by marriage with Jefus Chriit ;
Chriil by his union hath all good things without
meafure, but we by our union have them only in
mealure, as it pleafeth him todiftribute. But here-
in if we referable Chriit, whether in his union with
the Father, or in his union of the two natures in
one perfon of a Mediator ; if by looking on Chriit,
we come to this likenefs, to be one with Jefua
Chriil ; oh what a privilege is this! had we not
good warrant for fo high a challenge, it could be
no lei's than a blafphemous arrogance to lav claim
to the royal blood of heaven : but the Lord is pleaf-
ed fo to dignify a poor worm, that every believer
may truly fay, 1 am one ivitb Jefus Chrift, and
Jejus Chrift is one ivitb me.

To fweeten this union to our thoughts, I thall
acquaint you with the privilege flowing from it,
and let the fame ftir you up to conform.

Hence it is that Chriit lives in us, and that Chriit
both gives life, and is our life. When Chrift ivhicb
is our life jhall appear ; Chrift is to me to live j
and I live, yet not I, but Chrift livetb in mc Col.
iii. 4. Phil. ii. 21. Gal. ii. 20. There is a fpiri-
tual and natural life ; for the natural life what is
it but a bubble, a vapour, a fhadow, a dream, a
nothing ? But this fpiritnal life is an excellent life,

Y 2 it-

Looking unto J E S U S.

CllKt. li-

lt is wrought in us by the Spirit of Chrift ; there
»ja woi Id of difference betwixt the natural and the
fpiritual life, and that makes the difference betwixt
what I do as a man, and what I do as a Chriftian ;
as a man I have eyes, ears, motions, affections,
undcrftanding, naturally as my own ; bitt as a Chri-
ftian I have all thefe from him with whom I am
fpiritually one, the Lord Jefus Chrift j as a man
1 have bodily eyes, and I behold bodily and ma-
terial things, but as a Chriftian I have fpiritual eyes,
and fee irtvifibre and eternal things, as it is laid of
Moles, That be endured, as feting him who is in*
vifr le, Hcb xi. 27. A« a man I have outward
cars, -.:;d I hear outwauily found j of al! forts, whe-
ther articulate, or inarticulate ; but as a Chriftian
• 1 have inward ears, and lb i hear the voice of
Chrift, andof God's Spirit, fpeakfrfg to my foul ;
man I have bodily feet, and by them I nio\e
in my own fecular ways, bur as a Chriftian I have
Jpiritual feet, and on them I walk with God in all
the ways of his commandments ; as a man I have
natural affections, and lb I love beauty, and fear
pain, and hate an enemy, and I rejoice in outward
profj eiity or the like ; but as a Chriftian I have re-
newed arteclions, and fo I love goodnefs, and hate
nothing but{fin, and I lea- above all thedifpleafure
of my God, and I rejoice in God's favour, which
is better than life. Surely this is a blefled life ;
andasfoonas ever I am united to Chrift, why then
/ live, yet net I, but Chriji liveth in Hh : firft,
Chrift is conceived, and then Chrift is formed, and
then Chrift is born, and then Chrift grows in me
to a ble'.fed fulnefs : My little children, of whom
I travail in birth again, until Chrift be formed in
Gal. iv. ig. Formation follows conception,
and travail implies birth : then after this we are
babes in Chrill, i Cor. iii. i. Or Chrift is as a
habe in us, from thence we grow up to ftrength of
youth, I have written untoyou,younqmeti,becauje

'•■'.' Jlrong, i John ii. 14. And at laft we come
to gofpel perfection, even towards the meafure
of the Jtaturt oj the julnefs of Chr/jl, Fph. iv. 1 ;.
Is this all? Nay, if my union be firm, and Chrift
live in me, Why then I go on, and in this condi-
tion I am dead with Chriji ; and I am buried with
(J'ti/l ; and 1 am alive again unto God through
Chriji ; and I am rift It with Chriji ; and I am

■ified with Chriji. Rom. vi. 8< and vi. 4. i\.
Col iii. 1. Rom. viii. 17. Nay, yet more, my

fufferings are Chrift's, Col. i. 24. And Guild's
fufferings are mine ; I am in Chriit an heir of glo-
ry, Rom. viii. 17. And Chrift is in mc the hope
of glory, Col. i. 27. O my Chrift is my life, what
am I, or what is my father's houfe, that thou
IhouJdcft come down into me, that thou Ihouldeftbe
conceived in the womb of my poor fin ful heart, that
thou fhouldeft give my foul a new and fpiritual life,
a life begun in grace, and ending in eternal glory?
I fhall not reckon up any more privileges of this
union, methinks 1 fhouid not need; it I tell you,
of grace and glory, what can I more ? Glory is
the higheft pitch, and Chriit teils you concerning
it, The {{lory which thou gave ft me, 1 have given
them, that they may be one, even as we are one,
John xvii. 22. Ah, my brethren! to be fo like
Chrift as to be one with Chrift, it is near indeed ;
O iet us conform to Chrift in this ; he is one with
our nature in an hypoftatical, perfona! union j let
us be one with him in a fpiritual, holy and a my-»
ftical union ; if God be not in our perfons as tru-
ly, though not as fully as in our nature, we have
no particular comfort from this defign of his per-
fonal, hypoftatical and wonderful union.

6. Chrift was born, fo mull we be new-born ; to
this I have fpoken when I laid it down as an evi-
dence, That unto us a child is born, and unto us a
Son is given, only one word more; we mull: be
new-born ; as once born by nature, fo new born by
grace ; there muft be fome refemblances in us of
Chrift born amongft us. As, 1. Chrift born had
a Father in heaven, and a mother on earth ; fo in
our new birth we mult look on God as our Father
in heaven, and on the church ?.s our mother on
earth : It was ufualiy laid, Out of the church no
falvation, and to this the apoftle alludes, Jerufa-
lem which is above is free, which is the mother
of us allx Gal. iv. 26. Indeed out of the church
there is no means of falvation, no word to teach,
no facraments to confirm, nothing at ail to hold
forth Chrift to a foul, and without Chrift how
fliould there be the falvation of fouls ? fo that we
mull look on the church as our mother, and on
God as our Father ; not that we deny fome ro be
as fpiritual fathers unto others, Paul tells the Co-
rinthians, that he was their father, Though ye have
ten thoufand injhuclors in Chriji, yet have ye not
many Fathers, for inChrid Jefus I have begotten
you through the gofpel, j Cor." iv. 15. but' alas !

fuch

Carrying on the Work of Maris Salvation in bis Incarnation-

*73

finch fathers r^re but mini aerial fathers, and there-
fore Paul feems to correct himfelf, Who is Paul?
Anil nvbo is Apollos 9 But mintfters by <wbim ye
believed, evert as the Lord gave to every r;i-;>i ? i
Cor. iii. $. It is God only is our Father principal-
ly, originally, fupremely 5 God only puts grace and
virtue into the womb of' the foul ; it is not po-uble
that any creature ihould be a creator of the new
creature. O then let us look, up unto heaver, and
il\v,OLord, new-make me, nevu-create me, 0 be
thou my Father.

2. When Chrift was born, all Jerufaleni was
troubled ; fo when this new birth is, we omit look
for it, That much commotion, and much divifion
of heart will be, the devil could not be cart out of
the pollened period, but he would, exceedingly
tear, and torment, and vex the po fie fled perion ;
the truth is, we cannot expect that Chrift Ihould
expel Satan from thofe holds and dominions he
hath over us, but he .will be fure to put us to great
fear and terror in heart- Befides not only the e-
vil fpirit, but God's Spirit is for awhile a Spirit of
bondage, to make every thing as a mighty burthen
unto us ; there are many pretenders to the grace
of God in Chrift, but they cannot abide to hear of
any pains or pangs in this new birth ; O this is le-
gal ! but I pray thee tell me, doft thou ever know
any woman bring forth in her fleep or in a dream,
v .drhout feeling any pain? And how then fhould
the heart of man be thus new and changed and
moulded, without feveral pangs ? Look, as it is in
the natural, there are many pangs and troubles,
In forroiv jhalt thou bring forth children ; fo it
is, and muft be in cur fpiritual birth, there is ufual-
iy (I will not fay always, to fuch or fuch a degree)
many pangs and troubles, there's many a throb,
and inany'an hcart-ach 'ere Chrift can be formed
ir. as.

3. When Chrift was born, there wasadifcovery
of many of the glorious attributes of God ; then
Mercy and truth met together , and ' right eouj nefs and
peace biffed each other ; then efpecially was a dif-
covery of the goodnefs, and power, and wifdom,
holinefs of God. So when this new birth is
we muft look upon it as a gloriou s difcovery of thofe
lovely attributes. As, 1. Of his mercy, goodnefs,
love; how often is this called his grace, and the>
liches of his grace? Ch.Vians! you that know
what the new birth means, do not you fay. The

goodnefs of God appears in this. Surely it was
God's goodnefs to make a world, but this is the
riches of his goodnefs to create a new heart in you,
when man by fin was fallen, he might have been
thrown away as refute, (it fuel for everlafting
names; it might have been with mankind as it was
with devils, in their deluge God did not provide
an ark to fave fo many as eight peftbns, not one
ange! that fell was the object of God's grace ; and
that God fhould pais by all thofe angels; and ma-
ny thoufands of the fons of men, and yet that h;j
ihould look upon you in your blood, and b:d you
live, O the goodnefs of God !

2. As of the goodnefs, io in thift new birth
there's a difcovery of God's power ; and hence it
is called, A neve creature, Gal. vi. 15. The ve-
ry fame power that framed the world is the Fram-
er of this new creature ; the work of converiion
is fet forth by the work of creation: God only
creates man, and God only converts man; in the
creation God faid, Let there be light, and there
ivas light ; in our converfion, God faith, Let there
be light, and prefently the fame God fhines in our
hearts: nay, this power of converfion, in fome
fenfe, farpalfeth the creation, Toivhom is the arm
of the Lord revealed, Iia. liii. 1. The Lord puts
to his arm, his power, his ftrength indeed in con-
verfion of fouls ; when he made the world, he met
with nothing to refill him, he only fpake the word,
and it was done ; but, in the converfion of a iin-
ner, God meets:with the whole frame of all crea-
tures oppofing and refillinghim, the devil and the
world without, and fin and corruption within; here
then muft needs be a power againft all power.

3. As of the power and goodnefs of God, fo in
this new birth there is a difcovery of the "wifdom
of God. I might inftance in many particulars ; as,
1. In that the regenerate are moll what of the
meaneft and contemptible ft perfons^Vo/ many wife,
not -many noble, &c. t Cor. i. 27. 2- In that ma-
ny times God takes the worft weeds and makes
the fweeteft flowers, thus Paul, Zacheus, thepu-
bticans and harlots. 3. In that the regenerate are
of the feweft and leaft number, Many are calledy
but fevo arechofen. 4. In that Godchoofeth fuch
a time to be his time of love, wherein he ufually
difcoversmany concurrences of ftrange love meet-
ing together, read Ezek. xvi. 4, 5, 6, 8, 9. In
all thefe particulars. is his wifdom wonderful.

4. As ■

'74

Looking unto JESUS.

Chap. II*

4. As of the goodnefs, power and wifdom of
God, (0 in this new birth there is a difcovery of
the holinefs of God. It n clod of earth, or piece
of muclc (hould be made a glorious ftar in heaven,
it is not more wonderful than for a (Inner to be
made like an angel, doing the will of God ; it ar-
gues the holinefsof God, and his love of holinefs,
to make man holy; he tells us, Thativithout /.",-
Jin fs none /ball fee God ; and therefore firft he
will make us holy, and then he will bring us to
hiinfelf. O here is a blefled conformity ! as Chrift
was born let us be new born.

7. Chrift, after his birth, did and fuffered ma-
ny things in his childhood, (I (hould be too large to
fpeak to every particular) lb (hould we learn to
b>ar Go.l's yoke e<ven in our youth, Lam. ill- 27- It
is good to imitate Chrift even betimes, Remember
no<w thy Creator in the dnys of thy youth, tvhi/e the
evil days come not, no- the years drato nigh, <wben
thou /halt fay, I h ive no pleafure in them, Ecclei.
3tii 1 . Do we not fee by experience, what a blelT-
ed thing a gracious and an holy education is ?
Train up a child in the ivay he /hould go, and
ivhen he is did he ivill not depart from it, Prov.
xxii. 6. O ye parents, that ye would do your du-
ties, and in that refpeft imitate Jofeph ?.nd Mary,
in their care and nurture of the holy child Jefus;
and O ye children, that ye would do your duties,
and imitate Jefus, the bleiTedeft pattern that ever
was, that as you grow in ftature, you alio might
grow in favour ivitb God and man, Luke ii. 52.
Obferve him in the temple, when he was but
twelve years old, fee him in the miclft of the doc-
tors, both hearing them and nfking them questi-
ons; children whilft little, (if but capable ofin-
ftruftion) (hould with their parents wait on God in
rhe midft of our affemblies ; Moles told Pharoah,
they muft have their young ones with them to the

folemn worfnip, Exod. x. 9. And when Jofhua
read the law of God to the children of Ifrael, they
had their little ones with them on that folemn af-
fembly, Jo(huaviii. 35. Obferve Chrift alfo in Na-
zareth, where, during his minority, he was ever
fubject to his parents ; fo, Children, obey your pa-
rents in the Lord, for this is right, Eph. vi. 1,2.
Not only the law of God, but the gofpel ofChriif
makes mention of this, Honour thy father and mo-
ther, vjhich is the firjl commandment voith promif .
I know the fubjedtion of Chi ift extends to his par-
ticular calling, and this alfo is for your imitation ;
in obedience to his fuppofed father, the holy child
would have a particular employment ; fomething
muft be cone for the fupport of that holy family
wherein Jefus lived, and to that purpole he puts
to his own hands, and works in the trade of a car-
penter ; fuch as will live idle, and without a cal-
ling, that ferve for no other ufe but to devour
God's creatures, and to make a dearth, O unlike
are they to Chrift Jefus ! It is noted for a grievous
fin, and a chief part of the corruption of our na-
ture, to be unprofitable to the generation with
whom we live ; They are altogether become unpro-
fitable, there is none that doth good, Rom. iii. 12.
Religion and grace wherever it prevaileth, makes
men profitable, and, in this refpect the pooreft fer-
vent and drudge may have more comfort in his'
eftate, than the greateft gentleman that hath no-
thing to do but to eat, and drink, and play.

4 Thus far we have looked on Jefus as our Je-
4 fus in his incarnation, or his firft coming in
' the flelh. Our next work is to look on Je-
' fus carrying on the great work of man's fal-
' vation during his life, from John's baptifm,
' until his fuffering and dying upon the crofs.

LOOKING

17$

LOOKING UNTO

J E S U

In His LIFE.

THE FOURTH BOOK, PART SECOND.

CHAP. I. Sect. I

i John i. 2. For the Life was manifefted, and we have fen it.
Of the Beginning of the Gofpel.

IN this piece, as in the former, we muft firft
lay down the object, and then direct you how
to look upon it.

The object is Jefus carrying on the work of
man's falvation during the time of his life. Now,
in all the tranfaclions of this time, we fhall ob-
ferve them as they were carried on fucceffively in
thofe three years and an half of his miniiterial of-
fice, or if you will in thofe four complete years be-
fore his paffion and death.

For the firfi: year, and his actings therein, the
evangelift Mark i. i. begins thus, The beginning
of the gofpel of Jefus Chriji the Son of God, q. d.
The beginning of that age of the world, which the
prophets pointed out for the time of good things
to come ; or the beginning of the exhibition and
completion of that gofpel, which, in refpectof the
promife, figures and fignification was from the be-
ginning of the world. This beginning of the gofpel,
the prophets fome times exprelfed by the term of
the Iaft days. And it fhall come to pafs in the lajl
days, Ifa. ii. 2. Micah iv. 1. Sometimes by the
term of the acceptable year of the Lord, The Spi-
rit of the Lord is upon me to proclaim the acceptable
year of the Lord, Ifa. lxi. 1, 2. Sometimes by
the term of the kingdom of God, And in the days
of thife kin^s, jh all the Godofheavenfet up a king-
dom, which JJjall nev.r be dcjlroyed, Dai; ii. a±.
Sometime? by the term of a new heaven and a new

earth, Behold I create nemo heavens and a new
earth, and the former Jhall not be remembered, nor
come inmind, Ifa. lxv. 17. Howfoever itis called,
this is concluded, that the beginning of the gofpel
is not to be reckoned from the birth of Chriit, but
from the beginning of the miniftry and preaching
of John the Baptift; From the days of John
the Baptifi, (faith Chriit) the kingdom of heaven
fuffereth violence ; for all the prophets, and the law
propbefied until John, Matth. xi. 12, 13. And
when the apoftks were ready, in the room of
Judas, to cboofe anew apoftle, it is laid, That
of thofe men which companied with them all the
time that the Lord Jefus went in and out a-
mongjUhem, beginning from the baptifm of&fohn,
unto the day that he was taken up, muji one he or-
dained to be a witnefs, Acts i. 21, 22. And Peter
preaching to Cornelius, and his friends, he tells
them, That the word, (or gofpel) was publifbed
throughout all Judea, and began } "rom Galilee ,afte"
the baptifmwbilb John preached, Acts x. 37. And
fee but how 'immediately thefe words follow, The
beginning of the gofpel of Jefus Chrift, the Sen of
God ; as it is written in the prophets , Behold 1 fetid
my meffenger before thy face , which Jhall prepare the
way before thee, Mark i. 1,2. I know, that John's
miniltry was fix months before Chiift's j and yet
that now was- the beginning of the gofpel j it ap-
pears. 1. In that baptifm, (which was only u fed

i;o

Looking unto JESUS.

CtlAt. I.

among the Jews, for the admiffion of profelytes or
Heathens to their church) is now publifhed and
oropofed to the Jews themfelves; (hewing, i.
That now they were to be entered and transplanted
into a new profefllon, And, z- That the Gentiles
and they now were to be knit into one church and
body* And, 3. It appears, in that the doctrine
and preaching of John, was of a different ft'rain
from the literal doctrine of the law, as it is taken
in the fenfe of the Jews; for that called all for
Works, and for exact performance, Do this and
live ; but John called for repentance, and for re-
newing of the mind, and for belief in him that was
coming after, disclaiming all righteoufnefs by the
works of the law ; lb that here were new heavens,
and a new earth begun to be created, a new com-
mandment given, a newchutch founded, juitihea-
tion by works cried down, and the do&rine of
faith and repentance advanced and let up.

Hence one obfefves. (Ligbtf. bar. of the four
Evan). That the eva'ngelift Luke iii. 1,2 points
out this year in a Special manner ; it was the fif-
teenth year of Tiberius Cefar, at which time, (fays
he) Pilate was governor of Judea, Herod was te-
trarch of Galilee, Philip was tetrarch oflturea,
Lyianias wastetrarch of Abilene, .and Annas and
Caiaphas were high piiefts. And then, even then
the word of God came unto John the Son of Zach-
arias in the wilderneSs. See how exact the evan-
gelid feems, that So remarkable a year of the begin-
ning of the gofpel might be fixed and made known
to all the world. In this reSpect I Shall begin the
firft year of ChriiVs lire, with the beginning of
John's preaching, which was fix months current
befort the miniitry of Chrift, and in the compais
of this firft year, I Shall handle thefe particulars.

1. The preaching of JohnBaptift. z- The ban-
liSmof Chrift lefus. 3. The failing and temptation
of Chrift in tiie wilderneSs. 4. 'i he Suit mahife-
llation of Jelus by his Se eral witneifes. r. ChriiVs

'[.ping the buyers and fellers' out of the temple.
Obferve, t.'iut every of thefe Sour years, I ft. all
end atone of the panbvers, df which we read dur-
ing Chrrft's miniitry ; as 0/ the fiiftpaSfover, John
ii 13. Of the Second paifoverjn JohnV i.Ofthe

td paflbver, John vi. 4. Of the fourth paflbver.,
ft mi'! 1 A . 1 firft of the firfl • u^r to end at

SECT. II.

Of the preaching of John the B.iptijl.

z. T? O R the preaching of John thebaptift, now
X was it that the gofpel began to dawn, and
John, like the morning ftar, or the bluftiing day,
pr'jiging from the windows in the eaft, foretels
the approaching of the Son of righceoufnefs ; now
was it that he kid the firil rough, hard and un-
hewn ftone of the building in mortification, Self-
denial, and doing violence to our natural affections.
I read not that ever John wrought a miracle, but
he was a man of an aufterelife; and good works
convince more than miracles themfelves. It is Sto-
ried of one Pachonius, a foldier under Conftantine
the Emperor, that his army being well near ftarv-
ed for want of neceffary provifion, he came to a
city of Chriftians ; and they of their own charity
relieved them fpeedily and freely: he wondering
at their fo free and chearfuldifpenftnion, enquired
what kind of people thofe were whom he Saw fo
bountiful ? It wasanfwered, They were Chriftians,
whofe profeffion it is to hurt no man, to do good
to every man. Hereupon the foldier conceived of
the excellency of this religion, he threw away his
arms, and became a Chriftian and a faint. To
this purpofe, I fuppofe John the baptist fpent his
time in prayer, meditations, affections, and col-
loquies with God, eating flies and wild honey in
the wildernefs, that he might be made a fit inftru-
ment of preparation and diifemination of the gof-
pel of Chrift.

In his fermons, he fometimes gave particular
Schedules of duty to Several ftates of perfons ; he
fharply reproved the PhariSees for their hypocrily
and impiety; he gently guided others into the
ways of righteoufnefs, calling them the fraio-bt
•way of the Lord ; and by Such difcourfes and bap-
tifirn, he dhpofed the fpiritsof men for the enter-
taining of the Meffias, and the doctrine of the
gofpel. John's fermons were to the fermons of Je-
lus, as a preface to adifcourfe.

But obferve this, That his moft uSual note was
repentance, The ax to the root, the fun to the floor,
the cbajf to the fire : as his raiment was rough, So
was his tongue ; and thus mult the way be made
Sor Chriit in Stubborn obftinate hearts j plaufibility,

Carrying on the work of Man's Salvation in bis Suffering ana Dying.

1/7

or pkafing of the flefli is no fit preface to regenera-
tion : if the heart of n an had continued upright,
Chrift might have been entertained without con-
tradiction ; but now violence mull be offered to
our corruptions, 'ere we can have room for grace ;
if the great way-maker do not call down hills, and
rail'e up valleys in the bofonis of men, there is no
[village for Chriit ; never will Chriit come into
that foul, wiiere the herald of repentance, either
on one motive or other hath not been before him.

Shall we hear that fermon which John preached
in his own words? Matth. iii. 2 in brief gives it
in thus, Repent ye, fur the kingdom of heaven is at
hand : thele are the words when he firft began to
preach the gofpel of Chrift ; and indeed we find
Chriit himielt doth preach the fame doctrine in
the fame words, Jefus began to preach, .and to fay,
Repent, for the kingdom of heaven is at hand, Mat.
iv. 17. And when Chrill fent out his difciples to
jreach the gofpel, he commanded them ropreach
the fame doftrinealfo, Goye, preach, faying, repent ;
for the kingdom of heaven is at hand, Matth. vi.
1 2. Mat. x 7. In this fermon we nmft obferve thefe
t.vo parts, here's 1. A duty. Ana 2. A motive to
this duty 1. The duty is, Repent; it is not a legal
tjttt an evangelical repentance that is here meant ;
indeed the law ftrittly takes no notice of repen-
tance, but the gofpel : true, and thorough, and
con'.ummate repentance is a gofpel-grace. 2 The
motive is this, For the kingdom of heaven is at
/■and. This phrafe. The kingdom of heaven, hath
feveral acceptations, and accordingly it h.uli occa-
fioned fome differences. 1. Sometimes it is taken
for that gloru.us condition of the other world:
this may be implied ; but this I fuppofe few un-
derstand to be this-fenfe of the place. 2- Some-
s-it is taken for the church of Chrill ; </. d.
Repent, for now the pedagogy of the Jews is ex-
piring, or breathing its laft, and the church of
Chriit is at Hand, a people that fliall bear the very
flile of Chriitians; that fliall profefs Chrift, and
dole with Chrift as their Saviour and Melliah ; of
which church that you may be a part, prepare for
it, repent. 3. Sometimes it is taken for the fpi-
ritual kingdom of Chrift, in oppofition to thofe
earthly temporal kingdoms, which bore the fway,
and domineered overall the world with cruelty and
tyranny, before ChriiVs coming ; of this Daniel,
It. 44. prophefied, And in the days of thefe kings,

fhallthe God of heaven fet upa kingdom, which frail
never be dejlroyed: Now, what was this kingdom
but the kingdom of grace? It is by an hebraifm
called, The kingdom oj heaven, that is, an heavenly
kingdom : The Jews expected the Melliah, and
dreamed of an outward, glorious, and pompous
kingdom : now, faith John, The Melliah is come,
and his kingdom is come, but 'tis not earthly, but
an heavenly kingdom ; and therefore repent. 4-
Sometimes it is taken for the preaching of the got-
pel, or for the preaching of the kingdom of grace,
and mercy of God in Chrift unto men : q- d. * O
' firs! look about you, there's now a difcovery made
1 of the glory and grace of God, in another way
' than ever formerly j and therefore prepare for it,
' repent.' 5. Sometimes it is taken for the gofpel
of Chrift, as it is publifhed and preached unto all
nations ; obferve, I do not only fay for the gofpel
as it is preached ; but as it is preached to the Gen-
tiles, or among all nations ; and this fhews how
proper and pregnant an argument this was to en-
force the doctrine and practice of repentance up-
on the Jews, becaufe the calling of the Gentiles
was near at hand, which would prove their re-
jection and cafting off, if they did not repent.

Oh how unfeafonable is this fermon to us ?
Chriitians ! hath not the kingdom of heaven ap-
proach'd unto us? Take the kingdom of heaven for
the kingdom of glory, are we not near to the door
of glory, to the confines of eternity ; I; bat is our
life, but a vapour that appeareth for a little time,
and after it vani/heth anvay ? We know not but
'ere the fun have run one round, our fouls may be in
that world of fouls, and fo either in heaven or hell.
Or take the kingdom of heaven for the church of
Chriit, and what expectations have wc now of the
flourifhing ftate of Chrift's church here upon earth?
Then fl 'all th ■ children ofljraeland JuJab be ga-
thered together — for great /hall he the day of fez-
reel, Hof. i. 1 1- A time is at hand, that Ilrael and
Judah fliall be called together, that the fulnefs of
the Gentiles fliall come in ; and what is this, but
the great day of Jezreel? O then what manner
of perfons ought we to be ? How fpiritual ? How
heavenly-minded ? Arife, arife,jhake off thy duff,
for. thy light is coming, and the %lory of the Lord is
rifina; upon thee. Or, take the kingdom of heaven,
for the preaching of the gofpel of grace, mercy
andgoodnefi of God in Chrift, what preachings are

Looking unto J E S U S.

Chap. I.

now In companion of what have been formerly? to our fouls health . now, John's fermons were
doth the Lord fet forth his free love, and only a preparative ro the inanifeftation of Jefus j

race in the churches of Chrift? Noqueftion

ay fonper ages have enjoyed their difcove-

iuine fwect meaiure, and yet after-ages

i that they have known no more ; and how

of the kingdom of heaven do faints find in

thid age, as if there were a new manifeftation of

God unto the world? And yet I muft tell you,

that the ages to come (hall know more of this king-

dom, there (hall be further and further openings

of this great myftcry of grace unto thefonsot men:

he was only the fore-runner of Chrift, and not
Chrift himfelf, as himfelf witnefleth'.

SECT. III.

Of the baptifm of Jefus .

2 "C OR tne baptifm of Chrift. He that for-
merly was circumcifed would now be bap-

mark the apoftle, That in the ages to corns' be might tifeu, he was circumcifed to fan&ify his church

jbeiv the exceeding riches of his grace, in his kind- that was, and he was baptized to fanftify his church

ntfs towards us thro" Jefus Chrijl, Eph. ii. 7. How that fhould be j we find him in both teftaments o-

is this ? Had not God revealed grace enough in the pening a way into heaven. This was the fir ft

brmer ages? Or had not God revealed grace e- appearing of Chrift in reference to his minifterial

nough in that prefent age ? Did he not then call office j .he that lay hid in the counfel of God from

in the Gentiles ? Were not many thoufands con- all eternity, and he that lay hid in the womb of

Ycrtcd at one only fermon ? What a deal of that his mother for the fpace of forty weeks, and he

j^race had Paul himlelf received ? He tells us that that lay hid in Nazareth for the fpace of thirty

the grace of our Lord Jefus ijous exceeding ahun- years, now at laft he begins to ihew himfelf to

dant to hiin-tvards, 1 1 im. i. 3. And is there yet the world, and he comes from Galilee to Jordan^

more grace to be revealed? O yes! herein Ues to John to be baptized of him, Matth. iii. 13. The

the myftery of grace, That he hath referved ex- day was but a little broke in John the baptift, but

ceedingrichesof grace for the ages to come ; grace Chrift the fun of righteoufnefs foon entered upon

that never law light before ; and I believe there our hemifphere; indeed now was the full time

is yet a fuller magazine of the riches of his grace come, that Jefus took leave of his mother, and

for latter ages, even for the ages to come to be his trade, to begin his Father's work, in order to

difcovered, than ever was yet. Oh then repent, the redemption of the world. For the clearer

repent! Why, For the kingdom of heat-en is at underftanding of Chrift's baptifm, we fhull examine

hand ; the very openings of God's love and grace thefe particulars.-

iinto fouh, is a way and motive to draw our fouls
unto God. Or take the kingdom of heaven for
the preaching of the gofpel to all nations, Jews,
and Gentiles, what fears and jealoufies may this
breed in us as well as the Jews? O boaft notagainft
the branches! it may be thou wilt fay, ' The

* branches were broken off, that I might be graft-

* ed in. Well, becaufeof unbelief they were bro-
' ken off, and thou Itandeft by faith ; be not high

* minded, but fear. For if God fpared not the

* natural branches, take' heed left he alfo fpare

* not thee : behold therefore the goodnefs, and fe-

. What reafon had Chrift to be baptifed ?

2. How was it that John knew him to beChrift ?

3. Wherein was the glory of Chrift's baptifm ?

4. W7hat was the prayer of Chrift, at, or after

his baptifm?
<;. Why was it that the Holy Ghoft defcended.

on Jefus ?
6. Upon what account was it that the Holy

Ghoft fhould reveal himfelf at this time ?

And why in the form of a dove, rather

than fome other form ?
1. What reafon had Chrift to be baptifed ? we

* verity of God; on them which fell, feveri'tyj but find John himfelf wondering at this, I have need to
4 towards thee goodnefs, if thou continue in his he baptized of thee, and comeji thou to me f Matth.
' goodnefs, otherwife thou lhalt be cut off.' Hut I iii. 14. Many reafons are given for Chrift's bap-
Hiull not dwell on this ; my defignis to confider of tiim ; as, 1. That by this fymbol he might enter
Jefus and of the tranfatUons of Jefus in reference himfelf into the fociety of Chriftians; juft like a

king,.

Carrying on the Work of Man's Salvation in his Suffering and Dying.

king, that to endear himfelf to any city, of his fub-
jects, he condefcends to be made a free-man of
that city. 2- That he might bear witnefs to the
preaching and baptifm of John, and might recipro-
cally receive a teftimony from John. 3. That by
his own baptifm, he-might fanctiiy the water of
baptifm to his own church. 4. That he might give
an example himfelf of the performance of that,
which he enjoined others. 5 That he might re-
ceive teftimony from heaven, that he was the Son
of God. 6. That he might fulfil al I right eoufnefs:
not only the moral but the figurative, ceremonial
and typical: fome think that the ceremony,
which our Saviour looked at in thefe words, was
the warning of the priefts in water, when they en-
teredinto their functions, And Aaron, and his Jons
thou Jb a It bring to the door of the tabernacle of the
congregation, and Jh alt ivafh them ■voiih water,
Exod. xxix. 4. Lev- viii. 6 And fur-ely this was
the main reaien of Chrift's being baptifed, That
by the baptifm he might be inllalled into his mi-
nifterial office.

2. How did John know him to be Chrift? It
is very probable he had never feen his face before,
they had in their infancy been diiven to feveral
places, and they were defigned to feveralemploy-
nieats, and never met (as we may well conceive)
til) now ; befidcs the baptift fpeaks exprefly, /
knew him not, but he that fent me to baptize wi:b
water, the fame f aid unto me, on whomsoever thou
/halt fee the Spirit descending, and abiding on him,
the fame is he that baptizeth 'with the Holy Ghoft,
John i. 33. Now this defcent of the Holy Ghoft,
was not till after baptifm; how then did he know
him to be Chrift ?

The anfwer is given by fome, thus ; That John
knew Chrift in fome meai'ure before his baptifm,
bu t he knew him not fo fully as after,when theHbjy
Ghoft had defcended on him. Others thus ; That
John knew Chrift before his baptifm, by a prefent
revelation, and after baptifm by a prefent ilgn ; it
is not unlikely, but John knew Chrift at his firft
arrival by revelation : for it" whilft he was in his
mother's womb he knew Chrift being yet unborn,
how much rnoremight he khow,$nd acknowledge
him now at his baptifm ? Thus Samuel knew Saul,
and thus John might know Chrift. But for that
knowledge he had after baptifm, it was a further
rmarion of that lame knowledge that he had

before baptifm, and that not fo much for his own
lake, as for the people's, I Jaw and bear record
that this is the Son of God, John i. 34.

3. Wherein was the glory or excellency of
Chrift's baptifm? The ancients gave many enco-
miums to it, and in lome refpeits prefer it to the
birth of Chrift: thus^w§\ Serm. 36 'Manygreat
' miracles were at Chrift's birth, but they weie
' far greater at his baptifm ; the Holy Ghoft over-
' fhadowed him in the womb, but he brightly
' fhone on him in the river ; then was the Father

* filent, not a word from him; but now a loud
' voice is heard from heaven, This is my beloved
' Son, in whom I am well pleafed ; then was the

* mother under fufpicion, becaufe (he was found
' with child without a father, but now is the mo-
' ther greatly honoured, in that the holy child
' is fathered by God himfelf:' Then was Chrift
hid to the world, and this made John the baptift
fay, There Jlands one amongfl you 'whom ye know
not: he was before his baptifm, as a fun in a cloud,
or a pearl in a (hell, or a gold mine in a field, but
now he appears in public, and to manifeft his glo-
ry, the heavens open, and from the heavens the
Holy Ghoft defcends, and alights upon hisfacred
head, and God the Father gives a voice from hea-
ven, declaring his divinity to the world. If the
Jews, require a fign, here is not one, but many
figns at once, which as beams do difcover a fun,
fo they difcover this fun of righteoufnefs to be
riien amongft them: and herein was the glory of
Chrift's baptifm.

_ 4. What was the prayer of Chrift, at, or after
his baptifm? The evangelift Luke fpeaks of his
prayer, // came to pafs thatjefus being baptized,
andprnying, the heavenswere opened, Lukeiii. 21.
This was the manner of thofe that were baptized,
as foon as they were baptized, to come out of the
water and pray, and fome think that thefe words,
They were baptized of him in Jordan, confefpng
their fins, Mat. Hi. 36. hath reference to this : if
fo, then Chrift having no fins to confefs of his own,
the tenor of his prayer muft needs be to fome other
purpofe: but to what purpofe? Some fay to the
fame purpofe as his prayers were ufually, as in Joh.
xyii. ' That his Father would preferve his church
' in unity and truth, and that he would glorify
1 his church, that theyalfo might be one, even as
1 he and his Father are one ; and efpecially that
Z 2 * ....

LoAing unto y E S U S.

i3©

1 many might be converted by his miniftry, which
4 he was now beginning.' Others think that this
prayer at this time, was tor that which followed up-
on his very prayer, i. e. That the Holy Ghojt might
(fefcehd, and that the Father would glorify the Son
by a tejlimony from hea-sen. Indeed the text hath
hid his prayer, and the opening of the heavens lb
clofe together, as that it leems to point out what
was the tenor of his prayer by the confequence of
it. Before the heaven was immured up, no dove to
be feen, no voice to be heard, but ftraight upon it
(as if they had but waited the la ft word of his
prayer) all of them follow : and in another place,
we find the like return upon the like prayer, Fa-
ther, glorify thy name- Then came there a 'voice
from heaven, jaying, I haze both gkrified it, and 1
will glorify it again, John xii. zS- One reafon
more, if we conlider that Chrift was now to enter
n the great work of our redemption, and the
preaching of the gofpel, it will be lefs ftrange to
conceive, That he prayed for the vilible feaiing of
him to that work and office, by the coming of the
Holy Ghoft. To this purpofc- is that of the evan-
gelift, For him hath God the Father fcaled, John
vi. 27- It is a phrafe borrowed from them, who
give their commilhons under hand and feal; and
this is certain, That upon his prayer God fent the
holy Spirit, who fealed him, or allowed, and con-
firmed him to the office of our redemption ; and
therefore very probable it is, That his prayer might
tend to that purpofe : but herein take heed of ex-
cluding what, was mentioned in the former opinion.
For my part I fuppofe Chrift's prayer was both for
himfelf and all believers ; that the Holy Ghoft
might now be joined to the water, and that all o-
thers, as ffiould ever after believe in his name (as af-
terwards he enlargeth his prayer) might have the
Holy Ghoft defcend upon them, John xvii. 20.

5. 'Whywasit thatthe Holy Ghoft defcended on
Jefus? I anfwer, for thefe reafons ; 1. That John
the baptift might be fatisfied ; for this token was
given John, when he fir ft began to preach, that up-
on whom he fh mid fee the Spirit defcending, and
remaining on him, the Jame is he -which haptizeth
th the Holy Ghoft, John i. 33- It was a lure fign
to the baptift, whereby to know the Chrift, whole
harbinger and pro Iromus he was. 2. That Chrift
hinifelt might be anointed, or inftalled into his func-
Ui-'i, 7 .' . :t ', it of (ht Lad is upon me ; becaufe

Chap. I-

the Lord hath anointed me, to preach good tidings
to the meek, &c. lla. Ixi. 1,2- As Aaron and his
Ions were anointed with material oil, when they
entered into their offices, fo Chrift was by the Spi-
rit (as it were) anointed, that fo he might receive
his confecration, and inftitution for tne office, that
he was to enter on, -viz. The preaching and mi-
ni tlry of the gofpel.

6- Upon what account was it, That the Holy
Ghoft lhould reveal himfelf at this time ? And why
in the form of a dove, rather than fome other
form ?

To the frji, I anfwer, The Holy Ghoft now
revealed himfelf, becaufe the fpiritual kingdom
and fceptre of Chrift, in and by which he was to)
rule all nations for ever, was now at hand. It was
agreeable (faith my Author, Dr. Lightf. harm, of
the E<van%.) That the fpiritualnefs of this king-
dom ffiould be fealed and confirmed by the holy
Spirit's ihewing himfelf even in the beginning of it.
The carnal rites of Mofes were now to vanifh,
and his corporal and ceremonial obfervances were
now to be changed into a fpiritual worfhip ; and
neither at 'Jerufalem, nor at mount Gerazimt
nor elfetvbere, muft there be any more adoration
with fleffily and earthly ceremonies, but he that
will worfhip God, mujl ivorjhip him in fpirit and
truth, John iv. 21, 24- And therefore it is no
wonder, if now the Holy Ghoft do reveal himfelf:
I fay now, when his fpiritual dominion by fandti-
fication is to begin. Secondly, Becaufe the Holy
Ghoft was now in efpecial manner to be reftored,
again. Some obferve, That he was vifibly de-
parted from Ifrael, after the death of the lart pro-
phets : and therefore now at his reftoring, he comes
in a vifible and apparent form ; and he lights on
him, to whom it belongs to give the Spirit, and his
gifts to whom he pleafeth. As John had preach-
ed, That Chrift mould baptize with the Holy
Ghoft ; fo now the Holy Ghoft comes, and abides
on Jefus Chrift in the fight of John ; as if the Fa-
ther ffiould have faid, ' Now I feal that power and
' privilege to Chrift my Son, which John hath fpo-
4 ken ; now the Holy Ghoft is upon himfelf, and
' hereafter he ffiall baptize others with the fame
' Holy Ghoft.' Thirdly, Becaufe at the beginning
of the gofpel, it was moft fuitable, That a full,
clear and fenfible demonftration of the whole trini-
ty fhould be made. The learned obferve, That

the

Carrying on the Work of Man's Salvation until bis Suffering and Dying.

iSi

the Holy Ghoft in fcripture hath a fpecial regard
to exprefs this myiftery of the trinity upon lingular
occafions ; io the very firft thing that is taught in
all the Bible is tin's lame myftery ; In the beginning
God created^ there is the Father; and God fad,
there is the word, or the Son; and tbe Spirit of
God moved, Gen. i. i, 2, 3. there is the Holy
Ghoft. And the very firft word of the Bible, that
fpeaks of man, it holds out the trinity as creating
him ; And God f aid. Let us make man in our ovon
image, Gen. i. 26. He faith, Let us, to fhew the
trinity of perfons ; and he faith, In our image, not
in our images, to fhew the unity of etfence. And
when Moles begins to rehearfe the law to Ifrael,
the firft thing he teacheth them, is, The trinity
in unity, and unity in trinity. Hear, O Ifrael,
tbe Lord our God, tbe Lord is one, Deut. vi. 4.
The laft word One denotes the unity ; the three
words, Tbe Lord our God, anfwer the three per-
fons ; and the middle word, Our God, decyphers
fitly the fecond perfon, who aflumed our nature.
How fit then was it, that the beginning of the new
world, and the new law, and the baptifm of Chrift,
the three perfons fhould be revealed ; efpecialiy
fince he ordained baptilm to be adminifteredin all
their names.? Baptizing them in tbe name of the
Father, and of the Son, and of the Holy Ghojl,
Matth. xxviii. 19 But where is it revealed? See
Matth. iii. 16, 17. where the Father fpeaks from
heaven, the Son comes out of the water, and the
Holy Ghoft appears in thelikenefsofadove. This
was the greateft meeting that ever was upon the
earth ; every perfon of the trinity gives fome fen^
fible evidence of his p'refence at it.

To the Second, Why in the form of a dove
rather than fome other form ? Many reafons are

given : as,

1. ToftewChrift'sinnocency, purity, fimpli-
city, charity and love.

2. To fhew what innocency and harmlefnefs
fhould be in thofe that are baptized.

3. To anfwer the figure in Noah's flood ; for
as a dove at that time brought tidings of the abat-
ing of the waters, fo now it brings tidings of the a-
bating of God's wrath upon the preaching of the
gofpel: the firft dove we find in the Bible is Noah's
dove, with the olive branch in her bill, proclaim-
ing peace ; the next is David's dove, with feathers,
hivei white, as noting fincejity ; then Uaiati's

dove, mourning with her voice, as fignifying pa-
tience. And, tajlly, Chritt's dove, innocent and.
harmiefs ; now all the e properties meet in this
dove, the fpirit of God." Much more might f
add to thefe, but I defire to hallen tofou.e u^ore
edifying truths.

Ufe. From' this baptifm of Chrift, we may learn
a practical neceflary truth ; there is a generation
that cries down baptilm of water, and upon this
icorc ; becaufe they fuppofe it was proper to John,
to baptize only ivitb water, and to Chrift, to bap-
tize only ivith the holy Ghofi, and with f re. In-
deed, Chrift in his own perfon baptized none 0-
therwife but with the Holy Ghoft ; immediately
after his afcenfion, he lent his Spirit upon the
church, and baptized them with fire, the Spirit
appearing like a flame ; and to this day, (though
not vifibly) he baptizeth all his faints with the Ho-
ly Ghoft, and with fire : but for all this, he appoint-
ed John, and not only John, but all his apoftle?.
and their fucceflbrs forever to baptize with water ;
and they did fo, and yet do fo, obeying the precep-
tive words of Chrift, which were almoft the laft
words that he fpake upon the earth. And though
Chrift himfelf did not baptize with water, yet
Chrift himfelf, (we fee here) was baptized with
water ; he himfelf enters at that door, by which
his difciples muft for ever follow after him ; and
indeed therefore he went in at the door of baptifm,
that he might hallow or fan&ify the entrance,
which himfelf made to the houfe he was now a
building. And for the difference they make be--
twixt Chrift's baptifm and John's baptifm ; what's
this to the purpofe ! we all know that in baptifm
are two parts : the outward part and the inward
part, you may call them, (if you pleafe) the out-
ward baptifm and the inward baptifm : the out-
ward baptifm is of the minifter, but the inward
baptifm is of Chrift. But muft we feparate thefe,
or rather join them, (if thefe in ordinary muft bo
joined) as we find them in Chrilt, and as we defire
they may be in us ? 1 cannot fee but the baptifm
we ufe and the baptifm of John, are in nature and
fubftance one, and the very fame. For, 1. John
preached tbe baptifm of repentance for the remiffion
of fins, Mark i. 4. They have therefore the fame
doctrine, and the fame promife. 2. Baptifm mi-
ll iftered by John, pertained to the fulnefs of all rigb-
tcouftief, Matth, iii. 15. and Luke "vii. 29, 30.

teffwes

lS2

Loiking unto JESUS.

Chap. I,

teftihes, that the publicans and people being bap-
tized of" John, they jujlified God j but the Phari-
fees defpifed tbt cour.Jelof God againji tbemfeln. es,
and were not baptized. Only herein lies the dif-
ference, that John baptized in Chrilt that fhould
die and rile again ; but we baptize in the name of
Chrilt, that was dead and nYen again. It is a
difference in refpedtof circumltancebut not or" the
iubftance. Oh, take heed of throwing away the
baptifm of water, upon the pretence of baptifm
only with fire ! Chriil, (we fee) hath joined them
together, and let no man feparate them alunder ;
Chrift himklt was baptized with fire, and yet
Chrift himfelf was baptized with water.

SECT. IV.

Of the falling and temptations of Chrijl.

3. I/' OR the fading and temptation of Chrift in
J7 the wildernefs. No fooner is Chrift come
out of the water of baptifm, but he presently en-
rers into the fire of temptation ; no fooner is the
• Holy Spirit defcended upon his head, but he is led
by the fame Holv Spirit to be tempted in the wil-
dernefs ; no fooner doth God fay, This is my Son,
but Satan puts it to the queftion, If thou be the Son
of God. All thefe are but Chrilt's preparatives tr>
his prophetical office. In the former feclion, Chrilt
was prepared by a folemn confecration, and now
he is to be further prepared by S.ttan's temptati-
ons ; there is much in this particular, and there-
fore in the fame method as the evangelift lays it
down, Matth. iv. 1, 2, 3, to Verfe i%. I Inall.
proceed, Then •was Jefus led up of the Spirit into
the ivihlernefs to be tempted of the dei'il, &c. In
the whole, we may obferve thefe feveral branches,
azfir/1, The place where the temptation was, to
i>.it, the wildernefs. Secondly, .The caufeof Chrirt's
going into the wildernefs, the Spirit's leading.
rd/y, The end of the Spirit's leading Chrilt in-
to the wildernefs, tobetemptedof the devil, fourth-
ly, The time and occafion t>f the devil's onfet, at
end of forty days faff, and nub in he luas an
veered. Fifthly, The temptations themfelves,
which are in number three, to which are added as
many victories which Chrift had over the tempter ;
who therefore left him, and fo the anq"ls cyme,
*md mini/iered unU him. I /hall begin fir ft with

the place where the temptation was, to wit, in the
wildernefs.

This wildernefs was not that fame wildernefs,
or not that fame place of the wildernefs wherein
John the Baptift lived, Matth. iii. 1. For that
wherein John the Baptift lived was a place inhabit-
ed, there were in that place cities and towns, and
a number of people to whom John preached, but
this wildernefs was devoid of men, full of wild
beafts, fo faith Mark i. 13- He itas tempted of
Satan, and <was ivith the wild beaf's. As Adam
in his innocency lived with wild beafts, and they
hurt him not, fo Chrift the fecond Adam lives
here in a wildernefs with wild beafts, and he has
no hurt at all : He is Adam-like in his fafety and
fecurity, but above Adam in refitting of temptati-
on. Some fay, That in this wildernefs during his
forty days abode, Chrift was perpetually difturbed
and aiTaulred with evil fpirits, however the lalt
brunt is only exprelfed, becaufe it was molt vio-
lent. Now whether they appeared in any horrid
and affrighting lhapes duiing that time, it is not
certain ; but it is molt likely, that to a perfon of i'o
great fanctity and high designation as Jefus wa?,
they would appear more angelical and immaterial,
and in repreientments intellectual, becaufe Jefus
was not a perfon of thofe low w'eaknefl'es, to be
affrighted or troubled with any ugly phantafms ;
it is not much material to enquire of this, but in
this wildernefs, (fay they) Chrift was perpetually
tempted ; and, in thisrefpect, I know not but the
devil had more advantage now he had Chrift in a
wildernefs ; folitarinefsisnofmallhelpto the fpeed
of a temptation, Wo to him that is alone, for if he
fall, there is not a fecond to take him up. Others
fay, That in this wildernefs during his forty days
abode, Chrift was continually exercifed in prayer
and falling, all that while he had his immediate
addreifes and colloquies with God ; he knew he
had a great work of redemption to promote; and
therefore his converfation for this interval muft be
preparatory to it : in this refpedt, I know not but
the wildernefs might be an advantage to Chrilt's
defign : In this folitary place, he could not but
breathe out more pure infpiration ; heaven ufually
:s more open, and God ufually more familiar and
frequent in his vifits in fuch places. I know not
it others experiences may be, but if I have
found any thing of God, or of his grace . 1 may

thank

iftg on the great work of Man's Salvation until his Suffering ami Dying.

183

thank a wood, a wildernefs, a defart, a folitary darknefs. My brethren, count it ail joy, (faith
place for its accommodation ; and have I not a James) when ye enter into divers temptations,
bleifed pattern here before me? ' It was folitude knowing that the tryal of your faith worketh pati-

and retirement in which Jefus kept his vigils,

* tiie deleft places heard him pray j in privacy

* he was born in the wildernefs ; he fed his thou-
1 fands upon a mountain apart ; he was tranf-
4 iigured upon a mountain, he died, aisd from a

ence, James 1. 2.

3. The end of the Spirit's leading (Thrift into
the wildernefs, it was cither immediate or remote.
1. For the immediate end;' it was to be tempted
of the devil: to this purpofe was Chrift brought

' mountain he afcended to his Father. I make thither that Satan might tempt him. One would

no queftion but in thofe retirements, his devotion think it a very ftrange defign, that the Son of God

received the advantage of convenient circumftan- fhould be brought into a wildernefs to be fet on by

ces, especially of time and place. And yet I dare the devils in hell : but in this alio God had ano-

not deny the firft opinion, for I fuppofe both Chrift ther remote end, i. e. his own glory and our good.

and the devil had their advantages of this wilder- 1. His own glory appeared in this. Had not Sa-

dernefs, the one to pray, and the other to tempt, tan tempted Chrift, how fhould Chrift have ovcr-

2. The caufe of Chrift's going into the wilder- come Satan? The fir ft Adam was tempted and

nefs, was the Spirit's leading. Then tvas 'Jefus vanquished, the fecond Adam to repay and repair

led of the Spirit into the wildernefs. Chrift was led that foil, doth vanquiftt in being tempted ; now

by the good Spirit to be tempted by the evil fpirit. herein was the power of Chrift exceedingly mani-

O wonder! that fame Spirit which was one with fefted j the devil. having the chain let loofe, he lets

the Father and the Son, that fame Spirit whereby fly at Chrift with all his might ; and Chrift, that

Chrift was conceived, now drives him or leads him without blows, could not have got a victory, by

into the wildernefs to be tempted of the devil; the this furious ailault of Satan, he both overcomes

mannerof Chrift's leading is a queftion ;fome think him and triumphs over him. And herein were

he was led or catch'd away from Jordan, in fome the graces of Chrift exceedingly manifefted ; how

vifible rapture towards the wildernefs; but to leave was the faith, patience, humility, zeal, and favour.

that, and to come, to truths more neceiTary, Chrift of Chrift fet forth, which they could not have been

taughtus to pray unto his Father, Lead us not into if he always had lain quiet in Garrifon, and never

temptation, and yet he himfelf is now led into the had come into the ikirmifti ? Who could have felt

emptation,which we muft pray againft,fure- the odoriferous fmells of thofe aromatic lpices, if

ly this was for our inftruclion; we are not to thruft theyhadnot been pounded and bruifed in thismor-

ourfelvesupon temptation, Chrift himfelf would tar of temptation ? It was by this means that the

not go into the combat uncalled, unwarranted ; graces of Chrift clearly fliined forth to his eternal

how then fhould we, poor weaklings, prefume up- praife. 2. As it was for his glory, fo alio for our

on any abilities of our own ? Who dares grapple good, now we fee what manner of adverfary we

with the devil in his own ftrength? O take heed, have, how he fights, and how he is refilled,' and

if we are topraynottobe ledinto temptation, much how overcome ; now we fee the dearer we are to>

more are we to pray not to run into temptation be- God, the more obnoxious we are to a trial of temp- '

fore we are led ; and yet for the comfort of God's tation ; now we fee that the beft faints may be

people, if it be fo that we are led, if by divine per- tempted or allured to the worft of evijs ; fince Chrift

million, or by an inspiration of the holy Spirit, we himfelf is follicited to infidelity, covetoufnefs and

are engaged in an aftion, or in a courfe of life that idolatry ; now we fee, That we have not a Saviour

is full of temptations, and empty of comforts; let and high' Prieft, that cannot he touched with the

us look upon it as an iflue of divine providence, in feeling of our infirmities, but fuch an one as was

which we muft glorify God, but no argument of in all things tempted in like fort, yet without fin ;

disfavour or diflove of God; and why > Becaufe. and therefore vie may go boldly to the throne of '

Chrift himfelf, who could have driven the devila- grace, that we may receive mercy, and find grace ■

v.ay by the breath of his mouth, yet was by the to help in time of need, Heb. iv. 15, 16

Spirit of his Father led to a trial by the Spirit of 4. The timt and occafion of the- devil's onfet.

1 84

Loaning unto JESUS.

Chap. I.

it was at the end of forty days ft/ft, and when he
nvasan hungered. Some fay, (as you have heard)
that all thole forty days, when Chrift was in the
wildernefs he was tempted only invifibly : for Sa-
tan during that time aifuined not any vifible or
confpicuous fliape, which at the end of the forty
days, (fay they) he did: my meaning is not to
controvert thele points. Howfoever for his temp-
ting, yet for his falling forty days and forty nights,
there is no controverfy ; and of that we had lome
types before Chrift came into the world ; thus, Mo-
les fafled forty days at the delivery of the law ;
and Elias failed forty days at the rellitution of the
law; and to fulfil the time of both thefe tyj- es,
Chrift thinks it fit. to fall forty days at the accom-
plifliment of the law and the promulgation of the
gofpel. In falling fo long, Chriil manifefls his
almighty power, and in falling no longer, Chrift
manifetls the truth of his manhood and of his
v. eaknefs ; that he might prove that there was
no difference betwixt him and us but fin, he both
failed and was an hungered; we know well enough,
that Chrift could have lived without meat, and
lie could have failed without hunger ; it had been
an eafy matter for him to have fupported his body
without any means of nourishment of life ; but to
fhew that he was man, as well as God, and fo a
lit Mediator betwixt God and man, he would both
feed and fail ; make ufe of the creature, and with-
al fuffer hunger. And now our Saviour is an

hungered, this gives occafion to Satan to fet upon
him with his fierce and violent temptations ; he
knows well what baits to fi!h withal, and when,
and how to lay them ; he hath temptations of all
forts, he hath apples to cozen children, and gold
for men ; he hath the vanities of the world for the
intemperate, and the kingdoms of the world for
the ambitious; he confide rs the temper and con-
fiitution of the perfon he is to tempt, and he ob-
serves all our exterior accidents, occafionsandop-
poitunities; but of this hereafter.

5. The temptations themfelves are in number

three ; whereof the firft was this, If thou he the

Son of God, command that thefe ftones he made

• end, Matth. iv. 3. What an horrible entcrance

this? // thou be the Son of God: no queftion

.Safari had heard the glad tidings of the an^el, he

. the liar, and thejourney, and the offering of

the fagesj he could not but take notice of the

giatulations of Zachary, Simeon, Anna; and of
late he faw the heavens open, and heard the voice
that came down from heaven, 'This is my beloved
Sou, in 'whom I am well pleafed. And yet now
that lie faw Chrift fainting with hunger, as not
comprehending how infirmities could confill with
a Godhead, he put it to the queflion, If thou be
the Son of God. Oh! here's a point, in which
lies all our happinefs. How miferable were we,
if Chrift were not indeed and in truth the Son of
God ? Satan ftrikes at the root in this fuppofition,
If thou he the Son of God. Surely all the work of
our redemption, and all the work of our falvation,
depends upon this one neceflary truth, that Jefus
Chrift is the Son of God. It Chriil had not been
the Son of God, how ftiould he have ranfomed
the world ? How fhould he have done, or how
fhould he have fuffered that which was fatisfa&ory
to his Father's wrath ? How fhould his life or his
death have been available to the fins of all the
world ? If Chriil be not the Son of God, we are
all gone, we are loft, we are undone, we are damn-
ed for ever : O, alas ! farewel glory, farewel hap-
pinefs, farewel heaven, if Chrift be not the Son
of God, we muft never come there. Well, Sa-
tan, thoubeginneft thy aflault like a devil indeed,
If thou be the Son of God ; but what then? Com-
mand that thefe ftones be made bread. He knew
Jefus was hungry, and therefore he invites him
to eat bread only of his own providing, that fo
he might refrefh his humanity, and prove his di-
vinity. Come, fays he, break thy faft upon the
expence of a miracle ; turn thefe Jlones into bready
and it will be fome argument that thou art the Son
of God. There is nothing more ordinary with our
fpiritual enemy, than by occafion of want to move
us to unwarrantable courfes : If thou art poor, then
fteal ; if thou canft not rife up by honeft meaps,
then ufe indireel means. I know Chriil might as
lawfully have turned ftones into bread as turned
water into wine ; but to do this in a diftruft of his
Father's providence, to work a miracle of Satan's
choice and at Satan's bidding, it could not be a-
greeable with the Son of God. And hence jefus
refues to be relieved, he would rather deny to
manifell the divinity of his perfon, than he would
do any aft, which had in it the intimation of a dif-
ferent fpirit. OChriftians! it is alinful, impious,
wicked care, to take evil courfes to provide for

our

Carrying on the great Work of Man's Salvation in his Suffering and Dying.

,3$

our necefllties. Come, it may be thou haft found
a way to thrive, which thou couldeft not before ;
O take heed, was it not of the devil's promoting
to change ftones into bread, fadnefs into fenfual
comforts? If fo, then Satan has prevailed. Alas!
alas ! he cannot endure thou fhouldeft live a life of
aufterity, or felf-denial, or of mortification; if he
can but get thee to fatisfy thy fenfes, and to pleafe
thy natural defires, he then hath a fair held for the
battle : it were a thoufand times better for us to
make ftones our meat, and tears our drink, than to
fwim in our ill-gotten goods, and in the fulnefs of
voluptuoufnefs.

But what was Chrift's anfwer ? Why, thus
it is written, Man /Ijall not live by bread alone,
but by every word that proceedeth out of the mouth
of God, 1. It is written, he eaiily could have con-
lumed Satan by the power of his Godhead ; but
he rather chofe to vanquifli him by the fword of
the fpirit. Surely this was for our inftruction, by
this means he teacheth us how to refill: and to o-
vercome ; nothing in heaven or earth can beat the
forces of hell, if the word of God cannot do it.

0 then how fhould we pray with David? Teach
me, O Lord, the ivay of thy Jlatutes. — And take

not from vie the words of truth. Let them be

my Jongs in the houje of my pilgrimage So fhall

1 make anfwer to my blafphemers. z- Man /hall
not live by bread, &o Whilft we are in God's
work, God hath made promiles of the fupply of
all provifions neceflary for us ; now fhis was the
prelent cafe of Jefus, he was now in his Father's
work, and promoting of our intereft ; and there-
fore he was fure to be provided for according to
God's word. Chfiftians, are we in God's fervice ?
God will certainly give us bread ; and till he does,
we can live by the breath of his mouth, by the
light of his countenance, by the refreshment of his
promifes, by every luordtbat proceedeth out of the
tecum of God ; every word of God's mouth can
create a grace, and every grace can fupply two ne-
cefiities, both of the body and of the fpirit. I re-
member one kept ftraitly in prifon, and forely
Threatened with famine, he replied, That if he
muft have no bread, God would fo provide that
he fhould have no ftomach ; if our ftock be fpent,
God can leffen our necefllties; if a tyrant will
take away our meat, God our Father knows how
tu filter our faint, and feeble, and hungry appetites,.

The fecond temptation is not fo fenfual ; the
devil fees that was too low for Chrift, and there-
fore he comes again with a temptation fomething
more fpiritual; verle 5, 6. He Jets him on apin-
acle of the temple, and faith unto him, IJ thou be
the Son of God, cajl thyfelf down, for it is written,
He Jball give his angels charge concerning thee, &c.
He that was content to be led from Jordan into
the wildernefs for the advantage of the firft temp-
tation, he yields to be led from the wildernefs to
Jerufalem, for advantage of the fecond ; the wil-
dernefs was fit for a temptation arifing from want,
and Jerufalem is fit for a temptation arifing from
vain glory ; Jerufalem was the glory of the world,
the temple was the glory of Jerufalem, the pinacle
was the higheft piece of the temple, and there is
Chrift content to be fet for the opportunity of
temptation. O that Chrift would fuffer his pure
and facred body to be tranfported, and hurried
thro' the air by the malicious hand of the old temp-
ter ! but all this was for us, he cared not what the
devil did in this way with him, fo that he might but
free us from the devil. Methinks it is a fweet con-
templation of a holy divine ; he fuppofed, as if he
had feen Chrift on the higheft battlements of the
temple, and Satan (landing by him with his fpeech
in his mouth, [Dr. Hall] ' Well then, fince in
' the matter of noui ilhment, thou wilt needs de-
4 pend upon thy Father's providence, take now a
4 farther trial of that providence in thy miraculous
4 prefervation, caft down thyfelf from this height -,
' behold, thou art here in Jerufalem, the famous
' and holy city of thewoild ; here thou art on the
4 top of the pinacle of the temple, which was de-
' dicated to thy Father ; and if thou beeft God,
1 why now the eyes of all men are fix'd upon thee !
4 There cannot be a more ready way to fpread thy
4 glory, and to proclaim thy Deity, than by cafting
4 thyfelf headlong to the earth ; all the world will
4 fay, There is more in thee than a man ; and for
4 danger, (if thou art the Son of God) there can be
4 none : what can hurt him that is the Son of God ?
4 And wherefore ferves that glorious guard of an-
4 gels, which have, by divine commiflion, taken
4 upon them the charge of thy humanity ?' Come,
caft thyfelf down ; here lies the temptation ; comey
cajl thyfelf down, (faith Satan) but why did not
Satan caft him down ? He carried him up thither ;
and was it not more eafy to throw him down
A a thence ?

1 66

Looking unto J E S US.

Chap. I.

thence ? O no, the devil mayperfuade us to a fall,
but he cannot precipitate us without our own aft ;
his malice is infinite, but his power is limited ; he
cannot do us any harm but by perfuading us to do
it ourfeives ; and therefore faith he to Chrift, Caji
thjfelf dovin.

To this Chrift anfwers, verfe 7. Thou /halt not
tempt the Lord thy God. Though it is true, that
God mull be trufted in, yet he mull not be temp-
ted ; ifmeans be allowed, we muft not throw them
away upon a pretence of God's protection. We
read of' one Heron, an inhabitant of the defart,
fhat he luflered the fame temptation, and was 0-
Tercome by it ; he would needs caft himfelf down,
[•reluming on God's promile, and he fin fully died
with his fall. Chrift knew well enough, that there
v. ere ordinary defcentsby ftairs from the top of the
temple, and therefore he would not fo tempt God
to throw himfelf headlong : what, to make trial
of God's power, andjuftice, and mercy, and ex-
traordinary prefervation, where there was no ne,ed?
All the devils in hell could not fo tempt Chriit, as
to make him tempt his God.

The third temptation is yet more horrid : the
temple was not high enough, fo that now Satan
takes him up to the top of an exceeding high moun-
tain, and be Jl. eivs him all the kingdoms oj the zvorld,
and the glory of them, faying, All thefe zvill Igit'e
thee, if thou ivilt fall doivn andivorjhip me, verfe
8, 9. Not to infill on thofe many queries, How
ihould all the kingdoms of the world be prefented
to Chrift's eye, or if they were only prefented
to his imagination, why could not the valley have
fcrved the devil's turn as well as an hill ? Or whe-
ther was not Rome the object that the devil pre-
fented? Becaufe at that time, Rome was the top
of all the kingdoms of the world, and the glory
of them ? For my part, I think in this temptation
the devil united all his power of ftratagems, and
by an angelical power, he drew into one centre the
feveral fpecies and ideas, from all the kingdoms,
and glories of the world, and he made an admira-
ble map of beauties, and reprefented them to the
<ye of Jefus : he thought ambition more likely to
iuin him, becaufe he knew it was that which pre-
vailed upon himfelf, and all thefe fallen rtars, the
r.ngels of darknefs ; and therefore, come, (faith,
Satan) All thefe luilllgive thee, if thou wilt fall
doun and ivor/hip me. How ? God worihip the

devil. Was ever the likeblafphemy fince the crea-
tion ? Indeed now we have many fearful, execra-
ble, curfedblafphemies belched out, and idolatry,
I believe, is the fpreading fin in the world ; but
was ever the like blafphemy or idolatry to this,
that not only a creature, but the Creator himfelf,
mult fall down before the devil, and give worfhip
unto him ? The Lamb or God that heard all the
former temptations with patience, he could by no
means enoure this. Our own injuries are opportu-
nities of patience, but when the glory ot God, and
his immediate honour is the queltion, then out
zeal fiiould be all on a flame. Now Chrift bids
him avoid, as foon as he obferves his demands, io
impudent and blafphemous, he commands him a-
way, and tells him, verfe 10. It is written, Thou
/halt ixiorfl ip the Lord thy God, and him only thou
/halt fer-ve. Now was the devil put to flight, and
in his ftead, the angels came and miniflered unto
Jefus, (i. e.) after his fa ft, they miniftered fuch
things as his neceflities required of them.

Ufe. O Chriftian, what ihall we fay to this ? If
Chrift was thus tempted by Satan, what may we
look for ? Sometimes it cheers my heart to think
that Chrift was tempted, becaufe thereby he knows
how to fuccour thofe that are tempted : and fome-
times it affrights my foul to think that Satan durft
be fo bold with Jefus Chrift. Oh! what may he
do with me ? How eafily might he prevail againft
my foul ? When he came to. tempt Chrift, he
found nothing in him to join with him in the temp-
tation ; bu: in my heart is a world of corruptions,
and unlets the Lord prevent, I am quickly gone.
I may not here fall under the doctrine of tempta-
tions, only a few words. 1. Of Satan's ftratagems.
2. Of fome general means to withftand his ftrata-
gems ; and 1 have done.

1. His ftratagems are very many, and very
dangerous; as

1. He obferves, and fits his temptations to our
difpofitions ; for example, if he find a man ambi-
tioufiy affected, then he covers his hook with the
bait of honours ; and thus he tempted Abimekch
to murder his brethren, that he might obtain the
fovereignty ; or if he find a man voluptuoufly given,
then he tempts him with the baits of pleafures ;
and thus he allured Noah to drunkennefs, David
to adultery, Solomon to idolatry ; or if he find a
man covetoufly given, then he lets in the golden

hook j

Ca- tying on the great Work of Mali's Salvation until Lis Suffering and Dying.

187

hook ; and thus he enticed Balaam, by offering
htm money tocurfe the people whom God had blef-
fed ; and thus he allured judas, for thirty pieces
of filver, to betray his Mutter. But what need
we inftance, when we fee this day fo many thou-
fands intangled in this golden net ?

2- He obferves, and tits his temptations to our
completions ; and thus he tempts the cholerick
to quarrels and brawls ; the phlegmatic to icilenefs
and lloth ; the melancholy to malice and revenge ;
the fanguine topleafure and flemly lulls : and hence
it is that the apoftle tells us, James i. 14. that
Whofnever is tempted, he is drawn atvay by his ozvn
concupiscence. Satan nevers afTaults us, but he is
fure there is fomething within us, that will further
him in his temptations.

3. He obferves, and fits his temptations to our
outward conditions ; thus, if we are in profpenty,
then he tempts us to pride and forgetfulnefs of
God, to contempt of our brethren, to the love of
the world, to eoldnefs in religion, carnal fecuri-
ty, and the like : or, if we are in adverfity, then
he tempts us to the ufe of unlawful means, to the
diftrufting of God's all-ruling providence, and ne-
ver-deceiving promifes ; or, it may be, to defpair,
murmur, and repining againft God : by this temp-
tation he confidently prefumed to have moved
Chrift to diftruft God's providence, and to lhift
forhimfelf, by turning ftones into bread

4. He obferves, and fits his temptations to our
fpiritualeftate ; thus if we arenototioufly wicked,
then he tempts us to atheifm, contempt of God's
worfhip.fweari.ig blaipheming, propham'ngof the
Lord's day, diiobedience, murders, adulteries,
drunkennefs, theft, covetoufnefs, and aildeviiifh
praftices ; or if we are civilized, and run not with
others into fuch an excefs of riot and fin, why,
then he tempts us to a good opinion of fuch a con-
dition, I thank thee, O Father, that I am not as
other men, &C. ' I deal juftly and uprightly with

* all my neighbours ; I have a good meaning to-

* wards God, though I am ignorant of fcripture,

* and of the principles of religion ;' or if we are
profelTors of God's truth, and can tip our tongues
with glorious words of religion, holinefs, Chrift ;
why, then he tempts us with refting on this ;
' What needs more ? If I can but outwardly per-
1 form the duties of piety, as the heating of God's
'word, receiving of the facraments, publickand

1 private calling on God ? In this I am a true pro-
' teftant, that charity, love, good works, and all

• the duties of the fecond table can never juftify

* me, or fave me, but only faith ; I believe, and
1 I make a profeflion of religion, and I hope this
' will fufiice:' Or, if we arefincere profe(Tors,and
but weak in the faith, why, then he tempts us
with fail thoughts of our fins; he fets before us
their number and nature, and odioufnefs in every
aggravation ;and if therewith he cannot overwhelm
us, he adds (it may be) unto them fome of his
own fins. Thus he cafteth into our minds many
outrageous blafphemies, fuch blafphemies as he
propounded to Chrift, to worfhiphim for our God,
to deny Jefus Chrift as our God, our Lord, our
Saviour, our Redeemer ; to fay in our hearts, there
is no God but nature, no fcripture, no Holy Ghoft :
many a precious foul feels thefe injections of Satan,
and I cannot wonder at it, when I fee the devil
tempting Chrift himfelf to diffidence, prefumption,
vain glory, yea, and to the worlhipping of the de-
vil himfelf: or, if we are ftrong Chriftians, grown
men, and ftill growing towards the fulnefs of
Chrift; why, then he tempts us to fins of prefump-
tion againft knowledge ; or if he cannot fo prevail,
he will transform himfelf into an angel of light, 2
Cor. xi. 14. and tempt us to the doing a lefs
good that we may neglect a greater ; or to the do-
ing of a greater good, but very unfeafonable, when
as fome other duties, in refpectof prefentoccafion,
are more neceffary far : thus many times in the
hearing of God's word, he will caftinto our minds
meditations of this or that excellent fubject, on
purpofe to diftracl; our minds, and to make us hear
without profit ; and in prayer to God he will bring
into our memories this or that profitable inftrutti-
on, which we have heard at fuch, or fuch a fermon,
on purpofe to difturb our fpirits in that holy exer-
cife, and to keep us from lifting up our hearts
wholly and purely unto God. I might add a thou-
fand of thefe ftratagems of the devil, and yet not
perhaps tell one of a thoufand: the apoftle could
fay indeed, that he ivas not ignorant of his devices,
2 Cor. ii. 11. Eph. vi. 11. Rev. ii. 24. Eph. vi.
16. And of fome of his devices you fee we are
not ignorant; but, alas! who can difcover all his
methods, iviles, depths, fiery darts ? For my part
I cannot do it, I am yet to learn.

A a 2 2. The

Looking unto JESUS.

Chap. I.

2. The general means to withftand his ftrata-
geius are fuch as thefe.

i A continual reminding of ChriiVs commands
!i this very thing, Eph. vi. 10, 11. i Pet. v. 8.
Be ftrong in the Lord, and in the power of his
might ; put on the ivhole armour of God, that ye
may he able to ft and againft the wiles of the devil;
'■i:n re ft ft in the faith.

2. An avoiding of the firft fuggeftions of Satan j
if this gliding ferpent can but thrull in his head,
he will eafily make room for his body, and there-
tore we mutt nip and biuife him in the head, Eph.
If. 27. Give no place to the devil.

3. An objecting of Chrift againft all his tempta-
tions ; for example, if Satan tell us, that we are
miferable tinners, we may anfwer, that Chrift came
nito the -world to five finners ; and that he was

aided for our tranjgrejjlons, and broken for our

iitits, and vjith his ftripes are ive healed,

Matth. ix. 13. Ifa. liii. 5 If Satan tell us, that
we are fubject to God's wrath, we may anfwer,
that Chrift did bear his Father's wrath, that he
might make our peace ; if he tell us, that we are
fubject to the curfe of the law, we may anfwer,
that Chrift hath redeemed us from the curfe of the
law, when he ivas made a curfe for us, Gal. iii.
13. If he tell us, that we are his bond fiaves, we
may anfwer, that we were fo indeed in times paft,
but Chrift had paid his Father the price of our
redemption, and hath fet us free; if he tell us,
that we are unjuft, and therefore (hall be condemn-
ed before God's judgment-feat ; wc may anfwer,
that Chrift who was innocent, was therefore con-
demned, that we who are guilty might thereby be
acquitted ; and that he that came to fave us, will
himfelf judge us, and therefore we need not doubt
of mercy, if we plead the merits of Chrift : or if
•Satan will not be thus anfwered by us, why then,
Chriftians! there's no other way but to fend him
to Chrift : to this purpofe we may tell him, that
Chrift is our advocate, and if he will needs difpute,
kt him go to Jefus ; he is both able to plead our
caufe, and to anfwer all the fuits that are made
againft us.

4. I may add hearing, reading, meditating, on
God's word, holy conferences, bufy employment
mthe works of our particular callings, living by
taith. I muft not Itay on all thefe means, only
remember amongft the reft {hat one of Chrift, Mat.

xxvi. 41. Watch and pray, that ye enter not into
temptation ; praying againft it, is a denying of it,
and a great part of the victory ; for it is a de-
claiming the entertainment of it -, it is a pofitive re-
jection of the crime, it is a calling in auxiliaries
from above, to make the victory more certain to
us. Hence one fweetly advifetb, ' If temptation
4 fets upon thee, do thou fet upon God -, for he
* is as foon overcome as thou art, as foon moved
' to good, as thou art to evil ; he is as quickly
1 invited to pity thee, as thou art to afk him, pro-
' vided thou daft not finally reft in the petition,
' but pafs into action, and endeavour by ail means
4 to quench the flame newly kindled in thy bow-
' els, before it come to devour the marrow that
' is in thy bones :' indeed a ftrong prayer, and a
lazy, incurious, unobfervant walking are contra-
dictions in religion j and therefore watch, and pray ;
and pray, and watch.

SECT. V.

» Of the firft manifeftations of Chrift.
4. TT^OR the firft manifeftation of Jefus by his fe-
J7 veral witneffes; now it was time that the
Sun of right eouf tie fs jbould arife, and fhine in the
view of the world: and (becaufeof unbelief which
had blinded the world) that fome efpecial witnef-
fes fhould be chofen out, both to anoint our eyes,
and to point to the light, faying, This is he of
vjhom Mofes in the law and the prophets did write ',
Jefus of Nazareth, the fon of Jofeph, John i. 45.
To this purpofe we read much of the manifefta-
tions of Jefus ; God was manifeft in the flejh. 1
Tim. iii. 16. and Chrift verily was foreordained
before the foundations of the world, but ivas ma-
nifeft in thefe laft times for you. 1 Pet. i. 20. In
that firft miracle that ever he wrought.this is writ-
ten upon it, He manifeft ed forth his glory, John
ii. 11. And John the divine in his fetting out of
Jefus, he tells us, that the life was manifefted,
and we have feen it, and bear witnefs, and jbevu
unto you that eternal life which was with the Fa-
ther, and ivas manifefted unto us, 1 John i. 2.

And there is reafon for this manifeftation } 1 . Be-
caule every manifeftation was an approbation of his
million and divinity. 2. Becaufe, in the manifeftati-
on of Chrift, there was a manifeftation of the grace
of God > and this was the will of God,that he would

Carrying on the great Work of Man's Salvation until bis Suffering ana Dying.

not only acl free grace,tuc he would have it known ,
and published to the world: this is the glory of
grace, andfetsitout ; and therefore faith the apo-
itle, Tit. ii. n- Toe grace of God that bringeth
falvation, bath appeared to all men. At the o-
pening and riifcovery of Jefus Chrift, Tit- iii. 4.
The kindnef, and pity, and love of God our Savi-
our towards men appeared. 3. Becaule this ma-
nifeftation hath fomething in it of the removal of
fin ; it is the voice of Chrift unto fuch as are in fin,
Ifa. ixv. 1. Behold me; the firft ftep towards the
remiffion of fins is the beholding of Chrift : now,
we cannot behold him that will not come into view ;
and therefore, faith the apoftle, 1 John iii. 5. Ye
ktioiv that he was manifefted to take away our fins.
4. Becaufe this manifeftation hath fomething in it
to the overthrow of Satan ; for the while that Chrift
hid himfelf, Satan blinded the minds of men, but
when once Chrift the image of God Jbone forth,
then Satan, like lightning, fell down from heaven,
1 John iii. 8. For this purpofe the Son of God was
munifefted, that he might deftroy the works of the
devil. 5. Becaufe this manifeftation tends to our
believing in Chrift, and by confequence to our fal-
vation through Chrift, John ii. 30, 3 1 . Manyftgns
Chrift did in the prefence of his difciples which are
not written; but tbefe are written (faith John)
that ye might believe that Jefus is Chrift the Son of
God, and that believing, ye might have life through
his name.

Well, but wherein was this firft manifeftation
of Jefus? Ianfwer, in thofe feveral witnefles that
held him forth, John viii. i. It is written in the
laiv, (faith Chrill) that the teftimony of two men is
true, but to maniieft Chrift were many witnefles.
As, 1 . From heaven the Father is witnefs, for fee,
faith Chrift, John viii. 18. 7 he Father that fent
me beareth witnefs of me ; and the Son is witnefs,
for fo faith Chrill, John viii. 14. I am one that
bear witnefs of myje/f and though I bear record
ef myfclf, yet my record is true, for I know
whence I came, and whither I go; and the Ho-
ly Ghoft is witnefs, fo faith Paul, Heb. x. 19.
The Holy Ghoft aljo is a witnejs to us : and to that
purpofe he defcended like a dove, and alighted up-
on him. 2. On earth John theBaptift is witnefs,
for fo faith Chrift, Matth. iii. 16. John v. 33.
John i 7. Te fent unto John, and he bare witnefs
unto the truth)- ■ ■ He came for a witnefs. to bear

witnefs of the light, that ail men through Chrift
might believe. No fooner was John confirmed Ly
a fign from heaven, that Jefus was the Chrift, blit-
he immediately manifests it to the Jews -, and firft
to the priefts and Levites fent in legation from the
fanhedrim, he profiled indefinitely, inanfwerto
their queftion, that himfelf was not the Chrift, nor
Elias, nor the prophet, whom they by a fpecial
tradition expected to be revealed, though they
knew not when ; and fecondly to all the people he
profefled definitely, wherefoever he faw Jefus
Chrift, This is he ; yea, he points him out with
his finger, John i. 29. Behold the Lamb of Gci
that takes away the fins of the world. Then he
fhews him to Andrew, Simon Peter's brother,
and then to another difciple with him, who both
followed Jefus, and abode with him all night.
Andrew brings his brother Simon with him, and
Chrift changes his name from Simon to Peter, or
Cephas, which ftgnifies a ftone, Ver. 42. Then
Jefus himfelf finds out Philip of Bethfaida, Ver.
43. and bad follow him ; and Philip finds out Na-
thaniel, and bids him come and fee, Ver. 45. for
the Mefliah was found ; when Nathaniel came to
Jefus, Chrift faw his heart, and gave him a blef-
fed character, Ver. 47. Behold an Ifraelite indeed,
in whom there is no guile. Thus we fee no lefs
than five difciples found out at firft, which mull
be as fo many witnefles of Jefus Chrift.

And yet we find more witnefles, The works
(faith Chrift) that I do, in my Father's name, they
bear witnefs of me, John x. »§. Thefe works or
miracles of Chrift were many, but becaufe we are
fpeakingof his firft manifeftation, I fhall inftance
only in his firft work, which was at a marriage in
Cana of Galilee. The power of miracles had now
ceafed fince their return out of the captivity ; the
laft miracle that was done by man till this very
time, was Daniel's tyingup the mouth of the lions,
and now Chrift begins. He that made the firft
marriage in paradife, beftows his firft miracle upon
a marriage-feaft ; G happy feaft where Chrift is a
gueft ! I believe this was no rich or fumptuous
bridal; who ever found Chrill at the magnificent
feafts or triumphs of the great ? The ftate of a
fervant (in which ftate Chrift was) doth not well
agree with the proud pomp of the woild. This
poor needy bridegroom wants drink for his guefts -,
?ndas Icon a: the holy v:-gin hath notice of it, flie

com-

190

Looking unto J E S US.

Chap. I.

complaints to her Ton ; whether we want bread, or foul's falvation? Much evtry way. For either
water, or wine, necelfaries or comforts, whither mutt Chrift be niani felted to us even by thefe wit-

neifes, in the preaching of the gofpel, and mani-
fefted in us by that one witnefs, his holy Spirit, or
we are undone for ever.

Ihould we go but to Chrift ? PfaJ. xxiii. i. The
Lord is my Shepherd, and if that be fo, it will
furely follow, I Jhall not ivant. John ii. 4. But
Jeful anfwered her, ivoman 'what have I to do
with thee ? Mine hour is not yet come. This fhews
that the work he was to do, mult not be done to
fatisfyher importunity, but to profe-cute the great
work of divine defignation : in works fpiritual and
religious, all outward relation ceafeth : matters
of miracle concerned the Godhead only, and in
this cafe, O ivoman, tvbat ha<ve I to do -with thee ?
We mult not deny love and duty to relations; but in
the things of God natural endearments mult pals
into fpiritual, and, like ttars in the prefence of the
fun, muftnot appear. Paul could fay, 2 Cor. v.
16. Henceforth ive kno-zu no man after the fltjh,
yea though we have known Chriji after tbefejb, yet
novo henceforth know ive him no more.

At the command of Jefus the water-pots were
filled with water, and the water by hisdivine power
is turned into wine ; where the different difpenfa-
tion of God and the world is highly obfervable :
Every man Jets forth good ivine at firfi, and then
the nvorfe'; but Chriit not only turns water into
wine, but into fuch wine, that the laft draught is
molt pleafant. The world prefents us with fair
hopes of pleafures, honours, and preferments, but
there's bitternefs in the end; every fin fmiles in
the firft addrefs, but ivhen ive have nvell drunk,
then comes that ivbich is ivorfe ; only Chriit turns
our water into wine : if we fill our water-pots with
water ; if with David we water our couch with our

1. Chriit mu ft be mani felted to us in the preach-
ing of the gofpel; this mercy we have this day;
nay, you fee every Sabbath-day ail the witneffes
fpeak in us; what do we but in God's ftead, in
the Baptilt's ftead, in the difciple's ftead, manifeft
Chriit to you in every lermon ? It is the commif-
fion which Chriit hath given us of the miniftry,
Go preach the gofpel to every creature, Mark xvi.
15. Obferve but how open Chrift's heart is to-
wards you; he cannot contain his love, and grace
within hiinfelf ; he cannot keep his own counfels
that are for the good of your fouls, but all mult
be manifeft, and that in the openett way, by preach-
ing, and proclaiming them to the world ; Chrift
mult be laid out to open view ; Chrift will have
nothing of his love kept back : He wills and com-
mands us of the miniftry, in the ftead of all thofe
former witneffes, to make all known what he is,
and what he hath done and fuffered for you. Oh
Chriftians ! how cheap are the myfteries of the
gofpel to you-ward ? You may know them, if you
will but lend an ear, and liften to them, the word
is nigh you, even in your mouths ; Chrift is pro-
claimed in your very ftreets; you may have him
if you will, without money or money-worth, Ifa.
lv. 1 . Come buy ivine, and milk, without money,
and ivithout price. Do you not hear? Chrift is
laid open forevery man's good, anu profit ; Chrift
deals not under-hand with you ; he mult be ma-

tears for fin, Chrift will come in with the wine of nifefted thatyoumay fee what you buy : if I Ihould

gladnefs loom r or later ; and he will give the heft
wine at the lad : O how delicate is that new wine,
which we fhall one day drink with Chrift in his Fa-
ther's kingdom ? Thefe were the firft manifeftations
of Jefus- You fee he had feveral witneffes to let
him forth : fome from heaven, and iome on earth ;
the Father, Son, and Holy Gholt witnefs from hea-
ven ; the Baptift, difciples, and his works witnefs
■<Jn earth; and there's no difagreement in their
witnefs, but all bring in this teftimony of Jefus,
that lit is the Mejjiah, which is, being interpret-
ed, the Chriji, John i. 41.

life. But what ate thefe manifeftations to us?
Dr to that gu at ne gnot Chriit in carrying on our

tell you the meaning of the commiffion, which
Chrift hath put into our hands, he bids me fay thus
to your fouls, ' Come, poor creatures, you that
' ftand in need of Jefus Chrift, here is Chrift for
' you, take him, and do with him in an holy man-
' ner what you will ; he is of infinite ufe for wif-
' dom, righteoufnefs, fanclification, and redemp-
1 rion.' What is our preaching but a manifefting
of Chriit in this manner? What is the fum of all
ourfermons, but a difcovery of this, that life and
light is in Chrift for you, that eternal love waits
and attends on you, that whatever may do you
good is provided and made ready for vou ? Oh !

will

Carrying on the great Work of Man's Salvation until his Suffering and Dying.

191

v/ill fouls now refufe Chrift, when thus, and thus
manifefted ? God forbid.

2. Chrift niuft be manifefted in us by his holy
Spirit. Chriftians ! look to your hearts, what ma-
Difeftations of Chrift are there ? When Paul fpeaks
the gofpel in general, he adds in particular, That
it pleafed God to reveal Chrift in me, Gal. i- 16.
And when Peter fpeaks of the word of God, he
adds, That <we t ke heed thereunto, 2 Pet. i. 10.

until the day daivn, and the day-far (that is

Chrift, Rev. xxii. 16 ) a rife in our hearts ; tiil
then, though we be circied with gofpel-diicove-
ries, our hearts will be full of darknefs ; but when
Chrift, whom the prophet calls the Son of righte-
oufnefs, Mai. iv. 2. and Peter the day-far, ihall
arife within us, we ihall be full of light. Some-
times, I confefs, I wonder that in thofe days there
lhould be fuch glorious difcoveries of the beauties,
and fweetnefs, and excellencies of Jefus Chrift,
and yet that mens hearts are generally full ofdark-
nefs •. but this takes off the wonder; hearts are
carnal, John i. c. Light fines in darknefs, but
darknefs comprehendeth it not : lead a blind man
through a glorious city, and though there be fuch
and fuch things in it, yet he tells you, he cannot
prize them, he fees them not ; though Jerufalem
Jhould come doivn from God out of heaven (as John
faw it in his vilion) prepared as a bride adorned
for her hufband, Rev. xxi. 2- yet the natural man
fees neither walls nor gates, nor ftreets : you may
tell him, All is gold, and jafper, and precious
fans, but for all this he cannot prize them, alas,
he fees them not : how many glorious objects do
the unregenerate flight? They fee no beauty in
Jefus Chrift, they feelnofweets in his-ordinances ;
the Sabbath is a trouble, and no delight to them ;
and whence all this? It is becaufe there is no light,
no manifeftation of Chrift within them ; theSpirit
of Chrift hath not witnefled Chrift, hath not ma-
nifelted Chrift within their fouls,, and therefore
they remain in darknefs.

SECT. VI.

Of Chrifi's whipping the buyers and fellers out of
the temple.

5. /^Oncerning Chrilt's whipping the buyers
V^y and fellers out of the temple, we read

in the gofpel, that the Jews paffover being at hand,
Jeju> tuent up to Jerufalem, John ii. 23- Thither
if we follow him, the firft place that v. c find him
in, is the temple, whereby the occafion of the na-
tional alfembly was an opportune fcene for Chrift's
translations or his Father's buiinefs. In that tem-
ple Chriit firft efpies a mart j there were divers
merchants and exchangers of money, that brought
beafts thither to be fold for racririce againft that
great folemnity; at the fight of which Jefus be-
ing moved with zeal and indignation, he ni
a whip of cords, and according to the cufto;;
the Zealots of the narion, he takes upon him the
orhceofaprivateinflictionofpnnifhment H*e drive -
all out of the temple; he overthrows the account-
ing tables, and commands them that fold the doves'
to take them from thence : and being required to
give a fign of this fact, he only foretels the refur-
rection of his body after three days death, expref-
fing it in the metaphor of the temple, which was
never rightly undei flood till it was accomplished.

In this heroical ad, we may fee how Chrift is
carried on with a zeal for God, infomuch as that
it brings to mind that faying of the Pfalmift, Pfal.
lxix. 9. The zeal of thine houfe hath eaten me up-,
a metaphor taken from men that receive nouriih-
ment, which after its feveral concoctions is af! ovu-
lated into the nature of them that receive it. Zer.l
doth not totally furprize us In what concei ns God ;
in our zeal we do lb mind the things of God, as
if we minded nothing elfe. To what dangers,
hazards, and cenfures did Chrift here in the exer-
cife of tiiis zeal expofe himfeif 3 His eminent zeal .
appears,

1. In the weaknefs ofhis mea ."
both attempt, and effect the woilc; we find : . 1
not armed with any weapon;,
dread and terror with them, at moft but with a
whip made cf a few fmall cords, which pro1
were fcattered by the drover- which ca.

to fell their cattle z- In the ftre

oppoiite power did held out, which m::!:e? the en-
counter lb much the more dangerous ; as, 1. A
garrifon of foldiers ready at hand to appeaiebeca-
fional tumults (Cbem in he.) 2. Tfce temper of
thofe men's fpirits with whom the bufinefs was ;
they were men fet upon gain, the world's God.
3. The great confluence of the people, it being'
the moil folemn mart cf the p^.ffover ; oh ! what a

ze A

Ltoking unto JESUS.

191

aeal was this, that neither the weaknefs of
the means on the one fide to effect it, nor the
greatnefs of the power of the other fide to hinder
it, did at all difmay him, or caufe him to defitl :

. 1 he never lb weak, or be they never fo ftrong,
he whips them out of the temple, and bids them,
be gone.

This a&ion cf Chrift fulfils that prophecy of
Malachy, Mai. iii. 1, 2, 3. The Lord ivhom ye

; (hall judd<.nly come to his temple ; but iuho
.nay abide the day of his coining ? And tvho lhall
/land ivhen he appear eth ? For he is like refiner's
fire, and like fuller's foap ; and he JJjall fit as a
rtfiner and purifier of filver, aud he /ball purify
the Sons of 'Levi, and purge them as gold and as fil-
i-cr, that they may offer unto the Lord an offering
in righteoufnefs.

From the main we may obferve, that ' a per-

* fuafion of Chrift's presence in our church-aflem-

* blies, is a fpecial means or motive to bring all

* into order.'

13ut what is this prefence of Chrift in church-af-
femblies ? If by (Thrift's prefence we mean his bo-
dily prefence : it is true, that Chrift, in his hu-
jnanity, whipped the buyers and fellers out of the
temple of Jerufalem ; then in hism&nhood he was
upon earth, and accordingly he vouchfafed his
bodily prefence to their alfemblies, and public
places ; but now his manhood is in heaven, and
the heavens mu(l contain him till the times of re-
/litution of all things, Acts iii- 21. Now, therefore
we cannot expect his bodily prefence, unlcfs we
will maintain the docTrine ot' tranfubftantiation, or
of conlubltantiation ; which far be it from us.

2 If by Chrift's prefence we mean his fpiritual

pretence, then the quellion is, what is this fpiri-

tual prefence of Chritl ? For, if we fay it is his

prefence as he is God, I lhould then quere, how

' rod is laid to be pre lent with men in one place

more than another ? God in his effence is fully

i , where, and inclufively no where ; heaven is

throne, and earth is his footftool ; and yet, nor

axxh, nor heaven, nor the heaven of heavens is

ibW. to contain him : whilft we ("peak fpiritually

of Chrift's prefence in the aflembliesof his people,

cannot mean his univerfal prefence, but his e-

( ial prefence ; and therefore as yet, I fuppofe,

ve not the meaning of it.

If by ChiilVs prefence, we mean the pre-

Chap. I

fence of his Spiiit, either in himfelf, or efpecially
in his workings, ftirrings, actings, and mcrvings in
our fpirit, I lhould then fublcribe; only I think
this is not all that is included in his efpecial pre-
fence. True it is, that when Chrift was upon
earth, he told his difciples that he mull go away ;
' for if he went not away, the comforter would not
come unto them, But if I depart (laid he) / tvill
fend him unto you, John xvi. 7. And according-
ly, when that church aftembiy was convened at
l'entecoll, God fent the Holy Ghoft, much people
being then gathered at Jerufalem, that it might
be divulged to all the world. To all the aflem-
blies of the faints, Chrift promifed his Spirit, tho'
not always in a vifible manner, Where two or three
are gathered together in my name (faith Chrift)
there I am in the midjl of them, Matth. viii. 20.
Chrift in his Spirit is in themidftofus, ftirringand
moving in our fpirits : or the fpirit of unity is with
united fpirits. O he is a fweet Spirit, a Spirit of
love, and concord, and peace, and glory ; and
therefore, Where lhould he be but with thofe
that make harmony upon earth ? He is with them,
and amongft them, and in them, 1 Cor. iii. 16.
Knoiv ye not that ye are the temple of God, and
that the Spirit of God d-vuelleth in you? And
worketh in you ?

4. If by Chrift's prefence, we mean the prefence
of his angels, I (hall then fay, we have faid e-
nough ; as a king is faid to be where his court is,
where his train or retinue are, fo Chrift, the King
of kings, is there efpecially prefent, where the
heavenly guard, the blelfed angels keep their fa-
cred ftation and rendezvous, wherefoever it is.
Now, that this is Chrift's fpecial prefence, it will
appear 'n Sundry texts.

1. When Jacob law that vifion in Bethel, of the
ladder reaching from earth to heaven, and of the
angels of God afcending and defcending upon it;
Gen. xx viii. 16, 17. Surely (faith Jacob) the Lord
is in this place, and 1 knew it not ; andhetvasa-
fraid, and faid, hoiu dreadful is this place P This
is none other but the hsuje of God, and this is the
gate of heaven. He calls it God's houfe, where
God and his holy angels, who are of his houfhold,
are efpe-cially prefent; and he calls it the gate of
heaven, heaven's guild-hall, heaven's court, name-
ly becaufe of the angels; for the gate, guild-hall
or court, was wont to be the judgment-hall, and

the

Carrying or. the great Work of Man's Salvation in his Suffering and Dying.

the place where kings and fenators ufed to fit, at-
tended by their guard and miniiiers. The Chal-
deeaddeth, ' This is no common, or private plnce,
' but a place wherein God taketh pleafure ; and
' over-againit this place is the gate of heaven.'

2. When the Lord defcended upon mount Si-
nai, to give the law , fonie place the fpeciheation
of God's prefence in the angels, to which purpofe
are alledged thefe texts, Acts vii. 53. l¥ho have
receive J the lavo by the difpoftion of angels, and
have not kept it : and again, Gal. iii. ig. The laiv
<ivas ordained by angels in the hand of a Mediator.
Again, the apoftle calls the law, Heb. ii. z- The
ivord fpo'ken jof angeh. I have already delivered
my thoughts concerning thefe angels : but fonie
(I fay) conduce from hence, That the fpecial
prefence of the divine majefty confifts in the en-
camping of his facred retinue, the bleffed angels ;
for that tne Lord of himfelf, who filleth heaven
and earth could not defcend, or be in one place
more than another. There's yet another text,
very pertinent to this, Deut. xxxiii. 2. And he
Oiid, the Lorn* came from Sinai, and rofe up from
Seir unto them ; he /hived forth from mount Pa-
ran, and be came ivith ten thoufands of his faints,
from bis night bar.:) ivent a fiery laiv for them : the
words tranflated, Ten thousands of his faints, are,
In the original, Ten thou finds of his fanclity, or
holy ten thoufands, or holy myriads ; which, in my
apprehenfion, points to the angels, rather than the
faints ; and the P fid mi ft puts it outof queftion, Pf.
Ixviii. 17. The chariots of God are twenty thou-
jand, e<vt n thoufands of angels, the Lord is among
as in Sinai, in /he holy place.
■ 3. After the law given, this prefence of God

fixed to the temple, and what that was, Ifaiah

'ibes thus, Ifa. vi. r, 2. I faiv alfo the Lord
fitting upon athrone, high, and lifted up, and his
/rain plied the temple ; about it food the f
pbims ; they were God's train, and they filled
the temple. And hence David's addrefles to God

■ faid to be in the prefence of angels, Pfal.

iii. 1 , 2. Before the GoJs ivilll /ing praifes
to thee, I iviil ivorjhip towards thy holy temple.
'Ihe Septuagint tranflares it thus, [enantion ag-
geton], before the angels. I know, in the time of
the gofpel, we do not fix God's prefence to our
temples, or places of public afiembling for the
■vorf-.'p of his name j but to ourchurch-aflemblies

in fuch places, why may we not ?
diments of the law worthy of an attendance of
angels, and are the churches of the gofpel deffitufe.
of fo glorious a retinue! did. the bleJfed f]
wait upon the types, and do they decline flic dffii .
at the miniftration of the fubftance ? Is the natu! .
of man made worfe, fince the incarnation of the-
Son of God? Or have the angels purchafed an
exemption from their miniftry, fince Chrift became
our brother in the flefti ? We have little reafon
to think fo. The apoitle treating of a comely
and decent demeanour to be obferved in church-
affemblies, and in particular of womens being co-
vered, or vailed there, he enforces it from this
prefence of angels, 1 Cor. xi. 10. For this caufe
ought the woman to have a covering on her head,
becaufe of the angels, namely, which are there
prefent. Upon this ground Chryfoftome reproves
the irreverent behaviour of his auditory, (Chry.
horn. 16. in 1 Cor. horn. 15. in Hebr ) * The
' church (faith he J is not a fliop of manufacture.,
' or merchandize, but the place of angels, and of
' archangels, the court of God, and the image or

' reprefentation of heaven itfelf. 1 know thou

' feed them not, but hear, and know that the
' angels are every where, and efpecially in the
' houfe of God. where they attend upon their
' king, and where all is filled with incorporeal
' powers.' By this time I hope we know what t
the meaning of Chrift's prefence in church-aifem
bliesj to wit, the prefence of his Spirit, and the
prefence of his angels.

And if it be fo, would not a perfuafion of thi.-:
prefence of Chrift in our church-aftemblies, be a.
fpecial means or motive to bring all into order?
Sometimes I wonder at the irreverent carriage of
fome hearers, laughing, talking, prating, fleeping,,
in our congregations: what, is this a demeanour
befeeming the prefence of angels, and the Spirit of
Chrift ? Would thou carry thyfelf thus in the pre-
fence of a prince, or of fome earthly majefty?
(Chri. ib.) ' If thou goeft but into a king's palace,
' (as Chryfoftome fpeaks) thou compofeft thyfelf
1 to a comelinefs in thy habit, look, gait, and all
' thy guife; and doft thou laugh?' I may add, doft
thou any way carry thyfelf indecently in God's
prefence? Some there are, that in the very midft
of ordinances, the devil ufually rocks them afleep ;
but oh! doft thou not fear tlwt thy damnation
B b peeps

Looking unto JESUS. Chap. II.

t;y might Chrift come againit no, be holy, faith the gofpel ; and where that
in his wrath, and whip thee out ot" the temple fails, repent and believe. By this time the work
into hell? Surely we fliould do well to behave in his hand was grown high and pregnant, and Je-
ourfelvesinfuch a pretence, with the thoughtsand fus faw it convenient to choote more difciples :
apprehenlions of heaven about us : our bufinefs with this family he goes up and down the whole
here is an errand of religion, and God himfelfis the Galilee, preaching the gofpel of the kingdom,
object of our worfhip: how then fliould our actions healing all manner of difeafes, curing demonaics,
bear at lealt fome few degrees of a proportionable cleanfing lepers, giving ftrength to parylitics, and
■iddrefs to God ,and Chi iit, and the Spirit of Chrift? to lame people.

W hat? Is ChritVs pretence in his Spirit, and his It is not my purpofe to enlarge on all the fer-
ane;els here? Oh! let us <walk iviib God, as E- mons, miracles, conferences, or coiloquiesof Chrift
noch did, Gen. v 22. Let us do all we do as in with men : I am not for large volumes ; and I fup-
he prefence of Chrift, and his holy angels. pofe, with John, that if all the.acts of Chrift fliould

And now was the rirft paflbvei after Chrift's be written, with commentaries on them, that even
baptifm ; a? it is written, John ii. 13. And the the ivorld itfelf could not contain the books that

■ pa (Jove r was at hand, and Jefus went up to Jbouid be written, John xxi. 25.
ferttfat-em. In this year therefore I fliall contract and limit

liii- was the fir ft year of ChrilVs miniftry ; myfelf to the confideration of Chrift in thefe two
u hereof the one half was carried on by his particulars ; as 1. To his preaching. 2- To his
prodromus, or forerunner, John the baptift : miracles: both thefe relate to the ufeand exercife
yiid the other half (betwixt his baptifm and of his prophetical office,
this fir'it paiforer) was carried on by himfelf.

And now hath Chrift three years to his SECT. II.

death. According to the method propound-
ed, I fliall come on to the fecond year, and Of Chrift 's fermons this year.
to his actions therein, in reference to our

fouls falvation. 1 . T_T I S preaching this year was frequent, and

XjL amongft others his fermons, now it was
CHAP. II. SECT. I. that he delivered that lirft fermon, Repent, for the

kingdom of heaven is at hand.
Of the fecond year of Chrift's miniftry, and of his 2 Now wasit that he delivered that fpiritual and
ads in general for that year. myttical fermon of regeneration, at which Nicode-

mus wonders, John iii. 4. Ihzv can a wan be born

NOW was it that the office of the baptift when he is old? Can he enter the fecond ti.ne into
was expired ; and Chrift beginning his pro- his mother s ivvmb and be born ? But Jeftis takes
phetical office, he appears like the fun in fuc- offthe wonder, in telling him, This was not a work
ceffionof the morning-ftar ; he takes at John, and of flefh and blood, but of the Spirit of God, for
preaching the fum of the gofpel, faith and repen- the Spirit blotvetb when it liftetb ; and is as the
tance, Repent ye, and believe the gofpel, Mark i. wind certain and notorious in the effects, but fe-
lt;. Now, what this gofpel was, the fum and feries cret in the principle and manner of production,
of all his following fermons expreffed and declared. Then Chrift proceeds in his fermon, telling him
It is fully contained in the new covenant, of which yet of higher things, as of the defcent from hea-
we have fpoken : for what is the gofpel but a co- ven, of his paflion and afcenfion, and of the mer-
venant of grace, wherein all the imperfections of cy of redemption, which he came to work and ef-
our works are made up by the perfection and grace feet for all that believe ; of the love of the Father,
of Jefus Chrift ? The gofpel is not a covenant of the million of the Son, the rewards of faith, and
works, ft. e.) it is not an agreement upon the glories of eternity. And this was the fum of his
ftock of innocence, requiring ftrict and exact obe- fermon to Nicodemus, which was the fulleft of
dience, without any allowance of repentance : no, myftery and (peculation that ever he made, except

that

Carrying on the great Work of Man's Salvation in his Suffering and Djin«

*9>

that which he made immediately before his death.

3. Now was it that the throng of auditors for-
cing Chrift to leave the ihore, he makes Peter's
fnip his pulpit, Luke v. 1, 2, 3, 4- Never was
there any fuch nets calt out ot that rifher boat be-
fore : whilft he was upon land, he healed the fick
bodies by his touch, and now he was upon lea, he
cured the lick fouls by his doctrine : he that made
both fea and land, caufeth both to confpire to the
opportunities oi doing good to the fouls and bodies
of men

4. Now was it that he preached that blefTed
fermon on that text, Luke iv. 18. The Spirit of
the Lord is upon me, becaufe he hath anointed me
to preach the goj 'pel to the poor. No queftion but
he preached both to poor and rich. Chrift preach-
ed toall, but for the power and fruitofhis preach-
ing, it was only received and entertained by the
poor in Spirit. In the following particulars, his
office is fet out ftill in a higher tenor, To heal the
broken-hearted, to preach deliverance to the cap-
tives, andrecovery of fight to the blind ; or as it is
in lfaiah, lxi. 1. The opening of the prifon to them
that are bound. A fad thing to be bound in cap-
tivity, but fadder to be bound in chains or locked
up in a prifon there ; but it is mo ft fad of all to be
imprifoned, having one's eyes- put out ; as it was
the cafe of Samfon and Zedekiah. Now the evan-
gdift willing to render the prophet to the higheft
comfortable fenfe that might be, he ufeth an ex-
preflion that meets with the highsft myftery j that
is, when a man is not only fhut up in a blinded pri-
fon, but when he himfeli alfo hath his eyes put out j
and to fuch Omit ftiould preach : preach what?
Not only deliverance to the captives, but alfo of
reftoring of light to captive prifonersj nay, yet
more, recovering oj fight to blinded prifners, as
the evangelift renders it, Luke iv 18.

5 Now it was, that he delivered the admirable
fermon, called, Thefermtn upon the mount. It is
n breviary of all thefe precepts which are truly
called Chriftian: it contains in it all the moral
precepts given by Mofes, and opens a ftricter fenfe,
and more fevere expofition than the Scribes and
Pharifees had given: it holds forth the doctrine
of meeknefs, povertyof Spirit, Chriftian mourning,
defireoi holy things, mercy and purity, and peace,
and patience, and futiering of injuries : he teach-
cth us how to pray, how to faft, haw to give alms,

how to contemn the world, and how to feek the
kingdom of God, and its appendent righteoufnefs.
And thus Chriil being entered upon his prophe-
tical office; in thee and the reft of his fermons,
he gives a clear teftimony, that he was not only an
interpreter of the law, but a law-giver ; and that
this law of Chrift might retain fome proportion at
leaft with the law of Moles, Chrift in this laft fer-
mon went up into a mountain, and from thence
gave the oracle. I cannot ftand to paraphrafe on
this,_ or any other of his fermons, but feeing now
we find Chrift in the exercife of his prophetical
office, letusobferve, 1. His titles in this refpect-

2. The reafons of his being a prophet. 3 The
excellency of Chrift above all other prophets ; and
then we have done.

SECT. IIL

Of ChrijYs prophetical offiee.

i- T^H E titles of Chrift, in refpect of his pro-
X phetical office, were thefe. 1. Some-
times he is called doctor, or, mafter, Matth. xxiii.
10. Be ye not called mafler, for one is your maflery
evenChrifl : the word is [AW^W?.)], which fig-
nifies a doctor, moderator , teaching-mafter, a guide
of the way. Sometimes he is called a law-giver,
James iv. 1 2. There is one laiv-giver, ivho is able
to jnve and to deflroy. The apoftle fpeaks of the
internal government of the confidence, in which
cafe the Lord is our judge, lfaiah xxxiii. 22. The
Lord is our law giver, the Lord is our king, he
ivillfave us. We muft hear no voice in our con-
fcience, but God's: no doctrine in the church, but
Chrift's : no offices, inftitutions and worfhip muft
be allowed, but fuch as he hath appointed ; and
therefore, when men brought in foreign doctrines,
it is faid, That they did not hold the head, Col. ii. 19.

3. Sometime he is called a counfellor, And his
name Jhall be called, Wonderful, counfellor, Ifa.
ix. 6. Counfel is mine and found tuijdom, faith
Chrift, f am under/landing, and have ftrength,
Proverbs viii. 14. Chrift, by his office, counfels
men how to fly (in, and how to pleafe God, and
how to efcape hell, and how to be faved. ^
Sometimes he is called the apoftle of our profeffi-
on, Heb. iii. 1. Wherefore, holy brethren, par-
takers of the heavenly calling, confider the apoftle,

B b z and

Looking unto J E S US.

• 9/ our profejftun, Cbrijl Jefus. God
lent him as an ambalfador to make known his will j
he came not unfent : the very word imports a mil-
lion, a fending, Rom. x. 15. Hoiu lhall they
/ reach except tbey befent ? Let all thofe who run
re they be fent take notice of this, for this
would not Chrift do ; he was fent ; he was the a-
poftle of our profellion. 5. Sometimes he is cal-
led the angel of the covenant, Mai. hi. i- Even
the angel of the covenant ivhomye delight in. Chrift
was the publilher of the gofpel-covenant, he de-
clared the gracious purpol'e of God towards^ the
elect held iorth in the covenant ; and, in this're-
f: ret, he is called a prophet, Acts iii. 22. and the
prophet, John vii. 40. and that prophet, John vi.
j ; . J his is of a truth that prophet thatfhould come
into the world ; whole office it was to impart God's
-will unto the fons of men, according unto the
name, angel. 6. Sometimes he is called the Me-
diator of the new covenant, Heb. ix. 15. For this
caufe he is the Mediator of the nevo fejlament,
faith the apoftle ; now, a Mediator is fuch a one
as goesbetwixt two parties at variance, imparting
the mind of the one to the other, fo as to breed a
right underftanding, and thereby to work a com-
pliance betwixt both. And thus Chriit is a Me-
diator betwixt God and us : by him it is that the
mind and will of God is imparted to man, John i.
18. No man bath feen God at any time ; the only
begotten Son, ivbich is in the bojom of the Father,
be bath declared him ; and by him it is that we
impart our mind unto God, Rev. viii 4. The fmoke
of the incenfe ivbich goes ivitb the prayers of the
faints, afcends up before God out of the angels hand.
This was typified in Mofes, Deut. v. 5. I flood
between the Lord and you at that time, to fl?eiv you
the ivordof the Lord. The vulgar renders it thus,
Ego /eyue/for et medius, i was a mediator, a mid-
ler betwixt God and you : and fo Chriit Jefus is a
Mediator, amidlcr, an interpreter, an inter-mef-
fenger betwixt God his people.

2. The reafons of Chrift'sbeing a prophet were
thefe ; 1. That he might reveal and deliver to his
people the will of his Father. 2. That he might
open and expound the fame, being once delivered.
3. That he might make his faints to underfland,
and to believe the fame, being once opened.

1. As a prophet, he delivers to the people his
Father's will; both in his own perfon; and by his

Chap. II.

fervants, the minifters : in hit own perfon, when be
was upon earth as a minijttr of the arcuincifton,
Rem. xv. 8. and by his fervants the miniil-ers,riom
the beginning of their miifion till the end of the
world ; thus the gofpeJ is called, Heb ii. 3. A
great Jalvation, ivbich a! thejirjl began to befpoken
by the Lord, and ivas confirmed unto us by them that
heard him. Chrift in his perfonal preaching, is
laid but to have begun to teach, Acts i. 1. And
the confummate publication was the fendino of the
Holy Ghoft to thefe felect velfeis, who were to
carry abroad this treafure unro all the world ; it
was begun by the Lord, and it was confirmed' by
them that are the difciples of the Lord. In this
refpeci, we cannot look on the publishing of the
golpel to the world, but as very glorious : was
there not a refemblance of ltate and glory in the
preaching of Chrift ? You have heard ho w a fore-
runner was fent to prepare his way, as a herald to
proclaim his approach, and then was revealed the
glory of the Lord ; but, becaufe the publication
was not confummate till afterwards, Chrift carries
it on in greater ftate afterwards than he did before,
Eph. iv. 8. When be afcended up on high, he then
led captivity captive, and gave gifts unto men ; as
princes, in the time of their folemn inauguration do
fome fpecial afts of magnificence and honour, they
proclaim pardons, open prifons, create nobles,
fill conduits with wine ; fo Chrift, to teftify the
glory of the gofpel at the day of his infta'lment, and
folemn re-admifiion into his Father's glory, he
proclaims the gofpel, gives gifts unto men,"verfe
12- For the perfecting of the faints, for the •work
of the tninijlryffor the edifying of the body ofCbriff.
2. As a prophet, he opens and expounds the
gofpel. Thus, being in the fynagogue on the fab-
bath-day, Luke iv. 17, 18, 21. 'He opened the
' book, and he found the place where it was wife*
' ten, The Spirit of the Lord is upon me, becaufe
' he hath anointed me to preach the gofpel to the

' poor,' &c. and then be clofed the book, and

faid, This day is this fcripture fulfilled in your
ears. And thus joining himfelf with two of his
difciples, going towards Emmaus, Luke xxiv. 27.
He began at Mafes, and all the prophets, and he
expounded unto them in all the Jcriptures, the
things concerning himfelf. The prophecies of
Chrift were dark and hard to be underftood, and
therefore Chrift came down from heaven to difco-

ver

Carrying on the great Work of Man's Salvation until his Suffering and Dying.

fuch truths, John iii. 13. No man hath afcend-
edup to heaven, (i. e.) to be acquainted with God's
fecrets, but be that came down from heaven. The
gracious purpofe of God towards loil mankind, was
a fecret locked up in the breaft of the Father ; and
fo it had been even to this day, had not Chrift,
who was in the bofom of the Father, and one of
his privy council, revealed it unto us j hence,
Chrift is called The interpreter of God, no man
knoweth the Father fave the Son, and he to whom-
foever the Son iviil reveal him, by his interpre-
tation, Matth. xi. 27. '

3. Asa prophet, he gives us tounderftand, and
to believe the gofpel, Luke xxiv. 45. Then open-
ed he their under /landing, that they might under-
Jland the fcriptures : and thus was the cafe of Ly-
dia, wbofe heart the Lord opened, Acts x. 14.. He
that firft opens fcriptures, at laft opens hearts,
John i. 9. He is that true light which enlighten-
eth every man that cometh into the world. He
enlighteneth every believer, not only with a com-
rsion natural light, but with a fpecial fupernatural
light, offaving, fpiritual and effectual knowledge :
now, there is no prophet can do this fave only Je-
fus Chrift ; he-is only able to caufe our hearts to
believe and to underftand the matter, which he
doth teach and reveal. Other prophets may plant
and water, Paul may plant, and Apollos may wa-
ter, but he, and only he can give the increafe :
other prophets may teach and baptize, but unlefs
Chrift come in by the powerful prefence of his Spi-
rit, they can never be able to fave any one poor
foul, 1 Pet. ii. 5. We, as lively ftones, are built
up a fpiritual houfe, faith Peter : but, Pfal. cxxvii.
I . Except the Lord do build the houfe, they labour
in vain that build it. O alas ! who is able to
breathe the Spirit of life into thefe dead ftones,
but he of whom it is written, John v. 25. The
hour is coming, and novo is, when the dead Jl.'all
hear the voice of the Son of God, and they that hear
;t /ball live ? Who can awaken a dead foul out
of a dead deep? And who can give light unto thefe
blind eyes of ours, but he of whom it is written,
Eph. v. 14. Awake, thou that fleepeft, and aril c
from the dead, and Chriji frail give thee light ?

3. The excellencies of Chrift above all other
prophets, are in thefe refpects. —

1. Other prophets were but ihadows and types
of this great prophet j even Motes himtelf was but

197

a figure of him, Acts vii. 37. A prophet frail the
Lord r aife up unto you of your brethren^ like unto
me, faith Moles : thefe words, like unto me, do
plainly fhew, that Mofes was at firft but an image
and fhadow of Chrift : now, as fubftances do iar
excel ihadows, fo doth thrift far excel ail the
prophets ; they were but ihadows and forerunners
to him.

2. Other prophets revealed but fome part of
God's will, and only at fome times. God, faith
the apoftle, at fundry times, and in divers man-
ners, fpake in times pa ft unto the Fathers by the
prophets, Heb. i. 1. (/. e.) He let out light by
little and little, till the day-ftar and Son or'righ-
teoufnefs arofe ; But in thefe laft days he hatbjpo-
ken by his Son, Verfe 1. (i. e.) He hath fpoken
more fully and plainly : in this refpeft, faith the
apoftle, Gal. iv. 1, 2, The heirs of life and fal-
vation were but children before Chrift's incarnati-
on. As now we fee but through a glafs darkly,
towards what we will do in the life to come, fo
did they of old in comparifon of us ; their light in
comparifon of ours, was but an obfeure and glim-
mering light: Chrift's difcovery of himfelf then
was but ajlanding behind the wall, a looking forth
of the window, ajbewing himfelf through tbi lat-
tice, Cant. ii. 9.

3. Other prophets fpake only to the ears of men,
but Chrift fpake, and ftill fpeaks to the heart ; He
hath the keys of David, that openeth and no man
frutteth, that frutteth and no man openeth, Rev.
iii- 7- It is a fimihtude taken from them that keep
the keys of a city or caftle, without whom nor,
can open or (hut ; no«.more can any man open the
heart or break in upon the Spirit, but Chrift : I:.
only is able to open the eyes of the mind by tin
fecret, kindly and powerfully working of hi:: ov
Spirit.

4. Other piophets preached wifdomunto men..
but only Chrift preacheth men wife; other pro-
phets warned men, by telling them of their fins and
denouncing the judgments of God ; but Chrift re-
claimed them, and turned them from fin: hence
it is faid, That he taught as one having authority,,
and not as the fcrib es, Matth. vii. 29. It cjm.
dryty and coldly from them, but it came from h)m
as being full of conviction and reproof, full of 'I'
zVx&kMdemonftrnthn of the Spirit, and oftfru

1 Cor. if .1

5. Other

Looking unto JESUS.

198

5. Other prophets might not preach themfelves ;
the apoftle inveighs againft felr-commenders, lie
dare not, (faith he) make ourfekves of the number,
or compare ourflvesivithjome that commend thetn-
f elves, 2 Cor. x. 12- Yea, Chrift himfejf, relat-
ing to himfelf, '.'.5 a meie man, faith, That bis
nuitnefs is not true, if he bear witnefs of himfelf }
John v. 31. But, in another place, relating to him-
lelf as mediator, he frjeaks clean contrary, Tiro'
I do bear record oj myjelf, yet my record is true,
John viii. 14. Here then is a quite difference be

Chap. II.

SECT. IV.

Of Cbrifl's miracles.

2. rTTxHE miracles of Chrift this rear were
1 many. Now what were thefe miracles ?
But a purfuance of the doctrines delivered in
Chrilt 's l'ermons. One calls them a verification of
Chrift's doctrine, a fignal of Chi ill's iermons: if
we obferve, we fhall hnd him to work molt of his
twixt other~prophets in rel'peft of their office and miracles in actions of mercy. Indeed once he tur-
Chrilt ; they might not preach themfelves, but he ned water into wine, and fometimes he walked
bears witnefs of himfelf, becaufe he hath not a upon the waters, and all the reft were adions of
greater in the point of our juftiftcation, fanftifica- relief, according to thedefign of God, who would
tion and falvation, to bear witnefs of than himfelf. have him manireft his power, in lhewing mercy
And hence, arethofefelf-predicationsof his which and relief to mem

we find in fcriptures, as, Ifa. xlv. 22. Look unto Amongft all his miracles done this year, now
we, and be yefaz' d, ye ends of the earth. Matth. was it that at Cana, where he wrought the firft
xi. 28. Come unto me, all ye that labour and are miracle, he does a fecond ; a certain nobleman,
heavy laden. And, conferring with the two dii- or courtier, or little king (as fome would have.it)
ciples, it is faid, That beginning at Mofes, and came to Jefus, and bejought him to come doivn to.
all the prophets, he expounded unto them in all the bis houfe, and to heal his Jon, ivho ivas at the point
fcriptures, the things concerning himfelf, Luke of death, John iv. 47. We do not find Chrift often
XMV. 27. Surely it commends us to the prophecy attended with nobility, but here he is, 1 Cor. i. 26.
of Chrilt, that he might preach, and commend Not many ivife men after the flejh, not many mighty ,
himfelf without any blot or arrogancy, or taking not many noble are called ; yet God forbid but that
;toc nmch-upon him. fomeare,and many be: this noble ruler liftens after

6. Other prophets had their commiilion and au- Chrift in his neceflity ; happy was it for him that
thority from him, Ecclcf. xii. 11. The ivords of his fon was fick, for elfe he had not been fo well
the ivife are as goads and nails fafiened by the ma- acquainted with his Saviour : O, we are loth to
Ji-ers of the aJJ'emblies, luhich are given from one come to Chrift till we fee a need, a neceflity for
jhepherd, (i. e) the words of the wife are divine it; andhenceitis, that Chrift fends weaknefs.fick-
and heavenly inltrucYions; the mailers of aflem- nefles, infirmities, oppofitions, and many afflict i-
blies are gofpel-minifters, and Chrift is that one ons, that he may be fought unto: come then, are
Shepherd from whom thefe words are given, and we afflicted ? Whither ihould we go but to Cana,
from whom thefe matters have their authority : to feek Chrift? Whither (hou Id we go but to that
are they not called ambafjadors for Chrift? 2 Cana of heaven, whercour water fhall be turned
Cor. v. 20 And doth not Ezckiel tell us, that into wine, where our phyfician lives, that knows
In mull drop his ivord toivards the fouth ? Ezek. how to cure fouls, and bodies, and all ; that we
XX. 46. Now what is the meaning of that drop- may once fay, It is good for me that I ivas affiic-
ping? it is a phrafe borrowed from rain, as the ted. The firft anfwer Chrift gives this nobleman
uls from whence the rain delcends, have not is a word of reproof, John iv 28 Except ye fee
r lni r water origina II v and native! v in themfelves but figns and ivonders, ye iv ill not believe : incredu-
)tom the fea ■ lb have not the prophets a fpirit of lity was the common difeafe of the Jews, which
ptophecy of themfelves, but all is drawn up out no receipt could cure but wonders, A ivicked and
•I Chrilt, as out of a full fea of all-excellent wif- adulterous generation fieks after figns. The doc-
doniand knowledge. In him are all the treafures, trine of Chrift, and all the divine words that he
ilea, an otean of knowledge, and from him all the fpake, mult be made up with miracles, or they will
ptopbeta iiemcd whatfover they had. not

Currying on the great Work bf Man's Salvation until bis Suffering am) Dyiong.

1 99

not believe: it was a foul fault, and a dangerous
one, Ye will nut believe. What is it that con-
demns the world but unbelief ? Here's a noble Ca-
pernaumite, that probably had heard many a fer-
raori of Jefus Chrilt, and yet he is taxed with un-
belief. If fucli as we that live under the clear fun-
fhine of the gofpei lhall not believe, O what a fin
is this ; Guilt's next anfwer to this nobleman, is a
word of comfort, Ver. 50. Go thy way, thy fon li-
njeth: oh the meeknefs, and the mercy of jefus
Chrilt ! when we would have looked that he fhould
have puniihed this fuitor for not believing, he con-
delcends to him that he may believe : as fome ten-
der mother that gives the breaft to their unquiet
children inttead of the rod, lb ufually deals Chrift
with our perverfenefs, Go thy way, tbyfon livetb :
with one word doth Chrilt heal two patients, the
lbn and father, the fon's fever, and the father's
unbelief. We cannot but obferve here the iteps of
faith ; he that believed foinewhat 'ere he came,
and more when he went, he grew to more and
more faith in the way; and when he came home,
he enlarged his faith to all the fkirts of his family.
And the man believed the word that 'Jefus hadfpo-
ken unto him, and he went his way; and in the
way one meets him and tells him, Thy Jon livetb,
Ver. 5 1 . W hich recovery he underitands to be at
the fame time that Chrilt had fpoken thole laluta-
ry and healing words, and himfelj believed and his
whole houfe, Ver. 53.

2. (If 1 miltake not in the year, I fhall not con-
tend, becaufe in this year only I fhall mention his
miracles.) Now was it that a centurion came un-
to Chriji, befeeching him, andfaying, My fe> vant
lyeth at home, fick of 'the palfy, grievoufly torment-
ed, Matth. viii- 5,6. Many In i tors came to Chrilt,
one for a fon, another for a daughter, a third for
himfelf; but 1 fee none come for his fervant, but
this one centurion ; and if we obferve Chrilt's an-
fwer to his fuit, we fee how well pleated is Chrilt
with his requeft, And Jejus faith unto him, I will
come and heal him, Ver. 7. When the ruler en-
treated him for his fon, Come down 'ere he die,
Chrilt itirred not a foot, but now this centurion
complains only ot his lervant's ficknefs, and Chrilt
offers himfelf, / nvi'l come and heal him. He.
that came in the fhape of a fervant, would rather
go down to a ficlc fervant, than to the ruler's fon,
Acts x. 34. 35. He is no refpeQer of perfons} but

be that feareth him, and vdorketh righteoufnejs is
accepted of him : It may be this poor fick fervant
had more grace, or very probable it is he had more
need, and therefore Chrilt (to choofe) will go>
down to vifit this poor fick fervant. Nay, faya
the centurion, lam not worthy, Lord, that thou
jhouldeft come under my roof, Ver. 8. q. d. Alas,
Lord! I am a Gentile, an alien, amanofblood,
but thou art holy, thou art omnipotent, and there-
fore, Only fay the word, and my fervant fhall be
whole. Mark this, O my foul, it is but a word
of Chrilt, and my fins fhall be remitted, my foul
healed, my body railed, and foul and body glo-
rified for ever.' The centurion knew this by the
command he had over his own fervants, Ver. g.
I Jay to this man, Go, and he goes, and to another
man, Come, and he comes, and to a third, Do this,
and he doth it. In way of application, oh! that
I were fuch a fervant to my heavenly mafter : alas,
every of his commands fays, Do this, and I do it
not , every of his prohibitions fays, Doit not, and
I do it : he fays, Go from the ivorld, and I run
to it: He fays, Come to me, and I run from him.
Wo is me, this is not fervice, but enmity: Oh
that I could come up to the faith and obedience
of this example, that I could ferve my Chrilt as
thefe foldiers did their mafter! Verfe 10. Jefus
marvels at the centurion's faith. We never find
Chrilt wondering at gold, or filver, or coltly and
cuiious works of human (kill; yea, when the dif-
cioles wondered at the magnificence of the temple,
he rebuked them rather: but when he fees ihc
grace or adts of faith, he lb approves of them, that
he is raviflied with wonder. He that rejoiced in
the view of his creation, rejoiceth no le/s in the
reformation of his creature, Behold thou art fair,
my love, behold thou art fair, there is no (pot i/i/hce.
My fifer, my fpiufe, thou haft tusunded my heart,
thou haft 'wounded my heart with one of thy eyes, Ca.
iv. 7, 9. To conclude, he that both wrought this
faith, and wondered at it, doth now reward it, Go
thy way, and as thou haft believed, fobe it unto thee:
ain\ his Jeivant was healed in the (elf fame hour.
3. Now it was, even the day after, that Jefus
toes into the city ofNain, Luke vii. 1 1 . The fruit-
ful clouds are not ordained to fall all in one field :
Naiu mull partake of the bounty of Chrift, as well
as Cana, or Capernaum. Thither come, he no
fooner enters in at the gate of the city, but he nieet-s

a funt-

Looking utvio JESUS-

Ch,

II.

a funer..! ; a poor widow, with her weeping friends,
i. following her only ton to the grave; Jefus ob-
lcrving her fad condition, he pities lier, comforts
her, and at latt relieves her ; here was no folhci-
tor hut hio own companion \ in his former miracles
he was fought and fued to ; his mother at the
man iage-feait begged a fupply of wine ; the ruler
came to him for a ion ; the centurion came to him
for a fervant ; but now Chrift offers a cure, to give
us a letfon, ' That wliillt we have to do with the
' Father of mercies, our miferies and afflictions are
' the molt powerful fuitors.' Chrift fees and ob-
ferves the widow's fadnefs, and prefenriy all parts
of Chrift confpire her good ; his heart melts into
companion of her ; his tongue fpeaks cheerfully
and comfortably unto her, H'eep not ; his feet
carry him to the bier ; lib hand toucheth the cof-
fin, And he (flidi Young ?uan, I fay unto the?, A-
rife. Ver. 14. See how the Lord of life fpeaks
with command : the fame voice fpeaks to him that
fiiall one day fpeak to us, and raife us out of the
duff of the earth : neither fea, nor death, nor hell,
can detain their dead, when he charges them to
be delivered : we fee not Chrift ftretching himfelf
on this dead corps, as Elijah and Elifhaupon the
of the Shunamite, and of the widow of Sa-
repta ; nor fee we him kneeling down and praying,
as Feterdid for Dorcas ; but we hear him fo fpeak-
ing to the dead, as if the dead were alive ; andfo
fpeaking to the dead, that by the word he fpeaks,
he makes him alive, Young man, 1 fay unto thee, A-
rife. And he that ivas dead fat up, and began to
/peak, Ver. 15 So at the found of the laft trum-
pet, by the pov/er of the fame voice, we (hall a-
?ife out of the duft, and ftand up glorioufly, This
mortal (ball put on immortality, and this corrup-
tible fb all put on incorruption. And left our weak
faith fhould ftagger at the aiTent of fo great a dif-
ficulty, by this he hath done, Chrift gi\ es us taftes
of what he will do. The fame power that can raife
one man, can raife a thou land, a mill ion, a world :
Chrift here raifed a widow's fon, and after jairus's
<!rughter, and then Lazarus, and, laftly, at his
rcfui rection, he raifed a great many at once ; he
nifed one from her bed, another from his bier,
another from his grave, and many at once from
their rottennefs, that it might appear no degree
of death can hinder the efficacy of his Almighty
• r-

4. Now it was that in thefynagogue he finds a
man that had afpirit of an unclean devil, Luke
\\>. 2$. This, I take it, is the firft man that we
read of, as poiTeiTed with a devil. And he cried,
Let us alone, ivhat have zve to do vuitb thee? &C
Ver. 34. In thefe words, the devil dictates, the
man fpeaks, and whereas the words are plural.
Let us alone, it is probable he fpeaks of himfelf,
and the reft of the men in the fynagogue with him.
So high and dreadful things are (poken concern-
ing the coming of Chrift, (Mai. in a. IV ho may
abide the day of his coming, ar.d vj bo jball ftand
vohen he appear eth? ') that the devil by this takes
opportunity to aft'iight the men of the fvnagogue
with the prefence of Chrift: He would diftuade
them from the receiving of Chrift, by the terrors
of Chrift, as if Chrift had come only to deftrov
them, Ver. 34. Thfou Jefus of Nazareth, art thou
come to deftroy us ? I know thee, who thou art, the
holy One of God.

And Jefus rebuked him, faying, Hold thy pence,
and come out of him, Ver. 315. The word, Hold,
thy peace, is. in the original, ( ' phimoethti) be muz-
led: it was not a bare command offilence, but
there was fuch power in it, that it caft a muzzel up-
on the mouth of Satan, that he could fpeak no
more, Mark i. 26. And ivben the unclean fpirit
had torn him, not with any gaffies in his fleih, or
difmembering of his body, for he hurt him not,
but with fonie convulfion fits (as it is fuppofed)
then he threw him in the midfl, Luke iv. 35. and
made an horrid cry, and fo came out.

From this miracle, they all take fpecial notice
of the doctrine attefted by fo great a miracle, What
a ivor -d is this ? Ver. 36. Or, as the other Evan-
gelift, Mark i. 27. What a thing is this? IV hat
a neiv docTrine is this? Surely this was the great
defign of all the miracles of Chrift, to prove his
million from God, to demonftrate his power unto
men, to confirm his gofpel, to endear his precepts,
to work in us faith, to help us heaven-ward, John
XX. 3 1 . Thefe figns are 'written that vje might be-
lieve,— And that believing we might have life
thro' his name.

Ufe. I have given you feveral inftances of the
miracles of Chrift in this fecond year of his minif-
try ; only a few words on this doctrine of miracles
for our information, as
1. What they are?

2. Why

Carrying on the great tVork of Man's Salvation until bis Suffering and Dying. zoi

2. Why they are ? authorized by manifold miracles wrought in Sinai,

3. _ Whether they are chained and continued and in the defert, which afterwards ceafed when
in this great transaction ot our fouls falvation? And they came to and were fettled in the promifed
I have done. land ; fo the golpel of Chriil was firft authorized

For the firft, What they are'? Miracles are un- by manifold miracles; but the found thereof hav-
uftial events wrought above the courle or poilibili- ing. gone through all the world, thefe miracles
ty of nature; inch were the miracles of Chriil, ceafe: if new additions of miracles for the con-
iwd fueh were the miracles of the prophets, firmation of fcriptures fhould be expe&ed in every
and of the apoiiles of Chriil: ; for what they did age, the former miracles of Chrift and his apoftks
was above nature; and all the difference betwixt would be flighted of all. Indeed Chrift tells us, of
their miracles and the miracles of Chrift, was great figns and wonders that jhall be in the lajl
"only in this, liz. They wrought them not in their days, Mattii. xxiv. 24. But withal he tells us of
own name and power as Jefus Chrift did : Thus falfe Chrifts and fal.e prophets, that mult work
wheh Eliiha with twenty loaves, and fome full them. It may be difputed whether thefe are true
ears of corn, fed an hundred men, 2 Kings xiv. miracles or mere deceptions, and magical preten-
42 +3. Give unto the people (fays he) that they ces : but becaufe they are fuch as the people can-
nuiy eat : and his ferVa nt /aid, U 'hat, jhould I f t not difcern them from miracles really luch, there-
this before an hundred ynen ? He J aid again, Give fore it is all one as to them. Here then is Chrift's

the people that they may eat, for thus faith the rule, verfe 23, 25. Believe them not, Beholdy

Lord, They jhall eat, and jhall leave thereof , I have told you before. He that foretold us of the

And when Peter cuied tineas, which had kept man, foretold us alfo of the impoftor, and com-
his bed eight years, and was fick of a palfy, Acts manded us not to truft him : in this refpeQ it had
ix. 34. Peter faid unto him, JEneas, jefus Chrift been more likely for antichrift to have prevailed
mahtb thee ivhoe. And when he cured that upon Chriftians by doing no miracles, than by do-
man that was lame from his mother's womb, whom ingany; for if he had done none, he might have
they laid daily at the gate of the temple, AcTls iii. 6. efcaped without difcovery, but by doing miracles
1 Silver and gold have I none, (faid Peter) but fuch or wonders, he both verified the wifdom and pre-
' as I have give I thee, In the name of Jefus Chrift fcience of Chrift, and he declared to the elect , that
' of Nazareth, rife up and walk.' But our Saviour he was the veryenemy of Chrift. All the prophets
freaks in an higher ftrainto the dead damfel, Mark that (pake of Chrift, bad us believe him for his
v. 41. I fay unto thee,^ Arife. And, in an higher miracles ; fo all that foretold of antichrift bad us
drain to the ftormy winds and feas, Mark iv. 39. difbelieve him for his miracles; which occafionecl
Peace, be ft ill. And, in an higher ftrain to the rag- Auguftine to fay, Contra mirabularios iftos cau~
ingdevilin the polfefTed, Luke iv. 35. Bemuzzled, turn me fecit Deus mens, Aug. in Johan. Tract. 3.
and come out of the man. Here's the difference be- which is, ' Againft fuch miracle-mongers God hath
twixt the Lord and his fervants; but-in this they armed me to take heed. Go not forth unto fuch ,
agree, their miracles were not miranda but mira- faith Chrift, Matth. xxiv. 26. And therefore bre-
cula; not only wondeis but miracles indeed: they thren,ftandfaft, faith Paul, 2 Thelf. ii. it] The
were unufual events wrought above nature, or the great beaft deceiveth them that dwell on the earth
cou rfe of nature. by means of miracles : thefe are the words of John,

For the fecond, Why they are ? Many reafons Rev. xiii. 14.. But if any man ha<ve an ear let him
are given, of which I hinted before, but, in refer- hear, i. e. let him beware, Rev. xiii. 9. True
encetofcriprures, (which is the great controverfy) miracles that proceed from God, are wrought for
this is the main, and the only true reaion, 4 Mir- the grounding of doctrine at the firft fettling, but
4 fcclesare wrought for the grounding or confirm- being once grounded and fettled, and a platform
4 ing of fome divine truth or do&rine at its firft defcribed for the right continuing of it, then we
4 fettling.' To this purpofe, miracles were as the are left to the fcripture, and are not to expect any
trumpeters or heralds, by which the golpel was firft new miracles for the confirming of it.
oonimended unto us ; as the law of Mofes was firft For the third, Whether they are chained and

C c Con-

iOZ

Looking unto J E S V S.

Chap. III.

continued in ibis great tranfa&ionof our foul's fal-
vation ? I anfwer, yea; in this refpeft miracles
ceafe not. It is without controverfy, that Jefus
Chrift, in carrying on our foul's falvation, is ad-
ding miracle to miracle : there is a chain of mira-
cles in the matter of our falvation, from fir ft to

Jaft •, as,

i. It was a miracle, that God, in his eternity,
before we had a being, fhould have one thought
of us ; efpecially that the bleffed trinity fhould fit
in council, and contrive that moil admirable and
aftoniftiing plot of the falvation of our fouls j oh,
what a miracle was this !

2. It was a miracle, that God, for our fakes,
fhould create the world, and after our fall in A-
dam, that God fhould preferve the world, efpeci-
ally confidering that our fin had unpinned the whole
frame of the creation ; and that God even then fit-
ting on his throne of judgment, ready to pafs the
doom of death for our fir ft tranfgreifion, fhould
unexpectedly give a promife of a Saviour, when
juftly he might have given us to the devil, and to
hell, according to his own law, Gen. ii. 17. In
the day that thou eateji thereof, thou jh alt die the
death.

3. It was a miracle, that God's Son fhould take
upon him our nature, and that in our nature he
fhould tranfacl our peace ; that he fhould preach
falvation to us all if we would believe ; and to the
end that we might believe, that he would work
fo many figns and miracles in the prefence of his
difcipies, and of a world of men. Was not Chrift's
birth a miracle ? And Chrift's life a miracle? And
Chrift's death a miracle ? And Chrift's afcenfion a
iuiracle? Was not Chrift's miniftry a miracle?
And was it not a miracle, that Chrift's word
fhould not be credited without a world of miracles
to back it, and confirm it to the fons of men ? 1
Tim. iii. 16. Without controverfy, great is the mi~
racle, as well as the my fiery of godlinefs, God ma-
Tiifeft in the fie fb, juflifiedin the Spirit, Jeen of an-
gels, preached unto the Gentiles, believed on in the
luorld, received up into glory.

4. It was a miracle, that God fhould look up-
on us in our blood : what a fight was it for God,
v. hen, Ezek. xvi. 4, 5,, 6. Thy nave! was not cut,
•zvhen thou vjaft not failed at all, nor fiaaddled at
ally nuhen thou ivaft cafl out in the open field to the
Utbingaf thy ptrfw ? Yet that rheji," even the

Lord fhould pafs by thee, and fee thee polluted in
thy ovun bloody and fhould Jay unto (heeivhen thou
ivafl in thy blood, live ; yea, fay unto thee, laht/t
thuu ivajl in thy blood, live. O miracle of mercies .'
if creation cannot Lj'i without a miracle, iureiy the
new creature is a miracle, indeed. So contrary is our
perverfe nature to all poflibilities of falvation, thai
if falvation had not marched to us all the way in
a miracle, we fhould have perifned in the ruins of
a lad eternity. Election is a miracle, and creation
is a miracle, and redemption is a miracle, and vo-
cation is a miracle ; and indeed every man living
in that ftate of grace is a perpetual miracle: ia
fuch a one his reafon is turned into faith, his foul
into (pint, his body into a temple, his earth in-
to heaven, as water into wine, his averfations from
Chrift into intimate union with Chrift, andadhe-
fions to Chrift. O what a chain of miracles is this?
Why, Lord, if thou wilt, thou canfl make me
clean ; fay thus, You that are yet in your blood,
Why, Lord, if thou tvilt, thou canjl make me
clean. O Lord, I believe, help thou my unbelief
After this there ivas a feafi of the Jevjs, and
Jefus ivent up to Jerufalem, John v. 1 . Some
would have the feaft to be Pentecoft -, and,
to fpeak truly, the mod of our commentators
run that way: others take this for the feaft
of the paflover, and the rather, becaufe the
evangelift John reckons the time of Chrift's
public miniftry by the feveral paflbvers : now,
if this feaft were not a paflover, we cannot
find in the gofpel fo many pdii vers as to
make up Chrilt's miniftry three years and an
half. On this ground 1 join with the hitter
opinion ; and ia here I etid the iiee<and
of Chrift's miniftry, and come to the third,
and te his actions therein, in reference to our
fouls falvation.

CHAP. III.

SECT. I.

Of the thirdyear of Chrift's miniftry, andgeneral-
ly of his adionsin that year.

Hitherto all is quiet j neither the Jews, nor
the Samaritans, nor Galileans did as yet
malign the doctrine or perfon. of Jefus Chrift ; but
he preached with much peace on all hands tilJ the
beginning of this year. I /hall not yet fpeak of
jxii fufferings ; nchh^r (hall I fpeak much of his

.doings :

Carrying on the great Work of Man's Sill-vat ion in bis Suffering and Dying.

29$

doings: many things were done and fpoken this
year, which I mult pafs, leit I be too prolix ;
only fuch things as refer more principally to the
main bufinefs of our fouls falvation, I fhail touch
in thefe particulars. As, 1. In the ordination or
the apoftles. z- In his reception of finners. 3-
7n the eafinefs of his yoke, and the lightnefs or
his burden which he impofeth on men.

SECT. II.

Of Chrijl's ordination of his apoflles.

\. T N the ordination of his apoftles, are many
J[ conilderablc things : the evangelitl Luke
lays it down thus, Luke vi. 12, 13. 'Anditcame
* to pafs in thofe days, that he went out into a
' mountain to pray, and continued all night in pray-
'ertoGod; and when it was day, he called unto
1 him his difciples, and of them he chofe twelve,
' \s horn alio he named apoftles.' Till now Chrift
taught alone ; but becaufe after his afcenfion he
mult needs have a minillry to the end of the world ;
in the firft place, he choofeth out fome whom he
would have on purpofe to wait upon him all the
time of his miniftry, till he was taken up into hea-
ven. 1 . In the election or ordination, here is, firft,
the perfon by whom they are chofen, Jefus Chrift.
2. The place where they are chofen, "viz.. in a
mountain. 3. The time when they were chofen,
after his watching and praying all night, and when
it was day. 4.. The company out of whom they
were chofen, they were his difciples, and out of
them he makes his election. 5. The number of
them that were chofen, they were twelve, nor
more nor lefs. 6. The end to which they were
chufen, it was to an apoftlefhip : he chofe twelve,
whom he alfo named apoflles.

1 . The perfon by whom they are chofen is
Jefus Chrift. They chofe not themfelves but were
chofen of Chrift. This call was immediate, and
therefore moft excellent ; but now we look not af-
ter fuch calls, and therefore I ihall not infift on
that: onl\\ by the way, mini iters of the gofpel
muft be minifters of Chrift, either immediately or
mediately called.

2. The place where they were chofen, it was
on a mountain : mountainous places have their fi-
tuationneareft to heaven, which fhews, that they

were called to high and heavenly things. Moun-
tains are open in view, which ihews their miniftry
muft be public : they cannot lie hid in a mountain,
a city that is fet upon a hill is expofed to the view
of all. Again, mountains are fubject to winds and
tempefts, which ihews their callings muft meet
with many oppofitions ; and this occafioned Chrift
to hold up their heart with cordials, Matth. v. 1 1 ,
12. * Bleifed are ye when men ihall revile you,
' and perfecute you, and fay all manner of evil a-

* gainft you falfly for my fake, for fo perfecu-

• ted they the prophets which were before you.'
The minifters of Chrift are fure of opposition ;
4 the difciple is not above his mafter, nor the fer-
' vant above his Lord ; if they have called the maf-
' ter of the houfe Beelzebub, how much more
' ihall they call them of his houfliold ?

3. The time when they were chofen, when it
was, 'and after he had continued all night in pray -
'ertoGod;' he goes not to election, but firft he
watches and prays all the night before. This ihews
the lingular care that Chrift had in this great em-
ployment ; what ? to fet men apart to witnefs his
name, and to publiih to the world the gofpel of
Chrift ? This he would not do without much
prayer. Sometimes we find Chrift praying alone,
as elfewhere, lie went up into a mountain to pray,
Matth. xiv. 23 . And here on this mountain, with-
out any of his difciples or domeftics about him, he
prays alone: thus, Matth. vi. 6. When thou pray-
eft, enter into thy clofet, (faith Chrift) and ivhen
thou haft Jhut thy door, pray to thy Father which
is in fecret, and thy father , wbiebfeeth infecret,
Jhallrevjard thee openly. Sometimes we find Chrift
praying at night, Luke xxi. 37. In the day-time
he was teaching in the temple, and at night be went
out, and ahode in the mount, that is called the
mount of Olives. See Chrift in the exercife of his
double office ; he preacheth all day, and prays all
night. This text tells us, He continueth all night
in prayer. Night prayers have their fpecial fpiritual
advantages. 1. It is a time fitter for compunction
and heart contrition, Pf. vi. 6. All the night make
I my bed tofwim, I water my couch with my tears,
As fome things are by heat parched in the day,
but cooledtfn the night ; fo, many fins contracted
in the day, are feafonably repented at night :
night-tears are as fweet dews that cool the heat
and pride of our fpirits. 2- It is a time of filence,
C c 2 and

• 204

and free from diffraction. Then all tumults ceafe,
and in the fecret of our fouls, we may filently go
and fpeak with our heavenly Father. In this re-
fpeft we have a blefied example of Chrift praying
nt night, and efpecially now. O! he was about
the great work offending his minifters through all
the world, and therefore he now ipends all the
night long in prayer to his Father. A great and
extraordinary work is not to be let upon without
extraordinary prayer.

4. The company out of whom they are chofen,
' He called unto him hisdifciples, and out of them
• he chofe twelve.' A difciple of Chrift is one
thing, and an apoftle of Chrift is another thing ;
thofe were Chrift'sdifciples that embraced Chriii's
do&rine of faith and repentance ; it was not mate-
rial to the conftituting of a difciple ofChrilt, whe-
ther they followed Chrift as many did, or they re-
turned to their own homes,- as fome others did.
The man out of whom the legions of devils were
caft, Bef outfit Chrifi that be might be ivith bim, but
Jefusfent him atvay, faying, Return to thine oxvn
houfe, andf.'eiv hoiv great things God bath done to
thee, Luke viii. 38, 39- I make no quefiion but
Chrift at the election of his apoftles, had manydif-
ciples both waiting on him and abfent from him ;
and out of them that waited on him his apoftles were
chofen. Chrift's minifters mould firft be difciple?.
O how unfit are any to take upon them the miniftry
of Chrift, that were never yet the difciples of
Chrift! firft the grace of God within us, and then
mud: that grace of God be difcovered by us.

5. Thenumber of them that were chofen, they
were twelve ; very probable it is, there was fome
peculiar reafon in this account ; the number, (fay
fome) was figured out to us in many particulars,
ns in the twelve patriarchs, Gen. xxxv. 22 In
the twelve wells of Elim, Exod. xv. 27. In the
twelve precious ftones on the breaft of the prieft.
in the twelve tribes of Ifrael. In the twelve hours
of the day. Chrift tells them of fitting on tive 've
thrones, and pidgins the tnwl'ue tribes of Ijrael,
Matth. xix. 28. But I delight not curioufly to de-
fcant on thefe things. This I am fure, that the
doings of Chrift were done in weight, meafure
Jind number.

6 The end to which they were chofen, it was
to an apoftlefhip, i. e. That they might be Chrift's
legates to the ions of men, that they might be fent

Looking unto JESUS.

Chap. III.

up and down the world to perfuade men to falva-
tion. ' The dilpenfers of God's word muft look
' to their million, they mull nut intrude upon lo
f facred a bufinefs beiore they are fent.' Now,
this million is either extraordinary, by immediate
inftincl and revelation from God, which is ever ac-
companied with immediate and infufed gifts, and
this was the cafe o! the apoules ; or ordinary, by
impofition of hands and ecclefiaftical designation ;
and, in this likewife is required fidelity and abili-
ty. 1. Fidelity; it is required of ftewsrds, that
a man be found faithful, that he defraud not Chrift
of his purchafe, which is the fouls of men, nor
men of their price and privilege, which is the blood
of Chrift: that he watch as a leer, thathefpeak
as an oracle, that he feed as a fhepherd, that he
labour as a hufoandman, that he be inftant in fea-
fonand outoffeafon, to exhort, rebuke, inftrucl:,
to do the work of an evangelift, to make full proof
of his miniftry, becaufe he hath an account to make.
2. Ability both for right information of the con-
fciencesofmen, and for the feafonable application
of truth to particular circumftances, which is th^t
which makes a wife bui!der. Ah! Who is ) Suffi-
cient for thefe things? 2 Cor. ii. 16. How lhould
.we burdeteft the prefumption of thofe men, who
run before they be fent, who leap from their man-
ual trades into this '"acred and dreadful office, un-
to which heretofore the moft learned and pious
men have trembled to approach ?

Uj'e. This may inform us of our duty, and this
may inform you of your happinefs, 1. Here's our
duty, I mean ours of the miniftry ; Chrift ordain-
ed his apoftles to preach the.gofpelj and Paul's
motto may be ours, 1 Cor. ix. 16- // ountotre
if I preach not the gofjel: iv.bat tl<ow?b 1 preach
the gofpel, 1 ' ba*ve nothing tog hry <?', for a necefjity
is laid upon me. This day hath Chrift fent me on
this errand, Matth. x 7. Go preach, fayinv, Re-
pent, for the kingdom 0 f heaven is at hand. Sure-
ly the Lord hath put this meflage into my mouth,
' Repent, fwearers, repent, drunkards, repent, fin-
■' ners, for the kingdom of heaven is at hand.' Gof-
pcl-difcoveries are made every day; Chrift is a-
rifing and mining in our horizon more and more
clearly: that great defign of God's love to our
fouls is mani felted in every fermon, on every Sab-
bath ; Is not this go'pel preaching? What is the
gofpel, but the creature of God's iove in Chrift o-

pened

Carrji \g 0 i the great Wot k of Man's Salvation until bis Suffering and "SySng.

20;

pcnec! tous? Oh! itis a pleafant work in this re-
ipecf, to be a minifter of the go' pel, to be always
learching into the treafures or love, and to make
them known to poor fouls lor the gaining of them
unto God. 2. Here is your happinefis, Chrift
hath not erected any (landing fanctuary or city of
refuge for men to fly to for their falvation, but
he hath appointed ambalfadors to carry this trea-
fure unto mens houtes, where he invites them,
and intreats them, and requires them, and com-
mands them, and compels them to come in. Oh,
the unsearchable riches of Chrift ! i. In refpettof
the mcflengers 2- In refpeft of their mefiage.

i. In refpectof the meflengers, theywerelirft
apoftles, now miniliers, poor earthen vefl'els. Had
Chrift himfelf come in his glorified body, attend-
ed with his angels, it might in fome meafure have
reprefentedhis majetty ; but, alas! how would this
have dazzled your weaknefs ? Or if Chrift had made
ufe of his angels, as he did at his birth to preach
the gofpel ; had they continually come in ftate and
proclaimed falvation to the Ions of men, this would
have (hewed more glory ; but, alas ! how unda-
table had this been to your weak conditions ? Here
then is the riches of his grace, that earthen vef-
fels (hould carry this treafure, that falvation fhould
come out of the mouths of finful creatures, that
hearts mould be broken, fouls (hould believe, life
fhould be infufed by the minifteriai breath of a
weak, worthlefs man, 2 Cor. iv. 7. ' We have this
' treafure in earthen veflels, that the excellency of
* the power maybe of God, and not of us.' God's
power is more honoured this way than if an angel
had come in perfon : it may be in that cafe, a fin-
ner's converfion would have been attributed to the
power and efticacy of the angel ; but, to prevent
this, and to preferve the power of his glory and
grace, Chrift takes the treafure, and he puts it in-
to earthen veflels : it is in the original, I efjeL of
(bell -, as prcc'ous pearls are found in (hells, lb the
: ear! is the gofpel, and the (hell or mother of pear!,
are the apoftles and pattors : it is true, they are
veflels of final! price, and fubjeet to many knocks
and falls, yet in them are the molt excellent trea-
fures of the wifdom of God, and of the gofpel of
Chrift. And it is in them on purpofe, that the ex-
cellency may reflect on God, and not on them.

2. In refpect of the mcftage ; O the unfearcha-
lle riches of Chrifi ! what is the mefiage of thefe

men? What is the treafure they bring, but the
blood of Chrift, the promifes of the gorpcl, the
v^ord of grace ? I might fum up ail in one word,
They bring unto men an invitation from heaven, to
heaven. Obfesve it, Chriftians, the gofpel is a mef-
fage ; the Lord fends his Son up and down ; carries
him from place to place ; he is fet forth before
mens eyes; he comes, and irands, and calls, and
knocks at their doors, and befeecheth them to be
reconciled : O the free grace of God ! O that mer-
cy, pardon, preferment, eternal life and falvation
(hould go a begging, and fuing lor acceptance : 0
the love of fin, and madnefs of folly in wicked
men, to trample on fuch pearls, and to neglect (o
great falvation when it is tendered unto them ! O
what a heavy charge will it be for men at the Iaft
day, to have the mercy of God, the humility of
Chrift, the entreaties of the Spirit, the proclamati-
ons of pardon, the approaches of falvation, the
days, the years, the ages of peace, the miniftry of
the word, the book of God, the great myftery of
godlinefs, to rife up in judgment, and to teftify a-
gainft their fouls! O thecondefcenfions of Chrift;
who are ye that the Lord (hould fend after you ?
What need hath God of you ? Suppofe you (hould
go on in the ways of death, and perilh everlafting-
ly, what (hall God lofe by it ? Chrift might fay,
' If you will go on, go on and perifh ; if you love
' fin lo well, take you pleafure in it, and be damn-
' ed evermore.' Ah, no, faith the mercy of God,
and the mercy of Chrift, before that be, mefl'age
after nieflage, * Precept upon precept, precept
' upon precept ; line upon iine, line upon line ;
' here a little and there a little,' Ifa. xxviii, 1 .
This was the defign of Chrift's choofing his a-
poftles, Mark xvi. 15. ' Go ye into all the world ,
' and preach the gofpe! to every creature.' i
poor finners may turn from fin, and be laved.

SECT. III.

Of CbrijTs reception of finners.

2. TT'OR Chrift's reception of finners 5 I cannot
J7 limit this only to one year of Chrift's mi-
niftry, but I (hall only mention it tliis year. Nov
this will appear, 1 . In the doctrine of Chrift z.
In the practice of Chrift.

1. In his dbftrine, Chrift lavs it down c?:prefly,

Mr.

*c6

'Looking unto JESUS.

Chap. III.

Mfct xi- *8. &«*? »»W «ff, tf//y<? /»<*/ labour, and
me heavy lad. n, an 1 1 will give you reft. It is no
more, but come and welcome. The gofpel (huts
none out of heaven, but thole that by unbelief lock
the dooragainft their own fouls. Again, All that the
Father givetb me ft. all come unto me, and him that
Cometh unto me, I will in no wife cajl out, John
vi. 37. Here is laid down the full intent and pur-
pofe of God and Chrift, to pardon and receive fin-
ners. The Father is willing, and the Son is wil-
ling. 1 . The Father is willing, John vi. 39. This
is the Father's will which hathjent me, that of all
which be hatb given me, 1 Jbould loje none. The
Father is engaged, in that, Jirji, he fent Chrift
on that errand, to receive finners. Secondly, In
that he gave unto Chrift r.ll that he would have to
be laved by Chrift, with a charge to lo e none.
vSinners were given to Chrift, by his Father, as lo
many jewels to look to, and to fave. 2. The Son
is willing, for He that cometh unto me (faith Chrift)
I will in no wife cajl out. Chrift is fo willing
to receive iinneis, as that he lets all his doors o-
pen, he keeps open houfe, and he calls out none
that will but come in: and why fo ? For I came
down from heaven, not to do mine own will, but the
nvill of him that fent me, John vi. 38. I. 1 came
down from heaven; it was a great journey from
heaven to earth, and this great journey he under-
took, for no other purpofe but to fave finners.
Great actions (as one fays well) muft needs have
great ends ; now this was the greateft thing that
ever was done, that the Son of God fhould come
down from heaven ; and what was the end, but
the reception and falvation of finners "? Luke xix.
i o. For the Son of man is come tofeek and to fave
that which was loft : Had not Chrift come down,
finners could not have gone up into heaven, and
therefore that they might afcend, he defcends.
2. / came down from heaven, not to do mine own
will, but the will of him that fent me. His Fa-
ther had fent him on purpofe to receive, and to
lave finners ; and to this purpofe he is called the
tdfuftle of our profefj~ion,——Who was faithful to
him that appointed him, as alfo Mofes was failh-
jul in all his kouje : his ?'ather could not fend him
on any errand, but he was lure to doit : his Fa-
ther's miflion was a ftrong demonftration, that
Chrift was willing to receive thofe finners that
would but come to him.

Again, John vii. 37. Jefus ftaodand cried, fay-
ing, If any man tbirft, let him come unto me and
drir.k. The very pith, heart, and marrow of the
gofpel is contained in thefe words : the occafion
of them was thus ; on that laft day of the feaft of
tabernacles, the Jews were wont with great folem-
nity to draw water out of the fountain of Siloam,
at the foot of mount Sion, and to bring it to the
altar, finging out of lfaiah, Iia. xii. 3. IVith foy
Jhall ye draw water out oj the wells of fat*vatiori.
Now, Chrift takes them at thiscuftom, and recalls
them from-earthly to heavenly waters, alluding to
that of lfaiah, Iia. lv. I, 3. Ho, ez ery one that
tbirft eth, come ye to the waters, — Incline your ears,
and come unto me, \ind your fouls ft'all live. The
Father faith, Come, the Son laith, Come, the Spi-
rit faith, Come ; yea, The Spirit and the bride fay.
Come, and let him that hear eth fay, Come, and let
him that is a tbirft come, and wbofoever will, let
him drink of the water of life freely, Rev. xxii.
17. All the time of Chriil's miniftry, we fee hira
tiring himfelf in going about from place to place,
upon no other errand than this, to cry at the mar-
kets, 4 Ho, every one that thirtieth, come ye to

* the waters! if any finners love life, if any will

* go to heaven, let him come to me, and I will
' fhew them the way to my Father's boiom, and
' endear them to my Father's heart.'

Again, hither tend all thofe arguments of God
and Chrift, to draw fouls to themfelves. Thus*
God draws arguments, 1 . From his equity, Ezek.
xviii. 25. * Hear now, O houfe of Ifrael, is noc
my way equal ? Or, are not your ways unequal ?'
q. d. I appeal. to your very confeiences, is this e-
qual, That finners fhould go on in fin, and tref-
pafs againft him that is fo willing to receive and
fave poor finners ? 2- From our ruin, in cafe we
goon in fins (Ezek. xviii. 31. 4 Caft away from you
' all your tranfgreffions, whereby ye have tranf-
' grelfed, and make you a new heart, and a new
' fpirit, for why will ye die, O houfe of Ifrael ?')
3. From his own diflike and difpleafure at our ru-
in, Ver. 32. ' I have no pleafure in the death of
1 him that dieth, faith th* Lord God, wherefore-
' turn your fouls, and live ye.' 4. From his m<r-
cy and readineis to pardon finners, lfaiah lv. 7.

* Let the wicked forfake his way, and the unrigh-
' teous man his thoughts, and let him return unto
' the Lord, and he will have mercy upon him, and

' to

Carrying ^n the great IVork of Man's Salvation until his Suffering and Dying. zcy

* to oitt God, for he will abundantly pardon. 5.
From the freenefs of his love, Hof. xiv. 4. ' I will
4 love him freely.' And, John iii. 16- God fo loved
the world, fo fully, fo fatherly, fo freely, that he
gave his only begotten Son, &c. And I will give unto
him that is atbirjl of the fountain of the waters of
life freely, Rev. xxi. 6. 6. From the fweetnefs of
his name, Exod. xxxiv. 6, 7. Tht Lord, the Lord,
merciful and gracious, lor.g-fufferin^, and abun-
dant in goodnefs and truth, keeping m:rcy for thou-
fands, forgiving iniquity, tranfgrejfon,, and fn
7. From the benefits that would follow, Ifa. xlviii.
18, 19 O that thou hadfi hcarkned to my com-
mandment, then had thy peace been as a river,
and thy right coufnefs as the waves of the fea, thy
feed aljo had been as the fund, and the offspring of
thy bowels like the gravel thereof. 8. From his
oath, Ezek. xxxiii. 61. As Hive, faith the Lord,
I deftre not the death of a ftnncr, but rather that
be fhould turn from his wickednefs and live. O
happy creatures (faith Tertullian) for whom God
fwears ! O unbelieving wretches, if we will not
truft God fwearing! 9. From his expoftulations,
Ezek. xxxiii. 1 1 . Turn, yea turn yi from your
evil ways, for why will ye die, O h'oufe of Ifrael?
Mic- vi. 3. O my people, what have 1 done to thee?
Andvjherein have I wearied thee ? Teflify againfl
?ne. Ifa. v. 3. What could I have done more for
iny vineyard than I have done? Wherefore, when
I looked that it fhould bring forth grapes, brought
it forth wild grapes? 10. From his appeals. Mic.
vi. 2. Judge novo, O ye inhabitants ofjudah and

Jerufalem And hear, O ye mountains, the

Lord's controverfy, and, ye Jlrong foundations of.
the earth ; for the Lord hath a controverfy with
his people, and he -will plead with Jfrael. 1 1 .
From his groans, Deut. v. 29. Oh, that there
ivere fuch an heart in them, that they would
fear me, and keep my commandments always,
that it might be well vsith them, and their chil-
dren for ever. Deut. xxxii. 29. And oh ! thai
they tuere wife, that they under food this, that they
would confider their latter end. 12. From his
loathnefs to give men up, Hof. x. 8. Howfl'all
I (jive thee up, Ephraim? How ft all I deliver
thee, O Ifrael? How fb all I make thee as Admah?
Mow fcall I fet thee as Zeboim ? My heart is
turned within me, my repenting; arc kindled toge-
ther- O the goodn^fs of God '•

And as God the Father, fo God tht Son draws
arguments to win fouls to himfelf. 1. From his
coming; it was the very purpofe and defign of hi:
coming down from heaven to receive finners, 1
Tim. i. ic. This is a faithful faying, (fays Paul)
and wort oy ofallacceptation,that Chriftjefus came
into the world, to fave ftnners. 2. From his fair
demeanour and behaviour towards finners: this
was fo open and notorious, that it was turned to
his difgrace and opprobry, Matth. xi. 19 Behold
a friend of publicans and finners : and the fcrib?s
and pharifees murmured at him, and hisdifciples,
faying, Why do ye eat and drink with publicans and
fmners? Luke v. 30. 3. From his owning of fin-
ners, and anfwering for them in this refpccl:, And
Jefus anfwering, f aid unto them, They that are
whole need not a phyfician, but they that arejick ;
I came not to call the righteous, but finners to re-
pentance, Luke v. 31, 32. 4. From his rejoic-
ing at finners converfion : indeed we never read of
Chrift's laughter, and we feldom read of Chfift's
joy ; but when it is at any time recorded, it is at
the converfion of a poor foul; he had little elfe to
comfort himfelf in, being a man of.forrows: but
in this he rejoiced exceedingly, Luke x. 21. In
that hour Jefus rejoiced in Spirit ; it was in that
hour when he faw an handful of the fruit of his
difciples miniftry, as an earned of the many thou-
fands that fhould afterwards come in, John xi. 1 5.
And I am glad for your fakes that I was not there,
(fnid Chrift when Lazarus was dead) But why
was lie glad ? It follows, to the intent you may be-
li'.vr. He rejoiced if any of his got faith, a little
more faith, more and more faith. 5.- From his
grief in cafe of finners not repenting: wirnefs his
rears over Jerufalem, and tho'e fpeeches of his,
Luke Six. 41, 42 And v. her. he 4u**s come r nr,
he beheld the city, nndtvtpt over it, faying, If thou
hadji known, evtn tlxnt, at leti?. in this thy day,
the things which b.long to t\v peace ; but now they
are hid from thine eyes. Look, as it is with a man
carrying to be buried, his wife weeps, his children-
weep, his friends weep ; fo our Saviour follows Je-
rufalem to the grave, and when he can do no more
for it, he rings cut this doleful paffing bell, O that
thou had/1 kncwn, &c. 6. FrOm his wifhes, grOan-
ings, Matth. xxiii. 37. O Jerufalem, Jerufalem,
thou t!'at ki 'h ft the prophets, anifior.e 1 them zvhich
".rcfnt t •";.'<• 'If I c'k ortth r<:cvl$ 1 han't rathvred

thy

203

Looking unto J E S US.

Chap. HI.

thy ebiUren together, even as a hen gatberi
1 ns under ocr •uiings y and ye would not ! In
rgument, before we pals it, obferve we the
k\ era! paffages. He re's _/?>/?, the groan, oh ! this
ition argues a companionate pang of grief :
it r.m to the very he.irt oi" Chriil that jerufalegi
h id neglected their iuuls falvation. Oh jerufalem !
Secondly, Here's an ingemination, or a double
calling on Jeruialeni, O Jeruja'em, jerufalem/
the name doubled expreifeth great affection in the
T.ie; ke" ; as when David doubled the name of Ab-
!i), it is iaid, The king nuns much moved, and
lb he cried, O my fpn Alfahm, my fon, my Jon Ab-
falom, 2 Sam. xviii. 33. Thirdly, Here's the
monftrous fin wherewith the Lord charges Jeru-
falem, Tfiou that killeft the prophets, and Jionejl
which are fent unto thee.
Jeruialeni was the very flaughter-houfe of the
prophets, infomuch that very few of the prophets
had been murdered elfewhere ; and fo, compara-
tivelv, Chn'll fpeaks, // cannot be that a prophet
perijh out of Jerufalem, Luke xiii. 33. Fourthly,
Here Chrift's wrilingnefs to fave Jerufaltm, which
hedifcovers ; 1. In his frequent applications to it.
How often i q. d. notonce.nor twice, nor thrice,
but many and many a time have 1 come to Jeru-
falem, and fpoke to Jerufalem, and wooed Jeru-
falem, Hoiv often? z. In the acting, exercifing,
and putting forth of his will ; how often mould I
have gathered thy children together ? The will
of Chrift was ferious, though not abfolute : I know
his divine will, abfolutely confidered, could not
have been refuted ; but this was not his abfolute
will, but only a willof divine complacency. There
is voluntas ahfsluta, effrcax, decernens, & infalli-
bi liter produce ns effedum volitum : rjf voluntas
conditionata, revelata, approbationis, & Jimplicis
complacentiae, Auguft. Tract. 1 5. in Joh. And fo
he would not have the death of any, but that all
fliould live ; or he fpeaks here of his human mi-
nilterial will (fay fome) and not of his divine : ma-
ay ii lennon had he preached, and many an ex-
iioi tation had he dropped ; and every fermon, and
*very exhortation, proclaimed his willingnefs, /
ivould, y.a that I ivould, have gathered thy chil-
dren together. 3. In refemblance of his willing-
nefs, Chrift would have gathered Jerufalem's chil-
dren, ' As the hen gathers her chickens under her
wings.' In the metaphor Chriil's care is admi-

rably difplayed. 1. As the let* with her wings
covers the unfeathered chickens. 2, As the hen
provides for their food, not eating herfelf till they
are filled. 3. As the hen defends her chickens
from the ravenous birds, fo that to blood ihe will
figlu in theii defence : (o hath Chriil's care been
for Jerufalem. ' No bird (faith Auitin) expreff-
• eih iuch tenter love to her young ones, fs the
4 hen doth.' No fowls fo difcover themfelves to-
be mothers, as hens do ; other birds we know to
be mothers when we fee them in their nelts, but
no other way ; only the hen difcovers herlelf to
be a mother, when her chickens do not follow
her j for then her feathers (land up, her wirrgs
hang down, ihe clocketh mournfully, and goeth
feebly : now, in refpect of this lingular iove, Chrift
compares himfelf to an hen ; As an hen gathers her
chickens, fo ivould 1 have gathered Jerufalem. 4.
In that he adds fo dolefully, but ye ivould not ; I
would, but ye would not, q. d. In me no care fo
great as to fave your fouls, in you no care fo little
as your fouls lalvation; I itrove towards you in
acts of love, and you itrove towards me in acts
of ingratitude ; I would have done you good, but
you would not receive it ; / ivould, yea, hoiv often
ivould I, hut ye ivould not.

2- ChrifVs reception of finners appears yet more
in his practice. How welcome were all forts of
finners unto him ? He calls out none that acknow-
ledged him for the Meffiah ; he turned none away
that gave up their fouls to be faved by him in his
own way. This he manifefts. 1 . Parabolically.
2. Really.

1. Parabolically, efpecially in thofe three para-
bles, of the loft goat, and of the loft iheep, and
of the loft fon. I ihall initance in this laft, which

may well ferve for all the reft. Luke xv. 20.

When the prodigal was yet afar off, bis father fav*
him, and had compaffion on him, and ran, and fell
on his neck, and kifjed him. In thefe words ob-
ferve, 1. His father fees him before he fees his
father : no fooner a finner thinks of heaven, but
the Lord fpies him and takes notice of him. 2.
The Lord fees him whilft he was yet a great way
off; he was but in the beginning of his way: his
, father might have let him alone till he had come
quite home to his houfe, and it had been a Angu-
lar mercy to have bid him welcome then ; but he
takes notice of him yet a great way off; finners

may

Carrying on the great Work of Man s Salvation in his Suffering and Dying.

may be far off from God in their own apprehen-
sions, and yet the Lord even then draws near,
whilft thus ihey apprehend. 3. His lather had
pity or companion on him ; the Lord's bowels
even yearn, and work, and llir within him at
the fight of his returning prodigals ; when Ephraim
had bemoaned himfelf, Jer. xxxi. 18, 19- Thou
haji cbafiifed me, and I was cha/lifed, as a bullock
unaccuftomtd to the yoke ; why then, cries God,
verfe 20. Is Ephraim my dear fon f Is he a plea-
fant child? For ft nee I [pake again ft him, I do
t amejlly remember him ftill, therefore my bowels
are troubled for him, I will fur ely haze mercy up-
on him, faith the Lord. 4. His father ran:

there is much in this. As, 1. It had been mercy
though his father had flood ftill, till his fon had
come. 2. What a mercy is this, that his father
will go, and give his fon the meeting? 3. But,
above all, O, what abundant mercy call we this,
that the father will not go, but run? If he would
needs meet his fon, might he not have walked to-
wards him in a foft flow pace ? O no, if a finner
willbutcome, or creep towards Chrift, mercy will
not go a foot-pace, but run to meet him ; bowels
full of mercy, out-pace bowels pinched with hun-
ger ; God's mercy is over his works, and fo it is
over all our needs, and over all our fins. 5. He
ran, and fell on his neck % (i.e.) he hugged, and
embraced him ; O wonder ! who would not have
been loth to have touched him ? Was he not in
his lothfome ftinking rags ? Smelt he not of the
hogs and fiwine he lately kept ? Would not fome
dainty ftomachs have been ready to have call all up
upon fuch cmbracements ? We fee mercy is not
nice, Lzek. xvi. 6. When I puffed hy (faith God)
I J a-zv thee polluted in thy blood, and I faid unto
thee when thou wajl in thy bl'jod, live ; yea, IJaid
unto thee when thou wajl in thy blood, live ; that
very time of her blood, was the time of love ;
1 hen the Lord fpread his Jkirt over her, and co-
vered her nakednefs, and fivare unto her, and en-
tered into a covenant with her, and/he became his,
ver. 6, 8. He ran, and fell on his neck, and kill-
ed him ; who would have brooked a perfon in fo
filthy a pickle ? What ? Kifs thofe lips that have
been fo lately lapping in the hog's trough ? Thofe
lips that had fo often killed thofe bafe, and beg-
garly, and abominable harlots? One would think
he fhotild rather have kicked, than killed them.

There is a paflage fomewhat like thL, and Efau
ran to meet Jacob, and he embraced him, and fell
on his neck, andkiffed him, Gen. xxxiii. 4- Before
he had thought to have killed him, but now he
killed him ; 'tis not to tell how dear the father
was to his prodigal fon, when be ran, and fell on.
his neck, and embraced, andkifjed him. The fcope
of the parable is this, That Chrift is willing and
glad to receive finners, Ezek. xxxiii. 11. Turn
ye, turn ye, from your evil ways, for vjby ivillye
die, O houfe of Ifrael.

2. Chrift manilefts this willingnefs in his practice
really. Amongft many inftances, I /hall infill on
one, a notable inftance of this year : one of the
Pharifees named Simon, invited Chrift to eat with
him, Luke vii. 37. Into whofe houfe when he
had entered, a certain woman, that was a finner a-
biuing there in the city, heard of it; a widow
flie was, and, prompted by her wealth and youth
to an intemperate life, fhe came to Jefus in
the Pharifee's houfe ; and no fooner come, but fhe
lays her burden at Jefus' feet, and prefents him
with a broken heart and weeping eye, and an a-
labafter box of ointment, verfe 38. She flood at
his feet behind him weeping, and began to wajb
his feet with her tears, and to wipe them with the
hairs of her head; and fhe kij/ed his feet, and a-
nointed them with ointment. 1. She flands at his
feet, a fign of her humility; O what a change !
fhe that was before married to a noble perfonage,
a native of the town and caftle of Magdal, from
whence fhe had her name of Magdalene ; and fhe
that now was a widow, and therefore took her li-
berty of pride and luft ; who fo proud and vile as
Mary Magdalene? At this time, fhe comes in re-
morfe and regret for her fins, and throwing away
her former pride, flie ftoops and waits, and humbly
ftands at Jefus' feet. 2. She flood at his feet be-
hind him; a blufhing fign of faith: it compre-
hends in it a tacit confeiTion of her fins ; fhe
knew herfelf unworthy of Chrift's prefence, fhe
durft not look him in the face, but believingly fhe
waits behind ! her fhame fpeaks her repentance,
and her waiting on him, and not flying from him,
fpeaks her faith. 3. She flood at his feet behind
him weeping, her grief burft out in tears: fhe
heeds not the feaft or feafter, tho' ufually they
are accompanied with joy, and mirth, and mufic ;
and fuch feafts attended with fuch vanities, /he
D d many

2lO

Leaking unto J E S US.

Chap. II.

many a time had probably obferved, yet now the altho' the Jews religion did permit harlots to live
comes in trembling to this feaft, and tailing down and to enjoy the privileges or the nation, lave that
before Chrift, the weeps, and weeps bitterly for their oblations were refilled, yet the Pharifees,
her fins. 4. She began to <wajb his feet with tears ; who pretended to a greater degree of fanctity than
her tears were not feigned but fruitful ; lhe wept others, would not admit them to civil ufages, or
a Ihowcr of tears: one confidering her tears, cries the benefits of ordinary fociety; and, hence Simon
it out, Terra rigat caelum, The very earth be- made an objection within himfelf, which Jefus
dews heaven ; her eyes that before were.abufed knowing, (tor he understood his thoughts as well
to luft, are now fountains of tears ; the pours out as his words) firft, he makes her apology, and then
a flood, great enough to wath the feet of our bleu"- his own ; the fcope giving us to underftand that
ed Jefus: this was the manner of the Jews, to Chrift was not of the fame fupercilioufnefs with
eat their meat lying down, and leaning on their the Pharifees, but that repenting tinners thould be
elbows ; or if many eat together, leaning in the welcome to him ; and this welcome he publifhed
bofoms of one another : thus at the paffover, it is firft to Simon, Luke vii. 47. ' Her fins, which are

laid, That there was leaning on Jefus' bofom, one
of his difciples whom Jefus loved. John xiii. 23.
And in this pofture, Jefus fitting or lying at meat,
Mary had the convenience to weep on his feet,
which he had caft behind his fellow j and, O how

' many, are forgiven ;' and then to the woman,
ver. 48. ' Thy fins are forgiven thee, ver. 50.
4 Thy faith hath faved thee, go in peace.

UJe. I have been long in the proof: but a word
of ufe, and I have done. What, is Chrift moft
the weeps amain ! the tears fo trickle, that the willing to receive tinners ? O then be exhorted,
begins to wath Chrift's feet j the not only waters Who would not come to Jefus Chrift ? Methinks,
them, but wathes them. That which Jeremy with- now all finners of all forts thould fay, Though I
ed, Jer. ix. 1. O that my head were waters, and have been a drunkard, a fwearer, an unclean per-
tnine eyes a fountain of tears ! Mary fulfils, for her fon, yet now I hear Chrift is willing to receive fin-
head is waters, and her eyes are fountains j rivers ners, and therefore I will go to Jefus Chrift. This
of tears run down her eyes ; Oh! the had pierced is my exhortation, O come unto Chrift, come un-
Chrift with her fins, and now the weeps over him to Chrift ! behold, here in the name of the Lord
whom the had pierced ; crying out, as we may I ftand, and make invitation to poor finners ; Oh,
imagine, 'O my fins! and, O my Chrift! O foul will not ye come ? How will you anfwer it at the
* fins! and O fweet Jefus!' 5. She wipes his feet great day, when it tliall be faid, The Lord Jefus
with the hair of her head ; her hair added to her made a tender and offer of mercy to you, and you
beauty, fometimes curling rings, or infeemlylhed; would not accept of it : Oh, come to Chrift, and
the made it a fnare for men, but now (he confe- believe on Chrift j as Chiift is wiling to receive
crates it to her Lord, and makes it a towel to you, fo be you willing to give up your fouls to
wipe Chrift's feet withal : O here's a worthy fruit him, The motives to this I may lay down in thefe

of ferious repentance, the apoftle calls it an holy particulars.

revenge, 2 Cor. vii. 11. 6. She kiffed his feet, in 1. The doctrine of Chrift, Come unto me,

token of her new choice, and new love, and new and him that cometh unto me I will in no ways cafl
affections : her kiffes had been formerly to wan- out. All the arguments of God and Chrift, of which
tons, but now the beftows them on the feet of you have heard the practice of Chrift while he was
Chrift. 7. She anointed themwitb ointment, which, upon earth, and the heart of Chrift now in hea-
expreffion was fo great an extafy of lave and for- ven ; lay thefe together, and apply them to your
row, and adoration, that to anoint the feet of the own fouls; Oh, what work will they make !
greateft monarch, was long unknown, and in all 2. The calls of God and Chrift, as they are
the pomp of Roman prodigality, it was never ufed frequent in the fcriptures : confider that text, Ho,
till Otho taught it Nero. When Simon obferved every one that thirjls, come ye to the waters, Ifa.
this finner fo bufy in the expreffes of her religion, lv. 1. [Ho.] He begins proclamation-ways: we
he thought within himfelf, that Chrift was no pro- ufually fay, vocations, interjections fpeak very affec-
phet, that he did not know her to be a firmer; for, tionate motives towards the diftreiled. Certain-

Carrying on the gr 3 at Work of 'Man 's Salvation in bis Suffering and Dying.

ly Chrift's love is a very affe&ionate love : he lays
his mouth to the ears of thofe that are fpiritually
deaf, and cries aloud, [Ho,] every one, Chriil in-
vites all: As many as ye Jh all find, bid them to
the marriage, Matth. xxii. 9. As the heavens are
general in their influence, not one grafs on the
ground but is bedewed ; fo are Chrift's invitations
to his feafts: not one man in all the world but he
is invited; [Ho, every one that thirfielh] fo the
apoftle, Let him that is athirfi, come; and voho-
loever ivill, let him take the water of life freely,
Rev. xxii. 17. A thirft and a will is one and the
fame; it is your will that makes up the match :
if you will but fit down at God's table, if you will
but have the honey-comb with the honey, if you
will drink his wine with his milk; if you will drink,
yea, drink abundantly of the flaggons of the wine
of his kingdom ; why, then, Come ye to the waters,
come unto me and drink, Chrift's arms are fpread
abroad to receive finners: he calls and knocks,
and calls and waits, and calls and befeeches ; e-
very word here hath fo much fweetnefs and dear-
nefsin it, as it plainly fpeaks him free and willing
to receive you if you will but come.

3. The wooingsofChrift are to gain your hearts :
confider him bowing the heavens, and coming
down, and laying afide his robes of majefty : con-
fider him going about from place to place, on no
other errand, but to gain your hearts and win your
fouls : and, whoever fpake fuch effectual words as
Chrift fpake when he was upon earth ? Who ever
gave fuch preciousjewels to a bride, as Chrift gave
to his fpoufe? Who ever put on fuch an apparel
as Chrift did when he wooed his church ? The
prophet wonders at it, Who is this that come th from

Edom, ivith dyed garments from Bozrah?

Wherefore art thou red in thine apparel, and thy
garments like him that treadeth in the ivine-fat ?
Ifa. lxiii. 1, 2. Whoever gave fuch a love-token
as Chrift gave when he laid down his life? Oh,
confider him living or dying, and fay, Never love
like to this. Ah, poor (inner ! fee your Jefus hang-
ing on the crofs, dropping out his laft breath,
ftretching out his dying arms to incircle finners ;
and come, oh, come and throw yourfelves into
his bleeding arms! away with all prejudiced opi-
nions! who will fay, Chrift is not willing to fave
him, and not blafpheme eternal love ? Speak
truth, corrupt hearts, fpeak truth, fay not Chrift

is unwilling, but you are unwilling ; I would, but
ye would not.

4. The weepings of Chrift if he cannot prevail.
Thus we find him in the gofpel expreffing himfelf,
not only in words but in tears. And when he was
come near Jerufalem, he beheld the city, and
wept over it, Luke xix. 41. Chrift coming to the
city, and feeing it, and torefeeing the defolation
that ihould come upon it, his bowels yearned with-
in him towards his people, and he mourned fe-
cretly within himfelf, ad. O Jerufalem, thou haft
had many priefts to advife thee, and many pro-
phets to inftrudt thee in the way of life, but now
thefe days are gone and paft ; nay, the great pro-
phet of the" woild is come to woo thee, but yet
thy heart is hardened, and thou wilt not receive
the things belonging to thy peace, and therefore I
will turn my preaching into mourning and fighing.
Oh that thou had ft known, even thou, at leafl in this

thy day, the things belonging to thy peace. And

then his heart even breaks, and he weeps again,
But nozv they are hid from thine eyes ! finners, fup-
pofe Chrift fhould come and weep over you, as he
did over Jerufalem, faying, ' O ye finful fouls,
' had but you known, even you in this your day
4 the things belonging to your peace !' And, fup-
pofe you fhould fee one tear trickling down after
another : what, Chrift to weep for you, over you !
methinks, ifyou had hearts of ftone, it ihould melt
your hearts : furely it is no light matter that makes
Chrift weep: children weep often, but wife men,
feldom, yet here the wifeft of men weeps for them
that would not weep for themfelves : Oh Jeru-
falem, Jerufalem !

SECT. IV.

Of Chrift's eafyyoke and light burden.

3. pOR theeafinefs of Chrift's yoke, and the
J/ _ lightnefsof Chrift's burden, Chrift deli-
vers it in thefe words, Matth. xi. 29, 30. Take my

yoke upon you, and learn of me, For my yoke is

eafy, and my burden is light. See the atf ions of
Chrilt this year in reference to our fouls health. 1 .
He commifiionates his apoftles to call finners in.
2. He ftands ready to receive them if they will
but come in. 3. He fweetens the way of Chrifti-
anity to them when they are come in- Many fears
D d 2 aivj

Looking unto JESUS.

212

and jcaloufies are in the hearts of men, of the
difficulty, auftcrity and feverity of Chrift'sinftitu-
tions ; and therefore, to remove that objection, he
tells them plainly, there is no fuch thing, but ra-
ther clean contrary, For my yoke is eafy, and my
burden is light.

My yoke, (i- e.) my commandments : fo the a-
poftle John gives the interpretation, i John v. 3.
His commandments are not grievous. My yoke is
ealy, (i. e.J My commandments are without any
inconveniency : the trouble of a yoke is not the
weight, but the uneafinefsof it, and Chrift fpeaks
(uitably, My yoke is eafy, and my burden, (i. e )
my inftitutions : the word (primarily) fignifies the
freight or ballad of a fhip, which cuts through the
waves, as if it had no burden ; and without which
burden there was no fafety in the (hip, [Phortion
p.ira topherefthei], aferendo, a burden, which ei-
ther is laid upon the (houlder, or rather which is
put into a fhip, that it may go lteadily and fafely.
My burden is light : the yoke of the law was
hard, and the burden of the Pharifees was heavy,
but ChrilVs yoke is e3.'Cy, and his burden is light,
. way fweet and pleafant.

Chriftian religion, and the practice of it, are
full of fweetnefs, eajinefs and pleafant nefs :
My yoke is eafy, and my burden is light. .

The prophets prophefying of this, fay thus,
Ifaiah xl. 4. Every valley Jball be exalted, and e-
<very mountain and bill Jhallbe laid low, the crook-
ed jhall be made ftraigbt, and the rough places
plain. The meaning is, That the ways of Chrif-
tianity mould be levelled and made even ; and
that all lets and impediments (hould be removed
out of the way, that fo we might have a more eafy
and convenient pafTage unto heaven : to the fame
purpofe is that other prophecy, And an high ivay
(or c&\ifewa.y) Jhall be there ; and a ivay, acaufe-
ivay, or a ivay ; (that is, a way call: up) Ilaiah lii.
I o. And it Jhall be called the ivay of holinefs , ( or
a way for the faints of God, and not for the wick-
ed, Matth. vii. 14). The unclean Jhall not pa fs 0-
njer it, but it jhall be for thoje: (Or, he (hall be
with them, or be a guide«unto them by his word
and Spirit, Ifa. xxx. 2i). The ivayfaring men,
though fools, Jhall not err therein. ChrilVs way is
fo eafy, that the fimpleft fo conduced by his word

Chap. III.

and Spirit, (hall not mifs of it, Pfal. xxv. 9. The'
meek ivill he guide in judgment, and the meek ivilf
he teach his ivay.

The apoltles are yet more clear, 1 John v. 3.
For this is the love of God, that'ive keep his com-
mandments, and his commandments are not grie-
vous, Rom. viii. 2. And the la<w of the Spirit of
life in Chrijl Jefus hath made me free from the
laiv of fin and death. Rom. vii. 6. And noiv are
ixje delivered from the lauu, that being dead "where-
in ive vjere held, that ive Jhouldferve in neivnefs
of fpirit, and not in the oldnefs of the letter. Chi itt
Jelus came to break off from our necks thofe two
great yokes ; the one of fin, by which we were
kept in fetters and prifons ; the other of Mofes'
law, by which we were kept in pupilage and mi-
nority: and now Chritt having taken off thefe two,
he hath put on a third: he quits us of our burden,
but not of our duty : he hath changed the yoke
of fin, and the yoke of the law ftriftly taken, into
the fweetnefs of his fatherly regimen, whole ve-
ry precepts carry part of their reward in hand,
and aflurance of glory afterward.

The reafons of the fweetnefs, eafinefs, and
pleafantnefs of Christian religion, and the practice
of it, I (hall reduce into thefe heads.

1. Chriftian religion is moft rational. If we
(hould look into the beft laws that the wifeff men
in the world ever agreed upon, we (hall find that
Chrift adopted the quintefcence of them all into
this one law : the higheft pitch of reafon is but as
a (park, a taper, a leffer light, which is involved
and fwallowed up in the body of this great light,
that is made up by the Son of righteoufnefs. Some
obferve, that Chrift's discipline is the breviary of
all the wifdom of the belt men, and a fair copy
and tranfcript of his Father's wifdom. There is
nothing in the laws of Chriftian religion, but what
is perfective of our fpirits; rare expedient of o-
beying God, and of doing duty and benefit to all
capacities and orders of men. Indeed the Greeks,
whom the world admired for their human wifdom,
accounted the preaching of the gofpel fooliflinefs,
and thereupon God blafted their wifdom, as it is
written, I vuill dtftroy thevoifdomofthe ivife, and
ivill bring to nothing the under/landing of the pru-
dent, 1 Cor. i. 19. The gofpel may be as foolilh-
nefs unto fome, but unto them ivhich are called

Chrift the poiver of God, and the luifdom of

God- 1 Cor. i. 24. 3. Chri-

Carrying on the great Work of Man s Salvation until his Suffering and Dying.

2. Chriftian religion hath lefs trouble and flavery
ia it than fin, or any thing that iscontrary toil; as
tor inftance, he that propounds to himfelf to live a
low, a pious, an humble and retired life, his main
employment is nothing but fitting religioufly quiet,
and undifturbed with variety of inpertinent affairs ;
but he that loves the world entertains a thoufand
bufinefies, and every bufinefs hath a world of em-
ployments: how eafy a thing is it to reftore a
pLedge ? But if a man means to defeat, or to cozen
him that trulls him ; what a world of arts muft he
life to make pretences? As firit to delay, then to
excufe, then to object, then to intricate the bufi-
nefs, then to quarrel; and all the way to palliate
the crime, and to reprefent himfelf an honeft man :
the ways of fin are crooked, defer t, rocky, and
uneven ways : the apocryphal book of Solomon
brings in fuch men, as if in hell they we.re ipeaking
this language, Wifd. v. 7. ' We wearied ourfelves

* in the way of wickednefs, yea we have gone
' through deferts, *vhere there lay no way ; but

* as for the way of the Lord we have not known

* it.' Wicked men are in thraldom, but -where the
Spirit of the Lord is, there is freedom. 2 Cor. iii.
iy. O the pains, troubles, expences that men are
at to ferve their fenfuality ! fee how the ambitious
man rifeth early, and goes to bed late ; fee how
he flatters, diffembles, folicits to obtain nothing
but a little wind, a puff", a breath of vain mens
mouths! fee how the covetous man toils, as if he
were tied in a galley by the leg, with a chain to
ferve, by rowing for ever ; fo I have heard, that
Turks ufe fome Chrillians : but this is a thoufand
times worfe fervitude ; for fuch a one is in fervi-
tude to a more bafe creature than a Turk ; and
he lies bound not only by the feet, but alfo by the
hands, ears, eyes, heart, and all. Only the Chri-
ftian is at liberty ; only Chriftian religion, and the
practice of it, fet men at liberty, John viii. 31,, 32,

* If ye continue in my word, (faith Chrift) then
' are ye my difciples indeed, and ye (hall know
' the truth, and the truth fliall make you free.'

3. Chriftian religion is all compofed of peace,

* Her ways are the ways of pleafantnefs, and all

* her paths are peace,' Prov. xvii. 3. Chrift fram-
ed all his laws in complianceof this defign of peace ;,
peace within, and peace at home, and peace a-
broad: 1. It holdsTorth a certain heavenly peace,
and tranquillity within, Pfalm cxix. 165.5 ' Great

1 peace have they which love thy law, and nothing
' fiiall offend them.' But on the contrary, ' The
1 wicked are like the troubled fea when it cannot
' reft, whofe waters call up mire and dirt ; there
' is no peace, faith my God, to the wicked,' I fa.
lvii. 20, 21. Their paifions were never yet mor-
tified ; and fuch pailions ufually rage in wicked
men, as are moft contrary, and demand contrary
things: thedefireof honour cries, fpend here ; but
the pafiion of avarice cries, hold thy hands ; luic
cries, venture here ; but pride faith, no fuch thing,
it may turn to thy dilhonour ; anger cries, revenge
thyfelf here ; but ambition fays, 'tis better to dif-
femble. And here is fulfilled that of the Pfalmift,
I bavefeen violence and fir if e in the city, Plal. Iv.
9. Th^ vulgar renders it, / have feen iniquity
and contradiction in the f elf fame city. Firft, Ini-
quity, for all the demands of thefe pailions aie un-
juft. And, 2 Contradiction, for one pallion cries
out againft another. But now, ' Great peace hav e
' they thatlove thy law ;' for by the aid of Chrift and
his grace, their paffions are in fome fort fubdued j
and they pafs on their life moft fweetly and calm-
ly, without any perturbations much troubling their
fpirits : they have that 'peace which paffethallun-
' derftanding ; which the world can neither give,
' not tafte of,' as Chrift affirmeth, John xiv. 27.

2- It holds forth peace at home: the laws of
Jefus teach us how to bear with the infirmities of
our relatives ; and indeed whofoever obeys the
laws of Jefus Chrift, he leeks with fweetnefs
to remedy all differences ; he throws water upon.
a fpark ; he lives fweetly with his wife, affection-
ately with his children, difcreetly with his fervants ;
and they all look upon him as their guardian,
friend, and patron ; but look upon an angry man
not fubject to thefe Chriftian laws, and when he
enters upon his threfhold, it gives an alarm to his
houfe : every little accident is the matter of a
quarrel, and every quarrel difcompofes the peace
of the houfe, and fets it on fire, and no man can
tell how far it may burn. O the fweetnefs, ea-
finefs, pleafantnefs of Chriftian religion ! where
that is embraced and followed, the man is peace-
able, and charitable, and juft, and loving, and
forbearing, and forgiving; and how fiiould there
be but content in this bleffed family?

3. It holds out peace abroad ; it commands all
offices gf kindnefs, gentlenefs, love, meekners, hu-
mility.

214

Looking unto J E S U S.

Ch.

III.

raiiity, lowlinsfsof mind towards others ; andfuch
fweet difpofitions are ufually received with fond-
nefs, and all the endearments ot the neighbour-
hood : it prefcribes an aultere, and yet a fweet de-
portment : it commands all thole labours of love,
as to relieve theftranger, to vifit the Tick, to wafh
the feet of the poor : it fends us upon charitable

hath fet up a miniitry, for the edifying of the body
of Chriji, Eph. iv. \z. Thefe are the watchmen
over the houie of Ifrael, to cry like trumpets, and
to blazon the fins of the houl'e of Ifrael : thefe are
the fuitors of God and Chrilt, to fpeak out his
goodwill in thine ears ; They call, they cry, they
wait, they woo, they pray you in Cbrifi'sflead, that

mbaflies, lo unclean priions, nafty dungeons, and you nuill be reconciled unto God. 2 Cor. v. 20
in the caufe of Chrilt, to lay down our lives one
for another: it teacheth us how to return good
for evil, kindnefs for injuries, a foft anfvvei for
the rough words of ah enemy : oh! when I think
of this, 1 cannot but think of him who faid, that
' either this was not the Chriftian religion, or we
' were not Chriltians.' For my part, I am eafily
perfuaded, that if we would but live according to
the difcipline of Chriftian religion, one of -thole
great plagues that vexeth the world (I mean the
plague or war) would be no more : certainly this
was one of the defigns of Chriftianitv, That there
mould be no wars, no jars, nodifcontents amonglt
men : and if all men that are called Chriltians,
were indeed charitable, peaceable, juft, loving,
forbearing one another, and forgiving one ano-
ther, what fweet peace mould we have ? How
would this world be an image of heaven, and of
that fociety of faints and angels above in glory ?

4. Chriftiao religion affords to us all ailiftances,
both outward and inward, in fomerefpects : lknow

the duties of Chriftianity are hard and heavy, but

whatfoever Chrilt hath impofed as heavy and hard ,
he hath made it light in aids. 1 ihall mew the
helps in thefe particulars. As,

1. The holy fcriptures be our helps: this was
the very fcope and aimfor which the facred volume
was fent from heaven, -viz. That we might decline
from evil, and do good ; that we might die to old
Adam, and live to Chrilt ; that we might crucify
fin, and follow virtue : what are the fcriptures but
the regilter of God's will, the letters of God's love,
fo invite us to grace, and to dehort us from vice ?

0 the perfuafions, directions, and commands of
God that we might become holy? and, O the
•':lliiafions, diverlions, threatnings, and terrifying

01 God, that we might flee prophanenefs.

2 The minilters of Chrilt be our helps : thou
• :it the fcriptures, but it may be thou canlt not
cad, or thou canlt not underftand the fenfe and
meaning thereof ; Chrift therefore, for thy help,

. The lives of faints be our helps : we have not
only teachers in word, but the faints in all ages,
as lo many ftars, have given us light how to walk
in the darknefs of this life. The examples of the
godly are very drawing, and much for our imitati-
on 5 and therefore the Pfalmiit bids us, Pfalm
xxxvii. 37. Mark the perfect man, and behold the
upright, for the end of that man is peace. O !
'tis a blelfed help to a Chriftian life to read over,
much more to mark, and obferve the holy and
godly lives of the faints of God : how doth their
zeal condemn our coldnefs, their diligence, our
negligence, their watching and prayer, our flug-
gilhnefs and indevotion ? And how are they as fpurs
to quicken us forwards in our fpiritual voyage to-
wards heaven ?

4. Chrilt's ordinances be our helpers : as the
word, and facraments, and prayer, and medita-
tion, and conference, l$c. What are they but
fountains of grace, conduits and conveyances of the
blood of Chrilt ? To what end were they institu-
ted, but for the watering of our fouls, to the in-
creafe of grace, and to fupplanting of fin and vice,
and all manner of evil ?

5 • The encouragements of reward be our helps.
Now, in the practice of Chriftian religion, there is
a double reward, 1. The reward of duty, Pfalm
xix. 11. In the keeping of thy commandments there
is great reward: he faith not, For keeping them,
but in keeping them there is great reward ; there
is a grace, a beauty, an excellency in every gra-
cious acting, z- The reward according to the
duty : to this exercife of religion Chrilt hath an-
nexed many fweet and gracious promifes both for
this life, and that to come ; and thefe promifes
may be ufed as helps ; Heb. xi. 26. He had a
re J peel unto the recompence of renvard. To this
purpofe are the glorious things of heaven fet open
before us, that we may have an eye to them, and
be encouraged by them. So run that ye may ob-
tain, 1 Cor. ix 24.

6. The

Carrying on the great M'ork of Man's Salvation in his Suffering and Dying.

215

6- The openings and difcovcries of the pains of
hell are as helps to reilrain us from fin, and to
keep us in the way to Chrift. This, fome call le-
gal, but Chrift in the go'pel tells us of this ; in the
gofpel we find a description of hell-pains, fet out
by -weeping and waiting, and gnajbing of teeth ;
by a wirm never dying, and afire never going out,
Matth. viii. 12. and Mark ix. 44. Oh! when I
think of thofe unquenchable flames, tbofe remedi-
lefs torments, u ithout hope of recov ery, remiflion,
or mitigation : when I think of chat privation and
lofs of the light of God's face, prepared only for
thofe that ferve him in holinefs, how fhould i but
look about me, and prepare for my reckoning ?
Nay, how eafy fhould I think any pains in compa-
rifon ? Some perfons inaffrightment have been ken
to carry burdens, and to leap ditches, and to climb
walls, which their natural power could never have
done : and if we underftood the fadnefs of a curf-
ed eternity, from which we are commanded to fly,
and yet knew how near we are to it,, and likely
to fall into it, if we continue in fin, it would be
able to create fears greater than a fudden fire, or
a midnight alarm.

7. A principle of love (wherefoever it is plant-
ed) is our help : be the yoke never fo uneafy, yet
love will make it light : Solomon compares the e-
ftate of the church to a chariot, and it is defcribed
to have pillars of fiver y and a bottom of gold, and
a covering of purple, the midjl thereof being pav-
ed with love, Cant. iii. io- A ftrange expreilion,
that the midft of a chariot fhould be paved with
love, but 'tis plain, the chariot wherein Chrift
carries his people up and down in the world,
and brings them to himfelf, is fuch a chariot
as the midit thereof is paved with love : in this
cafe, if there were neither heaven, nor hell, yet
a foul would be in the duties of Chrillianity. I
remember how Ivo, biihop of Chartres, meeting
a grave matron on the way, with fire in one hand,
and water in the other, he alked her, what thofe
fymbols meant ? And what ihe meant to do with
her fire and water? Sheanfwered, ' My purpofe
' is, with the fire to burn paradife, and with the
4 water to quench the flames of hell, that men
• may fcrve God (faid /he) without the incentives
' of hope and fear, and purely for the love of God ,
4 and Jcfus Chrift.' Surely it was an high expref-
fion ; for my part, I dare not fepnrate thofe thing-;

which God hath joined together ; only this I fay,
that where true love is, there is an excellent help
in our way heaven- words.

8. The angels be our helps : 'They ar; miniflering
fpirits, fent forth to minijler for them who Jhall be

heirs of falvation, Heb. i. 14. And the kind of
their adminiftration is excellently fet forth by the
Pfalmift, They jhall keep thee in all thy ways, they
(Ijall bear thee up in their hands, left thou dajb thy
foot againfl a Jione, Plal. xci. 11, 12. In this placti
the angels are compared to nurfes that have a
charge ovef weak children, to keep them and
guard them ; fo the angels do all the offices of a
nurfe, or mother ; they keep us, guard us, in-
ftruet us, admoniih us, correct us, comfort u*,
preferve us from evil, and provoke us to good.

9. The motions, infpirations, blefled influences
of the Spirit of Chrift be our helps •. many a time
the Spirit cries, and calls on our hearts, faying,
' This is the way, walk therein ;' Ifa. xxx. 2 1 • As
the evil fpirit, or devil in wicked men is continu-
ally moving, and inclining them to all evil thoughts,
affections, and defires ; fo the good Spirit of God
in good men doth incline, and move them to good
thoughts, good affections, good actions'; and hence
they are faid to be led by the Spirit, Rom. viii. 14.
There are indeed feverai a6ts of the Spirit ; as
fometimes, there is a breathing or ftirring ; fome-
times a quickening or enlivening ; fometimes a
powerful effectual inclining, or bending of our
hearts unto good things : now, in fome of thefe
works the Spirit is moft what, for in the progrefi?
of fanctirication, we need a continual help and in-
fluence from God's holy Spirit, and when we obey
thefe conducts, we are faid to walk in the Spirit,
Gal. v. 24. And as all thefe are helps in the ways
of.Chriftianity, fo by thefe helps, and ailittance of
Chriit's holy Spirit, Chriftianity is made \ ery eafy
unto us.

10. The grace of God is our help : many feel-
ing the ftrength of corruption, cry our, with Paul,
Qwretchedman that 1 am,wl:o JI> all deliver me from
this body cf death ? O ! 1 find a law in my members
warring againfl the law of my mind, Rom. vii. 24.
and 23. But they confider not the comfortable fay-
ing of Chrift to Paul, 2 Cor. xii. 9. My grace is
fujficient for thee : by the ailiftance of grace Paul
could do any thing ; / can do all things through
Chrijl that Jirengtbeneth /»<•, Phil- iv- 13. Yea, In

ail

;|6

Looking unto JESUS.

Chap. III.

all theft things <wc* are more than conquerors thro*
him that loved us, Rom. viii. 37. The Pfalmift
hath a notable exprtllion to this purpofe, ' I will
' run the way of thy coniniandments, when thou
4 (halt enlarge my heart,' Pfal. cxix. 32. This en-
largement of heart was by the grace of God: grace
is compared to oil 5 as a dry purl'e is foftened and en-
larged by anointing it with oil, fo the heart drawn
together by fin, is opened and enlarged, by the
pouring of Grace into it ; and if grace be prel'ent,
then, faitli David, ' I will run the way of thy com-
' niaadnients ;' not walk, but run: it is an allufion
to a cart-wheel, which criethand complaineth un-
der a filial] burden, being dry, but when a. little
oil is put into it, it runs merrily, and without
noife ; and if David could lay thus in his time,
how much more fliouid we that live in thefe gof-
pel-times, when grace in greater meafure is erru-
fed, and poured out ? ' By the grace of Chrift
(lhould we fay) we will walk, and run, and fly in
the way of his commandments.'

Ufe. 1. Well, then, is the Chriftian religion and
the practice of it, full of fweetnefs, eafinefs, and
pieafantnels? In the firit place for conviction, this
may take away the cavils of lbme men: what is faid
in way of objection, I fhall reduce to thefe particu-
lars-

1. They object, that Chrift himfelf confelTeth
it to be a yoke, and a burden ; but to that we
anfwer, with Chrill, His yoke is eafy, and his bur-
den is light. Certainly there are burdens which
grieve not the bearers at all, as the burden of fea-
thers upon a bird's back ; it is nothing grievous to
her, hut rather bears her up ; and a burden of
gold and jewels upon a man s back (fuppofing it
the reward of his porterage, and the hire of his la-
bour) it is nothing grievous to him, but rather
cheers him up Men, brethren, and Fathers, if
we will but come and clofe with Chrill, the Spirit
is given to enable us, and heaven is promifed to
encourage us ; the one gives power, and the other
ftirs up our affections, and how then fliouid we
complain of preffure ? O, it is a fweet burden !
fweetned by his grace, and fweetned by his Spirit,
and fweetned by a principle of love, Pfal. cxix. 97,
1-4.O hoiu love I thy laiv ? and fweetned by a prin-
ciple of delight, Thyiaiv is my delight j and fweet-
ned with a ptomife of reward, Pfal. xix. u. In
t ,ng oj thy coitunandmenti there isgr.at reward.

2- They object, We feel no fuch thing ; you
tell us of fweetnefs, eafinefs, pieafantnels ; but if
we mull fpeak out our own experiences, Mai. i.
13. O tub at a nxiearinefs is it ? Amos viii. 5. When
'will the netv moon he gone, that cwe may fell corn ?
And the f abb uth, that nve may Jet forth tuhcat F We
feel a fweetnefs in thefe prefent enjoyments of the
world ; but as for holinefs, grace, religion, the
dilcipline of Chrill, we wonder where the fweet-
nefs is : we can find no fuch fecret golden mines
in thefe fpiritual diggings.

I anfwer, 1. This indeed is the fpeech of car-
nal and profane men j they feel no fweetnefs, ea-
finefs, pleafantnefs in God's Ways, 1 Cor. ii. 14,
! 15. 'The natural man receive tb not the things of
the Spirit of God, for they are foolijhnejs unto bim,
neither can he knoix them, becaufe they are fpiri-
tual ly difcerned : but he that is fpiritual judge th or
difcerneth all things. Poor fouls! till God fpeak
to your hearts, you cannot underftand this hidden
manna: it. is obferved that God never fent the
pleafant manna unto Ifrael fo long as their flour and
bread of Egypt lafted, fo never will you tafte how
good the Lord is, fo long as you doat on fin and
vanity.

2. Though you feel not thefe things for the
prefent, yet in time you may doj yea, certainly,
if you belong to God, in time you will do ; O but
when? you will fay, When? I anfwer, The firft
talte of this fweetnefs, is ufually at the firft taking
of Chrift's yoke upon us : as merchants defirous to
fell their wares, are content, in the firft place, to let
you lee, and handle, and tafte, thereby to induce
you to buy : fo Jefus Chrift, willing (as it were) to
part with heaven, he is content, in the firft place,
to impart a certain tafte before hand, and to fweet-
en the ways of Godlinefs unto us, Hofea ii. 14.
Behold, I 'will allure her (faith God) and bring her
into the wildemefs, and fpeak comfortably unto her.
W hat is it that God means by alluring of his peo-
ple? I anfwer, It contains thefe things, As,

1. A difcovery of the beauty of holinefs j when
God firft effectually calls the foul home to himfelf,
he fets open the beauty of his fervice : naturally
the heart is polTefled with much prejudice againft
the ways of religion. Oh ! what a ftrict rule is this
to carnal men, to pull out their right eyes, to cutoff
their right hands, to hate father and mother, and
wife, and lands, and iife for the name of Chrift,

Carrying on the great Work of Man's Salvation until his Suffering and Dying 21

to crofs their owndefires, to deny their ownfelves,
to mortify their earthly members, to follow the
Lamb through evil report and good repoit, thro'
afflictions, and perfecutions, and manifold temp-
tations whicherloever he goeth ; to war with prin-
cipalities, and powers, and fpiritual wickedneffes
in high places ? And hence it is, that the Lord
is forced to let forth the ways of Chrift as beauti-
ful, even under croffes and afflictions : thus, when
the watchmen linote the church, and wounded her,
and took away her vail, yet (lie ftill acknowledged
Chrift (for whole fake lhe fuftered) to be white
and ruddy, the fair eji of ten thoufands, Cant. v.
7, 10. Chrift lets forth hinifc-lf and his ways in
all the grace, and goodnefs, and beauty, and fweet-
nel's, and lovelinefs that pollibly may be; q. d.
By thefe I will allure them that belong unto me.

2- An out-bidding of all the temptations of 0-
ther lovers ; before Chrift come, fouls go a whor-
ing from Chrift, their hearts are allured by other
lovers; the world, the flefli, and the devil come
in, and they proffer fouls fuch and fuch content-
ments ; but when Chrift comes, he deals with
fouls in a more powerful way, and he out-bids all
their former lovers, q. d. Did their lovers proffer
them comfort ? I will bid more comfort. Did
their lovers proffer gain ? I will bid more gain.
Did their lovers proffer honour and refpecl: ? I will
out-bid them in that alio. And indeed, then hath
the gofpel a true, and full, and gracious work up-
on the heart, when it yields to the proffers of the
gofpel, as finding that all that the world can bid is
now out-bidden. You know, when one comes to
ofFer lo much for a commodity, and another out-
bids him, he carries it away ; fo when the world,
and luft, and fin proffers to the foul fuch and fuch
contents, then comes Chrift and out-bids all, and
fo the bargain is made up, and Chrift carries the
heart away: finners ! it may be as yet you feel
none of thefe things, but in time you may do, and
in the mean time you fee here is a word for it,
Behold, I ivill allure her, &c.

1. They ohject, the faints themfelves feel no
fuch things for ought appears to the world ; whofe
fpirits are more heavy and fad ; as it is faid of
Chrilt himfeif, that he never laughed ; and as
Da\id faid of himfelf, Pfahn lxii. 5. ' Why art
4 thou cafl down, O my foul, and why art thou
4 difquieted within me ? So it may be faid of fome

Chriftians, if they are drift, that they are feldom
merry, or pleafant.

But I anfwer, 1. Chriftians that keep in-
deed clofe to the rule, are for the moft part leri-
ous, and the world may fuppofe them as fad.

2. It may be, they are not in their element in
the acts of religion, and therefore they cannot
exprefs their fpiritual chearfulnefs ; a filh cannot
delight itfelf on earth, but when it is in the wa-
ter ; a bird doth not fir.g on the ground, but when
it is got up into the air ; God's people cannot re-
joice in fin, as drunkards and revellers do, but
when their hearts are in religious exercifes, and
in communion with God, they are merry and
pleafant.

3. It may be, they are in fuch company as may
make them fad : the men of the world object a-
gainft faints, that they are heavy, and four, and
melancholy men, but, in the mean time, they
confider not that their fwearing, reviling, and
difhonouring of God hath made them fo penfive.
Why, finners ; your carnage grieves the very Spi-
rit of God, Tqu grieve God at the hearty as it is
exprefTed, Gen. vi. 6. And therefore, no won-
der if the Godly cannot rejoice in your finful fo-
ciety ; you are the caufe of their fadnefs : but ad-
mit them once into the company and fellowfliip of
the faints, and they know how to be joyful.

4. If it be fo, that ufually they are penfive and
fad, it is not becaufe of religion, but becaufe they
are not more religious ; becaufe they find fo much
want of Godlinefs in their own hearts. Tim
was the cafe of Paul's heavinefs, Romans vii.
24. ' O wretched man that I am, who fhalldeliver
' me from this body of death?' And yet know,
that all thefe fadnelTes are true preparatives of joy :
and thd Tore in the very next words, the apoftle
breaks out into that fweet doxology, / thank God
through Jcfus Chrijl our Lord. Never was true
forrow for fin, but it ended in rejoicings and praifes,
and thankfgiving to God.

Why then be convinced, ah, deceived fouls ;
fay not that God is an hard mafter, reaping where
he fowed not, and gathering where he thawed
not; fay not that his ways are tedious, and ilk-
fome, and uncomfortable ways ; but rather tafte,
and fee, and try how good the Lord is; experi-
ence the truth of thefe words, My yoke is eafy,
and my burden is light ; what is lighter than that
E e bur-

318

Looking unto JESUS.

Chap. III.

burden, which, inftead of burdening, cheers up the

party on which it is laid ? juft like thole burdens
of Cinnamon that refrefli thofe that carry them
through the deep fands of Arabia. A holy divine,
once endeavouring to convince men of the fweet-
nefs and pleafantnefs of God's ways by his own
experiences, ' I call heaven and earth to record

* (faith he) that thefe things are truths ofGod ;

* they are not notions or conceits, but certain rea-

* lities:' another flies fomewhat higher, ' If men
» would in earned (fays he) abandon the devil's

* fervice, and give up their names to Chrift in truth,
4 and try, I dare allure them, in the word of life

* and truth, they would not exchange the faddeft
4 hour of all their life afterward with the prime

* and flower of all their former fenfual pleafures,
4 might they have ten thoufand worlds to boot;
' her ways are ways of pleafure,' faith Solomon,
Prov. iii. 17.

Ufe z- You that are fo convinced, I befeech
vou carry on the work of God fweetly, comforta-
bly, and with delight : the Pfalmifl fays, Pfal. i- 2,
3. ' Bleffed is the man that delights in the law of
4 the Lord.' And Pfalm cxix. 1. ' Blefled are the
' undefiled in the way, who walk chearfully in the

* law of the Lord. And blefled is the man that
4 delighteth greatly in his law.' And it was writ-
ten upon the heart of Chrift, Pfalm xl. 8. ' I de-
4 light to do thy will, O my God, yea, thy law

* is within my heart ;' as God loves a cheerful gi-
ver, fo a cheerful ferver, Come, take my yoke upon
you, faith Chrift, for my yoke is eafy ; it is not an
iron yoke of bondage, but a chain of heavenly
pearls to adorn your fouls.

Quejl. 1. Oh, but how fliould we carry on the
work, the yoke, the duty, the prattice of piety,
and of religion pleafantly ? I anfwer,

Anf. 1. Be fure to keep the heart right and up-
right within ; let all we do be in fincerity, and let
all we are, in refpect to the inner man, be at peace
within : fenfe and reafon can tell us, that, accord-
ing to the temper within, fo there is the relifhing
of things without: he that acts in fincerity, and
hath peace within, can eafily go through the duties
that are required without, with joy and comlort.

2. Exercife faith in the work and office oi the
Holy Ghoft ; I mean that work and office to which
the Holy Ghoft is defigned by the Father and the
Son; both to help his people, and to be the com-

forter of his people. 1. The holy Ghoft isde-
figned to help his people, Rom- vui. 26. Likewife
the Spirit betpeth our infirmities ; the word in the
original, [junanplamil.*tai] doth properly imply
fuch an help, as when another man of lircng-li
and ability lteppeth in, to fuilain the burden that
lieth upon weak ihoulders ; why, this makes
Chrift's burden light: we do not bear all the
weight, for the Holy Ghott puts under his fiioni-
der. 2- The Holy Ghott is defigned to comfort
his people. Chrifl calls him the Spirit, the Com-
forter, John xiv. 26. and xv. 26. becaufe he
brings in a kind of fpiiitual joy and (piritual com-
fort. Mark, it is not a natural but a (piritual joy:
Oh! what a vaft difference is there betwixt the
comforts of a carnal heart and the comforts of
the godly ? The one comes from a iittle meat, or
drink, or creature-vanity ; but the other comes
from the exercife of faith, about the office of the
Holy Ghoft, who is defigned to this work. Surely
here is the way to carry on duty fweetly and com-
fortably, and with delight, (i- e.) to be in the ex-
ercife of faith on the work and office ofthe holy
Ghoft, as he is our helper and comtorter. 1 Pet.

"■ 9-

3. Underftand what is in Chriftian religion, and

in the practice of it to caufe delight. As,

1. In every duty and gracious acting of it there
is more of the glory of God than in the whole
frame of heaven and earth befides ; Herein is my
Father glorified that you bear much fruit, John xv.
8. Oh, if we but thus looked at the proieflion and
practice of Chriftian religion, we could not but
take pleafure in it.

2. In every duty and gracious acting of it, there
is the feed of glory and eternal life; fometimes
there breaks out' in the very exercife of duty, a
joy in the Holy Ghoft, a foretaite of glory; but,
howfoever, there is the feed of glory ; and though
the feed of glory be not feen, but lie, as it were,
under ground dead and unfeen, yet in time it will
fpring up unto eternal life : why, thus look at the
practice of religion, and it will be fweeter to us
than honey and the honey-comb ; it will be more
precious than gold, yea, than much fine gold.

§hiejl. 2. But how fhould we know the dif-
ference betwixt the natural pleafantnefs and this
fpiiitual pleafantnefs in religion ? I know Chrifti-
ans may put a luftre upon the ways of God by

their

Carrying on the great Work of Man's Salvation until bis Suffering and Dying.

219

their nature pleafantnefs find clieerfulnefs of fpi-
lit ■, but becauie wefpeakof afpiritualjoy anU cosn-
fbrt, and not of a natural, wherein lies the diffe-
rence? I anlwer,

An)'. 1. I'.' it be a fpiritual pleafantnefs, it will
be ferious, Eccl. ii. z. I ba<ve (aid of laughter,
it is met J, and of mirth, -vohat dotb it ? There is
much Kghtnefs ana vanity in fuch breakings out of
natural pleafantnefs ; but, inpleafantnttstpiritual,
ali is grave, and fober, and exceeding ferious.

2. If it be a fpiritual pleafantnefs, it can ftand
with repenrance and humiliation, and the fear of
God, Pfal. ii. 11. Rejoice ivith trembling, faith
the Pfaimift : fpiritual rejoicing may coniift with
ticnibling : and hlrjfed is the man that feareth the
I.jiJ, that delight eth greatly in his commandments,
Pfalmcxii. i- The fear of God may confift with
thefe fpiritual delights in the commandments of
God.

3. If it be fpiritual pleafantnefs, it is our flrength,
Neh. viii. 10. The joy of the Lord is our flrength,
faith Nehemiah: nothing animates fouls more in
duties than joy doth j it carries on the foul more
fully : it is as oil, that caufeth the wheels of Clin-
ician practice to go on more freely : we may be na-
turally pleafant, and then coming to fpiritual du-
ties our hearts are dead, but if our pleafantnefs be
fpiritual, our hearts will be ftrengthened in the
ways of God.

4. If it be a fpiritual pleafantnefs, it will bear
up the heart in want of all outward pleafantnefs,
Hab. iii. 17, 18. ' Although the fig-tree /hall not
' bloiTom, neither fhall fruit be in the vines, the la-
' bour of the olive fhall fail, and the fields fhall yield
' no meat, the flocks fhall be cut off from the fold,
' and there fhall be no herd in the flails, yet I will
' rejoice in the Lord, I will joy in the God of my
' falvation.' When all is dark abroad in the world,
the foul in this frame will rejoice in God alone ; on
the contrary, the foul that hath only a natural plea-
fantnefs of fpirit, when affliction comes, it is all
amort and down. I appeal to you that have the
molt delightful fpirits, when you have friends and
means, and all you like, you are jocund and mer-
ry, but when affliction comes, how quickly are
your fpirits down ? Surely your pleafantnefs is not
fpiritual, for, if lb, it would bear up your hearts
joyful in affliction.

And now again the pafjbver, a feajl of the J^ivs,
ivas n?gb, John vi. 4. Our Englilh annota-
tions on thefe words can tell us, That this
feeursVs be th; third pafjover after ChrijVs
baptifn. [So Aretius, and others.] And
therefore here I conclude the third year
of Chrift's miniftry: there is but one year
more before Chrift's death, to which now I
come, and to fome palfages therein, moft ob-
fervable, in reference to our fouls falvation.

C H A P. IV. S E C T. I.

Of the fourth year of ' Cbrifi' 's miniftry, and gene-
rally of bis aclions that year.

THIS was the laft yeai of Chrift's miniftry, in
which were thoulands of palfages : the evan-
gelift John relates more of Chrift this year than in
all the former j and if I ftudied not brevity, we
migh t dwell more in his actions for us this year, than
hitherto we have done from the beginning of his
miniftry: now it was that he was transfigured, now
it was that he inflituted that facrament called the
Lord's fupper, now it was that after fupper he
made his farewel fermon, rarely mixt of fadnefs
and joys, and ftudded with myfteries as with e-
meralds j now it was that after fermon he blelTed
hisdifciples and prayed for them ; and then having
fung an hymn, he went out into the mount of O-
lives, where, in a garden he began his fufferings.
On thefe palfages 1 thought to have enlarged, but
I fee the book fwells under my hands, and now
that 1 am drawing nigh Chrift's fufferings I fhall
only touch one point, which hitherto I have pre-
termitted, and is the moft comprehenfive of any
paffage I can touch.

Many queftions are about the holinefs, or righ-
teoufnefs, or obedience of Chrift j as, whether it
belongs to us? And, whether it be the matter
of our juftification ? And, whether Chrift was
bound to obferve the law of works, as a Mediator,
or only as a mere man ? And, whether we are not
jultified by the paffive righteoufnefs of Chrift on-
ly ? And feeing now we are difcovering Chrift's
actions, in reference to our fouls falvation, we
cannot pafs this main bufinefs, whereof much re-
lates to Chrift's life, as well as to his conception,
or birth, or death, or fufferings.

Ee2 SECT

220

Looking unto JESUS.

€hap. IV.

SECT. II.

Of the diflinclions, offeveraldi-vifions ofChriJJ's
righleoufnefs.

FO R the better underftanding of Chrift's righ-
teoufnefs, weufuallydiftinguilh, that Chriit's
righteoufnefs is either that righteoufnefs inherent
in him, or performed by him ; the righteoufnefs
performed by him, is either his fulfilling the com-
mandments, or his fatisfying the curfe of the
law. The fame diftinftion is given by others, in
rhcfe terms, Chrill's righteoufnefs is either his
original conformity, or his adive and paflive obe-
dience unto the law : his original conformity, is
that gracious inherent difpofition in Chrilt, from
the firft inftant of his conception, whereby he was
habitually conformable to the law ; and this ori-
ginal righteoufnefs anfwered for our original un-
righteoufnefs; his active obedience, is his doing
legal obedience unto the command -, and his paf-
live obedience, is his fuffering of punifhment due

unto us for our fins. 1 lhall yet a little farther

enlarge this diftinction of the righteoufnefs of
Chrilt, and give it in thus, <viz. The righteoufnefs
of Chrift, is either negative, (if I may fpeak fo)
or pofitive. By the negative, I underftand the ab-
sence of all fins and vices forbidden in the law.
By the pofitive, I mean both a prefence of all vir-
tues and duties required to the perfect fulfilling of
the law, as alfo a voluntary fuffering of the penal-
ty, to fatisfy the commination and curfe of the
law.

i. The negative righteoufnefs, is that which
we call the innocency of Chrift : we read often
5n fcriptures, that he was both blamelefsand fpot-
lefs. i. Blamelefs, free in himfelf from all impu-
tation of fin : to thispurpofe Chrift challenged the
j|ews, John viii. 46. Which of you convinceth me of
Jin ? In all his life he was unblameable and un-
jeprovable ; and therefore now, towards the end
of his life, he afks the people with whom he had
converfed, ll'hicb of you convince th me of fin ? 2.
Spotlefs, free from all infection of fin. Peter calls
him, i Pet. i. 9. A lamb without blemiffj and with-
out fpot. And Paul, Heb. vii. 26. An high prieff,
6oly, harmlefs, andundejiled ; one who never did
evil, nor fpake evil ; he did no fin, (faith the apo-
Itle) neither was guile found in his mouth, 2 Pet.
ii. 22 One who never offended fo much as in
thought, but was abfolutely, and in all refpe&s

[choris hamartias"], without all fin, Hch. iv. 15.
2 The pofitive righteoufnefs of Chrift is two-
fold, his perfect fulfilling of all things commanded,
and his perfect fatisfying of the punifhment threat-
ned : the former is the holinef; of Chrift; this
alfo is twofold, the holinefs of his nature and the
holinefs of his life and converfation : the former
is that we call his habitual righteoufnefs ; the lat-
ter is that we call his actual obedience. And thus
much of the diftinction of the righteoulhefs of
Chrift.

SECT. IN.

Of the holinefs of Cbrijl's nature.

N' O W, in the firft place, for the holinefs of
his nature, the Pfalmift tells us, Pfal. xlv.
2. Thou art fairer than the children of men, and
grace is poured into thy lips. Which is all one with
that defcription of Chrift by the fpoufe, Cant. v.
1 o. My beloved is white and ruddy, the chief ejl of -
ten thoufands. As in the faireft beauty, there is
a mixture of thefe two colours of white and rud-
dy, fo in Chrift there is a gracious mixture and
compound of all the graces of the fpirit : there is
in him a fweet temper of gentlenefs, purity, righ-
teoufnefs, meeknefs, humility, and what not? Col.
ii. 3. In him are hid all the treafures of tvifdom
and knowledge : and I may add of all other gifts
and graces j not a grace but it was in Chrift, and
that in an higher way than in any faint in the world,
and therefore he is Called fairer than all the chil-
dren of men. Obferve, ' there was more habi-
' tual grace in Chrift than ever was, or is, or fhall
' be in all the elect, whether angels or men.' He
received the fpirit out of mcaiure ; there was in
him as much aspofliblycouldbe in a creature, and
more than in all other creatures whatfoevcr. As
the fun is the prince of ftars, as the hufband is the
head of the wife, as the lion is the king of the
beafts, fo is the fun of righteoufnefs, this head of
the church, this lion of the tribe ofjudah, the
chief eft of ten thoufands. If we look at any thing
in heaven or earth, that we obferve as eminently
fair, by that is the Lord Jefus in refpect of his in-
ward beauty fet forth in fcriptures, * He is the fon
' of righteoufnefs, the bright morning-ftar, the
1 light of the world, the tree of life, the lily and

' the

Currying on the great Work of Man's Salvation until bis Suffering and Dying;.

zzi

' the rofe ;' fairer thou all the flowers of the field,
than all the precious hones of the earth, than all
i he lights in the firmament, than all the faints and
angel-, in heaven.

Vou will fay, What's al! this to us? Certain-
ly much every way; the apoftle tells you, Rom.
viii. z- That the laiv of the fpirit of life, vuhich
is in Chrift Jefus, hath freed me from the lavo of'
fin and death : let us enquire into thefe words,
[ike law of the Spirit of life j] the Spirit of life is
here put for iile as elfewhere, zffter three days
find an half, the Spin/ of life coming from God
(hall enter into (hem, Rev. xi. 11. Now, life is
that u hereby a thing acteth and moveth itlelf, and
it is the caufe and beginning of action and motion:
and this Spirit of life, or life itfelf, being here
ripplied to thrift, it is that in Chrift, which is the
beginning and caufe of all his holy actions, and
what was that but his original holinefs, or the ho-
linefs of his human nature ; but why is the holi-
nefs of Chrift's nature called the Spirit of life?
I anfwer, i. Becaufe it was infufed into his man-
hood by the Spirit of God, The Holy Ghofi /hall

come upon thee, therefore alfo that holy thing

which Jball he horn of thee Jhall he called the Son
of God, Luke i. 35 2. Becaufe it is a moft exact,
and abfolute, and perfect holinefs ; the fcripture-
phrafe fetting out the things in perfection or ful-
nefs, ufually adds the word fpirit unto them ; as
the fpiiit of pride, the Spirit of truth, and the fpi-
rit of error; fo then the meaning of the Spirit of
life is all one with the moft abfolute and moft per-
fect purity and holinefs of the nature of Chrift. It
is briefly as if the apoftle had ("aid, The law of the
Spirit of life, or the power of the moft abfolute and
perfect holinefs of the nature of Chrift, hath freed
vie from tha lavo of Jin and death ; hath acquitted
me from the power of my finful nature, and from
the power of death due to me, in refpeit of mv
finful and corrupt nature. We might draw from

hence this condition, ' That the benefit of

' Chrift's habitual righteoufnefs infufed at his firft
* conception, is imputed to believers to their juf-
' tification.' As the obedience of his life, and
the merit of his death, fo the holinefs infufed at
his very conception, hath its influence into our
juftification : it is by the obedience of his life, that
we are accounted actually holy, and by the pu-
rity of his conception, (or having grace) that we

are accounted perfonally holy. But I mull not
flay here; thus much of the holinel's of Chrift's
nature.

SECT. IV.

Of the holinefs of Ch riffs living.

2. T^OR the holinefs of Chrift's life, the apo-
X ft'e tells us, ' That bv the obedience of
' one, many ihali be made righteous,' Rom. v. 19.
Here s the obedience ofChrill, and its influence on
us. 1. The obedience of Chrilt, is that whereby
he continued in all things written in the book of
the law to do them : obferve, Chrift's life was a vi-
fible commentary on God's law. For proof, Mat.
V. 1 7. Think not that I am come to dejlroy the laiv,
or the prophets, (faith Chrift) but to fulfil them.
And, John viii. 29. The Father hath not left me,
(faith Chrift) for I do always thofe things that
ple.fe him.. Hence Chrift in the fcripture is call-
ed, Acts ill- 14. Holy andjujl, and, Acts ii. 27.
The holy One, Dan. ix. 24. The mofl holy. By
his actual holinefs Chrift fulfilled in act every
branch of the law of God : he walked in all the
commandments of God ; he performed perfectly,
both in thought, word and deed, whatfoever the
law of the Lord required. 1 do not, cannot li-
mit this obedience of Chrift to this laft year of his
miniftry, for his whole life was a perpetual courfe
of obedience ; he was obedient unto death, faith
the apoftle, [mechri thanatou] even until his death,
Phil, ii 8. And yet becaufe we read moft of his
holy actions this year, and that this was the year
wherein both his active and pa (five obedience did
moft eminently mine and break forth ; the year
wherein he drew up all the difperfions of his pre-
cepts, and caft them into actions, as into funis to-
tal ; therefore" now I handle it, and I fliall make
it out by the paifages following, only in this one
year. As,

1. Now he discovered his charity in feeding the
hungry, as at once five thoufand men, with five
loaves and two fillies, John vi. 9, to, 11. And,
at another time, four thoufand men, with feven
loaves and a few final] fifties, Matth. xv. 32.

2. Now he difcovered his felf-denial and con-
tempt of the world, in flying the offers of a king-
dom : v hen the people were convinced that he was

the

222

Looking unto JESUS.

Chap. IV.

the Mefllah, from that miracle of feeding five thou-
sand men with five loaves, prefently they would
needs make him a king ; but he that left his Fa-
ther's kingdom for us, he fled from the offers of
a crown and kingdom from them, as from an ene-
my ; * When Jefus perceived that they would
' come and take him by force, to make him a king,
' he departed again into a mountain himiclf alone,'
John vi. i 5.

Nov he difcovered his mercy, in healing the
woman's daughter that had an unclean lpirit ; the
woman was a Greek, a Syrophenician by nation ;
and, in that refpeft, Chrift called her a dog, Mark
vii. 26, 27. And yet Chrift gave her the defiie
of her foul ; O the rich mercy or Chrift, that lie
would admit a dog to his kingdom ! O grace ! O
mercy ! that Ghrift lhould black his fair hands in
walhing foul and defiled dogs ! what a motion of
free mercy was this, that Chrift lhould lay his
fair, fpotlefs, and chafte love upon the black, de-
filed, and whoi iih fouls? O what a favour, that
Chrift muketh the leopard and Ethiopian white for
heaven ?

4. 'Now he difcovered his bounty, in giving the
keys of the kingdom of heaven, Matth. xvi. 19. to
the apoftles, and to their fucceflors : this was a
power which he had never communicated before ;
it was a gift greater than the great charter of na-
ture, and the donative of the whole creation. In-
deed, at firft God gave unto man, Gen- i. 26. a
dominion over the jijh of the fea, and over the fowl
vf the air, and over the cattle, and over the earth ;
but till now, heaven itfelf was never fubordinate
to human miniftration ; herein was the acting of
Chrift's bounty, he gives unto his minifters the
keys of heaven, that ' whatfoever they ihall bind
' on earth, ihall be bound in heaven, and what-
' foever they Ihall loofe on earth, ihall be loofed
' in heaven.'

<;. Now he difcovered his patience in fufter-
ing all injuries : from hence forward to the death
or Jefus we muft reckon his days like the vigils,
01 eves of his palfion ; for now he began, and of-
ten did ingeminate thofe fad predictions of the
ul';ige he ihould fhortly find, that he lhould be
7 tje&ed of the elders, and chief priefis, and fcrihes,
unl juffer many things at Jerttfalem, and be kil-
led, and be railed up the third day, Matth. xvi.
21 . And, in the mean time, he fufreri both In word

and deed : they call him a glutton, a drunkard,
a deceiver, a madman, a Samaritan, and one pof-
felTed with a devil ; Sometimes they take up (tones
to ftone him, and fometimes they lead him to an
hill, thinking to throw him headlong ; and all this
he lurteted with patience ; yea, with much pa-
tience he poiTeiTed his foul.

6- Now he dilcovered his glory, in being tranf-
figured on the mount: however, the perfon of
Chriit was uiuaiiy depreiled with poverty ,difgrace,
ignominy ; fo that neither Jews nor Gentiles, nor
the apoftles themfelves, could at firft dilcern the
biightnels of his divinity ; yet now Chrift gave an
excellent probation or that great glory, which in
due time muft be revealed to all the faints, Luke
ix 28, 29, 30, 31. For taking vuith him, Peter,
fames and 'John, he <went up into the mountain to
pray, and ivhile he prayed, he was transfigured
before them, and his face didjhine like the fun, and
his garments voere vjhite and glifiering ; and there
appeared talking voithhim Mofes and E'ias,f peak-
ing of the deceafe ivhich he Jhould accomplijh at
Jerufalem : the embafly of Chrift's death was de-
livered in forms of glory, that fo the excellency of
the reward might be reprefented together with the
lharpnefsof his fufferings: now, if ever whilft he
was upon earth, was the beauty of Chrift feen at
height, Peter law it, and was fo ravilhed at the
fight, that he talked he knew not what : in refpect
of this glorious beauty, his face is faid to Jhine like
the fun. I cannot think but his Ihining exceeded
fun, moon and ftars; but the fun is the brighten;
thing we know, and therefore it is fpoken to our
capacity: Here's one drain of exaltation, though
moftly all Chrift's life was but a ftate of humiliati-
no : it learns us to be content with, yea, to expect
humiliation, little exaltation here: we may have
a tafte, but no continued comforts till we con\e to
heaven.

7. Now he difcovered his meeknefs, in riding
upon an afs, and a colt, the foal of an afs, Mat.
xxi- 5. which was according to the prophecy ;
Behold, thy king cometh unto thee, meek ; and e-
fpeciully in rebuking the furious, intemperate zeal
of James and John, who would fain have called for
fire from heaven, to have confumed the inhabitants
of a little village, who refufed to give Chrift en-
tertainment. Ah, faith Chrift, Luke ix. 55. Te
kne-.v not vohat fpirits ye are of . a. J. You muft

learn

Carrying on the great li o>k oj Man's Salvation until bis Suffering and Dying.

learn to diftinguifh the Spirit of Chriftianity from
the Spirit of Elias-? why, Cbriji corned) with a
purpofe tofeek, and to farve mens lives, and not to
dejtroy them, Verfe 56. It were raihnefs indeed
to flay a man on fome light difpleafure, whofe re-
demption coft the elfufion oi the deareft heart-
blood of the Son of God. See here the meeknefs
ot Chriif. in opposition to the fury aad anger of his
own difciples.

S- Now he difcovered his pity and companion,
in weeping over Jerufalem, Lukexix. 41 ,42. And
when be was come near, he beheld the city, and
ivept over it, fay i tip, If 'tbcuhadji known, even thou,
&c. We read or jofeph, that there was in him
fuch a biotherly and natural compalllon, that bis
bowels yearned upon his brethren, Gen. xliii. 30.
and be could not refrain himfelj bejore all them
that flood by him, Gen. xlv. 1. His love was like
an hot furnace. Now jefus Chrift hath the fame
heart and bowels of a man, and I conceive, as
Chrift was a man void of ftn, fo the acts of natu-
ral virtues, (as to pity the afflicted, to compani-
onate the diftrefled) were Itronger in him than pof-
iibly they could be in any other man. Sin blunt-
eth natural faculties, efpecially fuch as incline to
laudable and good acts, as to love, and pity, and
companionate the miferable ; in this refpect, Jo-
feph was nothing to Chritl, when Chritl faw Jeru-
l"a!i.ni, he wept, and wept; his compaflion ftrang-
jed and inclofed within him, it muft needs break
out; it may be in fome meafure it eafed Chrift's
mind, that his bowels of mercy found a vent : we
read that pity kept within God's bowels, paint his
very heart, fo that it muft needs come out. Hof.
xi. 8- Mine hi art is turned within me, my repent-
ing* are kindled together.

(). Now he difcovered his humility in wafhing
his oilciples feet, John xiii. 4, 5. Supper being
ended, he laid afide his garments, and took a towel,
and girded biinjelf, a nil poured water into a bafon,
and began to wajb his difciples feet, ana to "wipe
tbem with the towel wherewith he tvas girded, i n
this ceremony, and in the difcourfes following, he
inftrucls them in the doctrine of humility ; yea, he
imprints the lelTon in lading characters, by making
it iymbolical. But, why Should he walh their feet,
father than their hands or heads? I anfwer, It is
probable on this account, that he might have the
opportunity of a more humble poftuie. See how

223

he lays every thing afide, that he may ferve his
fervants : heaven ftoops to earth, one aby.s call on
another, the miferies of man which were next to
infinite, are excelled by a mercy equal to the im-
menfity of God. It is ftoried of one Guercius,
that, upon the confideration of this humility of
Chrift in wafhing his difciples feet, he cried out,
' Thou haft oveicome me, O Lord, thou halt 0-
1 vercome my pride, this example hath maftertd
' me.'

10. Now he difcovered his obedience to his Fa-
ther, in preaching the gofpel up and down. He
forefaw that the night drew on in which no man
could work, and therefore now he ha'iened to do
his Father's bnfineft, now he pours out whole ca-
taracts of holy leifons : and ftill the people drew
water from this fountain, which ftreamed out in
continual emanations; he added wave to wave, and
precept to precept; and at laft he gave them his
larewel ferrnon, which is the moft fpiritual and
comfortable piece that ever was uttered : it com-
prehends the intentions of his departure to prepare
places for his faints in heaven ; and in the mean
while he would fend them the Holy Ghoft, tofnp-
ply his room, tofurniih them with proportionable
comforts, to enable them with gifts, to lead them
into all truth, and to abide with them for ever
In conclulion of all, he gave them his bleflin2J, and
prayed for them, and then, having fung anftymn,
he goes away, and prepares for his fuiTet ings.

2- Hitherto of the obedience of Chrift; what
was it but a vi/ible commentary of God's law ? But
now for its influence on us, Rom. v. 19. By the
obedience of one many /h all be made righteous. Ob-
ferve, ' The righteoufnefs of the law fulfilled, and
' fully accomplished in the perfon of Chrift, is as
' truly ours, if we believe in Chrift, as if it were
' in ourfeh es, or as if the law had been fulfilled in
' our own perfons.' Thus Chrift is the end of the
law (faith the apoi\le)foi*righteoufnefs to everyone
that believeth, Rom. X- 4. Chrift ha'h not only
determined, and put an end to the ceremonial law,
but he is alfo the end of the moral law, he hath
perfectly in his own perfon accomplished the moral
law, and that not for himfelf, but for righreoufnefj
to every one, that truly believes in him. Rom. viii.
4. And God lent bis Son, — that the righteoufnefs of
the law might be fulfilled in us ; thefe words, in Us,
nujft trouble interpreters; for though we believe,

vet

Looking unto JE S US.

Chap. IV.

t«4

vet we arc imperfeO.lv holy : how then lhould I the
inv be fulfilled in us? But 'tis anfwered, I hat
the righteoufnefsof the law is fulfilled in us, not
by inhefion, or falsification, but by imputation
and application ; (i. e ) la our nature which Limit
look upon him ; it was in Chrift, and is imputed
unto us, and fo the righteoufnefs ol the law is ful-
filled in us. It is -welt otter ved of Be/a, that the
-..pottle faith not, That the rigbteoufntfs oj the lay
might be fulfilled by us, or of us, or by any righ-
teoufnefs inherent in our own perjons, but in us,
aufe it is to be found in Cbrift, whofe members
ive are, nvho walk not after the flejb but after the
Spirit. The point is fwect, but I cannot itay on
it. In reference to what I have fpoken or the
righteoufnefs^ Chrift, habitual and actual, a great
controverly is rnen in our days ; or which in the
next kctions-

SECT. V.

Of the con trover fy, Whether ive are not jujlifiedby
the paffve righteoufnefs of Chrift only, without
any confederation had to the righteoufnefs of
Chrift, either inherent in him, or performed by
him ?

FO R my part, I am for the negative, upon
thefe well known grounds.
Arg. i. By what alone the law is not fully fa-
tisfied, by that alone we are not juftified ; but by
the pailive obedience of Lhi ill alone, the law is
not fully fatisfied : therefore by his pailive obedi-
ence only we are not juftified. Thus far I grant
that the law is fully latisfied by his pallive obedi-
ence, in refpeftof the penalty therein threatned,
but not in refpect of the commandment, for the
obtaining of the bleflednefs therein promifed ; and
the righteoufnefs of the law is thus defcribed, that
the man which doth thefe things jh all live by tb.m,
Rom. x. 5.

Againft this are divers exceptions of the adver-
faries, as, 1. That the law is fatisfied either by do-
ing that which is commanded, or by fullering the
punilhment which is threatned. Anf. It is true, in
refpeft of the penal ftatutes of men, but not in re-
fpeCtot the commandments of God, in which there
is not only a penalty threatned, but a bleifednefs
promifed: if man had continued in his integrity,
the law might have been famished by obedience only ;

but being fallen into a Hate of difobedience, two
things are necelfarily required to the fulfilling of
the law, (i. e) The bearing of the penalty, and
the performing of the command, the one to efcape
hell, and the other to obtain heaven. 2. They
except, That whofoever are freed from hell, aie
alio admitted to heaven. Anf. The reaibn there-
of is, becaufe Lhrilt, who did bear the punilhmci'.i.
to free us hoin heil, did alio fulfil the commands
to bring us to heaven ; but howfoever thefe two
benefits of Lhrilt do always concur in the par-
ty jullihed, as the caufes thereof concurred in
Lhrilt, who not only did both obey and fuffer,
but in obeying iuftered, and in fuffering obeyed ;
yet both the caufes between themfelves, and the
effects between themfelves, are carefully to be
dittinguilhed ; lor as it is one thing to obey the
commandment, and another thing to fuffer the pu-
nilhment ; lb it is one thing to be freed from hell
by Lhrilt his fuffering the penalty, and another
thing to be entitled to heaven, by Lhrift his fulfil-
ling the commandments- 3. They except, That
God is a molt free agent, and therefore he may,
if he will, juttily men by the pailive righteoufnefs
of Lhrilt only, without fulfillingof the law. Anf.
What God may do, if he will, I will not difpute,
butfure I am, that hejuftifieth men according to
his will revealed in his word ; and there we find,
that, as we are juftified from our fins by the blood
of Lhrilt, fo alio we are made jult by the active
(though not^only by the a£tive)obedience of Lhrift,
Rom. v. ig- For as by one man's difobedience ma-
ny tvere made finners, Jo by the obedience of one
Jh all many be made righteous. And, Rom. v. 10.
If ivhen vue were enemies, ive vuere reconciled to
God, by the death oj his Son, much more being re-
conciled, ivejhall befaved by bis life ; by his life,
which he lived before his death, and by his life
which he lived, and doth live, after his death ;
by the a&s oi his lite, before his death, merito-
rioufiy, and by the acts of his life after his death
(as by his refurredtion, alcenfion, fefiion, and in-
tercelfion) effectually, 1 Lor. i. $o- Cbrift is made
unto us of God, (faith the apoftle) both redemption
and righteoufnefs, redemption, to deliver us from
fin ; and righteoufnefs, 'To bring in everlafling
righteoufnefs, Dan. ix. 24. 4.. Thev except, That
if we are juftified by Lhrift his fulfilling the laws
then we arejuftified by a legal righteoufnefs, but

Carrying on the great Work of Man 'j Salvation until his Suffering and Dying.

22$

vtt are not juftified by a legal righteoufnefs but by
fuch a righteoufnefs as without the law is revealed
in the gofpel. Anf. The fame righteoufnefs by
which we are juftiried, is both legal and evange-
lical, in divers refpeccs ; legal in relpect of Chrilt,
who, being made under the iaw, that he might re-
deem us who were under the law, perfectly ful-
filled the law for us ; and evangelical, in refpett
of us, unto whom his fulfilling of the law is im-
puted. And herein ftand both the agreement
and difference betwixt the law and the gofpel ;
the agreement, in that both require the perfect
fulfilling of the law unto juftihcation ; the differ-
ence, in that the law requireth perfect obedience
to be performed in our own perfons, but the gof-
pel accepts of perfect obedience performed by
Chrift, our lurery, aud imputed to us ; and fo it
is all one as if it had been performed in our own
perfons.

2. If Chrift, by his conformity.to the law, ful-
filled the law for us, then are we juftified by his
habitual and actual righteoufnefs, and not merely
by his palfive ; but Chrilt, by his conformity to
the law, fulfilled the iaw for us, for fo we read,
' He was born for us, Luke ii. 11. He was made

* fubject to the law. for us,' Gal. iv. 4, 5. and
' for our fakes he fanctified himfelf,' John xvii. 19.
And for our fakes he did the will of God, ' Then

* faid I, lo, I come to do thy will, O God ; by the

* which will we are fanctified.' Heb. x. 7, 10.

Againft this are divers exceptions; as, i.That
Chrift obeyed the law, or conformed to the law (as
need was) for himfelf, Chrijl (fay they) as he <was
man 'was hound to obey the lanu for himfelf. Anf
This alfertion detracts from the merit of his obe-
dience, and from the dignity of his perfon. 1.
From his merit, for if his obedience were of duty,
then it were not * meritorious, Luke xvii. 10.
And it this be true, then have we no title to hea-
ven. 2. From the dignity of his perfon, as if he
needed either to obey for himfelf, or by his o-
bedience were any way bettered in himfelf; O
that thefe men would remember that the perfon
who did obey the law was, and is not only man,
but God alfo. Chrilt fulfilled the law not only
as man, but as God-man Mediator ; and therefore
as his blood was God's blood, fo his obedience
was the obedience of God, Ads xx. 28. Whobe-

* Dehitum non ejl meritum.

hig in the form of God, thought it no robbery to he
equal with God, Phil. ii. 6, 8. And being found
in fajhion as a man, he humbled himfelf , and be-
came obedient unto death, or until death. We find
him here God-man ; and from hence we conclude,
that all the legal actions of Chrift from his incar-
nation to his pallion inclufively, were the actions
of Chrift, God-man, Mediator, and furety for us
in a way of covenant ; and confequently they were
not performed of duty, nor for himfelf. 2. They
except, That if Chrilt obeyed tbe law for us, that
by his obedience we might be juftified, then fhall
not we ourfelves need to obey the law ; but the
confequent is abfurd, therefore the antecedent.
AnJ. We need not to obey the law ; to that end,
that we may be juftified thereby; for this is im-
pofTible to us by reafon of the ftefh, and therefore
our Saviour fulfilled it for us ; and yet it follows
not, but that we may endeavour to obey the law
for other ends ; as to glorify God, to obey his
will, to teftify our thankfulnefs, to edify our bre-
thren, to allure ourfelves of our juftification, and
fo to make our calling and election fure : in this
ftudy and practice of piety confifteth our new obe-
dience, which we mult therefore be careful to per-
form, though Chrift, astojuftification, hath per-
formed it for us. 3 . They except, That if Chrift
by his active obedience, fulfilled the law for us,
and that fo we are juftified from all kind of fin both
original and actual, then Chrift's fuffering was in
vain. Anf. Chrift's active obedience is an effen-
tial part of our juftification, but not all our juftifi-
cation: the material caufe of our juftification is
the whole courfe of the active and palfive obedi-
ence of Chrift, together with his original righte-
oufnefs, or habitual conformity unto the law ; I
fay, together with his original righteoufnefs, be-
caufe many authors exprefs no more, but only
Chrift's active and palfive obedience ; but they are
to be underftood, as afferting his original righte-
oufnefs implicitly, the act prefuppofing the habit.
And here obferve the difference betwixt the law
in cafe of innocency, and the law in cafe of fin :
the law in cafe of innocency required only doing,*
but the law in cafe of fin cannot be fatisfied with-
out doing and fuffering, Gal. iii. 10. Gen. ii. 17.
Original juftice and active obedience was fufficient
to juftify man in his innocency, but not to juftifj
man fallen ; and therefore we do not feparate thei**,
F f the

Z2.K

Looking unto JESUS.

CH;

the original, the actual, and thepaflive righteouf-
nefs of Chrift, as to the matter of juftification, but
we imply all.

Arg. 3. We read in fcripture of two parts of
juftification, viz. The ablblving of a believing fin-
ner from the guilt of fin and death ; and the
accepting of a believing finner as righteous unto
life. The former is wrought by the lufferings of
Chrift imputed as a full fatisfaction for fin, the 0-
ther by imputation of Chrift's perfect obedience, as
a fufficient merit of eternal life : by the former
we are freed from hell ; by the latter we are in-
titled to the kingdom of heaven ; of them both
the apoftle fpeaks, Rom. v. g. We are jufiified by
his blood. And verfe 19. we are made righteous
by his obedience. Our adverfaries deny thefe two
parts of juftification, faying, That it confifts whol-
ly in remiifion of fin. But we reply, In every mu-
tation though it be but relative, we mull of necef-
fity acknowledge to terms, Terminum a quo, &
terminum ad quern, the denomination being com-
monly taken for the latter : as in juiVification there
is a motion or mutation from fin to juftice, (from
which term juftification hath its name) from a ftate
of death and damnation, to a ftate of life and fal-
vation : but if juftification be nothing elfe but bare
remiifion of fins, then is there in it only a not im-
puting of fin, but no acceptation as righteous ; a

freedom from hell, but no title to heaven.

They fay indeed, That to whom fin is not imput-
ed, to them righteoufnefs is imputed j and we
grant that thefe things do always concur, but yet
they are not to be confounded, for theydiffer in
themfelves, and in their caufes, and in their effects.
1. In themfelves, for it is one thing to be acquit-
ted from the guilt of fin, and another thing to be
made righteous, as we fee daily in the pardon of
malefactors. 2. In their caufes, for the remiifion
of fin is to be attributed to Chrift's fatisfactory fuf-
ferings, and acceptation as righteous unto life, to
Chrift's meritorious obedience. 3. In their effects,
for by remiifion of fin we are freed from hell, and
by imputation of Chrift's obedience we have right
unto heaven. I will not deny but that to Chrift's
habitual actual righteoufnefs is fometimes attribut-
ed freedom from fin and hell, as in Rom viii. 2- The
law 0/ the Spirit of life, 'which is in Chrifi Jefus,
hath made me free from the law if fin and death.
And on the contrary fide, to Chrift's paflive obedi-

ence, is fometimes attributed a right unto heaven,
as in Heb. ix. 15. That by means oj his death —

they which are called might receive the promife of
eternal inheritance ; but fuch places as thefe ait
to be underftood by zjynechdcche, which puts on-
ly one part of Chrift's obedience for the whole 0-
bedience of Chrift. But I mull recall myfelf : my
defign in this work was not for controverfies ; I
leave that to others : ieeDownham, Burges, Nor-
ton, &c For my part I am fure, I have before me
a more edifying work, which is to take a view of
this Jefus, not only for intellection, butfor devo-
tion, and for the ftirring up of our affections.
Thus far I have held forth Jefus in his life, or
during the time of his miniftry, till the laft
paffover, and now was it, That Jefus knew
his hour ivas come, and that he jhould depart
out of this world unto the Father, John xiii.
I. but of that hereafter. Our next bufinefs
is to direct you in the art or myftery, how
we are to look unto Jefus in refpect of his
life.

C H A P. V. S E C T. I.

Of knowing Jefus, as carrying on the great work
of our falvation in this life.

FROM the object confidered, that we may
pafs to the act.

1. Let us know Jefus carrying on the great
work of our falvation during his li e. We have
many books of the lives of men, of the lives of
Heathens, of the lives of Chriftians, and by this
we come to know the generations of old : oh, but
above all, read over the life of Jefus, for that is
worth thy knowing. To this purpofe we have
four evangeii fts, w ho, in blefl'ed harmony, fet forth
his life; and to this purpofe, we have the book of
the generation of Jefus Chrifi, Matth. i. 1. Now
thefe would be read over and over, Hofea vi. 3.
Then fhallwe know, (faith the prophet) if tve fol-
low on to know the Lord. Ah, my foul ! that
which thou kneweft of Chrift already, it is but
the leaft part of what thou art ignorant of, 1
Cor. xiii. 9. Me know but in part, faith Paul of
hinifelfand others: the higheft knowledge which
the moft illuminated faints have of Jefus Chrift, is
but defective and imperfect. Come then, and fol-
low

Carrying on the great Work of Mans Salvation in h'.s Suffering and Dying.

1X1

loiv on to knotv the Lord: ftill enquire after him,
imitate the angels, i Pet. ii. 12. who ever defire
to Jioop down, and to pry into the aftings of Chrift
for us men, and for our falvation; it is their ftudy,
yea, it is their delight and recreation : Paul feem-
ed to imitate them, when he laid, 1 Cor. ii. 2- I
«/. ter mined not to knozu any thing amongyou but Je-
fus Cbri/i. If there be any thing in the world
worth the knowing, this is it. And for the better
knowledge,thatitmaynotbeconfufed,butdiftinc~t,
1. Study over thole paifages in the firft year of
Chrift's miniftry ; as the preaching of John, the
baptifm of Chrift, his farting and temptation in the
wiluernefs, his firft manifestation by his feveral
witneiTes, his whipping of the buyers and fellers
out of the temple. 2. Study over thofe paf-
fages in the fecond year of Chrift's miniftry, as
thofe feveral fermons that he preached ; and be-
caufe his miracles were as fignals of his fermons,
ftudy the feveral miracles that he wrought: thou
haft but a few inftances in comparifon of all his mi-
racles, and yet how fruitful are they of fpiritual
inftruclions ? 3. Study over thofe pafTages in the
third year of Chrift's miniftry : as his conimiflion-
ating hisapoilles to call finnersin, hisreadinefs to
receive them that would but come in ; and his
fweetening the ways of Chriftianity to them that
are come in, For his yoke is eafy, and his burden
is light. 4. Study over thofe pafTages in the laft
year of hi? miniftry: as the holinefsof his nature,
and the holinefsof his life, which appeared efpe-
cially in the exerci.es of his grace of charity, and
lelf-denial, and mercy, and bounty, and tueek-
nefs, and pity, and humility, and obedience. Oh,
what rare matter is here for a Chriftian's ftudy ?
Same have taken fuch pains in the ftudy of thefe
thing', that they have wrote large volumes ; men
have been writing and preaching a thoufand fix
hundred years of the life of Chrift, and they are
v.iiting and preaching ftill. O my foul, if thou
rioft not write, yet ftudy what is written ; come
" with fixed thoughts, and beat thy brains on that
bleiled fuhjetft, that will make thee wife unto fal-
va'ion ; Paul accounted all things but dung or dogs
meat, for the excellency of the knowledge of Cht ill
Jefus our Lord, Phil. iii. 8- If thou didft truly
underftand theexcellency of this knowledge, thou
couldeft not but account all things lofs in compan-
ion of this one neceiTary thing.

SECT. II.

Of conftdering Jefus in that refptcl.

2- T ET us confider Jefus carrying on the

J j great work of our falvation during his life

It is not enough to ftudy and know, but we mull
mufe and meditate, and confider of it till we bring it
to fome profitable iffue. By meditating on Chrift, we
may feel or find a kind of infenfible change, we know
not how: as thofe that Hand in the fun for other
purpofes, they find themfelves lightened and heat-
ed ; fo in holy meditation our fouls may be alter-
ed and changed in a fecret infenfible way; there
is a virtue goes along with a ferious meditation, a
changing, transforming virtue ; and therefore look
farther, O my foul, have ftrong apprehenfions of
all thofe feveral pafTages of the life of Chrift.

1 . Confider the preaching of John Baptift : we
talk of ftrictnefs, but Ihew me among all the mi-
nifters or faints of this age, fuch a pattern of fanc-
tity and lingular aufterity; 'the fum of his fer-
mons, ivas repentance, and dereliclionof Jin, and
bringing forth fruits ivorthy of amendment of life.
In the promoting of which doclrine, he was a fevere
reprehender of the Pharifees, and Sadducees, and
Publicans, and foldiers, and indeed of all men,
but efpecially of thofe that remained in their im-
penitency, for againft them he denounced judg-
ment and fire unquenchable: oh! he had an ex-
cellent zeal, and a vehement fpirit in preaching ;
and the beft commentary upon all his fermons was
his own life 5 he was clothed in camels hair, his
meat was locufts and wild honey; he contemned
the world, refilled temptations, defpifed toaftume
falfe honours to himfelf, and in all pafTages was
a rare example of felf-denial and mortification ;
and by this means he made an excellent and apt
preparation for the Lord's coming. O my foul,
that thou wouldeft butfita whileunder thispreach-
er, or that thou wouldeft but ruminate and chew
the cud ; think over his fermons of repentance, and
righteoufnefs, and temperance, and 0} the judg-
ment to come; and fee what influence they have-
When Paul preached fuch a fermon to Felix, it
is faid, that he trembled, A els xxiv. 25. A fer-
mon of the chaff's burning ivith unquenchable fire,
is enough to make thy heart tremble, if power-
Ff2 fulf

228

Looting unto JESUS.

Chap. V.

fully delivered and affectionately received; but upon the head of our high prieft, went unto his

fee what effect doth it work on thy heartand life? beard, and thence fell to the borders of his gar-

Doft thou feel in thee a fpirit of n»o?tification ? ment ; for, as Chrilt our head felt thole effects in

Doft thou, with the Baptilt, die to the world ? manireftation, fo through Chritt do we believe the

Doft thou deny thy will of all its natural finlul de- like effects \n our very baptil'm : the heavens then,

fires ? Dolt thou abttain from pleafures and fen- (as it were) opened unto us, and the Holy Gholfc

the fuel and incentives of lints ? This is the work my foul, what a blefung is there in the baptifm of
or* meditation: it fir ft employs the understanding Chrift? And how mayeit thou fuck and be fatisfied
in confideration of things, and then the will in re- if thou wilt put thy meditation to the right ufe ?
ception of things, and both thefe in order to grace The baptifm of Chrift is a field of flowers, where-
andapiousconverfation. This meditation, which in is a world of privileges, as justification, adopti-
determines in notions or fpeculations of know- on, regeneration, fanctification, glorification. O
ledge, is like the v, inter fun that fhines, but warms then fix thy foul, at Jeaft on fome of thefe flow-
not. O my foul, confider on the preaching of this ers, and leave them not without carrying fome
prodromusor forerunnerof Chritt, till thou feeleft honey away with thee : if thou art in Chrilt, thou
this confideration to have fome warmth in thy art baptized into his death, and baptized into his
heart, and influence on thy foul, in order to ho- baptifm; thou partakeft of the fruit and efficacy,
linefs, felf-denial and mortification. both of his death, and life, and baptifm, and all.
2- Confidei of the baptifm of Chrift ; he that 3. Confider the faffing and temptation of Chritt

never finned was made fin for us, and fo it was
proper enough for Chrift to take upon him the fa-
crament of finners, or of repentance for fin ; but

in the wildernefs. Now, we fee what manner of
adverfary we have, how he fights, how he is re-
fitted, how overcome; inonealfault, Satan moves

efpecially was he baptized, that, in that fymbol he Chrift to doubt of his Father's providence, in ano-
might purify our nature, whofe ftains and guilt ther, to prefume on his Father's protection; and
he had undertaken. Confider of this, O my foul, whenneither diffidence nor prefumption can faften.
and bring it home to thyfelf: furely every foul upon Chrift, he fhali be tried with honour : and
that lives the life of grace, is born of water and thus he deals with us, if he cannot drive us down
the fpirit ; and to this purpofe, Chrilt, who is our todefpair, he labours to lift us up to prefumption ;
life, went down into the waters of baptifm, that and if neither of theie prevail, then he brings out
we who deicend after him, might find the effects pieatures, profits, honours, temptations on the
of it, as, pardon of fin, adoption unto the cove- right-hand, which are indeed molt dangerous. O
nant of grace, and holinefs of life. Had not my foul, wnilit thou art in this warfare, here's thy
Chrift been baptized, what virtue had thdre been condition; temptations, like waves, break one on
in our baptifm? As itbecame him to fulfil ailrigh- the neck of another : if the devil was fobufy with
teoufnefs, Matth. iii. 15. And therefore he mutt Chrift, howfnouideft thou hope to be free ? How
needs be baptized; fo he fulfilled it not for him- niayeft thou account, that the repulfeofone temp-
felf but for us : Chrilt's obedience in fulfilling the taiion will but invite to another ? Weil, but here's
law, is imputed to all that believe unto righteouf- thy comfort, thou haft fuch a Saviour, Heb iv.
nefs, as if themfelves had fulfilled, fo that he was 15,16. As was in all things tempted in like fort,
baptized for us, and the virtue of his baptifm is y t without fin ; bow boldly therefore mayejl thou go
derived unto us. O the fweets of this meditation! to the throne of s^race to receive mercy, and tofnd
Chrift was baptized, and, when baptized, the hea- grace to help in time of need? Chrift was tempted
1'tns were opened, and the Holy Ghojl defcended, that he might fuccour them that are tempted : ne-
and a voice from heaven proclaimed him to be the ver art thou tempted, O my foul, but Chrift is with
Son of God, undone, in whom the Father was thee in the temptation : he hath fent his Spirit in-
wtll f leafed ; and the fame ointment that was caft to thy heart to make interceflion for thee there,

and

Carrying on the great Work of Mans Salvation until his Suffering and Dying.

and he himfelf is in heaven, making interceiiion
and praying tor thee there ; yea, his own expe-
rience of temptations hath id wrought it in his
heart, that his love and mercy is molt of all at
work when thou art tempted moil. As dear pa-
rents are ever tender of their children, but then
efpecially when they are fick and weak, and out bfc. It is only the fpiritual men can know thefe

2/9

Chryfoftome, fometimesfpeakingof the more hid-
den and choice principles of Chi iftianity, he ufeth
this phraie, Sciunt :niiiatiquiddico, Thofe that are
initiated or admitted into our myfteries, know 'what
I mean: ^ So may the minifters of Chrii't, preaching
ot thefe inward manifestations, lay, Sciunt initiati,

of frame ; fb, though Chrift be always tender of
his people, yet then efpecially when their fouls are
fick and under a temptation. Oh, then his bowels
yearn over them indeed.

4. Confider Chrift's firfc manifeftations by his
feveral witneifes ; we have heard of his witneifes"
from heaven, the Father, Son, and Holy Ghoft,
and of his witneifes on earth, the baptift, his dif-
ciples, and the works that he did in his Father's
name ; and all thefe witneifes being lively held
forth in the preaching of the goipel, they are wit-
neiTes to us ; even to this day is Chriit manifefted
to us ; yea, and if we are Chrift's, even to this
day is Chriit manifefted within us. O my foul, con-
fider this above all the reft ! O ! it is this manifefta-
tion within that concerns thee moil, Gal. iv. 6.

things, ror they are lpiritually decerned. O my
foul, meditate on this until thou ieeieit God's Spi-
rit working in thy fpirit thefe inward, gracious, glo-
rious manii eftations. It is Cbrijt in thee is the
hope oj glory.

5. Confider Chrift's whipping the buyers and.
fellers out of the temple. Sometimes, O my foul,
thou art in fecret, and foraetirties thou art in the
aflemblies of God's people ; and if thou art in du-
ty, wherefoever thou art, confider the efpecial pre-
fence of Chriit; and what is that but the prefence
of his Spirit, and the prefence of his angels ? 1.
The prefence of his Spirit ; this we know by his
working in us ; certainly the Spirit doth not only-
hover over us, but worketh in us : how in us? I
anfwer, by his quickning, feeding, cheriihing, heal—

Becmufeye are Jons, God bath fent forth the Spirit ing, mollifying, melting, comforting. In this man
of his Son into your hearts. If Chriit be not mani- ner he worksinus when weareinordinances. Why

now is he (I hope) riding with triumphing in the

fefted in thy heart by his blefTed Spirit, thou art
no fon of God ; and therefore the apoftle puts thee
ferioufly on this trial, 2 Cor. xiii. 5. Examine
your f elves whether ye he in the faith ; prove your-
I rives ; knovuye not your ovjnf elves, bow that Chrifl
Jrfus is inyou, except ye he reprobates ? Is Chrift
manifefted in thee ; Surely this is more than Chrift
manifefted to thee ; the bare hiftery is the mani-
feftation of Chrift unto thee ; but there's a myf-
tety in the inward manifeftation. The apoftle
fpeaking of the faints, he adds, Col. i. 27. To-

pe; riding
midft of the aifembly • now is he in his chariot ; in-
his throne j in the hearts of his people j and there-
fore away, away, with all buyers and fellers out of
that templeof the HolyGhoft. — 2. The pretence
ot Chriit is the prefence of his angel-, ; as a king is
where his court is, fo is Chrift, the King oi kings,
efpecially prefent where his b gels-pitch

their tents. And the prefence of angel.- Is worthy
(O my foul) of thy consideration. Certain!)- ihty-
areminii'teringfpirits, that have a work to do upon

whom God would make known ivhat is the riches of thy inward man : I grant the Spirit of Chrift
the glory of this myftery among the Gentiles, which
is, Chrifl in you the hope of glory. Oh the riches
of the glory of this myftery ! confider it,. O, my
foul, God might have thut thee up in blindneis
with the world, or he might only have given thee
parts and gifts ; or at moi't he might have enlight-
ened thy reafon, to have taken in the outward no-
tions of the gofpel : but hath he revealed Chrift
in thee ! hath he let thee fee into the wonders of
his glory ? Hath he given thee the light of his g!o->
ry within? Oh, this argues the witnefs of Chrift's
Spirit! this only the experimental Chriftian feels.

only enlighten the undemanding, and determine
the will elfeftually j it is he only can bend and
turn, and form the. mind which way foever he
pleafeth ; but the angels can fpeak alio to thy fpi-
ritual parts ; and though the fpirit only determine,
yet their (peaking carries a power with it.

By way of digreilion, it is a fine ikill to know
how the angels can fpeak to us, and how we may
know when they fpeak, and how we may difceru
what is fpoken l>y the immediate infpiration of the
Spirit, and what by the mediation of the angels.

i. How do the angels fpeak to us? We muft

conceit -

Looking unto J E S US.

130

conceive if we underiland this, 1. That the images,
or phantal'ms of things received by the outward
fenfes , arc kept and pi elei ved by the inward ienies,
as the fpectes offounds, offharJes, or whatibever
elfe. 2. That the images or phantafms fo kept,
may be fo moved by our fpiriis, or humours, or
fome extrinfical things, as that they may move the
fancy, and provoke it £0 reprefent, and conceive
i'ucli thing.- as neither appear, nor are at that time
perceived by any outward feme at all. 1 his ap-
pears, 1. In our ordinary cou tie, as we can fit in
the dark, where we hear and lee nothing, and yet
tlrere we can multiply a fancy in injinitutn, by an
aft ofour own will z- This appears i* our dreams,
when though we hear or fee nothing, yet the hu-
mour can ii.ir up the memory of things, and pro-
\oke our fancies to the apprehenlion of this or
that. 3. This appears alfo in ficknefs, which alter-
ing the body, and the humours, and fo troubling
the fancy, it begets ftrange fancies, and makes
dreadfufand fearful leprefentauons unto us. Now,
this we mull know, that whatibever an inferior
power can do, that a fuperior power can do much
more ; whatoever an act of our own will, or na-
tural dreams, or preternatural ficknels can do, that
the angels can do molt orderly and efficacioufly :
they know exactly how the fpirits and humours
mud be moved, the images or phantafms may be
applied to fuch or fuch conceptions or apprehen-
fions, molt accommodate and fitted for the know-
ledge of what truth they would fuggeft. So that
to me here is the difference between the converfe
of men and angels ; men can fpeak to our under-
ltandings, by the mediation of our external fenfes,
but angels go a nearer way to work, and fpeak to
the internals firft of all ; they do no more but come
into the memory, (the treafurer of all our phan-
rafms and imaginations) and there make fuch and
fuch compofitions, even as they pleafe ; and then
the underltanding takes them oft", and reads what
;. written, without more ado.

2. How may we know when the angels fpeak
to us ? I confefs it is an hard queltion, and eafily
it cannot be folved ; only fome conjecture we may
Lave, as in a cafe of evil ; thou art in a way of fin,
«nd near to fall into it, it may be on a fudden thou
I rareff within thee fome contrary whifperings,
v. Inch alfo are above the whifperings of a natural
icience, common to the wicked : or in cafe of

Ch,

good, it may be on a fudden thou hearefr, within
thee, fome independent fupernatutal perfuafions
and reaib.nings to this or that good, or to this or
that object, which may more eafily lead thee to
choofe the good. In thefe cafes thou m aye it con-
jecturelv think that thefe whifperings or motions
are of the angels of God. Boddin tells us a ftory
of one who defired of God a guidance and afliit-
ance of an angel ; and accordingly he had fenfible
manifestations of a fpirit that aihlled him, and fol-
lowed him till his death ; if in company he fpake
any unwary words, he was lure to be advertifed
and reproved for it by a dream in the night ; or
if he read any book that was not good, the angel
would itrike upon the book, to caufe him to leave
it.

3. But how (hould we difcern what is fpoken
by the immediate infpiration of the Spirit, and
what by the mediation of the angels ? Here indeed
we are at a itand, and therefore my beft refolution
is that of Calvin, ' That in fuch fecrets we Ihould
' keep one rule of modefty and fobriety, and that
' we ihould neither fpeak, nor think, nor yet de-
' fire to know any other thing than fuch as hath
' been taught us by God's word.' I know not any
great ufe there may be of this queltion, and there-
fore I ihall not amufe myftlf in giving any account
of it, only thefe remain as fure truths. 1. That
the things communicated to our inward man, (I
mean thofe inward motions and fuggeftions to ho-
linefs and obedience) are frequently and ufually
by the administration of angels. 2. That the fame-
things communicated to our inward man, are ever
originally and piimarily from the Spirit of Chriit;
and hence it is, that commonly we put them all
on that fcore, we give them all to Chriit's Spirit.
3. That 'tis proper to the Spirit to enlighten the
underltanding, and to determine the will effectual-
ly : the angels are but citterns, the fpirit is the
fountain: the angels may fpeak and move us to
our duties, but the blefiing, the efficacy is of the
Spirit j and in this refpect we leave to Chriit and
his Spirit the all in all. Well then, O my foul,
confider (efpeciallyinchurch-aiTemblies,andin the
enjoyment of ordinances) the efpecial prefence of
Chrift, in the prefence of his Spirit, and in the
prefence of his angels: What? Dolt thou feel
any ftirrings, actings, movings in thy fpirit? Dolt
thou feel any quickning, warming, feeding, che-

nfliing,

Carrying on the great Work of Man s Salvatisn until his Suffering and Dying.

*3l

rifhing, healing, mollifying, melting, comforting,
lhengthening in thy inward parts ? Say then, Sure-
ly the Lord is in this place, Gen. xxviii. 16, 17.
This is none other hut the houfe of God, this is the
gate of heaven. O here is the Spirit, and here are
the angels, afcending and descending; and there-
fore avoid, Satan! avoid, all prophane thoughts,
and earthly-mindednefs! avoid dulnefs, deadnefs,
drowfineis ! avoid looienefs, lafcivioufnefs, and all
irreverence, Becauje of tin angels, 1 Cor. xi. 10.
And becaufe of the Spirit ; and becauieof the efpe-
cial prefence of Chrift, which includes them both.
6. Confider the preaching of Chrift. O the
admirable fermons of this great prophet? The
fpoufe tells us, Cant. v. 13. His lips like lilies
dropped fweet-fmelling myrrh. His doctrine was
fweet as the lilies, and found as the myrrh. His
lips were like lili:s, as certain odoriferous lilies,
that call forth afweet-fmelling favour. They were
full of heavenly grace and fweetnefs. Grace, faith
the Pfalmift, was poured into his lips, and they
dropped fweet-fmelling myrrh, Pfal. xlv. 2. The
nature of this herb is to keep from putrefaction ;
as it is found itfelf, fo it makes other things found:
error is of a putrefying nature, corrupting, and de-
filing the foul ; but the doctrine of Chrift keeps
the foul found ; it is the foul's prefervative, it
keeps the foul free from all corruption and defile-
ment. See here the prophetical office of Chrift
held forth in fimilitudes, his lips were ever drop-
ping, diftilling, publifhing fweet and found truths.

Read and perufe thofe fermons he hath left

on record ; yea ruminate and meditate on them
in order to piety and an holy life. How fweet
wasthefirft fermon of Chrift, Matth. iv. 17. Re-
pent, for the kingdom of heaven is at hand? And
how fpiritual was that fermon of Chrift, John iii.
3. Except n man he horn again, he cannot fee the
kingdom of God? It may be thou art a doctor, a
mailer of Ifrael, thou art a learned fcholar, thou
art a man of parts and abilities in other things; it
may be thou haft read fo long in the Bible, thou
haft heard fo many, and fo many fermons, &c.
But, ah miferable foul, it may be all the work is
to do ftill within. Come, fay this fermon of Chrift
unto thine own foul, ' Unlefs I be born again, I
' cannot enter into heaven Born again, O Lord,
' what is that ? Was ever fuch a thing done upon
' me? Was ever I caft into the pangs nf a new

' birth? And continued I in thofe pangs until Chrift
' Jefus was formed in me ? Are old things dor.e
' away, and are all things now become new? Is
' the old man, the old lufts, the old converfation
' quite abandoned and left ? Are my principles
' new ? My aims and ends new ? My life and con-
' verfation new ?.' Thus I might paraphrafe on all
the fermons, but I intend brevity; only confi-
der, O my foul, as if this fermon, and all the
reft had been preached to thee : reliffi Chrift fund-
ing by thee, and opening his mouth, and teaching
thee, thus and thus : furely there is a ipeaking of
Chrift from heaven, Heb. xii. 2^ See that ye re-
fufe not him (faith the apoftle) that fpeqketh from
heaven. And befides, he hath his minifters here
on earth, and they are daily preaching over thefe
fermons of Chrift, again and again : they preach
fuch things as were Firji fpoken by the Lord him-
Jelf, Heb. ii. 3. They befeech, and pray thee in
Chriffs ftead, 2 Cor. v. 20. O then, Meditate
on thefe things, and give thyfelf ■wholly to them,
that thy profiting may appear to all, 1 Tim. iv. 15.
7. Confider the miracles of Chrift in purfuance
of the doctrines delivered in his bleffed fermons.
Here's a world of matter to run over ; fuch mira-
cles were done by Chrift as never man did before.
Mofes indeed fmote the rock, and the waters gufh-
ed out, but he could not turn that water into wine ;
Elifha raifed a child that was dead, to life ; but
Jefus raifed one who had been dead four days, yea
who was buried and corrupted : Elias and Samuel,
and all the prophets, and the fuccellion of the high
priefts in both the temples, put all together, never
did fomany, and lb great miracles as Jefus did : he
turned water into wine ; he healed the nobleman's
fon even at the point of death ; he cured the le-
prous by his touch ; he made the lame man to
walk ; and the crooked limbs to become ftraight ;
he made habitual difeafes, and inveterate, of eigh-
teen years continuance, and once of thirty eight
years, to difappear at his Ipeaking, even as dark-
nefsat the brightnefs of the fun ; he fed thoufands
of people with two final! fifties, and live loaves :
he caft out devils, and commanded them whither-
foever he pleafed; he reftored fight to the blind.
In a word, he did fuch miracles as no man elfe e-
ver did ; and the poor blind man proved it by in-
ftanceof himfelf, John ix. 23. It was never heard
that any man opened the eyes of one that was horn

blind

tit

Looking unto JESUS.

hVnd O my foul, confider of thefe miracles, and quainted with Chrift, the Gentiles walk in nothing
believe that dodrine which was ratified with argu- but fin; O then what a love is this, that God
nients from above! how fhouldelt thou butai.ent mould ever have a thought or good will towards
to all thofe myfterious truths which were fo ltrong- thee ? Surely this is one of the great myferies of
ly confirmed by an Almighty hand ?— What, dolt godlinejs, God manijejled in the Jiejh, Jujtijied in
thou think ofa meditation needlels in this refpect ? the Spirit., jeenof ongeh,^ preached unto the Gen-
Art thou fully fatishedoi the truth ot lcriptures ?
It is weil ; I hope thou art ; and yet who knows
how ibon thou mayelt be put to it by an enemy,
or a ftrong temptation? One can tell us in print,
' Some are now talkingol a toleration of all religi-

* o:is ; and fonie defire that the Jews may have a

* free commerce amongft us :' it is good therefore
to be well armed at this point ; and the bell: argu-
ment to prove the verity or the gofpel, next to the
inward teftimony of the Spirit, is this demonftrati-
on, or common place of the miracles ot Chrift.

8. Confider Chriit's ordination of his apoftles,
Luke vi. 13. He chofe twelve, ixihom he named
tipojUes : and what was the office of thefe apoftles,
but to go and teach all nations? Mat. xxviii. 19.
The gofpel was firft preached in Jewry, but af-
terwards the found of it came unto us. Micah iv.
2- Out of 'Lion /hall go forth the laiu, and the
•word of the Lord from Jerujalem. Gildas affirms
plainly, ' That Britain received the gofpel in the
' time of Tiberius, under whom Chrift fuffered :
' and that Jofeph of Arimathea, after the difper-
4 fion of the Jews, was fent of Philip the apoftle

tiles, 1 Tint. iii. 16. W hat ? That linners, and
the worit of linners, fhould be made the fub|ects
of the utmoft dilcovery of Chrift and of the gofpel
of Chrift ? This is a myitery indeed ; had Chrift
lent hisapoitles to proclaim the riches of his grace
to forue Jews only, or to lome unfpotted fouls a-
mong the Gentiles (if any fuch were) whole hearts
might prefently have lallen down before it; this
had been fomethingfuitable, but, that tinners of
the Gentiles, that children of wrath fhould be the
fubjedt of this great delign, O the myftery ! a. d.
4 Go, my apoiiies, into all the nations of the world ;
' and amongft them all, go into Britain, into that
4 corner of the world, England, and there open
' the myitery of Chritt, there preach life, and re-
' conciliation, and redemption, and glorification to
1 thofe poor fouls ; lay you (or at lealt forae of you)

* the foundation of the Chriltian faith amonglt
' thofe heathens, thofe linners of the Gentiles ; and
4 after you, I will raife up fome other minitters of

• the gofpel to confirm the fams : yea, in the lait
' times, I will raife up many worthies, as Jewell,
' Ulher, Downham, Perkins, Hooker, Rogers,

from France to Britain, and here remained in 4 Shepherd, Bolton, Afh,Whittaker,&c. Who lhall

* this land all his time. Nicephorus adds [Niceph

* 1. 2- c. 40.] That Simon Zelotes did fpread the

* gofpel of Chrift to the weft ocean, and brought

* the fame into the ifles. of Britain.' Howfoever
it was brought hither, of this we are fure ; that

4 be as bright ttarsin the firmament of that church ;
4 and after them will I raife up others to difcover
4 this great defign to their generations, amongft
4 whom fhall live fuch and fuch men, fuch and
4 fuch women.' (And herein, O my foul, think

Chrift was firft difcovered to his apoftles, and from of thyfelf, and if thou wilt, of thy own family
the apoftles was difcovered to our fore-fathers, and and relations) ' for I owe a good will towards Eng-
from them unto us, and from us will be the dif- ' land ; it lhall be laid of England, as fometimes
covery to others to the end of the world. O the ' of Zion, Out of England, the perfe&ion of beau-
goodnefsof God in Chrift ! what? That repen- 4 ty, hath God finned.' Pial. 1. 2. O my foul,
pent ante andremiffion of fins fhould he preached in how fhouldelt thou be ravilhed in this one medita-
his name, beginning at Jerufalem, and afterwards tion? What? That Chrift fhould caufe the Sun
umong all nations, Luke xxiv. 47. Of what near of his gofpel to come into this Zodiac, and that
concernment, O my foul, is this to thee ? What now in thefe latter times (when that fun is let in Zi-
artthoubut a finner of the Gentiles? Underftand on, where it tint arole) it fhould makeanoon with
that term ; when the apoftle would exprefs the us, and fhine more brightly here (for ought 1 know,
greateft finners that the world had, he calls them or can yet learn) than in any other nation, coun-
Jinners of the Gentiles, Gal. ii. 15. Why? The try, kingdom, throughout all the world. Rom.
Gentiles knew not God, the Gentiles wereunac- xi. 33. Oh the depth of the riches both of the ivif-

dem

Carrying on the great Work of Man's Salvation until bis Suffering and Dying. 233

dom and counfel of God ; botv unfearchable are his
judgments, and his ways pafi finding out ?

9. Confider (Thrift's reception of finners. He
fent forth his apoftles to call them in, and if they
would but come, how ready was he to receive
them ? This was Chrift's errand from heaven, this
was the work he came to do, John vi. 38, 39 /
came dotun from heaven, not to do mine ozvn %uill,
but the will of him that fent me. And this is the
Father's ivillivhich hathjent me, that of alltvbicb
he hath given me I Jhould lofe nothing. He mull
receive all his Father gives him, but he muft lofe
none ; Chrift mul> give an account to God the Fa-
ther of all which he hath given him, and this will
be his account, John xvii. 22- Thofe that thougav-
ejl me I have kipt, and none of them is lofi. Ah,
poor foul ! why lhouldeft thou defpair becaufe of
fin ? Look on Chrift as fpreading out both his arms
to receive thee to him ; look on the gracious nature
and difpofition that is in Chriit ; look on the office
of Chrift; it is an office of faving and (hewing
mercy, that Chrift hath undertaken ; it is an of-
fice to receive finners, yea, to feek, and to fave
that zvhich ivaslojl, Lukexix. 10. To bring home
ftraying fouls to God, to be the great Peace-ma-
ker between God and man; to reconcile God to
man, and man to God, and fo to be the Head and
Hufband of his people. Certainly the devil ftrange-
ly wrongeth many a poor troubled foul, that he
can bring them to have hard thoughts and fufpici~
ous thoughts of Jefus Chrift. How can they more
contradift the office of Chrift ? How can they more
contradift the gofpel-defcription of Chrift, than to
think him a deftroyer of his creatures, one that
watcheth for their haltings, and one that hath
more mind to hurt than help them ? Away, away,
with all prejudicate opinions ! Refolve, O my foul,
to throw thyfelf on him for life and for falvation :
why, if thou wilt but come, he hath promifed
freely to make thee welcome ; all the day long he
ftretcheth out his arms, and would fain gather thee
and all others into his fweet embraces.

10. Confider the eafinefs of his yoke, and the
liehtnefs of his burden. Many a one is willing to
take Jefus as their Saviour, but they ate unwilling
to take him on his fweet terms : oh, they imagine
it an hard talk, and an heavy burden, Who may
endure it? It was otherwife with Chrift, Pfalm
fcl- 8. / do delight to do thy -will, O my Gid; and

it is otherwife with Chriftians, for his command-
ments are not grievous, faith John, 1 John v.
3. And therefore David calls on others to try
this truth, Pfal. xxxiv. 8. Oh tajle, and fee hew
good the Lord is. It is faid of Mr. Saunders, that
a little before his death and martyrdom, he told
his wife, ' That he had no riches to leave her,
' but that treafure of tafting how fweet Chrift is to
* hungry conlciences : and of that, (faid he) as 1
' feel l'ome part, and I would feel more, fo I be-
4 queath it unto thee, and to the reft of my belov-
ed in Chrift,' Acl. 1$ Mon. Folio 1361. O my
foul, if thou canft but tafte, thou wilt find a world
or fweetnefs in Chrift's ways ? there is fweetnefs
in the word, Pfal. cxix. 103. Hotufiueet-are thy
vjords to my tajle, yea, fweet er than honey to my
mouth? There is fweetnefs in prayer. Haft thou
not known the time that tl\ou haft touched the
hem of Chrift's garment, and tafted of the joys
of heaven in prayer ? Haft thou not feen heaven
cleft, and Chrift fitting at God's right hand ? Roni-
X. 12. Surely the Lord is rich to all them that call
upon him. There is fweetnefs in meditation : fome
call this very duty, the faints paftime, which re-
creates and perfumes the tired fpirits: Now, O
my foul, thou art in the exercife of this duty, now
thou art in the meditation of the eafinefs of Chrift's
burden, and of the fweetnefs of his ways. Tell me,
is there nothing of heaven in this meditation ? Is it
fweet, or is it bitter to thy foul ? Thou mayeft read
in fcripture of many admirable effects of meditati-
on, as, that it confirms our knowledge, Pfal. cxix.
99. / have more under/landing than all my teach-
ers, for thy teflimonies are my meditation : That
it inflames our love, Verfe 97. Oh, hovu love 1 thy
lavj ? It is my meditation all the day. That it cafts
a fweet influence on our lives, Verfe 15. / ivill
meditate on thy precepts, and have rcfpecl unto thy
•ways. ^ What, is it thus with thee ? Canft thou
fay, with David, Pfal. civ 34. My meditation of
bimfhall be fweet? And Pfal. xciv. 19. In the
multitude of my thoughts voithin me, thy comforts
exceedingly delight my foul Why then, thou haft
truly tafted of God's goodnefs, thou haft adual
difcoveries of the fweetnefs of God's ways ; thou
haft experienced this truth, that his yoke is eafy,
and his burden is light, Matth. xi. 30. that his
nvays are -ways ofpleafantnefs, and all his paths
are peace, Prov. iii. 17. Oh, if men did but know
G g v bat

*3 +

Looking unto JESUS-

Ch,

what ravilLing fweetnefs were in the ways of God,
they could not but embrace them, and efteem one
dafsfociety ivith Jefus Cbriji, (as Caracciblusdid)
better than all the gold in the nvorld.

II. Confider the holinefs of Chrift's nature, and
the holinefs of Chrift's life. i. For the holinefs
of his nature, if thou couldeft but clearly fee it,
what work would it make irr thy breait ? Chrift's
inward beauty would ravifli love out of the devils,
if they had but g;ace to fee his beauty ; yea, he
would lead captive all hearts in hell, if they had
hut eyes to behold his lovelinefs. O what a flow-
er ? V\ hat a rofe of love and light is the Lord Je-
fus Chrill ? Cant. V. IO. My beloved is white arid

y, (laid the fpoufe) the chiefeft. of ten thou-
fand. Summon before Chrift, fair angels, glori-
fied spirits, the azure heavens, the lightfome liars,
all the delicious flowers, gardens, meadows, for-
efts, feas, mountains, birds, beads, yea, and all
the fons of men, as they fhould have been in the
world of innocency, and let them all ftand in their
higheft excellency before Jefus Chrift, and what
are they ? The faints in glory now fee the face of
Chrift, Rev. xxii. 4. (i.e.) They fee all the dig-
nity, beauty that is in Chrift ; and they are fo ta-
ken with his fight, that they do nothing elfe but
flare, and gaze, and behold his face for ages, and
yet they are never fatisfied with beholding ; fup-
pofe they could wear out their eyes, at their eye-
holes in beholding Chrift, they fhould (till defire
to fee more. O this lovelinefs of Chrift ravifhes
the fouls of the glorified ; how is it, O my foul,
that thou art nottaken with this meditation? But,
2- Go from the holinefs of his nature to the holi-

of his life, it may be that will make deep im-
preffions on thy fpirit ; confider his charity, his
ielf-denial, his contempt of the world, his mercy,
his bounty, his meeknefs, his pity, his humility,
his obedience to his Father. A fruitful meditation
on thefe particulars, cannot but caufe fome refem-
blunce within, and muke thee like Chrift. O the
wonder, that any fhould difclaim the active obe-
dience of Chrift, as to his own justification ! away,
away with thefe cavils, and confider the obedience
of Chrift in relation to thyfelf, Gal. iv. 4. God
feat forth his Son, made of a woman, made un-
der the law, to re, Levi them that were under the
iaiv, tint <we might receive the adoption of Jons.
It U a fweet note of Dr. Andrew;, ' Chrift made

' under the law, (i. e ) under the whole law, the
' one half of the law, (which is the directive part)
' he was made under that, and fatisfied it by the
' innocency of his life, without breaking one jot
' or tittle of the law, and he fo anfwers that part,
4 as it might be the principal ; the other half the
' law, (which is the penalty) he was under that
' alfo, and fatisfied it, by liiffering a wrongful
' death, no way deferved or ttue by him ; and fo
' he anfwered that part, as it might be theforfei-
' ture. But if we come now to afk, for whom is
' all this ? It is only for us, that we might be re-
' deemed and adopted ; redeemed from all evil,
' and adopted or interefted into all good.' If this
be fo, O wdio would, for a world of gold, lofe the
influence and the benefit of Chrift's active obedi-
ence ? Confider of this, O my foul, till thou feel-
eft fome virtue to come out of Chrift's life into thy
fclf.

SECT. III. •

Of defiling after Jefus in that refpeSl.

3. T ET us defire after Jefus, carrying on the

J j work of our falvation in his life : it is not

enough to know and confider, but we muft defire ;
our meditation of Chrift fhould draw forth our
affections to Chrift; and ainongft all affections, I
place this firft of all, a defire after Chrift.

But what is it in Chrift's life that is fo definable ?
I anfwer, Every paflage cw particular named ; yea,
every thing of Chrift is defirable (named or un-
named) ; all that concerns Chrift in any kind what-
foever (if to the former particulars I fhould add
a thoufand and a thoufand more) it is very preci-
ous, and excellent, and necelTary, and profitable,
and comfortable, and therefore defirable : but to
put them in order,

1. The meaneft things of Chrift are defirable
things ; the very filings of gold, the duft or fpar-
kles of precious ftones are of real price and value,
yea of much worth: yea, the very leaves of the
tree of life are healing ; the very hem of Chrift's
garment, but even touched, fends forth its virtue .-
the meaneft and worft things of Chrift are incom-
parably to be defired above all things : the duft of
Zion ; the very ground that Chrift's feet treadeth
on ; any thing that hath the pooreft relation to
Jefus Cnvift, it is denrable lor hiui. Hence we

read,

Cr.rryii:^ on the great Work of Man 's Salvation until his Suffering and Dying.

iy.

read, that one poor woman fought no more of
him but to waih thrift's feet, and to kifs them ;
another woman breathes out thefe defires arrer
Chrift, Matth. ix. 21. If I may but touch the hem
of his garment, I jl alloc whole. Mary Magdalene
iought only to have hcv arms tilled with his dtad
body : Joleph of Ajhnaihea was ot the lame mind.
O the bloody winning-meet, together with the
dead and torn body oi Chrift in his arms are rnoft
precious and twee c. Chriu's clay is diver j and
his brais gold ; John the baptitl thinks it an ho-
nour to unloofe the latchet of his jhoes , John i. 2 7-
David, though he was a great prophet, and ap-
pointed to ben king over lirael, yet his foul pants
tiius, Pi aim lxxxiv. 10. O that i might he jo near
the Lor J, as to he a door-keeper in the houje of my
God. Yea, he puts an happinefs on the fparrow^
and the fwallow, that may build their nelts befidcs
the Lord's altar, Pfal. lxxxiv. 3.

2- The more considerable actions of Chriil: are
efpeciaily deniable. Oh mv foul, wouldeft thou
but run through his life, and confider lb me of his
more eminent actions, in relation to his friends,
or in relation to his enemies, what defires would
thefe kindle in thine heart after Chrift ? 1 . To his
friends, he was fweet and indulgent ; where there
weie any beginnings of grace he did encourage it;
fo was the prophecy, Matth. xii. 20. A bruijed
reed Jh all he not break, and fmoaking flax jhall he
not quench : nay, where there was buta reprefen-
tation of grace, he feemed to accept of it : thus,
when the young man came and faid, Mark x. 17.
What good thing Jhall I do to inherit eternal life ?
he embraced him, and made much of him, verfe
2 i • Then jfe/us b, holding him, he loved him. A nd
lb the Scribe, that afoed him, Which is the fir ft
commandment of all? Mark xii. 28 In the con-
cluiion Chriil told him, Thou art not far from the
kingdom of God, verfe 34. He laboured to pull
him further, in telling him, he was not far from
heaven and glory. And fo the people that fainted
for the bread of life, that were Scattered abroad as
Jheep having no Jljepberd, Matth. ix. 36. He was
mpved ivith compafjion on them, [eoplagnifthe
afdton.] He was bowelled in heart; his very
bowels were moved within him. 2. To his ene-
mies, he was kind and merciful ; many a time he
djfcoyers himfelf moll of all unto fmners; he was
nev er more familiar with any at firft acquaintance,

than with the woman of Samaria that was an adul-
terefa; and Mary that had been a finner, bow
lweetly did he appear to her at the very lirft view ?
How ready was he to receive finners ? How rea-
dy to pardon and forgive finners ? How graci-
ous to finners after the pardon and forgiven^fs of
fin r See it in Peter, he never caft him in the teeth
with his apoftafy. He never upbraided him with
it: he never fo much as tells him of it, only he
looks upon him, and afterwards, Lpveft thou me?
O 1 'eter, loveft thou me ? Why, I eter, loveft thou
me? Often he was wronged and injured by men,
but what then ? Was he all on an heat ? Did he
call lor fire down from heaven to deltroy them ?
Indeed his difciples, being more flefli than 1'phit,
would fain have had it lb : but he fweetly re-
plies, O ! you know not what Jpirits ye are of :
the f on of man is not come to deftroy mens lives, but
to jave them, Luke ix. 55, 56. Sometimes we find
him fhedding tears for thofe very perfons that
fried his precious blood, Oh Jerufalem, Jerufa-

lem, &c Ifthouhadft known, even thou, at

leaft in this thy day, the things belonging to thy
peace, &c Why, O my foul, if thou wouldeft but
run though fuch pallages as thefe, how defirable
are they? Well might they ft ng in that day in
the land of Judah, Ifa. xxvi. i, 8. In the way
of thy judgments, O Lord, have we waited for thee,
the deft re of our foul is to thy name, and to the re-
membrance of thee.

3. The ever-blelled and holy perfon of Chriil
is defirable above all, Cant. v. 10, 16. My be-
loved is white and ruddy, the chief eft of ten thou-
fands, — Tea, he is altogether lovely or defirable:
fo Vatablus renders it, Chrift us eft tola deftderia,
Chriil is all defires. If the adions of Chrift be de-
firable, what mull himfelf be? If the parings of
his bread be fo fweet, what mult the great loaf,
Chriil himfelf, be ? Chriil is admirable in aclion
and perfon, but above all, his perfon is molt ad-
mirable; no creature in the world yields the like
reprefentation of God,as the perfon of Jefus Chrift ^
He is the exprefs image of the perfon of his Father,
Heb. i. 3. As the print of the feal on the wax is
the exprefs image of the feal itfelf, fo is Chrift the
higheft reprefentation of God ; he makes fimilitude
to him, who otherwife is without all fimilitude.
And hence it is that Chrift is called the ftandard*
bearer of ten thoufands, Cant. v. 10. All excel-
G g 2 lencic'"

2$6

Looking unto J E S US.

Ch.

lencies are gathered up in Chrift, as beams in the
fun. Come, poor foul! thy eyes run to and fro
in the world, to find comfort and happinefs ; thou
defireft after worldly honour, worldly pleafure,
worldly profits, cafl thy eyes back, and fee hea-
ven and earth in one; look, if thou wilt, at what
thy vaft thoughts can fancy, not only in this world,
but in the world to come ; or, if thou canft ima-
gine more variety, fee that, and infinitely more,
thining forth from the perfon of the Lord Jefus
Chrift. No wonder if the faints adore him. No won-
der if the angels ftand amazed at him. No won-
der if all creatures vail all their glory to him. Oh !
what are ail things in the world to Jefus Chrift ?
Paul compares them together, [ta panto], all
things with this one thing, Phil. iii. 8. And I
account all things but lofs, for the excellency of the
knozv/edgecfChriJl. [And I count all things] Sure-
ly all things is the greateft count that can be caft
up, for it includeth all prices, all fums ; it takes
in earth, and heaven, and all therein, that are but
as created things, q. d. Nations, and all nations ;
gold, and all gold; jewels, and all jewels; an-
gels, and all angels: all thefe, and every all be-
iides all thefe ; what are they in comparifon of
Chrift, but as feathers, dung, fhadows, nothing ?
If there be any thing worthy a wifti, it is eminently,
tranfcendently, originally in the Lord Jefus Chrift :
there is no honour, no felicity, like that which
Chrift hath ; fome are fons, Chrift is an only fon ;
fome are kings, but Chrift is King of kings, fome
are honourable, none above angels, Chrift is above
angels and archangels, Heb. i. 5. To -which of the
angels faid he at any time, Thou art my Son, this
day have I begot ten thee ? Some are wealthy, Chrift
hathallthelheeponathoufand hills; the very ut-
nioft parts of the earth are his: fome are beautiful,
Chrift is the faireft of all the children of men ; he
is fpiritually fair, he is all glorious within : if the
beauty of the angels (which 1 believe are the beau-
tifulleft creatures the world has) mould be com-
pared with the beauty of Chrift, which confiits in
the perfection of the divine nature, and in the per-
fection of his human nature, and in the perfection
of the graces of his Spirit, they would be but as
lumps of darknefs : the brighten: cherub is forced
to fltreen his face from the dazzling and fhining
brightnefs of the glory of Chrift : alas! the che-
lubims and feraphhns arc but as fpangles and twink-

ling ftars in the canopy of heaven, but Chrift is
the Sun of righteoufnefs, that at once illuminates
and drowns them all.

Come then, caft up thy defires after Chrift,
breathe, O my foul, after the enjoyments of this
Chrift ; fling up to heaven fome divine ejaculati-
ons, * Oh that this Chrift v/ere mine ! Oh that the
actions of Chrift, and the perfon of Chiift were
mine ; Oh that all he faid and all he did, and
all he were from top to toe were mine ! Oh that
I had the filver wings of a dove, that in all my
wants I might fly into the bofom of this Chrift !
Oh, that I might be admitted to his perfon, Or,
if that may not be, O, that I may but touch the
very hem of his garment! if I muft not fit at
table, Oh, that I might but gather up the crumbs !
lurely there's bread enough in my father's houle :
Chrift is the bread of life ; this one loaf, Chrift,
is enough for all the faints in heaven and earth
to feed on ; and what, muft I pine away, and
perilh with hunger ? Oh, that I might have
one crumb of Chrift ! thoufands of inftrucli-
ons dropped from him whilft he was on earth ;
Oh, that fome of that food might be my
nourishment ! Oh that my <ways tvere direcled
according to his fiatutes, Pfalm cxix. 15. Many
a ftream, and wave, and line, and precept flowed
from this fountain, Chrift: oh, that I might drink
freely of this water of life ; he hath proclaim-
ed it in mine ears, If any man thirjl, let him
come unto me and drink, John vii. 37. Oh,
that I might come, and find welcome! why,
fure I thirft, I am extremely athirft, I feel in
me fuch a burning drought, that either I mult
drink, or die ; either the righteoufnefs of Chrift,
the holinefs of Chrift, the holinefs of his natu-e,
and the holinefs of his life muft be imputed un-
to me, or farewel happinefs in another world ;
why, come, come, Lord Jeius, come quickly:
Oh, I long to fee the beauty of thy face! thy
glory is faid to bean enamouring glory; fuch is
thy beauty, that it fteals away my heart after
thee ; and cannot be fatisfied till, with Abfalom,
I fee the king's face. Come, Chrift ; or if thou
wilt not come,' / charge you, O daughters of Je-
rufalem, if ye find my beloved, that ye tell him
I amfick of love, Cant- v. 8.

SECT.

Carrying en the great V/ork of Man s Salvation until his Suffering and Dying. 237

with this limitation, That this is not a total reign-
S E C T. IV. ing. Sin reigneth as a tyrant over them, not as a

king : at fometimes (as in David's cafe) the will
and confent may run along with fin ; no actual re-
finance, may be made againft fin at aHj and yet
at the very lame time, 'the feed of God remain, th
in them, 1 John iii. 9. though it fee in dead, and
in God's good time, that very teed will revive a-
gain, and throw out the tyrnnt : there is not, can-
not be that antecedent, and confequcnt confent to
fin in the godly as in the wicked : O my foul, con-
fider this, if the virtue of Ch rift's life come in, it
will take down that fovereign high reign of fin
which the wicked fuffer, and will not ftrive againft :
the flefh indeed may fometimes luft againft the fpi-
rit, but it (hall not totally prevail, or get the upper
hand, Rom. vi. 14. Sin /ball not have dominion
over you. Sin may tyrannize it in me for a time,
but it (hall not king in me. Look to this ! doth
the power and dominion of Chrift's life throw out
of thy heart and life, that kingly power and do-
minion of my fin ? Here is one ground of hope.

2. If Chrift's life be mine, then (hall I walk e-
ven as he walked. Such is the efficacy of Chrift's-
life, that it will work fuitablenefs, and make our
life in fome fort like his life. The apoftle obferves
that our communion with Chrift works- on our ve-
ry converfations. 1 John ii. 6. He. that abide th
in him, tu.alh.s- even as. he tuilked. And to this
purpofe are all thofe holy admonitions, Eph. v.
Z. VValkinlove, m Chrift a If 0 lovedus. And, John
xiii. 15. I have- given you an example, that you
Jhoulddoas lhavedoneuntoyou And, il'et. i. 1;.
As he tuhich hath called you is holy, fc he ye holy in
all manner of converfat'on. Then is Chrjft's life
mine, when my actions refer to bin) as rnv copy,
when I transcribe the original of ChriiH
it were^ to the life. Alas! what am I better to
obferve in the life of Chrift, his charity to his e-
nemies, his reprehenfions of the Scribes and Pha-
risees, his Subordination to his heavenly Father,
his ingenuity towards all men, his effufions of love
towards all the faints, if there be no Irkelinefs of
all this in my own a-tions ? The life of Jefus is
not defcribed to be like a picture in a chamber of
plealure. only for beauty and entertainment of the
eye, but like the Egyptian hierog'vphics, whofe ve-
ry feature is a precept, whofe image converfes with
men by fenfe and fignirication of excellent difcour-

fes ; .

Of hoping in 'Jefus in that rejpecl.

4. 1 Et us hope in Jefus carrying on the great

J j work of our falvation in his life. By this

hope 1 mean not a fluctuating, wavering, doubtful
hope, but an aifu red hope, an hope well-ground-
ed. The main foul queition is, Whether Chrift's
life be mine? Whether all thofe palfages of his
life laid open, belong unto me ? Whether the ha-
bitual righteoufnefs, and actual holinefs of Chrift
be imputed to myjuftification ? And what are the
grounds and foundations on which my hope is
built? The apoftle tells us, 2 ThefT. ii. 16. that
God gives good hopes through grace : if hope be
right and good, it will manifeft itfelf by operations
of fav'ing grace. O look into thy foul ! what gra-
cious effects of the life of Chrift are there ? Cer-
tainly his life is not without fome influence on our
fpirits, if we are his members, and he be our
head: the head, we fay, communicates life, and
fenfe, and motion to the members, and fo doth
Chrift communicate a fpi ritual life, and fenfe, and
motion to his members : O the glorious effects
flowing out of Chrift's life into a believer's foul !
I (hall lay down thefe. As,

1. If Chrift's life be mine, then I am freed
from the law of fin : this was the apoftle's evidence,
Rom. viii. z. For the lanv of the fpirit of life in
Chrift Jefus hath made me free from the laiv of fin.
Chrift's life is called the fpirit of life, becaufe of its
perfection ; and this Spirit of life hath fuch a pow-
er in it, here termed a law, that it works out in be-
lievers a freedom from the lava or power in Jin. I
cannot think, notwithftanding the influence of
Chrift's life on me, but that fintlill fticketh in me ;
Iamftillafinner, inrefpect of the inherency of fin,
but I am freed from the power of fin, (i, e.) from
the guilt of fin, as to its condemning power, and
from the tilth of fin, as to its ruling, reigning pow-
er, Rom. vi. 12- Let not ft n reign in your mortal
bodies, that ye Ihould obey it in the hifts thereof.

I grant there is fome difference among divines
in their expreflions concerning the fins of God's
own people, though they mean one and the felf-
fame thing. Some call them only fins of infirmi-
ty, and oth'.rs grant the nam? of reigning fins, but

»38

Looking unto JESUS.

Chap. V-.

fes: to this purpofe faith Paul, 2 Cor. iii. 18. We
all with open face, beholding, as in a glujs the glo-
ry of the Lor J, an changed into the fame image,
from glory to glory. Chrilt is the image of his Fa-
rher.'and we are the image of Chrilt : Chrilt is
God's matter-piece, the molt excellent device, and
work, and frame of heaven that ever was, or ever
fhall be ; now, Chrift, being the top excellency of
all, he is mod fit to be the pattern of all excellen-
cies yyhatfoever ; and therefore he is the image,
the idea, the pattern, the platform of all our fanc-
lirication. Come then, O my foul, Look unto
Jefus, and look into thyfelf, yea, look and look
tiil thou art more transformed into his likenefs :
is it lb that thou art changed into the fame image
H/ith Chrilt? look into his diipofition as it is fet
forth in the gofpel j look into his carriage, look
into his conversion at home and abroad, and then
reflecting on thyfelf, look there, and tell me, canlt
thou find in thyfelf" a dilpofition fuitable to his dif-
pofitiou, a carriage fuitable to his carriage, a con-
vention fuitable to his converfation ? Art thou e-
very way like him in thy mealure, in gofpel allow-
ance, in fome lweet refemblance ? Why then,
here is another ground of hope ; O rejoice in it,
and biefs God for it.

3. If Chrift's life be mine, then flia.ll I admire,
adore, believe, and obey this Chrilt. All thefe
were the effects of thofe feveral paifages in Chrift's
life refpe&ively. 1. They admire at his doctrine
and miracles j for his doctrine, All bare him wit-
nejs, and wondred at thofe gracious words which
proceeded out of his mouth, Luke iv. 22. And tor
his miracles, 7 bey wondred .xnd they glorified God,
the Godoflfrael, Matth. xv. 31. Yea, fometimes
their admiration was fo great, Mark vi. 51. That
they were fore amazed in themfelves beyond mea-
fure, and wondred, Luke ix. 34. They were a-
mazed at the mighty power of God, and th y won-
dred every one at all things which ft jus did- And
i they admired fo they adored, Matth. viii. 2.
re came a leper andworjhippedhim, Joying,
If tb'ju wilt, thou canji make me dean. And there
came a ruler and worfhipped him, faying, My
daughter is even now dead, come lay thine hand on
her, and fhe fb all live, Mat. ix. 18- And they that
were in the Jhip came, and worfhipped, J aying, Of
* truth thou art the Son of God, Matth. xiv. 33.
The very worshipping of Chrilt confeifeth thus

much, that he is the Son of God. 3. And as they
adored, fo they believed, Mark ix. 23, 24. If
thou canji believe, (faid Chrilt to the father of the
polfeffed child) all things are pojjible to him that
believeth: and firaiqbtway he cried out, andjaid
with tears, Lord, I believe, help thou my unbelief .
And when many oj his difciples Jell away, then
faid Jefus to the twelve, Will ye a/Jo go away ? Pe-
ter anfwers for the reft, To whom fhall we go ? —
Why, Lord, We believe , and are lure thou art the
Chrift, the Son of the living God, John vi. 66, 69.
Not only worshipping of Chrilt but believing in
Chrift, is a right acknou lodgment thru Chrift is
God. 4. And as they believe^ 10 they obeyed ; Ye
have obeyed from the heart, (laid Paul to his Ro-
mans) that form of did r in c which was delivered to
you, Rom. vi. 17. No fooner Peter and Andrew heard
the voice of Chrift, Follow me, but they left all
and followed him : and no looker James and John
heard the fame voice of Ghriit, Follag.v me, but
they left all and followed him, Mat. iv- 19, 20, 22.
And no fooner Matthew, fitting at the receipt of
cuttom, heard that voice of Chrift, Follow me,
but he rofe and followed him, Mat. ix. 9. Why
then are ye my difciples indeed, (faid Chrilt to the
believing Jews) if ye continue in my word, John
viii. 31. Come then, put thyfelf, O my foul, to
the teft ; thou haft feen and heard the wonderful
paifages of Chrift's life ; the baptifm of Chrift,
the fading of Chrift, the temptations of Chrift,
the manifeftationsof Chrift, the doctrine of Chrift,
the miracles of Chrift, the holinefs of Chrift ; and
is this the iffue of all ? Doft thou now begin to
admire, and adore, and believe, and to obey this
Chrift ? Is thy heart warmed ? Thy affections
kindled? Forbes tells us, That the word of God
hath three degrees of operations in the hearts of
his chofen, Firft, * It falleth to mens ears like the
' found of many waters, a mighty great and con-
' fufed found, and which commonly brings neither
' terror nor joy, but yet a wondering and acknow-
* ledgment of a ftrange force, and more than hu-
' man power.' This is that effect; which many felt
hearing Chrift, when they were aftonifhed at hn
doctrine, as teaching with authority, what manner
of doctrine is this ? Never man fpake like this man,
Mark i. 22. The next ejfeel is the voice of thunder,
which bringeth not only wonder but fear alfo, Luke
iv. 34. Not only filleth the ears with found, and

the

Carry i ng on the great Work of Man's Salvation until bis Suffering and Dying.

239

the heart with aftonijhment, but moreover ft>aieth,
t'errijieth the conference, John vii. 46. The third
effeh is the found of harping, -while the word not
only ravi/heth with admiration, and ftriketh the
conscience with terror s but alfo, I aft ly, fillet h it with
fweet peace and joy. In the prefent cafe, give
me leave to alk, O my foul, art thou ("truck into
amaze at the mighty miracles and divine doctrine
of Jefus Chrift? Doit thou fall down and wovfhip
him as thy Lord and thy God ? Boft thou believe
in him and rely on him for life and falvation ? Doft
thou obey him and follow the Lamb which way
foever he goes? Doft thou att from principles of
grace in newneis of life and bolinefs of conversati-
on ! Doft thou walk anfwerable to the commands
of Jefus Chrift, or, at leaft, is there in thee an
earneft endeavour fo to walk, and is it the forrow
of thy foul when thou obeyeft thy failings ? And
doft thou rejoice in fpirir when thou art led by the
Spirit ? Why, then here is another ground of hope,
that virtue is gone out of Chrift's life into thy foul.
t ±. If Chrift's life be mine, then / live, yet not
f, Out Chrift liveth in me, Gal. ii. 20. Paul fpeaks
out this evidence, I am crucified with Chrift, ne-
•Vi-rthelefs I live, &c. He conjoins the death of
Chrift, and the life of Chrift, in one and the fame
foul, q. d. No man knows the benefit of Chrift's
death, but he that feels the virtue of Chrift's life;
there is no aifurance of Chrift's dying for us, but
as we feel Chrift living in us; if the power of
Chrift's death mortify my lulls, then the virtue of
Chrift's life will quicken my foul : but what means
he by this, / live, yet not 1, but Chrift liveth in
me? I live, It feems fome paradox, I live, yet
not I: but a right interpretation reconciles all; as
this, I live to God, and not unto myfelf, I Jive
to Chrift, and not unto the world ; I live accor-
ding to the word of God, and not after my own
lull and fancy, or, (as fome would have it) I live
under grace and not under the law, q. d. ' Some-
4 times I lived wholly under the law, which made

* me a perfecutor of the church of God, which

* wrought in me all manner of concupifcence, and

* flew me, and then I found myfelf to be dead in

* fin ; but now I have embraced Chrift, and I am

* no more the man I was : Now, I feel Chrift quick-
4 ning, ruling, guiding, and ftrengthening me by
' his Spirit ; now I live fpiritually and holy, not of

* myfelf but from another.' The very whole of

Chriftkna is from Chrift ; Chrift is both fountain-
filling and life-quickning, / live, yet not 1, hut
Ch , ifl liveth in me. Chrift's life hath a n i n i '; u ence,
infufion, tranfmiftion into ourfelvesin reference! to
fpiritual life : look, as the heavens, by an influence
into the earth, do quicken and enliven the heart,
and make all the feeds and roots hidden in the
earth to revive and put forth themfc-lvcs, (o there
is an influence that goes forth, from the Sun 1 fii] ' -
teoulnelsmto the loulsofmen, reviv ingajKl quick-
ning them, and making them of dead to become
living, and oi barren to become fruitful, Mai.
iv. 2- cl 0 you /hall the Sun of right eouf ne fs ari/e,
ivith healing in his wings, and ye jhall go fo> th
and groiv up as the calves in the flail. O my foul !
queiiion thyfelf in thefe few particulars ; doft thou
live to God and not to thyfelf? Doft thou live to
Chrift and not to the world ? Doft thou derive thy
life from Chrift ? And hath that life of Chrift a fpe-
cial influence into thy foul ? Doft thou feel Chrift
living in thy underilanding and will, are thy imagi-
nations and affections, in thy duties and fervices ?
1. In thy underftanding, by prizing the knowledge
of Chrift, by determining to know nothing in com-
panion of Chrift ? 2. In thy will, by mailing thy
will free to choofe and embrace Chrift, and by
making his will to rule in thy will ? 5. In thy ima-
gination, by thinking upon him with more frequen
cy and delight, by having more high, and honour-
able, and lwecter apprehenfions of Chrift than of
all the creatures? 4. In thy affeclions, by fearing
Chnft above all earthly powers, and by loving
Chrift above all earthly ferfons? 5. In thy dtatiei
and fervices, by doing all thou doft in his name,
by his afliftance, and for his glory? Why then,
here is another ground of thy hope, fui
haft thy part in Chrift's life.

Away, away with all dejecting doubts and per-
plexing fears ! while Chiift was in Auguft
he laid, ' I dare nor defpond, 1 know vvh<
' faid it, and I dare build upon it: thisanchi 1 0
' hope thus caft out, and fattening upon (

* would be admirably ufeful when billows of tei 1

' ration beat upon fouls : this helmet of hope thus
' ufed would keep off many blows, wfiereby the
' comforts of diftruftful fpiritsare many turn fat

* ly battered.' O my foul, look to the ground
thy hope, if thou findeft the power of fin dying in
thee, if thou v/:.lkcii. as Chrift walked ; if thou ad-
eft,

24.0

Looking unto JESUS.

Chap. V.

mirefl, adored, believed and obeyed thy Chrift ;
if tJivju liveit and lived not, but. indeed, and in
truth it is Chrill that Jives in thee : why then, thou
nia) elt comfortably hope and affure thyfelf that
Chriit's habitual righteoufnefs and actual holinefs
i. impute d to thy judication : thou mayetl confi-
dently refolve that every palfage of Chriit's life, (lb
far as legal or moral) belongs unto thee. What ?
Would ever Chrift have come with his power a-
gainit thy power of fin, if he had not meant to re-
lcue thee ? Would Chrilt ever have let thee a co-
pv, and have held thy hand and thy heart, to have
writ legibly after him, if he^ had not meant thee
for a fcribe ir.ftruded into the king Join oj heaven !
Matth. xiii. 52. Would Chrilt in his feveral ac-
tions have fet himfelf before thee as the object of
admiration, adoration, belief and obedience, if he
had not meant to own thee, and to be owned by
thee ? Would Chrilt ever have come lb near to
thee, as to have lived in thee, to have been the
foul of thy foul, and the life of thy life, the All
of thy understanding and will, imaginations, and
affections, duties and fervices, if he had not pur-
pofed to have faved thee by bis life ? Rom v. 10.
Surely, it is good, that I both hope and quietly ivait
for the Jalvaiion of God, Lam. iii. 26- I cannot
hope in vain if thefe be the grounds of my hope.

SECT. V.

Of believing in Jefus in that refpefl.

6 ] E T us believe in Jefus, carrying on the
1 j great work of our falvation in his life.
Many fouls ftand aloof, not daring to make a
particular application of Chriftand hislife to them-
fjlves : but herein is the property of faith, it brings
all home, and makes ufe of whatfoever Chrift is
or does for itfelf. To ponder Chrift's actions dur-
ing his life, and the influences of his actions to all
that are his, what is this to me unlefs I believe my
own part in all this ? Oh, I dare not believe, (cries
many a poor foul.) 4 Is it credible, that Jefus
1 Chrift the Son of God, the brightnefs of his Fa-
' ther's glory, the exprefs image of his Father's
' perlon, fhould be incarnate for me, and lead fuch
1 a liie upon earth fot my fouJ ? What, to be bap-
' tized, to be tempted, to manifeft himfelf in the
' form of man, to whip the buyers and fellers out

' of his temple, to preach up and down the gofpel
' of the kingdom, to work miracles among men, to
1 fend abroad his apoftles with a commilhon to
' preach, to invite finners, to eafe the burden of
' duties, and, in a word, to publifh the righteouf-
1 nefs of his nature and life ; and ail this, and a
' thoufand times more than all this for my foul ?
' O what am I ? or what is my father's houfe ?
' If God fhould let me live one year in heaven, it
' were infinite mercy : but that the God ot" heaven
' fhould live fo many years on earth, and that all
' that while he fhould employ himfelf in watching,
' fafting, praying, preaching for my fake ; oh the
4 depth ! Oh the depth I I cannot believe.'

Sweet foul, be not faithlefs, but believing ; I
know it is an hard and difficult thing : but, to help
on a trembling foul, I fhall firft direct, and then
encourage.

Firjl, For direction, let fouls be acquainted
how to act their faith on Chrift in refpeet of his
life. The manner of its proceedings, I fuppofe
is thus.

1 . Faith muft directly go to Chrift. Many poor
fouls humbled for fin, and taken off from their own
bottom, they run immediately to the promife of
pardon, and clofe with it, and reft on it, not feek-
ing for or clofing with Chrift in the promife : this
is a common error among thoufands : but we fhould
obferve, that the firft promife that was given, was
not a bare word, fimply promifing pardon, peace,
or any other benefit, which God would beftow,
but it was a promife of Chrift's perfon, as over-
coming Satan and purchafing thole benefits, Gen.
iii. 15. The feed of the ivoman fhall bruife the
ferpent's head. So, when the promife was renew-
ed to Abraham, it was not a bare promife of blef-
fednefs and forgivenefs, but of that feed, that is,
Chriji, Gal. iii. 6. in whom that blefTednefs was
conveyed, Gen. xxii. 18. In thy feed Jh all all
the nations of the earth be blefjed. So that Abra-
ham's faith firft clofed with Chrift in the promife,
and therefore he is faid to fee Chrift's day, and to
rejoice in embracing him. Chrift, in the firft place,
and more immediately, is every where made the
thing which faith embraceth tofalvation,arid whom
it looks unto, and refpects, as it makes us righte-
ous in the fight of God, John iii. 16. God fo lov-
ed the world, that he gave his only-begotten Son,
that vjhofocver bdievtth in him jkould not peri lb,

hut

Carrying on the great Work of Muni Salvation until his Suffering and Dying.

Z\\

but have everlafiing life, John xi. 25. I am the in GW(fays Chrift to his difciples, whofe faith and

refurreclion and the life, he that believeth in me, opinion of the Mefliah was till Chrift's refurredion

though he were dead yet (hall he live, Ads xiii. 39. of the fame elevation with that of the Old Tefta-

And hy him all that believe are jufiified from all ment-bclievers) John xiv. 1 . Ye believe in God,

things, from which ye could not be juftified by the but he refts not there, Believe alfo in me j make

lavj of Mofes, Ads xvi. 31. And, believe on th
Lord Jefus, and thou /halt befaved, Ads x. 43.
And to him give all the prophets witnefs, that thro'
his name, vohojocver believeth in him, Jhall receive
remifion of fins. And hence it is, that faith is
called the faith of Chrift, Gal. if 16. Phil- Hi. 9.
Becaule it is Chrift whom faith apprehends imme-
diately, and as for the other promifes they de-
pendallon this, Johniii.36 Whofoever believeth
on him jhall receive the remid.on of fins : and he
that believeth on the Son of God jhall have life e-
verlajiing: verily, 'verily 1 jay unto you, he that
believeth on me hath everlajiing life, John vi. 47.
O remember this in the fir ft place, faich mull: go
unto Chrift; and yet I mean not to Chrift as ab-
ftradedly and nakedly confidered, but to Chriftas
compalfed with ali his promifes, privileges, benefits.
2. Faith mult go to Chrift, as God in the fleih.
Some make this the difference of faith's ading be-
twixt believers of the New and Old Teftament:
under the Old Teftament, when Chrift was but
in the promife, and not as then come in the fleih,
their faith had a more ufual recourfe unto God
himfelf; as for Chrift (God man, Man-God) they
had not fo diuind, but only a confufed knowledge
of him, and therefore we read not lb frequently,
and ufually of their recourfe unto him, but only
unto God. 2 Chion. xx. 12 O our God, -wilt
thou not judge them ? tve know not what to do, but
our eyes are upon thee. Ver. 20. And hear me,
O Judah, andye inhabitants oj Jcrufalem, believe
in the Lord your God, Jo Jhall ye be eftablijhed.
Pfal. Ixxviii. 21, 22. And, the Lord heard this,
and ivas wrctb, becauje they believed not in Gid,
and trufied net in his falvation : but now, under
the Nlw Teftament, becaule Chrift as Mediator,
who was promiled, is come, our faith more ufu-
ally and immediately addrelfeth itielf unto Chrift
as God in the fiefli. God dwelling in our nature
j made more familiar to our faith, than the per-
lon of the Father, who is merely God: God in
the fleih is more diftindly fet forth in the New Te-
hament, and fo he is moie diltindly to be appre-
hended bv the faith of all Leucvers: Ye believe

me the objed of your truft and falvation, as well
as the Father, Believe alfo in me; not only lb,
but believe in the firft place on me. One fweet-
ly obferves, that when faith and repentance came
more narrowly to be diftinguifhed by their more
immediate objeds, it is laid down thus, Ads xx.
21. Repentance towards God, and faith towards
our Lord Jefus Chrift ; not but that God and Chrift
are objeds of both, but that Chrift is more imme-
diately the objed of faith, and God is more imme-
diately the objed of repentance, fo that we believe
in God through believing in Chrift firft, and we
turn to Chrift by turning to God firft. O remem-
ber this! let your faith, in the more dired and
immediate exercife of it, be pitched upon Chrift
as God in the flefh.

3. Faith muft go to Chrift as God in the fleih,
made under the law : and hence it is that the a-
poftle joins thefe together, Gal. iv. 4. Godjenthis
Son made of a woman, made under the law: if
Chrift had been out of the compals of the law, his
being incarnate, and made of a woman had done
us no good. Suppole one in debt and danger of
the law to have a brother of the fame fleih and
blood, of the fame father and mother, what will
this avail, if that fame brother will not come un-
der the law, (i. e.) become his furety, and un-
dertake for him! It is our cafe; we are debtors
to God, and there is an band-writing againjl us,
and contrary to us, Col. ii. 14. Here is a bond
of the law which we have forfeited: now, what
would Chrift avail, if he had not come under the
law? If he had not been our furety, and under-
took for us ? Our faith therefore muft go to Chrift,
as made under the law, not only taking our nature
upon him, but our debt alfo, our nature as men,
and our debt as fin ful men ; He hath made himfelf
to become fin for us who knew no fin, 2 Cor. v.
2i. (i- e.) He made him to be handled as a iin-
ner for us under the law ; though he knew no fin
on his part, continued in all things written in the.
book of the law to do them. If faith be inquifi-
tive, when was Chrift made under the law ? I an-
fwer. Even then v. lien he was cirCUmcifed ; fhu's1
Hh L< ,

i4i

Looking unto JESUS.

Chap.

I teflify to every man adopted to the inheritance of the faints in glory.
J is a debtor to do the 2- For the more immediate end oi Chriit, tUt

Paul protefts, Gal. v. 3.

that be that is circumci/ed, is a debtor to do me 2. ror tne more immediate end 01 v-nrnt, tne
whole law Chriit at his circumciiion entred into apoltle tells us, that Chriit was made under the
bond with us, and undertook for us ; and there- law, or fulfilled all righteoulnels, Rom. viii. 4.
tore then, and not till then, he had his name given Sr hat the law might be fulfilled in us. In Chriit's
him, L.ukeii. 21. Jefus a Saviour j and from that life were we repreienteu, and io this fulfilling or
time' he was a "debtor to do the whole law ; notonly ail righteoulnels is accounted ours, That the lav:
to fuffer, but alfo to do, for he both latistied the might he fulfilled in us. O my foul, look to this !
curfe, and fulfilled the commandments. O re- herein lies the pith and the marrow of thy juftifica-
member this! as Chriit, and as Chriit in the flelh, non j of thyieii thoucanltdo nothing tha. good is,
fo Chriit in the flelh made under the law, is prin- but Chnlt fulfilled the law in thy ltead, and if now
cipally to be in the eye of our faith : if we put all thou wilt but ad, and exerciie thy faith, thou may-
together, our firft view of faith is, to look on Cbrijl, eit thereby find, and feel the virtue and efficacy of
Cod in the flejh, made under the law. Chriit's righteoufnefs, and actual obedience, fiow-

1. Faith g'oing to Chriit as God in the flelh, and ing into thy own foul. But here is the queition,
as made under the law, it is principally to look to how ftiould I manage my faith : Or how fhould I
the end and meaning of Chriit, as being God in aft it to feel Chriit's righteoufnefs my righteouf-
the flelh, and as fulfilling the law. nefi? I.anfwer, 1. Thy way is to diicover and

Now, if we would know the meaning of Chrift diicern this righteoulnels of Chrift; this holy and
in all this, the apoftle tells us of a remote, and of perfect life of the Lord Jefus Chriit in the whole
a more immediate end. anc^ ma^ tne parts of it, as it is laid down in the

1. Of a remote end, Gal. iv. 4, 5- Godfent written word: much hath been fa.id of it in thofe
firth his Son made of a woman, made under the four years of Chriit's miniftry, but efpecially in
law, to redeem them that were under the law, that the lait year ; I (bill fay more anon in our confor*
we mi^hl receive the adoption offons: this was mity to Chnlt, whether alfo thou mayeit have re-
Chriit's meaning, or the remote end of Chriit. courfe. 2. Thy way is to believe, and to receive
Alas! we were ftrangers from the adoption, and this difcovery, as facred and unqueftionable, in re-
we lay under the law as men whom fentence had ference to thy own foul, as intended for thee, for
pafled on : now from this latter we are redeem- thyufe and benefit. 3. Thy way is to apprehend,
ed; he was under the law, that we might be re- apply, and to improve this difcovery, according to
deemed from under the law ; nor is that all, but as that judgment and propofal, to thole ufes, ends,
we are redeemed, fo are we adopted the children and benefits, to which thou believed: they were
of God: and this end I rather attribute to the defigned. Yea, but there lies the queition, how
life of Chriit, that we might receive the adoption, may that be done ? I anlwer,
(i.e.) from the eitate of prifoners condemned, i. Setting before thee that difcovery (that per-
that we might be tranilated into the eftate of chil- feet life of Chriit in the whole, and all the parts
dren adopted. O the mercy of God ! whoever of it) thou muft firit endeavour to be deeply hum-
heard of a condemned man to be afterwards a- bled for thy great inconformity thereto, in whole
dopted? Would not a condemned prifoner think and in part.

himfelf happy to efcape with life? But the zeal of 2. Still keeping thy fpirit intent on the pattern,
the Lord of hofts hath performed this ; we are in thou mult quicken, provoke, and increafe thy flug-
Chrift both pardoned and adopted ; and by this glih and drowfy foul, with renewed, redoubled vi-
means the joy and glory of God's heavenly inhe- gilancy and induitry to come up higher towards it,
ritance is eftated upon us; O let our faith look and (if it were poliible) completely to it. '
mainly to this defign and plot of Chrift! he was 3- Yet having the fame difcovery, rule, and
made under the law, yea, and under the directive copy before thee, thou muft exercife faith thereup-
part of the law by his life ; he fulfilled every jot on, as that which was performed, and is accepted
andtittleof the law, by his active obedience, that onthybehalf. Andfo go to God, andthere repre-
we might be intitled to glory, that we might be fent, offer, and tender Chriit's holy life, and active

obe-

Carrying on the great Work of Man's Salvation until his Suffering and Uying.

24>

obedience unto him. And that firft to fill up the
defects of thy utmoft endeavour. Secondly, To
put a righteoufnefs, price, value, and worth, upon
what thou doit, and attainett to. Thirdly, To
make Chrilt's righteoufnefs thy own, that thou
mayeft fay with the Pfalmift, in way of affurance,
O God, my righteoufnefs. O my foul, if thou
wouldeit thus live by faith, or thus act thy faith on
Quilt's life, Chrilt's righteoufnefs, ChriiVs active
obedience, what a bleifed life wouldeft thou live f
Then might'lt thou find and feelChrift's righteouf-
nefs thy righteoufnefs ; I fay thy righteoufnefs, in
refpeet of its efficacy, but not in refpeet of its for-
mality; for fo finners would be their own medi-
ators. But of fome of thefe particulars I (hall fpeak
more largely in our conformity to Chrilt's holy life.

2. For encouragements to bring on fouls thus
to believe on Chrilt, coniider,

i. Thefulnefsof this object ; Chrilt's life is full,
it is very comprehenfive ; it contains holinefs and
happinefs, fanctification andjuftification if Chrift's
gaiments were healing, how much more fo main
and effential a part of Chrift, even the half of
Chrift as it were, for lb is Chrift's life : it is ve-
hemently to be fulpected, that the true reafon
why fo much is faid of his death, and fo little in
comparifon of his life, it is either becaufe we un-
derftand not the fulnefs of his life, or becaufe we
are carnal and felfilh, affecting freedom from hell,
more than holinefs on earth, fome benefit by Chrift
more than conformity to Chrift. O come ! fee
the fulnefs of Chrift's life in reference to our fanc-
tification ; was it not a moft exact model of per-
fection ! A moft curious exemplification of God's
whole word? An exprefs idea, image, reprefen-
tation of the whole mind of God ? A full prece-
dent for all others to walk by, to work by, to live
bv ? And in reference to juftification, is not Chrift's
life the object of faith and juftifying ? Nay, is not
Chrift'.-. liit: the object of justifying faith, as well as
Chrjft's death, reiurrection, attention, fefiion, in-
terceflion? The alienors of Chrift's active and
patlive obedience for us, can tell us of two things in
the law intended, one principal, *viti. Obedience ;
and another fecondary, viz. Malediction, fuppo-
fition of dilbbedience ; fo that fin being once com-
mitted, there muft be a double act to juftification,
the futfering of the cuife, and the fulfilling of
righteoufnefs anew ; the one is fatisfaction for the

injury we have done unto God as our judge, and
the other is a performance of a fervice which we
owe unto God as our Maker. O then how large,
and full, and comprehenfive is this life of Chrilt ,

2- Coniider the excellency, the glory of this
object: ChriiVs lite is glorious; and hence it is
that the riglneuufnefs of Chrift, is the moft glo-
rious garment that ever the faints of God did wear.
It is Marloiat's faying, ' That thechuich which
' puts on Chrift and his righteoufnefs, is more il-
' luftrious than the air is by the fun.' John thus
fets her out in his vifion, Rev. xii. i. And there
appeared a great -wonder in heaven, a tvoman
clothed with the fun, and the moon under her feet.
I take this to be a- lofty poetical description of
Chrilt's imputed righteoufnefs. Imagine a gar-
ment were cut out of the fun, and put upon us,
how glorious would we be ? O, but the righteouf-
nefs of Chrift is much more glorious ; no won-
der if the church clothed with the fun tread the
moon under her feet, (i. e.) if- the trample on all
Sublunary things, which are uncertain and change-
able as the moon, Phil. iii. 8, 9. / count all things
hut dung (faith Paul) that I may zvin Chrijl ; and
be found in him, not having my oivn righteoufnefs,
ixjhich is of the law, hut thativhich is through the
faith of Chrift, the righteoufnejs ivhich is of God by
faith. When Paul compares Chrift's righteouf-
nefs with the glory of the world, then is the world
but dung. O the glory! O the excellency of the
righteoufnefs of Chrift ?

3 Confider the fuitablenefs of this object ;
Chrift's life, and the virtue of it, ismoftfuitable to
our condition : thus I might apply Chrift to every
condition, if thou art fick, he is a phyfician : if
thou feareft death, he is the ivay, the truth, and
the life: if thou art hungry, he is the bread of life :
if thou art thirfty, he is the water of life. But,
not to infift on thefe words, it is the daily com-
plaint of the belt of faints, ' O my fins ! I had
4 thought thefe fins had been wholly fubdued,
' but now I feel they return upon me again ; now
4 I feel the fprings in the bottom fill up my fou!
1 again ; Oh I am weary of myfelf, and weary of
1 my life ! oh ! what will become of me ?' In this
cafe now Chrift's life is moft fuitable ; his righte-
oufnefs is a continual righteoufnefs; it is not a
ciftern, but a fountain open for thee to <wa(lj in,
Zech. xiii. i. As fin abounds, fo grace m this gift
H h 2 ©f

Looking unto JESUS.

of righteoufnefs, abounds much more. Chrift's
life in this refpecl is compared to changes of gar-
ments, Zech. iii. 4. Thou crieft, ' O what (hall
become of me ? Oh I feel new fins.^and old fins

is as the mojl fine gold, his lochs are bufhy, and
black as a raven. His eyes are as the eyes of doves,
by the rivers of water, walhedvjith milk, and fitly
Jet. His cheeks are as a bed of J pices, and jweet
' committed afrefh :' Why, but thefe changes of flowers: bis lips like lilies dropping fweet-fmelling

garments will hide all thy (ins : if thou art but
clothed with the robes of ChritVs righteoulheis,
there /hall never enter into the Lord's heart one
hard thought towards thee of catling thee off, or of
taking revenge upon any new occation or fall into
fin. Why, here is the blelfedneis of all thole
thatbelieve. Oh, then believe ; iaynot, 'would
' Chriit be incarnate for me ; would he lead fuch

* life on earth for my foul f" Why? Yes, for thy
foul j never fpeak of thy tins, as if they fhould be
any hindrance of thy faith : if the wicked that
apply this righteoufnefs prefumptuoufly can lay,
Let us fin that grace may abound, and lo they
make no other ufe of grace but to run in debt, and
to fin with licence ; how much rather ma) eft thou
lay on good ground, • Oh, let me believe ! oh,

* let me own my portion in this righteoufnefs of Search the fcriptures, for-

* Chrift ! that, as my fins have abounded, fo my teflify of me, John v. 39.

* love may abound ; that as my fins have been
' exceeding great, fo the Lord may be exceeding
' fweet ; that as my fins continue and increafe, lo
« my thankfulnefs to Chrift, and glory in God, and

* triumph over fin, death and the grave, may alio

* increafe.' Why, thus be encouraged to believe
thy part in the Lord Jefus Chrift.

myrrh, Sec. By theie are intimated unto us the go-
vernment of Chrift, the unfearchabie councils of
Chrift, the pure nacu re of Chrift, without any im-
purity or uncieannels ; the gracious promifes of
Chrift, the fbul-faving inftruetions of Chriit ; the
holy actions, and jutt adaiini if rations ot Chrift $
the tender arFettions, and amiable fmilings of
Chrift, the gracious, inward, and wonderful work-
ings of Chriit ; lo that he is altogether lovely, or he
is compofed of loves : from top to toe there is no-
thing in Chrift, but 'tis molt fair and beautiful,

lovely and defirable. Now, as this defcriptioii

enflamed the daughters of Jerufalem, fo to a£t our
loves toward the Lord Jelus Chriit, take we a co-
py of the record of the fpirit in fcriptures j fee
what they fay of Chrift ; this was his own advice,

they are they which

SECT. VI.

Of loving Jefus in that refpecl.

O my foul, much hath been faid to perfuade
thee to faith ; and if now thou believeft thy part
in thofe feveral actings of Chrift, why let thy taith
take thee by the hand, and lead thee from one
llep to another; from his baptilm to his tempta-
tions, from his temptations to his manifeftations ;
and fo on : is not here fuel enough for love to feed
upon? Canft thou rend the hiuory of love, (for
fuch is the hiitovy of Chrift's life) and not be all 011
a flame ? Come, -read again f there is nothing in
Chrift bur 'tis lovely, winning, and drawing ; as,

1. When he law rhee full of filth, he goes down
into the waters or baptifm, that he might prepare
a way for the cleanfing of thy defiled and polluted
foul.

When he faw the devil ready to fwallow

LEt us love Jefus as carrying on the great
work of our falvation for us during his
life. Now what is love, but ' a motion of the ap-
* petite, by which the foul unites itfelf to what
' feems fair unto it ?' And if fo, O what a lovely
object is the life of Chrift? Who can read over
his life ? W ho can think over his woi thinefs, both
In his perfon, relations, actions, and feveral admi-
lon, and not love him with a lingular love ?
That which fet the daughters of Jerufalem in a

pofture of feeking after Chrift, was that defcrip- thy own-unbelief , for except thou fawefi in bis bands
tionof Chrift, which thelpoufe madeof him, Can. the print of the nails, andput thy finger into the
v. 10, 11, 12, 13, 14, it;- My beloved is white print of the nails ; except thou hadft clear mani-
and ruddy, the chiefefi of ten thoufands, His head feftations of Chrift even to thine own fenfe, thou

wouldeft

thee up, or by his baits to draw or drag thy foul
down to hell, he himlelf enters into the lifts with
the devil, and he overcomes him, that thou
mighteft overcome, and triumph with Chrift in his
glory.

3. When he faw thee in danger of death, thro'

Carrying on the great Work of Man's Salvation until bis Suffering and Dying.

245

wouldeft not believe ; he condescends fo far to fuc-
cour thy weakneis, as to manifeft himielf by fe-
veral witnefles ; three in heaven, and three on
earth; yea, he multiplies his three on earth to
thoufands of thoufands; fo many were the figns
witneffing Chrift, that the difciple which teftilied
or" them, could lay, John xxi 25. If they fhould
be written every one, the ivirld could not contain
the boyks that ft ouldbe ivritten.

4. When he law thee buying and felling in the
temple, yea, making merchandize of the temple it-
felf, I mean of thy loul, which is the temple of the
Holy Ghoft ; he Heps in to whip out thofe buyers
and tellers, thofe Suits and corruptions: O (cries
he) nvill ye fell aivay your fouls for trajh ? O what
is a man prof ted though he gain the whole ivorld,
and h[e his own foul ?

5. When he faw thee like the horfe and mule,
Prov xxx. 2, 3- More brutijh than any man, not
having the underfandin^ of a man\ thou neither
learned]} ivifiom, nor hadjl the knotvledge of the
moft holy ; He came with his inftructions, adding
line unto line, and precept on precept, teaching
and preaching the gofpel of the kingdom, Matth.
iv. 23. And 'ealing his truths with many miracles,
that thou mayeft believe, and in believing thou
mighteft have life through his name : and O what
is this but to make thee wife unto falvation ?

6- When he faw thee a finner of the Gentiles,
a Ptrrmger from the commonwealth of Ifrael, and
without God in the world, he fent his apoftlesand
meflengers abroad, and bad them preach the gof-
pel to thee, ij. d. ' Go to fuch a one in the dark
' corner of tlie world, an ifleat fuch adiltance from

* the nation of the Jews, and fet up my throne a-

* mongft that people j open the molt precious ca-

* binet of my love there, and amongft that people,
' tell fuch a foul, that Jefus Chrift came into the
4 world to fave finncrs, of whom he is one.' O ad-
mirable love !

7. When he faw theecaft down in thyfelf, and
retufing thy own mercy, crying and faying, IVh'at?
is it poffble that Jefus Chrift Jhould fend a mejfage
to fuch a dead do? as I am ? Why, the apoftles com-
miffion films otberivife ; Matth. X. <;, 6. ' Co not
into the way of the Gentiles, or into any city of the
Samaritans enter ye not? but go rather to the loft
fheep rfthe hou 'e of Ifrael. 'OH am a loft flieep, bu t
*' not being of the houfe of Ifrael, what hope is there

' that ever I fhould be found ?' He then appeared,
and even then he Ipread his arms wide to receive
thy foul : he fatished thee then of another com-
miilion given to his apoftles, Go, teach all nations :
and he cried even then, Came unto me, th.u that
art •weary and heavy laden with fin, and I will
receive thee into my bofom, and give thee reft there
Matth, xxviii. ig.

8. When he faw thee in fufpence, and heard
thy complaint, ' But if 1 come, fhall I find fweet
' welcome? I have heard, that his ways are narrow
* and itrait : oh ! it is an hard paffage, and an high
' afcent up to heaven,' Luke xiii. 24- Many Jeek
to enter in, but fhall not be able : ' oh ! what fhall
' become of my poor foul ?' Why, he told thee
otherwife, that all his voays are voays of ' pleafant-
nejs, and all his paths peace, Prov. iii. 17. He
would give thee his Spirit that fhould bear the
weight, and make all light : he would fweeten
the ways of Chriftianity to thee, that thou fhouldelr
find by experience, that his yoke voas eafy, and Irs
burden voas light, Matth. xi. 29.

9. When he faw the wretchednefs of thy na-
ture, and original pollution, he took upon him thv
nature, and by this means took away thy origina!
Gn. O here is the lovely object ! what is it but the
abfolute holinefs and perfect purity ef the nati
of Chrift? This is the faireft beauty that evereve
beheld : this is that compendium of all glories ;
now, if love is amotion and union ot theappetite to
what is lovely, how fhouldeit thou flame forth in
loves upon the Lord Jefus Chrift ? This is render-
ed as the reafon of thofe fparklings, Thou art fairer.
than the children of men, Pfal. xlv. 2-

10. When he law thee actually unclean, a tran'*-
greifbr of the law in thought, word and deed ;
then laid he, Heb. x. 9. Lo, I come to do thy
vjill, O God : And wherefore wiii he cio God s
will, but merely or thy behalf? O my loul,
canit thou read overall thefe palTager, of love, and
dolt thou not yet cry out, Ofay me, co-mfort me
for I am Jick of love. Can a man ftand by a hot
and fiery furnace and never be warmed ? Oh for
an heartinfome meafureanfweratle to thefe love* •
furely even good nature hates to be in debt for
love ; and is there in thee, O my foul, neither
grace nor yet goodnature ? G God forbid ! awake,
awake thy ardent love towards thy Lord Tcfus
Chrift ! why art thou rock, and not ficfti, if thou

beet

Looting unto JESUS.

Chap. V-

beeft not wounded with thefe heavenly darts ?
Chrift loves thee, is not that enough? Fervent af-
fection is apt to draw love where is little or no
beauty ; -and excellent beauty is apt to draw the
heart Where there is no anfwer of affection at all ;
but when thefe two meet together, what breall can
hold againft them ? See, O my foul ! here is the
I'uni of all the particulars thou haft heard, Chrift
loves thee, and Chrift ft lovely : his heart is fet
upon thee, who is a thoufand times fairer than all
the children of men : doth not this double confi-
deration, like a mighty loadftone, ihatch thy heart
untoit, andalmoftdrawitforthofthyvery breall?
O fvvect Saviour, thou could fay even of thy poor
church, (though labouring under many imperfec-
tions) Cant. iv. 9, 10. Thou baft ratified my heart,
my fiftery my fpoufe, thou haft ravijhed mine heart
ivith one of thine eyes, ivith one chain of thy neck.
JHoiv fair is thy love, my ft ft er, thjt fpoufe? Hovj
much better is thy love than txjine, and the fmell
of thine ointments than allfpices ? Couldeft thou,
6 blefled Saviour, be fo taken with the incurious
and homely features of the church ; and ihall I
not much more be enamoured with thy abfolute
and divine beauty? It pleafed thee, my Lord, out
of thy fweet ravilhments of thy heavenly love, to
fav to thy poor church, Turn aivay thine eyes from
me, for ihiy have overcome me, Cant. vi. 5. But
oh, let me fay to thee, ' Turn thine eyes to me,
' that they may overcome me: my Lord, I would
' be thus ravilhed, 1 would be overcome, I would
' be thusout of myfelf, that I might be all in thee.'
Thus is the language of true love to Chrift ?
but, alas ! how dully and flatly do I fpeak it ? O
my foul, how art thou out of frame ? In creature-
communion I ufually feel thee warm, and vigo-
rous, active, and very ftrong ; but now thy heart
is inditing of a good matter, thou art fpeaking of
the things which thou halt made concerning the
king : thy words do almoft freeze between thy lips ;
how chill and cold art thou in thy converfes with
Jefus Chrift ? Oh ! this puts me in mind of my
deferts ; furely had Chrift's love been but like this
faint and feeble love of mine, I had been a dam-
ned wretch without all hope. O Chrift, I am a-
fhamed that 1 love thee fo little, I perceive thy
loves are great by all thofe actions in thy life ; come,
blow upon my garden, perfuade me by thy Spirit,
that I may love thee much : Many fins are forgi-
ven me, O that 1 may love thee much.

SECT. VII.

Of joying in Jefus in that refped.

7. I ET us joy in Jefus, as carrying on the

J j great work of our falvation for us during

his lire. But what is there in Chrift's life, or in
all the paffages of his life to ftir up joy ? I anfwer,
All his life, and all the paffages of his life, if right-
ly applied, are excellent matter for the ftirring up
of thy affection : indeed the main of the work is
in the application of Chrift's life: if ever we rejoice
fpiritually in Chrift, we muft bring together the
object and the faculty: and this union of the ob-
jectand the faculty is ufually wrought by contemp-
lation, or by confidence, or by fruition : I fliall but
a while infift on thefe, that we may come up at
laft to rejoice in Chrift; yea, if it were poflible to
rejoice and again rejoice.

1. Let us contemplate on this life of Chrift,
Let us think of it in our minds : there is a kind
of delight in knowing fome things fpeculatively,
which we would abhor to know experimentally $
and therefore the devil's firft temptation was
drawn from the knowledge of evil as well as crood :
he knew that the mind of man would receive
content in the underftanding of that which in
its own nature had no perfection at all. Now, if
there be a delight in the contemplation of evil,
how much more in the contemplation of that
which is good? And is not the life of Chrift,
the graces, the virtues, the holy actions, the
dear affections of Jefus Chrift to us-ward good,
and very good ? Come then, ftir up our memo-
ries, let us be fettled men ! let us fpend our fre-
quent thoughts upon this bleffed object : the
reafon we mil's of our joys, is becaufe we are fo
little in contemplation of our Chrift. It is fair!',
' That he pities us in our forrows, but he delights
' in us when we delight in him.' Certainly he
would have us to delight in him ; and to that pur-
pofe he way-lays our thoughts, that wherefoever
we look, we ihall ftill think on him : O my foul,
caft thine eyes which way thou wilt, and thou
lhalt hardly think on any thing, but Chrift Jefus
hath taken the name of that very thing upon him-
felf ; What, is it day ? And doft thou behold the

fun?

Carrying on the great Work of Mans Salvation until bis Suffering and Dying, %& ]

■ He is called *£« Sun of right eoufnefs, Mai. culty of joy: I cannot think of Chri!t, or the

iv. z Or, is u night? And doit thou behold the life of Chriit, of Chriit preaching, or of Chriit

ftars? He is called altar, Numb. xxiv. 17, 19. preached, but I mult re_joice in Chriit, as fomc-

There /ball come a fur out of Jacob. Out of times the apoltle faid, Phil. i. 18. Cbriji is preach-

Juccb fball he come that jl all have dominion. Or, ed, whether in pretence or truth, I matter not,

ii it morning? And doit thou behold the morn- hut in that he is preached, I therein do rejoice, yea;

ing-ftar? He is culled the bright morning-far, and will rejoice.

Rev. xxii. 16. Or, is it noon ? And doit thou 2. Let us confer in Chiift, let us upon good

behold clear light all the world over in thy hemi- grounds hope our fhare and intereft in the life of

fphere ? He is called the light, and that light that Chriit ; O this would ftrengthen our joy, yea, fill

htneth every man that cometh into the world, us with joy unlpeakablc and gloiious : where true

John i. 7, 8, 9. Or, to come a little nearer, if joy is, there is if, a thinking of the good iifour

thou lookeit on the earth, and takeit a view of minds; and, idly, an expecting ofit in our hearc

the creatures about thee, feeit thou the filly fheep ? Hence it is, that whatibever doth encourage our

He is called a /beep, Ifa. liii. 7. As a Jheep before hope, the fame doth enlarge our delight; the a-

her /bearer is dumb, fo he openeth not his mouth : poitle joins both thefe together, Rom. xii. 12.

Or, feeit thou a lamb bleating after the harmlefs Rejoice in hope ; hope and joy go'both together ;

fheep? He is culled a lamb, John i. 29. Behold if I have but allured hope that Chrift'slife is mine',

the Lamb of God which taketh away the fins of the I cannot but rejoice therein; on the contrary, if

world. Seeit thou a fhephcrd watching over his my hope fiuQuate, if I am but uncertain, if I look

flock, by day or night? He is called ajhepherd, on the influence.and benefits of Chrift's life as on-

John x. 15. I am the good Shepherd, and know my ly pofhbly mine,' and no farther, thenismycom-

Jbe.p, and am known oj mine, Or, feeft thou a fort but unftable and weak : fometimes we find

fountain, rivers, waters? He is called a fountain, Chriit compared to a rich ftore-houfe ; In hh
Zed

ope
tan

feeft thou a tree good for food and pleafant to the thereto or intereft therein ? Or what can I joy in

eye! He is called the tree of life, Pro. iii. 18. another's riches, when I myfelf am wretched, and

And as the apple-tree among the trees of the wood, miferabie, and poor, and blind, and naked? Look

fo is my beloved among the fons, Cant. ii. 3. Seeit to this, O my foul, purfue again and again thy

thouarofe, a lily, any fair flower in thy garden ? grounds of hope as afore laid down; donotfiight-

He is called a rofe, a lily, Cant. ii. 1. I am the \y run them over, thou canft not be too fure of

roje of Sharon, and the lily of the valleys : or, to Chriit: thou read eft in the goipel this and that

come a little nearer yet, art thou within doors ? paifage of thy Jefus, canft thou lay thine hand 0:1

John x. 9. / am the' door, by me if any man enter every line, and fay, ' This paifage is mine, this fer-

inhefball be fuved, and jb all go in and out, and ' mon was preached, and this miracle was wrought

/hall find pafiure. Art thou adorning thyfelf, and \ forme, that 1 might believe, and that in believing

takeit a view of thy garments? He is called a « I might have life through his name?' O then, how

garment, Rom. xiii. 14. Put ye on the Lord Jefus ftiouldeft thou but rejoice ? When Zaccheus in the

Chrif. Art thou eating meat, and takeit a view fycamore tree heard but Chrift's voice, Zaccheus,

of what is on thy table? He is called bread, make hade, and come down, for today I muff a-

the bread of God, true bread frbm heaven, the bide intbyboufe, Luke xix. <;, 6. O what hai'te

bread of life, the living bread which came down made Zaccheus to receive Chriit ? He came down

from heaven, John vi. 32, 35, 51. Why thus haftily and received him joyfully. This offer of

Chnft way-lays our thoughts, that wherefoever Chrift to Zaccheus is thine as well as his, if thy

we look, wefliould ever think of Chriit. Now hope be right, Come down, poor foul, (faith Chriit)

thefe thoughts or contemplations of Chriit, are this day mufi 1 abide in thy houfe. O then what joy

they that bring together the object and the fa- fhould be in thy heart when Chrift comes in, or

243

Looking unto JESUS.

Chap. V.

when thou feeleft Chriit come in, John iii. 29.
The friend of the bridegroom rejoicetb greatly, be-
cauj't of the bridegroom s voice : how much more
may the bride herfelf rejoice ?

3. Let us come up to more and more, and
make fruition o; Chriit. ; all other things work out
delight, but as they look towards this: now, in
this fruition or" Chriit are contained thefe things-;
Firtt, A propriety unto Chriit, for as a fick man
tioth not feel thejoy of a found man's health, io
neither doth a Itranger to Chriit feel the joy of a
believer hi Chriil: how ihouldhe joy in Chriit that
can make no claim to him in the leatt degree ?
But to that we have fpoken. Secondly, A poflef-
fio:i of Chriit, this exceedingly enlargeth our joy.
O how fweetwas Chriit to the fpoule, when lhe
could fav, Cant. vi. 3. lam mynnell-beloveft,
and my beloved is m 1 fie, he jeedeth among the lilies,
q. d. We have took pcifeliion of each other, he
is mine through faith, and I am his through love ;
we are both 10 knit by an infeparable union, that
nothing Ihall be able to feparate us two ; he feed-
eth amon? the lilies, he refrefheth himfelf and his
faints by his union and communion with them :
many are taken up with the joy and comfort of out-
ward pofleilions, but Chriil is better than all; in
Chriit is comprized every fcattered comfort here
btlow, Cbri/t is mine, (faith the foul) andallmine.
3. An accommodation of Chriit to the foul, and this
is it that completes our joy : it is not bare poiTei'-
fion of Chriit which bringeth real delight, but an
applying of Chriit unto that end and purpofe. for
which he was appointed : it is not the having of
Chriit, but the ufing of Chriit, which makes him
beneficial. O the ufefulnefs of Chriit to all be-
lieving fouls! the fcriptures are full of this, as ap-
pears by all his titles in fcripture : he is our life, our
li^ht, our bread, our ivater, our milk, our tvine ;
bis /tejb is meat indeed, and bis blood is drink in-
deed. He is our .'ather, our brother, our friend,
our hulband, our king, our prieft, our prophet ; he
is our juitification, our fandtification, our wikiom,
cur redemption; he is our peace, our mediation,
our atonement, our reconciliation, qui all in all.
Alas ! 1 look on myfelf, and 1 fee I am nothing,
I have nothing without Jefus Chriit : here's a
temptation, I cmnot refift it ; here's a corruption,
I cannot overcome it ; here's a perfecution, I
feumot down wilh it, well, but Chriuis mine, I

have intereft in Chriit, ^nd I have poiTeiHon of
Chriit, and I find enough in Chriit to fupply all
my wants, he was (et up on purpofe, to give me
grace and to renew my ttrength, lo that ir 1 make
my application to Chriit, / can do all things, Phil,
iv. 13. I canfuffer the lofs of all things, Phil. iii.
8. I can conquer all things, nay, in all things be
tfiore than a conqueror through him that loves me,
Rom. viii. 37. Oh thejoy now that this accommo-
dation brings to my foul ! I iee it is nothing but
Chriit, and therefore 1 cannot but rejoice in this
Chriit, or I mult rejoice in nothing at ail. Surely
vie are the circumcijion, ivhich rejoice in Lhrijl
Jejus, and have ?io confidence in thejiejh, Phil.
iii. 3. .

O my foul! where is thy faculty of joy ? Come,
bring it to this bleffed object, the Lord Jefus
Chriit ; if thou knoweit not how ? Firtt, contem-
plate on Chriit, think on thofe feveral paiTagesm
his life: thofe that lived with him, and ftood by
to fee them, it is faid of them, That they all re-
joiced for the glorious things that ivere done by him,
Luke xiii. 1 7. Or if thy heart be fo dull and hea-
vy, that this will not raife it up, then look to thy
grounds of hope, and confidence in Chriit ; fo long
as thou doubtelt of him, or of thy interelt in him,
how fhouldelt thou rejoice, or be cheerful in thy
fpirit? The poor man could not lpeak it without
tears, Lord, I believe, help thou my unbelief, Mark
ix. 24. A believing unbelief, a wavering, dagger-
ing, trembling faith cannot be without iume
wounds in fpirit; O be confident, and this will
make thee cheerful: or if yet thou feeleft not this
affection to ttir, afpire to fruition, yea, to more
and more fruition of Chriit, and union with Chriit;
and to that purpofe, confider thy propriety to
Chriit, thy poifemon of Chriit, ami the accommo-
dation or ufefulnefs of Chriit to thy condition,
whatfoever it is. What! will not thefe things
move thy fpiritual delight ? Cantt thou not hear
Chriit fay, ' Aii I am is thine, and all I have done
' is thine, for thy ufe, and for thy benefit?' And
doth not thy heart leap within thee at each word ?
O my foul, I cannot but check thee for thy dead-
nefs : it is laid, That when Chrift --was at the de-
fcent of the mount of Olives, that the uuoole mul-
titude of difcipUs beqan to nfaice, and f>raife God
ivith a loud voice, for all the nuqht t works that they
had fe<n, Luke*/iix. 37. What? A multitude of

difciples

Carrying on the great Work of Man's Saltation until his Suffering and Dying.

245

Naples rejoicing in Chrilt's ac~ts ? And art thou
not one amongft the multitude ? If thou art a dil-
ciple, rejoice thou ? furely it concerns thee as much
as them, and therefore rejoice ; lift up thy voice
in harmony with the reft ; rejoice, and again re-
joice.

SECT. VIII.

Of calling on Jefus in that re f peel.

8. 1 ET us call on Jefus, or on God the Fa-
I j ther, in and through jefus. Thus we
read, That looking up to Jelus, or lifting up the
eyes to Jefus, goes alio lor prayer in God's book,
Pfalm v. 3. My prayer will I direel to thee (faith
David) and will look up, Pfal. lxix. 3. And mine
eyes fail 'with looking upwards. Faith in prayer will
often come out at the eye in lieu of another door ;
our affections will often break out at the window
when the door is clofed : thus Stephen locked up
to heaven. Acts vii. 55. Hefentapoft, a greedy,
pitiful, and hungry look up to Jefus Chrift out at
the window, at the neareft paffage, to tell him,
that a poor friend was coming to him ; why thus,
let us look up to Jefus by calling on him : now
this calling on him contains prayer, and praife.

1. We muft pray, that all thefe tranfa&ions of
Jefus during his life, or during his miniftry upon
earth, may be ours ; we hope it is fo, and we be-
lieve it to be fo, but for all that we muft pray that
it may be fo : there is no contradiction betwixt
hope and faith, and prayer, but rather a concate-
nation, Mark ix. 24. Lord, I believe, yet help my
unbelief, or be it to tne according to my faith, hotv
weak foever : it will bear that fenfe.

2. We muft praife God for all thofe paiTages in
Chrift's life. Thusdidthe multitude, They praif-
id God with a loud voice, for all the mighty works
(hat they had feen, faying, Luke xix. 37, 38. Bleff-
ed be the king that comes in the name oj the Lord,
peace in heaven, and glory in the highejl. What
(my foul) hath Chrift done all this for thee ? Was
he made under the law, to redeem thy foul, and
adopt thee for his fon to the inheritance of heaven ?
Came he down from heaven, and travelled he fo
many miles on earth, to woo and win thy heart ?
Spent he fo many fermons, and fo many miracles
to work thee into faith ? O how Jhouldeft thou blefs,

and prize, and niagnify his name? How fliouldeft
thou break out into that bleli'ed hymn, To him that
loved us, and hath made us kings, and priefls unto
God, and his Father, to him be glory and domini-
on, for ever and ever. Amen. Rev i. 5, 6.

SECT. IX.

Of conforming to Jefus in that refpecl.

9. 1 ET us conform to Jefus, as he a&ed for

1 j us in his life. Looking to Jefus intends

this elpecially ; we muft look as one looks to his
pattern ; as mariners at lea, that they may run a
right courfe, keep an eye on that fhip that bears
the light ; fo, in the race that is fet before us, we
muft have our eye on Jefus, our blefled pattern.
This muft be our conftant quere, • Is this the
' courfe that Jefus fteered ?' Or, that I may en-
large.

In this particular I fhall examine thefe three
queries: 1. Wherein we muft conform ? 2. Why
we muft conform ? 3. How we muft conform to
this life of Jefus ?

For the lirft, wherein we muft conform ? I an-
fwer.

1. Negatively, We muft not, cannot conform
to Chrift, in thefe works proper to his Godhead,
as in working miracles. I deny not but that the
works of miracles were by way of privilege, and
temporary difpenfation granted to the apoltlesand
fome others, but this was but for miniftry and fer-
vice, not for their fanctity or falvation ; nor muft
we conform to Chrift in thofe works of his medi-
ation, as, in redeeming fouls, in fatisfying divine
juitice for our fin, Pfal. xiix. 7. No man can re-
deem his brother, nor rive to God a ranfomfor him.
1 Tim. ii. 5. There is but one Mediator between
God and man, the man Chrift Jefus. Nor muft we
conform to Chrift in thofe works of his govern-
ment, and influence into his church, as in his dif-
penfing of his Spirit ; in quickening of his word ;
in fubduing of his enemies ; in collecting of his
members: all thefe are perfonal honours, which
belong unto Chrift, as he is head of the chur.ch :
and to thefe works, if we fliould endeavour to con-
form, we hhould crack our finews, dillblve our fil-
ver cords, and never the nearer. — Nor need we
to conform to Chrift in fome other particulars, in
I > his

Looking unto JESUS.

LooRtng unio j z o u o. Chap. V,

his voluntary poverty, be became poor for our fakes, forth the 'virtues, (i.e.) That, in your lives and

z Cor. viii. o In his ceremonial performances, converfations, you Ihould exprefs thole graces and

as in going up to Jerufalem at the feafts ; in his virtues which were fo eminent and exemplary in

perpetual grave deportment ; we never read that Jefus Chrift : that you mould not only have them,

fefus laughed, and but once or twice that he rejoic- but that you mould hold them forth ; [exaggelein],

ed in fpirit. Alas, the declenfions of our natures the word fignifies properly to preach, fo clearly

cannot come up to this pattern, nor did I look at ihould we exprefs the virtues of Chrift, as if our

thefe paiTages as any acts of moral obedience at all. lives were fo many fermons of the life of Chrift.

2. Affirmatively, or pofitively, we muft con- 5. In refpeft of all his acts, practices, duties

form to Chrift's life. °1 moral obedience : we find in the life of Chrill

1. In refpect of his judgment, will, affections, many particular carriages and acts of obedience to
compaifions. Look we at his Spirit, obferve what his heavenly Father, whereof fome were moral, and
mind was in Jefus Chrift, and therein do we en- fome ceremonial. Now, all thefe are not for our
deavour to conform, Phil. ii. 5. Let the fame mind imitation, but only fuch moral acts, as concerning
he in you (faith the apoftle) which was inChriJl ; which we have both his pattern and precept:
and tie have the mind of Chrift (faith the apoftle) come, let us mark this one rule, and we need no
1 Cor. ii. 16. more, ' whatfoever he commanded, and whatfo-

2. In refpect of his virtues, graces, habitual ho- ' ever he did, of precife morality, we are therein
lincfs, Matth. xi. 29. Learn of me, (faith Chrift) ' bound to follow his fteps.' I join together his
for I am meek and lowly in heart. Chrift was of a commands and deeds, becaufe in thofe things
meek and gentle fpirit, / befeech you by the meek- which he did, but commands not, we need not to
nefs andgentlenefs of Chriji, faith Paul, 2 Cor. x. conform ; but in thofe things which he both did,
2- And Chrift was of an humble and lowly fpirit, and commanded, we are bound to follow him. In
Phil. ii. 6, 7. Being in the form of God, he thought fuch a cafe, his laws and practice differ but as a map
it no robbery to be equal with God: yet he made him- and guide, a law, a judge, a rule and precedent.

f elf of no reputation, and took upon him the form In refpect of all thefe particulars, and efpecially

of afervant. I might inftance in all other graces, in refpect of Chrift's moral obedience, the whole

for he had them all in fulnefs, And ofhisfulnefs life of Chrift was a difcipline, a living, ihining and

have all we received, grace for grace, John i. 16. exemplary precept unto men ; and hence it is that

3. In refpect of his words, talk, fpiritual and we find fuch names given to him in fcripture, as
heavenly language. The very officers of the priefts fignifies not only preeminence, but exemplarinefs ;
could fay of Chrift, Never man fpake like this man, thus he was called a prince, Dan. ix. 25. A leader,
John vii. 46. And fometimes they all vjondred at Ifa. lv. 4. A gov emor, Matth. ii. 6. A captain,
the gracious words which proceeded out of his mouth, ii. 10. A chief Jhepberd, 1 Peter- v. 4. A forerun-
Luke iv. 22. He never finned in word, neither ner or conduit into glory, Pteb. ii. 20. A light to
•was guile found in his mouth : voho, when he -was the Jews, Exod. xiii. 21. A light to the Gentiles,
reviled, reviled not again, 1 Pet. ii. 22,23. The Luke ii. 3. A light to every man that entreth into
apoftle, fpeaking thus of Chrift, he tells us, That theworld, John i. 9. All which titles, as they de-
herein Chrift left us an example, that wejhould cleared his dignity, fo his exemplarinefs, that he
follow his fteps, verfe 2 1 . was the author and pattern of holinefs to his peo-

4. In refpect of his carriage, converfation.clofe pie. And as for all other faints, though they are
walking with God. The apoftle fets forth Chrift imitable, yet with limitation unto him, only fo far
as an high prieft, who was holy, harmlefs,undefil- as they exprefs his life in their converfation, 1 Cor.
ed, and feparate from finners, Heb. vii. 26. And, xi. I. Be ye followers of me, even as I am of
in like manner, faith Peter, Te are a chofen genera- Chrift.

tion, a royal prieft-hood, a holy nation, a peculiar For the fecond, Why we muft conform ? Upon
people ; that ye Jhould Jhew forth the virtues of what motives? I anfwer, 1. Becaufe Chrift hath
him, who hath called you out of dark nefs into his done and fuffered very much to that end and pur-
marvelloui light } \ Pet. ii- 9- that ye fbouldjbeiv pofe. Sometimes I have wondred why Chrift

would

Carrying on the great Work of Man's Salvation until his Suffering ana1 Dying.

Jsl

would do fo much, and fuffer fo much, as the e-
vangelifts, in their hiftories, relate ? This I be-
lieve, that Jefus was perfect God, and perfect man ;
and that every action of his life, and but one hour
of his paifion and death, might have been fatisfac-
tory, and enough for the expiation and reconcile-
ment of ten thoufand worlds. But now I am an-
fwered, that all thofe inftances of holinefs, and all
thofe kinds of virtues, and all thofe degrees of paf-
fion, and all that effufion of his blood, was partly
on this account, that he might become an example
to Us, that he might lhine to all the ages and gene-
rations of the world, and fo be a guiding ftar, and
a pillar of fire to them in their journey towards
heaven. O my foul ! how doth this call on thee
to conform to Chrift ? What ? that a fmaller ex-
pence (hould be enough to thy juftification ; and
yet that the whole magazine ihould not procure
thy fanttification ? That, at a lefler fuin of obedi-
ence, God might have pardoned thy fin ; and yet,
at a greater fum, thou wilt not fo much as imitate
his holinefs ? In a dark night, if an ignis faluus go
before thee, thou art fo amufed with that little
flame, that thou art apt to follow it, and lofe thy-
felf ; and wilt thou not follow the glories of the Sun
of righteoufnefs, who, by fo many inftances, calls
upon thee, and who will guide thee into fafety, and
fecure thee againft all imaginable dangers? God
forbid ! if it had not been for thy imitation, I can-
not think that Chrift (hould have lived on earth
fo many years, to have done fo many gracious
meritorious works. O, think of this!

2. Becaufe Chrift is the beft and the1 higheft ex-
ample of holinefs that ever the world had; hence
we muft needs conform to Chrift, (as the apoftle
argues) becaufe he is tbefrji-horn among many bre-
thren, Rom. viii. 29- The firft in every kind is
propounded as a pattern of the reft ; now, Chrift
is the firft-born, Chrift is the head of all the pre-
deftinate, as the firft-born was wont to be the head
in all families. The old faying is, Regis ad exem-
plar, \$c. A very deformity was fometimes coun-
ted an honour, if it were an imitation of the prince:
It is ftoried of Nero, that having a wry neck,
there was fuch an ambition in men to follow the
court, that it became the fafhionand gallantry of
thofe times, to hold their necks awry ; and (hall
not Chrift, thekingoffaints.be much more imita-
ted by the faints ? Chrift is the head of the body} the

beginning, the fir Jl -born from the dead, in all things
he hath the preeminence, Col. i. \H- And the
rule is general, that, ' That which is firft, andbeft
' in any land, is the rule and meafure of all the
'reft.' Why, fuch is Chrift. Ol then, let him
be the guide of our life, and of our manners.

3. Becaufe Chrift doth not only give us an ex-
ample, but he doth cherifh, fuccour, and aflift us
by its eafinefs, complacency, and proportion to us.
Somefweetly obferve, that ' Chrift's piety (which
' we muft imitate) was even, conftant, unblame-
' able,- complying with civil fociety, without any
' afirightment of precedent, or without any pro-
' digious inftances of actions, greater than the imi-
' tation of men.' We are not commanded to imi-
tate a life, whofe ftory tells us of extafies in pray-
er, of abftraftions of fenfes, of extraordinary fall-
ings to the weakning of our fpirits, and difabling
of all animal operations : no, no ; but a life of juf-
tice, and temperance, and chaftity, and piety,
and charity, and devotion -, fuch a life as without

which human fociety cannot be conferved ;

And it is very remarkable, that befides the eafinef?
of this imitation, there is a virtue in the Hfe of
Chrift ; a merit, and impetration in the feveral
paflages of Chrift's life, to work out our imitation
of him. In the Bohemian hiftory, it is reported,
that Winceflaus their king,one winter's night going
to his devotion in a remote church, his fervant
Podavivus, who waited on his mafter, and endea-
voured to imitate his mafter's piety ; he began to
faint through the violence of the (how and cold;
at laft the king commanded him to follow him,
and to (et his feet on the fame footfteps which his
feet (hould mark, and fet down for him ; the fer-
vant did (o, and prefently he fancied, or found a
cure. Thus Chrift deals with us; it may be we
think our way to heaven is troublefome, obfcure,
and full of objection ; well, faith Chrift, ' But
' mark my footfteps ; come on, and tread where
' I have ftood, and you (hall find the virtue-of my
' example will make all fmooth, and eafy ; you
' (hall find the comforts of my company, you (hall
' feel the virtue and influence of a perpetual guide.'

4. Becaufe Chrift in his word hath commanded
us to follow his fteps, Matth. xi. 29. Learn of
me, for I am meek and lotuly in heart, John xiil.
13, 14, 15. And ye call me majier, and Lord,
and ye fay well, forfo I am : if I then your Lord

I i 2 and

• i-

Looking unto J E 5, U S.

and mafter have wafted your feet, ye alfo ought to
iva/b one another's feet , for I have given you an ex-
ampley that ye jhould do as I have done to you, Col.
iii. 12, 13- Put on therefore bowels of mercy, kind-
nefs, bumble nejs of mind, meek/ujs, long-juffering,
forbearing one another, and forgiving one another;
if any man have a quarrel a gain ft any, even as
Chrift forgave you, fo alfo do ye. 1 Pet. i. 15, 16.
And as he which hath called you is holy, fo be ye
holy in all manner of convsrjation ; becaufe it is

'written, Be ye holy, for I am holy. Againft this

lb me object, How can we be hoJy as Chrift is holy?
Firft, the thing is impofliblej and, fecondly, if
we could, there would be no need of Chrift ? But
1 anfwer to the firft; the thing, if rightly under-
ftood, is not impoifible: we are commanded to
be holy as Chrift is holy, not in refpeft of equali-
ty, as if our holinefs muft be of the fame compafs
with ;he holinefs of Chi ift; but in refpeel; of quali-
ty, our holinei? mult be of the ftamp, and truth,
as the holin o: Chrift ; as when the apoiUe faith,
Rom. xiii, g. That we muft love our neighbour as
iurffilves , the meaning is not, that our love to our
fliould be mathematically equal to the
love of ourfelves, for the law doth allow of de-
ic, according to the degrees of relation
ag beloved, Rom. xii. 9. Do good unto all
wen, efpecially to thofe of the houfhould of jaith.
Love to a friend may fafely be greater than love to
afiranger; or love to a wife, or child, may fafe-
ly be greater than to a friend ; yet in all, our love
to others, it muft be of the felf-fame nature, as
true, as real, as cordial, as fincere, as folid as
that to ourfelves ; We muft love our neighbour as
ourfelves, (i e.J unfeignedly, and without diifi-
mulation. — Again, I anfwer, to the fecond, Chrift
is needful, notvvithftanding our utmoft holinefs,
in two refpects : 1 . Becaufe we cannot come to full
and perfed holinefs, and fo his grace is requifite
to pardon and cover our failings. 2. Becaufe that
•which we do attain unto, it is not of, or from our-
felves, and fo his Spirit is requifite to itrengthen us
unto his fervice. We muft be holy as Chrift is holy,
yet ftill we muft look at the holinefs of Chrift, as
the fun, and root, and fountain ; and that our hc-
Jine's is but of abeam of that fun, but as a branch
of that root, but as a ftream of that fountain.

For the third, How we muft conform to this
life ? I anfwer ;

1. Let us frame to ourfelves fome idea of Chriftf
let us fet before us the life of Chrift in the whole,
and all the parts of it, as we find it recorded in
God's book. It would be a large picture if I
fhoulddraw it to the full, but, for a ralte, I fhall.
give it in few lines. Now then, letting afide the
confideration of Chrift as God, or as Mediator, or
as head of his church, —

1. I look at the mind of Chrift, at his judgment,
will, affections ; fuch as love, joy, delight, and
the reft; and efpecially at the compaffions of Je-
fus Chrift. O the dear affections and compaffions
which Chrift had towards the fons of men ! this
was his errand from heaven, and while he was up-
on the earth he was ever acting it, I mean his pi-
tifulnefs, I mean his affections and compaifion in
healing- broken hearts, Luke iv. 18. So the Pfal-
mift, Pfal. cxlvii. 3. He healeth the broken in hearty
and bindeth up their wounds. It is fpoken after
the manner of achirurgion : he had a tender heart
towards all broken hearts ; he endeavours to put
all broken bones into their native place again : nor
fpeak I thus only of him in refpect of his office j
but, as he was man, he had in him fuch a mind,
that he could not but compaffionate all in mifery :

0 what bowels, what ftirrings, and boilings, and
wreftlings of a pained heart, touched with forrow,
was ever, upon occafion, in Jefus Chrift ! perufe
thefe texts, Matth. xiv. 14. ' And Jefus went
' forth, 'and faw a great multitude, and he was
' moved with compaflion towards them, and he
' healed their fick. Mark vi. 34. And Jefus, when
' he came out, faw much people, and was moved
' with compaflion towards them, becaufe they were
' as fheep not having a fhepherd. Mark i. 40, 41 .
' And there came a leper to him, and kneeling
' down to him, and faying to him, if thou wilt,
' thou canft make me clean : and Jefus, moved
' with compaflion, put forth his hand, and touch-
' ed him, faying, I will, be thou clean. Matth.
' xv. 32. Then Jefus called his difciples unto him,

1 and faid, I have compaflion on the multitude.'
And for the two blind men that cried out, ' Have
' mercy on us, O Lord, thou fon of David :' it is

faid, that ' Jefus flood ftill, and ' he had com-

4 paffion on them, and touched their eyes,' Mat.
xx. 34. And the poor prodigal returning, Luke
xv. .20. When he was yet a great way off, his Fa-
ther faw hi /ay and had camp affion, and ran, and

fell

Carrying on the great Work of Mans Salvation until his Suffering and Dying. 253

fill on his neck, an J kifj'ed him. How fweet is
this lift inftance ! that our fenfe of finful weak-
nefs fliouJd be forrow and pain to the bowels and
heart of Jefus Omit ? You that are parents of
young children, let me put the cafe, lffome of
you, Handing in the relation of a hither, Ihould
fee his child, lweat and wreltle under an over-load,
till his back were almoit broken, and that you
ihould hear him cry, ' Oh I am gone, I faint, I
' (ink, I die.' would not your bowels be moved
to pity!1 And would not your hands be ftretched
out to help? Or, if foine of you ftanding in the
relation of a mother, ihould fee your fucking child
fallen into a pit, and wreftling with the water, and
crying for help, would you not ftir, nor be mov-
ed in heart, nor run to deliver the child from be-
ing drowned ? Surely you would, and yet all this
pity and compaflion of yours is but as a fhadow of
the companions and dear affections that were and
are in the heart of Jefus Chrift ; O he had a mind
devoid of fin, and therefore it could not but be full
of pity, mercy, and tender bowels of compaflion.
2. I look at the grace in Chrift; O he was full
of grace, yea, full of all the graces of the Spirit,
Cant, i- 13, 14- A bundle of myrrh is my well-be-
loved to me: My beloved is unto me as a cluf-

ter of camphire of the vineyards of Engedi. A bun-
dle of myrrh and a clufter of camphire denote all
the graces of the Spirit : as many flowers are bound
together in a nolegay, fo the variety of the graces
of the Spirit concentered in the heart of Jefus
Chrift, Ex. gr.

1. In him was meeknefs, Matth.-xxi. 5. He
cometh unto the meek : he had a fweet command
and moderation of his anger ; he was meek as Mo-
fes ; nay, though Mofes was very meek, and ve-
ry meek above all men tvhich tvere upon the face of
the earth, Numb, xii 3. Yet Chrift's meeknefs
exceeded Mofes's, as the body doth exceed the
lhadow.

2. In him was humility ; he faved npt the world
by his power but by his humility : in his incarna-
tion Chrift would be humble ; and therefore he
was born of a poor virgin, in a common inn : in his
life, hiswayon earth wasacontinual lecture ofhu-
mility ; a little before his death, he gave fuch an
example of humility as never was the like, John
xiii. 5. He poured water into a bafon and began to
ivajb the difciples feet. O ye apoftles, why trem-

ble ye not at the wonderful fight of this fo great
humility? Peter, what doll thou ? Wiltthouever
yield, that this Lord of majeity /hould waft thy
feet? Methinks, I hear Peter faying, 'What',
' Lord, wilt thou wa(h my feet ? Art not thou the
' Sonof the living God, die Creator of the world,
' the beauty of the heavens, the paradife of an-
' gels, the Redeemer of men, the brightnefs of
' the Father's glory? And T, what am I bur a
'worm, a clod of earth, a rniferable finner ? And-
' wilt thou, notwithstanding all this, waft my
'feet? Leave, Lord, O leave this bafe office for
* thy fervants ; fey down thy towel and put on thy
' apparel again ; beware that the heavens, or the
' angels of heaven be notaihamed of it, when they
' fhall fee that by this ceremony thou fetteft them
' beneath the earth ; take heed left the daughter
'of king Saul defpife thee not, when (he fhall fee
' thee girded about with this towel after the man-
' ner of a fervant, and fhall fay, That fte will not
' take thee for her beloved, and much lefs for her
' God, whom fhe feeth to attend upon fo bafe an
' office.' Thus may I imagine Peter to befpeak
his Matter, but he little knew what glory lay hid
in this humility of Chrift ; it was for us and our
example ; an humble Chrift to make humble Chris-
tians.

3. In him was patience; O when I think of
Chrift's labours in preaching, wearinefs in travel-
ling, watchfulnefs in praying, tears in compafliona-
ting ; and then I add to all thefe his fubmilhon of
Spirit, notwith ftanding all the affronts, injuries and
exprobations of men ; How fnould I but cry out,
O the patience of Chrift! The apoflle tells us, 1
Pet. ii. 23. that zthen he ivas reviled, he reviled
not again, ivhenhefuffered, he threatened not, but
conu/iit ted himfelf to him that judgeth righteonjh.
— I have already given you a touch of the graces
in Chrift, which now I may fet before me. — In
him was wifdom, and knowledge, andjuftice, and
mercy, and temperance, and fortitude, and eve-
ry virtue, or every grace that pottibly I can think
of ; A bundle of myi rh is my beloved unto me, as
a clujler of camphire in the vineyards of Engedi.

3. I look at the con verfation of Chrift in word
and deed ; for his words they were gracious. Not
an idle word ever came out of the lips of Chrift;
himfelf tells us, that of every idle ivordive muft
give an account^ Matth. xii. 36- O then how free

was

Looking untt JESUS.

754

v/as Chrift of every idle word ? He knew the times
and feaions when to fpeak, and when to be Client ;
he weighed every word with every circumftance,
time and place, and manner and matter, Ecclei.
iii. 7. There is a time to keepfilence, and a time
to fpeak, faid Solomon, when he returned again to
his wifdom; and hence we read, that ibme times
lefus being accufed, He held his pence, and ivhen
he ivas accufed of the thief priefis and elders, he
nnftvered nothing, Matth. xxvi. 63. and xxvii.
1 2. But other whiles he pours out whole cataracts
of holyinftru&ions; he takes occafion of vines, or
ftones, of water, and fheep, to fpeak a word in
feafon ; he is ftill difcourfing of the matters of the
kingdom of heaven, and he fpeaks fuch words as
give grace unto all the hearers round about him;
lb for his deeds and aftions they were full of grace
and goodnefs. The apotlie Peter gives him this
character, (which I look upon as a little defcrip-
tionof Chrift's \ife)*vho went about do ng good,
Acts x. 38. It was his meat and drink to do all
the good he could j it was as natural to him to do
good, as it is for a fountain to itream out ; he was
holy and heavenly, unfpotted every way ; O the
fweetconverfationof Chrift! How humbly carries
he it among men ?- How benignly toward* his dif-
ciples ? How pitiful was he towards the poor ?
to whom, (as we read) he made himfelf moft
like, 2 Cor. viii. 9. He became poor, that ive might
be made rich. He defpifed or abhorred none, no
not the very lepers that were efchewed of all ; he
flattered not the rich and honourable, he was moft
free from the cares of the world, his prefcriptions
were, Care not for the things of the morroiv ; and
in himfelf he was never anxious of bodily needs ;
above all, he was moft folicitous of faving fouls.
— Much morel might add if I fhould go over the
particulars in the gofpel ; but by thefe few expref-
fions of Jefus Chrift, we may conceive of all the
reft.—

2. Let us be humbled for our great unconfor-
mity to this copy: what an excellent pattern is here
before us? And how far, how infinitely do we
come fhort of this blefTed pattern? O alas! if
Chrift will not own me, unlefs he fee his image
written upon me, what will become of my poor
foul ? Why, Chrift was meek, and humble, and
lowly in fpirit; Chrift was holy and heavenly,
Chrifteverwentaboutdoinggood ; and now when

Chap. V.

I come to examine my own heart according to this
original, I find naturally a mere antipathy, a con-
trariety, I am as oppofite to Chrift as hell and hea-
ven. 1. For my thoughts; within I am full of
pride and malice;* I am full of the fpirit of the
world: what is there in my heart but a world of
,paflions, rebellions, darknefs and deadnefs of fpi-
rit to good? And, z- if the fountain be lo mud-
dy, can I expect clear ftreams? What words are
thefe that come many a time from me ? Chrift
would not fpeak an idle word, but how many idle,
evil, fin ful words come daily flowing from my lips?
Out of the abundance of the heart the mouth fpeak ~
eth. And if I may guefs at my heart by my words,
where was my heart this Sabbath, and the other
Sabbath, when my difcourfe was on my calling, or
on the world, or it may be on my lulls, or on my
Dalilahs, on my right-hand fins, or on my right-
eye fins? And, 3. What atlions are thefe fo fre-
quently performed by me? If Imuft read my ftate
bym* converfation, ivhofe image andfuperfcrip-
tion is this? The laft oath I fware, the laft blaf-
phemy I belched out, the laft atl of drunkennefs,
idolatry, adultery I committed: (or if thefe fins
are not fit to be named) the laft piece of wrong I
did my neighbour, the laft prank of pride I played
on this ftage of the world, the laft expence of time
when I did no good in the world, neither to my-
felf nor others, the laft omillion of good as well
as commifflon of evil : G my foul, whofe image is
this? Is it the image of Chrift or of Satan? If the
worft fcholar in the fchool fhould write thusunto-
wardly after his copy, would he not be alhamed ?
If in my heart and life I obferve fo many blots and
ftains, fo great unconformity and diflimilitude to
the life of Chrift, how ftiould I but lie in theduft*?
O wo is me! what a vaft difproportion betwixt
Chrift's life and mine? Why thus, O my foul,
fhouldeft thou humble thyfelf ; each morning,each
prayer, each meditation, each felf-examination,
fhouldeft thou fetch new, frefti, clear, particular
eaufes, occafions, matters of humiliation : as thus,
Lo, there the evennefs, gravity, gracioufnefs, u-
niformity, holinefs, fpiritualities, divinenefs, hea-
venlinefs of Jefus Chrift: lo, there the fragrant
zeal, dear love, tender pity, conftant induftry,
unwearied pains, patience, admirable felf-deni-
al, contempt of the world in Jefus Chrift; lo,
there thofe many, yea, continual devout, divine

breath-

Carrying on the great IVork of Man's Salvation until bis Suffering and Djing.

breathings of foul after God, his Father's glory,
after the fpiritual and immortal good of the pre-
cious fouls of his redeemed ones: oh ! all the ad-
mirable meeknefs, mcrcifulnefs, clemency, chari-
ty, with all other excellent temperature, rare com-
pofure, wonderful order of his blelled foul ! O the
lweet e.xpreilions, gracious converfation ! oh the
glorious fhine, blelled luftre of his divine foul ! oh
the fweet countenance, facreddifcourfe, ravilhing
demeanour, winning deportment of Jefus Chrift!
and now I reflect upon myfelf, oh, alas ! oh the
total, wide, vaft, utter dirference, diftance, dif-
proportion of mine therefrom ! 1 fhould punctu-
allyanfwer, perfectly refemble, accurately imitate,
exactly conform to this life of Chrill, but ah my un-
evennefs, lightnefs, vanity ! ah my rudenefs, grolT-
ne's, deformity, odioufnefs, flightnefs, contempti-
blenefs, execrablenefs ! ah my fenfuality, brutifh-
nefs, devililhnefs ! how clearly are thefe and all
other my enormities difcovered, difcerned, made
evident and plain by the blefled and holy life of
Jefus ? fo true is that rule, Contraria juxtafe po-
Jita, magis elucefcunt.

3. Let us quicken, provoke and incenfe our
fluggifh drowfy fouls to conform to Chrill. If we
will but ftrictly obferve our hearts, we lhall find
them very backward to this duty, and therefore
let us call upon our fouls as David did, Pf. ciii. 1.
Blefs the Lord, O my foul, and let all that is tulthln
me blefs his holy name : let us work upon our fouls
by reafoning with our own hearts, as if we difcour-
fed with them thus, O my heart, or, O my foul, if in
the deep councils of eternity this was God's great
defign to make his Son like thee, that thou alfo
mighteft be like his Son, how then fhouldeft thou
but endeavour to conform ? And what fays the
apoftle ? Rom. viii. 29- For ivhom he did for e-
knoiv, be alfo did predefllnate, to be conformed to
the image of his Son: this was one of his great
purpofes from eternity ; this law of God fet down
before he made the world, that I fhould conform
to his Son ; and what, O my foul, wouldeft thou
break the eternal bonds of predeftination? O, God
forbid ! again, if this was one of the ends of
Chrift's coming to deftroy the works of the devil,
to deface all Satan's works, efpecially his work in
me, his image in me, and to fet his own ftamp
on my foul; how then fliould I but endeavour to
conform ? I read but of two ends of Chrift's com-

25.J

ing into the world in relation to us, whereof the
firft was to redeem his people, and the other to
purify his people ; Titus ii. 14 He gave bimfelf
for us, that he might redeem us from all iniquity,
and purify unto bimfelf a peculiar people, zealous
of good works. The one is the u ork of his merit
which goeth upward, to the fatislaction of his Fa-
ther j the other is the work of his Spirit and grace,
which goeth downwards to the fanctification of
his church ; in the one he beftoweth his righte-
oufnefs on us by imputation, on the other he fa-
fhioneth his image in us by renovation : and what,
O my lbul,woukieft thou deftroy the end of Chrift's
coming in the flelh ? Or wouldeft thou mils of that
end for which Chi ill came in relation to thy good ?
O, God forbid ! again, confider the example of
the faints before thee ; if this was their holy am-
bition to be like their Jefus, emulate them in this ;
for this is a blefled emulation. It is obfervable
how the heathens themfelves had learned a rule
very near to this ; * ' Seneca advifed, that every
' man fhould propound to himfelf the example of

* fome wife and virtuous perfonage, as Cato or So-

* crates, or the like.' [Senec ep. 11.] And really
to take his life as the direction of all their actions ,
but is not the life of Jefus far more precious and
infinitely more worthy of imitation? We read in
hiftory of one Cecilia a virgin, who accuftomed
herfelfto the beholding of Chrift for imitation,
and to that purpofe fhe ever carried in her breafl
fome pieces of the gofpel, which (he had gathered
but of all the evangelifts, and thereon night and
day fhe was either reading or meditating ; this
work fhe carried on in fuch a circulation, "that at
laft fhe grew perfect in it, and fo enjoyed Chrift
and the gofpel, not only iaher breaft, but alfo in
the fecrets of her heart; as appeared by her love
of Chrift, and confidence in Chrift, and familiarity
with Chrift; as alfo by her contempt of the world,
and all its glory, for Chrift his fake : there is fome
refemblance of this in the fpoufe, when fhe refol-
ved of Chrill, Cant. i. 15. He ft) all lie alt night
befwixt my breajh, q. d- He fhall be as near toe
as near may be ; my meditation (and by confe-
quence my imitation) of him fhall be coniVant and
continual ; not only in the day, but he fb all lie all
night betivixt my breafl s. What, O my foul, was
this the practice of the faints ? And wilt thou not
be of that communion ? O, God forbid ! thus let

2$6

Look

•ing unto JESUS.

Chap. V.

us quicken and provoke our fouls to that conformi-
ty ; let us excite, route, inceni'e, awake, and
Iharpen up our wretched, fluggiih, drowfy, lazy
fouls j our faint, feeble; flagging, faultering, droop-
ing, languishing affections, deiiies, endeavours!-
let us with enlarged inuutiry engage and encou-
rage our backward and remifs lpirits to falbupon
this duty of conformity, again and again ; let us
comeup higher towards it, or, if poilibly we may,
completely to it, that the fame mind, and mouth,
and life, may be in us thai was in Jefus Chrift, that
we may be found to walk after Chrift, that we may
tread in the very prints of the feet of Chrift, that
we may climb up alter him into the fame heavenly
kingdom, that we may afpire continually towards
him, and grow up to him, even to the meafure of
the Jiature of the fulnejs of Chrift.

4. Let us regulate ourfelves by the life of Chrift;
vhatibever action we go about, let us do it by
this rule, What, would Chrift have done this, or,
at leaft, would have allowed this ? It is true, fome
things are expedient and lawful with us, which
v\ere not fuitable to the perfon of Chiift. Mar-
riage is honourable nxiith all men, and the bed un-
defiled ; but it did not befit his perfon, who came
into the world only to fpiritual purpofes, to beget
ions and daughters. Writing of books is commend-
able with men, becaufe, like Abel, being dead,
they may ftill fpeak, and teach thefe who never
law them, but it would have been deragotory to
the perfon and office of Chrift, for it is his pre-
rogative to be in the midft of the feven golden
candlefticks, to be prefent to all his members, to
teach by power and not by miniftry, to write his
kw in the hearts of his people, and to make them
his epiftle. Contrition,compiindion,mortifkation,
repentance for fin, are acts and duties neceffary to
our ftate and condition ; for we are finners, and
hnners of the Gentiles, To ivhom God alfo hath
granted repentance unto life, Acts xi. 18. But
thefe were in no fort agreeable to Chrift ; for he
was without fin, and needed not repentance, nor
any part of it. The feveral ftates of men, as of
governors, kings, judges, lawyers, merchants, effr.
are convenient for us, otherwife what a tax and
confufion would there be in the world ? And yet
Jefus never put himfelf into any of thefe ftates,
John xviii 36. My kingdom (fays he) is not of
;hii ivor Id- Now, as in thefe things we muft only

refped the allowance of Chrift, foin other things
we inuft reflect upon the example of Chrift; as,
i. In iinful ads elchewed by Chiift. 2. In mora!
duties that were done by Chrift.

1. In finful ads elchewed by Chrift, as when
I am tempted oi fin, then am I to reafon thus with
myfelf ; would my blelfed Savour if he were up-
on earth, do thus and thus ? When I am tempted
to loofeneis and immoderate living, then am I to
afkconfciencefuch aqueltion as this, would Chrift
have done thus ? Would he have fpent fuch a life
upon earth as I do ? When I am moved by my
own corruption, or by Satan, to drunkennefs,
gluttony, finful and delperatefociety, tofwearing,
curfing, revenge, or the like ; then am I to afk,
Is this the life that Chrift led ? Or, if he were to
live again, would he live after this manner ? When
1 fall into pailion,. peevilhnefs, rafh words, or if it
be but idle words, then I am to confider, O but
would Chrift fpeak thus? Would this be his lan-
guage ? would luch a'rotten or-unprofitable fpeech
as this drop from his honey lips?

2. In cafe of moral obedience, concerning which
we have both his pattern and precept, I look up-
on Chrift as my rule, and I queftion thus, Did
Chrift frequently pray both with his difciples, and
alone by himfelf? And lhall I never in my family
or in my clofet think upon God? Did Chrift open
his wounds for me, and lhall I not open my mouth
to him? Did Chrift ferve God without all felf- ,
ends, merely in obedience and to glorify him ?
And lhall I make God's worfhjp fubordinate to my
aims and turns ? Did Chrift fhew mercy to his ve-
ry enemies ? And lhall I be cruel to Chrift's very
enemies ? O my foul, look in all thy fins and in all
thy duties to thy original, and meafure them by
the holinefs of Chrift. Whether in avoiding fin or
in doing duty ; think, What would my blelfed Sa-
vour do in this cafe ? Or, what did he do in the
like cafe when he was upon earth ? If we had

• thefe thoughts every day, if Chrift were continual-
ly before our eyes, if in all we do or fpeak we
fhould ftill mule on this, What would Jefus fay if
he were here ? I believe it would be a blelfed
means of living in comfort and fpiritual conformi-
ty to the commands of God, yea, of ading Chrift's
life (as it were) to the life.

5. Let us look fixedly on Jefus Chrift, let us
keep our fpiritual eyes ftill on the. pattern, until

Carrying on the great Work of Man's Salvation until bis Suffering and Dying. v.

we feel ourfelves conforming to it : it is a true
faying, ' That objects and moving reafons kept
* much upon the mind, by ferious thoughts, aie
' the great engine, both appointed by nacure and
' grace, to turnabout the foul of man.' If I may
deliver it in -fewer terms, ' Objects conlidered
' much, or frequently, do turn the foul into their
' own nature.' Such as the things we are molt

on this blefTed object, until we feel this conformity

in us ? I ani'wer.

i. Let us fet apart fome times on purpofe to
act our faith in this rei'pect, Eccl. iii. i. There is
a time for all things under the fun, faith Solomon.
It may be foinetimes we are in our civil employ-
ments, but then is not the time ; yet when they
are done, and the day begins to dole, if together

thinking of, and conlider of, fuch will be ourfelves; with our clolet-prayer we would Fall on this duty of
or if we be not fo, it is not thro' any imperfection looking unto Jelus by lively faith ; how blefled a
in the object, (efpecially in fuch an object as Je- '
fus Chrilt is) but becaufe it is not well applied, and
by confideration held upon the heart till it may
work there, indeed the manner of this working
may be fecret and infenfible ; yet if we follow on
we (hall fee! it in the iifue. The beholding of
Chrilt is a powerful beholding ; there is a chang-
ing, transforming virtue goes out or Gbrift,by look-
ing on Chrift : can we think of his humility and
not be humble ? Can we think of his meeknefs and
gentlencfs of fpiric, and yet we continue in our
hercenefs, roughnefs, forwardnefsof fpirit ? Can a
proud fierce heart apprehend a meek, and fweet,
and lowly Jefus ? No, no, the heart mull be fuit-
able to the thing apprehended ; it is impofilble o-
therwife, certainly if the look be right, there mud
be a fuitablenefs betwixt the heart and Chrilt.
Sight works upon the imagination in brute crea-
tures ; as Laban's iheep, when they faw the par-
ty-coloured rods, they had lambs luitable: now,
will fight work upon imagination, and imagination
work a real change in nature ; and is not the eye
of the mind, (efpecially the eye of faith) more
ftrong and powerful ? If I but write after a copy,
I iliall in a while learn to write like it : if I feri-
oufly meditate on any excellent fubject, it will
leave a print behind it on my fpirit; if I read but
the life and death of fome eminently gracious and
holy man, it moulds, and falhions, and transforms,
and conforms my mind to his (imilitude; even fo,
and much more is it in this cafe, (Incethe eye of
faith works in the matter, which in itfelf is ope-
rative and effectual, and therefore it cannot but
work more than where there is only fimple imita-
tion or naked meditation. O then let us fet the co-
py of Chuff s life (as before defcribed) in our view,
and let us look upon it with both eyes, with the
eye of reafon, and with the eye of faith.

But how fnould we keep the eye of our faith

feafon might this be ? I know not but that fome
Chriftians may do it occafionally, but for any that
fets fome time apart for it every day, and that in
confeience, as we do for prayer, where is he to
be found?

2. Let us remove hinderances ; Satan labours
to hinder the foul from beholding Chrift with the
duft of the world, The God of this world blinds
the eyes of men. O take heed of fixing our eyes
on this world's vanity ! our own corruptions are
alfo great hindrances to this view of Chrilt ; away,
away with all carnal pafhons, bafe humours, fin-
ful defires ; unlefs the foul be fpiritual, it can ne-
ver behold fpiritual things.

3. Let us fix our eyes only on this blefled obj ect;
a moving rolling eye fees nothing clearly, 1 Peter
i. 12. When the angels are faid to look into thefe
things, the word fignifies, that they look into them
narrowly, as they, who bowing or ftooping down
do look into a thing; fo mould we look narrowly
into the life of Chrilt ; our eye of faith fhould be
fet upon it in a tteady manner, as if all the world
could not move us, as if we forgot all the things
behind, and had no other bulinefs in the world but
this.

4. Let us look wifhingly and cravingly ; there
is affection as well as vifion in the eye ; as the lame
man that lay in Solomon's porch looked wifhfully
on Peter and John, Expecling to receive fomething
of them, Acts iii. 5. So let us look on Chrift with
a craving eye, with an humble expectation to re-
ceiveafupplyof grace from Chrilt, ' Why, Lord,
1 thou art not only anointed with the oil of glad-
• nefs above thy fellows, but for thy fellows ; I
' am earthly minded, but thou art heavenly ; I
' am full of lulls, but the image of God is perfect
' in thee : thou art the fountain of all grace, on
' head of influence as well as of eminence : thou
1 art not only above me, but thou haft all grac?

K k < foi

*5*

Lotting unto JESUS.

Chap. V.

* for me ; and therefore, O give me fome portion
1 of thy meeknefs,lowlinefs, heavenly-mindednefs,
■ and of all other the graces of thy Spirit. Sure-
4 ly thou art an heaven of grace, full of bright
' mining ftars. Oh that of that fulnefs thou
4 wouldelt give me to receive even grace for grace :

* I pray, Lord, with an humble expectation of

* receiving from thee : oh let me feel the drop-

* pings of the two olive-trees into the golden

* candlefticks ; yea even unto my foul.'

5. Be we affured that our prayer (if it be in
faith) is even now heard ; never any came to
Chrilt with ftrong expeaations to receive grace,
or any benefit prayed for, that was turned empty
away. Befides, Chrift hath engaged himfelf by
promife to wrice his law in our hearts ; to make
us like himfelf ; As he which hath called us is ho-
ly, fo Jhould (yea, and to fc«U) we be holy in ail
manner 'of tonverfation, 1 Pet. i- 15. Oh let us
build on his gracious promiie j Heavn and earth
Jhall pais away before one jot or tittle of his word
fi>all fail; oniy underftand we his promiie in this
fenfe, that our conformity mult be gradual, not all
at once, 2 Cor. iii. 1 8- tVe all with open face,
beholding as in a glafs the glory of thz Lord, are
changed into the fame image from glory to glory,
(i. e.) from grace to grace, or from glory inchoate
in obedience, to glory confummate in our heaven-
ly inheritance.

6- If, notwithstanding all this, we feel not for
the preient this conformity in us, at leaft in fuch
a degree, let us act over the fame particulars a-
gain°and again ; the gifts of grace are therefore
communicated by degrees, that we might be taken
off from living upon a received itock of grace j
and that we might ftill be running to the fpring,
and drink in there : why, alas ! we have a conti-
nual need of Chriil's letting out himfelf and grace
into our hearts, and therefore we mult wait at the
well-head, Chrift j we mult look on Chrilt, asap-
pointed on purpofe by his Father to be the begin-
ner and finifher of our holinefs ; and we mult be-
lieve that he will never leave that work imperfect
whereunto he is ordained of the Father. We may
be confident, (faith the apoftle) of this very thing,
that he which hath be^un a good work in us, will
perform it, or finifh it until the day of Jefus Chrijl,
Phil. i. 6. Oh then, be not weary of this work un-
til he accompiifti the cea.es of thy foul.

I have now done with this fubjeft : only before
I finiih, one word more. Sometimes I have ob-
ferved that many precious fouls in their endea-
vours after grace, holineis, fan£tification, have been
frequent in the ufe of fuch and fuch means, duties,
ordinances ; wherein I cannot fay but they have
done well ; and for their help, I therefore com- '
pofed that piece called Media : but of all the or-
dinances of Chrift, this Looking unto 'Jefus is made
leaft ufe of, though it be chiet of all : it is Chrir ,.
(when all is done) that is that great ordinance ap-
pointed by God for grace and holinefs : and cer-
tainly thofe fouls which trade immediately with
Jefus Chrilt, will gain more in a day than others
in a month, in a year. I deny not other helps,
but amongft them all, if I would make choice
which to fall upon, that I may become more and
more holy, I would fet before me this glafs, (i. e.).
Cbriji's' holy life, the great example of that hc-
linefs , we were at firft created after his image in
holinefs, and this image we loft thro' fin, and to this
image we lhould endeavour to be reftored by imi-
tation : and how lhould this be done, but by look-
ing on Chrift as our pattern ? By running through
the feveral ages of Chrift, and by obferving all his
graces and gracious actings ? In this refpeel I
charge thee, O my foul, (for to what purpofe
fhould I charge others if I begin not at home and
with thee)? that thou make confeience of this
practical, evangelical duty ; Oh be much in the ex-
ercife of it ! not only in the day intend Chrift, but
when night comes, and thou lieft down on thy
bed, let thy piilow be as Chrift's bofom, on which
John the beloved dilciple was faid to lean ; theie
lean thou with John, yea, lie thou between his
breafts, and let him lie all night betwixt thy breajls,
Cant. i. 13. Thus mayeft thou lie down in peace
and jleep, and the Lord only will make thee to
dwell in fafety, Pfal. iv. 8. And when day re-
turns again, have this in mind, yea, in all thy
thoughts, words r.nd deeds, ever look unto Jefus
as the holy examplar, fay to thyfelf, ' If Chrift
1 my Saviour were now upon earth, would thefe
4 be his thoughts, words and deeds ? Would he
* be thus difpofed as I now feel myfelf? Would
1 he fpeak thefe words that I am now uttering ?
4 Would he do this that I am now putting my hand
4 unto ? O let me not yield myfelf to any thought,
' word or action, which my dear Jefus would be

4 afliamed

Carrying M the great Work of Man's Satiation during the Time of his Sufferings. 2$g

' alliamedtoown!' Yea, (if it were pofTible for thee
to be fo conftant in this bleffed duty) going and
Handing, fitting and lying, eating and drinking,
fpeaking and holding thy peace, by tbyfeli or in
company, cail an eye upon Jefus ; for by this means
thou canlt not choofeb.ui love him more, and joy in
him more, and truft in him more, and be more and
more familiar with him, and draw more and more
grace and virtue and fweetnefs from him. O let
this be thy wiidom,. to think much of Churl, fo as
to provoke thee to the imitation of Chriil ! then
/halt thou learn to condemn the world, to do good
to all, to injure no man, to fuffer wrong patiently ;
yea, to pray for all thofe that defpitefully ufe thee
and perfecute thee, then fhalt thou learn to con-
defcend to the weak, to condole finners cafes, to
embrace the penitent, to obey fuperiors, to mini-
ster to all ; then fhalt thou learn to avoid all boaf-
ting, bragging, fcandal, immoderate eating and
drinking ; in a word, all fin. Then fhalt thou
learn to bear about in thy body the dying of our Lord
Jefus Chrifi, that the life alfo of Jefus may be

made manijefl in thy body : fo the apoflle, for que
•which live, are alivays delivered unto death fo Je-
fus fake, that the life alfo of Jefus might be made ma-
nifejl in our mortal flefh, 2 Cor. iv. 10, 11. Why,
this is to follow Chriil's lteps, hedefcended from
heaven to earth for thy fake ; do thou trample on
earthly things, Seek after the kingdom of God and
his righteoufnef, for thy own lake ; though the
world be fweet, yet Chriil is fweeter; 1L0' the
world prove bitter, yet Chi iff. fullained the bitter-
nefs of it for thee ; and now he fpeaks to thee, as
he did to Peter, Andrew, James and John, Come
follow me ; O do not faint in the way, left thou lofe
thy place in thy country, that kingdom of glory.

Thus rar we have looked on Jefus as our Jefus
in his life, during the whole time of his mi-
niftry, our next work is to look on Jefus
carrying on the great work of man's falvati-
on, during the time of his fuffering and dy-
ing on the crofs, until his refurreclion from
the dead.

LOOKING UNTO

JESUS.

In His DEATH.

THE FOURTH BOOK, PART THIRD.

CHAP. I. Sect. I.

Lam. i. 12. Is it nothing to you, all ye that pafs by? Behold, and fee.
Heb. xii. 3. Conftder him ivho hath endured fuch contradiction of finners againfi him.

Of the Day of Christ's Sufferings, divided into Parts and Hours.

THE Sun of righteoufnefs that arofe with The objecl is Jefus, carrying on the work of
healing, we fhall now fee go down in a man's falvation during the time of his fufTerings,
ruddy cloud ; and in this place, (as in the Now, in all the tranfaelions of this time, we fhall
former) we muft firft lay down the objetl, and obferve them as they were carried on fucceffively
then direcl you to look upon it. in thofe few hours of his paffion and death.

K k 2 A

260

Looking unto JESUS.

Chap. I.

As this work of man's falvation was great, fo we
cannot but obferve how every piece of it was carri-
ed on in its due time, even from eternity to eterni-
ty. The very time of Chrift's paffion depended not
on the will of man, for his enemies fought many a
time before to flay him ; as Herod in his infancy,
iVlatth. ii. 16. The Jews in his riper age, when
fometimes they took up Hones to ftone him, John
viii. 59. and fometimes they would have broke
bis neck from an hill, Luke iv. 29. but his time
was not then coirce. We read of the palchal lamb
that it was to bt flain, Exod. \ii. 2, 6. On the
fourteenth day oj the fir ft month called Abib or Ni-
fan, at the full of the moon, in the evening, or
between the evenings : fome think this month an-
lwers to our March, others to our April, I fhall
not be too curious in the inquifition, for I think
it not worth the while; only this I cannot but
obferve, that the fame day that the lamb muft be
(lain, muft our pafchal lamb begin his fufferings :
and as then it was lull moon, fo it notes unto us
the fulnefs of time which now was come : and as
it was in fuch a month, a! when light prevails a-
gainft darknefs,andevery thing re vives and fprings,
ib Chrift (by his fufferings) was to chafe away our
darknefs and death ; and to bring in light, and
life, and a bleffed fpring of grace and glory: and
as it was to be flain in the evening, or between the
evenings : fo muft Chrift, the true pafchal lamb,
be facrificed about the very fame hour that the
myftical lamb was flain. To underftand which
we muft know, that the Jews dillinguifhed their
artificial day into four parts, from fix to nine, from
nine to twelve, from twelve to three, from three
to fix. This laft part was counted the evening of
the day; and the next three hours the evening of
the night: now, in this laft part of the day ufed
the pafchal lamb to be flain ; and after it was flain,
fome time was taken up to drefs it whole for fup-
per: fo Chrift, at the fourth part of the day, at
their ninth hour, that is, at our three of the clock
in the afternoon, between the evenings ,<witb a loud
voice yielded up the Ghoft, Matth. xxvii. 50.

For the whole time of thefe laft and extreme
fufferings of Chrift, I /hall reduce them to fome-
what lefs than one natural day; or, if we may
take the whole day before us confiding of twen-
ty four hours, and begin with the evening, accor-
ding to the beginning of natural days from the cre-

ation, (as it is faid, Gen. i. 5. The evening and the
morning made the fir ft day,) in this revolution of
time, I fhall obferve thefe feveral palfages. — As, — .

1. About fix in the evening, Chriit celebrated
and eat the paiibver with his difciples, at which
time he inftituted the facramentof the Lord's (up-
per ; and this continued till the eighth hour.

2- About eight in the evening he wafhed his
difciples feet, and then leaning on the table, he
pointed out Judas that ihould betray him ; and
this continued until the ninth hour.

3. About nine in the evening, (the fecond watch
in the night) Judas, that traitor, went from the dif-
ciples ; and, in the mean time, Chrift made that
fpiritual fermon, and afterwards that fpiritual pray-
er recited only by John, John xiv. xv. xvi. xvii.
chapters, and this, together with a pfalm they
fung, continued at leaft until the tenth hour. Thus
far we proceeded before we had done with the life
oj Chrift. That which concerns his paflion fol-
lows immediately upon this ; and of that only I
fhall take notice in my following difcourfe.

This paflion of Chrift I fhall divide between the
night and day. 1. For the night, and his fuffer-
rings therein, we may obferve thefe periods, or
thereabouts. As, —

1. From ten to twelve he goes over the brook
Cedron to the garden of Gethfamene, where he
prayed earneftly, and fweat v/ater and blood.

2. From twelve till three he is betrayed : and
by the foldiers and other officers he is bound, and
brought to Jerufalem, and carried into the houfe-
of Annas, who was one of the chief priefts.

4. From three to fix, they led him from An-
nas to Caiaphas, when he, and all the priefts of
Jerufalem fat upon Jefus Chrift ; and there it was
that Peter denied Chrift ; and at laft the whole
fanhedrim of the Jews gave their confent to Chrift's
condemnation.

2. The night thus difpatched, at fix in the
morning, about fun-rifing,oiu Saviour wras brought
unto Pilate, and Judas Ifcariot hanged himfelf,

becaufe he had betrayed the innocent blood. ■

About feven in the fame morning, Chrift is carri-
ed to HerOd, that cruel tyrant, who, the year be-
fore, had put John the Baptift to death. At

eight of the fame day, our Saviour Chrift is return-
ed to Pilate, who propounded to the Jews, whe-
ther they would have Jefus or Barrabas let loofe

unto

Carrying on the grail Work of Man s Salvation during the Time of hi* Sufferings'. 261

unto them. — About the ninth, (which the Jews
call the third hour of the day) Chrift was whipped
and crowned with thorns. About ten, Pontius
Pilate brought forth Jefus out of the common-hall,
laying, Behold the man ; and then in the place
called Gabbatha he publickly condemned Chriit
to be crucified. About eleven our Saviour carri-
ed his ciofs, and was brought to the place called
Golgotha, where he was iaftened on the crots,
and lifted up, as Mdfes If ted up the ferp-.nt in the
wilder nefs. — About twelve (in that meridian
which the Jews call the (ixfh hour) that fuperna-
tural ecliple of the fun happened. — And about
three in the afternoon, (which the Jews call the
ninth hour) the fun now beginning to receive his
light, Chrift cried, It is pni/hed; and commending
his Spirit into his Father's hands, he gave up the
ghoft. — I ihalladd to thefe, That, about four in the
afternoon, our bleffed Saviour was pierced with a
fpear ; and there iflued out of his fide both blood
and water. — And, about five, (which the Jews call
the eleventh, and the laft hour of the day) he was
buried by Jofeph of Arimathea, and Nicodemus. —
So that in this round of one natural day, you fee
now the wonderful tranfaition of Chrift's fuffer-
ings. I ftiall take them in order, and begin with
his fufferings in that night before his crucifying.
And Jefus faid unto his dijciples, All ye Jhallbe of-
fended becaufe of me this night, Matth. xxvi. 31.
And he faid unto Peter, That this day, even in this
night before the cock crow twice, thou Jhall deny
me thrice, Mark xiv. 30.

SECT. II.

Of the' brock over which Chrift pajfed

TH E firft pafiage of chat night, was Chrift's
going over the brook Cedron to the gar-
den of Gethfemane, When Jefus hadfpoken thefe
•words, he ivent forth with his difciples over the
brook Cedron, where was a garden, into which he
entred, and his J.ijciples, John xviii. 1.

In this paffage obferve we thefe particulars. 1.
The river over which they paffed. z- The gar-
den into which they entred. 3. The prayer he
there made; and the dolours and agonies he there
(uttered-

1 . He and his difciples went over the brook Ce-
dron. So it was caijed (fay fome) from the ma'

ny cedars that grew all along the banks ; or (fay
others) from the darknefs of the, valley :
fignifies darknefs ; and this was done to fulfil a
prophecy, He pall drink of the brook in tie way,
Plal. ex. 7. By the brook or torrent we may uh-
derftand myftically the wrath ol God and the rage
of men, the very afflictions which befel je:us
Chrift ; and by his drinking of the brook, we may
underftand Chrift enduring afflictions, or (as 0-
thers) his enduring many afflictions, and not a few.
1. That afflictions are underftood by writers, v/e
find it very frequently in fcriptures ; The for rows
of death compafjed me, and the floods of Belial made

me afraid, Pfal. xviii. 4. Deep calleth unto

deep, at the noife of the vo at er-f pouts, all thy waves
and thy billows are gone over me, Pfal. xlii. 7. —
And, Save me, O God, for the waters are come
in unto my foul, Pfal. lxix. 1 . And if it had not
been the Lord, who was on our fide, — then the wa-
ters had over-whelmed us, the fir earn bad gone over
our foul, then the proud waters had gone over out
foul, Pfal. exxiv. i, 4, 5.

2. As waters fignify afflictions, fo Chrift drink-
ing of thole waters, it fignifies Chrift's fujfering of
affliclions ; or, as others, it fignifies Chrift's fuf-
fering of many affliclions. Thus we find together
two words with relation thereunto, Are ye able to
drink of the cup (faith Chrift) that I fh all drink
of, and to be baptized with the baptifm that I an
baptizedwith? Matth. xx. zz- He that dririketb
hath the water in him ; and he that is baptized,
dipped or plunged, hath the water about hi:;.
it notes the variety or univerfality of affiic'
which Chrift fuffered; it was within him, a
was about him ; he was every way afflitf

Not to fpeakyet of thole fufferings, which yet
we are not come to fpeak unto, we had here in the
way, betwixt the city and the garden, that Chrift
went over the brook Cedron ; in the night he wades
through the waters, yea, in a cold night he wi
through cold waters on bare feet ; and as he wades
through them, he drinks of them; he dorh not
fip, but drink: He fan! I drink of the brook <
way. I know fome would not have this prophe-
cy accomplifhed till after Chrift's apprehenfior,.
when it is faid, That the rude rout brought him
again to Jerufalem, over the brook Cedron ■, and
then he drunk of the brook : but I find no menti-
on of this biook in fcripture at fuch a time ; \

now,

z6z

Looking unto JESUS.

Chap. I.

now, in this way, I find tkefe paflages, i. "His Son, which lay in the bofom of his Father, reveals
conference with his difciples as they goalung- 2. this ftory, he tells the difciples, // is written, I
The difciples reply upon his confer. ,ice. 3. His will fmite the fhepherd, and the fret p of the flock
dolorous parage over the brook, bi tokening the Jhall be [cattered.

2. The difciples hearing this difcoveryof ' the
' fhepherd being fmicten, and the ihtep being fcat-
• tered,' they are amazed ; what fhall Chrittdie ?
And (hall we, like cowards, run away, and leave
him alone in the combat ? Peter, who leems bold-
eft, he fpeaks firft, Though all men jhall be offend'
ed hecauje of thee, yet will I never be offended. O

very wrath of God.

1 In the way * he hath a ferious conference
with his difciples : fo the evangeli !t, Matth. xxvi.
30, 3!. And when they had Jang a hymn, thty
•went out towards the mount of Olives ; and then
faith Jefus unto them, all ye Jhall be offended be-
caufe 0; me this night, for it is written, I will
(mite the fhepherd, and the fheep of the flock fhall rafh preemption ! it appears in thefe particulars;

'be f cattered abroad. Chrift now begins the ftory 1. Peter prefers himfelf before the reft, as if

of his pafllon ; the fhepherd fhall befmitten ; and all the other difciples had been weak, and he only
he proves it from God's decree, and from the ftrong, Though all jhouldbe offended, yet will not
prophecy of the prophet Zech. xiii. 7. Awake, I. 2. Peter contradicts ChrilL's great difcovery of
Ofword, againft my fhepherd, andagainfl the man his Father's great defign from ail eternity, with a

that is my fellow, fmite the fhepherd, and the few bragging words; a. d. What, though Zech-

(heep flail be fcattered abroad. God the Father ariah hath faid it, and God hath decreed it, yet,
is here brought in, as drawing and whetting his on my part, I will never do it, Though I fhould die
fword, and calling upon it, to do execution againft withthee,Iwillnot deny thee. 3 Peter, in his boaft»
Jefus Chrift ; God the Father had an hand in the never mentions God's help, or God's afliftance;
fufferings, It pleafed the Lord to bruife him, be whereas, in relation to future promifes, and future
hath put him to grief Ifa. liii. 10. — 1 will fmite purpofes, the apoftle'sruleis, Te ought tofay, if the
the fhepherd, faith God. It was not a naked per- Lord will, we fhall live, and do this, and that,
miflion, but a pofitive decree, and a&ual provi- James iv. 15. So Peter fhould have faid, 'ByGodfe
dence of God that Chrift ihould fuffer: the plot ' afliftance I will not be offended; by the Lord's
was long fince drawn, and lay hid in God's bofom, ' help I will not deny thee ; if the Lord will, I
till he was pleafed (by the actions of men) to co- ' will do this, and that; I will live with thee,
py it out, and to give the world a draught of it. ' and die with thee, rather than I will deny thee;'
This waj not a. thing of a yefterday: no, no; T)ut we find no fuch word in all the ftory ; and
God fpent his eternal thoughts about it ! the fto- therefore Chrift takes him off his bottoms in the
ry v/as long fince written in Zechariah's book ; firft place, Verily I fay unto thee, Peter, that this
and in the volume of God's book, Pf. x-l 8. Chrift night, before the cock crow twice, thou fh alt deny
was ordained to be a Lamb (lain from the begin- me thrice: Oh no, faith Peter, he will not, of his
ning of the world; him being delivered by the de~ prefumptuous confidence, Matth. xxvi. 35. Tho'
terminate council and fore-knowledge of God, ye I fhould die with thee, I will not deny thee ; like-
have taken (faith Peter) and by wicked hands have wife alfo faid all his difciples. But I muft not
crucified and Jlain, Afts ii. 23. The enemies of dwell on thefe paiTages.

Chrift, though they broke commands, yet they 3. His dolorous pafiageover the brook fucceeds;
fulfilled decrees. Againft thy holy child Jefus whom He went forth with his difciples over the brook
thou haft anointed, both Herod and I ontius Pilate, Cedron ; I never read of this brook Cedron, but
with the Gentiles, and people of Ifrael, were ga- fome way or other, it points at the fufferings of
thered together, for to do whatfoever thvhandand our Saviour; I fhall inftance in fome places : 1.
thy council determined before to be done, Atts iv. When David fled from Abfalom out of Jerufalem,
27, 28. The ftory of Chrift's fufferings was long it is faid, That alt the country wept with a loud
fince taken up, and refolved on in the councils of voice, and all the people puffed over : the king alfo

heaven. And now in the way, The only begotten himfelf paffed over the brook Cedron. towards

the way of the wilder nefs, 2 Sam xv. 23 In this
* Vide Arttiut in locum. ftory

Carrying en the great Work of Man 's Salvation during the Time of bis Sufferings. 263

ftory we find David paffing over this brook Cedron
with bare head and bare feet ; and he and ail his
men weepin* as they went up by the aj cent oj mount
Olivet, ver 30. I cannot think, but in this, king
David was a type of king Jefus ; Chrift, as ano-
ther David, with his foldiers or dilciples, goes
out of Jerufalem, bare head and bare foot (as
this type feems to fpeak) what weeping was in the
way I cannot tell; but probably ladnefs was in
the hearts both of him and his dilciples, whofe
conference was of fleeing, fuffering, dying, the
moft grievous death that ever was . all the diffe-
rence that I find betwixt the type and antitype
in this paflage is, in that David fled from the
face of Abfalom ; but Chrift goes out of Jerufa-
lem, not to flee from Judas, or the Jews, but
rather to commit himfelf into their hands.

2. When Solomon confined Shimei to his houfe
in Jerufalem, faying, Dive// there, and go not forth
thence any <vohitherf for it /ball be, that on the day
thou goefi out, and pafjefi o<ver the brook Cedron,
thou Jhalt know for certain that thou jhalt fur ely
die, 1 Kings ii. 36, $•]. Now, two of the fervants
of Shimei running away from him, he follows af-
ter them, and palling over this brook Cedron it
became his death ; why, here was a type of Jefus
Chrift : we were thofe fugitive fervants that ran
away from God, and to fetch us home, Jefus goes
over the brook Cedron ; rather than he will lofe
his fervants, he will lofe his life. All the difference
that I find betwixt Shimei and Chrift in this, is, in
that Shimei was but a wicked man, and yet he
died an honourable death, not for his fervants, but
for his own tranfgrefllon ; but Chrift being a juft
man (lb Pilate's wife fent her hufband word, have
nothing to do with that juft man) he died a moft
ignominious fhameful death, even the death of the
crofs, and that not for himfelf, but for usj Ifa.
liii. 5. He ivas wounded for our tranfgreffions, be
ivas bruifed for our iniquities.

3. When the good kings, Hezekiah and Afa
and Jofiah, had purged the city and the temple of
idolatry, they burnt-the curfed things at the brook
Kidron, and caft them therein. And Afa cut
down the idol, and be brought out the grove from
the houfe of the Lord without Jerufalem unto the
brook Kidron, and burnt it at the brook Kidron,

2 Kings xxiii. 6 And the priefts ivent into the

inmr parts of the houfe of the Lord to chanfe it}

and brought all the unchannefs that they faun /in

the temple of the Lord into the court of the houfe of
the Lord; and the Levites took it to carry it out a-
broad into the brook Kidron, 2 Chron. xxix. 16.

And they arofe, and took away the altars thai

were in Jerufalem, and all the a' tars for incenft
took ihey away, and caft them into the brook Kidron,
or Cedron, 2 Chron xxx. 14. All thefe note un-
to us, that the brook was, as it were, the fink of
the temple, into which all the pwgamenta, and .
uncleannefs of God's houfe, and ail the accurfed
things were to be caft : and here again was a type
of Chrift ; upon him were caft all the filths of our
fins, that, as a river or fountain, he might cleanfe
us from them ; in this refpecl he is faid to be made
fin for us who knew no fin, that w? might be made
the righteoufnefs of God inbim, 2 Cor. v. 21. He
was made fin for us, and a curfe for -us, that fo he
might fwallow up fin and death, and might be the
deitruftion of hell, and all.

I cannot pafs over this paffage of the book, .
without fome ufe or application to ourfelves.

Ufe. 1 . It informs. Methinks this valley, and
this brook of Cedron, is a right reprefentation of
a Chriftian's life ; Jefus went forth with his difci-
pies over the brook Cedron; what is our life if
we are Chrift's, but a palfage thro' a vale of tears,
and over a brook of feveral afflictions ? Many are
the troubles of the righteous, Pfal xxxiv. ig. The
very word Cedron, which fignifies darknefs, de-
notes this ftate : an horror of great darknefs was faid
to fall on Abraham ; and then laid God, Know of
afurety, that tbyfeedjba/l be aftranger in a land
that is not theirs, and ftiall ferve them, and they
ftmllafflicl them four hundred years, Gen. xv. 12,.
13. As God made the evening and the morning
the firft day, and '.econd day, and third day, &c.
See, O the life of God's faints is as the evening of
troubles, and their happinefs hereafter is as the
morning of glory ; God's worft is firft, with thofe
that are his ; the way to Canaan is through the
wildernefs ; The way to Zion is through the ■valley
of Bacca, Pfalm lxxxiv. 6. Through much tribula-
tion we muft enter into the kingdom of God, Acts
xiv. 22. In the world ye /ball have tribulation,
faith Chrift, John xvi 33. Yea, all that will live
godly in Chrift Jefus muft fuffer perfecution, faith
the apoftle, 2 Tim. iii. 12. — Our reft is not here
in this world ,• what is this world, but an ark of

travail,

264

Looking unto J E S US.

Ch,

travail, a fchool of vanities, a fair of deceits, a to glory, but we muft/r/ drink of the brook in
labyrinth of" error, a barren wildernefs, a ftony the way, (i.e.) we muft endure many afflictions,

field, a tempeftuous fea, a fwelling brook, a vale variety of afflictions. You will fay. This is an

of" tears full of all miferies ? bardfaying, who can bear it? I remember, when

2- It reproves. It is the firft paiTage of Chrift Jefus told his diiciples of his fufferings to be ac<-
when he begins his fufferings, to go over the brook compliihed at Jerufalem, Peter takes the boldnefs
Cedron, and it is the A, B, C, of Chriftianity (as to dehort his matter, be it far from thee, Lord,
Bradford faid) to learn the leiTon of taking up the this Jhall not be unto thee, Matth. xvi. 22. But
crois, and following Chrift. Surely this world is Jefus thereupon calls him Satan, meaning, that
nc place, and this life, it is no time for pleafure ; no greater contradictions can be offered to the de-
God hath not caff man out of paradife, that he figns of God and Chrift, than to diifuade us from
fh'uk! find another paradife on this fide heaven, fufferings. There is too much of Peter's humour
Oh! why do we leek the living among the dead ? abides amongft us ; Oh! this doctrine of afflicti-
Why do we feek for living comforts, where we ons will not down with libertines, antinomians, or
muft expect to die daily? It is only heaven that the like; and hence I believe we have our con-
is above all winds, and ftorms, and tempefts, and gregations fo thin in comparifon of iome of theirs,
feas, and brooks, and waves j Oh ! why do we they that can break off the yoke of" obedience and
look for joys in a vale of tears ? It was an heavy untie the bands of difcipline, and preach a cheap
charge that the apoftle James laid upon fome, that religion, and prefent heaven in the midft of flow-
they lived in pleafure upon earth, James v. 5. q. d. ers, and ftrew palms and carpets in the way, and/
Earth is not the place for pleafure ■, earth is the offer great liberty of living under fin, and recon-
place of forrow, of trouble, of mourning, ofaf- cile eternity with the prefent enjoyment, mail have
fliction, Remember that thou in thy life-time receiv- their fchools filled with difcipies ; but they that
edjl thy good things, and Lazarus evil things, but preach the crofs, and fufferings, and afflictions,
now he is comforted, and thou art tormented, Luke and ftrictnefs of an holy life, they lhall have the
xvi. 25. All the pleafure that wicked men have, lot of their bleffed Lord, (i. e.) they (hall be ill-
it is upon earth, but the condition of the Godly thought of, and defertedand railed againft. Well,
is clean contrary ; Oh ! it is fad to out-live our but if this be the way that Chrift hath led us,
happinefs-; ahd when we ihould come to live in- whilft others abide at eafe in Zion, let us follow
deed, then to want our comforts and our joys, him in the valley, and over the brook that is called
Matth. vi. 2. Verily 1 fay unto you, they have their Cedron.
reward, faid Chriit of hypocrites, their heaven is Thus far have we obferyed Chrift in the way,

palf, They fpend their days in wealth, or in mirth
(faith Job of the wicked) and in a moment go doivn
to the grave, Job xxi. 13. Alas their belt days
are then paft, and they muff never be merry any
more. Ah, fond fools of Adam's feed, to lofe
heaven for a little earthly contentment! How
mould this fouryourcarnaljoys, when you remem-
ber, all this is only upon earth, it cannot be for
<ever ? There muft be a change of all thefe things,
here you laugh, and hereafter you muft howl!
no fooner death comes, but then you will cry,

together with his paffage over Cedron ; wc
come now to the garden, into which he en-
tred and his difciples.

SECT. III.

Of the garden into which Chrifl enured.

MAtthew relates it thus, Matth. xxvi. 36.
Then cometh frjus •with them unto a place
called Gethfemane, [tifchorionj, it fignifies in fpe-

* Farewel, world, oh into what a gulph am I now cial, a field, a village ; but more generally a place ,

4 falling !' as we tranflate it ; and this place was called Geth-

3. It infrrufts. Ah, my brethren ! let us re- femane, (i. e.) a valley of fatnefs ; certainly it

member, we are pilgrimsand ftrangers upon earth, was a moll fruitful and pleafant place, feated at

and our w^y lies over the brook and valley of Ce- the foot of the mount oi Olive- : •. cordir.gly John

,<icon i we cannot expect to enter with Chrift in- relates it thus, John xviii 1. Jefus went forth

with

Carrying on the great Work of Man's Sulfation during the Time of his Sufferings. 26^

ivith his disciples over the brook Cedron, where was
a garden; many myiteries are included in this
word, and I believe it is not without reafon that
our Saviour goes into a garden. — As, 1. Becaufe
gardens are lolitary places, tic for meditation and
prayer ; to this end we rind Chrift fometimes in a
mountain, and fometimes in a garden. 2. Becaufe
gardens are places tit lor repote and reit ; when
Chriit was weary with preaching, working of mi-
racles, and doing acts of grace in Jerufalem, then
he retires into this garden. 3. Becaufe a garden
was the place wherein we tell, and therefore Chriit
made choice of a garden to begin there the great
work or our redemption: in the tint garden was
the beginning of all evils ; and in this garden was
the beginning of our reftkurion from all evils;
in the h" rft garden, the full Adam was overthrown
by "Satan, and in this garden the fecond Adam 0-
vercame, and Satan himfelf was by him overcome ;
in the firft garden fin was contracted, and we were
indebted by our fins to God, and in this garden fin
was paid tor by that great and precious price of
the blood of God : in the firft garden man furfeit-
ed by eating the forbidden fruit, and in this gar-
den Chrift fweat it out wonderfully, even by a
bloody fweat ; in the firft garden, death firft made
its entrance into the world ; and in this garden life
enters to reftore us from death to life again ; in
the iirft garden Adam's liberty to fin brought him-
felf and all us into bondage ; and, in this garden,
Chrift being bound and fettered, we are thereby
freed and reduced to liberty. I might thus de-
1'cant in refpect of every circumftance, but this is
rhe fum, in a garden firlk began our fin, and in this
garden firft began the pafiion, that great work and
meritof our redemption. 4. Chrift goes efpecially
into this garden, that his enemies might the more
, find him out; the evangelift tells us that
garden was a place often frequented by Jefus
Chrift, fo that judas, which betrayed him, knew
the place, for Jefus oftentimes re fort ed thither ivith
JoTxn xviii. a. Sure then he went not
thither to hide himfelf, but rather to expofe him-
felf '; and, like a noble champion, to appear firft
in the field, and to expect his enemies Thus it
appears to. all the world, that Chrift's death was
voluntary. He poured forth his foul unto death,
{faith the piophet) Ifa. lii. 12. He gave hi mf If
for mrfms, (faith the apoftle) Gal. i. 4. Nay, him-

felf tells us, Therefore doth my Father love me,
becaufe I laid down my life : no man taketh it
from me, but I lay it down ofmyfelf, I have power
to lay it down, and I have power to take it up a-
gain, John x. 17, 18. But I will not flay you at
the door; let us follow Chrift into the garden,
and obferve his prayer, and his fufterings there

SECT. IV.

Of the prayer that Chrijl there made.

JESUS entring the garden, he left his difciples
at the entrance of it, calling with him Peter,
James and John; they only faw his transfigurati-
on, the earneit of his future glory ; and therefore
his pleafure was, that they only ftiould fee of how
great glory he would difrobe himfelf even for our

lakes. In the garden we may obfeive, fr/l, his

prayer, and zdly, his pailion.

i. He betakes himfelf to his great antidote,
which himfelf, (the great phy'fician of our fouls)
prefenbed to all the world : he prays to his hea-
venly Father: he kneels down, and not only fo
but falls flat upon the ground : he prays, with an
intention great as his forrow ; and yet with a fub-
miifion {q ready, as if the cup had been the molt
indifferent thing in the world. The form of his
prayer runs thus, O my Father, ifitbspoffib1e,let
this cup pafs from me, neverthelefs not as I will,
but as thou wilt, Mat. xxvi. 39. In this prayer,
obferve we thefe particulars. 1. The perfon to
whom he prays, O my Father, 2. The matter for
which he prays, let this cup pafs from >//<?. 3.
The limitation of this prayer, ifitbepojjible, and
if it be thy will.

1. For the perfon to whom he prays, it is bis
Father ; as Chrift prayed not in his Godhead, but
according to his manhood, fo neither prayed he to
himfelf as God, but to the Father, the firft perfon
of the Godhead : hence fome obferve, that as the
Father fometimes faying, This is my beloved Son, he
fpake not to himfelf but to the Son; fo the Son u-
fually faying, O my Father, he prays not to him-
felf but to the Father.

2 For the matter of his prayer, Let this cup

pafs from me, fome interpret thus, Let this cup

pals from me, Oh thai I might not tafle it, But 0-

thers thus, Let this cup pafs from me, though 1

I. 1 mud

266

Looking unto J E S U S.

Chap. I.

muft tajie it ; yet, Oh that I may net be* toa fang
or tedioujly annoyed by it! that which leads us un-
to this laft interpretation, is that of the apoftle,
Chriji in the days ofhisfleJJj offered up prayers and
J ' applications, with Jlrong cries and tear s unto him,
that <was able to fave him from death, and he <vjas
heard in that vjbich he feared, Heb. v. 7. How
was he heard ? Not in the removal of the cup, for
he drank it up all j but, in refpec~t of the tedious
annoyance or poifoning of the cup ; for though it
made him fvveat drops of blood, though it grieved
him, and pained him, and made him cry out, My
God, my God, vohy hajl thou forjaken me ? Tho'
it caft him into a fleep, and laid him dead in the
grave, and there fealed him for a time, yet pre-
fently, within the fpace of forty hours, or there-
abouts, he revived, and awakened as a lion out of
deep, or as a giant refrefl.ed with wine; and fo
it parted from him, as he prayed in a very fhort
time ; and by that fhort and momentary death, he
purchafed to his people eveilafting life.

3. For the limitation of his prayer, If itbe pof-
fible, if it be thy ivill ; he knows what is his Fa-
ther's will, and he prays accordingly, and is wil-
. ling to fubmit unto it : ij the paffuig of the cup be
according to the laft interpretation, we (hall need
none of thofe many diftin&ions to reconcile the
will of God and thrift: if it he poffible, fignifies
the earneftnefs of the prayer ; and if it be thy
ivill, the fubmiffion of Chriil unto his Father.
The prayer is fhort, butfweet: how many things
needful to a prayer do we find concentered in this
one inftance ? Here is humility of ipirit, lowlinefs
of deportment, importunity of deiire, a fervent
heart, a lawful matter, and a refignation to the
will of God. Some think this the moll fervent
prayer that ever Chrift made on earth, If it be
poffible, O, if it be poffible, let this cup pafs jrom me ;
and I think it was the greateft dereliction and fub-
iniffion to the will of God that ever was found up-
on the earth, for whether the cup might pafs or
not pafs, he leaves it to his Farher j neverthelejs,
not as I -wilt, but as thou ivilt. q. d. Though in
this cup are many ingredients, it is full red, and
hath in it many dregs; and I know I muft drink

and fuck out the very utmoft dreg ; yet, v!u
it ih-iil pais from me in that fhort time, or com
with me a long time, I leave it to thy v. ill. I fee,
in refpeCt of my humanity, there i.s m me flem and
blood; O I am frail and weak, 1 cannot but fear
the wrath of God, and therefore I pray chut- ear-
neftjy to my God, O my Father, if it be pofjible,
h.t this cup pajs from me, ntvtr'.heUjs not as i will,
but as thou ivilt.

But what was there in the cup, that made Chrift
pray thus earnellly that it might pal's i rc.u him ? I
anfwer.

1. The great pain that he muft endr/e, buffet-
ings, whippings, bleedings, crucifying; all the
torments from firtt to laft throughout all his body ;
why, all thefe came now into his ruind, and all
theie were put into the cup, of which he muft
drink.

2. The great fhame that he muft undergo ; this
was more than pain, &sa good name is better than
precious ointment, and loving favour, better than
fiver and gold, fo is fhame a greater punifhmenr,

to the mind, than any torture can be to the fiefa.
Now came into his thoughts, his apprehending,
binding, judging, fcorning, reviling;, condemning ;
and, oh, \\ nat a bloody bluih comes into the face of
Chrift, whilft in the cup he fees thefe ingredients !

3. The neglecl of men, notwiihftanding both
his pain and fhame, I look upon this as a greater
cut to the heart of Chrift, than both the former,
when he considered, thpt after a'l, his fufterings
and reproaches few would regard. O this was a
bitter ingredient, naturally men oefire. if they can-
not be delivered, yet to be pitied ; it is a kind of
eafe, even to find fome regard among the fons of
men; it fhews that they wifn us well, and that
they would give us eaie if they could ; but, oh !
Vv hen it comes to this, that a poor wretch is under
many furTerings and great fhame ; and that he finds
none fo nruch as to regard all this : now, verily,

an heavy ca;e, and hence vas Chi ill's com-
plaint, Have ye no /egard, O all ye that pajs by
the vjay ? Conftder and behold, if ever there tvas
forroiv like unto my jcrrovo, which wa\ done unto
me, wherewith the Lord hath afficled me in the

* ^uod dicit, transfer calic em ifl am a me, non hoc efl, non adveniat mihi: nifi enim advenerit,
transferri non poterit ; fed ftcut quod peterit, nee intailum efi , mi pennanens ; J:c ja.vator levitte
invadentem (entationemfagitat pelli. Sic, Dionyiius Alexandiiruis.

days

Carrying or, the great Work of Man's Salvation during the Time of bis Sufferings. zC">

days of his fierce avger, Lam. i. 12. Chrifl' com- eth: but the guilt of fin is fomewhat iffuing from
5 not of the fharp pains he endured ; but he this blot and blacknefs, according to which the

plains of this, Have ye no regard? He cries per fori is liable and obnoxious to eternal pun'1!
not our, Ob deUver me and fave me ; but, Ob I rrient. Some indeed give a distinction of the guilt
/'ard me, q. d. All that i lufler I ofiin, there is realm culpae, the guilt of fin as !in ;
am contented with, I regard it not, only this btqu- and this is all one with fin, being the very eifence,
bies me, that you will not regard ; why, it is for foul, and formal being of fin ; they call it a funda-
you I endure all this, and do you look fo upon it, mentalor potential guilt ; and rher'e'is reattts'fie hae,
as if nothing at all concerned you ? Suppote a reatus perjonae, reatus adualis, the guilt or obli-
p.ince fliould pay io;;;e mighty price to redeem a gation to punifhment, the actual guilt, or actual
' , and the fiave ihould grow fo de- obligation of the perfon who hath thus finned to
fperate.as, after the price paid, to throw himfell punilhment ; and this guilt is a thing far different
.upon his death, yea, with all the itiength and from fin itfelf, and is ieparable from fin ; yea, and
might he hath, to offer a death upon his very is removed from fin in our juffification. Now, this
Redeemer : Would not this trouble ? Why, thus was the tin or guilt which was laid on Chrifl:, in
it was; Chrift is willing to redeem us with his which fienie the apoftle fpeaks, IVho his ownfelf
own precious blood, but he faw many to pafs by bare our fins in his oxvn body on the tree, 1 Pet. ii.
v ithout any regard, yea, ready to trample his pre- 24. How, bare our fins on the tree, but by his fuf-
cious blood under their feet ; and to account the fering? — And be hath laid on him the iniquity of
Hood 0' the covenant as an unbo-ly thing, Heb. x. us all, Iia. liii. 6. — How laid on him but by im-
29 Oh! this was another (pear in the heart of purarion ? — And he hath made him to be Jin for us
thrift, or a bitter ingredient in this cup. who knezv nofin, 2 Cor. v. 21. Howmadefinfor

4. The guilt of fin which he was now to under- us? Surely there was in Chrifl: no fundamental
go; upon him was lata' the iniquity of us all, I fa. guilt; no, no, but he made fin by imputation
liii. 6. All the fins of all believers in the world, and law-account : he was ourfurety, and fo our
from the firit crestion to the latt judgment, were fins were laid on him in order to punilhment, as
laid or. him ; Oh ! what a weight was this ? Sure- if now in the garden he had faid to his Father,
!v it one fin is like a talent of lead ; oh then, what Thou hafi given me a body, as I have taken the
were fo many thoufands of millions? The very debts and fins of all believers in the world upon
earth itieltgroan.sunder the weight of fin until this me; come novo, and arrefi me, as the only pay-
day ; David cried out, That bis iniquities were a mafie'r ; lo here 1 am to do andfuffer fir their fins
burden too heavy for him to bear, Pf. xxxviii. 4. wbatfoever thou pleafefl, Pfal. xl. 6, 7, 8. Heb.
Nay, God himfelf complains, Behold I am preffd x. 4/5, 6, 7, 8, 9. Or as if he had faid to the Father
under you, as a cart is preffed that is full of thus, I am thefinner, O Father, lam the fiurety,
jheayes, Amos ii 13. Now then no wonder, if all my friends wants, and all their debts let them
Chriif. bearing all the fins of Jews and Gentiles, be laid on me ; my life for their lives, my foul fir
bound and tree, cry out, My foul is heavy, for fin their fouls, my glory for their glory, my heaven for

was heavy on his foul- In that I fay, all the fins their heaven. Now, this was no fmall matter ; lit-

of all believers were laid on Chrifl:, underftand me tie do we knoworconfider, what is the weight and
ioberlv; my meaning is not that believers fins were guilt of fin. And this was another ingredient of
fo laid on Chrift, as that they ceafed to be believers Chrift's cup.

fins according to their phyficaland real indwelling, 5. The power and malice of Satan; the devil
but only that they were laid on Chrift by law-im- had a full leave and licence, not as it was with job,
juration, or by U-gai obligation to fiatisfa&ory pun- Do what thou wilt, Satan, but fave his life • no,
iihment. I make a difference betwixt fin and the no, he had a commiffion without any fiuch rellric-
guilt of fin; for lir, itfelfis macu'a, the blot, de- tion or limitation; the whole power of darknefs
hlement, and blacknei". of fin, which I conceive is was let loofe to ufe all his violence ; and to afflict
nothing but the abfence and privation of that moral him as far poffibly he could : and this our Saviour

itudeand righteoufnefs which the law iequir- intimates, when he faith, That the prince of this

1- 1 2 world

268

Looking unto JESUS.

Chap. I.

world come th, John xtv. 30. Now was it that the
word muft be accomplished, Tboujbalt bruife bis
heel, Gen iii.1'5; The devil could go no higher than
the heel of Chrift, but whatever he could do he
was fure to do ; he had been nibbling a great while
zt his heel ; no fooner he was born, but he would
have killed him, and after he fell fiercely on him
in the wildernefs; but now, all the power and all
the malice of hell conjoins. If we look on the de-
vii In refpett ofhisevil nature, he is compared to a
roaring lion ; not only is he a lion but a roaring lion,
his difpofuion to do mifchief is always wound up to
the height; and if we look on the devil in refpecl
of his power, there is no part of our fouls or bodies
that he cannot reach ; the apoltle, defcribing his
power, he gives him names above the higheft com-
parifons, as principalities, powers, rulers of the
<lark nefs of this world, fpiritual wickednefs above,
Eph. vi. 12- Devils are not only called princes,
hut principalities j'not only mighty, but powers ;
not only rulers of a part, but of all the dark nefs of
this world ; not only wicked fpirits, but fpiritual
wickednefs ; not only about us, but above us; they
hang over our heads continually ; you know what
a difadvantage it is to have your enemy get the
hill, the upper ground ; and this they have na-
turally, and always. Oh then, what a combat
rauft this be, when all the power and all the ma-
lice of all the devils in hell, fliould (by the per-
miflion of God) arm themfelvesagainft the Son of
God? Surely this was a bitter ingredient in Chrill's
cup.

6. The wrath of God himfelf j this (above all)
was the moft bitter dreg ; it lay in the bottom, and
Chrift muft drink it alio ;. Ob! the Lord hath af-
fiided me in the day of bis fierce anger, La. i. 12-
God airlifts fome in mercy, and i'ome in anger ;
this was in his anger, and vet in his anger, God
is not alike to all, i'ome lie afflicts in his more gen-
tle and mild, others in his fierce anger : this was

n the very fiercenefs of his anger. It is agreed up-
on by all divines, that now Chrift law himfelf bear-
ing the fins of all believers, and Handing before

the judgment-feat of God ; to this end are thole
words, Now is the judgment of this world, and
the prince of this world Jb all be cajl out, John xii.
3 1 . Now is the judgment of this world, q. d. Now
I fee God fitting in judgment upon the world : and
Ma tight reprcACiiujive oir alj ;hc Wo;ld of believ-

ers, here I ftand before his tribunal, ready to un-
dergo ail the puniiliments due to them for their
fins j why, there is no other way to fave t
fouls, and to fatisfy juftice, but that the fire of thy
indignation (hould kindle again ft me ; q. d- ' O I
' knew it is a fearful thing to fall into the hands: of
' the living God ; Oh I know God is a confuming
' fire : who can ftand before his indignation ? and
' who can abide in the fiercenefs of his anger? His
' fury is poured out like fire, and the rocks are
' thrown down by him,' Neh.i. 6- But for this end
camel into the world ; O my Father, I will diink
this cup, lo here an open brealt, come prepare the
armory of thy wrath, and herein lhoot all the arrows

of revenge. And yet, O my Father, let me not

be oppreffed, fubverted or lwallowed up by thy
wrath ; let not thy difpleafure continue longer
than my patience or obedience can enduie ; there
is in me fleih and blood in refpeft of my humanity ;
' and my fiefli trembleth for fear of thee, I am
' afraid of thy judgments: oh! if it be poilible, if
' it be poilible, let this cuppafs from me.'

SECT. V.

Of the dolours and agonies that Chrift there fufft red.

2. /~^ HRIST's pafiion in the garden was ei-
V_> ther before, or at his apprehenfion ; his
paflion before is declared. 1. By his forrows. 2.
By his fweat.

1. For his foi row; the evangeliftsdiverfelv relate
it, He began lobe farrow] it I., and very heavy, laitfl
Matthew, Matt xxvi. 37. Hebegantobejore amaz-
ed, and to bevery heavy, faith iViai k, Mark xiv. 3 J.
And being in an agony, be prayed more earn
faith Luke, Luke xii. 44. Novo is my foul troui
and what /ball J fay P Father, lave me from t bis
hour, but fw this caufe came Unto this hour, faith
John, John xii. 27. All avow this fonow to be
great, and fo it is confeft by Chrift himfelf : then
faith he unto them, My foul is exceeding l:rrowful,
even unto death, Matth. xxvi. 38. An Christians!
who can (beak out/this forrow? The fpirit of a
man wi/lfujiain bis infirmity, but a woundea fpi-
rit who can bear? Frov. xviii. 14. Chrift'* foul is
forrowful; or if that be too flat, his foul is for-
rowful, exceeding forrowful ; or if that language
Lc too low, hii loul is exceeding forrowiul, even

unto

tig a.'; the great Work qj ' A-Lin "i S.ftVtitisn .luring thj Time of his Sufferings.

.&t)

unto death; not only extenfively, fuch as mud
comiraie ■■■'■ che ;.. .. of feventeen or eighteen
rsj even unl itfeif ihould h.'iiih it ; but

> Intensively, fuch, and i'o gieat, as that which
the very point of death j and fuch
uswc >. bring death itfelfii hadnotCbritt

been rsferved to a greater and an heavier punish-
ment. Of this farrow is that eipeciaily tpokcn,
Confdcr, ana bebsi I if e<ver there was forrow like
unto my farrow, Lam. i. 12- Many a fad and
forrowful foul hath, no queftion, been in the world,
but the like ibrrow to this, was never fince the
creation ; the very terms of the evange lifts fpeak
no lefs, he was forrowful and heavy, faith one;
amazed and very heavy, faith another; in an a-
gony, faith a third : in a foul-trouble, faith a
fourth. Surely the bodily torments of the crofs
were inferior to this agony of his foul ; the pain
of the body is the body of pain ; oh ! but the
very foul of forrow ar J pain is the loul's forrow,

The words in the original [hos hojioi,] are the fame ;
here is the firft ftep o! \ihis climax, his fweat was
a wonderful fweat, not a fweat of water, but of
red gore-blood.

2- Great drops of blood, [the-:omlo'aimatr,s ]
There is fudor diaphoreticus, a thin faint fweaf;
andfudorgrumefus, a thick, concrete, and clotted
fweat ; in this bloody fweat of Chrift, it came not
from him in fmall dews, but in great drops, they
were drops, and great drops of blood, crafty and
thick drops; and hence it is concluded as preter-
natural/or though much be faidfor fweating blood
in a courfe of nature ; * Ariftotle affirms it ; f
and Auguftine grants, ' That he knew a man that
4 could fweat blood even when he pleafed:' in
faint bodies, a fubtile thin blood like fweat, may
pafs through the pores of the fkin ; but that thro'
the fame pores, craffy, thick and great drops of
blood mould iffue out, it was not, it could not be
without a miracle : fome call them grumes j others

and the foul's pain. It was a forrow unlpeaka- globes of blood; certainly the drops were great, fo
ble, and therefore I inuft leave it, as not being
able to utter it.

2. For this fweat, Luke only relates it, ' And
* his fweat was as it were, gieat drops of blood fa 1 -
4 ling down to the ground,' Luke xxii. 44. In the
words I observe a climax. 1. His fweat was as
it were blood 5 Ethymius and Theophilatt inter-
pret thofe [words as only a fimilitude or figurative
hyperbole ; an ufual kind of fpeech to call a vehe-
ment fweat a bloody fweat ; as he that weeps bit-
terly is faic! to weep tears of blood ; Auguftine,
Jerom, Bpiphanius, Athanalius, Irenes, and o-
thers, from the beginning of the church, under-
ftand it in a literal {tnCc, and believe it was truly
and properly a bloody fweat ; nor is the objection
considerable, that it was, Sicut gutta: fnnguinis,
as it -were drops of blood ; for if the Holy Ghoft
bad only intended that ftcut for a fimilinuie or hy-
perbole, he would rather have expreifed it, as it
were drops of water, than as it were drops of blood.
We ail know fweat is more like to water than
to blood ; befides, a ficut in fcripture-phrafe rioth
not always denote a fimilitude, but fometiiT.es the

very thing itfeif, according to the variety of it ;

thus we beheld his dory, the g'cry, as it were of than nil the waters of Ifrael, yea, than'all thofe

great, as if they had darted through his fkin, to
outrun the ftreams and rivers of his crofs.

3. Here is yet another ciimax, in that
great drops of blood did not only difril'are .'
out; but decurrere, run a dream down" fo fait',
as if they had iffued out of niOjft deadly wounds 5
they were great drops of blood falling iewn to the
ground ; here i? magnitude ::nd multitude ; great
drops, and thofe fo many, fo. plenteous, that they
went through his apparel, and all fire -.mingdowft
to the ground ; now was it that his garments were
dyed with criftifon red ; that of the prophet, tho'
fpoken in another fenfe, yet, in fome refpeftj n
be applied to this; ' Wherefore art thou red in
' thine apparel, and thy garments like him that
' treadethin the wine-fat ?' Iia. lxiii 2. Oh what
a fight was here! his head and members areall in a
bloody fweat ; this fweat trickles down, and be-
decks his garments, which ftood like a new firma-
ment ftudded with '.tars, portending an approach-
ing ftorm : nor ftays it there, but it falls dawn to
the ground: Oh happy garden, watered with fuch
teais of blood ! how much better are thefe rivers
than Abana andP^arpar, rivers ofDamaJcus, yea,

the only beg'.iten Son of the Father, John i. 14..-
Aml their ivordi feemrd to them as it were idle
tah.s, and they belL^ed them net , \,\ . ij.

* Arid. L. III. de Uift. animal, c. 29.
■uf I XIV dt Ci\it fa. c. 24.

270

Looking unto y L S U -?.

Chap. I.

rivers that water the garden of Eden ?

UJe. i. This may inle*m us of the weight and
burden of fin, that thus preileth Chrilt under it
til] he fweat and bleed ; when the firft Adam had
committed the firit (in, this was the penalty, In
th ? J-zveai of thy face flialt thou eat thy bread, Gen.
iii. 19. but now the fecond Adam takes upon him
all the fins of ail believers in the world ; he fweats
not only in his nice, but in all his body ; O then
how was that face disfigured, when it ltood all on
drops, and thole drops not of a watry fweat, but
of a gore-blood ? we fee in other men, that when
they are difquieted with fear or grief, the blood
ufually runs to the heart, indeed that is the prin-
cipal member, and therefore leaving the other
•parts, it goes thither as of choice to comfort that ;
but our fweet Saviour contrariwife (becaufe he
would fuffer without any manner of comfort) he
denies &himfelf this common relief of nature; all
the powers of our fouls, and parts of our bodies
v/ere itained with fin, and therefore he fweats blood
from every part: we fin, and our eyes will icarce
drop a tear for fin ; but his eyes, and ears, and
head, and hands, and feet, and heart, and all
r.un rivers of tears of blood for us, even for our
fins.^ — Let jefuits and friars, in meditating of
Chriit's fufTerings cry out againft the Jews : in this
bloody fweat oi Chritl, I fee another ufe ; alas !
here is no jew, no Judas, no Herod, no Pilate, no
Scribe, no Pharifee ; here are no tormentors to whip
him', no ibldiers to crown his head with thorns ;
here, are neither nails, nor fpear to fetch his blood
out of his body; how comes it then to pals ? Is
there any natural cauie? Ah no .'.the night is cold,
which naturally draws blood inwards; in the open
air he lies groveling on the ground, and there he
f meats and bleeds, 2 Sam. xii. 5. O my heart,
who hath done this deed ? As the Lord liveth, the
man that hath done this thing, Jhallfurely die, ver.
5. So faid David, when Nathan replied upoh him,
Thou art the man. O my heart J my finful heart !
O my finful, deceitful, abominable heart ! thou
art the murderer; thy fin fat upon the heart of
Chritl; as heavy as a mountain of lead or iron, when
none was near, but a few dull, heavy, fleepy dif-
ciples; then all the fins of believers (and amongft
them thy fins) fell upon the foul of Chrill, as fo
many murderers, and fqueezed blood, and made
him cry out, My foul is heavy, heavy unto death.

Go thy ways now, and weep with Peter, and fay
with David, I have fumed againft the Lord, ver.
13. O how ihould thefe eyes of mine look upon
Chrift rhus wearing, bleeding, (her.ming out blood,
clouds of blood, great drops of bluod, from all
the parts and members of his body, but I mull
mourn over him, as one that mourneth ever his only
fen ; but I miift be in bitternejs, as one that is in
bitternefs for his firjl-born, Zech. xii. io-

2. This may inform us of the extraordinary love
of Chrilt. It is faid of the pelican, that wire.:
her young ones are ftruck with the tail of foiue
poifonous ferpent, lhe prefently fir ikes her bre^i:
with her beak or bill, and fo lets out her own
blood as a medicine for them, that they may luck
and live ; even fo Chrill feeing us itruck with the
poifonoffin, he is impatient of delav, Ire would
not ftay till the Jews let him blood with their
whips, and thorns, and nails ; ' I have a baptifm
' to be baptized with, (faith Chrift) and how am I
' ftraitened till it be accomplilhed ?' Luke xii. 50.
Pie is big with love ; arid therefore he opens all
his pores of his own accord, he lets blood gufh
out from every part, and therefore he makes a
precious balfam to cure our wounds. O the love
of Chrill! As Elihu could fometimes fay, ' Be-
' hold, my belly is as wine which hath no vent, it
* is ready to burft like new bottles,' Job xxxii. ig.
fo the heart of Chrift was full, even full of love, 16,
full, that it could not hold, butit burft out through
every part and member of his body, in a bloody
fweat. I will not fay, but that every drop of ChrifVs
blood was very precious, and of fufficient value to
fave a world ; but certainly that blood which was
not forced by whips, or thorns, or fpear, is to be
had in fingular honour ; as the myrrh, that by in-
cifion of the tree flows out, is very precious, yet
that which dropsout of its own accord, is accoun-
ted as the firft and choice ; and as the balfam which
way foever it come, is fweet, yet that which falls
of its own accord is held the mod pure and odori-
ferous ; to this abodes thatapecrypha! faying in Ec-
cefiafiicus, / gave a fvjeetjmcll like cinamon, and
J yielded a pleafant odour like the beft myrrh, Eccl.
xxiv 15. T he vulgai tranllate itthus; i^uaftliba-
nus non incifus vaporavi, as the myrrh-tree that is
not cut I evapoured ; as if Chrift fhculd have faid,
Without any lancing, cutting, pruning, out ofniere
love, I poured out my blood upon the earth : this

f« tl great Work of Mm'sjalvation during the Time of bis Sufferings.

271

. is ti ne, no manner of violence was
,no man touched him or came
. him ; in a cold night (tor they were fain to
e a fire within doors) lying abroad in the ah ,
3<.\d upon cold earth, he calls himfelf into a !■■
of, Wood j fureiy love is hot, he had a fire
biealt that melts him into this bloody fw< t ; kJ
wonderful love ;

3. This may inform us of the < >i Chrift

in thefe very fufferingSj ' * CI ej s, (faith

1 Bernard) not only in his but in ali his

' members, that with the tcai 1 of his body he
k might wafh and purify his body, which is the
'church.' Or Chrift weeps Blood, that he might
give us a fign of the enemies ruin ; fweat in fick-
nefs is as a crifis, or promifing fign, that nature,
with all her force, hath ftrove againft the peccant
humour, and hath now overcome it ; fo this bloody
fweat is a bleiTed crifis, or argument of fin decay-
ing, and that the Lamb hath overthrown the lion.
As Chiilt fometimes faid, Novo is the judgment of
this ivo Id: new Jhall the prince of this 'world be
cafi out. And!-, if I be lifted up from the earth,
will dratv all men unto me, John xii. 31, 32.
Thus far of Chrift's paflion, before his appre-
henfion. And now we may fuppofe it about
midnight, the very time which Chrift called
the hour, and power of darknefs, Luke xxii.
53. What followed from twelve till three
at night, we lhall difcovcr in the next fecti-
on.

SECT. VI.

Of Judas'' s treafon, Chrift s a pprekenfion, binding
and leading unto Annas,

BY this time the traitor Judas was arrived at
Gethfamenej and being near the garden
i'.oot, Jefus goes to his difciples, and calls them
from their ileep, by an irony (as fome think) he
bids \\rcu\ fleep on noiv, and take their ref, mean-
ing, if they could for danger, that now was near ;
but withal, he adds, Behold the hour is at hand ;
and the Son of man is betrayed into the hands of
Jmners: Bife, let us be going: behold, he is at
hand that doth betray me, Matth. xxvi. 45, 46.

* Bern Serm. in dom. palm.

That it might appear he undertook his fufferinzs
with choice and tree election ; he not only refuitd
to fly, but he calls his apoftles to rife, that they
c meet his murderers. And now they ccme
•with fwyrds and flakes, or, as John adds, '""
lantho ns and torch.s, and (Judas ^oing be j ore
them, and drawing near unto Jefus to kifs him)
they took him, and bound him , and led him a'way to
Annas firjl, Mat. xxvi. 47. John xviii. 3, 12, 13.

In this period I (hall obferye, 1. Judas's trea-
fon. 2. Chrift's apprehenfion. 3. Chrift's binding.
4. Chrift's leading to Annas, one of the chief
priefts, as to his firft ftation.

x. Judas's treafon. A nd 'while he yet f pake, be-
hold, a multitude, and be that <was called Judas,
one of the twelve, 'went before them, and drew
near unto Jefus to kifs him, Luke xxii. 47. This
traitor is not a difciple only, but anapoitle; not
one of the feventy, but one of the twelve. Au-
guftine fpeaks of many offices oflove, that Chrift
had done to Judas in efpecial manner ; he had cal-
led him to be an apoftle, made him his friend, his
familiar, caufed him to eat of his bread, fit at his
table, and to dip his hand in the difti with him ;
yea, if his tradition be true, f ' Jefus had deliver-
' ed Judas often from death, and for his fake
' healed his father of a palfy, and cured his mo-
' titer of a leprory, and next to Peter honoured
' him above all other his apoftles.' Of this we are
fure, that he killed him, and waihed his feet, and
made him his treafurer, and his almoner j and
that now Jfedas mould betray Chrift ; O how doth
this add to the fufferings of Chrift, and to the fin
of Judas? Behold a multitude, and Judas in the
front j he went before them, tarn pedibus quam
moribus ; in his prefence, and in his ma-lice. The
evangelift gives the reafon of this, that he n
have the better opportunity to kifs him ; that this
was the fign, he gave the rout, Wbamfui ■
kijs, that is he, lay bold on him ; he begins v :r
with a kils, and breaks the peace of his Lor*
a fymbol ofkindnefs: Jefus takes this ill, What,
Judas, betrayefi thru the Son of man 'with a kifs ?■
Luke xxii. 48. q. d. What, doft thou make 'the
leal oflove the fign of treachery ? What, mud a
kifs of thy mouth be the key of treafon ? O what
a friendly reproof is here ! by way of ufe -

f Aug. Serm. 28. ad f -at res.

Ufa

%-,t

looking unto JESUS.

Chap. I,

life, f ' It were well for the world (faith Chry- quiry after him; and he : tells, them once more,

' foftome) efpecially for the children of God, that Iambi; he o tiers himfelf, lie is ready, anddetir-

' Judas were alone in this tranfgrefiion, that there ous to be facririced, only he lets them their bounds ;

• weie no more perfidious, treacherous perfons in and therefore he fecures his apoitles to be witnef-

4 it befides himfelf. But, Oh! how full is the fes of his fufferings : in this work of redemption,

world of fuch mifcreants ? There was never yet an no man muft have an active ihare befides himfelf,

Abel, but he had a Cain to murder him ; never he alone was to tread the wine-prefs ; If therefore

vet a Motes, but he had a Jannes and Jambres to yefeek vie (faith Chrift) let thefe ^ their 'way, Joh.

reffftfcim; never yet a Jofeph, but he had unkind xviii. 8. thus he permits himfelf to be taken, but

brothers to envy him ; never yet a Sampfon, but not hisdifciples.

he had a Dalilah to betray him ; never yet a And now they have his leave; oh ! with what

David, but he had an Achitophel to hurt him; fierce and cruel countenances, with what menacing
ne\
tic

fei..~

how many are there that live and make gain by their wicked and violent hands upon him, in the

lying, 1'wearing, cheating, cozening, telling away original, [epethelon] fignifies a violent taking. One

Chrift, and their own fouls, for a letfer matter fpeaks the manner of his apprehenlion in thefe

than thirty pieces of filver: and in religious affairs, words, ' * Some of them lav hold on his garments,

how many tecure and drowfy profeffors have we a- ' others on the hairs of his head ; fome pluck him

mongft us, that falute Chrift, both by hearing the
word, and receiving the feals, and yet in their
lives and converfations, they deny Chrift ? They
honour God with their lips, but their hearts are
far away from him, Mark vii. 6.

2. For Chrift's apprehenfion, Then came they,
and laid hands on Jefus, and took him; they ap-
prehended him whom the work) cannot compre

' by the beard, others (truck him with their impi-
* ous fills, and, being enraged, that with a" word
' he had thrown them backwards on the ground,
' they therefore threw him on his back, and bafe-
4 ly tread him under their dirty feet.' Another
4 Author gives it thus, J As a roaring ramping lion
' draws along the earth his prey, and tears it,
and pulls it, fo they hawled Chrift all along the

hcnd ? and yet before they took him, he himfelf * earth, fpitting, buffeting, pulling him by the

begins the enquiry, and leads them into their er-
rand ; he tells* them, that he was Jefus of Naza-
reth, -whom they fought ; this v/as but a* breath, a
meek and gentle word, yet had it greater ftrength
in it than the eaftern wind, or the voice of thun-

hair.' Another, in like manner thus, ' § They
* all ruth violently upon him, they fling him to the
' ground, they kick him, tear him, fpum him,
' pull off" the hair, both of his head and beard.'
Of every of thefe palTages, we find fcriptures full,

for God was in that ftill voice, and it ftruck Many bulls have compaffed me, ftrong bulls of Ba-
them down to the ground. O the power of Chrift ! Jban have bejel me round, they gaped upon me with
they come to him with clubs, and ftaves, and
fwords, and he does no more, but let a word fly

out of his mouth, and prefently they ftagger, run
backward and fall to the ground, John xviii. 6
Oh ! if we cannot bear a foft anfwer of the mer

their mouths, as a ravening and roaring lion, Pfal.
xxii 12, 13.

Ufe. We are apt to cry out on Judas and the
Jews; and we think, Oh if we had been in their
ftead, we thou id never have done this ; but lay a-

ciful God how dare we fo provoke, as we do, the fide a while thofe inftruments, and took we at the
wrath of the Almighty Judge ? And yet he fuffers principal caufe ; had not we an hand in all these
them to rife again, and they ftill perfift in their en- aaions? Did not we confpire his death, and ap~

+ Utinam Judas folusjic peecaffet Chry fof. * Qiiidam apprehendebant veftes ejus, alii mittebant

manu< in ca»iilos capitis, ®c\ Homil. Johan. Carthag. Hilpan. \ Sicut leo rugienset rapiens tra-
hit pr*dam per t err am et lacerai, et laviat, &c. Jacob, de volenti in Pfal. xxi. § Qmnes impetus

faciunt in eum, tSc . r

J prehenlton

Carrying on the great Work of Man's Salvation during the Time of bis Sufferings.

1 ihould tell them, I might tell a thoufand, and * (words and itaves?' Matth xxvi. 55. ' He made
vet not tell one of a thouiand, thefe were the (ol- ' himfelf of no reputation, and took upon him the
diers that befet him round, the bulls that com- ' form of a fervarit,' Phil. ii. 7. O wonderful con.
parted him about, the roaring lions that gaped up- defcenfion of Chrift ! O admirable exinanition! he
on him with their mouths: O my heart, why that was eminently jutt is reputed a thief; he
fhouldeft thou rife up againft the Jews, when thou that was equal'witii God is become a fervant ; he
findeft the traitor, and the whole rout of officers that was ftronger than Sampfon, and could have
in thyfeli i Oh that thou wouldeft turn the edge of broken his cords from off his arms like a thread,
thy deteftation into its right dream and channel! he is bound with cords ; and as a poor Lamb he
oh that thou wouldeft 4 remember thy own ways, continues bound for the (laughter: and thus began
4 andad thydoings, therein thou hart been denied,' our liberty, and redemption from flavery, andfin,
and that thou wouldeft. ' lothe thyfelf in thy own and death, and curfings.

4 fight, for all the evils that thou haft committed!' But befides thefe cords, the word [edefan] fig-
Ezek. xx. 43. nines a binding with chains, Mark v. 3, 4. and lbu.e

3. For Chrift's binding, the evangelift tells us, are of opinion, that they lhackled both his hands
That the band, and the captain, and the officers of and feet, pedibus et cutenis <vindus, Mark v. 4. and
the Jews look Jefus, and bound him, John xviii. others fay, that they put about his neck fachainof
12. [edfan], they bound his hands with cords ; iron ; and it is not altogether improbable but they
a type of this was Sampfon, whom Dalilah bound might be as cruel to the mafter as to the fervants ;
with ropes or cords, forefliewing hereby, that he I cannot think they were fo enraged againft Peter,
muft die, they never ufing to bind any with ropes as they were againft Chrift, and yet they laid on
or cords, but thofe whom undoubtedly they pur- him two chains, Acts xii. 6. Nor can I think they
pofed to crucify: and fo they bound him with were fo enraged againft Paul, as they were againft
ropes or cords : fomeadd the circumftances of this Jefus, and yet the chief captain took him, and
binding, that they bound him with three cords, commanded him to be bound with two chains. Acts
and that with fuch violence, that they caufed xxi. 33. And that this might be their dealing w7ith
blood to ftart out of his tender hands ; certainly Chrift, Judas, by his couniel, feems to fpeak, Hold

they wanted no malice, and now they wanted no himfafi, Matth. xxvi. 48. Take him, and lead

power, for the Lord had given himfelf into their him away fafely, Mark xiv. 44. q. d. Make him
hands. Binding argues bafene's; it is ftoried of fure, that he efcape not out or your hands, he hath
Alexander, that when fome arrow that was ihot deceived you often, and therefore chain him with
into him was to be drawn out, his phyficians ad- an iron chain that will be fure to hold. I cannot
vifed to bind him, for that the leaft motion, (as pais this without fome word to ourfelves.
theyfaid) would do him hurt ; but he anfwered, Ufe. Chrift undergoes this reftraint, that all
* Kings were not ft to be bound, the power of a forts of perfecution might be fanctified to us by
was ever free andfafe : And David in his la- his fufception. Again, Chrift was fafter bound
mentation over Abner, laid, Died Abner as a fool with his cords of love, than with iron fetters, his
dieth? Thy hands were not bound, nor thy feet put love was ftrong as death, it overcame him who is
into fetters, 2 Sam. ii. 33,34. Fools and (laves invincible, and bound him who is omnipotent ; the
were accuftomed to be bound, and fo were thieves ; Jews cords were but the fymbols and figures, but
they that open theii hands to receive others goods, the dear love, the tender bowels of Jefus Chrift
it is fit their hands (hould be bound and tied up ; were the morals and things fignified : again, Chrift

* Non decet vinciri regent, cum libera ft regis et femper Jalva poteflas. Bern. Serm. de paf.
f <%ui& m exiflimaverunt catena ferrea collum ejus alligafje, quod m'ihi certe incredibile non eft. Horn.
Joh. Carthag.

M m was

Looking unto J E S V S.

274.

was bound that we might bo free ; the cords of
Chrift were fo full of virtue, that they loofed the
chains of our fins, and tied the hands of God's
juftice, which were ftretched out againft us for
cur fins. Again, he was bound for us, that fo he
might bind us to himfelf. I drew them nvith cords
of a man, 'with bands of love, Hofea xi. 4.. A
Grange thing it was, to fee the king bound for the
thieves offence ; but fuch was Chrift's love, that
he might draw finful mankind to the love of him
again. Laftly, One good leffon we may learn from
wicked Judas, Take him, and lead him aivayjafe-

h ; hold him f aft. Come, Chriftians ! here is

good counfel from a Judas, like another Caiaphas,
he prophefies he knows not what ; take him and
I 'ad him aivay, and hold him f aft- It is of neceffi-
ty, that thofe which fpiritually feek after Chrift,
fhould take him by faith, and hold him fa ft by
love; / iv ill rife t:oiv, (faith the fpoufe) I will
Jeek him ivhom my foul lo<veth ; and anon,

* I found him whom my foul loveth, I held him, and

* would not let him go, until I had brought him in-

* to my mother's houfe, into the chamber of her
' that conceived me,' Cant. iii. 2, 4. We muft
a rife out of the bed of fin, we muft feek Chrift in
the ufe of ordinances ; and there if we find him,
we muft take him, lay hold on him by the hands of
faith, and not let him go, but lead him fafely until
we have brought him into our mother's houfe, into
the affemblies of his people ; or, if you will, until
we have brought him into our fouls, where he
may fup with us, and we with him.

4. For his leading to Annas, John records it,
That ' they led him away to Annas fir ft, for he was

* father-in-law to Caiaphas, who was the high

* prieft that fame year,' John xviii. 13. 1. They led
him away, [fipegagoh], it refers to the place
whence they led him ; the garden was the terminis
a quo, there they apprehended him, and bound
him, and thence led him away ; but the word
[Apago] is fomethvng more than merely abduco ;
fornetimesitfignifiesrt%0, to driveaway, whether
by force or fraud ; fometiines rapio adfupplicium,
odjudicandum, to fnatch away either to punifh-
ment or judgment: itisfaid, * ' They drew him
away ' by the hairs of the head, and that they led
* him in uncouth ways, and through the brook Ce-

HAP-

' dron, in which the'ruder foldiers plunged him,
' and paffed upon him all the affronts and rudenefs
1 which an inlorentandcruelmukitude cuuld think
' of So that now again was the fulfilling of the
prophecy, tie Jb alt drink of the brook in the <way,
Pfal. ex. 7. I dare not deliver thefe things as cer-
tain truths, only this they affirm, that they led him,
fnatched him, hauled him from the garden back
again to Jerufalem, over the brook and valley call-
ed Cedron z- They led him firft to Annas ;

why thither, is a queftion, the cognizance of the
caufe belonged not properly to Annas but to Cai-
phas ; all that can be faid for Annas, is, that he
was the chief of the fanhedrtm, and father-in-law
to Caiaphas, and to be high prieft the next year
following.

Ufe. Oh ! when I think of Jefus thus led away to

Annas firft, when I think of him partly gofrrg-,~ao4

partly hauled forwards, and forced to hatteri his

grave pace ; when I think of him thrown into, or

plunged in the waters of the brook, and fo forced to

drink of the brook Cedron in the way ; when I think

of him prefented by a deal of foluierSj and rude

catch-poles to this mercenary Annas ; and withal,

think that I had an hand as deep as any other in

thefe acts, my heart muft either break, or I muft

proclaim it an heart of fiint, and notofflefh : come,

Chriftians, let us lay our hands upon our hearts,

and cry, 'Oh, my pride! and oh, my covetouf-

'nefs! and oh, my malice and revenge! oh, my

'unbelief! and oh my unthankfulnef, ! and oh,

' my uncharitablenefs to the needy members of

' Chrift Jefus! why, thefe were the rout, thefe

' were they that led, and dragged, and drew Je-

' fus (as it were) by the hair of his head; thefe

' were they that took hold of the chain, and pull-

* ed him forwards, and fhewed him in triumph

' to this bloody Annas; nay, thefe were the Judas,

« Jews, Annas, and all: oh! that ever I fhould

' lodge within me fuch an heart, that fhould lodge

' in it fuch fins, fuch betrayers, fuch murderers of

« Jefus Chrift/

But I muft remember myfelf, Watchman, nvhat
oj the night ? Watchman, ivhat of the nigh: P
I fa. xxi- 11, 12- If ye 'will enquire, enquire,
return, come, Matth xiv. 25. We may now
fuppofe it about the third hour, or laft watch :

* Ecct trahebatur paffts prianidni virgo crinibus, Virg Aeneid

Carrying on the great Work of Man's Salvation during the Time of his Sufferings
in crofpel it is called the fourth wat-.h of the

27S

nighty Expo! xiv. 24. El.ewiieio it is called
A.'? morning watch, Pfakn cxxx. 6- which
continueth till the morning. Arid of the ads
done in this interval of time, we are next to

treat

SECT. VII.

' forfwear me, he flays but for the crowing of
' the cock, and then you (hall hear hintcurfe and
\ (wear, that he never knew me ; and for all the
' reft, a panic fear hath feized upon their hearts,
\ and they are fled, and have left me alone to tread
' the wine-prefs.' Ah, no, he will not fpeak evil
of the teachers of his people ; it was grief to him,
and added to his fufferings, that all had forfaken
him : once before this many of his difciples went
hack, and walked no more with him, which occa-
fioned Jefus to fay to the twelve, Will ye a If 0 go
away? Why, no, laid Peter then, Lord, whither
OW it was, that they led him from Annas /hall we go, thou hajl the words of eternal life-,

and we believe, and are Jure, that thou art that
Chrifl, the Son of the living God? John vi. 67,
68, 69. Oh, Peter ! what a ftrong faith was that ?
We believe, and we are jure ; but how is it now
that ye have no faith ? Or why are ye fo fearful, O
ye of little faith ? I believe this fat upon the heart

Of ChrijTs examination and condemnation, with
their appendices.

to Caiaphas; and prefently a council is
called of the high priefts, fcribes and elders ; thefe
were the greateft, graved, learnedeft, wifeft men
amongft them, and they all conlpire to judge him,
who is the greateft judge both of quick and dead.
— In their proceedings we may obferve.. 1. The

captious examination of the high prieft. 2. The ofChrift, and yet he would not accufe them who
facrilegious fruiting of one of the fervants._ 3

The impious accufations of the witneffes. 4. The
fentenceof the judges. 5. The perfidious denial
of perjured Peter. 6. The (hameful delufion and
abufes of the bafe attendants.

1. For the captious examination of the high
prieft, The high priejl then afked Jefus of his difci-
ples, and of his dodrine, John xviii. 19. 1. Of his
difciples ; what the queftions were it is not ex-
prelfed ; but probably they might be fuch a% thefe,

* How many difciples he had ? And where they
'were? And what was become of them? Why
' he fliouid take upon him to be better guarded

* than others of greater place and calling? Whe-

* ther it did not favour of fedition and difturbance
4 of the ilate, to lead about fuch acrew of difciples
1 and followers after him ? And what was the rea-
' fon of their flight, whether it were not a token
' of their gultinefs of fome diforder, or of riotous
' practices ? It is not for me to fpeak how many
queries the high prieft might make to tempt Jefus,
cut certainly he was lifted to the brain, examined
to the full, of all fuch circuaiftancesas either might
trap Chrift, or, in the leaft degree, advance and
help forward his condemnation: to this queftion
concerning his difciples our Saviour anfwered no-
thing; alas! he knew the frailty of his followers,
re might have laid, ' For my difciples, you fee

* one hath betrayed me, and another will anon

now ftood in their places, and was acculed for them,
and for us all ; and therefore to that queftion ot
his difciples he anfwered nothing.

2. He afked him of his doclrine } what his
queftions were of that, are not fet down neither,
but probably they may be fuch as thefe, ' Who
was his mafter and inftrudtor in that new doclrine
he had lately broached ? Why he did feek to in-
novate and alter their long prattifed and accul-
tomed rites ? And what ground had he to bring
in his own devices in their fteads ? As baptifm
for circumcifion, the Lord's fupper for the pafT-
over, himfelf and his apoftles for the high priefts
and Levites, when neither he, nor molt of them
were of that tribe ? Why he was fo bold and fau-
cy, (being but three and thirty years of age) to
declaim fo bitterly and fatyrically againft the
Pharifees and Saducees, and Scribes, and priefts,
and elders of the people ?' Much of this fluff he
might bring out in his interrogatories,thatfo,byhis
queftioning him in many things, he might trap him
in fome thing to his confufion and deftru&ion-
And this queftion our Saviour anfwers, but, oh,
how wifely ! I [pake openly to the worlds (faid he)
/ ever taught in the Jynagogue and in the temple,
whither the Jews always reforted^ and in fecret
have I faid nothing, why afkefl thou me, afk them
which heard me, what 1 faid unto them, behold
they know what I faid ? John xviii- 20, 2 \. q- d.
M m 2 I ap-

Looking unto JESUS.

\ appeal to the teftimony of the very enemies them-
l'elves 5 thou fufpe&eil me to be a (editious perfon,
and one that plots mifchief againft the ftate in fe-
cretj I tell the truth, 1 J "peak nothing in fecret, (\.
e.) nothing in the leaft manner tending to fedition;
my doctrine I brought with me from the bofom of
my Father, it is the everlafting gofpel, and not of
yefterday ; and it contains nothing in it of fediti-
on, faaion, rebellion, treafon ; afk thefe mine e-
nemies, thefe who have apprehended, and bound
me, and brought me hither ; Tbey knew ivhat I
[aid, let them fpeak, if they can, wherein I have
tranfgrefled the law.

2. For the ftroke given Chrift by that bafe fer-
vant ; ' one of the officers who ftood by, ftruck

• Jefus with the palm of his hand, faying, Anfwereft

* thou the high prieft fo ?' John xviii. zz- that holy
face, which was defigned to be the object of hea-
ven, in the beholding of which, much of the ce-
kftial glory doth confiit ; that lace which the an-
gels Hare upon with wonder, like infants at a bright
fun-beam, was now fmitteri by a bafe varlet, in the
prefenceof a judge ; and howlbever the alfeinbly
was full, yet not one amongft them all reproved
the faft, or fpake a word for Chrift ; nay, in this
the injury was heightened, becaufe the blow was
faid to be given by * Malchus, an Idumean flave ;
it was he whofe ear was cut off by Peter, and cur-
ed by Chrift ; and thus he requites him for his
miracle. — Amongft all thefufterings of Chrift, one
would think this but little, and yet when I look
into the fcriptures, I find it much ; thus Jeremy,
He %i<veth bis cheeks to him that fmiteth him, be
is filled full ivith reproach, Lam. iii. 30. Thus
Micah fpeaking of Chrift, Tbey Jball fmite the
Judge of Ifrael ivitb a rod upon the cheek, Mic.
v. 1. There was in it a world of fhame ; the a-
poftle lays it down as a fign of fuffering and re-
proach, 2 Cor. xi. 20. If a man fmite you on the
face, nothing more dif graceful, f (faith Chryfo-
itome) than to he f mitten on the cheek ; the divers
reading of the word Ipeaks it out farther, He
Rruek him ivith a rod, or he jlruck bim 'with the
palm of his hand, % [edone rapifma] the word

Chap. I.

[rapifma] fay tome, refers to his {Inking with
a rod, or club, or lhoe, or pantofHe ,- or, as o-
thers, it refers to his itriking with the pahi of his
hand; of the two, the pain, or tne hanu is judg-
ed more disgraceful than either rod or fhoe ; and
therefore in the text we translate it, With the palm
of the hand he ftruck at Jfus, (i. e.) with open
hand, with his hand itretched out.

* The ancients commenting on this cuff; ' Let
' the heavens be afraid, (faith one) and let the
' earth tremble at Chrift's patience, and this fer-
1 vant's impudence, f O ye angels, how were
' ye filent ? How could you contain your hands,
' when you faw his hand itriking at God ? — .— If
* we confider him, (faith another) who took the
' blow, was not he that ftruck him worthy to be
' confumed of fire, or tobefwallowedupofearth,
' or to be given up to Satan, and thrown down in-
' to hell ?' If a fubjecT; ihould but lift up his hand
againft the fon of an earthly fovereign, would he
not be accounted worthy of puniffimein 1 How
much more in this cafe, when the hand is lifted
up againft the King of kings, and Lord of lords,
whom not only men, but the cherubims and fcra-
phims, and all the celeftial powers above, adore
and worfhip ? § Bernard tells us, ' That his hand
' that ftruck Chrift was armed with an iron glove ;

* 4- and Vincentius affirms, That by the blow
< Chrift was felled to the ea» th ± % and Lodovki/.s
adds, ' That blood gulhed out of his mouth ; and
' that the impreliionof the varlet's fingers peaiain-

• ed on Chrift's cheek, with a tumour and wan
' colour.' I need fay no more of this, only one
woid in reference to ourfelves.

Ufe. Come, look upon this lively and lovely
picture of patience ; he was ftruck on the face, but
he was never moved in his heart ; notwithftanaing
the abufe, he fhewed all mildnefs and gentlenefs
towards his enemies ; O what art thou that canft
not brook a word, that canft not bear a diftaftefui
fpeech, that canft not put up the leaft and fmallett
offence, without thy wrath and fury ? O proud
man ! O impudent wretch ! How art thou to fud-
denly moved at the leaft indignity, when thou feeft

f Chrif. horn. 82. in Joh. \ [rapes'] £ff virgam & ere pi dam ft g-
* [Kolapbos] pngno, [rapis] palmi. Idem Chryf. horn. 81. in Joh.
C. 18. t Aug- in Trtft. 113. § Ber" Sewn, He faff. 4 Vine. Seim de faff. % Lodo.

tie 'vita Cbrijlu .

*Chrif. horn. 82. in Joh
nificat. Lei. crit. Sacr.

Carrying on the groat Work if Man's Salvation during the 'Time of bis Suffei in?s. . ' /

\\,y Saviour quietly fuffer great affronts? Come,
i of Chrift, if ever we mean to have a fhare
and urtepeft in his fuffei ings, let us conform to him
in meeknefs and patience, in gentlenefs and low-
lipefc of mind ; and io we lhall find reft unto our
fouls.

3. For the accufation of the wit nefles ; he is
falfly accufed, and charged with the things that
he never knew; in his accufation I obferve thefe
thing?. 1. That they fought falfe witnelfes, for
true witnelfes they could have none ; Now the
chief ' priefis, and elders., and all the council Jought
falfe witneftes againjijefus to put him to death,M.at.
xxvi. 59- They were refolved in a former council,
that he fhould not live, but die ; and now pallia-
ting their defign with a fcheme of a tribunal, they
feek out for witnelfes ; O wonder ! who ever heard
that judges went about to enquire for falfe witnefi-
.fes, and fuborned them to come in againft the pri-
foner at the bar ? 2- Though many falfe witneftes
came in to tejiify againjl him, yet they found none,
Ver. 60. becaufe their tvitnefs did not agree toge-
ther. Mark xiv. 56. O the injuftice of men in
bringing about the decrees of God ! the judges
feek out for witnelfes, the witnelfes are to feek
out for proof, thofe proofs were to feek for unity
and content ; and nothing was ready for their pur-
pofe. 3. At la(l, after ninny attempts, came two
falfe wit neffes, and f aid, This fellow J aid, lam
able to defray the temple of God, and to build it
in three days, Ver. 61. They accufe him for a fi-
gurative fpeech, a trope which they could not un-
derftand, which if he had affected, according to
the letter, it had been fo far from a fault, that it
would have been an argument of his power ; but
obferve their falfe report of the words he hadfpo-
ken, for he faid not, I am able to deflriy this tem-
ple of God, and to build it in three days ; but,
Defray ye this temple, and in three days I will
raife it up, John if 19. The allegation eiffers from
the truth in thefe particulars, 1. 1 am aide to de-
ftroy, fay they; ay, but, deftroy ye, faith Chr ill.

2. / dm able to defray this temple of God, fay
they; ay, but, deftroy ye this temple, faith Chrift ;
limply this temple without addition* 3. I am a-
Lle to deftroy this temple of God, and to.build it in
three days, fay they; ay, but, deftroy ye this tem-
ple, and in three days I ivill raife it up, faid
Cjbrift j he fpoke not of building an external. tem-

ple, but of railing up his own body, which he
knew thev would cjeilr.Qy. Thefe were theactu-
fations of the falie witnelfes, to all winch J
anfivered nothing; he defpifed their accufarions,
as not worthy an anfwerj and this vexed more.

But, 4. Another accufation is brought in ;

Caiaphas had a referve, which he knew (hould do
the bufinefs in that alfembly, he adjured him by
God, to tell him if he were the Chriir, I adjure
thee by the living God, that thou tell us whether
thou he the Chrift the Son of God, Matth. xxvi.
63. The holy Jefus being adjured by fo facred 9,
name, would not now retufe an anfwer, but he
confelfed himfelf to be the Chrift, the Son of the
living God: and this the high prieft was pleafed
(as the defign was laid) to call blafphemy ; and in
token thereof, he rends his cloaths, prophetically
fignifying, that the prieft-hood fhould be rent from
himfelf.

Ufe. We are taught in all this quietly to fuffer
wrong, If my adverfary jhould vorite a book againft
me, jurely I would take it upon my fhoulder (faith
Job) and bind it as a crown to me, Job xxxi. 35,
36. It is impofiible, if we are Chriil's fervarts, to
live in this world without falfe accu fations ; c
let us take heart, and in fome cafes fay hi
fince he that was moll innocent was moil filent,
why mould we be too forward in our excufes t I
know there is a time tofpeak, as a time for filencej
if it may tend to God's honour, and to the fpread-
ing of God's truth, and that right circumftances do
concur, it is then time to open our mouths, though
we let in death. So did our bielfed Saviour ; "O
let us learn of him, and follow his lleps.

4. For the doom or fentence of thefe judges,
Caiaphas prejudging all the fanhedriin, in declar-
ing Jefus to have fpoken blafphemy, and the faft
to be notorious, he then alked their vote^ ; li'hat
think ye? And they anfivered and faid, He is guiU
ty of death, Matth. xxvi. 66. They durlt not de-
ny what Caiaphas had faid, they knew his faction
was very potent, and his malice great, and his
heart was fet upon the bufinefs; and therefore they
all confpire, and fay, as he would have them, He
is guilty of death. Oh I here is Jefus's fentence,
which fhould have been mine, He is guilty of death.
But this fentence was but like ftrong difpoiitions
to an inraged fever ? they had no power at that
time to inflict death, or fuch a death as that of the.

crofs,

2?8

Looking unto J E S U $.

Ch.

■ ■

crofs, they only declared him apt, and worthy,
and guilty of death.

tn the multitude of counfelhrs there isfafety,
faid Solomon, Prov- xi. 14. But we mult take this
in, If it be of good men , and to good purpoje ; lor
otherwise the meetings, affemblies and councils
of the- wicked are dangerous and deadly; The
kings of the earthfet themfelves, and the rulers take
counjel together againjl the Lord, and a^ainji bis
anointed, Pfal. ii 2- Such counfels we had many
in our times; I know not whether we may call
them councils, or jlruta tantum ciyitatis, an ul-
cerous bunch, railed by the dilbrder and diftemper
of the city.

5. For Peter's denial and abjuration; whilft
thefe things were thus ading concerning Chrift, a
fad accident happened to his iervant Peter ; at hrft
a damfel comes to him, and tells him, Thou waft
•with Jefus of Galilee, Matth. xxvi. 69 And then
another maid tells the by-ftanders, This fellow was
alfo with Jefus of Nazareth, Verfe 71. And af-
ter a while, they that flood by fpake themfelves,
Surely thou art one of them, for thyfpeech bewray-
eth thee, Verfe 73. f. d. Thy very idiom declares
thee to be a Galilean ; thou art as Chrift is, of
the fame country and feet ; and therfore thou art
one of his difciples ; Peter thus furprized, with-
out any time to deliberate, he ihamefully denies
his Lord. And, 1. He doth it with a kind of
fubteifuge, I know not what thoufayejl,^ Ver. 70.
He feems to elude the accufation with this evafion,
1 know not thy meaning, I underftand not thy
words, I Jhill not what thoufayeft, Verfe 72. 2.
At the next turn, he goes on to a licentious bold-
r,efs, denying Chrift with an oath, I know not the
man. And, lajily, he aggravates his fin fo far,
that he grows to impudence, and fo denies his
Lord with curfing andfwearing, I know not the
men, Verfe 74. Here is a lie, an oath, and a
curfe; the fin is begun at the voice of a woman,
a filly damfel, not any of the greateft ladies, ihe
was only a poor ferving maid that kept the doors ;
but it srew to ripenefs, when the men-fervants fell
upon him ; now he fwears, and vows, and curfes
himfelf if he knew the man. O, Peter, is the
man fo vile tha»thou wilt not own him ? hadft
thou not before confeft him to be Chrift, the Son
cof the living God? And doft thou not know him
. ^o be man, as well as God ? Say, Is not -this the

Man-God, God-man, that called thee and thy bro-
ther Andrew at the fea of Galilee, faying, FoI/jw
me, and I will make you fifhers oj men. Is not this
he whom thou faweft in mount Tabor, ftuning
more gloriouOy than the fun ? Is not this he whom
thou faweft walking on the waters, and to whom
thou faidit, Lord, if it be thou, bid me come unto
thee on the 'waters? Matth. xiv. 28. How is it
then that thou fayeft, I know not the man ? Sure-
ly here is a fad example of human infirmity ; if
Peter fell fo foully, how much more may letter
ftars? And yet, withal, here is a blelTed exam-
ple of ferious thorough repentance ;, no fooner the
cock crew, and Chrift gave a look on Peter, but
he goes out and weeps bitterly, Verfe 75. The
cock was the preacher, and the look of Jefus was
the grace that made the fermon effectual ; O the
mercy of Chrift ! he looked back on him that had
forgot himfelf; he revives his fervant's memory to
think on his Matter's words ; he fends him out to
weep bitterly, that fo he might reftore him mer-
cifully to his favour again.

Ufe. Let us learn hence, to think modeftly and
foberly of ourfelves, yea, Let him that thinketh
he flandeth, take heed left befall, 1 Cor. x. 12.
If Peter could firft diffemble, and then lie, and
then forfwear, and then blafpheme and curfe, O
let not us be high-minded but fear, Rom. xi. 20.
■—And in cafe we fall indeed, as Peter did, yet
let us not defpair as Judas did, but ftiil, upon our
repentance, let us truft in God. When Chrift
looked on Peter, he wept bitterly ; notwithftand-
ing our fins are great, yet one look of Chrift is
full of virtue, and enough to melt us into tears :
O let us not fink in defpair, but look up to him,
that he may look down to us. '* Pliny tells us of
fome rocks in Phrygia, that when -the fun doth
but (hine upon them, they fend out drops of wa-
ter, as if they wept tears; Peter fignines a rock,
and whiift Peter perfifted in his fin of denying
Chrift, his heart was hard as the rock ; but when
Chrift the Sun of righteoufnefs looked upon him,
his heart was foftehed, and he dropped tea s con-
tinually. Such is the virtue of ChriTs look, It
turns ihe rock into a Handing water, and the-fiint
into n fountain of waters, 'Pfal. cxiv. 8. — Laftly,
Let us not decry repentance, but rather be hi t

* Pliny s Hijfcry.

Carrying on the great Work of Man's Sanation during the Time of bis Sufferings. 279

ufe and practice and exercife of it : is not here a
gofpel precedent r * Clement, an ancient writer,
»;hbm'Paul make:. :a :..i ,i, I'r.il. iv. 3 expreii-
t 5h Peter's repentance to have been To great, that
■* in his cheeks he ni a (as it were] furrows, in

• which, as in certain channels; his rears rundown.'
The text tells us ' h: weptbincriv,1 and Clement
adds, That while he lived, ' As often as he heard
' a cock ciow, he could not but weep, and bewail
_ his denial.' David is anothei like example, All the
night, laid he, / make my bed to Jixim, I -water my
auchtvitb tears, Pfal. vi. 6 David makes men-
tion of his bed and couch, becaufe there moftefpe-
cially he had offended God : it was on his bed that
he committed adultery ; and it was in his couch,
that hedefigned andfubferibed with his own hand,
that Uriah muft die ; and hence it is, that he wa-
ters his bed and couch with his tears ; the very
fight of his bed and couch brings his fin into his
lemembrance, as the very hearing of the crowing
of a cock ever after awakened Peter to his talk of
tears ; that repentance is a goipel-duty, we have
fpol.e elfewhere, O take heed of decrying it ! as
We are often finning, fo let us often repent, it
concerns us near to.be frequent in this duty of be-
wailing fin, and turning to God.

6- For the abufes and derifions of the bafe at-.
UTTdant? offered to Chrift, the evangelift tells us,
" 1 hen did they fpil in his face, and buffeted him,
' and others fmote him with the palms of their

• hands, faying, Prophefy unto us, thou Chrift,
' vho is he that fmote thee V Mat. xxvi. 67, 68-
And as Luke adds, ' Many other things blafphe-
' u.oufly fpake they againll him,' Luke xxii. 65.
What thofe many things were, it is not discovered,
only fome ancient writers fay, That Chrift in that
night fuffered fo many, and fuch hideous things, f

• That the whole knowledge of them is referved
' only for the laft day of judgment.' Mallonius
writes thus, ' After Caiaphas and the priefts had

• Sentenced Chrift worthy of death, they commit-
ted hiin to their minifters, warily to be kept till

• day i and they immediately threw him into the

* dungeon in Caiaphas's houfe, there they bou?>d
4 him to a (tony piiiar, with his hands bound on his
' back, and thenthey fell upon him with their palms
' and fills ,-' Others add, f That the foldiers not yet
' content, thty threw him into a filthy dirty puddle,
' where he abode for the remainder of that night j!
ot which the Plahnift, 4 Thou haft laid me in the
' loweft pit, in darknefs, and in the deeps, Pfal.

* lxxxviii 6. And 1 fink in the deep mire, where

* there is no (landing, Pfal lxix. z- Behold the bed
' which is Solomon's,' Cant. iii. 7. or rather which
is Chrift's, for a greater than Solomon is here ; be-
hold the flou rifhing bed, wherein the King of taints
doth lie, furely a place mo ft fordid, full of ftench ;
his other fenfes had their pain, and his ftuell felt
a lothfome favour, in this noifome puddle.

But we need not borrow light from candles, or
ieiTer ftars ; the fcripture itielf is plain ; obleive
we thefe particulars.

They fpit in his face ; this was accounted a-
mong the Jews a matter of great infamy and re-
proach ; ' And the Lord faid to Moles, If her
' father had but fpit in her face, (hould fhe not be .
' afhamed feven days ?' Num. yii. i 4-_W.e oujfelvies.
account this a great affront, and fo did job,
XXX. 9, jo I am their fang, yea, and their by •
ivord ; thy abhor me, thty pre Jar from me, anjl
[pare not to fpit in my face. Oh that the fw.'.'t
face of Chrift, fo much honoured and adored :n
heaven, fhould be defiled and deformed by their
fpitting! Oh that no place fhould bethought fo
fit for. them to void theijr. excrements and 4tJyej
in, as the blelTed face of Jefus Chrift. 1 lud^.z-t
my face (faith Chrift) from fame nndf pit ting, fr.
1. 6. I ufed no mafic to keep me fair, though J
was fairer, than the fons of men, 1 prefeived r.vjt
my beauty from their nafty fiegm, but I opened my
face, and I let it as a butt for. them to dart their fro-
thy fpittle at.

2 They buffet him ; we heard before,, t'.iat one
of theofficers ftruck Jefus with the palm of hisband,
but now they buffet him ; fome obferve thisdir. ;. 1
ence betwixt [rapifma, kelaphos :] the one is given

* Flevit quidem tanta lachrimarum inundatione ut in maxillis profundos fuhos baberet, p,r quos
quafi per quofdam canales aut aqua-duclos lachrim^ ejus defuebant. Clem, Quoties galli car.tum uu-
rt.e. at, in lachrimas prorumpt bat, per totum vita' tempusnegationis culpam frequenter adeoplanxit kit 11: .

■\Hier ut citot Guhel, fatione tenia Cbrifti patient is. Mellon de farellatione Qhrifti. c 6.
Lcndul de pafj. cjf alii.

with

Looking unto J E S V S,

Chap. I.

with the open hand, but the other with thefiftfhut
up ; and thus they uied him at this time, they itruck
him with their fills, and To the ftroke was greater,
and more offenfive ; ' By this means they made his
1 rice to fweil, and to become full of bunches all o-
* * ver.' One gives it in thus, % By thefe blowsof their
' fifts,. his whole head was fwolleri, his face be-
' "came black and blue, and his teeth ready to fall
' out of his jaws.' Very probable it is, that with
the violence of their ftrokes, they made him reel
and llagger, they made his mouth, and nofe, and
face to bleed, and his eyes to ftartle in his head.

3. They covered his face, Mark xiv. 65. Se-
veral teutons are rendered for it, As, 1. That
they might finite him more boldly, and without
ihame. 2. That they might not have that object
of pity in their view ; it is fuppofed, that the very
fight of his admirable form, fo lamentably abufed,
would have mollified the hai deft heart under hea-
ven ; and therefore they vailed and hoodwinkt
that alluring, drawing countenance. 3. That they
might not fee their own filth in his face; however,
his beauty was winning, yet they had (o bedaubed
it with their beaftly fpitting that they began to lothe
to look upon him, ' f It was a naufeous fight, (faith
' one) and enough to make one fpue to look upon
' it.? But whether his fplendor or his horror oc-
cafioned this vail over his face, this is moft certain,
that it vailed not their cruelty, but rather revealed
it, and made it manifeft to all the world.

4. They fmote him with the palms of their
hands, faying, Prophefy unto us, thou Chrift, ivho
is he that fmote thee? To pafs away that doleful
tedious night, they interchangeably fport at him,
firft one, and then another give him a ftroke,
(we ufually call it a box on the ear) and being
hoodwinkt, they bid him aread, ivho it is that
1 mote him. Some reckon thefe taunts amongft the
bittereft pnffages of his paifion, nothing is more
miferable, even to the greateft mifery, than to fee
irlelf fcorned of enemies. It was our Saviour's
cafe, they ufed this defpight for their difport^
with a wanton and merry malice, they aggravate
their injury with fcorn, q. d. ' Come on, thou
' fayeft thou art Chrift, the Son of the living
' God, and therefore it is likely thou art omni-

' fcient, thou knoweft all things ; tell now, who ib
' it that ftrikes thee; we have biindtolded thee,
' that thou canft not fee us with thy bodily eyes.
' let thy divinity aread, guefs, tell, prophefy, who
4 is it now that fmote thee laft ? V\ ho gave thee
' that blow r'O impiety without example! furelyif
his patience had been lefs than infinite, thefe very
injuries would have been greater than his patience.
In way of application.

Ufe 1. Confider, Chriitians, whether we had
not a hand in thefe abufes : For, 1. They fpit in
the face of Chrift, who defile his image in their
fouls, who reject his holy and heavenly motions

in their hearts. 2. They buffet him with their

fifts who perfecute Chrift in his members, Saul,
Saul, <vuhy perfecutefi thou me ? It is hard for
thee tv kick againfi the pricks. 3. They covef
his face that do not readily and willingly confefs
their fins, that extenuate their frailties and im-
perfections with counterfeit pretexts.— — 4. They
mock and feoff at Chrift, that fcorn and contemn
his meffengers and minifters, Luke x. 16. He that
defpifeth you, defpijeth me, faith.Chrift, O that we
would lay thefe things to out hearts, and fee and
obferve wherein we ftand guilty of thefe fins, that
we may repent.

2. Confider, Chriftians, and read Chrift's love
in all thefe fufferings ; O unheard of kindnefs, and
truly paternal bowels of pity and companion ! who
ever heard before, of any that would be content
to be fpit upon, to wipe their filths who fpit up-
on him ? That would be content to be beat
and buffeted, to fave them from buffets who were
the buffeters ? That would be content to be blind-
folded, that he might neither take notice of, nor
fee the offences of them that blindfolded him?
That would be content to be made a fcorn, to
fave them from fcorn that (Hall fcorn him ? — Chri-
ftians ! you that take your name from Chrift ! how
fhould you admire at the infinitenefs and immenfi-
ty of this love of Chrift? Was it a !mall thing,
that the wifdom of God fhould become the fool«-
ifhnefs of men, and fcorn of men, and ignominy
of men, and contempt of the world for your fins
fake. O think of this !

J Co'aphis Mi tuber totum caput, fades livida forte & f.wujfae dentes.
1 Naufeam ipfis jpecloribus fcedites Ma 'provocabat.

And

Currying on the great Work of Man's S/tlvatkn during the Time of bis Sufferings. 281

corrupt, yet thereby it was not hurt, but made ra-
ther more illuftrious. t. Becaufe his firft judg-
ment was in the night, and a fentence pronounced
then, was not reputed valid ; it is faid <}f Moles,
that be judged the people from the mnning unto
the evening, Exod. xviii. 13 for until night no
judgment was protracted. 3. Becaufe, laid the
Jews, It ii not lawful for us to put any man tc
death, John xviii. 31, Thefe words had need of
expofuion ; we know Mofes's law prescribed death
to the adulterers, idolaters, blalphemers, man-
flayers, fabbath-breakers ; but now the Romans
(fay fome) had come and reftrained the Jews
from the execution of their laws; others are
of another mind, and therefore the meaning of
thefe words, // is not lawful for us to put a~
ny man to death, may be underftood (fay they)
in a double fenfe. 1. That it was not lawful for
them to put any man to fuch a death, as the death
of the crofs ; Mofes's law was ignorant of fuch a
death ; and the words following feem to favour this
interpretation, That the faying of Jefus might be
fulfilled which he f pake, fignifying what death be
/hould die. John xviii. 32. We read only of four
forts of death that were ufed among the Jews, as
ftrangling, ftonirig/burning, and killing with the
fword; crucifying was the invention of Romans,
and not of Jews. 2. That it was not lawful

And now the difmal night is done, what re-
mains, but that we follow Chrift, and ob-
fiwve him in his fufferings the next day. The
Pfalmift tells us, Sorrow may endure for a
night, but joy cometh in the morning, Plal.
xxx. 5. Only Chrift can find none of this
joy neither morning nor evening, for after a
dilinal night, he meets with as dark a day ;
what the paifages of the day were, we mall
obferve in their feveral hours.

C H A P. II. S E C T. I.

OfChrifl's indiclment, and Judas's fearful end.

ABOUT fix in the morning, Jefus was brought
unto Pilate's houfe -, ' Then led they Jefus
' from Caiaphas unto the hall of judgment, and it
'was early, John xviii. 28 — When the morning

* was come, all the chief priefts and elders of the
' people took counfel againft Jelus to put him to

* death. And when they had bound him, they led
1 him away, and delivered him to Pontius Pilate
4 the governor. Then Judas which had betrayed
' him hanged himfeif,' Mat. xxvii.1,2,3, 4,5. O the
readinefsof our nature to evil ! when the Ifraelites
would facrifice to the golden calf, They rofe up early
in the morning, Exod. xxxii. 6 If God leave us to
ourfelves, we areas ready to pracufe mifchief, as
the fire is to burn, without all delay. But on this
circumftance I fhall not ftay ; the tranfacuons of
this hour I fhall confider in thefe two paffages,
Guilt's indiclment, and Judas's fearful end.

In Chrift's indictment we may obferve, i. His
accufation. 2. His examination.

In his accufation we may obferve, 1. Who are
his accufers. 2. Where he was accufed. 3. What
was the matter of which they do accufe him.

1 . His accufers were the chief priefls and elders
cf the people, Matth. xxvii. 12. The very fame
that before had judged him guilty of death, are
now his accufers before the temporal judge ; but
why muft our Saviour be twice judged ? Was not
the fanhedrim or ecclefiaftical court fufflcient to

condemn him ? I anfwer, he is twice judged,

1. That his innocency might more appear j true
gold often tried in the fire, is not confumed, but
rather perfe&ed ; fo Chrift's integrity, though ex-
amined again and again by divers judges wholly

for them to put any man to death at fuch a time ;
on this day was celebrated the Jews palTbver,
which was in memory of their deliverance out of
Egypt ; fo that now they had a cuftom to deliver
fome from death (the cafe of Barabbas) but they
could not now condemn any one to death j hence
it was, that after Herod the Jew had killed James,
he proceeded further to take Peter alfo ; yet,
during the days of unleavened bread, he delivers
him to be kept in prifon, intending (faith the text)
after Eajier to bring him forth to the people, Adts
xii. 4. Pilate, a Gentile, was not tied to thefe laws j
and therefore they led Jefus from Caiaphas, unto
the hall of judgment, or unto Pilate's houfe.

2. The place of the accufation was at the door
of the houfe ; They would not go into the judg-
ment hall, left they Jbould be defiled, but that they
might eat the pafto'ver, John xviii. 28. See what a
piece of fuperftition and grofs hypocrify is here !
they are curious of a ceremony, but make no
ftrain to fhed innocent blood ; they are precife a-
N n bout

Z$2

Looling unto J E S ' U S.

Chap. II.

bout fmall matters, but for the weightier matters
of the law, as mercy, judgment, fidelity, and the
love of God, they let thempafs ; they honour the
figurative pafibver, but the true paflbver they
ieize upon with bloody and facrilegious hands.

3. The matter of which they accufed him, 1.
That he feduced the people. 2. That he forbad
to pay tribute to Caefar. 3. That he faid he was
a king. How great, but, withal, how falfe were
thele their accusations ? For the firft, Chrilt was
fo far from ftirring up feditions, that he ftrove and
endeavoured to gather the people into one. ' O

* Jerufalem, Jerufalem, how often would I have
' gathered thy children together, even as a hen ga-

* thers her chickens under her wings, and ye would
' not?' Matth. xxiii- 37. For the fecond, inftead
of denying to pay tribute to Caefar, he paid it in
his own particular -y Take twenty pence out of the

Jijh's mouth, (faid he to Peter) and give it unto
them for me and thee, Mat. xvii. 27. And, give
unto Ceefar the things that are C&far's, (faid he
to the people) and to God the things that are God's.
Luke xx. 25. For the third, inftead of making
himfelf a king, he p rofelTeth that his kingdom is not
of this world, John xviii. 36. And when they
would have made him a king, inftead of flattering
them, he fleeth from them, and that into the wii-
dernefsj or, into a mountain himfelf alone, John
vi. 15. — Thus much of the accufation.

2. For his examination, Pilate was nothing
moved with any of the accufations, fave only the
third i and therefore, letting all the reft pafs, he
aflced him only, Art thou the king of the Jews?
To whom Jefus anfwered, My kingdom is not of
this world, &c. John xviii. 33, 36. He faith not,
my kingdom is not in this world, but my kingdom
is not of this world, by which Pilate knew well
that Chrift was no enemy unto Caefar ; Chrift's
kingdom is fpiritual, his government is in the very
hearts and confciences of men ; and what is this

to Caefar ? Hence Pilate ufeth a policy to fave

Jefus Chrilt, they tell him that Chrift was of Ga-
lilee, and therefore he takes occafion to fend him
to Herod, who was governor of Galilee- But of
that anon.

Ufe. How many leflons may we learn from
hence ? 1. Chrift was accufed, who can be free ?
The chief priefts and elders of the Jews accufed
thrift, no wonder if thofe that are chief and great

amongft us accufe poor Chriftians : oh ! there's a
perpetual enmity becween the Teed of the woman
and the feed of the ferpant ; there is an evedafcing,
irreconcilable, implacable enmity arid antipathy
between grace and prophannefs, light and dark-
nefs, Chrift and Belial ; as it is reported of tigers,
that they rage when they I'm ell the fragrancy of
fpices, fo it is with the wicked, who rage, at the
lpiritual graces of them that are fincere for God.

2. Chrift's accufers would not go into the judg-
ment-hall, left they fljould be defiled ; the very
prophage can learn to be fuperftitious in lefler mat-
ters ; how many amongft us, will make confcience
of outward ceremonies (as of eating meats, ob-
ferving days) but as for the weightier matters of
the law, judgment and mercy, they leave them,
undone ?

3. Chrift is moft falfly accufed of fedition, fe-
duction, and ufurpation ; it were indeed to be vviih-
ed, that they who take upon them the name of
Chriftianity were guiltlefs of fuch crimes ; but let
them look to it who are fuch : this I am fure was
Chrift's rule and practice, Befubjeft to every con-

flitution and authority of man, for the Lord's fake,
1 Pet. ii. 13. If any dare to refill the power
that is of God, They fball receive to themfelves
damnation, Rom. xiii. 2. Nor can we excufe our-
felves, becaufe our governors are not godly; for
all the governors to whom Chrift and his apoftlts
fubmitted themfelves, and to whom all thole iirict
precepts of duty and obedience related in the new
Teftament, were no better (for ought I know)
than tyrants, perfecutors, idolaters, and heathen
princes.

4. Chrift is examined only of his ufurpation,
Art thou the king of the Jews ? Phil. iii. 19. The
men of this world mind only worldly things ; the
apoftle fo defcribes them, Who mind earthly things.
Pilate regards not Chrift'sdocljine, but he is afraid,
left he lhouldafpire the kingdom j and concerning
this, our Saviour puts him out of doubt, My king-
dom is not of this world. As Pilate and Chrift, lb-
worldlings andChriftians are of different principles*
they mind earthly things, but our converfation
(faith the apoftle) is in heaven, ver. 20. our con-
verfation, (i. e) theajm, and feope of our hearts
in every action, is only for heaven, whatfoever we
do, it flrould, fome way or other, fit us for hea-
ven i we fliould ftilibe laying in for heav en againft

the

Carrying on the great Jiroih of Man's Salvation during the Time of bis Sujerings. 2S3

the time that we fhould come and live there; we
Ihould have our thoughts and hearts fet upon hea-
ven ; lb it is, laid of hcly Mr Wa?d, That being in
the midlt of a dinner very contemplative ; and the
people wondering what he was muring about, he
prelently breaks out, For ever , for ever, for ever ;
and tho' they endeavoured to Still him, yet he Still
cried out, for ever, forever, forever ; oh eternity !
to be for ever in heaven with God and Chrift, how
ihall this fwallow up all other thoughts and aims?
And efpecially all worldly, careful, finful thoughts,
aims or ends ?

2. Pilate having difmifTed Jefus, this hour is
concludes with a fad difafter of wicked Judas ;
1 ben Judas which bad betrayed bim, ivben bejatv
t 'uit be turns condemned, repented bimfelj, &c. Mat.
xxvii. 3. Now his conscience thaws, and grows
lomewhat tender, but it is like the teridernefs of a
boyl, which is nothing elfe but a new difeafe; there
is a repentance that comes too late ; Efau wept
bitterly, and repented him, when the blelling was
rone,; the five foolilh virgins lift up their voices
aloud when the gates were fhut ; and in hell men
fhall repent to all eternity ; and fuch a repentance
was this of Judas ; about midnight he had receiv-
ed his money in the houfe of Annas, and now be-
times in the morning, he repents his bargain, and
throws his money back again ; the end of this
tragedy was, That Judas died a miferable death ;
he perilhed by the molt infamous hands in the
world (i.e.) by his own hands ; He ivent and
banged hitnf elf, Matth. xxvii. 5. And as Luke,
he fell headlong, and bur ft af under in the midjl,
and all his boivels gufie/l out. In every paflage of
his death, we may take notice of God's juttice,
r.nd be afraid of fin ; it was juft that he Ihould
hang in the air, who for his fin was hated both of
heaven and earth ; and that he (hould fall down
headlong who was fallen from fuch an height of
honour ; and that the halter fhould ftrangle that
throat through which the voice of treafon had
founded ; and that his bowels fhould be loft, who
had loft the bowels of all pity, piety and compaf-
fion ; and that his Ghoft ihould have its paffage
out of his midft, (he burft afunder in the midlt)
*ml nor out of his iips, becaufe with a kifs of his
tips he had betrayed his Lord, our blefled Jefus.

life ' ' re's a warning-piece to all the world ;
e fuch a death for the pLeafure of a

little fin ? Or, who would now Suffer for millions c f

gold, that which Judas Suffered, and yet Suffers in

heil for thirty pices ot filver? Now, the Lord keep

ourfouisfrom betraying Chrift, and from defpair-

ing in God's mercy through Chrift. Amen, Amen-

J fee one fand is run, and I muft turn the glafs ;

now was the Seventh hour, and what are the

paffagesof that hour, I Shall next relate.

SECT. II.

OfCbrift's miffton to Herod, and the tranficlion;
there.

A Bout Seven in the morning, Jefus was fen t to
Herod, <wbo himfelf alfo ivas at Jerufalem
at that time. Luke xxiii. 7. The reafon of this
was, becaufe Pilate had heard that Chrift was a
Galilean, and Herod being tetrarch of Galilee, he
concludes, that Chrift muft be under his jurisdi-
ction ; Herod was glad of the honour doneto him
for ' he was defirous to fee Chrift of a long feafon,
' becaufe he had heard many things of him, and he
' hoped to have Seen Some miracle done by him,
ver. 8. That which I Shall obServe in this paSTage is,
1. Herod's queftioning of JeSus Chrift. 2. Quid's
Silence to all his queftions. 3. Herod's derffion >
and Quilt's dilmiffion back again to Pilate.

I. Herod queflioned him in many words, ver.
9. What thofe words were are not expreffed, on-
ly we have fome conjectures from Luke xxiii. 8-
q. d. ' What, art thou he, concerning whom my
' father was fo mocked of the wife men ? and for

• whofe lake my father flew all the children that
4 were in Bethlehem ? I have heard thou haft

• changed water into wine, and haft multiplied
1 loaves, whereon fo many thou Sands fed ; come,
' do fomething at my requeft, which elSewhere
' thou haft done without requeft of any j come,
' fatisfy my defire, work now but one miracle be-
' fore me, that I may be convinced of thy divini-
' ty.y I dare not deliver thefe words as certain
truths, becaufe of that filence that is in fcripture,
only we read, that be hoped to have feen fome mi-
racles done by him. Herod could not abide to he&r
his word, and to bear his yoke : but he was welf
content to See the works and miracles of lefus
Chrift. J

2. Whatever his queftions were, he art fiver ed

bim nothing, verfe 9. Many reafons^re given in

N n 2 for

Looking unto JESUS.

Chap. II.

for this, as, i . Becaufe he enquired only in curi-
ofity, and with jio true intent or end ; concerning
which, faith the wife man, anfiver not a fool ac-
cording to his folly, Prov. xxvi. 4. andjye ajk and
receive not ((kith James) becaufeye ajk amifs, Jam.
iv. 3. 2. Becaufe Chrift had no need of defence
at ail i let them go about to apologize that are a-
iraid or guilty of death ; as for Chrift, he defpif-
eth their accufations by his very filence. 3. Be-
caufe Herod had, the year before, put John the
Baptift to death, who was that voice eying in the
wildernefs ; now that voice being gone, Chrift
the word will be fdent, he will not give a word.
4. Becaufe Herod had been fottifhlv careiefs of Je-
fus Chrilr, he lived in the place where Jefus more
efpecially had converfed, yet never had Ceen his
perton, or heard his fermons. It gives us to learn
thus much, that if we negleft the opportunities of
grace, and refufe to hear the voice of Chrift in
the time of mercy ; Chrift may refufe to fpeak
one word of comfort to us in our time of need j
if we, during our time, flop our ears, God will, in
his time, ftop his mouth, and fhut up the fprings
of grace that we mail receive no refreshment, no
inftruction, no pardon, no falvation. 5. Becaufe
Chrift was refolved to be obedient to his Father's
ordinance, he was refolved to fubmit to the doom
of death with patience and filence; for this pur-
pofe he came into the world, that he might fuffer
in our ftead, and for our fins ; and therefore he
would not plead his own caufe, nor defend his
own innocency in any kind; he knew that we
were guilty, tho' himfelf was not.

3. This filence they interpret for fimplicity :
and fo, 1 . They defpifed him ; and, 2. Theydif-
mift him j and Herod ivith bis men ofivarfet him
af nought, and mocked him, and arrayed him in a
gorgeous robe, andfent him again to Pilate, Luke
xxiii- ii. They arrayed him with a white, glit-
tering, gorgeous raiment : [lampros] fignines
gcgeous, bright, refplendent, fuch as nobles and
kings uied to wear : the Latins fometimes ren-
der it Jplendidam vtflem ; and fometimes candi-
dam, or albam veflem : we tranflate it a gorgeous
robe, and the ancients call it a white robe ; in imi-
tation whereof, the baptifed were wont to put on
. a white raiment, which they called [lamproripho-
an], but whether it were white or no, I (hall not
controvert; the original yields thus far, that it was.

a bright and refplendent garment, fuch as came
newly from the fulling, many mylleries (if it be
white) are found out here ; iome fay, this held
forth the excellency or dignity of Chrift ; white
colour is moit agreeable to the higheft God, he
many times appeared in white, but never in any
other colour ; and the faints in heaven are laid to
be clothed in longnuhite robes, Rev.iv. 4. and peers,
kings, and Cselars were ufually clothed in white,
faith Janfenius : others fay, this held forth the
innocency of Chrift, and that they were directed
herein by divine providence, declaring plainly a-
gainft themfelves, that Chrift Jhculd rather have
been abfolved as an innocent, than condemned as
a malefactor.' But to leave thefe myfteries,

the meaning of Herod was not fo much to declare
his excellency, or innocency, as his folly, or fim-
plicity ; certainly he accounted him for no other
than a very fool, an ideot, a palling fimple man.
1 The philofophers (fays Tertullian) drew him in
' their pictures, attired by Herod, like a fool, with
' long affes ears, his nails plucked off, and a book
' in his hand,' &c. Oh marvellous madnefs! oh
the ftrange miftakes of men ! in his lifetime they
account Jejus a glutton, a drinker ofivine, a com-
panion of ftnncrs, a blafpbemer, a Jorcerer, and
one that c aft out devils through Belzebub prince of
devils ;yea, and one that himfelf vjos pofjefjedvoith
a devil, JVIatth. xii. 19. Mark ii. 7. Matth. xii.
24. John viii. 48. And now towards his death, he
is bound as a thief, he isftruckin the houfeof Caia-
phas, as a^arrogant and faucy fellow ; he is ac-
cuied before the fanhedrim, or blafphemy ; he is
brought' before Pilate as a malefactor, a mover of
fedition, afeducer, a rebel, and as one thataipired
to the kingdom ; he is tranfmitted unto Herod, as
ajugler to mew tricks ; and now in the clofe of all,
he is accounted of Herod, and his men of war,
as a fool, an ideot, a brute, not having the under -
ftandingofaman. Butfoft, Herod, is Chrift there-
fore a fool, becaufe he is filent ? And art thou
wile, becaufe of thy many words, and many que-
ftiorjs ? Solomon, a wiler man than Herod, is of
another mind : in the multitude of vaords there
ivanteth not Jin, tut he that refrainsth Ins lips is
voife, Prov. x. 19. Again, He that hath know-
ledge fpareth his vuords, and a man of under flood-
ing is of a coolfpirit ; even a foci ivhen he holdeth
1 bis peace r. is counted ivij'e ; and he- that fhuttetb

his

Carrying on the great Woi k of Man's Salvation during the Time of his Sufferings. 2£<

his lips, is efteemed a man of underftanding, ?rcv. judgment, we fliould lock only to the mind, and

xvii. 27, 28. Ah, poor Keiod, coniult theie texts, foul, and in-fide of a man : yea, to the hidden man

and then tell me who is the fool. What, thou oi" the heart: and for ouiielves, we fuouki took

th« fpeakoft many words, and queftioneft about to the inward, and not to the ou'tward adorn-r- •

many things, which in time will turn to rr-.y great
er condemnation ; or Chiiit Jefus thai; was deep

men and women efpeciaily have rules lor this, your
adorning, let it not he that outward adormrf: of
ly filent to the world's eternal falvation. Paul was plattingthe hair, and of wearing oft?cld, or ofput-
of another fpirit, and of another judgment con- ting on of apparel ; hut let it he in tie hidden man
cerning Chrilt, in him was knowledge \ nor is that of the heart, in that which is not corruptible, 1
all, in whom was wifdom and knowledge ; nor is Pet. i:i. 3, 4. Oh what is it for a man to be clothed
that all, in him were treafures, and all treafures of in gold, whilft his foul is wretched, and mifer able,
wifdom and knowledge ; In him are hid all the and poor, and blind, and naked?
treajures of wifdom and knowledge. Col. ii. 3. 3. Let us admire 'at the condefcenfion of Chrift,

And yet that is not all neither, not only is wifdom
in him, but he is wifdom itfelf (for that is his
name, and title to the book of Proverbs) and yet
by Herod and his courtiers, he is reckoned, array-
ed, and derided as a mere fimple man.

2. They difmift him ; in this pofture they fent
him away again to Pilate, to all their former deri-
flon they added this, that now he was expofed, in
fcorn, to the boys of the ftreets. Herod would
not be content, that he and his men of war only
jfhould fet him at nought, but he fends him away
through the more public and eminent ilreets of Je-
rufa-lem, in his white garment, to be fcorned by
the people -, to be hooted at by idle perfons : and
now was fulfilled the prophecy of Chrift, Lam.
iii. 1 4. / was a derifon to all my people, and their
fong all the day.

i[fe. Of this let us make fome ufe. Was the
eternal word of God, and the uncreated wifdom of
the Father reputed a fool ? No wonder if we fuffer
rhoufands of reproaches ; V/e are made afpeftatle
unto the world, and to angels, and to men ± we
tire fools for Chrift's fake, faith the apoflle.-— -
we are made as the filth of the world, and are the
off-f cowing of all things unto this day, 1 Cor. iv.
9, 10, 13. Chriftians mult wear the badge and li-
very of Jefus Chrift ; we cannot expeQ to fare
betrer than our mailer, why then fhould we def-
pond } I never knew Chriftians in better heart
than when they were ftiled by the name of puri-
tans, preciunm-, hypocrites, formalifts, or the like.

2. Let us not judge of men and their worth, -by
their out-fide garments ; wifdom may be, and of-
ten is, clad in the coat of a fool ; as beggarly
bottler oftin.es hold rich wines, fo poor" robes
contuii: •foi:.';tir er many piecious fouls: in rig'vt

who for our fakes came down from heaven to
teach us wifdom ; and for us, who were fools in-
deed, was content to be accounted a fool himfelf ;
yea, and if need had been, would have been ready
to have laid with David, I will yet he more
than thus, and will be bafe in my own fight, 2 Sam-
vi. 22. I know this doftrine is an offence to many,
Chrift crucified^ is unto the 'Jews aftumb!in?-biock,
and unto the Greeks foolijbnefs, 1 Cor. i.23. To
tell natural men (fuch as Herod, and his men of
war) that this fame Jefus whom they mock, and
fet at nought, is the Son of God, and Saviduf of
the world, they cannot believe : it is plain!,
dent, that not many wife men after the f.ejh, not
many mighty, not many nolle are called 3 but God
hath chofen the foolifh things of the world, to con-
found the wife, x Cor. i. 26, 27. Why is this, the
fruit of Chrift's condefcenfion, called the foolijl-
neJsofGod?v€T. 25. Wifdom itfelf was content
to be counted a fool, that thofe who are accounted
the foolifh things of the world, might be wife to
falvation.

4. Let us fearch whether Herod and his men,
do not keep a rendezvous in our hearts ; do not
we fet Chrift at nought ? Do not we mock him, and
array him in a gorgeous robe P Whatfoever v e do
to one of the leaft of his faints, he tells us that we
do it to himfelf, Matth. xxv. 40, 45. And have we
not dealt thus with his faints ? Have we not dc a!t
thus with his minifters? When Elifha was going
up to Bethel, there came little children out of the
city, and mocked him, and faid unto him, £9 up
thou bald-head, go up thou bald-head, 2 Kings li.
23. Areprorch of baldbsad, round-head, g'iven
to a faithful Eliflrt, or n. miller of Chrift, pro-
claims you as !,:• I ft foofe \\tr),: children ; yea, as

bad.

286

Looking unit JESUS.

Chap. II.

bad as Herod and his men of war ; fuch Herods
were a little before the deftru&ion of Jerufalem,
ibme there were then, that mocked the mefjengers
of God, and defpifed bis words, and mijufed his
prophets, until the ivrath of the Lord arofe againjl
his people, till there was no remedy, z Chron.
xxxvi. 1 6. O take heed of this fin, banifh Herod
out of your hearts, or Chrift will never lodge
there : ruin without remedy will feize on thole
fouls that, Herod like, mock the meffengers of
God ; what is it, but to mock the meffenger, the
angel of the covenant, even Chrift himfelf ? as He-
rod fent Chrift away, fo let us fend Herod away,
and give him a difmiffion out of our doors.
The hour ftrikes again, and fummons Chrift
and us to another ftation , let us follow him
ftill, as Peter did, when he went into the
high prieft's palace, and fat ivith the fer-
vantstofeetheend, Matth. xxvi. 58.

S ECT. III.

Of Chrijl and Barabhas compared ; and of the

quefiion debated betwixt Pilate and the Jews.

A Bout eight in the morning, our Saviour Chrift
is returned to Pilate, who propounded to
the Jews, whether they would have jefus or Ba-
rabbas let loofe unto them. Ye. have a cuftom (faid
he) that I Jhotild releafe unto you one at the pajfo-
<ver, ivillye therefore, that I releafe unto you the
king of the Jews ? then cried they all again, fay-
ing, Not this man, but Barabhas : now Barab-
has was a robber, John xviii. 39, 40. It is fup-
pofed, that in this palTage Pilate endeavoured
Chrift's liberty, he knew, that for envy they had
delivered him, Matth. xxvii. 18. And he faw that
Herod had fent him back again uncondemned, and
therefore now, he propounds this medium, to ref-
cue him from their malice, M bom will ye that I
releafe unto you, Bar abb as or Jefus which is cal-
led Chrijl? In the profecution of this paflage, I
ihallobferve, 1. Who this Barabbas was. z. What
is the difference betwixt him and Chrift. 3. How
.they vote. 4. Pilate's quere upon the vote. 5.
Their anfwer to his quere. 6- His reply unto
their anfwer. 7. Their reduplication upon his
. reply-

For the firft, what was this Barabbas, but a no-
table prisoner ? Matth. xxvii. 16. One that had

made infurreclion, and who had committed mur-
der in the infurreclion ? Mark xv. 7. One that far
a certain fedition made in the city, and for murder
was caft into prifon ? Luke xxiii. ig. One that
was a robber, or an high-way thief? John xviii.
40. One that was the greateft malefaftor of his
time ? And muft he be taken, and Jefus caft ?
Mult he be faved, and Chrift condemned ?

For the fecond, what the difference is betwixt
him and Chrift, let us weigh them in the balance,
and we may find, 1. Barabbas was a thief, and by
violence took away the bread of the needy, but
Chrift was a feeder and fupplier of their needs.
2 Barabbas was an high-way thief, wounding
them that travelled by the way, but Chrift was the
good Samaritan that healed fuch, binding up their
wounds, and pouring into them wine and oil. 3.
Barabbas was a murderer, and had ilain the living,
but Chrift was the Saviour, reftoring life unto the
dead. 4. Barabbas was a feditious tumult raifer,
lie made a certain fedition in Jerufalem, but Chrift
was a loyal tribute payer, and his commands were,
Give unto Cafar the things that are Cafar's. 5.
Barabbas was a bloody revenger, a man of blood,
that hunted after blood, but Chrift was of a meek
and quiet fpirit, and what with fweating, binding,
buffeting, bleeding, was now become almoft a
bloodlefs Redeemer : light and darknefs have not
lefs fellow/hip, Chriftand Belial no leffer difcord ;
here is a competition indeed, the author of fedi-
tion with the Prince of peace ; a murderous. mu-
tineer with a merciful Mediator ; a fon of Belial
v/ith the fon of God. —

3. For their votes, they gave them in thus ;
Not this man, hut Barabbas, John xviii. 40.
q. d. ' * Let us have him crucified who raifed the
' dead, and him releafed who deftroyed the liv-
*■ ing : let the Saviour of the world be condemned
' to death, and the flayer of men be releafed from
* prifon, and have his pardon.' A ftrange vote,
to defire the wolf before the lamb, the noxious
and violent, before the righteous and innocent :
here was the prophetic parable of Jothan fulfil-
led, The trees of the fore fi have chofen the bram-
ble, and refufed the vine, Judg. ix. 14. — ?— But
there is fomething more obfervable in this vote:
the Jews had a cultom not to name what they held

* Aug- trac. 15. in Joban. Leo. Serm- de paff.

accuifed ;

Carrying ev the gr.at Work of Man's Salvation during the Time of bis Sufferings. 287

tccuried; I ixiill n'J make mention of their names
ivitbin my lip:, PfrJ. xvi 4. and furely this fpeaks
their fpight, that they will not vouchfafe to fpeak
the name of Jefus ; the cry \i not thus, Not jfus,
but Barabbas ; but thus, N.t this man, not this
fell.iv, bur Barabbas, as it' they meant fir ft to
murder his name, and then his perfon.

4. For Pilate's quere upon the vote, What/hall
1 u'o the\i with Jefus, which is called Chriji ? Mat.
xxvii. 22. Pilate gives him his name to the full,
Jefus, vjbo is called Chrift; his name is Jefus
Chrifi. There is more pity in a Gentile Piiate, than
in al! the Jews; in Tome things Pilate did juftly,
and very well ; as firft, he would not condemn
him before his accufations were brought in, nor
then neither, before he was convicted offome ca-
pital crime ; becaufe he perceives, that it was en-
vy all along, that drove on their defign, he en-
deavours to fave his life by balancing him with
Barabbas; and now he fees that they prefer Ba-
rabbas before Jefus, he puts forth the queftion,
What Jhall I do then voitb Jefus, which is called
Chrifi? q. d. I know not what to do with him, it
is againft my light to condemn him to death, who
is of innocent life : I could tell what to do with
Banabbas, for he is a thief, a mutineer, a mur-
derer, a notable malefactor; but there is no fuch
thing proved againft Jefus, who is called Chrift,
what then jhall I do with him ?

5. "For their anfwer to his quere, and they all
[aid unto him, let him be crucified, Matth. xxvii.
22. This was the firft time that they fpake openly
their defign ; it had long lurked within them, that,
he muft die a curled death ; and now their envy
feurfts, and breaks out with unanimous confent,
and cry, Let him be crucified. O wonder! muft no
other death ftint their malice, but the crofs? O-
jher deaths they had in practice, as the towel, fton-
ing and beheading, more favourable and fuitable
to their nation : and will they now pollute a Jew
with a Roman death ? * Magna crudelitas, Sec.

* a great cruelty; they fought not only to kill him,
4 but to crucify him, that fo he might die a ling-

* ring.dpath.' The crofs was a gradual and flow
death, it fpun out pain into a long thread, and
therefore they make choice of it, as they made
choice of Jefus ; let him die, rather than Barab-

bas, and let him die that death of the crols> rather
than any other fpeedy, quick, difpatching death.

6. For Pilate's reply unto their anfwer, Why,
mob at evil hath he done? Matth. xxvii. 23. he
was loth to (a.tisfy their demands, and therefore
he queftions again, What mufi he die for? Was
it meet that he mould condemn one to death, and
efpecially to luc'ri a death, and no crime commit-
ted ? Come on (faith Pilate) what evil hath he
done? f Auguftine upon taefe words, alk (faith
he) ' And let them anfwer with whom he coavcrf-
* ed moil, let the pofTeifed who were freed, the
' fickand languishing who were healed, the leprous
1 that were cleanfed, the deaf that hear, the d ;

' that fpeak, the dead that were raifed, let them
' anfwer the queftion, What evil hath he done?
Sometimes the Jews themfelves, could fay, He
hath done al! tbefe things well ; he maketh both the
deaf to hear, and the dumb to fpeak, Markvii. 37.
Surely he had done all things well, he ftilled the
winds, and calmed the feas; with the fpittle of
his mouth he cured the blind, he raifed the dead,
he prayed all night, he gave grace, and he for-'
gave fins, and by his death he merited for his-
faints everlafting life: why then ihould. he die,
that hath done all things well ? No wonder if Pi-
late object; againft thefe malicious ones, What e~
vilhath he done ?

7. For their reduplication on his .reply, They
cried out the mare, faying, let him be crucified.
Ibid. Inftead of proving fome evil againft him, ih-y
cried out the more ; as Luke, they -were infant
ivith loud voices, Luke xxiii. 2 j: they. made fucb
a clamour, that the earth rang with ir, the cry
was doubled and redoubled, Crucify him, cruci-
fy him, twice crucify him, as if they thought one
crofs too little for him. O incontlant favour of
men! their anthems of Hofanna, zn& Benedict us
not long fince joyfully fpoken, are now turned in -
to jarring hideous notes, Let him be crucified. And
now is Pilate threatned into another opinion, they
require his judgment, and the voices of them, and
or the chief priefi prevailed, ver. 23. fo it follows,
and when he faw be could prevail nothing,
that rather a tumult was made, Matth. xxvii. 24.
why then Barabbas is releafed unto them, and Je-
fus is delivered to be feourged,

* Beda,

t Aug. trafl. j 5. Super Job.

1 would

283

Looking unto JESUS.

Chap. II.

I would not dwell too long on Pilate, the high
pdefts, and Jews, the application is the life of all.
Now then —

Ufe i ■ Give me leave to look amongft ourfelves,
Is there not fonie or other amongft us, that pre-
fer Barabbas before Jefus? O yes! thofe that li-
ften to that old mutinous murderer in his feditious
temptations, thole that reject the blefled motions
of God's own Spirit, in his tenders and offers of
grace, thofe that embrace the world, with its plea-
iures and profits, and make them their portion,
all thefe choofe Barabbas and reject Jefus Chrift ;
little do we think, that every wilful ad of fin is a
fedition, a mutiny againft our fouls, another Ju-
das Galileus, that ftirs up all the paffions of our
mind againft our Jefus. 1 cannot but think what
drawing and foliciting of our fouls is made by vir-
tue and vice in our paffage towards that other
world j on the one hand (lands vice, with all her
falfe deceits and flatteries, her temptations are
ftrong. ' Come let us enjoy the good things that
' are prefent, and let us lpeedily ufe the creatures
' as in youth, let us fill ourfelves with coftly wine
' and ointments, and let no flower of the fpring
' pafs by us, let us crown ourfelves with rofe buds

* before they be withered, let none of us go with-
' out his part of jollity, let us leave tokens of our
' joyfulnefs in every place, for this is our portion,
1 and our lot is this.' Wifd. ii. 6, 7, 8, 9. On
the other hand ftands virtue, or grace with all the
promifes of future happinefs, (he points at Jefus,
and cries, ' O come unto Chrift and live ; wifdom
is better than rubies, her fruit is better than gold,

* yea, than fine gold, and her revenue than choice
' filver j they that love Chrift (hall inherit fub-
' ftance, and he will fill them with treafures, e-
' ven with durable riches,' Prov. viii. 11, 18, 19.
But oh ! how many thoufands, and ten thoufands
negledt this cry, and follow vice ? What millions
of men are there in the world that prefer Barab-
bas before Jefus ? If we proclaim it in our pulpits,
that, ' Chrift is the chiefeft of ten thoufands,
' that he is fairer than all the children of men, that
1 he is the ftandard-bearer. and there is none to
' him:' that if you will but have Jefus Chrift, you
need no more, yet do not many of you fay in
your hearts, as Pilate here, ' What (hall I do with

* Jefus that is called Chrift ?' Or as the devils faid
elfewhere, * what have we to do with thee, Je-

' fus thou Son of God ?' Nay, hath not many times
the fecret grudgings of your reluctant fouls,, ac-
counted the gracious offers of fpeedy repentance,
to be but as a coming of Chrift to torment you be-
fore your time? Why, alas! what is this now but
to prefer Barabbas before Jefus ? You that fwear
as the devil bids, and as Chrift forbids ; you that
prophane Sabbaths, that revel, that drink to ex-
cels, or it may be to diunkennefs, furely your
vote goes along with the Jews, Not this 7/ian, but
Barabbas.

z. Give me leave to look on the love and mer-
cy of God in Chrift ; our Jefus was not only con-
tent to take our nature upon him, but to be com-
pared with the greateft malefa&or of thofe times ;
and by publick (entence; yea, votes and voices of
the people, to be pronounced a greater delinquent,
and much more worthy of death than wicked Ba-
rabbas O the love of Chrift ! we read in Levi-
ticus, Lev. xiv. 4, 5, 6, 7. that in the days of
the cleanfmg of the leper, the prieft was to take
two birds, (or two fparrows) alive, and the one
of them muft'be killed, and the other being kept
alive, mull only be dipt in the blood of the bird
that was (lain ; and fo it muft be let loofe into the
open field. Barabbas, fay fome, but all believers
fay we, are that livefparrow, and Jefus Chrift was
the fparrow that was (lain, the lot fell upon him to
die for us, all our fins were laid upon his foul ;
fo that in this fenfe Jefus Chrift was the greateft
finner in the world, yea, a greater finner than Ba-
rabbas himfelf ; and therefore he muft die, and
we being dipt in the blood of Chrift, muft be let
loofe and fet at liberty! was not this love? He
died that we might live j it was the voice of God
as well as men, Releafe Barabbas, every believing
Barabbas, and crucify Jefus.

Another hour is gone, let us make a ftand for
a while ; and the next time we meet, we
fhall fee farther fufferings.

SECT. IV.

Of Chrifljl ripped, whipped, clothed in purple, and
crowned with thorns.

A Bout nine, (which the Jews call the third
hour of the day) was Chrift (hipped, whip-
ped,clothed with purple, and crowned with thorns :

Carrying on the great Work of Mans Salvation during the Ti^ne of his Sufferings. 2og

in this hour his fufferings came thick, I mud divide
them into parts, and fpeak of them feveraily by
themfelves.

i. When Pilate faw how the Jews were fet
upon his death, he con-Tented and delivered him
fird to l>e dripped. Then the foldiersof thego

took Jtfus into the common hall, and gath.i-
fd unto him the 'whole band o foldiers, and they
llripp d him, Mat. xxvii. 27 They pulled oil' his
clothes, and made him Hand naked before them
all ; he that adorns the heavens with ftars, and
the earth with flowers, and made coats of 'jkins to
clothe our fir/i parents in, Gen. iii. 21. is now
himfclf ftripped dark naked. I cannot but look
on this as a great Amine ; it appeal s fo by our fird fore chajlife him and releaje him, Luke xxiii. 15,

2. Pilate gave him to be fcourged; this fome
think he did upon no other account, but that the
Jews being fatiated and glu
they might ret1 f
ficiently avenged, ai

his h"fe: that lie wis icon; ''out con-

troversy, for fo the cvangeiid relates, cfben Pilate
therefore took Jcfus and' fcourged him, John xix.
1. And that Pilate might give him to be fcourged
on that account, is very probable, bscaufe, that
after the fcourging, he brings him out to the jews,
proclaiming, 1 find no fault in him, verfe 6 and
before his fcourging, he fpeaks it more ex'prefly,
he hath done nothing worthy of death, I vjill there-

p-.irents, Adam and Eve, who no fooner had fin-
ned, and knew themfelves naked, but they Jewed
'saves together , and 'made thetnf elves aprons,
Gen. iii. 7. If Adam was fo aihamed of his naked-
nefs before his own wife, (who was naked too as
well as he) what a rtiame and blufh was it in the
face of Chrid, when in the common hall, in the
^ iew of the whole band or company of foidiers, he
dands all naked-? My confufion is continually be-
fore me, and the /hame of my face hath covered
me, fairh Da\ieiin the perfon of Chrid, Pfal. xliv.
115. It is reported, in theecclefiafiical dory, that
i two martyrs, and holy virgins, (they call
'hem Agnes and Barbara) were dripped dark na-
ked for their execution, God pitying their great
limine and trouble, to have their nakednefs disco-
vered, made for them a vail of light, and fo he
them to a mode It and defired death ; but our
ur Chrid, who chofe all forts of dame and
ilion, that by a fulnefs of differing, he might
re his Father's wrath, and confecrate to us
nds of fufferings and affronts, he endured the
1 the time of his fcourg-
a naked Chrid, and therein fee the
Chrifl to us; he found us like the good
iritan, when we were dripped, and wounded,
left half dead, and that we might be covered,
fullered himfclf to be diverted of his own
took on him the date of finning Adam,
I, tfc .( . e might fird be clothed
righteoufnefs, and then with immortality :
life may we make of the very
Ol Chi id?

• J Tier, in Mattheum, Tom. IX,

16. And it adds to this, that howfoever the cu-
rtom was, that thofe that were to be crucified
mud fird be whipped, 'yet* if they were ad-
' judged to die, their ltripes mud be lefs, and if
' they were to be fet at liberty, they mud be bea-
' ten with more dripes.' And Pilate endeavour-
ing to preferve his life, they fcourged him above
meafure, even almod to death.

In this fcourging of Chrid I fhall infid on thefe
two things. 1. The fhame. 2. The pain.

1. For the fhame, it was of fuch infamy, that
the Romans exempted all their citizens from it.
Is it laivful for you, (faid Paul) tojeourge a man
that is a Roman ? — ■ — And nvhen the ce'nturion
heard that, he voent and told the chief captain,
faying, Take heed ivhat thou dofl, for this man is a
Roman, Acts xxii. 25, 26. The Romans looked
upon it as a nmd infamous punirtiment, fit only,
for thieves and flaves, and not for free-born or
privileged Romans ; and the Jews themfelves
would not differ it above fo many dripes, f-f
brother fhould feem vile unto them; If
man be worthy to be beaten, that the ju
cau/e him to lie do^vn, forty dripes he may give h hti,
an I not exceed, left if he fhould exceed, and beat
him above thefe tvitb many ftripes, thin thy brol
f all feem vile tinto thee , Deut. XXV- 2,3. Whip-
ping is fo unworthy a punifliment, that only chil-
dren, bound fiavt-s and rogues, were ufed ro be
corrected therewith, efpecially if they e*:<.xv A the
number of forty dripes. When Paul was thustifed
he tells us, Of the Jevosfive times received I forty
ftripes, fnve one, z Cor. xi. 24. Theophilaft fays,
O 0 They

i9°

Looking unto J E S U S.

Chap. II.

They would not exceed chat number, left Paul
ihould have become infamous, and ever after un-
capable of" public office, and hoping they might
have regained him, they would not brand him
with that note of infamy. O then, if one ftripe above
forty was fo infamous amongft the Jews, what
fiiame, what infamy was this, when fo many
Icores, hundreds, and thoufands of ftripes, (as
feme reckon them) were laid on Jefus ChiiiV ? And
yet our Lord doth not difdain to undergo them
for our fakes, he bears in his body thofe wounds
and llripes that we had deferved by our fins.

2- For the pain, this kind of puniftmient was
not only infamous but terrible ; no fooner the fol-
diers had their commiifion, but they charged and
difcharged upon him fuch bloody blows, as if he had
been the greateft offender and bafeft flave in all the
world, f Nicephorus calls thefe whippets, bloody
hangmen, by the fiercenefs of whole whipping,
many had died under their hands; ' % The man-

* ner of their whipping is defcribed thus, After

* they had dripped him, they bound him to a pillar,
' whither came fix young and ftrong executioners,

* fcourgers, varlets, hangmen, (faith Jerome) to

* fcourge him, and whip him while they could,

* whereof two whipped him with rods of thorns ;

* and when they had wearied themfelves, other

* two whipped him with ropes or whip-cords, tied
' and knotted like a carter's whip ; and when they

* were tired, the other two fcourged off his very

* (kin with wires or little chains of iron ; and thus
6 they continued till by alternate and fucceffive
'turns, they added ftripe upon ftripe, and wound

* upon wound, latter upon former, and new upon

* old, that he was all over in a gore-blood.' The
fcripture tells us, That he "was wounded for our
tranfgrejfions, and bruifed for our iniquities ; the
ihaflifement of our peace ivas upon him, andivith
his Jiripes ive are healed, If. liii. 5. He was wound-
ed, bruifed, chaftifed, whipped with ftripes ; if
you would know with how many ftripes, fome rec-
kon them to the number of the foldters, fix hun-
dred and fixty, or a thoufand ftripes ; others rec-
kon them according to the number of the bones
compacted in a man's body, which fay Anatomifts,
are two hundred and fixty: and Chrift having re-
ceived for every bone three ftripes, according to

t Nicep. i. C. 3,

the triple manner of his whipping, they amounc-
ted in all to feven hundred and eighty ftripes ; o-
thers reckon them to rive thoufand above the ;o. -
ty, which the Jews were commanded not to ex-
ceed in. And the truth is, if the whole band

of ioldiers were the whippers of Chiiit, (as fome
would have it) I cannot fee but his ftripes might
be more than fo : when the Son of an Ifraehtifh wo-
man blafphemed God, the Lord laid unto Moles.,
Bring forth him that hath curfed ivithout the camp,
and let all that heard him, lay their bends upon
his head, and let all the congregation fione him,
Lev. xxiv. 14. Now Chrift had laid before all
the band, That he ivas the Son of God, which
they called blafphemy ; and therefore why might
they not all (according to this law) lay their hands
upon him, and fall upon him, if not with Hones,
(which was now turned into whipping) yet with
rods, whip-cords, and little chains?

I fhall not contend about the number of his-
ftripes, but this is certain, that the foldiers, with
violence and unrelenting hands, executed their
commiifionsj they tore his tender flefh, till the
pillar and pavement were purpled with a fhower
of blood ; and if we may believe Bernard, ' They
* plowed with their whips upon his back, and made
' long furrows; and after that, they turned his
1 back upon the pillar, and whipt his belly and
' his breaft, till there was no part free from his
4 face unto his foot.' A fcourging able to kill any
man, and would have killed him, but that he was
preferved by the Codhead to endure and to fuffer
a more fhameful death.

Ufe. We may read here a lecture of the im-
menfe love of God in Chrift to us poor Gentiles ;
he is therefore whipped, that he might marry us
to himfelf, and never reject us, orcaftusoff: we
read of a law in Mofes, that if a man took a wife,
and hated her, and gave occafions of fpeech againft
her, and brought an evil name upon her undeserv-
edly, that then the elders of the city jhould take

that man and chafife him, and /he Jhould he

his wife, he might not put her atvay all hs days,
Deut. xxii. 18, 19. There is a great myftery in
this ceremony, for that man, (fay fome) was
Chrift, who, by his incarnation, betrothed unto
himfelf the Gentile church ; but he feems to hate

% Bofq. de pafl*. domini, pag. 840

her

Carrying on t'>e grea: Work of Man's Salvation during the Time of bis Sufferings.

her, and to give an occafion of a fpeech againft fome difference maybe, yet, becaufe of their like-
lier, and to bring an evil report upon her, as into nefs, they are put fomelinres one- lor another : they
the ivay of the Gentiles ye Jhall not go, and into the put on him ajcarlet robs, it is in the original, * A
city of 'the Samaritans ye fall not enter, Mat. x. 5. fear let cloke ; it was a. loofe fhort garment, atfirft
Audit is not meet to take the childrens bread, and uled only by kings or emperors ; and the coloui
caft it unto dogs, Matth. xv. 26. And now he is of it was fuitableto Chriit's condition, for he was
accufed before the elders, now he is whipt and now purple all over, as well within it as without it ;
chatthed, and commanded by his father, to take his body and his garment were both of a deep
her to his wife, and not to put her away, all his dyed ianguine colour. Some out of Zachary, where
days. I know there is much unlikelinefs in this it is laid, That fvftjuawas clothed with filthy gar-^
myftery, for Clirift was not whipt for calling the ments, Zach. iii. 3. Conclude the old ragged,
church adulterous, that indeed was chafte, but he threadbare filthinels of his robe; fo that every
was whipt to prefent the church as a chafte virgin thing ihall have its office and feveral (hare in his
to his Father that indeed was adulterous : Oh he abule; the colour and the manner of the garment
loved the church, and gave himf elf for it. — That denote his kingdom ; the barenefs, his outward
he might prejent it to bimjelf a glorious church, not eftimation with the people, the raggednels, his
having [pot, or wrinkle, or any fuch thing, but late fcattered retinue, the fulliednefs, his ftained
that it Jbould be holy, and without blemijh, Eph. fpotted life, as they pretended, faying, He was a

v. 25, 27- This was the meaning of Chriit's whip- friend of publicans andfmners. — \ But out of

ping, the chajiifement of our peace was upon him, this darknefs the Lord can bring light, he hath his

and with his flripes are we healed, Ifaiah liii. v. myfteries wrapt up in the malice of his enemies ;

Come then, and let us learn to read this love-let- for both on his garment and on his thigh was writ-

terfent from heaven in bloody characters, Chrift is ten a myftery, Rev. xix. 16. And in this fenfe,

ftripped, who clothed the lilies of the field; what other is his garment but the emblem of his

Chriit is bound hand and foot, his hands that mul- humanity? And what is his fcarlet garment but

tiplied the loaves, and his feet that were weary in the emblem of his wounded body? That as he

feeking the draggling fheep: Chrift is fcourg- fpake of the woman, She anointed him aforehand

ed all over, becaufe all over we were full of unto his burial, John xii. 7. So Pilate in the my-

wounds and bruifes, and putrifying fores, Ifa. i. ftery, clothes him aforehand unto his bloody death.

6. And there was no way to cure our wounds but 4. They platted a crown of thorns, and put it

by his wounds, our bruifes but by his bruifes, our upon his head, Matth. xxvii. 29. a goodly crown

fores but by his fores: O read, and read again, for the King of kings ; we read of many forts of

Chrift is whipped, belly, back, fide, from his crowns, as of the triumphal, laural, naval, mural,

fhoulders to the foles of his feet, the laihes eat- &c. but never till this, did we read of a crown

ing into his flefli, and cutting his very veins, fo of thorns ; a crown it was to delude him, and a

that, (as fome fay with much confidence, though crown of thorns to torment him : in this we may

1 know not with what truth) the gaflies were fo read both his pain and lhame. 1. For his pain, it

wide, that you might have feen his ribs, and bones, bored his head, faith Oforius, with feventy and

and very inwards: what, was there ever love like two wounds; % Bernard fpeaks of many more,

unto this love? Had he not been God as well as melli puncluris, 13c. I know not what ground

man, he could never have had in his heart fuch a they have to number them ; but certainly many

love as this; O it was a divine love, it was the wounds they made; and the rather may we fay

love of a Jefus, a love far furpafling either the
love of men, or women, or of angels.

3. They put upon him a purple robe, or a fcar-
let robe, John calls it purple, John xix. 2. and
Matthew, fcarlet, Matth. xxvii" 28. Howfoever,

* [Klamuda kokr inert ]

fo, becaufe, that after they had put it upon his
head, They took a reed, and f mote him on the head f
Matth. xxvii. 30. (i. e.) They fmote him on the
head, to fallen the crown of thorns upon him fur-
er, and to imprint it deeper, till, as fome think,

O 0 2

t Ber. Serm. depafs. dom>

Looking unto JESUS.

292

it pierced his veiy icull. £. Nor was it only pain,
but flia'me ; when Jotham put out his parable to
the men of Shechem ; ' The trees (faid he) went
' out, on a time, to anoint a king over them, and
' they faid unto the olive tree, reign thou over us.
' But the olive tree faid unto them, fhould I leave
' my fatnefs, wherewith by me they honoured God
' and man, and go to be promote..: over the. trees ?
' And the trees (aid unto the fig-tree^ome thou and
4 reign over us. But the tig-tree faid unto them,

* ihould I foriake my fwcetnefs, and my good t ruit,
1 and go to be promoted over the trees ? Then (aid
' the trees unto the vine, Come thou and reign over
' us. And the vine faid unto them, fhould I leave
' my wine, which cheereth God and man, and go to
' be promoted over the trees ? Then faid all the trees
' unto the bramble, come thou and reign over us.
4 And the bramble faid unto the trees, if in truth ye

* anoint me king over you, then come, and put your
4 trull: in my fhadow ■, and if not, let fire come out of
4 the bramble, and devour the cedars of Lebanon,'
Judg. ix. 8, 9, 10,11, 12, 13, 14, 1$. As Jo-
tham put out his parable in fcorn of Abimelech, to
the foldiers in fcorn, "put on Chrift's head this
bramble crown, q. d. ' Come, thou fayeft thou

* art king of the Jews, and therefore we will make

* thee a .crown of brambles, king of trees;' by
which means they proteft againft Chrift as a feigned
fabulous king, as if he were no fitter to be king
of the Jews, than the bramble was to be king of
all the trees in the foreft.

Ufe. How man)* leffons might we draw from
hence ? They put upon his head a crown of fhame,
of death, of torture, who came to give us a crown
of vidory, of life, of glory z- Our fins caufed
the earth to bring forth thorns and briars ; and
our Saviour mull wear them, both to take away
our fins, and in the iffue, to take away fin's curfe,
thorns or 'briars, or whatfoever. 3. From the
crown of the head to the fole of the foot, we were
full of fin, andChrift accordingly mull fiied his
blood from head to foot ; their whips did not
reach his head, their nails could not pierce it with-
out an end of torture, but now they draw blood
' from it with thorns j Ifa. i. 5. The ivbo/e head is
fuk, faith the prophet of us j and the whole head
of Chrift is bruifed with thorns to cure cur fick-
nefs. 4. Chriil is not crowned with thorns with-
out a prophefy or a type ; here he is a true lily

Chap. II.

among thorns. Cant. ii. 2. here he Is, as Tfkac'a
ram, tied ftijl by the bead in thorns, Gen. xxi
13. he was ever intended to he a facViti't'e"; and
a ranfom for our fins ; and to that purpofe he was
caught in a thicket, he was crowned with th<N.

5. O what a fhame is it, for any of us to i fwn
our heads with role- buds, (as the wanton .;/(-,jrM-
lings could fay) asore they were withered, to tpend
our time in vanity, folly, fin, when Chrift our
Lord had fuch a grove of thorns growing on his
facred head ? The difcifle is not above bis majler,
nr the Jervant above his Lord : it is enough for
the dtfciple to be as his majler, and the fervant
as his Lord, Matth, x. 24,25. If our Lord and
mailer was crowned with thorns, finely the mem-
bers ot Chriil ihould not be foft, delicate, and ef-
feminate, wholly fenfual, or given up to pleafures.

6. ' As every bird fitteth upon the thorns in the
' orchard,' Baruch vi. 7. k> let us draw near, and
make our neft in thefe bleifed bufhes : let us aban-
don all the colours of other captains, as the world,
flefh, and devil ; and let us keep clofe to the rov; 1
flandard of our king ; under thefe thorns we may
find fhelter againft all our enemies; from thefe
thorns We may undoubtedly gather grp.pes, even
a vintage of fpiritual joy and gladnefs.

Now, the hour founds again, and calls us to
go forth, and to behold king Je.'iis, with the
crown wherewith he was crowned in the day
of his efpoufals. And this wc fhall do the
next hour.

SECT. V.
OfChriJl brought forth andfn'enced.

A Bout ten, Chrift was brought forth and Sen-
tenced. 1. For his bringing forth, I fhall

therein obferve thefe particulars. As,

i. We find Pilate bringing forth Jefus out of
the common-hall, and (hewing this fad fpeftacle to
all the people, Tben came fejus forth, wearing the
brown of thorns, and the purple robe, and i'ilate
Jaith unto them, Behold the man, John xix. 5.
He thought the very fight of Chrift would have
moved them to companion ; they had lathed him
almoft unto death, they had moil cruelly divided
thofe azure channels of his guiltlefs blood, they
had clothed him with purple, crowned him with

thorns j

. .. Hon during the Time of his Sufferings. 2 9J

; and now 1 out by the hair

of the bead, (lay ibme) and expoj"e him to the
public view of the fcoruiuJ company, Pilate crying
unto them, ' Behold the man, q. d. Behold a
' poor, filly, miferable, diltreiTed man j behold, I

not your king, to provoke you againft: him,
' nor yet the Son oi Cud, which you fay he makes
' himfelf to be ; behold the man, a mean man, a
' worm and no man ; behold how he hands dis-
' figured with wounds, behold him weltring and
' panting in acrimfon river of his own gore-blood ;

* and let this be fumcient, yea, more than fuflkient

* punifiiment; iuffice to tatisfy your rage; what
' would you have more ? If it be for malice that
' you are fo volent againft him, behold how mife-
' rabie he is : if for tear, behold how contempti-
' ble he is: as for any fault whereby he lhould
' de.erve his death, I find no fault in him ; he is a

* Lamb without fpot, a dove without gall ; O
' come and behold this man, I can find no fault
' in him.' Some doctors affirm, That whilft Pilate
cried out, behold the man, his fervants lifted up
the purple robe, that fo all might fee his torn,
and bloody, and macerated body ; he fuppofed
his words could not fo move their hearts as ChriiVs
wounds; and therefore, faid he, behold tb^e man,
as it he had faid again, ' Look on him, and view

* him well, is he not well paid for calling himfelf
' kingof the Jews r imftript, andwhipt,

crowned with thorns, and iceptred with a
J, anointed with fpittle, and clothed with
' purple ; what u more ?'

z- Vv'e find the Jews 11 ore enragedagainft Jefus :
U hen the chief prie/ls and officers faiv aim, they cri-
ed out, faying, crucify him, crucijy him, John xix. 6
The more Pilate endeavours to appeafe them, the
more were the people enraged again!! him, and
therefoie they cry, atvaywith him wvoay voithbim,
crucify htm, crucify him, ver. 15. Now was fulfilled
that prophefy of Jeremy, My heritage is unto me
as a lion in the jorejl, it crieth out againft me,
Jer. xii. 8. The naturalifts report of the lion,
1 hat when he is near to his prey, he gives out a
mighty roar, whereby the poor hunted bead is fo
amazed and terrified, that almoft dead with fear,
he falls flat on the ground, and fo becomes the
lion's prey indeed: and thus the Jews (who were
the heritage of the Lord) were unto Chritl as a li-

*Ejns abfdvere, cujus efl cotuhre legem,

on in the foreft ; they hunted and purfued him to
his death ; and being neai it, they give out a migh-
ty fliout, tint the earth rung again, Atvay with
him, anxiay ivith him, crucify him, crucify him. O
ye Jews, children of Ifrael, feed of Abraham, Ifaac
and Jacob, is not this he concerning whom your
fathers cried, ' Oh that thou wouldelt rent the hea-
' vens, that thou wouldeft come down, thar the
' mountains might flow down at thy prefence,' Ik'-
lxiv. 1. How is it, that you lhould del pile him pre-
fent, whom they deiireci ablent ? How is it that you 1
cry and their's lhould be (0 contrary ? The pan
(fay they) is of lb fweet a favour, that i€h<
but within the compafs of fcent, all the bea;
the field run towards him ; but when they fee
ugly vifage, they fly from him, and run -
the Jews afar off feeling the fweet favoui
Chrilt's ointment, they cried, Drazv me,
run after thee, come Lord Jefus , come quickly^ (
i. 2. but now in his paffion, looking on his form,
they change their note, he hath no form, nor Corne-
ll nefs, there is no beauty, that v.e jhould dejire
him, aivay ixiith him, aivay zvitb him, lia. !:■

3. We find Pilate and the Jews yet (h
the bufinefs; Pilate is loth to pronounce the
tence, and the chiefeft of the jews pre
to it with a threefold argument

I. They had a laiu, and by their In
to die, btcaufe he made hi mi e It the Son oj Cod,
John xix. 7. Thus the doctors of the law do ac-
cufe the authorand pubHlher of the law ; but they
coniider not the rule concerning laws, * 4 he may
' lawfully abolifh, who hath power to eftablifh ,
nor did they confider that this law concerned nor
himfelf, who is indeed, and in truth the*Son of
God ; the text tells us, That Pilate hearing this
argument, zvas the more afraid. Pilate (faith Cyril)
was an Heathen idolater ; and fo worihipping ma-
ny gods, he could not tell but that Chritl might be
one of them ; and therefore in condemning C i
he might juilly provoke all the gods, to be re-
venged of him. This was the meaning of Pilate's
quettion, Whence art thou ? What is thyoff-fpring?
Of what progenitors art thou fprung ? And from
thence forth Tilate fought to releafe him.

2- The Jews come with another argument,
they thre 1 e, If thou let this man*o, thou

ait not Cti Jur> frisnd, John xix 12. a forcible

reaibn,

*94-

Locking unto JESUS.

Chap. II,

tea 'on as the cafe then flood; it was no fmall then he deli-vend Jefus to their will, Luke xxiii.
matter to be accu led by ib many audacious impu- 24, 25. Here's a fentence indeed, a delivery of
dent men of high-treafon-againft Caefar ; and Jefus, not to his own, but to his enemies liberty j
therefore under this obligation Pilate feems to to the boundlefs bonds, and all the poffible tor-
bend and'bow ; whom the fear of Chrift's divini- tures of their own wills and wjfhes. O unjuft fen-
ty had retrained, him the fear of Cazfar's frown tence ! Give me not over to the will of 'my adver-
rnovoked to go on to fentence and condemnation, fortes, cries David, Pfal. xxvii. 12. the will of
Oh ! he was more afraid of man, whofe breath is malice is an endlefs wheel, it cares not how long
in his noftrils, ' Than of God himfelf, who made it fpins out pain, and therefore they cried, Crucify
« the heavens, and framed the world.' And yet, him, crucify him, let him be crucified. Amen,
before he gives fentence, ' He takes water and (fays Pilate) do what you pleafe, crucify him, and
* walhed his hands before the multitude, faying, I crucify him as often as you will, it /hall he as you
« am innocent of the blood of this juft perfon, fee require. Lo now I deliver him to your own will.
' ve to it Matth. xxvii. 24- We cannot (hake this tree without fome fruit ;

2. In reference to this, they engage themfelves from this fight of Chrift, and fentence of Pilate,
for him, which was their lalt argument, bis blood we may learn fome good.

be upon us and our children, Matth. xxvii. 25. Ufe 1. From this fight of Chrift, as he was
a- d. Act thouas judge, let him be condemned to prefented by Pilate to the people, we may learn
die • and if thou feareft any thing, we will under- remorfe : not any of us who have crucified Chrift
go for thee, let the vengeance of his blood be on by our fins, but we are called on at this time, to
us and on our children forever. Thus far of the behold the man ; fuppofewe faw him with ourbo-
firft general. dily eyes ; fuppofe we had the fame view of Chrift

2 For the fentence itfelf, When Pilate heard as the Jews had, where he was thus prefented ;

tfat he fat down in the judgment feat, in a fuppofe we faw him in the very midft of us wear-

placethat is called the pavement, .becaufe ereded of ing the crown of thorns, and the purple robe, and
ftones, but in the Hebrew Gabbatha, Jon xix. 13. the cane or reed held in his right hand ; fuppofe

This word fignifies an high place, and raifed we heard the voice of Pilate fpeaking to us, as he

above ; it was fo on purpofe, that the judges might did to the Jews, Behold the man ; fuppofe we faw
be feen of men when they pronounced fentence. the purple robe lifted up, that we might fee all
And here Pilate fitting down, he gave the doom, under, how his body was torn ; and that fome
What was the form or manner of the fentence, is voice from heaven ihould come to us, faying, ' This
a great queftion amongft divines ; f Chryfoftome 'fame is he whom ye have buffeted, fcourged,
is of mind, that he pronounced no format all, but ' crowned, crucified by your fins:' were not this
only delivered Jefus unto them tobe crucified, Mark enough to prick us in our hearts, and to make us
xv 15 John xix. 16. Others cannot yield to this, cry, Men and brethren, what pall we do? Afts

■ l\ adiudge°Jefus of Nazareth to thai ig- on them. Could we but realize our fins as the

« nominious and fhameful death of the crofs.' § principles of thefe lufterings of Chrift, methinks

« Vincentius thus, I condemn Jefus, feducing the our hearts fcould break in very pieces : connder,

' people blafpheming God, and faying that he was yefterday in the midft of our markets fo many lies

4 Chrift 'the king of the Jews, tobe faftened to the were told, and fo many oaths were fworn ; and

* crofs and there to hang till he die.' Many other this day, fo foon as the day-light fprang, fo many

forms are brought in by others, but that of Luke atts ol prophamng the Lord's day were commit-

«, I am fure, moft authentic. And Pilate gave ted by us; little did we think that all this while

fentence that it Jbould be as they required, and wehadbeenftrippingChnftnaked,whippingChnll

+ Cbri. 1 Cor- ferm, ult. de eclemof.

\ Anfl depaff.

§ Vim,, dipaff.

with

Carrying en the great Wcrh of Ma:;\ Salvation wring the Time of hi* Sufferings.

,Mth rods, or little chains, cloching Chrift with a
purple (carletrobe, platting a crown of thorns, and
putting it on his head, fceptring him with a reed,
and faluting him in fcorn, Hail king of the Jews,
Men, brethren, and Fathers, be not deceived,
Chrift is mocked, fcorned, and thus abufed by you
when you fin j your (ins thus dealt with Chritt,
and in God's acceptance your fins thus deal with
Chritt, even to this very day. Never fay it was
long fince Chrift was crucified, and he is now in
heaven, for by your fins you crucify again the Lord
of glory, you put him again to open lhame ; you
ftrip him, and whip him, and torment him afreih.
Oh look on him whom you have pierced ! Pilate
thought, that if the Jews would but fee the man,
Behold the man, their hearts would have mollifi-
ed; and fiiall not I think as well of you? It is a
blefied means tomake fin bitter, and to breed in our
hearts remorfe for fin, if we will but hearken to this
voice of Pilate, Behold the man.

2. From the fentence of Pilate, that Chrijl/hould
be crucified, as the Jews required, we may learn
the deceitfulnefs of our hearts, in making felf the
end, and aim of our particular callings. Pilate,
as judge, fhould have glorified God in doing ju-
ftice ; but when he heard the Jews cry, If thou
let him go, thou art not Ceefar's friend, he then
looks to himfelf and his own interefts. Judges
can have their ends in the very place of judicature:
nay, is not this the very common fin of magiftrates,
ininifters, tradefmen, ofall forts of callings ; come
what is it you aim at in your feveral places? Is it
not to be great, and rich and high, and honour-
able ? Say truly, is it in your hearts to fay, 'That
4 by this calling, my chief aim is to glorify God,
* and to ferve my generation, with all faithfulnefs ;
' ;.nd thefe two ends I prefer before all worldly
' advantages whatfoever ?' O then, what a blef-
i'ed reformation would beamongft us? If it be not
thus, what are you but as fo many Pilates, that if
yoU were but threatned into a fentence, you would
tier condemn Chrift than yourfelves of enmity
againft Cxfar ; fuch would be the cry, LetChriJi
be crucified, and felf advanced.

Much moie might be faid, but the hour ftrikes
again ; Pilate is now rifen, the court diflblv-
ed, and Jefua i.; delivered into the hands of

the }-. • \ Mir execution. How that went on

-55

the next hour will fpeak, only God prepare
your hearts to hear devoutly, and to contidct
ierioufly, what Jefus the great Savioui ot th«
world hath furfered for you.

SECT. VI.

OfChriffs crucifying, tvilh its appendices

ABOUT eleven, they prepare with all fpeed
for the execution: in the revolution of this
hour we may obierve thefe feveral palfages. As,
i. Their taking offthe robe, and clothing him a-
gain with his own raiment. 2. Their leading him
away from Gabbatha to Golgotha. 3 His bear-
ing the crofs, with Simon's help to bear it after
him. 4. His comforting the women who followed
weeping after him as he went. 5. Their giving him
vinegar to drink mingled with gall. 6- Their cru-
cifying, or fattening him on the crofs, whereon
he died.

1. The evangelift fells us, Matth. xxvii. 31.
They took the robe off from him, and put his onvn
raiment on him: Origen obferves, ' They took
' oft" his robes, but they took not off" his crown of
'thorns; what ferved their inteieft, they purfu-
ed ftill, but nothing of mitigation or meicy to the
afflicted Son of man. It is fuppofed this fmall bu-
finefs could not be done without great pain ; after
his fore whipping his blood congealed, and by that
means ftuck to his fcarlet mantle, fo that in pul-
ling off the robe, and putting on his own raiment,
there could not but be a renewing of his wound"

2. They led him atvay, Matth. xxvii. 31. S
fay, they caft a rope or chain about his neck, by
which they led him out of the city to mount Cal-
vary, and that all along the way, multitudes at-
tended him, and a crier went before him, pro-
claiming ro all hearers the caufe of his death ;
namely, ' That Jefus Chrift was a feducer, blaf-
• pheiner, negromancer, a teacher of falfe doc-
' trines, faying of himfelf, that he was the Meiu-
' as, king of Ifrael, and the Son of God.'

3. He bore his crofs, John xix. 17. So John
relates, before it bears him, he muft bear it ; and
thus they make good their double cry, Crucify
him, crucify him ; firft crucify him with it as a bur-
den, and thenciucify him with it as a crors ; thofe
ftiouldets, whicli had bt.en unmercifully battered
with whips before, are now again tormented with

the

296

Looking unto J E S US.

the weight of his crofs. As a true Ifaac, he bears paflion and of confolation, daughters ofjefufo-
the wood for the facvifice of hirnfelf, or Uriah like, lem, weep not for me, but for yourf elves. — And
he carries with him the very inftrument of his own yet obferve, he did not turn his iace to them, un-
fad death. O the cruelty of this paflagel they til he heard them weep; nor may we ever think
had fcarce left him fo much blood or ftrength as to to fee his face in glory, unlefs we firft bathe our
carry hirnfelf; and muft he now bear his heavy ejts in forrow. it is a. wonder to me, that any
crofs? Yes, till he faint and fink, fo long he mutt in our age Ihould ever decry tears, remorfe, con-
bear it, and longer too ; did they riot fear that he trition, compunction : how many faints do we find,
fhoufddie with lefs ftiame and fmart than they in- both in the Old and New Tetlament, confuting
tended him, which to prevent, they conftrained by their practices thefe grois opinions? The pro-
one Simon a Cyrenian, to bear bis crofs after him, mile tells us, That 'they that \fe<t*> in tears Jballfeap
Matth. xxvii- 32. Mark xv. 21. How truly do in joy, he that follows Chrift, otgoetb forth naeef-
they, here again, fwallow the camel, and (train at ing, bearing precious Jeed, /ball, doubtlefs, come.
a gnat? The crofs was a Roman death, and fo again with rejoicing, bringing his /heaves with
one of their abominations; hence they themfelves him, Pfal. cxxvi. 5,6.

would not touch this tree, of infamy, left they ihould But what is the meaning of this, Weep not for
have been defiled, but to touch the Lord's anoint- me? May we nop weep lor the death of Chrift ?
ed, to crucify the Lord of glory, they make no Do we not find in feripture, that all the people
kruple at all ; but why muil another bear the crofs, wept at the death of Mofes? Deut. xxxiv. 8.
but to confign this duty unto man, that we muft That all the church wept at the death of Stephen?
enter into a fellowfhip or'Chrift's fufferings? If a- Acts viii. %. That the women lamented the death
tiy man will come after me, let him deny hirnfelf, of Dorcas? and if all Chrift's actions be our inftruc-
and take up his crofs and 'follow me, Matth. xvi. tions, (I mean not his miraculous, or meritorious,

2, And therefore Cbrijl hath fujfered for us, but his moral ones) did not Chriil hirnfelf weep

lea<vinrr us an example that we jhou Id follow his for Lazarus, and for Jerufalem? Nay, is he not
lleps 1 Pet. ii. 21. 'here weeping fliowers of blood all along the way ?

4. He comforted the women, who followed And may not we drop a tear for all thofe purple
weeping after him as he went along. And there ftreams of his? Oh what is the meaning of this,
followed him a great company of people, and of wo- Weep not for me, but weep for yourfelves ?
men, which alfo bewailed and lamented him ; but I anfwer, the words are not abfolute, but com-
Jefus turning to them, faid, Daughters of Jeru- parative. Chrift doth not fimpiy forbid us to weep
falem, weep not for me, but weep for yourf elves, for our friends, but rather to turn our worldly
and for your children, Luke xxiii. 27, 28. In the grief into godly forrow for fin as fin. Chrift here-
inidft of his mifery he forgets not mercy; in the in pointed the women to the true caufe and fub-
midft of all theirtortures and loudeft outcries of jeQ of all their forrow, which was their fins ; and
contumely, of blafphemy, offcorn, he can hear thus we have caufe to weep indeed. Oh! our
Ins following friends weeping behind him, and ne- fins were the caufe of the fufferings of Chrift ; and
elect all his own fufferings to comfort them, Weep in that reipect,_Oh that our heads were fountains,
not for me. He hath more companion on the wo- and our eyes river.- of tears! Oh that our tears
men that follow him weeping, than of his own were as our meat and drink! Oh that we could
manned felf, that reels along, fainting and bleed- feed with Da\ klon the bread of tears, and that the
ing unto death : he feels more the tears that drop Lord would givfe us plerifenufttefs of tears to drink !
from their eyes, than ail the blood that flows from Oh that the Lord would flrike (as he did at Re-
his own veins. We heard before, that fometimes phidem) thefe rocky hearts of ours, with the rod
he would not vouchfafea word toPilatethatthreat- of true remorfe, that water might gufh out? Oh
ned him, nor to Herod that entreated him; and that we could thus mourn over Jefus,. whom we
vetunafkt, how gracioufly doth he turn about his have pierced, and be in biltemefs for him, as one
bfefled bleeding face to thefe weeping women, af- that is in bitternefs for his firjTt -born ! Zech. xii 10.
fording them looks, and words too, both of com- 5. No foone"r he was come to the place of exe-
cution,

Carrying or. the great U'orh of Man's Salt1 .!t::. di.ring the Time of hi* Sufftrings.

cu^ion, but they %avc him vinegar to drink ming-
lea-v.-ithgai:, Matth. xxvii. 34. In chat they gave
him drink, it was an argument of their humanity.
This was a cuttom amonglt Jews and Romans that
to the condemned they ever gave wine to drink :

at is ready to pi-
that he of heavy h:a> I , Prov.
i. 6- But in that tiit;y gave him vinegar ming-
led with gall, it was an argument or" their cruel-
ty and envy. * Theophilact fpeak* plainly, that
the vinegar mingled with gall was r olionous and
.iV; and therefore, when Chriil had tailed it,
he would not drink, ehooiing rather the death or
the crofs, to which he was de tinated by his Fa-
. than any poiionous death.

V: brethren, are not we aDt to think hard-
1 or' the Jews for giving Chriil lo bitter a potion

oi dleath ; f yet, little do we think,

that when we fin v?e d.o as much. See but how

God hiurfelfcompa-res the fins of the wicked Jews

Co very poifon, For their nuine is of the voine of

the fields of Gomorrah, their grapes

duffers are hitter, ,

iris, and the cruel venom

. ■.. , Deut. xxxii. 52, 33. In this refpect we

may think as hardly of'ourfelves as of the Jews,

beeaufe, to oft as we fin againft God, we do as

much as 1 ak poifoh, and bring it to Jefus

Chriil to di ink.

6- They crucified him, Matth. xxvii. 35. (i. e-J
They fattened him on the crofs ! and then lift him
up. A great quetlion there is amongft the learn-
ed, whether Chriil u as .aliened on the crofs after
it was erected, or whilft it was lying on the ground ?
1 would not rake too much into thefe niceties, on-
1.' more probable ii is, that he was fattened to it
I it lay Hat on the growrklj and then, as Mo-
up the ferptnt in the toildernefs, Io tvas
>'.';/ of man liftetl up, John iii. 14. We may
ie manner of their acting, and his fuffer-
now, as a learned brother hath done before
1 . ' f Now come the barbarous inhuman hang-
* niett, and begin to unlool'e his hands, but how ?
• ! 'tis not ro any liberty, but to worfe bonds
' of nails: 'i hen fiript they off his gore-glewed
lies, and with them, queftionlefs, not a little
. mangled fkin and flefh, as if it were not

* Thenphil. in Mar.

207

enough to crucify him as a thief, unlcfs they flea
him too as a beaft; then lTretched they him out
as another Ifaac on his own burden, the crofs,
that fo they might take meafure of the hcles :
and though tl.e piint of his blood on it gavethtm
his true length, ytt how Unfitly do they*take it
longer tha:; the ti nth ? Thereby at once both to
crucify and rack him ? That he was thusttretcht
and rackt upon his crofs, David gives more than
ptobable intimation, Pfal. xxii. 17. / may tell
etll my bones ; and again, All my bones are cut of
joint, Ver. 14. which otherwife, how could it
lo well be, as by fuch a violent ftfetcrting and
distortion? Whereby it feems they had made him
a living anatomy : nor was it in the lefs fenfible
fleihly parts of his body that they drive thefe their
larger tenters, whereon his whole weight mult
hang, but in the hands and feet, the moitfinewy,
and confequently the moil fenfible flefhly parts
0; all other, wherein rudely and painfully they
handle him, appears too by that of David, They
digged my harids and my feet , they made tuiae
holes like that ofafpade, as if they had been dig-
ging in feme ditch. The boifterous and unufual
greatnefs of thefe nails we have from venerable
antiquity ; Conftantine the gieat is faid to have
mace of them both an helmet and a bridle. — —
Kow fhould I write on, but that my tears fhould
blot out what I write, when 'tis no other than he
that is thus ufed,' ivhohath blottedout that hand-
writing oj ordinances that ivas againft me, Col.
ii. 14.

But the hour goes on , and this is the great bu-
fineis of the world's redemption, of which I would
(peak a little more: by this time we may imagine
Chriil nailed to the crofs, and his crofs fixed in
the ground, which, with its fall into the place of
its ftation, gave infinite torture, by fo violent a
concullion or the body of our Lord. That I mean
to obferve of this crucifying of Chrilr, I fhall re-
duce to thefe two heads, t>iz. the fhame and pain.
1. For the fhame, it was a curfed death, Curf-
ed is everyone that hangeth on a tree, Gal. iii. 13.
When it was in ufe, it was chiefly inflicted upon
flaves, that either falfly accu fed, or treacherouily
conipired their matter's death ; but on whomsoe-
ver it was inflicted, this death, in all ages among

t Herle contemplat. an Chrift's paff.

Pp th?

,93

Looking unto J E S US

Chai. 11

the Jews, had been branded with a fpecial kind
of ignominy, and lb the apoftie fignifies, when he
faith, be abajed bimjelj to the death, even to the
death of the crofs, Phil. ii. 8. It was a mighty
(Lame that Saul's ions were hanged on a tree, 2
Sam. xxi. 6. and the reafon is more especially from
the law of God, for he that is hanged is accurf-
ed of God, Deut. xxi. 23. I know Mofes's law
fpeaks nothing in particular of crucifying, yet he
doth include the fame under the general hanging
on a tree ; and fome conceive, thatiVlofes in fpeak-
ing that curfe, forefaw what manner of death the
Redeemer ihould die.

2. For the pain it was a painful dfath, that ap-
pears feveral ways; as 1. His legs and hands

were violently racked, and pulled out to the places
fitted for his fattening, and then pierced through
with nails. 2- By this means he wanted the ufe
both of his hands and feet, and fo he was forced
to hang immoveable upon the crofs, as being una-
ble to turn any way for his eafe. 3. The longer
he lived, the more he endured, for by the weight
of his body his wounds were opened and enlarged,
his nerves and veins were rent and torn afunder,
and his blood gufhed out more and more abundant-
ly ftill. 4. He died by inch-mile (as I may fay)
and not atonce,-the crofs was a death long in dy-
ing, it kept him a great while upon the rack, it
was full three hours betwixt Chrift's affixion and
expiration, and it would have been longer if he
had not freely and willingly given up the ghoft :
it is reported, that Andrew the apoftie was two
whole days on the crofs before he died, and fo
long might Chrift have been, if God had not heigh-
tened it to greater degrees of torment fupernatu-
rally.

I may add to this, as above all this, the pains
of his foul whilft he hanged on the crofs, for
there alfo Chrift had his agonies and foul conflicts,
thefe were thofe [odinasthanatou] thofe pains,
or pangs of death, Atts ii. 24. from which Peter
tells us Chrift was loofed. The word [odinas]
properly fignifies the pains of a woman in travail ;
fuch were the pains of Jefus Chrift in death ; the
prophet calls it the travail of his foul, Ifa. liii. 11.
and thePfalmift calls it the pains of hell, The for-
raws of death compaff,d me, and the pains of hell
gat hold upon me, Pfal. cxvi 3. The forrows,
or cords of death compared his body, and the

pains of bell got hold upon his foul ; wA thefe
were they that extorted from him that paiiionate
expoftularion, My God, my Go/, ivby bafl thou
forfaken me? Matth. xxvii. 46. He complains
of that which was more grievous to him, than ten
thoufand deaths, ' My God, my God, why bait
1 thou with-drawn thy wonted prefence, and left
' my foul (as it were) in the pains of hell!

Ufe. And now refleel we on the ibame and pain !
O the curfe and bitternefs that our fins have
brought on Jefus Chrift ! when f but think on thefe
bleeding veins, bruifed fhoulders, fcourged fides,
furrowed back, harrowed temples, digged hanc's
and feet, and then confider that my fins were the
caufe of all ; methinks I ihould need no more argu-
ments for felf-abhorring ; Chriftians! would not
your hearts rife againft him that ihould kill your fa-
ther, mother, brother, wife, hufband, deareft rela-
tions in all the world? O then, how ihould your
hearts and fouls rife againft fin ? Surely your fin it
was that murdered Chrift, that killed him, who is
inftead of all relations, who is a thoufand, thou-
fand times dearer to you, than father, mother,
huiband, child, or whomfoever ; one thought of
this ihould, methinks, be enough to make you Cay,
as Job did, / abhor my/elf, and repent in dufl and
ajhes, Job xlii- 6- Oh! what is that crofs on
the back of Chrift ? My fins ; oh! what is mat
crown on the head of Chriii ! my fins ; oh ! what
is the nail in the r'ght-hand, and that other in
the left-hand of Chrift? My fins; oh! what is
the fpear in the fide of Chrift ? My fins ; oh ! what
are thofe nails and wounds in the feet of Chrift ?
My fins. VS'ith a fpiritual eye I fee no other en-
gine tormenting Chrift, no other Pilate, Herod,
Annas, Caiaphas condemning Chrift, no other fol-
diers, officers, Jews, or Gentiles doing executi-
on on Chrift, but only fin: oh my fins, my fins,
my fins.

2. Comfort we ourfelves in the end and aim of
this death of Chrift ; As Mofes lifted up the ferpent
in the ivildernpfs, fo muji the Son of i nan he lifted
up: thut-iuhofoe'ver believeih in himjhoidd not perijb ,
but haveeverlajling life, John iii. 34,15 The end
of Chrift's crucifying is the material bufinefs ; and
therefore let the end be obferved, as well as the
meritorious caufe : without thisconfideration, the
contemplation of Chrift's death, or the meditation
of the ftory of Chrift's fufferings, would be alto-
gether

Carrying on the great JVork of Man's Salvation during the Time of bis Sufferings 29c;

r unprofitable ; now what was the end ? Sure-
ly this ; Cbrift lifted up, that be might draiv all
men to him, John xii. 32. Cbrift banged on a tree,
that he might bear our fins on the tree, 1 Pet. ii.
2 j.. This was the plot, which God by ancient de-
fign had aimed at in the crucifying of Chrift, and
thus our faith umft take it up ; indeed our comfort
hangs on this ; the intent, aim and defign of Chrift
in his fufferings, is that welcome news, and the
very fpirit of thegofpel! O remember this ! Chrift
iscrucihed, and why fo? That vobofoever believ-
eth in him ftiould not perijh, but have life ever-
lasting

We are now at the height of Chrift's fufferings,
and the fun is now in his meridian, or height
of afcent ; I mail no more count hour by
hour, for ' from the fixth hour till the ninth
4 hour' (that is, from twelve to three in the
a'ternoon) there rvas darknefs over all the
land, Matth. xxvii. 45. But of that, and
of the confequents after it, in the next fecti-
on.

SECT. VII.

Of the confequents after Chrift's crucifying.

TH E particulars following I mall quickly
difpatch. A^ thus,

1 About twelve, when the fun is ufually bright-
eft, it began now to darken. This darknefs was
fo great, that it fpread over all the land of Jewry ;
lbme think, over ail the world ; fo we tranflate it
in Luke, And there luas a darknefs over all the
earth, Luke xxiii. 44. and many Gentiles, befides
lews, obferved the fame as a great miracle, Dio-
rjyfiua the Areopagite (as * Suidas relates) could
fay at firft fight of it, ' Either the world is ending,
4 or the God of nature is fuffering.' This very
darknefs was the occafion of that altar erected in
Athens, and dedicated unto the unknown God,
xv ii 23 Of this prophefied Amos, And'it
1 ',.// come tu pais in that day, tbat I voill caufc
um to t-o dmoon at iron, and I ivill darken the
tat tb in the dear day, Amos viii q.

The caufe of this darknefs is diverfly rendered
by feverd Authors; fome think, 'That the fun

' by divine power withdrew and held back its
• beams.' Others fay f, • That theobfeurity was
' caufed by fome thick clouds, which were mira-
' culoufly produced in the air, and lpread tt
' felves over all the earth.' Others fay, ' That
1 this darknefs was by a wonderful interpofnion or
' the moon, which at that time was at full, but
' by a miracle interpofed itfelf betwixt the earth
' and fun.' Whatfoever was the caufe, it conti-
nued for the fpace of three hours, as dark as the
darkeft winter's night.

2. About three (which the Jews call the ninth
hour) the fun now beginning to receive his light,
Jefus cried <with a loud voice, Eli, Eli, Lamafa -
bachthani, My God, my God, vohy haft thouforfaken

me? Matth. xxvii. 46. And then, that the

fcritture might be fulfilled, he f aid, I thirft,

And tvhen he bad received the vinegar, he f aid, Jc
is finifhed, John xix. 28, 30. And at laft, cry-
ing "with a loud voice, hefaid, Father, into thy
hands 1 commend my Spirit, and having faid thus ,
he gave up the Gboft, Luke xxiii. 46. I cannot
ftay on thefe feven words of Chrift, which he ut-
tered on the crofs j his words were ever gracious,
but never more gracious than at this time ; we
cannot find, in all the books and writings of men,
in all the annals and records of time, either fuch
fufferings, or fuch fayings, as were thefe laft words
and wounds, fayings and fufferings of Jefus Chrift.
— Andhaving faid thus, he gave up the gboft : or, as
John relates it, He boived his head,andgave up the
gboft, John xix. 30. he bowed, not becaufe he was
dead, but firft he bowed and then died ; the mean-
ing is, he died willingly without conftraint, cheer-
fully without murmur ; what a wonder is this? Life
itfelf gives up his life, and death itfelf dies by his
death ; Jefus Chrift, who is the author of life, the
God of life, lays down^iis life for us, and death
itfelf lies for ever nailed to that bloody crofs in the
ftead of Jefus Chrift. And now we may fuppofe
him at the gates of paradife, calling with his laft
words to have opened, * That the king of glory
4 might come in.'

3 About four in the afternoon, he was pierced
with a fpear, and there ifTued out of his fide both
blood and water. And one of the foldiers voith a

* Suid. in vita S. Dj'on.
Epift. 7 ad Policarpum.

f Hter in Matth. 17. Orig. trad. 35. in Matth- Dionif.
P p 3 fpear

iOO

Looking unto J E S U S.

Chap. III.

/pear pierce.! bis fulc, and forthwith came tbtre-
aut blood and water, John xix. 34. How truly
may we fay of the fioldiers, ' That after all his

* (offerings they have added wounds:' they find
him dead, and yet they will fcarce believe it, un-
til with a ipear they have fearched for life at the
well-head itielf, even at the heart of Chrift ; and
' forthwith there came out blood and water.' 'i hi a
was the fountain of both facraments, the fountain
of all our happinefs, The fountain op n to the boyfe
of David, and to the inhabitants oj Jerujalem for

Jin and for uncLannefs, Zech. xiii. 1. There are
th,\e that bear wit nefs in earth, (faith John) the
Spirit, and the water, and the 1 1, .d, 1 John V. 8-
Out of the fide of Chrift, being now dead, there
iffues water and blood, fignifying, that he is both
our juftification and fancufication. Phyficians tell
us, that about the heart there is a film or (kin like
unto apurfe, whtrein is contained clear water to
cool the heat of the heart, and therefore very pro-
bable it is, that that very fkin (or pericardium)
was pierced through with the heart, and thence
came out thofe fheams of blood and water.

* O gates of heaven ! O windows of paradife ! O

* palace of refuge! O tower of ftrength ! O fanc-
\ tuary of the juft ! O flourifhing bed of the fpoufe
' of Solomon ! methinks I fee water and blood run-
4 ning out of his fide, more frefhly than thefe gol-
' denftreams which ran out of the garden of Eden,
*■ and watered the whole world.' Here, if I could
Hay, I might lengthen my doctrine during my life ;
Oh ! it were good to be here, it were a large field,
and ablelTed fiubject.

4. About five (which the Jews call the eleventh,
and the laft hour) Chrift was taken down, and
buried by Jofeph and Nicodemus. But enough !
.1 muftnot wear outyout patience altogether.
Thus far we have propounded the blelfed ob-
ject of Chrift's fuffering and dying for us;
our next work is to direct you (as former-
ly) in the art or myftery, how you are to
look unto him in this refpect.

CHAP. III. SECT. I.

Of knowing Jefus, as carrying on the great work
of our fall' at ion in his death.

Et us know Jefus, c Trying on the great
work of our ialvation during his fofferinga

and death. This is '<:ch Paul

was ever fiVudying on, and g on, and pon-

dering on j For i determined not t . h.:>w any <
atpong you, fate Jefus C

1 Cor. ii. 2 Chrift crucified, ' ce of

knowledge in the world ; the perfon of Chrift is a
matter oi high ; peculation, but Chrift farther con-
fidered, as clothed with his garments of blood, is
that knov. ledge, which eipeciaily Paul purfues ; he
eiieemsnot, itck:,r); not, determines not to make
any profelfionoi any other icience 01 doctrine, than
the moil neceiiary and only laving knowledge of
Chrift crucified. O my foul, how many days, and
months, and years, halt thou -pent to attain fome
little meafiure of knowledge in the arts, and tongues,
and fciences ? And yet, what a poor (kill haft thou
attained in refpecT: of the many thoufands of them,
that knew nothing at all of Jefus Chrift ? And
what i ' thcu hadlt reached out to a greater profi-
ciency I Couldeft thou have dived into the fecrets
of nature ? Couldeft thou have excelled tbewif/or;.
of all the children of the eajl country, anil all the
•wij:tom of Egypt, c:i;/i the ivifdom of Solomon, who
J peak of bears, oj fowls, offijbes, of all trees from
the cedar-tree t/:a! is in Lebanon, t-z>en to the hyfjop
that fpringeth out of the -wall, 1 Kings iv. 33.
Yet, without the laving k- if Chrift cruci-

fied, (Chrift fuffering, bleeding and dying) all this
had been nothing, fee Ecc i. 18. only that know-
ledge is worth the having, which refers to Chrift/
and, above ?-H, t.V.t is the rajpeft piece ©f Chi ill s
humiliation, which holds hira forth fiufFerimr for
us, luadjfo freeing us froi -rings. C

then, and :ime forThe future more f "1 u ! . -

fully, in reading, learning, knowing this one nzetffu-
rj thing. Study Chrift crucified in c\ cry piece and
part ; O the precious truths and precious difcove-
ries that a ftudying head and heat t would hammer
out here! much hath been faid, but a thou rand
ii'ar.d ti:;-<rs rnore might be yet faid ; we have
given but a little feantling of that which Chrift en-
dured ; volumes might be written till thev were
piled as high a3 heaven, and) et all would not ferve
to make out the full difcoveries of jefus's furfer-
ings. Study therefore, Cad iiudy more, but be
lure thy tludy and thy knowledge, be rather practi-
cal than fpeculative ; do not merely beat thy brains
to learn the hi'lory of C' h, but the effi-

cacy, virtue end merit of it 5 I know what then

knew tit

Gi? tying '« the great IVork of Man's Salvation during the Time of his Sufferings,

efl in reference to thyfelf, as if Jefus had
been all the while carrying on the bufinefsof thy
loul's ialvntion, as it thou hadft ftood by, and
Chrift had (poke to thee, as fometim.es to the wo-
, ' Weep nor for irie but for thyfeif ; thy fins
1 caufed my fufferinga, and my fufferings, were tor
1 the abolition of thy lias.

Ofc:

SECT. II.

ing Jefus in that ref/-ec7.

2 T Ft m r wfider Jefus, carrying on this great

J j woik oi cm ialvation during his fuifer-

inga and death. ' They (hall look upon me whom

• they have priced,' faith the prophet Zech. xii.
to. (i.e.) they (hall ccnfider me, and accordingly
is the apoftle ' looking unto. Jefus, or confidering
4 of Jefus the author and finilher of cur faith, who
' for the joy of ourfalvation fee before him, endu-

* red the crofs, anddefpiied tlie fliame,' Heb. xii. z-
Then indeed, and in that aft is the duty brought
in ; it is good in all refpects, and under all coniide-
rations, to look unto Jefus from firft to laft ; but a-
boveall, this text relates firft, to the time of his
fufferings ; apd hence iv is, that Luke calls ChriiVs
pailion [theorian] theory or fight ; ' And all the
4 people that came together to that fight, — Imote
' th:i'h iumed,' Luke xxiii. 48. Not
but ihat eve 1 y psfiageof Ghiitl isatheory or fight
worth" our lacking on, or confidering of ; Chiift
in bis Father's, p-wpofe, and Chriii in the promife,
and Chrift in performance, Chiift in his birth, and
Chiift in his life ; O how fweet ? what bleiled o'o-

:i;c thefe to look upon ? Rut, above all, ' con-
' uder him (faith the apoille) that endured fuch
' contradiction of finners againir, himfelf,' Heb. xii.

1 5. ' Confider him, who for the joy that was

re him, endured the crofs, and defpifed
' the ih.'.me,' verfie 2. Of all other parts, acts, or
>l Chriii, the Holy Gholl hath only hon-
ed Chrift'apafEon (his fufferings and his death)
v. ith his name of theory and fight. Why, ftirely
ta (he theory ever mo ft' commended to our
view and confutation ; O then let us lookon this,

!:der of this. As in this manner,

t. Confider him palling ewer the brook Cedron j

;iilies the wrath of God and rage cf men ; the

j! his paflioa is iharp and fort \ lie caonot

enter the door, but firft he muft wade through
cold waters on bare feet, nor muft be only v ace
through them but drink of them ; throi
tribulations muft they go that will purciv.
and through many tribulations mujt thev go that
will follow after fiini to the kingdom of glory —
Confider him entering i.sto the . - :ife-

mane ; in a ga:-.

den Chriii ;r, that '.he fame place v. ' ich.

was the nell where fin was hatched, might now
be the chil grace and mercy ; into this

garden, no (doner wa* he entred, but he began to
be agonized ; all his powers and paffions within
him were in conflict. Confider, O my foul, fa

enly he is ftruck'into a ftfange fear ; never
was man fo afraid of the torments of hell, as Chrift
((landing in our room) is of his Father's Wrath ;
fear is (till fuirable to apprehenfion, and never
man could fo perfectly apprehend thecaufe of fear
as Jefus Chiift, nor was he only afraid but veiy
heavy ; My Jon! is exceeding for renvful, even unto
death. His forrow was lethal and deadly, it melt-
ed his foul gradually, as wax is melted with heat ;
it continued with him till his laft gafp, his he; rt
was like wax burning all the time of his baflion,
and at laft it nulled in the mi ' : yfvis bsi&eh, I
x\ii. iy. Mark xiv. 33. No* - 3 hS-oi
and heavy, but he began to be /ed ; this

fignifies an univerfd ceffat'or. of ai! the faculties of

loul from their feveral functions ; we u.
call it a confirmation, it is like a clock ftopped for
the while from going, by fonre hand or other laid
upon it ; or if it was not wholly a celi?.:ion, yet
was it at Laaft an expavefaftion, fuch a motion of
the mind, as whereby, for t' was

diienabled to mind any thing elfe but the dre «
fenfe of the wrath of God. O what an ageny was
this "J 0 what a struggling paflion of mixed grief
was this : What articling and conflicting arTeclicns
under the fight and fenfe of eminent peril was in
this agony ! Andheing in an agony, he prayed more
earned ly, Luke xxii. 44. Thrice had he prayed, but
now in his agony he prayed more earneftly.
Father, ij it he pviihie, let this cup pafs from me,
twverths/efs, not as I toil/, hut as thou tut It. Tho'
1 (eel the foul of pain in the pain of my feu!
there is divinity fame, which reil me thei

t for fur, and I will pay it .".II. O my Fat
fith thou haft bent :hy bow, !o, ke:e an

302

Looking unto J E S V S.

III.

breaft, fix herein all thy fliafts of fury, better I fuf-
-kr for a while, than that all believers fhould be
damned ior ever ; thy will is mine, Io I will bear
the burden of fin, come and (hoot here thy arrows
of revenge. And thus as he prayed he fweat,
an I his fweat was as great drops of blood falling
down to thi ground, Luke xxii. 44. Oh ! what man
cr angel can conceive the agony, the fear, the for-
iow, amazement of that heart, that without all
outward violence, merely out of the extremity of
his own pallion, bled through the flefh and fkin,
not fome faint dew, but folid drops of blood ? Now
is he crucified without a crofs, fear and lorrow are
the nails, our fins the thorns, his Father's wrath
the fpear, and all thefe together, caufe a bleed-
ing fhower to reign throughout all his pores ; O my
fjul, confider of this, and if thou wilt bring this
confideration home, fay, Thy fins were the caufe
of this bloody fweat, Jefus Chrift is that true Adam,
that is come out of paradife for thy fins, and thus
laboured on earth with his bloody fweat, to get
the bread that thou muft feed on.

2- Confider his apprehenfion ; Judas is now at
hand with a troop following him to apprehend his
mafter, fee how without all fhame, he fet himfelf
in the van, and coming to his Lord and mailer,
gives him a mod traiterous and deceitful kifs,
IVhat, Judas, betrayefl thou the Son of man with a
kifs P Haft thou fold the Lord of life to fuch cruel
merchants, as covet greedily his blood and life ?
O, alas ! at what price haft thou fet the Lord of all
the creatures ? At thirty pence. What a vile and
flender price is this for a Lord of fuch glory and
majefty ? God was fold for thirty pieces of filver,
but man could not be bought without the deareft
heart-blood of the Son of God. At that time,
faid Chrift, Ye be come as it were againji a thi f,
with [words and Jla<ves ; I fat daily amongjl you
1 aching in the temple, and ye ne'ver laid hands on
m; ; but this is your hour , and the power of dark-
r.efs, Luke xxii. 52, 53- Now the prince of dark-
nefsexercifed his power, now the hellifh rout and
malicious rabble of ravenous wolves afTaulted the
molt innocent Lamb in the world, now they mod
furioufly hauled him this way and that way ; O
how ungently did they handle him ? How un-
courteoufly fpake they unto him? How many blows
.snd buffets did they give him ? What cries, and
rhoutE, and clamours made they over him ? Now

they lay hold on his holy hands, and bind them
hard with rough and knotty cords, lb that they
gall the fkin off his arms, and make the very blood
fpring out : now they bring him back again over
Cedron, and they make him once again to drink of
the brook in the way ; now they lead him openly
thro' the high ftreets of Jerulalem, and carry him
to the houfe of Annas in great triumph. O my
foul, confider thefe feveralpalfages, confider them
leiiurely, and with good attention, confider them
till thou feeleft fome motions or alterations in thy
affeclions ; is not this he, that is the infinite virtue,
the pattern of innocency, the everlafting wifdom,
the honour of earth, the glory of heaven, the ve-
ry fountain of all beauty, whether of men or an-
gels ? How is it then, that this virtue or power is
tied with bands, that innocency is apprehended,
that wifdom is flouted and laughed to fcorn, that
honour is contemned, that glory is tormented, that
he that is fairer than all the children of men, is be-
fmeared with weeping, and troubled with forrow
of heart r Surely there isfomething, O my foul, in
thee, that caufed all this ; hadft not thou finned,
the fun of righteoufnefs had never been eclipfed.

3. Confider the hurrying of Jefus from An-
nas to Caiaphas ; there a council is called, and
Caiaphas, the high prieft, adjures our Lord to tell
him, if he was Chrift the Son of God, Mat. xxvi.
63. No fooner he affirms it, but he is doomed
guilty of blafphemy, and fo guilty of death, verfe
66. Now, again, they afTault him like mad dogs,
and difgorge upon him all their malice, fury and
revenge ; each one, to the outmoft of his power,
gives him buffets and ftrokes ; there they fpit up-
on that divine face with their devili/h mouths ;
there they hoodwink his eyes, and itrike him on
the cheek, fcoffing and jefting, and faying, Aread
who is he that fmote thee. O beauty of angels!
was that a face to be fpit upon ? Men ufually,
when they are provoked to fpit, turn away their
faces towards thefouleft corner of the houfe j and
is there not in all that palace a fouler place to fpit
in than the face of Jefus ? O my foul, why doft not
thou humble thyfelf at this fo wonderful example ?
How is it, that there thould remain in the world
any token of pride, after this fo great and marvel-
lous an example of humility ? Surely I am at my
wits end, and very much aftonifhed to confider
how this fo great patience overcomes not my an-
ger

'd..,i's Salvation during tbt Tims of bis Suffsri

•^

gf r, how rhis \'o great abafing aiTwage;h not my
e, how thefeia violent buffets beat not down
my preemption. Is it not marvellous, that Jefus
Chri(t by thele means Should overthrow the king-
dom of pride ; and yet, that there fhculd remain
in me the reliquies of pride ? Confider all thofe
night-fuUti tags or Chrift ; O cruel night ! O un-
quiet night ! now was the feafon that all creatures
Should take their reft, that the femes and mem-
bers wearied with toils and labours lhould be re-
freshed; but, on the contrary, Chriii's members
and fenfes were then tormented, they ftruck his
body, they afflidted his foul, they bound his hands,
they buffeted his cheeks, they fpit in his face ; O
my foul, thou finneft in the dark, in covert, in fe-
cret, when no eye is upon thee, when the fun, that
eye of the world, is fet or hid ; and therefoie all
thenightlong is Chrift thus tormented by thy fins ;
not onejot of reft hath Chrift, not a wink of fieep
muft feize on him, whom thou, by the alarm of
thy finsdifquieted, both at evening, at mid-night,
and at the cock crow, and at the dawning.

4. Confider the hurryingsof Jefus from Caia-
phas to Pilate ; now he (lands before Pilate, where
he was accufed of fedition, feduclion and ulurpa-
tion. Not enlvjews but Gentiles, have their hands
imbrued in the blood of Chrift ; Pilate was dele-
gated from Csefar, both of them Gentiles ; yet
not without a prophefy, Behold <we go up to Jt.ru-
falem, dnd all things that are written by the pro-
phets Concerning the Son of man, fhall be accom-
p/i/htd, for he jhallbe delivered unto the Gc?;t:!es,
Luke xviii 31,32- At the Gentiles tribunal he is
ijueftioned of his kingdom, and he anfwers both
the Jews and Gentiles, that they need not fear
ufurpation, My kingdom is net of this iw,rld,
John xviii. 36. He gives kingdoms that are eter-
nal, but he will take away none that are temporal ;
Chrift came not into the world to be Cafar's, or
Pilate's, or Herod's fucceffor, but if they had be-
lieved to have been their Saviour. Look through
the chronicles of Ids life, and we find him fo far
from a king, that he was the meaneft Servant of
all men; where was he born? But at Bethlehem
a little city. Where did the Shepherds find him?
But in a poor cottage. Who were his difciples ?
But a deal of fiShermen. Who his companion; ?
But publicans and finners. Is he hungry ? Where
flandE his table ? But on plain ground. What are

his dainties? But bread and a few fifties. Where
is his lodging i But at the (tern of a (hip. Here's
a king without cither preience chamber 01 bed-
, chamber, 1 he J ">xts ba<Vc ho'es, and the birds of
the air have n*J1s, but the Son of man hath not
ivker,on to lay his ht ad. Come, fear not Pilate
the lofs oi thy diadem ; it may be the people w ould
fqmetimes have made him a king, but fee how he
flies from it, My kingdom is not of this world, faith
Jefus. Oh ! that I could but contemn the world as
Chrift did. Oh ! that tirft, and above all, I could
feek the kingdom of God, and his righteoufneis.
Oh, my foul ! I feel it, I feel it, unlefs I can be free
from the affections of all creatures, I cannot with
freedom of mind afpire unto divine things ; unlefs
I be willing with Chrift to tread on crowns and
fceptres, to bedefpifed and forfakenofall, and to
be efteemed nothing at all, I can have no inward
peace, nor be fpiritually enlightened, nor be whol-
ly united to the Lord Jefus Chrift.

5. Confider the hurryingsof Jefus from Pilate
to Herod; there is he queflioned of many things\
but juft.lv is the Lamb of God dumb, and opened
not his mouth to him, that not long before had
taken away his voice ; upon this he is mockea
arrayed in agorgcous robe, Luke xxiii. 11. W<fdoi:i
is taken ! or folly, virtue for vice, truth rbrblafphe-
my, temperance for gluttony, the peace-maker of"
all the world, for a Seditious difturber of the world,
the reformer of the law for a breaker of the law,
and the juftifier of finners fox a Sinner, and the
follower of finners. See how he emptied himfeli,
and made himfelf of no reputation, that he might
fill thee with goodnefs, and make thee fpirituaily
wife unto Salvation.

6. Confider the hurryings of Jefus from Herod
back again :o Pilate ; O my Saviour, how art thou
now abufed? New accufatioos are forged ; and
when Pilate fees that nothing will do, but Chtitt
muft die, he delivers him to be ftripped, whipped,
clothed in purple, crowned with thorns, and Scep-
tred with a reed. He that with fpittle cured the
eyes of the blind, is now blinded with their (pit-
tie; who can number thofe ftripes wherewith they
flea and tear his body, one wound eating into a-
nother, that there is no health in his bones by r-.<;-
fonofmyftns? OJtfus! was that frothy fpiit'e

the oincijicnt, thofe thorns thy crown, that re- d
thy fceptrc, that purple dyed and embroidered

with.

Looking unto JESUS.

Chap. III.

with I ' royal robes? Or, became Adam's

fin brought forth thorns, mud ic therefore be thy
penance co wear tfaem? Unthankful people* thus
watered with his blood, that bring iorth nothing
but i horns to crown him But, oh ! (hat the Lord
of heaven, the Creator of the world, the glory of
the angls, the wifdom of God, l'hould lor my
lake, be punifried with whips and feourges ! O my
Learr, how can I think on this without tears oi
blood f v^ jo] of the angels, and glory ol iuints,
who hath thus disfigured thee? Who harh thus
defiled thee with lb many bloouy blows r Certain -
Iv they were not thy fins but mine ; it was love
and mercy that compared thee about, and cauled
tnee to take upon thee this fo heavy a burden ;
love was the caufe why thou didti bellow upon me
ail thy benefits, and mercy moved thee to take
upon thee all my miferies.

7. Conlider that fad fpectacte ofjefus, when
he came forth 'wearing the croion of thorns, and the
purple robe, and Pilate faying unto them, Bthold,
the man, John xix. 5- O my foul, fix thy eyes
on this fad object: fuppoie thyfeif in the cafe or
jefus : what, if in fo fenfible and tender a part as
thy head is, men fiiduld faften a number ol thorns,
yea, and thole fo iharp, that they fhould pierce
into thy fcull , why, alio ! thou cao-ft hardly abide
the prick of a pin, niuchlefs the piercing in of fo
many thorns. O but thy Jefus was crowned with
thorns, and fceptred with a reed, and that reed
v/as taken out of his hands to beat the crown or
thorns into his head ; and, befides, thy Jefus was
whipped with cords, and rods, and little chains
©f iron, that from his fhoulders to the foles of his
i'eet, there was no part frees and being now in
this plight, thou art called on to behold the man :
■tloit thou fee him? Is thy imagination llrong? Canft
thou confider him at prefent, as if thou hauii a
view of this very man? Methinks it Ihouki make
thee breakout, and fay, 4 O brightnefs of thy Fa-

* ther's glory, who hath thus cruelly dealt with

* thee? O unfpotted gl afs of the majeity of God,

* who hath thus wholly disfigured thee? O river
' that flows out of the paracuie of delights, who

* hath thus troubled thee? It is my fins, O Lord,

* that have fo troubled thee, my fins were the

* thorns that pricked thee, the ladies that whip-

* ped thee, the purple that clothed thee; it is I,
' Lord, Chat am thy touiienter, and the very caufe

of thefe thy pains.'

8. Conlider Pilate's fentence; Tim Jefus fh.uld
be crucified as the Jews required. Now they had
him in their will, and they die! to kirn what ieem-
ed- them good. Follow him from Gabbatha to
Golgotha, fee how they lay the heavy croii upon
his tender fhoulders, that were fopitit-uily rent and
torn with whips, accompany him all the way to
the execution, and help tocai lyiiis crofs to mount
Calvary, and there, as if thou Iradlt bee;, tijzzn
hitherto, thaw into teats, fee him lifted upon that
engine of torture the bloody ciols, he hangs on
nails, and as he hangs, his own weight' becomes
his own affliction: O fee how his arms and legs
were racked with violent pulls, his hands and feet
bored with nails, his whole body torn with ttripea,
and gored with blood : And now, O my foul, run
with all thy might into his arms, held out at their
full length to receive thee ; oh weigh the matter !
becaufe fin entred by the fenfes, therefore his head,
in which the fenfes flouriih, iscrowned with fearch-
ing thorns ; becaufe the hands and feet are more
eipecially the inftruments of fin, therefore his
hands and lee tare nailed to the crofs for fatisfadlion.
O marvellous ! What king is he,or of what country,
that wears a crown of thorns? What man is he,
or where lives he, whofe hands and feet are not
only bored, but digged into, as if they had been
digging with fpades in a ditch ? Surely here is mat-
ter for a ferious meditation ; be enlarged, O my
thoughts, and dwell upon it! confiderit, and con-
fider it again !

9 Conlider the darknefs that fpread over all
the earth ; now was the fun afhamed to (hew his
brightnefs, confidering that the Father of lights
was darkned with fuch difgrace, the heavens dif-
coloured their beauty, and are in mourning robes,
the lamp of heaven is inimantied with a miracu-
lous eclipfe, the fun in the firmament will fim-
pathife with the Sun 01 rigbteoufnefs, it will not
appearin glory though it be mid-day, becaufe the
Lord of glory is thus difgraced. And now hear
the voice that comes from the Son of God, My
God, myGcd, ivby haft that orfaken me? Chriif.
in the garden tatted the bitter cup of God's fierce
wrath, but now he drunk the dregs of it ; he then
lipped of the top, but now he drunk all off, top,
and bottom, and all. O! but what's the mean-
ing of this, MyGo.l, my God, lohy haft thou for -

lake 71

Carrying on the great Work of Man\ Salvation during the Time of his Sufferings. 305

faken me?. Surely, 1. This was not a -total, but
a partial dereliction ; this was not a perpetual, bu t
a temporary forfakii'.g or" him ; the Gou-head was
not taken away from the man-hood, but the union
remained ilill, even now when the man-hood W«a
forfaken. z This was not a foriaking on Chrift's
part, bur only on the Father's part; the Father
forfook Chrift, but Chrift went after him ; God
took away the fenfe of his love, but the Son of
God laid hold upon him, crying, and faying, My
God, my God, %uhy haft ihouforjaken me $ 3. This
forfaking way not in refpect of his being, but in
refpedt of the feeling of God's favour, love and
mercy ; certainly God loved him ftili, oh ! but his
fenfe of comfort was now quite gone, fo as it ne-
ver was beibie : in his agony there was foine ink-
lings of God's mercy now and then, at iealt, there
was fome ftar light, fome little fiafh of lightning
to cheer him up, but now as the fenfe and feeling
of God's love was gone, and not fo much as any
little ftar light of the fame appeared. Chrift now
took the place oi dinners, and God the Father ihut
him out (as it were) amongll the finn^rs ■ he drew
his mercy out ot light, and out of hearing, and
therefore he cried out in a kind of wonderment,
My God, my Go J, ivhy haft thou forfaken me?
After this he fpeaks but a few words more, and
he gives up the ghotl". He dies that we might
live, he is dilfolved in himfeif, that we might be
united to his Father ; O my foul, fee him now,
if thou canft for weeping, his eyes are dim, his
cheeks are wan, his face is pale, his head is bow-
ing, his heart is panting, himfeif is dying; come,
come, and die with him, by a molt exat\ morti-
fication ; look pale like him with grief, and for-
row, and trouble for tl y (ins.

10. Confider the piercing of his fide with a fpear,
whence came out a ftream of blood and water; O
fountain ofeverlafting waters! methinks I fee the
blood running out of his fide more frelhly than
thefe golden Itreams which ran out of the garden
of Eden, and watered the whole world. Confider
the taking of his body down by Jofeph ; the bury-
ing of it byjofephand Nicodemus; O hero's excel-
lent matter for our meditation! Omyfpirit,gowith
me a littler Chrift being dead, it is pity but he fliould
a funeral ; according to the letter, let Jo-
feph and Nicodemus bear his corple ; let the bief-
f -•■ virgin g - aftei • figlfog, and weeping, and at

every other pace looking up to heaven ; let Mary
Magdalene follow after with a box of precious oint-
ment in her hand, and with iier hair hanging, rea-
dy (if need were) to wipe his feet again ; or, that
in this meditation I may be more fpiritual, let the
ufurer come firft with Judas's bag, and diltribute
to the poor as he goes along ; let the drunkard
- follow after, with the ipunge that was filled with
gall and vinegar, and check his wanton thirft; let
the young gallant, or voluptuous man, come like
his mailer with bare foot, and with the crown of
thorns let alfo upon his head ; let the wanton per-
lon bear the rods, and whips, and wires where-
with Chrift was fcourged, and fright his own flefli ;
let the ambitious man be clad in the purple robe,
the angry perfon in the feamlefs coat ; my mean-
ing is, let every finner, according to the nature of
his fin, draw fomething or other from the paffion
of Chrift, to the mortifying of his fin; yea, let
all turn mourners, let all bow their heads, and be
ready to give up the ghoft for the name of Chrift.
And let not Chrift be buried without a fermon
neither, and let the text be this, The gzodfhep-
hcrd giveth his life for the fheep, John x. 11. and
in the end of the fermon (whether it be in ufe
er no) let the preacher take occafion to fpeak a
word or two in the praife of Chrift; let him fay
with the fpoufe, That he ivas the chieffl among
ten thoufands, that he ivas altogether lovely, Cant,
v. 10, 16. That being God above all Gods, he
became man beneath all men ; that when he fpake,
he began ordinarily with Verily, verily, 1 fay un-
to yon ; that he was an holy man, that he never
finned in his life, neither in thought, word or
deed ; that being endowed with the power of mi-
racles,^ he lovingly employed it in curing the lame,
and_ blind, and deaf, and dumb, in cafting out
devils, in healing the fick, in reftoring the dead
to life; that as he lived, fo he died, for being
unjuftly condemned, mocked, ftripped, whipped,
crucified, he took all patiently, praying for his
perlecutors; and leaving to them, when he had
no temporal thing to give them, a legacy of love,
of life, of mercy, of pardon, offalvation. When
the fermon is done, and the burial is finifned, let
every mourner go home, and begin a new life in
imitation of Jems Chrift. O my foul, that thou
wouldefl thus meditate, and thus imitate, that fo
thy meditation might be fruitful, and thy imitation
Q^q real ;

3o6

Looking unto J E i> U S.

real ; I mean, that thy life and death might be
conformable to the life and death of Je;us Chrift.
But of that hereafter.

SEC T. III.

Ofdefiring Jefus in that refpecl.

3. "1 Et us defire after Jefus, carrying on the
JL-J work of our falvation in his death. Je-
fus Chrift, to a fallen firmer, is the chief object of
defire, but Jefus Chriit, as crucified, is the chief
piece of that object. Humbled fouls look after the
remedy, and they find it chiefly in Chrift crucifi-
ed j and hence are fo many cues after bathings in
CbrtfVs blood, and biding in Cbrifl 's rigbteou/nefs,
aclivs andpaffve. Indeed, nothing doth fo cool
and refrefii a parched, dry and thirlty foul, as the
blood of Jefus, which made the poor woman cry
out fo earneftly, « I have an huiband, and children,

* and many other comforts, but I would give them
' all, and all the good that ever I mail fee in this
' world, or in the world to come, to have my poor

* thirfty foul refrefht with that precious blood of
« the Lord Jefus Chrift.'

But what is there in Chrift's blood or death that
is fo deflrable ? I anfwer.

1 . There is in it the perfon of Chrift, he that is
God-man, man-God, The brightnefs of his Fa-
ther's glory , and the exprefs image of his perfon,
Heb. i. 3. It is he that died; every drop of his
blood was not only the blood of an innocent man,
but of one that was God as well as man, God voith
hisovjn blood pure hafed the church, Acts xx. 28.
Now furely every thing of God is molt defirable.

2. There is not a worth or price ; Chrift con-
sidered, under the notion of a facrifice, is of infinite
worth ; now thisfacrifc: (faith the apoftle) he of-
fered up, Heb. ix. 28. He offered up, not in hea-
ven, as the Socinians would have it, in prefenting
himfelf before God his Father, but upon earth,<u*2;.
in his paftion upon the crofs. No wealth in hea-
ven or earth befides this, could redeem one foul j
and therefore the apoftle fets this againft all cor-
ruptible things, as filver and gold, the things fo
much fet by amongft the men of this world ; Te
ivere not redeemedvoitb corruptible things, as fil-
ler and gold, 1 Pet. i. 18. But with the pre-
cious blond of Chrift . as of a Lamb -without blemijh,

Chap. III.

and •without fpot.

3. There is in it a merit and fatisfaction ; the
ienpture indeed doth not exprefly ufe thefe
words but it hath the fenfe and meaning of them,
as in the text, He hath made us accepted in the be-
loved, to whom w have redemption through his
blood, Eph. vi. 7. I know there is a different no-
tion in thete words, for merit doth properly refpect
the good that is to be procured, but fatisfaction
the evil tnat is repelled ; but in Chrift we ftand not
ontheiediftinetions, becaufe in his merit wasfacis-
taction, and in his fatisfaction was merit. A great
controversy is of late rifen up, Whether Chri/Ts
death be a fatisfaclion to divine jufiice ? But the
very words redeeming and buying, do plainly de-
monftrate, that a fatisfaction was given to God by
the death of Jefus, He gave himfelf for us that he
might redeem us, Tit. ii. 14. Te are bought nvith
"f[ice> } Cor' vi- 20- Aid what price was that ?
Why, his own blood. Thou was flain, and hail
redeemed us to God by thy blood, Rev. v. 9. (i. e )
by thy death and paflioii. This was the [lutfon],
that ranfom which Chrift gave for his elect, The
fon of man came to give his life a ranfom for many,
Matth. xx. 28. or as the apoftle, He gave himfelf
a ranfom for all, 1 Tim. ii. 6. the word is here
[antilutfon], which fignifies an adequate price, or
a counter-price; a's when one doth, orundergoeth
fomething in the room of another ; as when one
yields himlelf a captive for the redeeming of ano-
ther out of captivity, or gives up his own life for
the faying or another man's life ; fo Chriit gave
himfelf [antilutfon J, a ranfom, or counter-price,
fubmitting himfelf to the like puni/hment that his'
redeemed ones Ihould have undergone.

The Socinians tell us, that Chrift's fufferings
and death were not for fatisfaction to God, but
in reference to us, that we might believe the truth
of his doctrine confirmed and fealed (as they fay)
by his death, and that we might yield obedience
to God, according to the pattern that he hath
fet before us ; and that fo believing and obeying,
we might obtain remifTion of fins, and eternal life.

But the fcripture goes higher ,• in that mutual
compact and agreement betwixt God and Chrift,
we find God the Father impofing, and Chrift fub-
mitting to this fatisfaction. 1 . The Father impof-
eth it, by charging the fins of his elect upon Jefus
Chrift, V be Lord h,ub laid on him the iniquity

Carrying on the great Work of Man's Salvation during the Time of his Sufferings, 307

of us nil, Ifa liii. 6. Not the fins themfelves, not
the evil ia them, or fault of them, but the guilt
and penalty belonging to them ; this God laid up-
on his Son, and charged it upon him ; he charged
it as a creditor chargeth the debt upon the furety,
requiring fatisfaction. 2. Chi ill undertook.it, He
<was oppreffed, and he tvas afflicted, ver. 7. or as
ibme tranllate, ' It was exacted, and he anfwered,'
(i. e.) God the Father required fatisfacYionforfin,
and Jefus Chrift, as our iurety, anfwered in our
behalf; He hare the fins of many, ver- 12- He
bare them as a porter that bears the burden for
another which himfelf is not able to ftand under ;
he bare them by undergoing the punifhment which
was due for them; he bare them as our Iurety,
fubmitting himfelf unto the penalty which he had
deferved; and by that means he made-fatisfaftion
to the juftice of God. Surely Chriil's death was
not only for confirmation of his dodlrine, but for
fatisfa&ion to God.

4. There is in it not only a true, but a copious
and full fatisfaetion, Chrift's death and blood is
fuperabundant to our fins ; The grace of our Lord
ivas exceeding abundant, 1 Tim. i. 14. [hupere-
pleonaje] it was overtul, redundant, more than
enough. Many an humble foul is apt enough to
complain, ' Oh ! if 1 had not been fo great a fin-
\ ner, if I had not committed luch and luch tranf-
* grefhons there might have been hope :' This is
to undervalue Chrift's redemption ; this is to think
there is more in fin to damn, than in Chrift's fuf-
ferings to fave; whereas all thy fins to Chrift are
but as a little cloud to the glorious fun, yea, all
the fins of all the men in the world, are but to
Chrift's merits as a drop to the ocean. I fpeak
not this to encourage the prefumptuous finner, for,
alas ! he hath no part in this fatisfattion, but to
comfort the humble finner, who is loadened with
the fenfe of his fins; what though they were a
burden greater than he can bear, yet they are not
a burden greater than Chrift can bear ! There is in
Chrilt's blood an infinite treafure able to lanftify
thee and all the world ; there is in Chrift's death a
ranfom, acounter-piice fufiicient to redeem all the
finners that ever were, or ever ftiall be : the price
is of that nature, that it is not diminillied, though
ir he extended to ever fo many; as the fun hath
hilnels of light to enlighten all the world, and if
the blind do not fee by it, it is not any fcarcity of

light in the fun, but byreafon of his own indifpo-
fition : fo, if all men are not acquitted by Chrift's
death, it is not becaufe that was inluflicient, as if
it had not virtue enough to reach them, as well as
others, but becaufe they, by their unbelief, do
reject this remedy. O what large room hath
faith to expatiate in ! fit down, and dive, and dive,
yet thou canft not come to the bottom of Chrift's
blood ; but as the prophet Ezekiel faw ftill more
and greater abominations, fo mayeft thou, in the
lufferings of Chrift, obferve more and more ful-
nefs. See what a notable oppofition the apoftle
makes, Rom. v. 15, 16, 17, 18, 19, 20, it. be-
tween the firft and fecond Adam, proving at large,
that Chrift doth fuperabound in the fruits of his
grace, above the firft Adam in the fruits of his fins :
he calls it grace, and the abundance of grace, ver.
17. and this abundance of grace reigneth to life,
fo that thefe texts lhould be like fo much oil poured
into the wounds of every broken-hearted finner.
Oh ! is there any thing that can be defired more
than this ?

5. There is in it remiffion of fins ; fo, faith
Chrift, This is my blood of the New Tefiamenty
ivhich is /bed for many for the remiffion of fins ,
Matth. xxvi. 28. Remiffion of fins is attributed
to Chrift's death as a caufe ^ it is not thy tears,
or prayers, or rendings of heart that could pay the
leaft farthing, Without /bedding of blood (faith the
apoftle) there is no remiffion, Heb. ix. 22- God
will have tears and blood alfo, though not for the
fame purpofe ; for all thy tears thou muft flee to
Chrift only as the caufe ; it is true, thou muft
mourn, and pray, and humble thyfelf, but it is
Chrift's blood only that can wafh us clean : Oh
remember this ! God will not pardon, without fa-
tisfaftion by the blood of Chrift. And furely this
makes Chrift's death fo defirable ; ' Oh ! my fins
' airlift me, (cries many a one) Oh ! I am lothe-
' lorne in mine own eyes, much more in God's ;
' furely God is offended with my dulnefs, floth-
' fulnefs, and my thoufand imperfections : I am all
* the day long entangled with this fin, and that fin,
' and the other fin :' but let this contrite fpirit look
on Chrift's death, and therein he may find all fin
is pardoned ; fee here what an argument is put in-
to thy mouth from thefe fufferings of Chrift ; well
mayeft thou fay, ' O Lord, lam unworthy, but it
' is juft and right that Cbrjft obtain what he died
Q^q 2 'for ;

3o3 Looking unto JESUS. Chap. Ill,

4 for i O pardon my fins for his death's fake, and fore it is called, The b boJ if fpr inkling, that f peaks
' ivi his precious blood's fake.' better things than the blood of Abel, Heb. xii. 24.

6. Tfiftre is in it reconciliation and p. ace with the blood of fprinkling was ior fafety, and Guilts
God ; JnChriJl Jefus ye. who fometimes were afar blood is for fafety, it cries not for revenge, as A-
tff, are wade nigh by the blood of Chrifl, for he is bel's blood cried, but for mercy, and for deliver-
our peace, <ivhobath made both one, and hath bro- ance from all nii.'ery.
ken down the middle wall of partition bet-ween us, 8. There is in it a blefled virtue to open hea-

Eph. ii. 13, 14. When we were enemies , ive ven, to make paffage thither for our fouls, Hav~

ivere reconciled unto God by the death of his Son, ingboldnefs,or i.ib.rly, to enter into the holiefl by the

Rom. v. 10. -That be might reconcile both {viz. blood of Jefus, Heb. x. 19. It is the blood of

Jews and Gentiles) unto God in one bjdy by the Chrilt that rents the vail, and makes a way into the

crofs, Eph. ii. 26' And having made peace holy of holies, that is, into the kingdom of hea-

th rough the blood of his crofs, by him to reconcile all ven ; without thk blood there is no accefs to God ;
things tohimfelf, Col i. 20. This certainly ihoukl it is only by the blood of Chrilt that heaven is 0-
admirably fupport the drooping foul ; it may be pen to our prayers, and that heaven is open to our
thou crieft, ' My fins have made a breach betwixt perfons. This blood is the key that unlocks hea-
' God and my foul ; I have warred againft heaven, ven, and lets in the fouls of his redeemed ones ;

* and now God wars againft me ; and, Oh what And 1 looked (faith John) and behold a door was
' odds ! If the Lord be angry, yea, but a little ; open in heaven, andthefirji voice I heard was, as
4 what will become of my poor foul ? is a little it were of a trumpet talking with me, which faid,

* ftubble able to contend with the confirming fire? Come up hither, Rev. iv. 1. And no fooner was

* How then fhould I contend with God?' But come he in the fpirit, and entred in, but he heard the
now, and look on Chrift's death as the means new fong of the four beafts, and four and twenty
and meritorious caufe of reconciliation, and thou elders, faying to Christ, Thou art worthy to take
canft not but fay, O this death is defirable ? when the book, and to open tbefeaL th<r of , for thou wafl
God the Father looks at a finner in the bloody fain, and hajt redeemed us to God by thy bloody
glafsof Chrilt, then faith God, ' Oh ! now fury Rev. v. 9.

' and wrath is not in me ; I have no more quarrel Come now, and gather in all thefe feveral par-

' or controverfy with this foul, feeing Chrift hath dollars'; there is in Chrift's blood inclufu-eiy the

4 fuftered, it is enough, I have as much as my juf- perfon of Chrift, the price of fouls, a merit and ia-

* tice can demand, my frowns are now turned in- tisfattion, a copious and full fatisfaaion, remifiion

* to fmiles, and my rod of iron into a fceptre of of fins, recortciliation with God, immunity from
1 grace.' Why, this is it that makes Chrift's death dangers, a paffage into glory : _ I might -add all 0-
and blood fo defirable to the foul ; what, fhall Ja- ther piivik-ges. benches, dignities of the foul, for
cob fo rejoice in feeing Efau's face altered to him? they all flow from the blood of Jefus, and they

and believing finner be filled with gladnels, when, ing

through Chrift's blood, God fhould be thus ap- fainting towards this blefled objeft ? Shall Ahr.b

peafed and reconciled with him. eagerly defire after Naboth's vineyard ; yea, fo

7. There is in it immunity, and fafety from all eagerly defire h, that his defire ihall caft hna

the judgments and dangers threatned againft our upon his bed ? And is not Ch rift's blood better

fin?.' Surely, if there were fuch force in the blood than Naboth's vineyard ? How is it, O my foul,

of the type, that by the eftufion of it the Ifraelites that thou art not lick on thy bed in thy defines af-.

lay fafe and untouched of the revenging angel, ter Jefus ? When David defired ftrongly after

how much more in the blood of Chrilt? Satan him- God's law, he expreffed his longings by the break -

felf is faid to be overcome by the blood of the Lamb, ing and fainting of his foul, My foul breaketh for

11. And God's revenge due to our fins the longing that it hath to thy judgments at all

Rev. xii.

is faid to be removed by the blood of Jefus, there- times ■,-

An J r.y foul fiintetb far tbyfalvation,

Pfal.

Carrying on the great Work of Mans Salvation during thi Time of his Sufferings. 309

Pfal.cxix. 20, Si- Oh! where be thefe breakings
and faintings ? Strength of defire is expreffeci by
theapoftle, by groaning, 2 Ccr v. 2- which is the
language of ficknefs ; Oh! where be thefe groan-
ings after Chrift's death ? When I call to mind
thru Chrift's death is my ranforn, that Chrift's
wounds are my falves, that Chrift's ftripes are my
cures, that Chrift's blood i- I In to walh

in, and to be c!e;.n ; how fhould I but pray in this
fenfe, His blood frit upon its, anion our children?
Oh, I am undone, except I have a {hare in this
biocd! vvh- ;, it is only this blood that can heal
ifiy foul, it is only this fountain opened to the boufe
of David, and to the inhabitants of jefufalem,
that can quench my thirft? and now I "have feen
the fountain opened, How fhould I but thirft, and
cry out with the woman of Samaria, O give me
this tvater, that I tinrji no more? John iv. 15.
But alas, I fay it, I only fay it. Oh that I could
feel it! Oh, my jefus! that thou wouldeft breed
in me ardent defires, vehement longings ; unutter-
able groans, mighty gafpings : O that 1 were. like
the dry and thirfty ground that gapes and cleaves,
and opens for drops of rain ! when my fpirit is in
right frame, I feel fome defires after Chrift's blood,
but how fhort are thefe defires ? How unworthy
of the thing:, defired ? Come, Lord, kindle in me
hot burning defires, and then give me the defir-
able object.

SECT. IV.
Of hoping in Jefus in that refpecl.

4. 1 Et us hope in Jefus, carrying on the great

J J work of our falvation in his futferings and

death. By this hope, I intend only that which
1 he apoftle calls/a// affurance of hope, Heb. vi. 1 \ .
the main queftion is, Whether I have any part in
Chrift's fufTerings ? They are of excellent ufe and
of great value to believers; but what am I the
better for them if I have no part in them? Or if
1 fay. I hope well, Oh ! but what grounds of that
hope ? It is not every hope that is a well ground-
ed hope, full afiurance of hope is an high pitch of
hope ; and every Chriftian fhould ftrive and endea-
vour after it : now, that we may do it, and that
we may difcern it, that our hope is not bale but
right born, that the grounds of our hope m Chrift's
death are not falfe but of the right ftamp ; I fhall

lay down thefe figns.

1 . If Chriit's death be mine then is Chrift's life
mine; and converfe, if Chrift's death be mine
then is Chrift's life miue. Chriit's aftive and pafiive
obed:-nce cannot be fevered ; Chrifl is not divid-
ed •. we nm(l not feck one part of cur righteouf-

1 hh birth, another in his habitual holineis,
another in the Integrity of his lire, another in his
obedience of death. They that endeavour to fe-
parate Chrift's active and paffive obedience, they
do exceedingly derogate from Chrift, and make
him but half a Saviour . was not Chriit our furety?
Heb. vii. 22. and thereupon was he net bound to
fl Ifrl all righteoufnefs for us? (i. e.) As to fuffer
inourftead, fo to obeyinourftead. Oh! take heed
of oppofmg or feparatingChriil's death and Chrift's
life ; either we have all Chrift, or we have no part
in Chrift: now, if thefe two be concomitants, well
may the one be as the iign of the other; fearcii
then, and try, O my foul, haft thou any fhare
in Chrift's life ? Canft thou make out Chrift's ac-
tive obedience unto thy own foul ? If herein thou
art at a ftand, perufe thole characters laid down in
the life of Chrift ; the many glorious effects flow-
ing out of Chrift's life unto a believer's foul we
have difcovered before.

2. If Chriit's death be mine, then is that great -
and of his death accomplifhed in me, viz. By
thejacrifice of hii.ifelf, he hath put away fin, even
my fin, Heb. ix. 26. — And, in him I have re-
demption through his blood, even the forgive nefs of

ftns, Eph. i. 7. As on this account he luffered, to
finijh the tranfgreffion, to make an end of ftns, and
to make reconciliation for iniquity, Dan. ix. 24.
So, if his death be mine, I may afluredly fay. My
fns are pardoned, and my iniquities are dneaivay, .
Come then and try by this fign, canft thou afuire
thyfelf that thy fins are forgiven thee ? Haft thou
heard the whifpersof God's Spirit, Son, or daugh-
ter, be of good comfort , thy fins are remitted?
There is no queftion then but thou art redeemed
by his blood, thou haft part in his fufTerings. lr-
deed this very character may ftem obfeure, slTur-
ance of pardon is the hidden manna, the vehitefione,
•which r;o mn knoiveth faving hi that receives it
and feels it \ and yet, if thou diligently obferveft
the Spirit's actings, even this may be known, for
remillion of fin and repentance are twin? of a
birth ; thefe two, God in fcripture haih joined to-
gether,

Looking unto J E S U S.

CHAp.nr.

gether, If -we confefs our fins, he is faithful and removed; or fin may Teem to be mortified when

jufl to forgive our fins, i John i. 19. And re- it is not violent but quiet ; or fin may teem to bs

pent and pray, if the thought of thy heart may be mortified when it is but removed from one fin un-
forgiven thee, A&sviii. zz- And Chrift is a prince to another; or fin may feem to be mortified when
and a Saviour to give repentance to Ifrael, and the fapand tlrength of fin is dead, as the lamp goes

jorpivenefs of fins. Acts v. 31. And thus it out when either the oil is not fuppJied or taken a-

is nvritten, and thus it behoved Chriji to juffer, way. Now, that in this fcrutiny we may fearch

Luke xxiv. 46, 47- -That repentance and re- to the bottom, and know the truth and certainty

miffton of fins Jhould be preached in his name. In of our mortification, it will appear by thefe rules,
this way David allured himfelf, Pfalm xxxii. 5. 1. True mortification fprings from a root of
I faid, I vuill confejs my tranfgreffwns unto the faith. Every thing in the world proceeds from
Lord, and thou for gaveft the iniquity of my fin. fome caufeor other; and if thecaufe be good the
Selah. It is no more than but to alk thy own foul, effect muft needs be good, but if the caufe be evil,
What are thy repentings kindled together? Haft the effect muft needs be evil; A good tree cannot
thou ferioufly and fincerely repented thee of fin as bring for th evil fruit , andanevil tree cannot bring
fin? Haft thou turned from all fin unto God with forth good fruit, Matth. vii. 18. In this cafe,
conftancy and delight? Surely this is peculiar and therefore let us examine the caufe, if we can make
proper to the child of God by virtue of Chrift's out this truth that we believe in Chrift, that we
death, role ourfelves on the Lord Jefus Chrift for life and

3. If Chi ift's death be mine, then am Iingraf- for falvation ; and that now we begin to feel in
ted into the likenefs of Chrift's death, then am I us the decay of fin, we may conclude from the
made conformable to Chrift in his death ; That 1 caufe or rife, that this decay of fin is true morti-
tnay knovo him, and thefelloivjhip ofhisfufferings, fication ; fu rely it hath received the deadly wound :
bein? made conformable unto his death, Phil. iii. 10. it isableffed efted, arifingfrom a good, and right,
The fame that was done to Chrift in a natural and genuine caufe

way, is done and performed in the believer in a 2. True mortification is general; not only one
fpiritual way, (i. e.) as Chrift died, fo the believer fin, but all fins are mortified in a true believer,
dies ; as Chrift died for fin, fo the believer dies As death is unto the members of the body, fo is

to fin ; In that he died, he died unto fin, like- mortification unto the members of fin ; now death

tvife reckon ye alfo yourfelva to be dead indeed un- feizeth upon every member, it leaves not life in
to fin, Rom. vi. 10, 11. Obierve here the analogy, any one member of the .body, fo neither doth
and proportion, and refemblance betwixt Chrift mortification leave life in any one member of fin ;
and us; both die unto fin, Chrift by way of ex- my meaning is, it takes away the commanding
piation, fuffering and fatisfying for the fins of o- power of fin in every member: mortify your mem-
thers ; we, by way of mortification, killing, and bersivhich are upon the earth, (faith the apoftle)
flaying, and crucifying our own fins. I look upon your members, not one member; and then he in
this fign as the very touchftone of a Chriftian, and ftanceth, Fornication, uncleannefs, inordinate af-
therefore 1 (hall infiftupon it. _ feSions,evilconcupifcence,andcovetoufnefs,vjhkh

Two queftions I fuppofe needful to refolve the" is idolatry. Col. iii 5- Chriftians that have their
grounds of our hope concerning our intereft in the intereft in Chi ift's death, muft not only leave pride
death of Chrift. but luft; not only uncleannefs but covetoufnefs;

1. Whether indeed, and in truth, our fins are fin muft not only be (lain in the underftanding, but
mortified ? 'n rr>e will and affections : mortification is general.

2. Whether we increafe, or grow in our mor- You will fay this is an hard faying, Doth any
tification? man, any believer, leave all fin! Yes, in refpeft of

Forthefirft, whether indeed and in truth, our ruling power, he leaves all fin, all grofs fins, and
fins are mortified? It is a (kill worth our learning, all other fins ; only with this difference, all grofs
becaufe of the many deceits that are within us ; fins in practice and actions, and all frailties and in-
2o may feem to be. mortified when the occafion is firmities in allowance and affeftion. It is good to

ob-

Carrying on the great Wui k tfMatfi Salvation during the Time of bis Sufferings.

obferve the degrees of mortification. The firft is,
to forbear the practice or'grofs and fcandalous fins
in word and deed, If any man offend not in tvord,
the fame is a per f.- ft man, Jain iii. 2- And this
perfection, by the help of grace, a godly man
may reach to in this life. The fecond is, to deny
content and vviii to all frailties and infirmities, the
evil tvhicb 1 ivould not, that do I, Rom. vii. 19-
I may do evil, and yet I ivould not do evil, there
is a denial of it in the will. The third is, to be
free from any fettled liking of any evil motion,
not only to deny confent and will, but alfo to de-
ny the very thought or imagination fettledly and
deliberately to delight in fin ; I know, to be void
of all evil motions arifing from the flefli, or of all
fudden pailions within, or of all fudden delights in
fin, or of all deadnefs or' backwardnefs to good
things by reafon of fin, it is an higher pitch than
any man can touch in this prefent world ; for,
whilft we live, the law of members will be work-
ing, and we fhall find caufe enough to complain
oi a body of death ; only, if when thefe motions
firft arife we prefently endeavour to quench them,
to reject them, to deteft them, and to caft them
away from us, therein is true mortification ; and
thus far we muft look to it, to leave all fin.

3. True mortification is not without its prefent
combats, though at lait it conquer, many a time
corruption may break out, and luft may be ftrong
and violent; but this violent luft is only for the
prefent, whereas a luft unmodified ever reigneth.
It is with fin in a believer, as it is with a man that
hath received his deadly wound from his enemy ;
he will not prefently fly away, but rather he will
run more violently upon him that hath wounded
him ; yet, be he never fo violent, in the middle
of his action, he finks down, becaufe he hath re-
ceived his deadly wound ; io it is with a believer's
fin, and with a mortified luft, it may rage in the
heart, and feern to bear fway for a time, but the
power and ftrengtho! finis mortified.it finks down
end wttnts ability to prevail: by thisfignwe may
know whether the corruptions and ftirrings of our
hearts proceed from a mortified or from an un-
modified luft ; a luft, though mortified, may rage
for a time, but it cannot rule ; it ftrives, but it
cannot totally prevail ; it may be in the. heart, as
a thief in the houfe, not to refide or dwell, but
to lodge for a night and be gone : and (that which

is ever to be obferved) after its fwing and break-
ing out, the heart that lodged it abhors it felt in
dull and allies, cries mightily unto God for meicy
and pardon, repairs the breach with ftronger re-
iolution, and more invincible watchfulnels againft
future ailaults : but a luft unmortified pofTeifcth
itielf, and rules and reigns in the heart and foul ;
it abides there, and will not away : I ihall not de-
ny but there may be a ceffation of its actings for a
time; but that is not any want of good-will, as
they lay, but only oi matter, means, opportunity,
enticement, company, provocation, or the like ;
and after fuch ceifation or forbearance, the heart
ufually entertains it again with more greedinels ;
it lies and delights in it as much as ever; it har-
dens itielf molt obftinately in it, as if it were im-
pofilble to leave it, or to live without it with any
kind of comfort.

4. True'mortification is a painful work- The
very word imports no lefs; to kill a man, or to
mortify a member, will not be without pain ; hence
it is called a crucifying of the flelh, and a cutting
off" the right hand, a plucking, out the right eye,
'They that are thrift's have crucified the fiejh , Gal.
V. 24. // thy hand offend thee, cut it off, and if
thy eye offend thee, pluck it out, Matth. v. 29, 30.
In this refpect, this death unto fin carries with it a
likenefs to the death of Chrift ; it is attended with
agonies and foul-conflicts, both before and after
our converfion.

e. Before converfion, before the firft wound
be given it ; why then, ordinarily there is fome
compunction of fpirit, fome pricking of heart,
what a cafe do we find the Jews in, when after
Peter's fermon they were pricked at their hearts?
Acts ii. 37. And what an agony do we find the
jaylorin, when he came trembling in, and falling
down at the apoftles feet, and crying out, Sirs,
What fiall I do to befaved? A&s xvi. 30. With
fuch agonies as thefe, is the beginning of mortifi-
cation ufually attended ; I do not fay they are alike
in all, whether for degree or continuance ; but, in
ordinary, true and found converfion is not without
fome of thefe foul conflicts.

2. After converfion, after the firft round there
are fome agonies ftill ; for, though a believer be
delivered of fin in refpect of the guilt and reigning
power, yet he hath ftill fome remainders of iintul
corruption left within him, which draw many a

groan*

3V*

Looking unio J E S US.

Chap. Ill

groan, and many a Cgh from his trembling heart, upon him, which made him cry out, My God, my
" We alfo which have the firft fruits of the Spirit, God, why haft thou for] aken me ? Thus fouls in
4 even we ourielves groan within ourielves, the act of mortification, ibmetimes cry it, O my
1 waiting for the adoption, to wit, the redemption fins, and O God's wrath.

1 of our bod es,' Rom. viii. 23. Such are the 2. There muft be a forrow for fin. Such an
groans of mortified faints, faints dying unto fin, like affection we find alfo in Jefus Chritt, My foul is
the groans of dying men, whole iouls being weary exceeding Jorrowful, even unto death, 2 Cor. vii.
of their bodies, do earneftly.delire a dilfoiution ; 10. [perilupos,~] he was belet and furrounded with
and thus Paul groaned, when he laid, O wretched forrows ; fo every mortified finner, at fome time
man that I am, wbojball deliver me from the body or other, he feels an inward forrow and grief, e-
of this death ? Rom. vii. 24. ven that godly forrow, which the apoltle fptaks

Oh! what a touchftone is this ? How will this of, a jorrow according to God, (i. e.) coming from
difcover true mortification from that which was God, well-pleafing to God, and bringing to God
counterfeit ? Some may think they are dead unto back again.

fin, when indeed, and in truth, they are not dead, 3. There muft be a defire of being freed and
but deep unto fin : and it appears by this, becaufe delivered from fin: fuch a defire we find alfo in
there were no pangs in their death j you know Jefus Chrift, I have a baptifm to be baptized with,
there is a difference betwixt death and fleep, there and bow am I Jlraitned until it be accomplijhed?
are pangs in the one but not in the other: O my Luke xii. 50. A regenerate foul earnettly defires
foul examine, what pangs were there in thy death • to be freed, not only from the guilt but alfo from
unto fin? What agonies, what foul-conflicts haft the power of fin, O wretched man that I am, who
thou felt? What compunction of heart, whataf- jhall deliver me? &c.

faction of fpirit haft thou endured for fin? What 4. There muft be anfwerable endeavours in ef-
trouble haft thou had to End fuch a lain in thy fectual ftrivings againft fin, Te have net refilled un-
taembers rebelling againft the law in thy mind, to blood, Jh -iz-ing againft fen, Heb. xii 4. How did
and bringing thee into captivity to the law of fen P our Savour wrettle in the garden, offei ing up pray-
Rom. vii. 23- Why, furely thou art not fo mor- ers and fup plications, with Jlrongcrying and tears?
tified as to be freed wholly from the power of Heb. v. 7. So will a regenerate foul wreftle with
fin ; it may be it doth not rule in thee as a prince, God about the death of fin, praying, watching,
yet certainly it tyrannizeth over thee ; it oftimes going out in the ftrength of God, and engaging in
carries thee contrary to the bent of thy regenerate a continual war, a deadly feud againft it; and
mind, to the omitting of what thou wouldeftdo, thefe are the leaft of thefe foul-conflicts, where-
and to the committing of what thou wouldeft not with this mortification or^death unto fin is attended.
no; and is not this an affliction of fpirit? Doth Now try we the truth of our mortification by
not this caufe frequent conflicts in thy fpirit ? If thefe figns; doth it fpring from a right root of
not, -thou mayeft ,well lufpect that fin is not dead faith ? Is it general and univerfal in refpeel of all
but afleep; or, if it be dead to thee, yet thou fins? Is it accompanied with combats? Doth
art not dead to it. I confefs, death-pangs are the flefh luft againft the Spirit, and the Spirit a-
not all alike in all, fome have a more gentle, and gainft the flefh? And in this combat, Doth the
others a more painful death ; fo it is in this fpiri- Spirit at laft prevail and triumph over the flefh ?
tu§l death unto fin ; and that herein there may be Do we find it a painful work both before and after
no miftake, I fhall propound this question, What convention ? Why, then may I fay with the apo-
is the leaft meaiure of thefe pangs, thefe foul-ago- ftle, Novo I know Chrift, and the fellow/hip of
nles and conflicts that are necelTaiily required to bisfuffejrings ; noxv, by the grace ofG'irijl, I am

true mortification? I anfwer, made conformable unto his death. As he died for

i. There muft be a fenfe of fin, and of God's fin, fo I die to fin; and here is the ground of my
wrath due unto fin ; fuch a CenCs we find in Jefus hope, that ChrifVs death is mine.
Chrift, he was very fenfibleof the weight and bur- For th-z Second, Whether we increafe and grow
ofthoiefins, and of that wrath of God that lay in our mortification? The queftion is needful as

the

Currying on the great Work of Man's Salvation during the Time of hh Sufferings. 313

the former, to fatisfy our foul's intereft in the
c. As true grace is growing grace,
f'ue mortification is that which giows. Now
that we may be refolved in this point alio, the
growth of our mortification will appear by thefe
following figns.

1. Growing mortification hath its chiefeft con-
flicts in fpiritual lufts. At firft, we mortify grof-

1 fer evils, fuch as oaths, drunkennefs, uncleannefs,
worldly mindednefs, or the like ; but when we
grow in this blelfed duty, we then fet ourfelves a-
gainit fpiritual wickednefs, as pride, prefumption,
felf-carnal confidence in a man's own graces, or
the like. This method the apoftle lets down, Let
its cfeanfe ourfelves from allfiitbinejs of fleflj and
Spirit, 2 Cor. vii. i- Firft, From all filthinefs of
the rleih or body, and then from all filthinefs of
the Spirit or foul ; as the children of Ifrael, in"
t'.eirentrarfce into the land of promife ; 'firft, they
fet upon the frontiers and fkirts of the land, and
then they fought it out, and prevailed in the heart
of the country ; fo Chriftians in their mortificati-
on, they firtt let upon worldly lufts, grofs evils,
outward fins; and when they have encountered
them at the frontiers, they then conflict with fuch
corruptions as lie more inwardly in the very heart,
fpiritual wickednefs that is within. Now, if this
be our cafe, here is one fign of our growth.

2. Growing mortification is moreeven,conftant,
Jailing, durable, when there is in the heart a fud-
den flowing ancTreflowing, it comes from thofe
vail: leas of corruption that are within us ; many
fouls have their ague fits, fometimes hotandfome-
times colJ ; it may be now they are in a very good
frame, and within an hour or two a mighty tide
comes in, and they are borne down by fin and cor-
ruption, in this cafe mortification is very weak;
but, on the contrary, if we find our ftandmg more
firm and fure, if for the main we walk evenly, and
keep clofely to the Lord, it carries with it an evi-
dence that our mortification grows.

3. Growing mortification feels luft more weak,
the Spirit more ftrong in its ordinary actings.

If we would know the truth of grow th, let us
look to our ufua! fits of finning, for then a man's
ftrength or weaknefs is difcerned moft ; as a man's
nef; to good is difcerned when he comes to
tti\ it, to will is prefent tvitb me, but boiv to per-
form >' ut which iigood, I find not, Rom. vii. 18.

So a man's weaknefs to li; difcerned when

he comes to a el it then, the ordinary fits

e call liieiii; ol finnln'gj fpmetiiries God is
pleafed to appoint fohie more frequent affaults, as
ii he would on pur pole futfer the law in the mem-
bers to war and to mu'fter up all their forces, that lb
we might the rather knowr what is in our hearts ;
at fuch a time, if we find that refinance againll fin
grows ftronger, that fin cannot advance and carry
on his army fo as formerly, that {in is encountred
at firft, or met Withal at the frontiers, and there
overthrown ; this is a good fign, that now our
mortification grows ; as, fuppofe it to be a luft of
fancy, it cannot boil up to fuch grofs fancies as it
was wont; or, fuppofe it to be a luft of pride, it
boils not up to fuch a fpirit of pride as formerly ;
inftead of bringing forth fruit it now brings forth
bloffoms ; or, inftead of bringing forth blolfoms it
now brings forth nothing but leaves; why, this is a
fure fign that this luft is withering more and more,
when the inordinate thirft is not fo great in the
time of the fit, when the inward lufts pitch upon
lower acts than they had wont ; when the waters
abate, and fall fhort, and leifen, and overflow lefs
ground, we may conclude certainly that mortifica-
tion grows.

4. Growing mortification hath more ability to
abftain from the very occafions and beginnings of
luft , thus, Job, (whom we look on as a man much
mortified) made a covenant ivith bis eyes, that he
iv ou Id not think upon a maid, Job xxxi. 1. And
no quefticn as he made a covenant, fo he kept his
covenant , oh ! when a man cannot endure to come
where fuch a one is that he loves not, when he
cannotendure the fight of him, or any thing that
puts him in mind of him, not fo much as to parley
or to fpeak with him, this is a fign of a ftrong ha-
tred ; and lo when a man hates the very garment
fpotted with the flefh, here is a good fign ; I know
this height is not eafy to attain to, and therefore
fome, in imitation of Job and David, have bound
themfelves with vows and promifes, as much as
might be, to abftain from the appearance of e -
vil, to crufh the cockatrice egg before the lerpenc
could creep out of it, to avoid fin in its firft rife;
but, alas ; how have they broken their vows from
time to time? For all this I dare not fpeak ac
vows, provided that, 1. They be of things lav
2. That we efteem them not as duties of abfolutc
" r nccefl

3»4

Looking unto J E S U S.

Chaf. III.

neceffity. And, 3. that we bind not ourfelves per-
petually, left our vows fhould become burdens un-
to us, but only for fome fhort time, and fo renew
rhein as occafion requires: in this way, our vows
might much help us in our mortification ; and if
once, through the help of vows, or prayer, or
looking unto Jefus, or going to the crofs of Jefus
Chrilt, or by any other means we feel ourlelves
more able to refift fin, to hate fin, in its firft rife,
rirft motions, firft onfet, v/e may alfuredly hope,
that now our mortification grows.

O my foul, try now the growth of thy mortifi-
cation by thefe figns ; haft thou overcome groifer
fins, and is now thy chiefeft conflict with fpiritual'
wickednefs? Is thy (landing and walking with God
more clofe, and even, and conftant, than fome-
times it hath been ? Are thy lufts more weak, and
thy grace more ftrong in ordinary actings? I fay
in ordinary actings, for theeftimate of thy growth
muft not be taken for a turn or two, but by a con-
ftant courfe : haft thou now more ability to quench
the flame of fin in every fpark, to dafh Babylon's
brats againft the ftones, even whilft they are lit-
tle to abftain from fin in its firft motion or begin-
ning ? Why, then is the promife accomplilhed,
He will fubdue our iniquities, Micah vii. 19. Sure-
ly thou art a growing Chriftian, thou haft fellow-
fhip with Chrift in his fufferings, thy ground is fo-
lid, firm and liable, thy hope hath a rock foun-
dation, and thou mayeft build upon it, that Chrift's
death, and blood, and fuffefings are thine, even
thine, He loved tbee, and gave himfelf for thee.

SECT. V.

Of believing in J ejus in that refpeS.

5, "I ET us believe in Jefus, carrying on the
I j great workof ourfalvation for us, during
his fufferings and death. Every one looks upon
this as an eafy duty, only the humble foul, the
fcrupulousconfcience cries out, what, 'Isitpotfi-

* ble that Chrift fhould die, fufter, fhed his blood
' for me? His incarnation was wonderful, his lite

* on earth was to aftoniflnnent ; but that the Son

* of God fhould become man, live amongft men,

* and die fuch a death, even the death of the
' crofs, for fuch a one as I am, I cannot believe

* it t it is an abyfs paft fathoming ; the more, I con-

* fider it, the more i am amazed at it; fuppofe I
' had an enemy in cay power, man or devil, one

* that provokes me every day, one that hunts my

* foul to take it away, fhould I not fay with Saul,
' If a man find his enemy, Will he let him go tvell

* away? 1 Sam. xxiv. 19 it may be an ingenuous
' fpirit (fuch as David) would do thus much ; but
' would David, or any breathing foul, not only
' fpare his enemy, but i'pill himfelf to fave hisene-
' my? Would a man become a devil to fave de-
' vils? Would a man endure hell pains to free all
' the devils in hell from their eternal pains? And
' yet what were thefeincomparifon of what Chrilt
' hath done or fuffered for us. It is not fo much
' for us to fuffer for devils (for we are fellow crea-

* tures) as it is for Chrilt God-man, Man-God to
' fuffer for us : oh! what an hard thing is it, con-
' fidering my enmity againft Chrift, to believe that
' Chrift died for me, that he gave himfelf to the
' death, even to the death of the crofs for my foul ?

Trembling foul! throw not away thyfelfin a
way of unbelief. It may be thou wouldeftnot die
for an enemy, an irreconcileable enemy ; but are
not the mercies of God above all the mercies of
men ? O believe ! and that I may perfuade effec-
tually, I fhall lay down firft fome directions. And,
2. Some encouragements of faith.

1. For the directions of faith in reference to
Chrift's death, obferve thefe particulars.

1. Faith muft directly go to Chrift, not firft to
the promife, and then to Chrift. But, /£r/?, to
Chrift, and then to the promife ; the perlbn ever
goes before the pierogative.

2. Faith muft go to Chrift as God in the f eft) ;
this was the difference betwixt the New Teila-
mentand Old Teftament believers; their faith di-
rects only to God, but our faith looks more im-
mediately to Jefus Chrift, Believe in the Lord Je-
fus and thou Jha It be faved.

3. Faith muft directly go to Chrift, as God in
the flefh, made under the lavu He continued in
all things written in the book of the law to do
them, and fo our faith muft look upon him : but
of thefe before, I fhall now fay nothing more to
thefe particuiurs.

4. Faith muft go to Chrift, not only as made
under the directive part of the law by his life, but
under the penai parr of the law by his death; in
both thefe refpects, Cbriji i»as ma^e under the law ;

the

Carrying on the great Wo> k of Man's Salvation during the Time of his Sufferings. 31 $

the one half of the law he fatisfied by the holir.efs
of his life, he fulfilled the law in every jot, and eve-
ry tittle ; the other halfofthelaw he fatisfied by his
endurmg the death, even the death of the crofs ;
he paid both the principal and the forfeiture ; and
though men do notdb, yet Chrift did fo, that the
whole law might be fatisfied fully, by his being
under both t'hefe parts of the law, pay, and penal-
ty ; come then, and look upon Chriit as dying ; it
was the ferpent, as lifted up, and fo looked at,
that healed the Israelites of their fiery ftings.
Alas ! we are difeafed in afpiritual fenfe, as they
were, and Chriit Jefus was lifted up as a remedy
to us, as the ferpent was unto them j it remains
therefore, that as they looked up to the brazen
ferpent, (c we look up to Jefus, believe in Jefus
as lifted up for life, and for falvation : As Mofes
the ferpent in the ivildernefs, evenfomuft
tht Son of man he lifted up : that zvhjfoever be-
lievtth in him jhould not perijh, hut have eternal
life, John iii. 14, 15. Indeed fome difference there

is betwixt the lerpent and Chrift

As, i. The brazen ferpent had not power in
it fell to cure, as Chrift hath. z. The ferpent cured
the Ifraelites but only for a time to die again ; but
whomfoe\er jefus cures in afpiritual fenfe, he
cures for ever, They (hall never die, John xi. 16.

3. The ferpent alfo had its time of cuiing, it did
not always retain the virtue, but during the time
they were in the wildernefs ; only Jefus Chrift our
brazen ferpent, doth ever retain his power and vir-
tue to the end of tht world ; and hence it is, that
in the miniftry Chrift is ftill held forth as lifted up,
that all that will but look on him by faith may live.,

4. The ferpent, fometimes a remedy againft poi-
fon, was after turned, even topoifon the Ifraelites,
which made Hezekiah to cru/h it, and break it,
and ftamp it to powder j but Jefus Chrift ever re-
mains the fovereignand healing God, he is the fame

r lay, and to day, and for ever. He is unchange-
able in his goodnefs, as he is an holy and divine na-
ture ; he can never be defaced, nor deftroyed.but
he abide th theSaviour of finners to all eternity ; why
then, let us rather look unto Cbrifl, and believe in
thrift as lifted up. (i. e.) as he was crucified, and
on the crofs. In this refpect he is made a
fit object for a finner's faith to truft upon, and reft
upon ; Chrift as crucified, as made fin, and a curfe
for us, is the ohjeel of our pardon : O this is it

that makes Chrift's death fodeftrable ! why, there-
in is, virtually and meritorioufly, pardon of fin, ju-
itification, redemption, reconciliation, and what
not ? Oh ! cries afinner, ' Where rnny I let my foot?
' How fhould I regain my God ? My fin hath un-
' done me, which way fhould I caft for pardon ?'
Why, now remember, that in feeking pardon,
Chrift was crucified, Chrift as dying is principally
to be eyed and looked at; Who is he that con-
demneth? It is Chrift that' died, Rom- viii. 34.
No queftion Chrift's active obedience during his
life, was moft exact, and perfect, and meritorious,
yet that was not the expiation of fin ; only his
paflive obedience (Chrift only inhisfufferings)took
away fin, the guilt of fin, and puniihment for fin,
We have redemption through the blood of Chrift, e-
ven the forgive nefs of fins, Eph. i. 7. If any hum-
ble foul would have recourfe to that Chrift, who
is now in heaven, let him firft, in the actings ot
his faith, confider him as crucified, as lifted up,
as made fin for us, as through whom (under that
confideration) he is to receive pardon of fin, julti-
fkation, redemption., reconciliation, fanclification,
falvation.

5. Faith in going to Chrift, as lifted up, it is
principally and mainly to look unto the end, mean-
ing, intent, anddengn of Chriit in his fufferings as
he was lifted up ; we are not barely to confider
thehiftory of Chrift's death, but the aim of Chrift
in his death ; many read the hiftory, and they are
affected with it ; there is a principle of humanity
in men, which will ftir up compafiion, and love,
and pity towards ail in mifery ; whilft Chrift was
fuffering, the women followed after him weep-
ing, but this weeping, not being fpiritual or raifed
enough, he faid to them, Daughters of Jerufalem,
iveep not for me, but weep for your fe Ives. The
way of faith drawing virtue out of Chrift's death,
it is efpecially to look to the fcope, and drift of
Chrift in his fufferings; as Gcd looks principally
to the meaning of the fpirit in prayer ; fo doth
faith look principally to the meaning of Chrift in
his fufferings : miftake not, my meaning is not that
we fhould be ignorant of the hiftory of Chrift's
death, or of the manner of Chrift's fufferings ; you
fee we have opened it largely, and followed it
clofefrom firft to laft: but we muftnot flick there,
we fhould above all, look to the mind and heart
of Chrift in all this: fomeobferve, that both in the
R r z Old

316

Looking unto JESUS.

Chap. HI.

Old and New Teftament we find this method ;
firft the hiftory, and then the myftery ; firit the
manner, and then the meaning of Christ's fuffer-
ings ; as in the Old Teftament, we have firft the
the hiftory in Pfal xxii. written by David ; and
then the myftery in Ifa. liii. writen l?y Iiaiah : and
in the New Teftament we have, firft, the manner
of his fufferings, written at large by all the evan-
gelifts; and then the meaning, written by the a-
poftlesinail their epiftles. Now, accordingly are
the acts of faith, we mult firft look on Jefus as
lifted up, and then look at the end and meaning ;
why was this jefus thus lifted up ? Well, but you
may demand, what was the end, the plot, the
great defign of Chrift in this refpect ?

I anfwer, fome ends were remote, and others
were more immediate ; but omitting all thofe ends
that are remote, his glory, our falvation, &C. I
fhall only anfwer in thefe particulars.

i . One defign of Chrift's death, was to redeem
us from the flavery of death and hell, He hath re-
deemed us from the curfe of the law, being made
a curfe for us, as it is written, curfed is every one
that hangetb on a tree, Gal. iii. 13. Hence it is,
that we fay, That by bis fufferings Cbriji hath re-
deemed us from hell, and by his doings Chriji hath
given us a right to heaven ; he was made under
the law, that he might redeem them that ivere un-
der the law, Gal. iii. 4, 5. Alas! we were carnal,
fold under fin, whereupon the law feized an us,
lockt us up as it were in a dungeon ; yea, the fen-
tence palled, and we but waited for execution ;
now to get us rid from this difmal, damnable e-
ftate, Chrift himfelf is made under the law, that
he might redeem us ; redeem us ! How ? Not by
way of entreaty, to ftep in and beg our pardon,
that would not ferve the turn ; fold we were, and
bought we mult be ; a price muft be laid down
for us, it was a matter of redemption ; but with
what muft we be redeemed-? Surely with no eafy
price ; ah ! no, it coft him dear and very dear, Ye
were not redeemed with corruptible things, as ftl-
<ver and gold, but with the precious blood of-Cbrift,

1 Pet. i. 18. His precious blood was the price we
itood him, which he paid when he gave bis life a
ranfom for many, Matth. xx 28 the cafe Itood.
thus betwixt Chrift and us in tin's point ol

tion, WC all like a crew or company of ma

vvere rcadv to fufftr, and to be ■<•

what faid Chrift to this? Why I moil} came under
the law, faid Chrift, / will fuffer that which tkey
Jhould juffer, I ivill take upon me their execution.,
upon condition lrnay redeem them: N'ow this he
did at his death ; and this was the end why he
died, that by his death we might be redeemed
from the flavery of death and hell.

2. Another defign of Chrift's death, was to
free us from fin ; not only would he remove the
effect, but he would take away the cauie alio,
vjhom God hath Jet forth to he a propitiation — for
jheremijjionofjin, Rom iii. 25 — B. hold 'the Lamb
of God which takeih away the fins of the world,

John i. 29. He hath made him to be fin for us,

who knew no fin, that we might be made the righ-
teoufnefs #/ God in him, 2 Cor. v. 21- — • — Once
hath he appeared to put away Jin by the J'acrijice of

himfelf, Heb. ix. 26 And the blood of Jefus

Chrift his Son cleanfe'h us from all Jin, 1 John i,
7. This was the plot which God by an ancient
defign aimed at in the fufferings of Jefus Chrift ;
that he would take away fin ; and thus faith muft
take it up, and look upon it. When Peter had
fet forth the heinoufnefs of the Jews fin in kill-
ing Chrift, he tells them at la ft of that defign of
old, All this was done, (faid he) by the deter-
minate counfel of God, Acts ii. 23 His meaning
was firft to humble them and then to raife them
up, q. d. it was not fo much they that wrought
his death, as the decree of God, and the agree-
ment of God and Chrift ; there was an ancient con-
trivement that Jefus Chrift fhould die for fin, and
that all our fins mould be laid on the back of Jefus
Chrift ; and therefore he feetns to (peak comfort
to them in this, that howfoever they defigneu it,
yet God and Chrift defigned a further end in it than
they imagined, even to remiflion of fins ; Who was
delivered, to death for ourjins, and rofe again Jor
ourjuftification, Rom. iv. 25- The Death of Chrift
(as one obierves) was the greateft and ftrangeft
defign that ever God undertook; and therefore,
fure he had an end proportionable to it : God that
willeth not the death of afinner, would not for
any inferior end, will the death of his Son, whom
he loved more than all the world befides ; it muft
needs be fome great matter for which God ftiould
contrive the death of his Son, and indeed it could
be no tefs than to remove that which he moft hated,
;har, vraa fiu Here then is another end of

Chrift's

hi great IV irk Oj Ma/i\ Sal nation dwlng the Time of bit Suffering

Chrift's death, it was for the reiniifion of fin, one
main part of our juftification.

3. Another defign of Chrift's death was to mor-
tify our members which are upon the earth. Not
only would he remit fin, but he would deftroy it,
kill it, crucify it 5 he would not have it reign in
our mortal bodies, that <vte fhould obey it in the lujh
thereof, Rom. vi iz- ThL defign the apoftle fets
out in thefe words, He bare our fins in his cri/Un
body upon the trie, that tue being dead unto Jin,
pould live unto right eoufnefs, 1 Pet. ii. 24. Chrift
by his death had not only a defign to deliver us
from the guilt of fin, but alfo from the power of
fin ; God forbid that 1 fhould glory, fa<ve in the crojs
of our Lord J ef us Chrift, by ivhom the ivorld is
crucified unto me, and I unto the ivorld, Gal. vi. 14.
Paul was a mortified man, dead to the world, and
dead to fin, but how came he fo to be ? Why,
this he attributes to- the crofs of Chrift, to the
death of Chrift ; the death of Jefus was the caufe
of this death in Paul, Honu much more fh all the
blood oj Chrift — purge your confciences from dead
•works to ferve the living God ? Heb. ix- 15. There
is in the death of Chrift, firft, a value, and fecond-
Jy, a virtue; the former is available to our jufti-
fication, the latter to our fanclification ; now fanc-
tification hath two parts, mortification, and vivifi-
cation ; Chrift's death or paflive obedience is more
properly conducibie to the one, his life or aftive
obedience to the other. Hence believers are faid
to be cngrajfed zuith Chrift in the likenefs of his
death, Rom. vi 5. There is a kind of likenefs be-
twixt Chrift and Chriftians : Chrift died, and the
; Chrift died a natural death, and a
Chriftian die* a fpiritual death ; Chrift died for fin,
mid the Chriftian dies to fin : this was another
end of the death of Chrift; there iffues from his
deathamorri ying virtue, caufing the death of fin
in a believer's foul, one main part of our fanclifi-
carion.

O my foul, look to this, herein lies the pith and
marrow of the death of Chrift ; and if now thou
wilt but ad and exercife thy faith in this refpedr.,
Lowmighteft thou draw the virtue and efficacy of
his death into thy foul ? But here is the queftion,
How fhouid I manage my faith, or how fhould I
act my faith, to draw down the virtue of Chrift's
death, and fo to feel the virtue of Chrift's death in
my foul-mortifying, crucifying and killing fin i

I anfwer, 1. In prayer, meditation, felf exa-
mination, receiving of the Lord's fupper, &c\ I
muit propound to myfelf and foul the Lord jefus
Chriit, as having undertaken and performed ehat
bitter and painful work of fuffering, even unto
death, yea, that of the crofs, as it is held out in
the hillor.y and narrative of the goipfcl. 2- I mult
really and ftedfaitly believe, and firmly affent, that
thole iulleiings ol Chrift, fo revealed and disco-
vered, were real and true, undoubted, and every
way unqueltionable as in themfeives. 3. I muft
look upon thole grievous, bitter, ciuel, painful,
and withal opprobrious, execrable, fhameiul fuf-
ferings of Chrift, as very itrange and wonderful ;
but efpecially confidering the fpiritual part oi his
fufferings, viz. the fenfe and apprehenfion of God's
forlaking, and afflicling him in the day of his fierce
anger, 1 fhould even be aftonifhed and amazed
thereat; what, that the Son of God fhould lay
his head on the block under the blow of divine
juftice ? That he fhould put himfelf under the
wrath of his heavenly Father? That he fhould
enter into the combat of Gods heavy difpiea-
fure, and be deprived of the fenfe and feeling of
his love and mercy, and wonted comfort ? How
fhould I but ftand agaft at thefe fo wonderful fuf-
ferings of Jefus Chrift ? 4. I muft weigh and con-
fider what it was that occaiioned and caufed all
this, <viz. Sin, yea, my fin, yea, this and that fin
particularly. This comes nearer home ; and from
this I muft now gather in thefe feveral conclufions..
As,

1. It was the defign of Chrift, by his fuffering?,
to give fatisfaction to the infinite juitice of Cod
for fin. 2. It was intended and meant (at leaft in
a fecond place) to give out to rhe world a moft
notable and eminent inftance and demonftration of
thchorridnefs,odioufhefs,andexecrablenef: o.f fin,
fith no lefs than all this, yea, nothing elfe but this
would ferve the turn to expiate it, and atone for
it. 3. It holds forth again, as fin is horrid in itfelf,
fo itcannot but be exceeding grievousand offensive
to Chriit ; Oh ! it coft him dear, it put him to all
this pain and torture, it made him cry out, My'
God, my God, •why haft thou forfaken tne? How
then fhould it but offend him above all, above a-
ny thing in the world ? 4. If therefore theie be
in me any fpark of love towards Chrift, or any
lefsto Chrift, or, if I would have Chri

bear

3*8

Looking unio JESUS.

CrtAP. nr.

bear any affection, love, regard or reipect unto me,
it will absolutely behove me, by ail means, to
loche fin and to caft it away from me, and to root
it up, to quit my hands,, and to rid my heart of
it. The truth is, I cannot poffibly give forth a
more pregnant proof of my fincere love, entire af-
fection, repect, conformity, refemblance, fvmpa-
thy to and wirrr'Chrift, than by offering all vio-
lence, uiing all holy feverity againft fin tor his
very fake

Now, when the heart is thus exercifed, God by
his Spirit will not fail to meet us. our deiire and
endeavour of foul to weaken and kill fin in the
foul is not without its reward ; but efpecially when
fin hath in this way, and by this means, loll the
affection of the foul, and is brought in hatred and
difefteem, it decays, and dies or itlelf, for it on-
ly liverh and flourifheth by the warm affections,
good thoughts, and opinion that the foul hath of
it §o that matters going thus in the heart, the
influence that ihouldnouriih and maintain fin is cut
off, and it withers by degrees, till it be finally and
fully deftroyed.

Thus for directions; now for the encourage-
ments of our faith to believe in Chrift's death.
Confider, —

i . The fulr.efs of this objeft, Chrift crucified ;
there is a tranfcendent all-fufficiency in the death
©f Chrift. In a fafe fenfe it contains in it univer-
fal redemption: it is fufficient for the redemp-
tion of every man in the world, yea, and ef-
fectual for all that have been, are, or ihall be
called into the ftate of grace, whether Jews or
Gentiles,, bound or free. I know fome hold, that
.Chrift died for all and e.very man with apurpofe to
lave; only thus they explicate, i- That Chrift
died for all men, considered in the common lapfe
or fall, but not as obftinate, impenitent, or unbe-
lievers ; he died not for fuch as fuch. 2 That
Chi ill: died for all men in refpect of the requeft or
imj-etiationoffalvation; but the application there-
of is proper to believers. 3. That Chrift died not
to bring all or any man actually to falvation, but
to purchale falvability and reconciliation fo far, as
that God might and would (falva fuftitia) deal
with them on terms of a better covenant. 4. That
Chrift hath purchafed falvability for all men, but
raith and regeneration he hath merited for none ;
aufe God is bound to give that which Chrift

hath merited of him, although it be not defired, or
craved. I cannot affent to thefe pofuions: but
thus far I grant, that Chrift's death in itlelf is a fuf-
ficient price and Satisfaction to God for all the
world ; and that alfo it is effectual in many parti-
culars to all men reflectively in all the world ; e-
very man in one way or other hath the fruit of
Chrift's death conferred upon him ; but this fruit
is not of one kind : for, 1. Some fruit is common
to every man, as the earthly bleflings, which in-
fidels enjoy, may be termed the fruits of Chrift's
death. 2 Other fruit is common to all the mem-
bers of the vifible church, as to be called by the
word, to enjoy the ordinances, to live under the
covenant, to partake of fome graces that come
from Chrift. 4. Other fruit is indeed peculiar
to the faints of God, as faith, unfeigned regene-
ration, pardon of fin, adoption, &c And yet this
fruit is univerfal to all the faints, whether Jews or
Gentiles : in which fenfe fpeaks the apoftle, He
f pared not his ovon Son, but delivered him up for
us ally Rom. viii. 32 — -Andhe ga<ve him/elf a ran-
Jom for all, 1 Tim. ii. 6. And God hath con-
cluded them all in unbelief, that he might have,
mercy upon all, Rom. xi. 32- — And by the rigb-
teoufnejs of one, the free gift came upon all men
unto jujliji cation of life, Rom. v. 18. — He tafled
of death for all men, Heb. ii. 9 — or diftributive-
ly for every man. All which texts are rightly in-
terpreted by Caiaphas, He prophejied that Jejus
Jhould die for that nation: and not for that na-
tion only, hut that aljo he Jhould gather together in
one the children cf God that iuere Scattered abroad,
John xi. 51, 52. And thus John brings in the four
beafts, and four and twenty elders, faying, Thou
art worthy to take the book, and to open the feals
thereof, for thou vuajl jlain, aad ha ft redeemed us
to God by thy blood, out 0} every kindred, and
tongue, and people, and nation, Rev. v. 9. and
thus Paul rightly argues, Is he the God of the Jetvs
only? "Is he not of the Gentiles alfo? Yes, of the
Gentiles aljo, Ro. iii 29. O the fulnefs of Chrift's

death ! Many are apt to complain, ' Would

' Chrift die for me? Why, alas, I am an alien, I
' not of the common-wealth of Ifrael, I am a
' dog, I amalinner, a grievous finner, afinnerof
' the Gentiles :' and what then ? Te vfh fame times
ivere afar off, are novo made nigh by the blood of
Chrift, for he is our peace, voho hath made loth one

end

Cm 'j.tit,

till i'i 0) ,

of Man* j St.lv at ion during the Time

Suff< ,

%s'

3'9

ami hath broken down toe middle wall of partition
between us, that be might reconcile both unto God
in one body by the crofs, Eph. ii. 13, 14, 16. Oh!
what encouragement is this for thee to believe
thy part in the death of Chrift?

2. Confider the worth, the excellency of this
glorious object, Chrift crucified. There.is'an in-
finity of worth in the death of Chrift ; and this
arifeth, 1. From the dignity of his perfon, he was
God-man ; the death of angels and men, if put
together, could not have amounted to the excel-
lency of Chi ill's death : Hand amazed at thy hap-
pinefs, O believer, thou haft gained by thy lots,
thou haft loft the righteoufnefs of a creature, but
the righteoufnefs of an infinite perfon is now made
thine : hence it is many times called the righte-
oufnefs of God, Rom. x. 3. 2 Cor. v. 21. Both
becaufe Chrift is God, and becaufe it is fuch a righ-
teoufnefs as God is fatisfied with : he looks for
no better, yea, there can be no better. 2- This
worth is not only in refpect of the dignity of the
perfon., but alfo in refpeft of the price offered : O
it was the blood of Chrift, one drop whereof is of
more worth than thoufands of gold and filver ! it
was this blood that pur chafed the whole church of
God, Acts xx. 28. which a thoufand worlds of
wealth could never have done. 3. This worth is
not only in relpedt of the perfon and price neither,
but alio in refpeft of the manner of the oblation,
i Pet. i. 1 8 Chrift mud die on the crofs, as it was
determined ; the pi ice in itfelf is not enough, un-
lefs it be ordered and proportioned according to
the will of him who is to be fatisfied : if a man
mould give for a captive prifoner an infinite fum
of money, fufficient in itfelf to redeem a thoufand,
yet, if not according to fuch a way as the conquer-
or prefcribcth, if not according to the condition,
it could not be called a latisfaftion. Now this was
the condition, that Chrift mull die, and die that
death of the crofs ; and accordingly he undertook,
and performed, which let a luftre, and glory, and
excellency, and worth upon his death. O the
worth, O the excellency of this death of Chrift ! —
Many are apt to complain, O the filth of my fins !
' O the injuries and unkindnefs that have been in
* mine iniquities! It is not my mifery, mydeftrutti-
■ on that fo much troubles me, as that God is dif-
4 pleafed !' Sweet foul ! turn thine eyes hither ;
furely this death of Chrift is more fatisfactory to

God, than all thy fins poffibly can be difpleafu g :o
God, there was more fweet favour in Chrift's fa-
crifice, than there could be offence in 2 11 thy fins ;
the excellency of Chrift's death in making righte-
ous, doth fuperabound the filthinefs of fin in mak-
ing a finner. Come on then, and clofe with Chrift
upon this encouragement ; there is a dignity, an
excellency in this objeft of faith, Chrift crucified.
3. Confider the fuitablenefs of this bleffed ob-
ject, the death of Chrift. There is in it a luita-
blenefs to our finful condition ; whatfoever the fin
is, it is the cry of fome, ' They dare not believe,
' they dare not touch Chfift crucified, they dare
' not approach to that precious blood, becnuie of
4 this (in, and that fin, and the other fin.' Where-
as in the death and blood of Chrift (if they could
but take a full view of it) they might find fome-
thing fui table to their ftate : as for inftance, fup-
pofe thy fin the greateftfin imaginable, except that
againft the Holy Ghoft, art thou a murderer ? Haft
thou had thy hands imbrued in the blood of the
faints ? Why, fee now how Chrift, for thy fake,
was efteemed of the Jews a murderer, and worfe
than a murderer. Barabbas is preferred before
Jefus, Barabbas is releafed, and Jefifas murdered i
yea, his blood is died to warn away thy blood-':
art thou a forcerer, a necromancer ? Is thy fin th'e
fin of Manafieh, of whom it is faid, That he ufed
enchantments, and witchcrafts ; and dealt with a
familiar fpiril, and with wizards, 2 Chro. xxxiii.
6. Why, fee now how Jefus Chrift, for thy fs kej
was efteemed of the Jews as an importer, an en-
chanter ; for fo fome fay, that he got the name of
God, and fowed it in his thigh ; and by virtue
thereof, he wrought all his miracles ; and they
commonly reported of him that he had a devil, and
that he cufl out devils, through Helzebul the prince
of de<vi!s. Art thou ablafphemer? Haft thou
ed with thofe in thefe fad times, who have opened
their mouths againft the God of heaven, enough to
make a Chriftianrend his heart, and weep in bJ<
Why, fee now how Jefus for rhy fake was jud
of Caiaphas, and r.ll the f mhedrim, for a blafpne-
mer of God, and that in the higheft kind of blaf-
phemy, as making himfelf equal with God j < ;.,
fee how the h:gh prieji rends his clothes, fa
He hath fpoken \y, Mat. xxvi. 65. Sure -

lyalfthishe endured, that every blafphemer
find mercy, if they will but coce in; and be.

3 jo

Looking unto J E S US.

Ch,

III.

in Jefus. I might inftance in other fins, Art thou
a traitor, a glutton, a drunkard, a wine-bibber, a

thief, afeducer, a coi uf tinners ? Why, fee

now, how Jefus Chrift was, for thy lake thus call-
ed, reputed, accounted ; whatever the fin is, there
in fomething in (Thrill that answers that very fin-
fulnefs ; thou art a hnner, and he is madeTin to
fatisfy the wrath of God even for thy fin ; thou art
fuch, and fuch a hnner, and he is accounted fuch
and fuch a flnner for thy fake, that fhoumighteft
find in him fomething fuitable to thy condition,
and lb the rather be encouraged to believe, that
in him, and through him, all thy fins /hall be done
away. Away, away unbelief, diflrult, defpair !
vou fee now the brazen ferpent lifted up., you fee
what a bleffed object is before you ; O believe ! O
look up unto Jefus ! O believe in him thus carry-
ing on the work of thy falvation in his death.

SECT. VI.

Of loving fejus in that refpeSt.

•
6 1 E T us love Jefus as carrying on the great

J j work of our falvation for us during his

fufferings and death. What, did he fuffer and
die ? Greater love than this hath no man, that a

man Jhoul.;' give his life for his friends : But

God comtnendeth his love towards us, in that ivhile
ive were yet fmners, Chriji died for us, Rom. v.
8. Why, here is an argument of love indeed,
How fliould we but love him, who hath thus lov-
ed us? In profecution of this I have no more to
do, but firft to fhew Chrift's love to us, and then
to exercife our love to him again.

i. For his love to us, had not God faid it, and
the fcriptures recorded it, Who would have be-
lieved our reports ? Yet Chrift hath done it, and
it is worth our while to weigh it, and confider it
in an holy meditation. — Indeed with what lefs than
ravifliment or* fpirit can I behold the Lord Jefus,
who, from everlafting, was clothed with glory and
niajefty, now wrapped in rags, cradled in a man-
ger, expofed to hunger, thirlt, wearinefs, danger,
contempt, poverty, revilings, fcourgings, perfec-
tion? But to let that pafs, into what extafies may
I be call, to fee the judge of all the world accu-
sed, judged, condemned : To foe the Lord of lite
dying upon the tree of lhanie and eurfe ? To fee
eternal Son of God ftruggling with his Fa-

ther's wrath ? To fee him who had faid, (and
my Father are one, fweating drops of blood i;i
his agony, and crying out on his crofs, My Go .',
my Go. I, iv hy baft thou for/ a hen me f Oh! whi-
ther hath his love to mankind carried him ? I
he only fent his creatures to ferve us, had he
only fent his prophets to advife us in the way
heaven, had he only fent his angels from his cham-
ber of pretence to attend upon us, and miniiter
to us, it had beeji a great deal of mercy -. or, ;L~
it mutt be fo, had Chrift: come down from heaven
himfelf, but only to vifit us, or had he come on-
ly and wept over us, faying, ' Oh ! that you had
' known, even you in this your day the things be-
' longing to your peace ! Oh ! that you had more
' conlidered of my gobdnefs ! oh, that you had
' never finned !' This would have been fuch a
mercy as that all the world would have wondered
at it i but that Chritl himfelf lhould come, and
lay down his blood, and life, and all for his peo-
ple, and yet I am not at the loweflr, that he ihouid
not only part withlife, but part with- the fenfe
and fweetnefs of God's love, which is a thoufand
times better than life, Thy loving-kindnefs is bet-
ter than life, Pfalm lxiii 3. That he lhould be
content to be accurfed, that we might be blef-
fed ; that he Ihouid be content to be forfaken,
that we might not be forfaken ; that he ihouid
be content to be condemned, that we might be
acquitted ; Oh ! what raptures of fpirit can be
fufficient for the adminiftration of this fo infinite
mercy ? Be thou fwallowed up, O my foul, in
this depth of divine love, and hate to fpend thy
thoughts any more upon the bale objects of this
wretched world, when thou haft fuch a Saviour

to take them up. Come, look on thy Jefus,

who died temporally, that thou mighteft live eter-
nally, who, out of his lingular tendemefs, would
not fufFer thee to burn in hell, for ten, twenty,
thirty, forty, an hundred years, and then recover
thee j by which, notwithstanding, he might bet-
ter and deeper have imprinted in thee the blelTed
memory of a dear Redeemer ; no, no ; this was
the article betwixt him and his Father, * That thou
4 fliouldeft never come there.' See but, obferve
but Chrift's love in that mutual agreement betwix
God and Chrift, 'Oh! I am prelfed (faith God)
' v/ith the fins of the world, as a cart is prelTed that
' is full of /heaves i come, my Son, either thnu

' mult

Carrying on the great Work of Man's Salvation during the Time of his Sufferings.

321

* mull fuller, or I muil damn the world.' Ac-
I may imagine the attributes or God to
uicd.j and pa-
tience cries, I am defpiled ; and goodnefs cries,
I am wronged ; and holineis cries, I am contra-
cted ; and all thofe come to the Father for ju-
ftice crying to him, ' That all the world were op-
4 pofers of his grace anc Spirit ; and it any be iav-
' ed, Chriit mult be puniihed.' In this cafe we
mutl imagine Chriit kept in ; Nay, rather than
fo, (faith Chi ill) I will hear all, and undertake
the jatisfyitg of all. And now look upon him ;
he hangs on the crofs all naked, all torn, all bloo-
dy, betwixt heaven and earth, as if he were call
out of heaven j and alio rejected by earth : he has
a crown inueed, but fuch a one as few men wiil
touch ; none will take from him ; and if any raih
man will have it, he mull tear hair, fkin and all,
or it will not come ; his hair is all clotted with
blood, his face is clouded with black and blue j
he is all over fo pitifully rent, outwards, inwards,
body and foul. — I will think the reft, alas ! when

holy fcriptures may be celled 7 he hook of true love,
God both infolds his love to us,
and alio binds our love to him ; but of all the mo-
tives we may draw from Chrift, and o( all the ar-
guments we may find in the golpel of Chrift, there
is none to this, the death of Chrift, the blood of
Jefus ; Is not this fuch a love-letter, as never, ne-
ver was the like ?' Read the words, For his great
love wherewith he loved us, Eph. ii- 4. Or, if you
cannot read, obferve the hieroglyphicks, every
ltiipe is a letter, every nail is a capital letter, eve-
ry bruife is a black letter; his bleeding wounds
are as fo many rubricks to fliew upon record : oh !
confider it, is not this a great love ? Are not all
mercies wrapt up in this blood of Chrift ? It may
be thou halt riches, honours, friends, means ; oh "
but thank the blood of Chrift for all thou haft ; it
may be thou haft grace, and that is better than
corn, or wine, or oil : oh! but for this thank the
blood of Jefus, furely it was the blood of Chrift
that did this for thee ; thou waft a rebellious foul,
thou hadft an hard and filthy heart, but Chrift's

1 have fpoken all I can, I /hall fpeak under it, had blood was the fountain opened, and it took away
I the tongues of men and angels, I could not ex- alifinand alluncleannefs ; Chrift, in all, andChrilt
prefs it. Oh! love more deep than hell! oh! above all, And wilt thou not love him ? Oh ! that
love more high than heaven ! the brighteft fera- all our words were words of love, and all our la-
phinis that burn in love, are but as fparkles to that bour labour of love, and all our thoughts thoughts

of love, that we might fpeak of love, and mufe of

mighty flame oi love in the heart of Jefus.

2. If this be Chritl's love to us, What is that
love v. e owe to Chrift ? Oh now for an heart that
might be fomewife anfwerable to thefe mercies!
oh for a foul, lick of love, yea, fick unto death !
How fiiould I be otherwife, or any lefj arfccled ?
Thli only ficknefs is our health, this death our
life, and not to be thus fick is to be dead in fins
and trefpaiTes ; why, furely I have heard enough,

love, and love this Chrift who hath firft loved us,
with all our heart, and foul, and might! what,
wilt thou not love Jefus Chrift ? Let me a(k thee
then, Whom wilt thou love, or rather whom canft
thou love, if thou loveft not him? If thou fayeft,
/ love my friends, parents, wife, children ; Oh ?
but love Chrift more than thefe ; a friend would be
an enemy, but that the blood of Chrift doth frame

for which to love Chrift tor ever. The depths of his heart ; a wife would be a trouble, but that the

I'a grace are bottomltfs, they pafs our under- blood of Chrift doth frame her heart ; all mercies

lings, yet they recreate our hearts ; they give are conveyed to us through this channel ; oh ! who

admiration, yet they are not devoid of would not love the fountain ! — Confider of it again

n:.9 ^°d' ra'le UP °lir lou's to r'iee' arid again, our Jefus thought nothing too good for

and ij >ur fpirits be too weak to know thee, make us, he parts with his life and blood, he parts with

ions ardent and fincere to love thee. thefenfe and feeling of the loveofGod,andall this

Surely the death of Chriil requires this, and for us, and for our fakes; ah ! myfoul,how fhouldeft

Is: manv other motives we may draw thou but love him in all things, and by all means?

nil, and many other motives are laid down

ofpelj and indeed the whole gofpel is no

other thing than a motive to draw man to God by

the force of God's love to man; in this fenfe the

It is reportedof Ignatius, that hefo continually me-
ditated on the great things Chrift fuffered for him,
that he was brought entirely to love him ; and when
he was demanded,why,lu would not forfakeChrift,
S 1 - rathev

322

Looking unto JESUS.

Chap. III.

rather than to fuffer himfelf to be torn and devour-
ed of wild beafts ? He anfwered, That he could not
forget him, becaufe of his fufferings; * Oh! his
' fufferings (faid he) are not tranfient words, or re-
* moveable objetts, but they are indelible charac-
' ters, fo engraven in my heart, thai all the tor-
' ments of earth can never raze them out.' And
being commanded by that bloody tyrant Trajan to
be ript and embowelled, they found J ejus Cbrifi
written upon his heart in characters of gold. Here
was an heart worth gold ; oh that it might be thus
with us! if my hands were all of love, that I could
work nothing but love j if my eyes were all of love,
that I could fee nothing but love ; if my mind were
all of love, that I could think of nothing but love,
all were too little to love that Chrift, who hath thus
i.iimeafurably loved me ; if I had a thoufand hearts
to beftow on Chrift, and they moft enlarged and
icrewed up to the higheft pitch ofaffeftion ;all thefe
were infinitely fhort of what I owe to my dear Lord
and deareft Saviour. Come let us join hands, He
lovedus, and therefore let us love bim ; if we difpute
the former, I argue from the Jews, when he flied
but a few tears out of his eyes at Lazarus's grave ;
Then jaid the Jevos, behold hovo he loved him ! John
xi. 36. How much more truly may it be faid of us,
for whom he fhed both water and blood, and that
from his heart, Behold, hoivhe loved us I why then,
if our hearts be not iron; yea, iftheybeiron, How
Jhould they choofe but feel the magnetical force
of this loadftone of love? For to a loadftone doth
Chrift refemble- himfelf, when he faith of himfelf;
And I, if I be lifted up from the earth will draw
all men unto me, John xii. 32-

SECT. VII.

Qf j°yirg *n 7£fUi *n ^nt refpe<3-

7. T ET us joy in Jefus, as carrying on the
[_j great work of our falvation in his luffer-
ings and death : what hath Chrift fuffered for us ?
Hath he drunk off all the cup of God's wrath, and
left none for us ? How mould we be but cheered ?
Precious fouls ! why are you afraid ? There is no
death, no hell, no condemnation to them that are in
Cbrifi Jefus, Rom. viii. 1 . There is no divine juftice
for them to undergo, that have their Ihare in this
* death of Chrift ; oh ! the grace and mercy that is

purchafed by this means of Chrift ! oh ! the waters
of comfort that flow from the fufferings and obedi-
ence of Chrift ! Chrift was amazed that we might be
cheered, Chrift was imprifoned, that we might be
delivered ; Chrift was accufed, that we might be
acquitted ; Chrift was condemned, that we might
be redeemed; Chrift fuffered his Father's wrath,
and came under it, that the victory might be ours,
and that in the end we might fee him face to face in
glory : is not here matter ofjoy ? It may be the law,
and fin, and juftice, and confidence, and death, and
hell, may appear as enemies, and difturb thy com-
forts ; but is there not enough in the blood of Chrift
to chafe them away ? Give me leave but to frame
the objections of fome doubting fouls, and fee whe-
ther Chrift's death will not fufficiently anfwer, and
folve them all.

1 . One cries thus, ' Oh ! I know not what will be-
' come of me, my fins are ever before me ;' Againfl
thee, thee only have fjinned, and done this evil in thy
fight, Pfal. li. 3,4. 'I have finned againft a moft
4 dear, and gracious, and merciful God and Father
' in our Lord Jefus ; O the aggravations of my fins!
' are they not fins above mealure finful?'

It may be lb, but the blood of Chrift is<? foun-
tain opened Jar fins and for uncleannefs, Zech. xii.
1 . In him ive have redemption through his blood, e-
ven the for give nefs of fins y Eph. i. 7. — Heby him-
felf purged our fins, Heb. i. 3. — And now once in
the end of the vjorldhath he appeared to put aivay
fin by the facrifice of himfelf , Heb. ix. 26 — And
Cbrifi voas once offered to bear the fins of many , Vcr.
28. [Aneneqchein,] to bear aivay the fins of many.
As the fcape-goat under the law had upon his head
the iniquities of the children of Ifrael, and fo was
fent aivay by the hand of a ft man into the ivilder-
nefs, Lev.xvi. 21, 22. So the Lord jefus (of whom
that goat was a type) had all the iniquities of his e-
le£t laid upon him by God his Father; and bearing
them, he took them away, Behold, the Lamb of God
that taketh aivay the fins oftheivorld, John i. 29.
He bore them, and bore them away ; he went away
with them into the wildernefs, or into the land of
forge tfulnefs. ^See what comfort is here.

2- Another cries thus, ' Oh! I know not what
' will become of me, that law is mine enemy, I have
* tranfgreffcd the law.and [it fpeaks terribly,' CurjeJ
is everyone that continueth net in all things that are
written in the look of the Iuvj to do them. Gal. iii-

10.

Currying on the great Work of Man's Salvation during the Time of his Sufferings.

3*3

io. * Oh ! I have offended the law, and I am

* under the curie.'

Say not lb, for by the death of Chrift, though
the law be broken, yet the curfe is removed j the
upoftle is clear, Chrifl hath redeemed us from the
curfe of the law, being made a curfe for us, Gal.
111. 13. He was made a curfe for us, (i^e) the
fruits and effects of God's curfe, the punifhment
due to linners, the penal curfe which juflice re-
ouired, were laid upon Chi ill ; and by this means
we are freed from the curfe of the law. It is true,
that without Chrift thou art under this law, do,
or die ; and if thou offendelt in the leall kind, thou
fhalt perifh for ever, the curfe of the law is upon
thee to the uttermoft ; but pn the other fide, if
thy claim be right to the blood of Chrift, thou art
freed from penalty, not but that we may be cor-
rected and chaftifed ; but what is that to the eter-
nal curfe which the lawpronounceth againft every
fin ? We are freed from the curfe, or damnatory
fentence of the law, There is no condemnation to
them that are in Chrifl Jefus, Rom. viii. i. the
law is fatisfied, and the bond is cancelled by our
furety Chrift. Ah ! what*comfort is this ?

3. Another cries thus, ' O ! I know not what
' will become of me, I have offended juftice ; and

* what ili-ill I appeal from the feat of juflice to the

* throne of grace ? My fins are gone before, and
' they are knocking at heaven's gates, and crying,

* juftice, Lord, on this finner ; I know not what

* will be the iffue, but either free grace muft fave

* me, or I am gone.'

Say not fo, for by this death of Chrifl, free grace
and juftice are both thy friends. However fome
do, yet certainly thou needefl not to appeal from
the court of juftice to the mercy feat ; in this myf-
rory of godlinefs there mny be as much com-
fort in Handing before the bar of juftice, as at the
mercy-feat, (i. e.) by Handing there in, and thro'
the Lord Jefus Chrift ; yea, this is the gofpel-way,
to go to God the Father, and to tender up lo him
the active and the paifive righteoufnefs of Chrift
his Son for an atonement, and fatisfaftion for our
fins ; in this way is the comfort of juftification
brought ; if we go to God in any other way than
this, it is but in a natural way, and not in a true
evangelical way. A man by nature may know thus
much, that when he hath finned, he muft (eek un-
to God for mercy, but to fcek unto God for par-

don with a price in our hands, to tender up the
merits of Jefus Chrift for a fatisfaclion to divine
juftice : here is the myftery of faith ; and yet I
fpeak not againft relying on God's mercy tor par-
don, but what need we to appeal from juftice to
mercy, when by faith we may tender the death of
Chrift, and fo find acceptance with the juftice of
God itfelf ? Come foul, and let me tell thee for thy
comfort, if thou haft any fhare in the death of
Chrift, thou haft two tenures to hold thy pardon
and falvation by : ' Mercy and juftice, free grace
4 and righteoufnefs ,' mercy in refpedt of thee, and
juftice in refpeft of Chrift ; not only in free grace
ready to acquit thee, but a full price is laid down
to difcharge thee of all thy fins : fo that now,
when the prince of this world comes againft thee,
thou mayeft fay in fome fenfe asChrift did, ' He can
4 find nothing in me ; for how can he accufe me
' feeing Chrift is my furety ? Seeing the bond hath
' been fued, and Chrift Jefus would not leave one
' farthing unpaid. As Paul faid to Philemon con-
4 cerningOnefimus, if he have wronged thee, or
' owe thee any thing, put it on my account, fo
' doth Chrift fay to God, if thefe have wronged
4 thy majefty, or owe thee any thing, put it on
4 me.' Paul indeed added, I Paul have written it
ivith nrine own hand ; but Chrift fpeaks thus, /
Jefus have ratified and confirmed it ivith my own
blood.

4. Another cries thus, 'Oil know not what
' will become of me, the firft threat that ever was
' (In the day that thou eatefl thereof thou fhalt
* fure'y die,) Gen. ii. 17. now fits on my fpirit ;
4 methinks I fee the grifly form of death ftanding
4 before me ; Oh ! this is he that is the king of
4 fears, the chief of terrors, the inlet to all thofe
4 plagues in another world ; and die I muft, there
4 is no remedy, Oh ! I ftartle, and am afraid of it.'

And why fo ? // is Chrifl that died, Rom. viii.
34. And by his death he hath taken away the
fting of death, that now the drone may hifs, but
cannot hurt : come, meditate much upon the death
of Chrift, and thou fhalt find the matter enough
in his death, for the fubduing of thy flavifh fears
of death, both in the merit of it, in the effect of

it, and in the end of it. 1. In the merit of it,

Chrift's death is meritorious, and in that refpeft

the writ of mortality is but to the faints a writ of

eafe, a pafTage unto glory. 3. In the effect of it,

S f 2 Chrift'a

3*4

xg unto JESUS.

Uak III.

Child's death is the conqueft of death ; Chrift
went down into the grave to make a back-door,
that the grave which was before a priion, might
now be a thoroughfare ; fo that all his faints may
with eafe pafs through, and fing, O death vobere
is thy fling? Obeli, vj'-ere is thy viclory ? 3. In
the end of it, Chriil's death among other ends,
aims at the ruin of him that had the power of d.ath,
that is the devil ; and to deliver them, who thro'
fear of death were all their life time in bondage,
Heb. ii. 14, 15. Chrift purfued this end in dying,
to deliver thee from the fear of death ; and it now
thou fcare(!:, thy fearing is a kind of making Chriil's
oeath of none effect. O come, and with joy draiv
water out of the --wells of filiation! I fa. xii- 3.

5. Another cries thus, 'Oh! I know not what
' will become of me; the very thoughts of hell
4 feem to aftonifh my heart ; methinks I fee a little
4 peep-hole down in hell, and the devil roaring
' there, being referved in chains under darknefs,

* until the judgment of the great day; and me-
' thinks I fee the damned flaming, and Judas, and
' all the wicked in the world, and they of Sodom
' and Gomorrah, there lying, and roaring, and

* gnafhing their teeth: now, I have finned, and

* why mould not I be damned ? Oh! why ihould

* not the wrath of God be executed on rne, yea,

* even upon me?'

I anfwer, the death of Chrift acquits thee of
all, Blefjedis he that hath a part in the fir fl refur-
reclion, on fucb the fecond death hath no power,
Rev. xx. 6- Chrift's death hath taken away the
pains of the fecond death, yea, pains and power
loo, for it fhall never opprefs iuch as belong to
Chrift. If hell and devils could fpeak a word of
truth, they would fay, * Comfort yourfelves, ye
' believing fouls, we have no power over you, for

* the Lord Jefus hath conquered us, and we have

* quite loft the caufe.' Paul was very confident of
this, and therefore he throws down the gauntlet,
and challengeth a difpute with all comers, Who
/ball lay any thing to the charge of God's ehcJ?
It is God that jujlifieth, who is he that condem-
Tteth? It is Chrift that died, Rom. viii. 33, 34.
Let fin, and the law, andjufiice, and death, and
hell, yea, and all the deviis in hell unite their for-
ces ; this one argument of Chrift's death, (it is
Cbrijl that died) will be enough to confute and
confound the m all.

Come then, and comfort yourfelves all believ-
ers in the death of Chrift ; what, do you believe ?
And are you confident that you do believe ? Why
then do you fit drooping ? What manner of com-
munication, are thefe that you have, as ye walk and
are fad? Luke xxiv. 17. Away, away dumpilh-
nefs, despair, difquietnefsof fpirit ! Chrift is dead,
that you might live and be bleifed ; in this refpeft
every thing fpeaks comfort, if you could but fee
it; God and men, heaven and earth, angels and
devils ; the very juliice of God itfelf is now your
friend, and bids you go away comforted, for it is
fatisfied to the full ; heaven itfelf waits on you,
and keeps the doors open that your fouls may en-
ter ; We have boldn?fs, (faith the apoftle) to enter
into the holieji by the blood of Jefus, by a new and
living way which he bath confe crated for us through
the vail; that is to fay, his fiefv, Heb. x 20.
Chrift's death hath let open all the golden gates
and doors of glorv ; and therefore go away cheer-
fully, and get you to heaven, and when you come
there, be difcouraged or difcomforted, if you can.
O my foul, I fee thou art poring on fin, on thy
crimfon fins and fcarlet fins ; but I would have
thee dwell on that crimfon-fcarlet blood of Chrift ;
oh! it is the blood of fprinkling, it /peaks better
things than the blood of Abel, it cries for mercy,
and pardon, and refrefhing, and falvation ; thy
fins cry, ' Lord, do me juftice againft fuch a foul ;'
but the blood of Chrift hath another cry, ' I am
' abafed, and humbled, and 1 have anfwered all.'
Methinks this fhould make thy heart leap for joy;
Oh the honey, the fweet that we may fuck out of
this blood of Chrift ! come, lay to thy mouth, and
drink an hearty draught, it is (he fpi ritual wine
that makes merry the heart of man, and it is the
voice of Chrift to all his guefts, Eat, O friends,
drink, yea, drink abundantly, 0 beloved, Cant,
v. 1.

SECT. VIII.

Of calling on Jefus in that refpecl.

8. T ET us call on Jefus, or on God the Fa-

J j ther, in and through Jefus.

i. We muft pray, that all thefe tranfactions
of Chrift in his fufferings and death may be eurs ;
if we direct our prayers immediately to Jelus Chrift,

let

Carrying en tin great Work of Man s Salvation during the Time of his Sufferings.

325

I t us ttll him what anguifh and pains he hath fuf-
fered for our fakes; and i-*t us complain againft
curfelves, ' Oh! what fhall we do, who by our
' fins have fo tormented our deareft Lord ? Vv hat

* contrition can be great enough, what tears fuf-
' ficieutly expreffive, what hatred and detestation

* equal and coinmenfurate to thofe (ad and heavy
' fufteringsof our Jefus ?' And then L: us pray,
that he would pity us, and forgive us thofe fins
wherewith we crucified him, that he would be-
llow on us the virtue of his fufferings and death,
that his wounds might heal us, his death might
quicken us; and his blood might cleanfe us from
all our f pi ritual filth of fin: and, laitly, that he
would allure us, that his death is ours, that he
would perfu ule us, That neither death, nor life,
nor angels, nor principalities, nor pozvers, nor
things prefertt, nor things to come, nor height , nor
depth, nor any other creature, fjould he aide tofe-
parate us from the love of God, tvhich is in Chrijl
Jefus our Lord, Rom. viii. 38, 39.

2. We muft praife the Lord for all thefe fuf-
ferings of Chrift. Hath he indeed fuffered all thefe
punifhments forus? Oh! then what fhallwe»ren-
der unto the Lord for all his benefits upon us ?
What fliall we do for him, who hath done and fuf-
fered all thefe things? But efpecially, if we be-
lieve our part in the death of Chrift, in all the vir-
tues, benefits, victories, purchafes, and privileges
of his precious death; Oh then! what manifold
caufe of thankfulnefs and praife is here? Be en-
larged, O my foul! found forth the praifes of thy
(Thrift, tell all the world of that warmelt love of
Chrilt, which flowed with his blood out of all his
wounds into thy fpirit; tune thy heart-firings a-
iiglit, and keep confort with all the angels of hea-
ven, and all his faints on earth ; fing that Pfalm of
John the divine, Unto him that loved us, and
nvajhed us from our fins in his own hlood, and
ivade us hin->s and priejh unto God, an I his Fa-
ther, to him I e glory and dominion for ever and
ever, Amen. Rev i. 5,6.

SECT. IX.

Of conforming to Jefus in that refpecl.

9. "I Et us conform to Jefus, in refpeft of his
JLj fufferings and death ; looking unto Jefus

is effective of this j objects have an attractive pow-
er, that do affimuiate 'or make like unto them. I
have read of a woman, that by fixing the ftrength
of her imagination upon a blackamore on the wall,
fhe brought forth a black and fv/arthy child. And
no queflion but there is a kind of fpiritual imagina-
tion of power in faith to be like to Chrilt by look-
ing on Chrift j come then, and let us look on
Chrift, and conform to Chrift in this refpect.

In this particular I (hall examine thefe queries..
1. Wherein muit we conform ? 2 What is the
caufe of this conformity ? 3. Vv hat are the meaaa
of this conformity as on our parts?

For the firft, W herein rauft we conform ? I an-
fwer, V/e mutt conform to Chrift in his graces,
fufferings, death.

1. In the graces that moft eminently firmed in.
his bitter paffion; his life indeed was a gracious
life, he was full of grace, And of hi: fulnefs have
we all received, and grace for grace, 1 John. i. ib.
But his graces fhined more clearly and brightly at
his death; as alilyamongft the thorns feems moft
beautiful, fohis graces in his fufferings fhew moft
excellent ; I fhall inftance in fome of them ; as, — <

1 . His humility was profound ; what, that the
moft high God, that the only begotten and ecer-
nal Son of God, fhould vouchfafe fo far as to be
contemned and lefs efteemed than Barabbas a mur-
derer ? That Chrift fhould be crucified upon a
crofs between two thieves, as if he had been the
ring-leader of all malefactors 3 O ! what humility
was this !

2. Llis patience was wonderful ; in refpecl of
this the apoftle Peter fets Chrift a blefied example
before our eyes, If zv hen ye do zvd/, andjuffer
for it, ye take it patiently, this is acceptable zvith
God, for even hereunto zveye ye called, becaufe
Ghrift alto fuffered for us, leaving us an example
that ye Jhould follow hisfleps. — IV ho, ivhen heiuas
reviled he reviled not again ; when he fuffered he-
threat ned not, hut committed himjt. If to him that
judgeth righteoufly, 1 Pet. ii. 20, 21, 23. O the
patience of Chrift !

3. His love was fervent; Herein is love, not
that we loved God, hut that he loved us, andfent
his Son to he the propitiation for our fins, 1 John iv
10. This love is an exemplar of all love ; it is the
fire that fhould kindle all our fparks, Be ye follow-
ers of God (faith the apoftle) as dear children ; and

walk

3*6

tj J E S V S.

Chap. III.

walk in love ns Cbrlft a!f: hath love J us, and gave
bimfelf for us an offering and facriftce unto God
for a jnueet -J mel'ing favour , Eph. V. 1,2. Some
obferve, that in the temple there were two altars,
the brazen and tire golden ; the brazen dtar was
for bloody facrifices, the golden altar was for the
offering of incenfe ; now the former was a type
of Chrilt's bloody offering upon the crofs, the lat-
ter of Chi ill's fweetintercellion for us in his glory ;
in regard of both, the apoftle tells, that Chrift
gave himfelf both for an offering andfacrifice of a
Jweet-Jmelling favour unto God. O ! what love
was this ?

4. His mercy was abundant ; he took upon him
all the mileries and debts of the world, and he
made fatisfaction for them all ; he adted our re-
demption immediately in his. own perfon ; he
would not intruil it to angels, but he would come
himfelf and fuffer ; nor would he give a low and
bafe price for our fouls, he faw the mifery was
great, and his mercy mould be more great ; he
would buy us with lb great a ranfom as that he
might overbuy us, and none might outbid him in
the market of our fouls; O! we underbid and
undervalue the mercy of God, who overvalued
us; we will not fell all to buy him, but he fold
all he had, and himfelf too to buy us ; indeed, if
he had not done it we had been damned ; and to
fare our fouls, he cared not what he did or fuffer-
ed ; O the mercy of Chrift .'

.5 His meeknefs was palling great; in all the
procefs cf his pallion, he fhewed not the leaft paf-
fion of wrath or anger ; he fuffered himfelf gently
and quietly to be carried like a lheep to the butch-
ery ; and as a lamb before the fhearer is dumb, Jo
opened he nit his month ; a lamb is a molt meek
and innocentcrearure, and therefore Chriftis call-
ed the Lamb of God which taketh away the fins of

the world, John i. 19. And he was brought

as a Lamb to the flaughter. Ifn. !iii. 7. Why, a
lamb goes as quietly to the fhambles, as if it were
going to the fold, or to the pa It u re field where its
dam feedeth ; and fo went Chrill to his crofs ;
O rhe meeknefs of Chrift !

. 6. His contempt of the world was to admira-
tion; he tells them, his kingdom ivas not of this
•ivir/d, John xviii. 36- Johnvi. 15. Vvhenacrown
was offered him, and forced upon him, he refuf-
edit; but, above all, behold the bed where the

bridegroom lyeth and fleepethat noon-day ; here's
but an hard flock and narrow room ; O bleffed
head of a dear Redeemer ! how is it that thou halt
not a pillow where to reft thyfelf? He hangs on
the crofs all naked, few kings do fo ; he hath no
crown for his head but one oi thorns ; he hath no
delicates but gall and vinegar; he is leaving the
world, and he hath no other legacies to give his
friends but fpiritual things, Peace J leave withyou,
my peace I give unto you, not as the world giveth,
give 1 unto you, John xiv. 27. He had fo con-
temned the world, that he had not a legacy in all
the world to give, not as the world giveth, give I
unto you.

7. His obedience was conftant; He became 0-
bedient unto death, even the death of the crofs, Phil,
ii. 8 — lie fought not his own tvi/l, but the will of
him that fent him, John v. 30. There Was a com-
mand, that the Father laid on Chrift from all e-
ternity, O my Son, my only begotten Son, thou mujl
go down, and leave heaven, and empty thyfelf, and
die the death, even the death of the crofs, and go
and bring up the fallen Sons of Adam out of hell.
Mankind, like a precious ring of glory, fell off the
finger of almighty God, and was broken all in
pieces; and thereupon was the command of God,
That his Son mult ftoop down, though it pain his
back, he muft lift up again the broken jewel ; he
muft reftore it, and mend it, and fet it as a feal
on the heart of God : all which the Lord Jefus did
in time, he was obedient till death, and obedient
to death, even to the death of the crofs. Son, thou
mujl die, ("aid God, Why, Father, J will do it, faid
Chrift ; and accordingly he freely made his foul
an offering for fin.

Now, in all 'thefe graces we muft conform to
Chrift. Learn of me, for I am meek and lowly,
Matth. xi. 29 — And walk in love as Chrift alfo
hath loved u<, Eph. v. 2. It is as if Chri'.t had faid,
Mark the fteps where I have trod, and follow me
in humility, in patience, in love, in mercy, in
meeknefs, in contempt of the world, in obedience
unto death ; in thefe and the like graces you moft
conform to Chrift. ^

2. We muft conform to Chrift in his fufferings,
if he calls us to them ; this was the apoftle's pray-
er, 7 hat I may know him, and the power of his re-
furreclion, and the fellowfyip of his fufferings,
Phil. iii. 10. It was Lis deiire, that he might ex-
perimentally

Carrying tn the great JVsrk of Man's Salvation faring the Time of bis Sufferings. 327

Mentally know w hat exceeding joy and-com- wicked men 5 we muft look to fuffer by the ene-
tort it was to fuffer for Chrift and, with Chrift, niies of Chrift, if we have any fhare of Chiiit j
Concerningtlftstheotherapoftlefpeaksalfo,^///? the enemy continues ftill, I will put enmity le-
jufferedforusjeavi:-. implethatweftould fween thee and the •woman, and between thy feed

follow bis fleps, 1 Peter ii. 21- But the text that and her feed, Gen. iii. 15. This was primarily
Yeemsfo pertinent and yet fo difficult, is that of meant between the devil and Chrift, butif we con-
Paul, 1 new rejoice in my fuffvrinp for you, and form to Chrift, we muitexpeft the very fame con-
bisbehinaof the afflictions of Chrijl dirion. %. In the manner of undergoing them,
in myflejbfor his body s fake, which is the church, we muft fuffer with a proportion of that humility,
Col. i. 24." One would wonder how Paul fhould and patience, and love, and meeknefs, and obedi-
fill up that which is behind of the fufterings of ence, which Chrift ftiewed in his very fufFerings.
Chrift; were Chrift's fufterings imperfea. ? And 3. In refpea of the fffue of them, we muft lock
muft Paul add to them ? No, finely, For by an of- upon Chrift's iiiue, and expea it to be ours ; ought

. Chrifi hath ptrfetiedfor ever them that are not Chrifi to have fuffered thefe things, andfo enter
fanfiified, Htb. x. 14. 1 lhaU not infill on many into glory?' Luke xxiv. 26. — And if fo be that we
commentaries, I fuppofe^his is the genuine fenfe fuffer with Chrifi, we /ball be glorified together
and meaning of the Spirit. ' Now rejoice I in my with Chrifi, Rom. viii. 17. If we fuffer

fufterings for you, whereby I fulfil the mea

* fure of thofe tribulations which remain yet to be

* endured of Chrift in his myftical body, which I
4 do for the body's fake, not to fatisfy for it, but

* to confirm it, or ftrengthen it by my example
' in the gofpelof Chrift.' The fufterings of Chrift
are either perfonal or general,, his perfonal fufter-
ings were thofe he endured in his own body as

uator, which once for ever he finifted ; his
general fufterings are thofe which he endures in his
mytticalbody, which is the church, as he is a mem-
ber with the reft ; and theft are the fufterings Paul
fpeaks of, and which Paul fills up.

But wherein is the conformity betwixt our Of-
ferings and the fufterings of Chrift ? I anfwer, 1.
Negatively. 2. Pofitively.

1. Negatively, our fufterings have no confor-
mity with Chrift in thefe two things; 1. Not in
the office of Chrift's fufterings, for his were meri-
torious and fatisfaaory, ours only minifterial and
for edification. 2. Not in the weight and mea-
lure of Chrift's fufterings, for his were bitter, hea-
vy, and v. oful, fuch as would have prefied any o-
ther creature as low as hell, and have fwallowed

aim, we jhall alfo reign with him, 2 Tim. ii. 12.

By reafon of this conformity we have that com-
munion and aftbeiation with Chrift in all thefe pai-
ticulars: as, 1. We have Chrift's ftrength to bear
fufterings. 2- His viaories to overcome fufterings.
3. His interceftion to preferve us from fallingaway
in fufFerings. 4. His compaftlon to moderate and
proportion our fufterings I •grh

which he hath given us. 5. His Spirit to drawv
in the fame yoke wkh us, and to hold us under
all fufterings that we fink not. 6. His graces to
be more glorious by our fufterings, as a torch when
it is ftiaken lhines the brighter. 7. His crown to
reward our fufterings, when we fhall have tailed
our meafureof them, For our light affiiction,which
is but for a moment, worketb for us a far mart .
ceeding and eternal weight of glory.

O my foul ! ftudy this conformity, and be con-
tent with thy portion ; yea, comfort thyfelf in this
condition of fufterings; Muft we not drink of our
Saviour's cup ? What not of our Mafter's own cup ?
We read of Godfrey of Bolein, that he would
not be crowned in Jerufalem with a crown of gold,
where Chrift wascrowned withacrown of thorns,

him up for ever ; but ours are but in comparifon becaufe he woufd not have fuch a ereatdifprunoi -

light and tolerable ; 'There hath no temptation ta-
ken you, hut fuch as is common to man, for God is
faithful, who will not fuffer you to be tempted above
that you are able, 1 Cor. x. 13.

2. Pofitively, our fiifferings muft have confor-
mity with Chrift. 1. In the c ule of th'cm, Chrift's
lufferings were infttumentaily from Satan and

tion betwixt him and Chrift. And we read of O-
rigen, that when Alexander Severus, the empe-
ror fentfbrhim to Rome, that he might take his
choice, whether he would ride thither on a mule
or in a chariot, that he refuted them both, faying,
' He was lefs than his mafter Chrift, of whom he
W read that he rode but once.' O the fuffer-

ing.

323

tookin unto JESUS.

Chap. Ill,

ing Chriit endured ! he was called a wine-bibber,
a Samaritan, a devil; he waspurfued, entrapped,
Snared, llain : and Surety they that will live godly
in Chriji Je/us mujl fuffer perfection, 2 Tim. iii.
12. Never wonder that thou art hated of men,
or persecuted of men ; why, I tell thee, if Chrift
himfelf was now among!! us, in the form and fafhi-
on of a fervant, in that very condition that Some-
times he was, and fhould convince men of their
wickednefs, as fearchingly as Sometimes he did, I
verily think he would be the moft hated man in all
the world. It is plain enough what carnal men
would do, by thofe very doings of the carnal Jews.

3 We mult conform to Chrift in his death, car-
rying in us a refemblance and representation of his
death. But what death is this? I anfwer in a
word, A death unto fin (So the apoftle) in that he
died, he died unto fin ; — llkewife reckon ye your-
fe'vcs to be dead indeed unto fin, Rom. vi. io, n.
There is a likenefs betwixt Chrift's death and our
death in this refpect, We are plantea^together in
the likenefs of bis death, Rom. vi c. True mor-
tification carries a Similitude, a likenefs, a re Sem-
blance oS the death of Chrift. As for inftance.

* i. Chrift's death was a voluntary death. 1
lay down my life, that I may take it again; no
man taketh it from me, but I lay it down of my-
felf\ I have p-jwer to take it again, John x. 17,
18 Not all men on earth, nor all devils in hell
. could have enforced Chrift's death, if he had not
pleaSed ; his death was a voluntary death, a Spon-
taneous aft, fo is our mortification ; The people
/hall be willing in the day of thy power, Pfal. ex.
3. many may leave their fins againft their wills,
but this is not true mortification, it bears not in it
the likenefs of Chrift's death, for he died willing-
ly ; it may be thou haft a clamorous confeience,
which continually dogs thee, and therefore thou
leaveft thy Sin : thus Judas came in. with his thir-
ty pieces of Silver, and caft them down in the tem-
ple at the high prieft's Seet, Matth. xxvii. 5. but
no thanks to Judas, Sor they were too hot Sor him
to hold, or it* may be theTe is Some penalty of the
law, or fome temporal judgment that hangs over
thy head, like Damocles' fword ; and therefore
thou leaveft thy fin : thus Ahab, for a time, acts
the part oSapenitent; but no thanks to Ahab, for

the prophet had rung him fuch a peal for his (in,
as made both his ears tingle, In the place where
dogs licked the blood of Naboth, (bull dogs lick
blood, even thine, 1 Kings xxi. 19 Or it may be,
there is in thee a fear of hell ; in thy appr'ehenfion
death is come, and is ready to carry thee before
the dreadful tribunal of a terrible God ; and there-
fore thou leaveft thy fin : thus feamen, in a ftrefs,
part with their goods, not becaufe they are out of
love with them, but becaufe they love their lives
better; they fee plainly, that either they mult
part with them, or perilh with them. Now, in
thefe cafes, thy leaving off (in bears no Similitude
with the death of Chrift, .for his death was volun-
tary, and a true mortification is a voluntary action.

Quejl But may there not be fome reluctancy in
this work betwixt the fleSh and the Spirit \ And if
So, is it then voluntary? I anfwer,

Anjw. Yes j fuch a reluctancy we find in the
human nature of Chrift concerning the cup, that
it might pafsfrom him, Matth. xxvi. 39. and yet
his death was a true voluntary death. An action
is faid to be voluntary or involuntary, according
to the Superior faculties of the foul, and not ac-
cording to the inferior ; if the reafonable part be
confenting, the action may by called voluntary, tho'
there be fome reluctancy in the fenfitive appetite.
Thus in the Christian, in whom there is nature
and grace, fleSh and Spirit, an unregenerate, and
a regenerate part; if the fuperior and better part
be willing (I mean advifedly and deliberately wil-
ling, with full confent of the inward man) though
perhaps there may be Some reluctancy in the flefli,
in the unregenerate part, yet this is Said to be a
true voluntary act, So then with the mind, I my-
felj fer've the law of God, but with my flejh the law

oj fin, Rom. vii. 25. / delig't in the lavo of

God after the inward man ; but I fee another latv
in my members, warring againft the law of my
mind, Ver. 22, 23. Paul was dead to fin, accor-
ding to the inward man, the regenerate part, tho'
he found a reluctancy in his outward members ;
and therefore, his death to Sin carried with it the
refemblance of the death of Chrift ; it was a vo-
luntary death. •

2. Chrift's death was a violent death ; he died
not naturally, but violently j Ht was put to death

* See Mr. Brinjley at large, myfiical implantation.

Carrying on the great Work of Man's Salvation during the Time of his Sufferings. 329

in thefiejb, 1 Pet. iii. 18. He ivas brought as a
lamb to the /laughter, Ifa. liii. 7. So is our mor-
tification, it is voluntary in refpect of us, but vi-
olent in refpect of fin ; and herein is the life (as
I may fay) of this death : oh ! when a man lays
violent hands on his fins ; when he cuts them
off, being yet in their flower, and ftrength, and
power, and vigour j when he pulls up thofe weeds
before they wither in themfelves, this is true mor-
tification : many have left their fins, who never
mortified them ; fo the aged adulterer hath left
his lull, becaufe his body is dead : and hence it
is, ' That late repentance in an aged (inner is
' feldom found true !' alas ! he dies not to fin,
but his fin dies to him •, I will not fay but God
nay call at the eleventh hour, though it be ve-
ry feldom, but in that cafe, you had need to be
jealous over yourfeives with a godly jealoufy ;
what, do you find fome fins within you to be dead
that were fometimes alive? O be inquifitive, im-
pannel a jury, call a coroner's inqueftupon your
own fouls, enquire how they came by their deaths,
whether they died a violent or a natural death :
fearch what wounds they have received, and whe-
ther they were deadly wounds, yea or no; en-
quire what weapon it was that flew them, whether
the fword of the Spirit, that two edged fword the
word of God ; what purpofes, what refolutions
have been taken up and levelled againft them ?
What prayers and tears have been fpent upon
them ? If you find not thefe figns, you may give
in your verdict, that they died not a violent, but
a natural death. And here is a good caveat for
others, Remember noiv thy Creator in the days of
thy youth, ivbile the e-vil days come not, nor the
years draiv nigh, <wben thou Jhalt fay, I have no
pleafure in them, Eccl. xii 1. Oh! take heed of
reprieving your lufts! let them not live till to-mor-
row ; now bring them forth in the fight and pre-
knceofGod; arraign, condemn, crucify, morti-
fy them whilft they might yet live. Surely this
is true mortification, when the body of fin dieth,
as Chrift died a violent death.

3. ChrifVs death was a lingering death ; he hung
divers hours upon the crofs, From the fixtb hour
to the ninth hour, (faith Mntthew), Matth. xxvii.
4^. (i. e ) from our twelve to three, before he
gave up the ghoft ; fo is our mortification a ling-
ei ing death ; fin is not put to death all at once, but

languifheth by little and little. This is looked
upon as one main difference betwixt juttification
and fanctification j the former is a perfect work,
admitting of no degrees, but fo is not the latter ;
though a believer is freed perfectly from the guilt
of fin, yet not fo from the power of it j findwel-
leth in us, though it hath not altogether a domi-
nion over us, // is no more I that do it, but Jin
that dive/leth in me, Rom. vii. 17. like a rebelli-
ous tenant, it keeps poiTeflion in defpight of the
owner, till the houfe be pulled down over his head.
True indeed, the body of fin in a regenerate foui
hath received its death-wound, and in that refpect
it may be faid to be dead, but it is not quite dead,
ftill it ftirreth and moveth, dying but by degrees ;
what the apoftle faith of the renewing of the new
man, we may fay of the deftroying of the old man,
The inixiard man is reneived day by day, 2 Cor.
iv. 16. and the old man is deftroyed day by day :
or as Paul faid of himfelf, in refpect of his afflic-
tions, we may fay of a Chriftian, in refpect of his
fins, I die daily, 1 Cor. xv. 31. There is not the
moft fanctified foul upon earth, but it hath fome
remainders of corruption left in it, which God, in
his wife providence permits, for the trying, exer-
cifing, and humbling of our fouls, and for the
making his own rich grace, in renewing and mul-
tiplying pardons, fo much the more glorious.

And here is a ground of confolation to a droop-
ing and dejected ioul ; fuch a one cries out, 4 A-
4 las ! I feel the ftirring and vigorous actings of
* fin, and I am afraid my fin is not mortified, as
' Rebeccah faid, when flie felt the children ftrug-
' gling within her, If it be fo, ivhy am I thus ?
1 Gen. xxv 22. So if fin be mortified, (faith the

' foul) Why am I thus? Trembling foul! let

not this difcourage ; Jefus Chrift was not dead fo
foonas he was fattened to the crofs: but haft thou
taken the fame courfe with the body of fin, that
the Jews did with the body of Chrift j Haft thou
arraigned it, accufed it, condemned it, and fatt-
ened it to the crofs ? Haft thou arraigned it at
the bar of God's judgment, accufed it by way
of humble and hearty confeflion, condemned it
in pafling the fentence of eternal condemnati-
on upon thyfelf for it, and faftened it to the
crofs, in beginning the execution of it, in fetting
upon the mortification of it with a ferious and
unfeigned refolution to ufe all means for its mor-
T t tifying

33°

Looking unto JESUS.

Chap. III.

tifying and killing ? Why then, be not disheart-
ened, it may be thoufeeleftit ftirringandftruggling
within thee, and fo will a crucified man do, "and
yet in the eye of the law, and in the account of all
men that fee him, he is a dead man ; furely fo is
the body of fin when it is thus crucified ; though
it ftill move and ftir, yet upon a gofpel account,
and in God's eftimation, it is no better than dead,
and it (hall certainly die, it fhall decay, and lan-
guifh, and die more and more ; Is not the promife
exprefs ? He that bath begun the good ivjrk, he
■will per feci it to the day of J ejus Chrift, Phil. i.
6 Of this Paul was confident in behalf of his Phi-
lippians ; and of this, let all true believers reft
confident in refpect of themfelves. Thus far we
fee wherein we muft conform to Chrift, viz. In
his graces, in his fufferings, and in his death.

For the Second quere, What is the caufe of
this conformity ? I anfwer, The death of Chrift
is the caufe of this conformity, and that a four-
fold caufe. •

1. It is a meritorious caufe ; Chrift's death was
of fo great a price, that it deferved at God's hands
our conformity to Chrift, Chrift loved the church,
and gave hi mf elf for it, that by bis death be might
fanclify it, and cleanfe it : — Andprefent it to him-
JelJ a glorious church, not having] pot or vorinkle,

or any fuch thing, but that it Jhould be holy, and
without blemiftj, Eph. v. 25, 26, 27.

2. It is an exemplary caufe $ He Jujfered for us,
leaving us an example that zve Jhould folloiv his
Jleps, 1 Pet. ii. 21. he died for us, leaving us an
example that we fhould die to fin, as he died for
fin; we may obferve in many particulars (befides
thofe I have named) a proportion, analogy, and
likenefs betwixt Chrift's death and ours j Chrift
died as a fervant, to note that fin fhould not rule
or reign over us ; Chrift died as a curie, to note
that we fhould look upon fin as a curfed thing ;
Chrift was faft nailed on the crofs, to note that we
fhould put fin out of eafe, yea, crucify the whole
body of fin; Chrift died not prefently, yet there
he hung till he died, to note that we fhould never
give over fubduing fin, while it hath any life or
working in us.

3. It is an efficient caufe ; it works this confor-
mity by a fecret virtue ifTuing from it. Thus Chri-
ftiansare faid to be engraffedivith Chrift in the like-
nefs of bis death, Rom. vi- 5. The word [homm-

mati,] is ofapaffivefignifi«ation, importing not on-
ly a being like, but a being made like, and that by
a power and virtue out of ou^elves, fo the apoftle
elfewhere interprets, That 1 may know him, -^and
the fellovjfljip of bis fufferings, being made confor-
mable unto this death, Phil. iii. 10. not conforming
myielf, but being made conformable, by a power
out of myfelf.

igueft. But how then is the power of mortificati-
on attributed to men? As, Mortify therefore your

members which are upon the earth, Col. iii. g.-

And they that are Chrift's have crucified thefleftj,
Gal. v. 24.

Anfw. I anfwer, There is a twofold mortificati-
on, the one habitual, the other practical ; the for-
mer confitts in a change of the heart, turning the
bent and inclination of the heart from all man-
ner of fin. Now, this is the only and immediate
work of the fpirit of grace, breathing and working
where it will ; the latter confifts in the exercife or
putting forth of that inward grace, in the acting of
that principle, in refitting temptations, in fupprefT-
ing inordinate lufts, in watching againft finful and
inordinate acts: Now, this is the work of a regene-
rate perfon, himfelf co-operating with the Spirit of
God, as a rational inftrument with the principal
agent j and therefore the apoftle joins both toge-
ther, If ye, through the Spirit, do mortify the deeds
of the body, ye jhall live, Rom. viii. 13.

4. It is an impelling ora movingcaufe, as all ob-
jects are ; for objects have an attractive power. A-
chan faw the wedge of gold, and then coveted ir ;
David faw Bethlhebah, and then defired her. As
the brazen ferpent did heal thofe who were bitten
by the fiery ferpent, Tanquam objeclumftdei, mere-
ly by being looked upon, fo Chrift crucified doth
heal fin, beget grace, encourage to fufferings, by be-
ing looked upon with the eyes of faith. Wherefore,
feeing ive are compafjed about ivithfo great a cloud
»f tvitnejjes , let us lay aftde every iveight, and the
Jin ivbich dothfo eajily btfet us ; and let us run ivith
patience the race that is fet before us ; looking un-
to ftfus the author andjinijher of our faith, Heb.
xii. 1, 2- The apoftle was to encourage the He-
brews to hold on the well-begun profeifion of faith
in Chrift ; and to that purpofe, he fets before them
two fights' to keep them from fainting, 1 . A cloud
0* ivitnejjts, the faints in heaven ; on which cloud,
when he had itayed their eyes a while and made

them

Carrying on the great Work of Man's Sanation during the Time of bis Sufferings. $$ <

them fit for a clearer object, he fcatters the cloud,
and prefents the fun of righteoufnefs, Chrilt him-
felf; and he wills them, [at>bora], to turn their
eyes from it to him, Looking unto Jefus. q. d.
this fight is enough to make you run the race, and
not to faint ; why, Jefus is gone before you, and
will ye not follow him; O look unto Jefus, and
the very fight of him will draw you after him ;
Chrift crucified hath an attractive power, And I,
if I be lifted up, will dranu all men to me, John
xii- 32 — Thus of the caufesofour conformity;
we fee how it is wrought.

3. For the laft quere, what are the means of
this conformity as on our part ? I anfwer,

1. Go to the crofs of Jefus Chrilt. It is not all
ourpurpofes, refolutions, promifes, vows, cove-
nants, endeavours, without this, that will effect
our conformity to Chrift in his fufferings and death;
no, no, this conformity is a fruit and effect of the
death of Chrift ; and therefore, whofoever would
have this work wrought in him, let him firft have
recourfe to Chrift's crofs; O! go we more im-
mediately to the crofs of Jefus.

2. Look up to him that hangs upon it ; con-
template the death of Jefus Chrift, confider feri-
oufly, and fadly his bitter, fhameful, painful fuffer-
ings: much hath been faid, only here draw it unto
fome epitome: as, 1. Confider who he was. 2.
What he fuffered. 3. Why he fuffered. 4. For
whom he fuffered. 5. For what end he fuffered.
6. With what mind he fuffered : every one of thefe
will make fome difcoveries, either of his graces,
or of his gracious actings in our behalf; and who
can tell how far this very look may work on us to
change us, and transform us into the very image
of Jefus Chrift?

3. Let us humbly bewail our defefts, exorbi-
tancy, irregularity, and inconformity either to the
graces, fufferings, or death of Chrift. As thus,
' Lo here the profound humility, wonderful pati-
' ence, fervent love, abundant mercy, admirable
* meeknefs, conftant obedience of Jefus Chrift !
4 lo here the tortures, torments, agonies, conflicts,
4 extreme fufferings of Chrift for the fpiritual, im-
' mortal good of the precious fouls of his redeem-
4 ed ones! lo here the death of Chrift, fee how
4 he bowed the head, and gave up the ghoft ! why,
4 thefe are the particulars to which I fliould con-
1 form ; but, oh alas f what a wide, vaft, utter

1 difference, diftance, difproportion is there be-
* twixt me and them ? Chrift in his fufferings fliin-
4 ed with graces, his graces appeared in his fuffer-
4 ings like fo many ftars in a bright winter's night ;
' but how dim are the taint weak gracesin my loul ?
4 Chrift, in his fufferings, endured much for me,
4 I know not how much, by thine unknown for-
4 rows and fufferings felt by thee, but not diftinct-
4 ly known to us (faid the ancient fathers of the
4 Greek church in their liturgy) have mercy upon
4 us, and fave us ; his forrows and fufferings were
4 fo great, that fome think it dangerous to define
4 them ; but how poor ? How little are my fuffer-
' ings for Jefus Chrift ? I have not yet refifted unto
4 blood ; and if I had, What were this in coin-
' parifon of his extreme fufferings ? Chrift in his
4 fufferings died, his paffive obedience was unto
4 death, even to the death of the crofs ! he hung
' on the crofs till he bowed his head, and gave
' up the ghoft, He died unto fin once, Rom. vi.
' 10. But alas! how do I live in that for which
' he died? To this day my fin hath not given up
' the ghoft ; to this day the death of Chrift is not
4 the death of my fin ; O ! my fin is not yet cru-
4 cified, the heart blood of my fin is not yet let
4 out ; Oh ! wo is me, how unanfwerable am I to
4 Chrift in all thefe refpeds ?'

4. Let us quicken, provoke, and roufe up our
fouls to this conformity : let us fet before them
exciting arguments, exgr. The greateft glory that
a Chriftian can attain to in this world, is, to have
a refemblance and likenefs to Jefus Chrift. Again,
the more like we are to Chrift, the more we are
in the love of God, and the better he is pleafed
with us ; it was his voice concerning his Son, This
is my beloved Son, in whom I am tuell pleafed ;
and for his fake, if we are but like him, he is
alio well pleafed with us. Again, a likenefs or
refemblance of Chrift is that which keeps Chrift
alive in the world : as we fay of a child that is like
his father, 4 This man cannot die fo long as his
4 fon is alive :' fo we may fay of Chriftians who
referable Chrift, that fo long as they are in the
world Chrift cannot die ; he lives in them, and he
is no otherwife alive in this nether world, than in.
the hearts of gracious Chriftians, that carry the
picture and refemblance of him. Again, a like-
nefs to Chrift in his death will caufe a likenefs to
Chrift in his glory, If -we have been planted toge?
T t z iher

33*

Looking unto JESUS.

CilAP III.

iber in the Ukenefs of his death, voe fhall he alfo in
the Ukenefs of his refurreclion, Rom. vi. 5. As it
is betwixt the graft and the tlock, the graft feem-
ing dead with the (lock in the winter, it revives
with it in the fpring ; after the winter's death it
partakes of the ipring's redirection; fo it is be-
twixt Chrift and us ; if with Chrift we die to fin,
vve fhall with Chrift be railed to glory ; being con-
formed to him in his death, we fhall be alio in his
1 efurrettion. Thus let us quicken and provoke
our fouls to this conformity.

5. Let us pray to God, that he will make us
conformable to Jefus Chrift. Is it grace we want ?
Let us beg of him, that of that fuinefs that is in
Chrift, we may, in our meafure, receive grace for
grace. Is it patience, or joy in fufferings that we
want? Let us beg of him, that as he hath pro-
mifed, he will fend us the comforter, that fo we
may follow Chrift cheerfully from his crofs to his
crown, from earth to heaven. Is it mortification
our fouls pant after ? This indeed makes us moft
like to Chrift in his fufferings and death ; why then
pray we for this mortification?

But how fhould we pray ? I anfwer, 1. Let us
plainly acknowledge, and heartily bemoan ourfelves
in God's bofom for our fins, our abominable fins.
2. Let us confefs our weaknefs, feeblenefs, and
inability in ourfelves to fubdue our fins, We have
no might, (may we fay) againjl this great company
that come againfl us ; neither know ive what to do,
but our eyes are upon thee, 2 Chron. xx. 12- 3.
Let us put up our requeft, begging help from hea-
ven ; let us cry to God that virtue may come out
ofChrift's death to mortify our lufts, to heal our
natures, to (launch our bloody ilfues ; and that the
Spirit may come in to help us in thefe works, For
by the Spirit do ive mortify the deeds of the body,
Rom viii. 13. 4. Let us prefs God with the me-
rits of Chrift, and with his promifes through Chrift,
for he hath laid, Sin fhall not have dominion over
xii, for ive are not under the laiv, hut under grace,
Rom. vi. 14. and Paul experienced it. The laiv
of the Spirit of life in Chrift, hath freed me from
the laiv of/in and death, Rom. viii. 2. 5. Let us
praife God, and thank God for the help already
received, if we find that we have gotten fome
power againft fin, that we have gotten more abili-
ty to oppofethe lufts of the flefh, that we are fel-
nom overtaken with any breaking forth of it, that

we have been able to withftand fome notable temp-
tations to it, that the force of it in us is in any
meafure abated, that indeed and in truth virtue is
gone out of the death of Chrill ; O then return we
prailes to God, let us triumph in God, let us lead
our captivity captive, and ling new fongs of prailes
unto God, and even ride in triumph over our cor-
ruptions, boafting ourfelves in God, andfettingup
our banners in the name of the moft High, and of-
fering up humble and hearty thanks to our Fa-
ther for the death of Chrift, and for the merit, vir-
tue, and efficacy of it derived unto us, and bellow-
ed upon us !

5. Let us frequently return to our looking up
unto Jefus Chrift, to our believing in Chrift as he
was lifted. How we are to manage our faith, to
draw down the virtue of Chrill's death into our
fouls, I have difcovered before ; and let us now
be in the practice of thofe rules ; certainly there
is a conveyance of an healing, ftrengthening, quick-
ning virtue, flowing into the foul in the time of
its viewing, eying, contemplating, reflecting up-
on Chrift crucified, Chrift lifted up ; and this comes
from the fecret prefence of God, blefiing this our
looking upon Chrift, as the ordinance by which
he hath appointed to make an effectual impreflion
upon the heart. It is not for us curioufly to en-
quire how this fhould be ; principles (we fay) are
not to be proved, fave only God hath faid it, and
experience hath found it out, that when faith is
occafioned to act on any fuitable facred object,
God, by his Spirit, doth not fail to anfwer ; ia
fuch a cafe he fills the foul with comfort, blefiing,
virtue; he returns upon the foul, (by, from and
through the actings of faith) whatfoever by it is
looked for. Indeed none knoweth this bu t he that
feels it, and none feels this that knoweth how to
exprefs it ; as there is fomewhat in the fire, (heat,
warmth, and light)which no painter can exprefs ;
and as there is fomewhat in the face, (heat,
warmth, and life) which no limner can let forth,
fo there is fomewhat flowing into the foul, while it
is acting faith on the death of Chrift, which for the
rife, or manner of its working, is beyond what
tongue can fpeak, or pen can wfne, "or pencil can
delineate. Come then, if we would have grace,
endure afflictions, die to fin, grow in our mortifi-
cation, let us again, and again return to our du-
ty

Carrying an the gnat IVark of Man s Salvation during the Time of bis Sufferings. 35*

ty of looking unto Jefus, or believing in Jefus as
he was lifted up.

And yet, when all is done, let us not think that
fin will die or ceafe in us altogether, for that is an
higher perfection than this life will bear j only in
the ufe of the means, and through God's blefiing
we may expect thus far that fin ihall not reign, it
(hall not wear a crown, it (hall not fit in the throne,
it (hall hold no parliament, it ihall give no laws
within us ; we (hall not ferve it, but we Ihall die

to the dominion of it by virtue of this death of Je-
fus Chrift. And this, grant he who died for us.
Amen, Amen.

Thus far we have looked on Jefus as our Je-
fus, in his fufferings and death. Our next
work is to lookon Jefus carrying on tha great
work of our falvation during the time of his
refurreftion, and abode upon earth, until his
afcenfion, or taking up to heaven.

John xx. 1. to 19- Thefirfl day of the "week com-
tth Mary Magdalene early, ivben it ivas yet dark,
unto the fepulchre, and feeth the fione taken aivay
from the fepulchre, &c

John xx. 19, 20. The fame day at evening, be-
ing the fir Jl day of the week, ivben the doors ivere
fhut 'where the difciples ivere affembled, for fear of
the Jews, came Jejus, and food in the midfi, and
faith unto them. Peace be unto you ; and ivben be
had jo faid, he Jheived unto them his hands, and
his fide.

John xx. 26, 27, 28. And after eight days a-
gain, his difciples ivere voithin, and Thomas ivith
them, then came Jejus, the doors being fhut , and
flood in the midfl, and faid, Peace be unto you-,
then faith he to Thomas, reach hither thy finger,
and heboid my hands, and reach hither thy hand,
and thrufl it into my fide, and be not faithlefs,

but believing j and Thomas anfivered and faid un-
to him, My Lord, and my God.

John xxi. 1. to 15. After thefe things, Jefus
fhe-ived hi mf elf again to his difciples, at the fea of
Tiberias; and on this ivife fheived he bimfelf &c.

Heb. xii. 2. Matth. xxvii. 6. 2 Tim. ii. 7, 8.
Looking unto Jefus the beginner and finijher of our
faith. — He is not here, for he is rifen. — Come,

fee the place ivbere the Lord lay Confider ivbat

I fay, and the Lord give thee under (landing in all
things ; remember that Jefus Chrift, of the feed of
David, ivas raifedfrom the dead according to my
gofpel.

Rev i. 17, 18. And when I faiv him, 1 fell
at his feet as dead, and be laid bis right band upon
me, faying unto me, Fear not, I am the fir ft and
the la ft i I am he that livetb, and ivas dead, and
behold I am alive for evermore. Amen.

LOOKING

334

LOOKING UNTO

J E S U S.

In His RESURRECTION.

THE FOURTH BOOK, PART FOURTH.

CHAP. 1 Sect. L

Matth. xxviii. 6. He is r if en. Come, fee the place where the Lord lay.

Z Tim. ii. 8. Remember that Jefus Chrift, of the fee J of David, ivas raifed from the dead.

Of the Time of Chriil's Refurre&ion.

TH E fun that went down in a ruddy cloud,
is rifen again with glorious beams of light.
In this piece, as in the former, we fhall
firft lay down the object, and then give directions
how to look upon it.

The object is Jefus carrying on the work of
man's falvation in his refurrection ; and during the
time of his abode upon earth after his refurrecti-
on. Now, in all the tranfactions of this time, I
fhall only take notice of thefe two things, i . Of
-hisrefurrection. 2. Of his apparitions j for, firft,
he rofe, and, fecondly, he /hews himfelf that he
was rifen ; in the firft is the pofition, in the fecond
is the proof.

1. For the pofition, the fcripture tells us, That
he rofe again the third day. In this point, I /hall
obferve thefe particulars. 1 . When he arofe. 2.
Why he arofe. 3. How he arofe.

1. When he arofe ; it was the third day after
his crucifying, ' As Jonas was three days and three

* nights together in the whale's belly, fo fhall the

* Son of man be three days and three nights in the
' heart of the earth,' Mat. xii. 40. This was the
time he had appointed, and this was the time ap-
propriated to Chrift, and marked out for him in
the kalendar of the prophets: of all thofe whom
Ood raifed from death to life, there is not one that
-#*3 raifed on the third day but Jefus Chrift ; fome

rofe afore, and fome rofe after ^ the fon of the
Shunamite, the fon of the widow of Serephtah,
the daughter of Jairus, he of Nain, and fome o-
thers rofe afore ; Lazarus, and the faints that
rofe again from the duft when Chrift rofe, ftayed
longer in the grave ; but Chrift takes the day,
which difcovers him to be the Meffiah j * Thus it
' is written, and thus it behoved Chrift to fuffer,
' and to rife from the dead the third day,' Luke
xxiv. 46. Had he rofe fooner, a doubt might have
been of his dying, and had he lain longer, a doubt
might have been of his rifing ; he would rife no
fooner, becaufeinfomedifeafes,asin the apoplexy,
or fuch like, examples aregivenof fuch.asfeeming
to be dead, have indeed revived j and he would
lie no longer in his grave, becaufe, in all dead car-
cafes, (and efpecially in a wounded body) putre-
faction and corruption begins the third day ; this
may be gathered by the ftory of Lazarus in the gof-
gel, where Jefus commanding the ftone to be rol-
led from his grave, Martha, his fifter, anfwered,
' Lord, by this time he ftinketh, for he hath bee*n
* dead four days,' John xi. 39. Now the body of
Chrift (as it was prophefied) muft not corrupt,
For thou iuilt not leave my foul in hell, neither iuilt
thou fuffer thy holy one to fee corruption, Pfal. xvi.
10. Mark this text, all men (hall rife again, but
their bodies muft firft fee corruption ; only the

Meffiah

Carrying on the great Work of Man's Salvation during the Time of his Refurredion. 335

Meffiah was to rife again before he faw corruption,
and therefore he would not delay his refurre&ion
after the third day. Some think this, and that of
Hofea, After two days he will revive us, and in
the third day he will raife us up, Hofea vi. 2- to
be the main texts to which Chrift refers when he
faid, Thus it is written, Luke xxiv. 46. And to
which the apoftle refers, when he faid, That Cbrifl
rofe again the third day according to thefcriptures,
I Cor. xv. 4.

I dare not be too curious in giving reafons for
this fet time, and the rather becaufe Chrift is a free
worker of his own affairs ; he doth what he pleaf-
eth, and when he pleafeth ; times and actions are
in his own power, and he needs not to give us any
account of them; and yet, fo far asfcripturedifco-
vers, we may go along, and amongit many others,

1 fhall lay down thefe following reafons,

1. Becaufe the types had fo prefigured; we
fee it in Ifaac, Jonah and Hezekiah, a patriarch,
a prophet, and a king. 1 For Ifaac ; from the time
that God commanded Ifaac to be offered for a
burnt-offering, Ifaac was a dead man, but the
third day he was releafed from death : this the
text tells us exprefly, that it was the third day
when Abraham came to mount Moriah, and had
his Son, as it were reftored to him again. Gen.
xxii. 4. and Paul difcovers that this was in a fi-
gure, I-Lb. xi. 19. 2. For Jonah ; from the time
that Jonah was call into the Tea, and fwallowed up
of the fifh, Jonah was in ae-count as a dead man ;
but the third day the Lord fpake unto the ■fifh,
and it vomited up Jonah upon the dry land,
Jonah ii. 10. And that this was a figure of
Chrift, Chrift himfelf difcovers, For as Jonas was
three days and three nights in the whale's belly, fo
jhall the fan of man be three days and three nights
in the heart of the earth, Mat. xii. 40. 3. Heze-
kiah, from the time that Ifaiah faid unto him, Set
thine bouft in order, for thoujl alt die, and not live,

2 Kings xx. 1. Hezekiah was in account as a dead
man, his bed was to him as a grave, but on the
third day he wasnowmiraculouflyraifed up again ;
and as the prophet faid, On the third day thoufljalt
go up to the houfe of the Lord, verfe 5. Surely this
was a figure of Chrift, and thefe types prefiguring
Chrift, are as one reafon.

2. Becaufe the prophets and himfelf had fo fore-
told ; for the prophets we have cited, PfaJ. xvi.

10. Hofea vi. 2- and for himfelf, he told thera
very exprefly, that he mufifujjer many things of the
elders, and chief priefls, andjeribes, and be raifed
again the third day, Matth. xvi. 21. Yea, faid he,
' The Son of man fhall be betrayed into the hands
c of men, and they fhall kill him, and the third day
' he fhall be raifed again,' Mat. xvii. 22, 23. and
after this he tells them again, That ' the Son of
' man fhould be betrayed, — and crucified, and the
1 third day he fhould be raifed again.' Mat- xx. 1 8,
19. fo often had he prophefied thus, that the chief
priefts and Pharifees came to Pilate, after his death,
faying, ' Sir, we remember that this deceiver faid,

* while he was yet alive, after three days I will rife

* again, command therefore, that the fepulchre be
' made fure until the third day,' Mat- xxvii. 62,
63, 64. And no queftion his difciples remembered
thefe fayings, for fo the two difciples travelling
towards Emmaus, after they had faid many things
corcerning him, and that they trufted-it had been
he which fhould have redeemed Ifrael, they added
this as a moil fpecial obfervation above all the reft,
That ' to-day is the third day fince thefe things
were done,' Luke xxiv. 21. Why, all thefe fignf-
fy, that his rifing on the third day was trie accom-
plifhment of prophefies, and- a certain evidence
that he was the Mefliah indeed.

3. Becaufe that time was moil fuitable for com-
forting his friends, for confounding his enemies,
for clearing the truth both of his huirianity and di-
vinity, he would flay no longer, left his difciples
might have been fwallowed up with grief ; and
he would come no fooner, left his enemies mould
have urged that he had not died-; the watchmen
kept the fepulchre till this very time, but theri
the angels appearing, and the earth trembling, they
became as dead men ; and as foon as they co
they run away ; and with their tidings confound-
ed all Chrift's enemies. And withal, as Chrtfl
confined both of a divine and human nature, i >
in refpecl of his humanity, he muft die ; and to
fhew his death, it was requifite that he fhould rife
no fooner than the third day ; and, in refpeft Ox
his divinity, it was impofTible that he fhould he
held of death any longer than three days, for as
he muft not fee -corruption, fo ' God raifed him
' up, having loofedthe pains of death, becaufe

* it was not poffihle that he •fhould be holden of
4 it,' Atts ii. 24.

SECT,

3.)5

Looking unto JESUS.

Chap. I.

SECT. II.

Of the reafotis ofCbriJl's refurredion.

z. T T 7 H Y he rofe, We have thefe reafons,—
VV i. That he might powerfully convince
or confound his adverfaries : they that crucified
him were mightily afraid of his refurrection, they
could tell Pilate, ' Sir, we remember, this deceiver

* faid, while he was yet alive, after three days I
' will rife again,' Mat. xxvii. 63, 64. and there-
fore they defire him of all loves, ' to command the

* fepulchre to be made fureuntil the third day ;' if
ever he rife again whom they have killed, then
they know they were all afhamed, then ' the laft
' error (as they faid) would be worfe than the firft :'
all the world would look on them as a curfed gene-
ration, to kill the Mefliah, to crucify fuch a one,
as after his death and burial fliould rife again:
now then, that he might either.convince them, or
confound them, notwithstanding their care, their
watch, their feal, their making all fure as poflibly
they could ; at the very fame time, he had told
them before he broke open the gates of death, and
made the gates of brafs to flee afunder.

2- That he might confirm the faith of all his
followers, IfChriji be not rifen, your faith is vain,
(faith the apoftle) 1 Cor. xv. 14. Chrift's refur-
reftion both confirms our faith, as to his perfon
and to his office j for his perfon, this fpeaks him
to be the eternal Son of God, by the rejurreEtion
from the dead, Rom. i. 4. and for his office, this
fpeaks him to be the promifed Mefliah, the great
prophet, the chief high pi ieft, the king and Saviour
of his church . when the Jews faw Chrift purging
the temple, and Mefliah like, reforming what he
faw amifs in the houl'e of Godi What fign (lay
they) (heiveft thou unto us, feeing that thou doff
thefe things? and he faid unto them, Dejiroy this
temple, and in three days I will raife it up. -■ ■■
When therefore he vjas rifen from the dead, his
difciples remembered that he hadj aid this unto them,
and they believed the fcripture, anil the ivordivhich
Jefus had faid, John ii. 18, 19, zz- as the reiur-
rection of Chrift argues his Mediator/hip, fo it
confirms their faith, as it is faid, They believed the
jcriptures, and they believed Jefus Chrijl. And
tftus John writing of his reiurrection, tells us, Thefe

things are ivritten that ye might believe, and that
believing, Sec. John xx. 31.

3. That it might clearly appear, that he had
fully fatisfied the juftice of God for fin j fo it was,
that God laid the forfeiture of the bond on Chrift,
he arrefted him, brought him to the goal the grave,
and there he was till the debt was paid to the ut-
moft farthing : and then, that it might clearly appear
that the bond was cancelled, the prifonerdifcharg-
ed, God's juftice fatisfied, he rofe again from tlte
dead. Some make a queftion when this bond was
cancelled; and they fay, as the debt was paid, fo
the bond was cancelled 'ere he ftirred off the crofs
(only by the crofs, I fuppofe they mean the utmoft
degree of Chrift's humiliation, viz. his being held
in captivity and bondage under death) and fo the
hand-nvriting oj the lavo that was againflus, was
there delivered him j and there he blotted it out,
cancelled it, took it out of the iv.ay, nailing it to
his crofs. Col. ii. 14. Others think, that as to
the full difcharge of a debt, and freeing the debi-
tor, two things are requifite : firft, the payment of
the debt. Secondly, The tearing or cancelling of,
the bond ; fo the payment was wrought by Chrift's
death, and the cancelling of the bond was at his
refurredtion ; I fhall not difprove either of thefe,
I am fure this is without all controverfy, that
Chrift rofe, that it might fully appear, that now
the bond was cancelled, and God's juftice fatisfied.

4. That he might overcome and conquer fin,
death, and devil ; and hence the apoftle cries, vic-
tory, upon the occafion of Chrift's reiurrection, O
death, where is thy fling ¥ O grave, where is thy
viSory ? 1 Cor. xv. 55. Now was the day that
he broke the prifon, and carried the keys of death
and hell at his own girdle : now was the day that
he fpoiled principalities and powers, that he trod
on the ferprnt's head, and all to bruife it j that
he came upon him, took from him his armour
wherein he trufted, and divided his fpoils : now
was the day that the Jew loft his rage, and death
his fting, and the grave his corruption, and hell
his purchafe ; now was the day of his victory over
all his enemies ; now was the day that the Phoenix
fprung up out of its own afhes, that Jonas came
fafe out of the belly.of the whale, that the taber-
nacle of David that was fallen was railed again,
that the Sun of righteoutnefs,covered with a cloud,
appeared and flione with greater luftre than be-
fore j

Carrying on the great Work of Man's Salvation during the lime of bis Refurreilion. 337

fore ; that Sampfon took the gates of the city, and
carried them away: he rofe even upon that account.

5. '1 hat he might become thefirji-fruits of them
tbatflept, 1 Cor- xv. 20. Chrilt is called the firft-
fruits in a double refpett. 1. In refpecl: of the
day whereon he rofe ; Paul was an excellent critic,
the very fealt carried him to the word ; as the day
of his pafiion was the day of the paifover, and the
apoftle thence could fay, Chrift is our paffover,
1 Cor. xv. 7. fo the day of Chritt's riling was
the day of the firft-truits ; and the apoftle thence
could fay, Cbrijl is our fir jt- fruits, 1 Cor. xv. 20.
Concerning this feaft of the firft-fruits we read,
Levit. xxii. 10, 11. It was their firft harveft of
their bafeft grain barely, but the full harveft of
their belt grain of wheat, was not tili Pentecoft.
Now, upon this day, the morrow after the Sab-
bath, the beginning of their firft harveft, when the
itieaf of their firft-fruits was brought unto the
prieft, and waved before the Lord, Chrift arofe
from the dead ; and, in this refpect, Paul calls him
the firft-fruits of them that flept, 1 Cor. xv. 20.
of ail the faints. He rofe firft as on this day, for
the full harveft is not till doomfday, the general
refill reclion-day. 2- He is called the firft-fruits,
in refpedt of them whom he thereby fan&ified ;
for as an handful of the firtt-fruits fanctified the
whole field of corn that was growing, fo Jefus
Chrift, the firft-fruits of the dead, fandtifies all
thofe who are lying in the grave to rife again by
his power, even when theyare in the duft of death,
Jf Chrift be not rifen, (faith the apoftle) ye are yet

in your fins.' But now is Chrift rifenfrom the

dead, and become the firft-fruits of them that ftlcpt,
1 Cor. xv. 17, 20.

6. That being formerly abated as a fervant,
and crucified as a finner, he might thus be de-
clared to be the Son of God, and exalted to be a
prince and Saviour of men ; and fo his name might
be glorified of all the world He was made of the

feed of David, according totbeflejb, and declared
to be the Son of God with poiver, according to the
'it of holincfs, by the refurreilion J rom the dead,
Rom. i. 3, 4. It was of necefiary confequence,
that he that was fo humbled, niuft be thus exalt-
ed ; Therefore will I divide him a portion with the
reat, and he ft all divide thrfpoil with the ftrong ;
ecaufe be hath poured out his foul unto death, Ifa.
iiii. 12- agreeable to which is thai of Chrift, Thus

it is written, and thus it behoved Chrift tofuffer,
and to rife from the dead the third day, Luke xxiv.
46. When Peter was preaching Chrilt to the high
prieft and council, that condemned him to death,
he told them, That the God of our fathers bath
raifed up Jefus tuhom ye few and hanged on a
tree ; him hath Kj^d exalted with his right hand to
be a prince and a Saviour, Acts v. 30, 31. and
tunable to this is that of Paul, he bumbled bimjelf,
and became obedient to the death, even, to the death
of the crofs. Wherefore Godalfo hath highly exalted
him, and pftven him a name which is above every
name, Phil. ii. 8, 9. It was for his own glory, and
his Father's glory that he fliould rife again from
the dead, God raifed him up from the dead, and
gave him glory, 1 Pet. i 21. and he was therefore
exalted, That every tongue Jhould confefs that 'Je-
fus Chrift is Lord, to the glory of God the Father,
Phil. ii. 11. Of all the reafons of Chrift's refur-
reclion we muft look upon this as the main, for as
he hath made all things for himfelf, fo he hath
done all things for his own glory, Chrift was
raifed up from the dead (taith the apoftle) by the
glory of the Father, Rom. vi 4. By the glory, or
to the glory, or for the glory of himfelf, and of
his Father.

SECT. III.

Of the manner of Chrift? s refurreclion.

3. "I TOWlie rofe ; for the manner of his re-

X JL furre&ion we may confider in it thefe
particulars.

1 • That Chrift rofe again as a common perfon ;
he ftood in our ftead, and therefore when he rofe
from death, we and all the church of Chrift rofe
together with him and in him. We have formerly
obferved, that Chrift took upon him the perfon of
no man, he took only the nature of man into the
union of the fecond perfon, that fo he might die
and fife again, not as a particular, but a common
perfon, that he might be as a reprefentative in our
room and ftead, that he might be as a fpi ritual
head, and as the fecond Adam, who could infufe
life into all his members. In this refpect the apo-
ftle makes comparifon betwixt Adam and Chrift ;
now Adam, we know, was reckoned, before his fall,
as a common public perfon, not ftanding fingly or a-
lone for himfelf, but as reprefenting all mankind to
come of him ; fo Jefus Chrift is reckoned to us,
both before his death, and in his death, and after his
U u death,.

335

Locking unto J E S US.

Ch.

death, as a common public perfon, not living, dy-
ing, or rifmg again, fingiy, or alone for himfelf, but
as repreienting ail the believers in the world '; and
hence it is, that Adam io called tbefirfl man, and
jefus Chrift is called thefecond.rn.nn, i Cor. xv. 47.
as if there never had been, nor ever ihould be any
more men in the woi Id, lave only thele two ; And
why? Butbecauie thefe twobetween them, had all
the reft of the Ions of men hangingat their girdles:
Adam had all the fons of men born in this world,
called earthly men, included in him ; and Chrift
had all his elect, whole names are written in hea-
ven, and therefore called heavenly men, included in
him ; fo that now whatfoever Chriit did, it is rec-
koned by God, as if done by us, and for us.
When thrift arole, he arofe as our head, and as
a common perfon, and in God's account we arofe
with him, and in him. As among all the fheaves
in the field, there was fome one lheaf, that in the
name and room of all the reft, was lift up, and
waved before the Lord ; fo when all were dead,
Chrift as the firft-fruits, role again from the dead,
and by this act of hisrefurrection, all the elect from
the beginning of the world to the end, are rifen
with him, and in him, He is the. fir Jl -fruits of
them that flept, 1 Cor. xv. 20. though the faints
are afleep, yet are they virtually rifen already with
Chrift, becaufe he is their firft-fruits. Let this e-
ver be remembered, that Chrift rofe again as the
firft-fruits, as the fecond man, as an head, as a
common perfon.

2. That Chrift rofe again by his own power :
this he meant when he laid, Diftroy this temple,
and in three days I will ra'Je it up, John ii. 19
He faith not, deftroy you, and fome other mali
raife.it up j no, no, but I, even I myfeif will do
it, yea, and I will do it by my own proper power
and virlue: here is a plain argument of the divine
nature of Chrift, for none ever did, ever could do
th*t, but God himfelf : fome were railed before
Chrift was incarnate, but not any by himfelf, or
by his own proper power ; only a power was im-
parted to fome prophet by God, lor that time and
turn, and fo they were raifed ; but Chrift rofe a-
gain, not by a power imparted to fome, but by
his own power. The widow's fon of Serephtah
was raifed by Elias, and the Shunamite's fon was
raifed by Elilha, both thefe were raifed by others,
and thofe others that railed them, did it not by

their own power, but by a powe gi\ en rhem from
above; and therefore, though in their lifetime
they rdi fed others, yet'B 'i-ey could not

raife themleives ; bi -n't did not only in

his lifetime raile others, bur alfo being dead, and
laid in his grave, and prelTed with ftones, ard
watched by loldiers, and fought to be detained
by all the powers oi dai k::e ■'-:■ ; yet he as a conque-
ror, by his own power, railed himfelf to life ; he
caufed all things, by the ftrength of his own arm,
to give wti | - e po vuer to lay d

my life, and I have power io take it up again, J oh. x.
18. an equal power to take it up as to lay it down.

But againft this it may be objected, The God of
cur fathers raifed up J jus, Acts v. 30 — JVh.m
God hath raifed up, having loojed the pains of death.
Acts ii. 24. In many places, the refurredion of
Chrift is afcribed to his Father; how then is he
faid to raife up himielt by his own power?

1 anfwer, it is true that the father raifed him,
and yet this contradicts not, but that he raifed up
himfelf, Whatfoever the Father doth, I do, faith
Chrift, John v. 19. Chrift's refurreetion is the in-
divifible work of the bleiled trinity; it is a work
common to all the three perfons, there is bur one
power of the Father, and ot the Son ; fo rh.;t of
both it is truly vei ified, the Father raifed him, and
the Son railed himv.-lf.

3. That Chiift rofe again with an earth*
And behold then xvas a great earthquake, for ll e
artgel of the Lord defcende I f> om h aven, Matt! .
xxviii. 2- The eaith lliook at his death, and now
it trembles again at his refurrection"; plainly fpeak-
ing, that it could neither endure his differing, nor
hinder his rift'ng: As a lion with a roar is laid to
make the bed wherein he lies, to tremble ; fo tl is
lion of the tribe of fudnh was able with his voice,
or fight, to make his bed ^the earth wheiein he
lay) to tremble ; no fooner he (hakes himfelf, but
he makes the tarh ; at his inft motion the earth
moves, and now was fulfilled that prophefy. Trem-
ble thou earth at the prefence of the Lord, at the
prefence of 'the Go! of Jacob, PfaL cxiv. 7. It is
not for us curiourty to enquire into the caufe of
this earthquake : certainly the caufe- was above
nature's reach ; it was not any hollow-wind got
into the bowels of the earth, but either it was
Chrift's riiing, or the angels cefcending ; the earth
either danced lor joy that Chriit was rifen, or it

trembled

Carrying on the great Work of Man's Salvation during the Time of bis Refurrcclhn- 339

trembled for fear that men would not believe his
lefurrection. The evangejift teems to lay it on
the angel, For ibe an. el of the Lord defcended from
heaven: fure the power o; angel.; is very geat,
they can move all corporeal things almoii. in an in-
fiant, they can ftir up tempetts, they can ihake
the earth, 'move the waters, only all tJic-ii power
is fubjected 10 God's will, Blejs the Lord all ye
angels that excel in Jlren th, that do his will, Pi.
ciii. 20. It was the will of God, that now an an-
gel fhonld take hold on the pillars of the earth,
and make it (hake j no wonder if (ox fear of him
the keepers /hake, and become as dead men, Mat th .
xxviii. 4. And, if one angel be able to (hake the
earth, and to (hake the keepers, thofe armed fol-
1 iers that were let to watch the tomb ; what then
will Chrift himfelf do, when he (hall come tojudg-
i; ent the fecond time, with many thouland thou-
fands of angels? Oh! how terrible and fearful
will his coming be? As at Chrift's relurierStion,
fo at thelalt refurreclion there will be earthquakes
in divers places, Matth. xxiv. 7. Chrift hath (hew-
ed, and he will mew himfelf to be the abfolute
Lord of heaven and earth : lee how the earth trem-
bling under his feet, doth (as it were) pay him ho-
• mage : And behold there tvas a great earthquake.
4. That Chiift rofe ag in, angels miniftering to
him ; An angelcame and rolled hack the flone from
the do, r, and J at v. ton it, Matth. xxviii 2- Chilli's
power was not included in the grave, or on the
earth, but extended to heaven, and to the hods
therein; however the chief prieils and Plr.uifees
confpired together to clofe him in the earth, they
fealed the ftone, and (et a watch, they made all
as fure as pofllbly they could ; yet the angels of
heaven are ready to wait on him as their fovereign
Lord. Anal, 'ed to roll aivay the Jlone ;

not that Chrilt was unable to do it himfelf, he
lhook the earth : and could he not lift up a (tone ?
O yes ! but this would manifeft his power, by
laiing his power over the mighty angel,:; he
it to fay unto his angel, do this, and he
■- it. 1 find fome difference amongft authors,
why an angel fliould roll away the ltone ; fome
th :: '. only for the womens fake, that they
ht go into the fepulchre; and take a view of
the empty tomb, and fo be fatisfied that Chrift
was not there, but rifen, as they faid, Come fee
the place where the Lord lay, Matth. xxviii 6.

Others think it was to do their office of duty and
iervice to Chrift Je.us, to make way ior his body
to pals out of the grave without any penetration
or other bodies; ior my part, J adhere to thefe,
though we need not to exclude the former, for
the ltone might be removed, both that Chrilt
might fliine forth, and that the women might be
convinced that he was rifen again. But as for the
opinion of them who think the (tone was not re-
moved till after the relurreciion ; and that the bo-
dy of Chrilt went through the grave-done when he
rofe again, it is without all warrant ; the very or-
der ot nature will not permit that one body fnould
pais through another, without corruption or alter-
ation of either; we (ay two bodies cannot be to-
gether, and at once, in one proper place ; no more
than one body can be together, and at once, in
an hundred, or a thoufand places ; now that an-
gelical argument is full for this, He is not here,
for he is rifen, Matth. xxviii. 6. He is not in the
grave, for he is rifen,out of the grave; he could
not be in the grave, and out of the grave at one
and the fame time. But I mean not to dwell oa
controveilial points.

5 That Chi ill rofe again accompanied with 0-
thers ; And the graves vuere opened, and many bo-
dies of faints ivhich flept, arofe, and came out of
the graves after his 1 ejur reel ion, and tuent into
the hoy city, and appeared unto many, Mat. xxvii-
52, 53. It may be the graves were opened when
Chrilt was laid down in his grave, yet the fpiriti
came not into the dead bodies till Chrill's refurrec-
tion ; the text is plain, that they came not out of
their graves till Chrift was railed, Chrijl is the be-
ginning, (faith the apoftle) Col. i. 18. the firft-
born from the dead ; how the firft-born ? I anfwer,
both in time and efficacy. 1. In time, he rofe to
eternal life the hrft of all men. This was the fum
oi Paul'.: preaching, that Chrift (hould fuffer, and
that he fhonld be the fir ft that fibould nfe from the
dead, Acts xxvi. 2, 3. It is true indeed, that La-
zarus, and fundry others rofe before Chrift, but
they rofe to live a mortal life, and to die again ;
Chiift was the full; of all that rofe to eternal life ;
never any in the world role before Chrift in this
manner. 2- In refpedt of efficacy, Chrift rofe
fir ft, that by his power all the reft might rife,
there is in Guilt's refurre&ion a reviving and a
quickening virtue; and herein is a main difference
U u 2 betwixt

34°

Looking unto JESUS.

Chap. I.

betwixt the refurrecVion of Chrift, and the refur-
reetion of any other man: the refurredtion of A-
braham avails nothing to the refurrection of Ifaac,
or of Jacob, but the refurrection of Chritt avails
to the refurreclion of all that have believed, or
that (hall believe in him: Is not Chrift called a
quichning Spirit? \ Cor. xv.45. How then fhould
he but quicken all his members? When a man is
caft into the fea, and all his body is under water,
there is nothing to be looked for but prelent death ;
but if he carry his head above the water, there is
good hope then of a recovery ; now Chrift is the
head unto his church, and therefore he being rait-
ed, all his members mutt follow in their time : no
fooner did Chrift arife, but many of the bodies of
the faints arofe, not all that were dead, but only
fome, to (hew the refurrection of all to come ; the
time for the whole church's riling being not yet
till the great refurre&ion-day. It is a queftion,
What became of thole bodies which now arofe?
Some think they died again; but it is more pro-
bable, that feeing they rofe to manifeft the quick-
ning virtue of Chrift's refurrection, thattheywere
alfo glorified with Chrift; and as they rofe with
Chrift arifing, fo they afcended up into heaven
with Chrift afcending.

6. That Chrift rofe again with a true, perfect,
incorruptible, powerful, fpiritual, agile, and glori-
ous body.

1. He had a true body, confifting of flefh, and
blood, and bone ; fo he told his difciples, when
they fuppofed him a fpirit, Handle ?ne, and Jee,
(faid he) for a fpirit hath not JJe/b and tones, as

ye fee fne have, Luke xxiv. 39. I know his body
after his refurrection was comparatively a fpiritual
body ; yet for all that, he never laid afide the ef-
fentiaJ properties of a true body, as length, and
breadth, and vifibility, and locality, and the like ;
he ftill keepeth thefe, becaufe they lerve to the
being of a true body.

2. He had a perfect body ; however, he was
cut, and bored, and mangled before his death,
yet after his refurrection all was perfecl : Euiebius
tells of one of the children of the Machabees that
were put to death for the profefllon of the truth ;
And when they cut off his members, fays he, ' I

* have received thefe from heaven, and now do I

* give them unto the God of heaven, and I hope

* I lhaH have them again-' Not a member of CfcrHt

was wanting, not a bone out of joint, but all was
perfecl:.

3. He had an incorruptible, immortal body; To
this end (laith the apoftle) Chrijl bo.'h died, and
rofe, and revived, Rom. xiv. 9. And why reviv-
ed ? But to mew that he rofe, never to die again.
The apoftle is yet more exprefs, Chrijt beinp raif-
ed from the dead, dieth no more : death hath no
more dominion over him, Rom- vi. 9. Confonant
hereunto is that of Chrift, I am he that liveth, and
ivas dead, and behold, lam alive for evermore,
Amen. Rev. i. 18. And herein the body of La-
zarus and the reft, whom Chrift raifed, differed
from his, for after they were raifed they died a-
gain, but Chrift died no more.

4. He had a powerful body : Luther could fay
of the glorified faints, that they had a power lb
great, as to tofs the greateft mountains in the
world like a ball; and*Anfelm hath an expref-
fion not fo much unlike, 'That they have fuch
'. a power, as they are able to (hake the whole
' earth at their pleafure.' How much more could
Chrift caufe that great earthquake at the rifing of
his body? O it was powerful!

5. He had a fpiritual body ; it needed not meat,
drink, and refrelhings, as it did. before ; it is true,
that the diiciples^tf-x'tf him a piece of a broiled fifi,
and ot an honey-comb, and he took it, and did eat
before them, Luke xxiv. 42, 43. but this he did
only to confirm their faith, that he appeared fo-
lidly, and not imaginary; he eat out of power,
and not out of neeeiiity, even as the fun fucks up
the water out of power, but the earth out of want :
he eat not as ltanding in need of food, but to fhew
the truth of his being rilen again ; as the faints m
heaven never eat, nor drink, nor fleep, nor have
magiftrates, nor minifters, but the Spirit of God
is all in all to them ; fo it was with Chrift after his
refurrection, he was full of the Spirit ; he was en-
livened immediately by the Spirit of God, which
flowed into him, and that fupplied the abience of
all other things.

6 He had an agile body ; it was in his pleafure
to move as well upwards as downwards, as it may
appear by the alcenlion of his body into heaven,
which was not caufedby conftraint, or by any vi-
olent motion, but by a property agreeing to all bo-

* Anfel Lib dejimid Cap. 52.

dies

Carrying on the great Work of Men, Salvation during the Time of 'his Rsfurt\clhn.

dies glorified ; * Auguftine hath an expreflion con-
cerning the glorfied laints, ' That they fbali move
' to any place they will, an<J as foon as t-hey will,'
mail move up and down like a thought; how
much more may it be laid of the body of Chrift.

7. He had a glorious body : this appeared in
his transfiguration, ' when his face did fhine as the
' fun, and his raiment was white as light,' Mat.
xvii. z- but efpecially alter his re fur recti on and
alceniion, when bis head and his hairs were white
like wooi, as white as fnow, and his eyes were
as a flame of/ire, and his feet like unto fine brajs,
as if they burned in a furnace, Rev. i. 14, 15.
The glorified bodies of faints which are fajhioned
like unto his glorious body, Phil. iii. 21. are faid
to fhine like liars, Dan. xii. 3. or like the fun it-
felf, Matth. xiii. 43. O then ! how glorious is
the Sun of righ t eoufnefs , from whence all thofe funs
and ftars do borrow their light ? It is true, that
from his refurrection until his afcenfion, his body
appeared not thus glorious to them that faw it ;
but whether this glory was delayed, and he was
not poffeired of it during his forty days abode up-
on the earth, or whether he fo far condefcended,
for his difciples fake, as to keep in his glory, that
it might not dazzle them, and therefore appeared
fometimes in the form of a gardiner, John xx. 1 5.
and lometimesin the formoi a ftranger, Lukexxiv.
18. and fometimes in another form, Mark xvi. 12-
and fometimes in his own form, in the fame form
wherein he lived before he was crucified, John
xx. 20, 27- it is hard to determine. I am apt
to think, that in fome fort he might draw in the
beams of his glory, and yet that he was not enrred
into that lulnels of glory, as after his afcenfion ;
and fo fome expound thofe words of Chriil: to
Mary, ' Touch me not, for I am not yet attended
' to my Father,' q. d. Fix not thy thoughts fo
much upon my prefent condition, for I am not yet
attained to the highell pitch of my exaltation, nor
fhall I until ' I afcend unto my Father.'

Ufe. From this refurrection of Chrift how are
we informed, that Chrift is the Son of God ? Thus
Paul fpeaks, he -was declared to be the Son of God
with power, according to. the Spirit of holinefs, by
the rejurrtcliun from the dead, Roru i 4. And
lioWare we informed, that Chriil: is Lord over
all things that ate ? For to this end Chrijl both died,

* Aug Lib. 22- de civit die Cap. ult.

341

and rofe, and revived, that he might be Lord both
oj the dead and living, Rom. xiv. 9. And how are
we informed, that Chriil rofe again for us, as one
that flood in (lead and room of all the e!eft ? 'But
' now is Chriil 1 ifen from the dead, and become the

* firil-fruits of them that ilept,' 1 Cor. xv. 20.
And how are we informed, that by his refurre&ion
we are jullified? ' Who was delivered for our
' offences, and was raifed again for our juftificati-
on,' Rom. iv. 25. And that by his refurreclion we
are regenerate ? For ' he hath begotten us again
' into a lively hope, by the refurre&ion of Jefus
' Chriil from the dead,' 1 Pet. i. 3. And that by
his refurreclion we are fanclified ? For ' as he was

* raifed up from the dead by the glory of his Fa-
' ther, even fo we alio fhould walk in newnefs of
' life,' Rom. vi. 4. And that by his refurrection, at
the laft day we mall be raifed ? For, ' if the Spirit
' of him that raifed up Jefus from the dead, dwell
' in you ; he that railed up Chrift from the dead,
' fhall alfo quicken your mortal bodies,' Rom. viii.
1 1. And that by his refurreftion, finally we fhall
be faved ? For after we are raifed, ' we fhall ne-
4 ver die any more, but be equal unto the angels,
' and be the children of God, as being the Chil-

* dren of the refurrection of Chrift/ Luke xx. 36,

Thus far of the pofition, Chrijl rofe again the
third day. Now for the proof..

SECT. IV.

Of the arguments of Chrifs refurreclion,

CHR 1ST after his pajfionjhewed himfelf a~
live by many infallible proofs , Acts i. 3. And
fo he had need to perfuade men into the faith of
fo ftrange a truth ; if we confult with antiquity,
or novelty, with piimitive times, or later times,
never was matter carried on with more fcruple and
flownefs of belief, with more doubts and difficul-
ties, than was this truth of Chrift's refurreclion.
Mary Magdalene faw it firft, and reported it, but
they believed her not, Mark xvi. 1 \. The two dif-
ciples that went to Emmaus, they faw it alfo and
reported it, but they believed them not, Luke xxiv.
37. Divers women together faw him, and came
and told the difciples, but their words feemed to
them as idle tales, and they believed them riot,
Luke xxiv. 1 1. They ali law him, and even fee-
ifig him, yet they believed not for joy, but won-
dred, Luke xxi- 41. when the wonder was o-

ver,

34*

Looking unto JESUS.

Chap. I.

verj and the reft told it but to one that happened
to be abfent, you know how prereinptory lie was,

* Not he, except he law in his hands the print of

* the nails, and put his fingers into the printol tfie

* nails, and thruft his hands into his fide, he would

* not believe,' John xx 25 In after times,

the whole world ftopt their ears at this report of
the refurreclion of 'thrift ; it was with the Grecians
at Athens a very fcorn, ' When they heard of
' tfie refurre&iorftof the dead yfomemoiked,' Acts
xvii 32. It was with Fetus, trie great Roman [ma
via,] a feknefsof the brain, a plain phrenzy j Fe-
fttis [aid with a loud voice, ' Paul, thou art be-
' fide thyfelf, much learning doth make thee

' mad,' Acts xxvi. 24. But come we- to our

own times, the refurrection of Chriit to this day
is as much oppofed by Jews and Atheiils as a-
ny one article of our creed. And lurely we had
need to look to it, for ' if Chrift be not rii'cn (as
' the apoftle argues) then is our preaching vain,

* and your faith is alfo vain, 1 Cor. xv. 14. If

* Chrift be not rifen, ye are yet in your fins ; and
' they which are fallen afleep in Chrift, are perilh-
' ed,' 1 Cor. xv. 17, 18- Of all the precious
truths in the book of God, we had need to pre-
i'erve this truth, and to be well (killed in the de-
fending of this truth, of the refurreclion ofChriJi.
Some talk of a toleration of all religions, and fome
defire that the Jews may have free commerce a-
mongft us, it will then be time, as I think, to be
well armed at this point. Let the ordinary pro-
feflbrs of our times, wdio are of weak judgments,
and fiery fpirits, look to this point, led as now,
when they cannot anfwer a fepratift, they turn fe-
pratifts ; and when they cannot anfwer an antino-
mian, they turn antinomies ; and when they can-
not anfwer a feeker, qunker, blafphemer, they
turn to them j fo when they cannot anfwer the
fubtil arguments of a Jew, they fhould as eafily
turn Jews, and deny Chrift, and the reiimectiun
of Chi i:t

I mean not to enter into controversies, only I
fliall declare from what heads, arguments of this
nature may be drawn. — As,

1. More generally from Gentiles grants, Jews
conceflions,°typical inftrudtions, prophetical pre-
dictions.

V More efpecially from thefe clear dernonftra-

tions, that circumftantially and fubflantially do
prove this Chrift to have rifen again.
1. The arguments in general are, —
1. From Gentiles grants ; Pilate that condem-
ned Chrift, teftified in a letter to * Tiberius Cas-
far, that Chrift was rifen again, and therefore Ti-
berius defired the lenate to admit Chrift into the
number of theirGods, which, when they: refu fed,
Tiberius' was incenled, and gave free leave to ail
Chriftianstoprofefs Christianity. And to the Gei-
tiles, Sybilla Id t written thefe very words, ' He
' fhall end the neceffity of death by three days
' fleep, and then return from death to life again ;
' he fliall be the firft that (hall (hew the beginning
' of refurrection to his chofen, for that by con-
' quering death, he (hall bring us life.'

2- From Jews conceffions ; Jofephus, the moft
learned amongft the later Jews, acknowledge th, f
' That after Pilate had crucified him, he appear-
' ed unto his followers the third day, according-
4 \y as the prophets had foretold.' The fcribes
and Pharilees being aftoniftied with the fudden
news of his rifing again, confirmed by the foldiers
whom they fet to watch, found no other way to
refift the fame, but only by faying, (as all the Jews
do unto this day) That his difciples came by niglit,
and ftole away his body whilft the foldiers flept :
O ftrange ! if they were afleep, How know they
that his di.ciples ftole away his body? And if they
were not afleep, How could a few weak fiftiers
take away his body from a band of armed foldiers ?

3. From typical instructions : fuch was Adam's
fleep, Ifaac's lying upon the altar, Jofeph's im-
piifonment, Sampfon's breaking of the gates of
Gaza, David's efcaping out of Saul's hands, Jere-
miah's deliverance out of the pit, the raifing of
the Shunamite's child, of the widow of Sereptah's
ton, of the temple of Solomon, of Jonah from the
deep ; a thou land of thefe types might be produ-
ced which relate to this antitype, Chrijl's refur-
reclion

4. From prophetical predictions ; Thou vuilt
hot leave my foul 'rn bell, neither vjilt thou fuff-r
thine holy one to fee co; ruption, Pfal xvi. 10. Af-
t( r tvjo days he vjill revive us, in the third day he
I'.ill raife uiup, Hbfea vi. 2 He will raife us up,
(i e) his Son united to us, our flefh afluined by
his Son, Thou art my Svn, this day have I begotten

* Tertul- L. Contingent E^efippus de vita refur. & Chrifti. f Jofeph. Antiq Lib. 8- C 9

the

Carrying on the great Work f Man's Salvation during the Time of bis Refurrecl'nn. 343

thee, Pialm ii. 7. Afts xiii. 33. I laid me doivn Babylon; for the fourth, they are held in pitiful

and flept, I awaked, for the Lord fufluinul me, captivity even until this day. 8. The 1 ail argu-

Pfal. iii. 5. Above all, how plain wa3 the prophe- menton which only I fhail infift, it is the feveral

cy of Chrift him {"elf, That h muft go to jerufalem, apparitions that Chrift made to others after his re-

and fuffer many things 0 the elde f, and chief furrection, fome reckon them ten trinesi others

, and Jcribes\ and be killed, and he rat fed a- eleven times, and others twel.e times, according

gain the third day, Matth.. xvi. 21. to the number of his twelve apoftles.

2- The fpecial arguments are exceeding many : 1. He appeared unto Mary Magdalene apart.

ns, 1. The angel's affertion : He is not here, for As a "woman was the firft inftrument of death, lo

he is rifen, as he faid, come fee the 'place where the was a woman the firft meflenger of life j fhe

Lord lay, Matth. xxvfii. 6 2 The great earth- brought the firft tidings of the refurrec.tion of

quake ; And behold there ivas a &reat earthquake, Chrift, which is the fureft argument of man's fal-

for the angel of the Lord de/cen.'ed from heaven, vation.

and came and rolled back the Jlone from the door, z. He appeared unto all the Maries together as

Matth. xxviii. 2- they returned homewards from the fepulchre ; ne-

3. The appaiitions of railed bodies; and * the ver any truly fought for Chrift, but with thefewo-
' graves were opened, and many bodies of faints men they were lure to find Chrift.

* which flept arofc, and came out of the graves 3. He appeared to Simon Peter alone ; Luke

' after his refurrection, and went into the holy xxiv. 34. he was the firft among men to whom

'city, and appeared unto many,1 Matth. xxvii. he appeared, he firft went into the fepulchre, and

52, 53, he firft law him that was railed thence: he was

4. The fudden courage of the apoftles ; where- called firft, and he confeffed Chrift firft to be the
as a little before they durft not peep out of doors, Son of God ; and therefore Chriil appears firft to
they prefehtly after compafled the whole world, him: the angel bad the woman to tellh,

and confidently taught, That the re voas no ether andPeier, (that is to fay, and Peter efpaci

name given undo- h.aven, whereby men -may he that he nvasrijen, andgone be/or-, then/ into Galilee,

*, but the name ofjefus, Afts iv. 12. 5 The Mail xvi. 7. Of this fpeaks Paul, He tvasfrjl

rs furferings even for this tiuth. 6- The ad- feenof Cephas, andthenofthetivelve, 1 Cor. xv. 5.

verfaries corifemons even to this truth. 7. The 4. He appeared to the two dilciples journeying

Jews punifhment even to this day for not believing towards Emmaus ; the name of the one was Cleo-

this-faving truth. There is one Rabbi Samuel, who phas, and probable it is the other was Luke,*

fix hundred years (ince, writ a tract in form of an * Who out of his modetly concealed his own name,

cpiftle, to Rabbi Ifaac, mailer of the fynagogue of 'faith Theophil; ct.'

the jews, wherein he doth excellently difcufs the 5. He appeared unto the ten apoftles when the

caufe of their long captivity ?.m\ extreme mifery : doors were ftiut. Somecontroverly there is in this,

rnd after that he had proved it was inflicted for becaufe the cvangelift faith exprefly, 'YXvjtthe ele-

grievous fin, he flieweth that fin to be the <ven difciples ivere gathered together, Luke xxiv.

fj.'.e which Amos fpoke of, For three tr infgrtfjb- 33. And as they f pake, Jefus himjelf food in

■ Ifra /, and for four, I ixjill not turn aivay the midjl of them , ver. 36. Now Judas was hang-

the punifhment thereof , becaufe they fold the righ- ed. and Matthias was not elected, and Thomas

fetus for liver, Amos ii. 6. The felling of Jofeph, Didymus was not with them when JefuB 'came,

he makes the firft fin ; the worshipping of the calf John xx. 24- How then could he appear to eleven

oreb the fecend fin ; the abufing and killing apoftles, confidering at this time theie was but e-

od's prophets the third fin ; and the felling of leven in all? Some fay it is & certain number

J.fus Chrift the fourth fin. For the firft', they put for an uncertain. Others fay, That the ele-

ftrved four htindr-ed years in Egypt; for the fe- venmight be together when the two difcipleafcame,

mnd, thry wandered forty.yearsin the wildeinefs ; and when Jefus came, Thomas might be abfent

lor the third, they were captives feventy years in and gone from amongft thenx And if iL<

be
* Theoph./w/er Luk

344

Looking unto JESUS.

CHi

be viewed well, there is no contradiction in this
faying. But I mutt not dwell on controversial points.

6. He appeared to all the difciples, and Tho-
mas ivitb them, John xx. 26. and then he Shew-
ed them his wounds, to Strengthen the weak faith
of his wavering fervants. Thomas would not have
believed unlets he had feen, and therefore Christ
ihews him the wounds of his lody, that he might
cure the wounds of Thomas's unbelieving Soul.

7. He appeared to P^ter, and John, and James,
and Nathaniel, and Didymus, and tiuo other dij-
ciples, John xxi. z- when they were a filhing at
the Sea of Tiberias, there he proved the veri-
ty of his Deity by that miracle of the SiSlies, and
the veiity of his humanity by eating meat with
them. And this was the third time that he Shew-
ed himfelfpublickly and folemnly unto all, or to the
mod part of his diiciples, ver. 14

8 He appeared unto more than five hundred
brethren at once; of this v/e read not in the e-
vangelilts, but the apoftle Paul records it, After
that he vjas feen of above fiv,; hundred brethren at
once, of vobom the greater part remain unto this
prefent, but Jome are fallen afleep, 1 Cor. xv. 6.

9. He appeared unto James the brother of the
Lord ; (i. e.) the couSin-german of Chrift accord-
ing to the SieSh ; he was called James the juSt, in re-
gard of.his upright and innocent life. Jerom, in his
book, De viris illujiribus, tells us, That afore
Chrilt's death, this James made a vow, that he
would eat no bread till Chrift was rifen again from
the dead; and now Chrift appearing to him, he
commanded bread and meat to be fet on the table,
faying to James, ' O my brother, now rife and
' eat, for now I am rifen again from the dead.'
Of this apparition Paul makes mention, After that
he tv as feen ofjr.mes, t Cor. xv. 7.

io He appeared to the eleven dirciples on
mount Tabor in Galilee. And this Matthew inti-
mates when Jefus bad the woman, ' tell his bre-
' thren that he was rifen, and that they Should go
' into Galilee, and there they Should fee him ;
• ' and accordingly in that mountain where Jefus
' had appointed them, they faw him and worihip-
* ped him,' Matth. xxviii 10, 16, 17.

ii. He appeared to all his apoftles and difci-
ples upon mount Olivet byjerufalem, when in the
pretence of them all he afcended up into heaven.
This mountain is exprelfed by Luke, w hen alter

Chrilt's afcenfion it is faid, That the difciples re-
turned back to Jerufalem from the mount called
Olivet, A£ts i. 12-

12. He appeared unto Paul travelling unto Da-
mafcus, this indeed was after his forty days abode
upon the earth ; and yet this Paul mentions amongit
the reft of his apparitions ; and, laft of all, he vuas
feen of me aljo, as of one born out of due time, 1
Cor xv. 8-

My meaning is not to fpeak of all thefe appari-
tions in order, for fome of thein we are neither af-
fured of the order nor of the time: but of the
moSt considerable and molt edifying we Shall treat.

SECT. V.

Of ChrijVs apparition to Mary Magdalene.

ON the firSt day were many apparitions, but
I Shall fpeak only of one or two, as related
by the evangelist John

1 . Chrift appeared unto Mary Magdalene apart,
The fir ft day of the week comet h Mary Magdalene
early, when it voas yet dark, unto the fepulchre,
John xx. 1. She came whilSt it was yet dark, (he
departed from home before day, and by that time
She came to the fepulchre the fun was about to rife ;
thither come, She finds the Stone rolled away,
and the body of Jefus gone; upon this She runs
to Peter and John, and tells them, They have ta-
ken a<way the Lord out of the fepulchre, and voe
knoixi not where they have laid him. Then Peter
?nd John ran as fait as they could to See, thev
looked into the fepulchre, and not finding the
body there, theyprefently returned. By this time,
Mary Magdalene was come back, and howfoever
the difciples would not Stay, yet She was refolved
to abide by it, and to fee the ifTue.

We find this apparition, for our farther aSTur-
ance, compalfed and let about with each needful
circumltance ; here's the time when, the place
where, the perfons to whom, the manner how he
appeared ; together with the consequents after the
apparition.

1. For the time when he appeared ; novo upon
the firft day of the -week, very early in the morning,
John xx. 1 . It was the firit day of the week, the
next day to their fabbath ; 1 Shall Speak more par-
ticularly to this in the next apparition ; and it was

very

Carrying on the great Work of Man's Salvation during the Time of bis RefurreElion. 345

•very early in the morning : the apparition v/as ear-
ly, but Mary's leeking of Chrift was fo early, that
it nvas yet dark : flic's going to the grave, when,
by couife of nature flie fhould have been in her
bed ; ihe fought ni m early v. hom (he loved entirely :
giving us to learn, that we fhould leek Chrift be-
times,' even in the days of our youth, Eccl. xii. 1.
That in thele firft days oi the week we fhould rile
up early to enquire after Chrift ; they that will
not feck Chriit until they have given over leeking
other things, may juftly fear to mils Chrift, Firji
feek the kingdom oj God, and his righteoufnejs, and
then (faith Chrift) all other things jhallhe added
untoyou, Matth. vi. 33.

2- For the place where he appeared, it was in
the garden where Chrift was buried ; in a garden
Adam firft finned, in a garden Chrift firft appeared,
in a garden death was firft threatned anddeferved,
and in a garden life is reftored and conferred upon
us ; Chrift makes choice of a garden, both for his
grave, and refurrection, and firft apparition, to tell
us where we might feek him, if we have loft him,
' My beloved is gone down into his garden, to the
' beds of fpices, to feed in the gardens, and to ga-
' ther lilies,' Cant. vi. 2. That is, Jefus Chrift
is to be fought and found in the particular alTem-
blies of his people ; they are the garden of his
pleafure wherein are varieties of all the beds of
renewed fouls, there he walks, and there he feeds,
and there he folaceth himfelf with thofe fruits of
righteoulnefs and new obedience, which they are
able to bring forth to him. O ! there let us feek
him, and we fliall find him.

3. For the perfon to whom he appeared, it was
Mary Magdalene, ihe that fometimes lived a finful
life, that was no better than a common courtizan,
now is firft up to feek her Saviour. Let never any
defpair of mercy, that but hears of the converfion
of Mary Magdalene: Dionifius tells us, ' That ihe

• that was loofe and diifolute in her youth, be-
1 took herfelf in her old age to a moft folitary
' life ; that fhe fequeftred herfelf from all world-
1 ly pleafures in the mountains of Balma, full
' thirty years ; in all which time Ihe gave herfelf
4 fft meditation, falling and prayer.' The text
tells us, ' That much was forgiven her, and Ihe
' loved much,' Luke vii. 47. Her love to Chrift
appears at this time, ' But Mary ftood without at

• the fepulchre weeping, and as Ihe wept, /he

' ftooped down, and looked into the fepulchre,'
John xx. [i. This fcripture we maycall ajhng of
l.xs.-s, or, it you will, a fong of degrees ; every word
is a ftepor degree of love more than another. As, —

1. Mary (Food at the fepulchre ; |he ftood by
the grave of Chrift, it lignifies hei great loVe to
Jefus Chrift j many would ftand by him while he
was alive, but to ftand by him dead, none would do
it ; thde we love moft, we will wait on them liv-
ing, or if they die, we will bring them to the grave,
and lay them in the grave, but there we leave

them : Only Mary choofeth Chi ill's tomb for

her belt home, and his dead corpfe for her chief
comfort, Ihe praifeth the dead more than the liv-
ing, and having loft the light of the fun of righte-
oulnefs, (he defired to dwell in darknefs, in the
lhadow of death.

2- But Mary ftood, q. d. others did not, but
fhe did : Peter and John were there even now,
and when they could not find Jefus, away they
went, but Mary went not, Ihe ftood ftill : their
going away commends her ftaying behind ; how
many circumftances may we obferve in Miry, fet-
ting out her love to Chrift above them all ? To the
grave fhe came before them j from the grave (he
went to tell them ; to the grave fhe returns with
them ; and at the grave Ihe ftays behind them.
Certainly there was in Mary a ftronger afFe&ion,
than either in Peter or John, and this affection
fixed her there, that Ihe could not ftir ; go who
would, flie would not go, butftay ftill, but Mary
ftood without.

3. But Mary ftood without at the fepulchre
weeping : this was love indeed ; fee how every
word is a degree of love. But Mary ftood there
weeping : when Chrift ftood at Lazarus's grave-
fide weeping, the Jews faid then, Behold how he
loved him j and may not we fay the very fame of
Mary, Behold how fhe loved him, her very love
runs down her cheeks, flie cannot think of Jefus as
loft, but flie weeps ■, flie weeps for having loft him
whom Ihe loved ; at firft fhe mourned for the de-
parture of his foul out of his body, and now fhe la-
ments the taking of his body out of the grave ; ac
firft flie mourned becaufe fhe could not keep him
alive, yet that forrow had fome folace, in that flie
hoped to have enjoyed him dead ; but when flie
confiders that his life was loft, and not fo much,
as his body could be found, Oh ! fhe weeps, and
X x weeps.

34^

Looking unto JESUS.

Chap. I.

weeps. The laft office lhe coulJ do, was to anoint
his body, and to bewail his death ; and to that
purpofe (he comes now unto his grave ; as fome-
times (he had waflied his feet wicii her tears, now
(he would (hed them afrefh upon his feet, and
head, and hands, and heart, and all ; but when
fhe faw the grave open, and the body gone, and
nothing or" Chrift now left her to mourn over, (he
weeps the more, fhe weeps molt bitterly. But Ma-
ry itood there weeping.

4. And as (he wept, (he (looped down and
looked in the fepulchre. She did lb weep as (he
did feek with all ; her weeping hindred not her
(eeking, (he fought and fought ; to what purpoie?
That Chrift is not in the tomb, her own eyes have
leen ; the difciple's hands have felt, the empty wind-
ing (heet, doth plainly avouch ; Peterand John had
looked in before, nay, they went into the fepulchre,
and faw the linen clothes lying, and the napkin
that was about bis head wrapt by itfelf, John xx.
6, 7. and yet for all this (he will be (looping down,
and looking in ; (he would rather condemn her own
eyes of error, and both their eyes and hands of
deceit, (he would rather fufpeft all teftimonies for
untrue, than not to look after him whom (he had
loft, even there where by no diligence he could be
found 5 * It is not enough for love to look in once.'
You know this is the manner of our feeking, when
we feekfomething ferioufly; where we have fought
already, there we'll feek again ; we are apt to think
we fought not well, but if we feek again, we may
find it where we fought: and thus Mary fought,
and when (he could think of no other place fo like-
ly to find Chrift in, as this, (he fought again in this,
fhe will not believe her own fenfes, (lie would ra-
ther think that (he locked not well before, than
lhe will leave off looking. When things that are
dearly affecled are gone and loft, love's nature, is,
never to be weary of fearching, even the ofteneft
fearched corners ; there mult (till be an haunt for
hope. Oh! love thinks it hath never looked enough;
In the firft verfe (he looked, and faw the ftone ta-
ken away from the fepulchre ; and now again, (lie
Hooped down and looked into the fepulchre.

4. P'or the manner how he appeared ; it was firft
by his angels, and fecondly by himfilf.

1. There was an apparition of angels, (he feerh
two angels in 'white, Jilting, the one at the head,
and the other at the feet 'where the body of Jeju;

had lain, John xx. 12, 13. I will not (lay here,
only for the opening of the words I ihall anlvver
thefe queilions: as, 1. What means the appari-
tion of angers? 1 anfwer, It is only a preparati-
on to Chritt's apparition. Mary's hud muil be re-
ftored by degrees; though (he law not Chrift at
firil, yet (he law his angtis ; it often pleafeth Chrift
in the defertions or his people, to come to them
by degrees, and nor at once, he comes firft by his
angels, fo it was at bis birth, and fo it is at his re-

(urrection. but, 2. What Jo angels in a ie-

pulchre ? It is a place fitter for worms than angels:
we never read of angels being in a grave before
this time ; they are bleffed creatures, and is the
grave a fit place for them ? O yes-.' fince Chrift
lay in the grave, that very place is a blelfed place ;
Elejjed are the dead, which die in the Lord from
henceforth, Rev. xiv. 13. Precious in the fight of
tie Lord is the death of his faints, Pfal. cxvi- 15.
— But, 3. Whyare theangelsin white? Solomon
anfwers, That white is the colour of joy, Let thy
garments be always -white, and let thy head lack no
ointment, Eccl. ix. 8- When Chrift was transfi-
gured, his raiment was allwhite, no fuller in the
earth could cane near it, Mark ix. 3. And the
faints in heaven are laid to walk in white robes,
Rev. vii 9. And here the angels are fn white, to
(ignify tne joy they had in Chrift's refurreftion
from the dead. — But, 4. Why are they one ft
the head, and the other at the feet, where the \n -
dy of Jeius had lain r Some anfwer, That as Ma-
ry Magdalene had anointed his head and feet, fo
at tho.e two places the two angels (it, as it were
to acknowledge ifo much for her take. Others think
it fpeales comfort to every or:e of us ; if we are but
in Chrift, we (hall go to our graves in white, and
lie between two angels, who are laid to guard our
bodies even dead, to prefent them alive again at
the day of the refurrection.

But in thisappaiition we fee farther, aqueftion
and anfwer: 1. The angels queftion Mary, Wo-
man, why weepeflihiu? May I paraphrafe upon
thefe words; it is as jf they had faid, O Mary !
what caufe is there for thefe tears ? wher£ angels
rejoice, it agrees not that a woman (hould weep ;
thou couldeit before, with a manly courage, arm thy
feet to run among fwords when thou cameil to the
grave, and art thou now fo much a woman, that
thou canft not command thine eyes to forbear

Carrying or, th gr at Work of Mans Salvation during the Time of bis Refurr.dion.

tear? QuoQttenn,nubj tt / "thou? If thy Chrift
wot- here in iiis grave, under this tomb-ftone, we
might think thy lorrow tor the dead enforced thy
tears ; but now that thou hndeft it a place of the
living, VV hy doit thou ftanvt here weeping lor the
dead I If thy tears be tears of love, as thy love
is acknowledged, io let thefe tears be fuppref-
lied ; it" thy tears be tears or anger, they ftiould
not here have been ftied, where all anger was bu-
ried ; if thy tears be tears of lorrow, and duties
to the dead, they are bellowed in vain where the
dead is now revived ; and therefore, O woman,
i'jhy wet'peft thou? Would our eyes be dry, if
fuch eye-rtreams were behoveiul for us? Did not
angels always in their vifible refemblances repre-
ient their Lord's invilible plealure, Ihadowing
their lhapes in the drifts of his intentions ? As for
jnftance, when God wasincenied, theybrandifhed
fwords ; whenhewasappeafed, they (heathedthem
in fcabbards ; when he would defend, they refem-
bled ioldiers, when he would terrify, they took
terrible forms ; and when he would comfort, they
carried mirth in their eyes, iweetnefs in their coun-
tenance, mildneisin their words, favour, and grace,
end comclincfs in their preience : why then doll
thou weep, feeing us rejoice ? Doll thou imagine
us to degenerate from our nature, or to forget any
duty, whole Hate is neither lubjeel to change, nor
capable of the leail orience ? A rt thou not fervent
in thy love, or more privy to the counfel of our
eternal God, than we th it are daily attendants at
histhrone of glory ? O woman, why weepefi thou ?
Thus for paraph rale.

2- For heranfwer, She faith unto them, hecaufe
they have taken away my Lord, and I know not
where they have laid him, John xx. 13. Here was
the caufe of Mary's tears ; I. 1 hey have taken a-
: my Lord. 2- I know not where they have /aid
}<im, q. d He is gone without all hope of reco-
very j for they, hut I know not who, have taken
hi'!) away, but I know not whither ; and they have
laid him, but I know not where ; there to do to
him, but i know not what. O what a lamenta-
ble cafe is this ! Ihe knows not whither to go to
find any comfort ; her Lord is gone, his life is
gone, his foul is gone, his body is gone, yea gone,
and carried Ihe knows not whither ; and do they
?.(k her, U 'omnut, why weepeft thou ? W hy, here is
the caufe, 7 hey have taken away my Lord, (i. e )

347

the dead body or my Lord, and I know not where
th?y have /aid him. Where a little ofChriftisleft,
and that is loll, it is a lamentable loi's. Mary had
femetimes a polltllion of whole Chi ill, Ihe had
his pretence, Ihe heard his words, fire law his di-
vinity in his miracles, and in catiii g fe'v^h devils
out of her own body ; but now Ihe had loll all
On ill, his prefence loft, his preaching loft, his di-
vinity loft, his humanity loft, his foul left, and laft
of all his body loll. Oh ! what a lamentable lofs
was this ? Mary would now have been glad of a
little of Chriit; O ye angels, fill but her arms
with the dead body of her Jefus, and foe will weep
no more ; one beam of that Sun of righteoufnels
would fcatterall the clouds of Mary's grief.

Queft. But doth Chrift ever leave his totally ?

Anf. I anfwer, not indeed, but only in appre-
henfion. In de'ertions, a Chrillian may to his own
apprehenfion find nothing of Chrift ; and this was
the cafe of Mary Magdalene : or, if Chrift defert a
foul indeed, and in truth, (for cefertions are fome-
times in appearance, and fometimes real) yet ne-
ver doth heforfake his own both really and totally,
The Lord will not wholly forfake his people, for
his great nunte'sfake, 1 Sam. xii. 22. the acls of
his love may be withdrawn, but his love is flill the
fame, it is an ever laft ing love, Jer. xxxi. 3. Thofe
acls which are for well-being may be withdrawn
but his acls of love that are for being, ihall never
be removed, No fuch good things will God with-
hold from them that walk uprightly, Pfal. lxxxiv.
11. Or Chrift may go away for a feafon, but not
for ever, ' For a moment have I forfaken thee, but
' with great mercies will I gather thee : in a little
' wrath, I have hid my face from thee for a mo-
' mem ; but with everlafting kindnefs will I have

• mercy on thee, faith the Lord thy Redeemer,' Ifa.
liv. 7,8. It was Chrift's promife to his dilciples,
I will not leave you comfort lefs, or as orphans, but
1 will come again, John xiv. j8. Tho' his compaf-
fions may be reftrained, yet they cannot be extin-
guilhed ; as the fun fets to rife again, and as the ten-
der mother lays down her child to take it up again,
fo deals Chrift with his, only for the prefent it is a
fad thing; O ! it is a lamentable thing to lofe all
Chriit, tho' but in our own apprehenfions. To hear
Mary's pitiful complaints, * They have taken a-
' way my Lord, and I know not where they have

• laid my Lord,' it would make a flint to weep -r

X x z me-

J+8

Looking unto JESUS.

Cn.

methinks 1 heai hei cries, *■ O my Lord, what's
' become of thee f lime was, that my foul was

* anenclofed garden, and the chiefelt often thou-
' fands did walk in the fhadow of the tree ; but

* now the fence is down, my love is gone, and
' Sharon is become a defer t : time was, that I fat
1 at the feet of my Lord, and I received daily ora-

* cles from his mouth ; but now he hides himfelf,
' and will not come at me ; I pray, but he hears

* not ; I hearken after him, but he fpeak? not ; I
' call, but he anfwers not. O my Lord, if I had

* never known thee, I could have lived without
' thee ; but this is my miiery, not fo much that

* I am without thee, as that I have loft thee ;
' many are well without thee, becaufe they never
' enjoyed thee ; the children of beggars count it
' not their mifery that they are not princes ; but
' Oh! the grief, when the children of princes ihall
' be turned to beggars ! O my Lord, once I had

* thee, but now I have loft thee, yea, I have loft
« thee every jot, and piece, and parcel of thee ;

* O ! ye apoftles, where is the dead body of my
' Lord ? Oh ! fir angel, tell me if ye faw his torn,

* his macerated, crucified body ? O grave ! O !
*■ death ! fhew me, is there any thing of Chrift's

* body (though but a few dead afhes) in your

* keeping ? No, no, all is gone ; I can hear no-

* thing of what I would hear, death is filent, the
' grave is empty, the angels fay nothing to the

* purpofe, the apoftles are fled, and they (I know

* not who) have taken away my Lord, and I know

* not where they have laid him.'

2- After this Chrift himfelf appears, but firft as
unknown, and then as known, i. As unknown,
She turned berfelf back, and faiv Jejusjianding,
and knetv not that it was Jefus. Jejus faith unto
her, Woman, iuby iveepe/i thou ? Whom feeheji
thou? She fuppoftng him to be the gardener, &c
John xx. 14, 15. In this apparition of Chrift un-
known, I Ihall only take notice of Chrift's quefti-
on, and Mary's inquifition ; his queftion, is in thefe
words, Woman, ivhyweepejl thou? Wbomfeekeji
thou? 1. Why tveepejl thou ? This very queftion
the angels aflced her before, and now Chrift afks it
againj fure there is fomethingin it, and the ra-
ther we may think fo, becaufe it is the firft open-
ing of his mouth, the firft words that ever came
from him, after his rifing again ; fome fay that
Mary Magdalene reprefents the ftate of all mankind

before this day, 'viz. One weeping over the grave
of another, as if there were no hope : and now at
his refurre&ion Chrift comes in with, weep not :
Woman, ivhy •voeepeji thou ? q. d. There is no
caufe of weeping now, lo, I am rifen from the
dead, and am become the firft-iVuits ol them that
deep.

And yet we may. wonder at the queftion, Why
fhouki Chrift demand of Mary, why fhe wept ?
But a while fince fhe faw him hanging on a tree,
with his head full of thorns, his eyes full of tears,
his ears full of blatphemies, his mouth full of gall,
his whole perfon mangled and disfigured, and doth
he afk her, Woman, -vj'by tveepejl thou? Scarce
three days fince fhe beheld his arms and legs rack-
ed with violent pulls, his hands and feet bored
with nails, his fide and bowels pierced with a fpear,
his whole body torn with ftripes, and gored in
blood ; and doth he afk her, Woman, ivhy <weepeji
thou? She faw him on the crofs yielding up his
foul j and now fhe was about to anoint his body,
which was the only hope fhe had alive} but his
body is removed, and that hope is dead, and fhe
is left hopelefs of all vifible help; and yet doth he
afk her, Woman, ivhy iveepefi thou ? O yes ! tho'
it may be ftrange, yet is it not a queftion without
caufe ? She weeps for him dead, who was rifen
again from the dead; fhe was forry he was not
in his grave, and for this very caufe ihe fhould
have been rather glad ; lhe mourns for not know-
ing where he lay, when as indeed and in truth, he
lay not any where ; he is alive, and prefent, and
now talks with her, and refolves to comfort her,
and therefore, Woman, ivhy tveepejl thou ?

2. Whom Jeekefi thou? She leeks Chrift, and
Chrift afks her, Woman, whom jeekefi thou? We
may wonder at this alio, if fhe feek Chrift, W"hy
doth fhe not know him? Or, if fhe knew Chrift,
why dqth ihe feek him ftill ? O Mary! is it pof-
fible thou haft forgotten Jefus? There is no part
in thee but is bufy about him, thy eye weeps,
thy heart throbs, thy tongue complains, thy body
faints, thy foul languifheth, and notwithftanding
all this, haft thou now forgotten him ? What, are
thy fharp eyes fo weak-fighted? That they are
dazled with the fun, and blinded with the light?
O yes ! a fhower of tears come betwixt her and
him, and fhe cannot fee him; or it may be her
eyes were bvUUn that Jhejbmld not know himy

Luke

Carrying on the great Work of Man's Salvation during the Time of his Refurrsclion. 349

Luke xxiv. 1 6. or it may be that he appeared to [e-
tera mofphe] in fome other ihape, fuch as refem-
bled the gardener, whom ihe tookhimfor ; howio-
ever it was, Jbefa^u Jefus Handing, but knew not
that it was Jefus, and t,kere fore faith Jefus to her,
It oman, why weeptft thou ? l! 'ho in feekefi thou ?
Tohu x. 14, 15. There is a double pretence of
Chrift, felr, u.id not fell ; the presence felt, is
when Chrift is giaeioudy pleated to let us know
fo much, and this is an heaven upon earth : the
prefence not fell, is that Secret prefence when Chrift
ieems to draw us one way, and to drive another
v ay; (o he dealt with the woman of Canaan ; he
feenied to chive her away, but at the fame time
lie wrought in her by his Spirit an increafe of faith,
and by that means drew her to himfelf. Thus
may a foul fuppofe Chrift loft, and feek and weep,
and weep and leek, and yet Chrift is prefent.

2- For Mary's enquiry, She fuppofmg him to
he the gardener, faid unto him, Sir, if thou hafi
home him hence, tell me where thou hafi laid him,
and I tvill take him away.

In the words we may obferve, Firfi, Her mi-
ilake. 2. Her fpeech upon her miftake.

1. Her miftake, She juppofing him to he the
gardener ; O Maty ! hath Chrift lived fo long,
and laboured fo much, and fired fo many ihowers
of blood, to come to no higher preferment than a
gardener ? This was a very ftrange miftake ; and yet
in fome fenfe, and a good fenfe too, Chrift might be
faid to be a gardener : as, 1. It is he that gardens
all our fouls, that plants in them the feed ofrighte-
oufnefs ; that waters them with the dew of grace,
i.nd makes them fruitful to eternal life. 2. It is he
that raifeth to life his own dead body, and will turn
all our graves into a garden-plot, Thy dead men
/hall live, together with my dead bo.iy /hall they
arife : awake, and/ing, ye that dwelt in duft, for
thy dezv is as the dew of herbs, and the earth Jhall
cufl out the dead, Ifa xxvi. ig. Befides, there
is a myftery in her millake : as Adam in the ftate of
grace and innocency, was placed in a garden, and
the'firft office allotted to him, was to be a gardener ;
fo Jefus Chrift appeared firft in a garden, and pre-
fents himfelf in a gardener's likenefs: and as that
firft gardener was the parent of fin, the ruin of
mankind, and the author of death ; fo is this gar-
dener the ranfom for our fins, the raifer of our ru-
ins, and the reftorer of our life. In fome fenfe then,

and in a myftery Chrift was a gardener ; but Mary's
millake was in fuppoiing him the gardener of that
only place; and not the gardener of our fouls. ' Souls
■ indefertionare full o.f mitt akes, though in their
' miitakes are fometimes many mylteries.

2- Her Ipeech upon her miftake, If thou haji
borne him hence, &c. we may obferve, —

1. That her words to Chrift are not much unlike
the anfwer ihe gave the angels, only Ihe teems to
fpeak more harfii to Chrift, than (he did to the
angels ; to them (he complains of others, th y have
taken away my Lord ; but to Chrift Pne fpenks as
it Ihe would charge him with the fac~t, as if he
looked like one that had been a breaker up of
graves, a carrier away of corpfe out of their place
of reft, Sir, if thou hafi borne him hence. But
pardon love, as it fears where it needs not, fo it
fufpecls very often where it hath no caufe ; 'When
' love is at a lofs, he or any that comes but in
' our way, hath done it, hath taken him away.'

2- That fomething ihe fpoke now to Chrift which
fire had not mentioned to the angels. She faid
not unto them, tell me where he is, but referved
that queftion for himfelf to anfwer, Came, tell me
where thou haft laid him', q. d. Thou art privy
to the place, and the action of removing Chrift my
Lord; Oh how fhe errs, and yet how Ihe hits the
truth ! Jefus muft teli her what he hath done with
himfelf, fure it was fitted for his own fpeech to
utter, what was only poflible for his own power
to do.

3. That the conclufion of her fpeech was a men-
vaunt or flourifii, and I will lake him away. A-
las ! poor woman, ihe was not able to liu him up,
there are more than one or two allowed to the car
ryingofacorpfe ; and as for his, it had more than
an hundred pound weight of myrrh and other o-
dours upon it ; fure the had forgotten that women
are weak, and that ihe herfelf was but a woman ,
how was it poflible that the (hould take him away ?
She could not do it; well, but ihe would do it
though, there is no iff ay too hard for love ; ihe ex-
empts no place, ihe efteems no perfon, ihe fpeaks
without fear, ihe promifes without condition, ihe
makes no exception, as if nothingwere impoilible
that love fuggefteth ; the darknefs could not fright
her from fetting out before day ; the watch could
not fear her from coming to the tomb where Chrift
was laid ; ihe refolyed to break open the feals, and

35°

Looking unto J E S U S.

Chap. I

to remove the ftone far above her ftrength ; and
now her love being more incenfed with the frefh
wound of her lofs, (he fpeaks reiolutely, I ivill
take him atony, never coiifiderihg whether fhe
could or no ; love is not ruled with reafon but
with love ; it neither regards what can be, nor what
fhould be ; but only what itfelf defireth to do.

4 That through all this fpeech fhe omits the
principal verb, fhe enquires for Jefus, but fhe ne-
ver names him whom fhe enquires after. She
could fay to the angels, They have taken aivay my
Lord ; but now fhe talks of one under the term
of him, If thou hajl borne him hence, te'llmeiubere
thou ha/1 laid him, and I mo ill take him aivay:
him, him, him ; but fhe never names him, or tells
who he is; this is folecif thus amo'ris, an irregu-
lar fpeech, but love's own dialect, q. d. Who
knows not him ? Why, all the world is bound to
take notice of him; he is worthy to be the own-
er of all thoughts, and no thought, in my conceit,
can be well beftowed upon any other than him;
ar>d therefore, Sir gardener, whofoever thou art,
If thou hajl borne him hence, thou knoweft who I
mean, thou canft not be ignorant of whom 1 love,
there is not fuch another among the fons of men,
as the Plalniift, He is the faireji among the chil-
dren of men, Pfal. xiv. 2- or as the fpoufe, He
is the chief eft of ten thou fa nd ; and therefore tell
me fome nevvsof him ; of none but him; of him,
and only of him ; O .' tell me where thou haft laid
hiin, and I will take him away ? ' A foul fick of

* love, thinks all the world knows her beloved,

* and is therefore bound to tell her where he is ;'
the daughters of Jerufalem were very ignorant of
Chrift, Cant. v. 9. and yet / char^eyou, Odauqh-
:<ers of Jerufalem, (faid the fpoufe) if ye find my
beloved, that ye tell him I am fick of love, Cant,
v. 8-

2- Chrift appears as known ; Jefus faith unto
her, Mary; fhe turned herfe'.f, an I faith unto him,
Rabboni, nuhich is to fay, Mafier, John xx. 16
Sorroiv may endure for a ni.ht, but joy comes in
the morning ; fhe that hitherto had fought with-
out finding, and wept without comfort, and call-
ed without aniwer, even to her Chrift now ap-
pears ; and at his apparition thefe paffages a:e be-
twixt them; hrtt he Ipeaks unto her, Maiy, and
then fhe replies unto him, Rabboni, muhich is to
Mafier

i- He fpeaks unto her, Mary! it was but a
word; but, O what life? What Spirit ? WhaC-
quicknir.gand reviving was in the word? The voice
of Chrift is powerful; ' If the Spirit of Chrift cpme
' along with the word it will roufe hearts, raife
fpirits, work wonders. Ah, poor Maty! what
a cafe was fhe in before Chrift fpake unto her ?
She ran up and down the garden, with#0 my Lord,
ivhere have they laid my Lord? But no iboner
Chrift comes, and fpeaks to her by his. Spirit, and
with power, but her mindisenlightened, herheait
isquickned, and her foul is revived. Obferve here
the difference betwixt the word of the Lord, and
the Lord fpeaking that word with power and Spi-
rit: we find fometimes the hearts of faints are
quickned, fed, cherilhed, healed, comforted in the
ufe of means, and fometimes again they are dead,
fenflefs, heavy, and hardened ; nay, which is more,
the very fame truth which they hear at one time,
it may Be affecls them, and at another time it doth
not ; the reafon is, they hear but the word of the
Lord at one time, and they hear the Lord him-
felf fpeaking that word at another time ; Mary
heard the word of the Lord by an angel, PI oman,
mohy moeepejl thou ? But her tears dropped ftill ;
fhe heard again the word of the Lord by Chrift
himfelf, Woman, vohy tveepefi thou ? And yet fhe
weeps, and will not be comforted; but now Chrift
fpeaks, and he fpeaks with power, Mary! and at
this word her tears are dried up, no more tears
now, unlefs they are tears for joy : and yet again,
obferve the way how you may know and difcern
the effectual voice of Jefus Chrift if it be effectual,
it ufually fingles a man out ; yea, though it be ge-
nerally fpoken by a minifter, yet the voice of Chrift
will fpeak particularly to the very heart of a man,
with a marvellous kind of majefty and glory ftampt
upon it, and fhining in it ; take an humble, bro-
ken, drooping fpii it, he hears of the free offer of
grace and mercy in Jefus Chrift, but he refufeth
the offers; he hears of the precious promifes of
God in Chrift, but hecafts by all promi'fesas things
that are generally Ipoken and applied by man ; but
when the Lord comes in, he fpeaks particularly to
his very heart, he meets with all his objections, that
he thinks this is the Lord, and this is to me. Thus
Mary before heard the voice of an angel, and the
voice of Chrift, W~oman,<vjhy<weepefi tiouP It was
a general voice, no better title was then afforded,

but

Carrying on the great Work of Man's Salvation during the Time of bis R furred ior..

!$i

but woman ; thou weepeit like a woman, O wo-
ntttn, and too much a woman, why weepeft thou?
But now Chrift comes nearer, and he lingles her
out by her very name, Mary! oh! this voice
came home, he (hewed now that he was no ft ran-
ger to her, he knew her by name; as fo me times
•God (pake jo Mofes, Thou hajl found grace in my
fights I know thee by nam?, Exod. xxxiii. 17. io
Chrift fpeaks to Mary, Thou haft found 'grape in
my fi^ht, I know thee by name. VV hy, how mould
this voice be ineffectual? oh now it works! now
fhe knows Chrift, which before me did not; and
indeed this is the right way to know Chi id, to be
firft known of Chrift; But now (faith the apo-
ftle) after that ye have known God, (and then he
corrects himfelf) or rather are known of God,
Gal. iv. 9. for till he knows us, we (hall never
know him aright. Now her dead fpirits are rail-
ed, which before were benumbed ; and no mar-
vel that with a word he revives her fpirits, who
with a word made the world, and even in this ve-
ry word (hewed an omnipotent power. ' The
* gardener had done his part (faith one) in making
' her all green on a hidden.' But even now her
body feemed the hearfe of her dead heart, and
her heart the coffin of her dead foul ; and fee how
quickly all is turned out and in; a new world
now ; Chrift's refurredtion is Mary Magdalene's re-
furrection too ; onafudJcn (he revives, raifed (as it
were) from a dead and drocping, to a lively and
cheerful (late.

2- She f aid unto him, Rabboni, which is to fay,
Majler. As (lie was ravifhed with his voice, lo
impatient of delay (he takes his talk out of his
mouth, and to his firft and only word, (he an-
fwered but one other, Rabboni, which is to fay,
Mafer. A wonder that in this verfe but two
words (hould pafs betwixt them two ; but fome
give this reafon, ' That a fudden joy roufing all
' her paffiens, (lie could neither proceed in her
4 own, nor give him leave to go forward in his
r fpeech.' Love would have fpoken, but fear in-
foiced filence, hope framed words, but doubt
melts them in the pafTage; her inward conceits
ferved them to come out, but then her voice trem-
bled, her tongue faultered,htr breath failed ; why,
fuch is the (tate of them that are fick with a forfeit
of fudden joy; her joy was to fudden. that not a
word mote could be fpoken, \ivXRabbtmi\ which

is to fay, Mafer. Sudden joys are not without
lome doubts or tremblings ; when Jacob rjeard chat
his (on Joieph was alive, his heart fainted, Gen.
xlv- 2b. he was even altonifhed at (o good news ;
when God reltored the Jews outof captivity, they
coulun^t tin; .'. Di it otherwife than as a dreanu,
Pfal. exxvi. \. when Peter was by an angel deli-
vered out o( piiion, lie took it only for u <viftoa,
or apparition, and not tor tiuth, Acts xii. 9. when
Chriit manifefted his refurrcction to his difciples,
it is laid, That for very joy they believed not, Luke
xxiv. 41. their fears- (as it were) kept back, and
queftioned the truth of their joys. As in the lea
when a Itorm is over, there remains (till an inward
working and volutaiion; even fo in the mind of
man, when its tears are blown over, and there is
a calm upon it, there is (till a mot us trepidationis,
a motion of trembling, or a kind of (oiicitous jea-
loufy or what it enjoys: and this might be Mary
Magdalene's cafe ; though (he fuddenly anfwered
Chriit, upon the firft notice of his voice ; yet be-
caufe the novelty was (0 ftrange, his perfon fo
changed, his pretence fo unexpected, and fo ma-
ny miracles were laid at once before her amazed
eyes, (he ound (as it were) a fedition in her
thoughts ; her hope prefumed belt, but her fear fuf-
pecteditto be too good to be true ; and while thefe
interchange objections and anfwers, foe views him
better, but for the prefent cannot fpeak a word
more fave this, Rabboni, which is to jay, Mafltr.

5. For the confequents after thisappariiK
fus faith unto her, ' Touch me not, tor I am not yet

* afcended to my Father ; but go to my brethren,
' and fay unto them, I afcend to my Father, and
' to your Fattier, and to my God, andycur God,
John xx. 17.

In thefe words we may obferve, a prohibition
and a command ; the prohibition, Touch me not ;
the command, tut go to my I rethren, and Jay un-
to them, &c

i. Tone!' me not. It feems Maiy was now fal-
len at his facreq! feet, (be was now ready to kifs
with her lips his lometimes grievous, but now molt
glorious wounds. 4 Such is the nature of love,

* that it covets not only to be united, but if it
I were pollible, to be transformed out of itftif,
1 into the thing it loveth.' Mary is not fattened
to lee her Lord, nor is (he fatisfied to hear her
Lord, but (he niutt touch him, embrace his feet,

and

352

Looking unto JESUS.

Chap. I.

and kifs them with a thoufand kiffes : oh! how
ihe hangs and clings about his feet! or at leaft
how fhe otters to make towards him, and to fall
upon him !- But on a ludden he checks her for-
wardness, 'Touch me net.

W hat a nvyftery is this ? Mary a finner touch-
ed him, and fhe being now a faint, may (he not do
io much ? She was once admitted to anoint his
head, and is fhe now unworthy to touch his feet ?
"What meaned Chrift to debar her of fo defired a
duty? She had the firft fight of Chrift, and heard
the firfl words of Chrift after his refurrection, and
mult fhe not have the privilege of his firft embrac-
ing ; There is fomething of wonder in thefe words ;
and it puts many to a ftand, and many an inter-
pretation is given to take off the wonder; I fhall
tell you of fome of them, tho' for my part I fhall
cleave only to the laft.

i . Some think, * that Mary not only efTayed to
kifs his feet, but to defire the fulfilling of the pro-
mise of the Spirit of Chrift ; this promife Chrift
made to his difciples at his laft fupper, / will fend
you the comforter, John xvi. 7. and fhe expected
it to be performed after his refurrection : to which
Chrift anlwered, That he would not then give the
Spirit unto her, for that as yet he was not afcended
into heaven ; whence the Spirit fhould come, q. d.
Forbear Mary, if this be the meaning of thy com-
plaint, hands off, O touch me not ! for 1 am not
yet afcended to my Father.

2 Others think, that + Mary was forbidden to
touch becaufe of her unbelief: fhe had not the
leaft thought tilljuft now, that Chrift was rifen,
or that he fhould afcend ; and therefore fhe de-
fired not the leaft favour at his hands, q. d. ' Touch
' me not, for in thy faith I am not rilen, nor fhall
' I afcend unto my Father, thou complaineft of
' me, they have taken away my Lord, thou feek-
v* eft for the living among the dead, and therefore

' thou art unworthy of a touch, or any approach,

* O touch me not !'

3. Others think, that Chrift forbad Mary's
touch, becaufe lhe looked upon it as the molt ma-
nifeft confirmation of her faith touching ChriiVs
refurrection. There was a more fuie and cer-
tain evidence of this thing than touching and feel-
ing, and the diicovery of that was to be after his
afcenfion, when the Holy Ghoft fhould be given,
q. d. X * Touch me not, for I would not have my
' refurrection chiefly approved by the judgment oY
' fenfe ; rather expect a while till I afcend unto

* my Father in heaven, for then I will fend the
' Holy Ghoft, and he fhall declare the truth and
' certainty of my refurrection, far furerand better.'

4. Others think this touch was forbidden, that
Chrift might fhew his approbation of chaftity and
fanctity, and inward purity ; Mary was now alone
with Chrift, and that he might give an example of
molt pure chaftity he forbids her to touch, which
afterwards in prefence of others, he admits her
and other women too, for it is laid, ' That they

* came and held him by the feet, and worfhipped
' him,' Matth. xxviii. 9. And to this expofition the
reafon affixed doth well agree, for I am not yet a-
fcended to my Father, q. d. * For an example of
holy chaftity touch me not now, but hereafter in
heaven I will give thee leave ; when men and wo-
men fhall be as the holy angels and fhall neither
marry, nor be given in marriage, then mayeft thou '
touch, there will be no need of the like example
then as now; ' Then I will not forbid thee, but

* till then efpecially if thou art alone, Oh, touch
' me not !

5. Others think, that Mary too much doated
upon that prefent condition ofjefus Chrift; fhe
looked upon it as the higheft pitch of Chrift's ex-
altation, fhe defired no more happinefs than to en-
joy him in that fame condition wherein now fhe

* !^uia nondum fanclumfpiritum miferat, ideo a taclufuo Mariam prohibibat, dicens, nondum a-
fcendi in caelum, unde ipfe per me Jpiritum fanclum ad<vos mittat. Ciril. /. 12. in Joha. c. 50.

f Noli me tangere, quia in fide tua nondum refurrexi, Cif ad gloria jiatum perveni. Hieronym, epijl.
95. c ad Hedibiam.

\ Noli me tangere; noli meam refurreftionem judicio fenfuum comprohare fed parumpar expecla tern-
pus mete afcenjionis cif mifjionis fpiritus Ian8<£, tff tunc longe melius cjf tenacius percipies <veritatem
refurredionis mete, quam modo me contingens, Bern. fer. 28. in Cant.

* Ut ofienderet manifefiam, cajlitatem cff fanclimonium per fanclificationem, dixit Marine, ne me
ettingas. Epipha. haerifi. 26 propefinem.

faw

Carrying on t':e great Work of Man's Salvation during the Time of bis Refurreflion 353

faw him ; and thereupon faic! C\\x\ft.,Touch me not,
tot Jet afcended, q. d. O Mary! fix not
thy thoughts lb much upon my prefent condition,
in as much as this is not the higheft pitch or my
exaltation ; I am not as yet attained to that, nor
fliall 1 attain to it until I .afcend. The degrees of
my exaltation are, firft, My refurreftion. 2. My
afcenfion. 3. My feflion at God's right-hand, but
that is not yet.

6. Others think, * that Mary carried it with
too much familiarity towards Chrift, fhe looked
upon Chrift as fhe did formerly, fhe had not that
reverence or refpect ofChrift,asihe ought to lmve
had, (he differenced not the mortal ftate of Chrift
from his new glorified ftate after his refurrettion ;
whereas with him the cai'e was quite altered ; he is
rii'en in a far otherwife condition than he was, for
now his corruptible hath put on incorruption, and
his mortal hath put on immortality; he died in
weaknefs and difhonour, but he is rifen again in
power and glory ; and as in another ftate, lb to a-
nother end, he was not now to Hay upon earth, or
to converfe here any longer, but to afcend up into
heaven, q. d. Though I be not yet afcended to
my Father, yet I fliall fhoitly afcend ; and there-
fore mealure not thy demeanour towards me by the
place where I am, but by that which was due to
me, and when thou wilt rather with reverence fall
down afar off, than with familiarity feem to touch
me ; Thus, touch me not.

7. Others think, f this prohibition was only for
that time, and that becaufe he had greater bufinefs
for her in hand : Chrift was not willing now to
fpend time in complaints, but to difpatch her a-
way upon that errand, Go to my brethren, &c. And
the reafon following fuits with this comment, For
I am not yet afcended to my Father, q. d. Thou
needed not fo haftily to touch me now, for I am not
yet afcended ; though I be going, yet I am not

gone, another time will be allowed, and thou
mayeft do it at better leifure, only forbear now j
and the firft thing thou doeft, go to my brethren ; it
will do them more good to hear of my riling than
it will do thee good to ftand here touching, and
holding, and embracing, and therefore in this re-
fpecl, now touch me not.

8. Others think, % that Chrift in thefe words,
meant to wean her from all fenfual touching, and
to teach her a new and fpiritual touch by the hand
of faith ; and to this fenfe the reafon agrees well,
for I am not yet afcended, or I fhall quickly afcend
unto my Father ; till Chrift were afcended flie
might be touching with a fenfual touch, but that
would neither continue, nor do her any good, but
if fhe would learn the fpiritual touch, no afcend-
ing could hinder that, one that is in heaven might
be touched fo : and hence it is, that if now we will
but fend up our faith, we may touch Chrift to this
day, and there will virtue come out of him. It
was Chrift'scare to wean Mary from the comfort
of his external prefence, and to teach her how to
embrace him by a true and lively faith : he was
not long to be feen in his vifible fhape, being fhort-
ly to afcend unto his Father; and therefore the
main bufinefs was to learn that touch, that would
both continue and do her good to her foul's
health. And I believe, for this very caufe, Chrift
would not ftay long with any of his difciples at
any time j he only appeared to manifeft himfelf,
and to prove his refurreftion, and then to wean
them from all fenfual and carnal touching, he
would quickly have been gone. Obferve, that
* a fpiritual touch of Chrift by faith, is that which
' Chrift prefers above all touches ;' it is the a-
poftle's faying, ' Henceforth know we no man af-
' ter the flefh ; yea, though wc have known Chrift
' after the flefh, yet now henceforth know we him.
' no more.' The words have a double interpre-

* Ne prijlina ilia familiaretate, qua eum in came mortalem intuebatur, per tracJaret, judicans pofl
r. furredionem gloriam reverentius, & gravius cum i I lo agenda m effe, Chrifoft. horn. 58. in Johan.

\ Chrifus non aliud prohibuit Ma^dalentr, quam ne nimium temporis abfumeret, prout antea fole-
bat, ad pedes ejus, fed quam citius indefe expederit, ut de ejus refurreclione certiores faceret fratres,
juos. Card. Tolet fup. cap. io.'Joh.

% Chriflus loquitur de taclu, cff de afcenftone, non corporali, fed Jpirituali. Et exinde Magdalena a.
Chrijio Domino illuminata fuit, ut deinceps non folum crediderit, fed&. alias fteminas ad credendum
intraxerit, Vid Aug. tra£t. 21. in Joh. ferm. 60. de verbis Domini. & 252 and 155. de tempore
Anibrof. Luc ult. & lib. de Ifaac & anima- c. 5. & fer. 58.

, "V y tation*

354

Looking unto J E S US.

Chap. I.

tation j as, i . Ihnceforth toe knoiv him no more ;
if we had any earthly carnal thoughts of Chrift
like unto the reft of the Jews, that he as the king
of Ifrael fhould begin an earthly temporal king-
dom, and that we fhould enjoy all manner of earth-
ly carnal privileges, as honour, riches, power, yet
now we know him no more, we have put off all
iuch carnal imaginations of his kingdom. Or, z-
Henceforth knoiv ive him no more ; we Hand no
longer affected towards Chrift, after any merely
human, civil, or natural manner of affections, fuch
as thofe bear to him, who converfed with him be-
fore his refurreclion, but altogether in a divine
and fpiritual manner, agreeable to the ftate of glo-
Ty, whereunto he is exalted. Some vilified the
miniftry of Paul, below that of the reft of the a-
poftles, becaufe he had not been converfant with
Chrift in the flefh, to which Paul anfwers, away
with this flefhly knowledge, henceforth knoiv tve no
man after the flejh ; our way to deal with Chrift
is in a fpiritual manner, yea, the bleffing is upon
this manner and not on that, Blefjed are they that
have not feen, and yet have believed, Johnxx. 2g.
it is faid of Mary, his mother, that fhe had a
double conception of Jefus Chrift, one in the
womb of her body, another in the womb of her
foul ; the firft indeed was more miraculous, the fe-
cond more beneficial ; that this was a privilege
lingular to herfelf, but this was her happinefs
common to all the chofen ; it is the work of the
inward man that God accepts ; a fpiritual touch of
Chrift by faith is that which Chrift prefers before
all touches.

2- But go to my brethren, and fay unto them, J
afcend unto my Father and your Father, and to my
Godandyour God, this was the command of Chritt ;
inftead of touching him, fhe muft go with a mef-
fage to his apoftles, and this was more beneficial
both to her and them. The firft preacher of this
refurreftion (befides the angels) was Mary Mag-
dalene ; ihe that before had feven devils caft out of
her had now the holy Spirit within her ; fhe that
was but a woman is now by Chrift made an apo-
ftle ; apoflolorum apojiola, for to them fhe was
fent, and the meffage fhe was to deliver, it was
Chrift's riling and afcending ; and what were they
but the gofpel, yea, the very gofpel of the gofpel ?
This was the firft fermon that ever was made by
any mortals of Chrift's refurreclion ; and this her

fact, had forne reference unto Eve's fault ; a wo-
man was the firft meflenger of this our joy, becauie
a woman was the firft n.inifter of that our lorrow.

But, What means he to fpeak of the alcenlion,
when as yet we are "but upon the refurrecYion ? I
fuppofe this was to prevent their niiftake, who
might have thought if Chrift be rifen, why then
we (hall have his company again as heretofore ; no,
laith Chrift, I am not i ilen to muke any abode with
you, or to converie with you on earth as formerly i
my riling is in reference to my afcending; look
how the liars no fooner rise but they are immedi-
ately in their afcendant; fo Chrift is no fooner
ri.en but he is presently upon his afcending up.

But whither will he afcend ? To his father and
our Father, to his God and our God. Every word
is a ftep or round of Jacob's ladder, by which we
may afcend up into heaven : as, i . Father is a name
of much good-will, there are in it bowels or com-
panion ; Oh ! what tendernefs is in a father ; and
yet many a father wants good means to exprefs his
good-will unto his child : now thereforeGWis ad-
ded, that he may not be thought to be defective
in that way. Oh, bieiTed meffage .' this is the voice
of a father to his fen ; All that 1 have is thine,
Luke xv. 31. now ii this father be alfo God, arid
if all that is God's be alfo ours, what can we de-
fire more than all God hath, or all that ever God
was worth ? Oh ! but here's the queftion, V*
the! hi? Father and God be alfo ours ? That he is
Chrift's Father, and Chrift's God, is without all
queftion ; but rhatnis Father fhould be our father,
and that his God fhould be our God, this were a
gofpel indeed ; O then ! what a gofpel is this I Go
to ?ny brethren, and fay unto them, That <*ur rela-
tions and interejis are all but one; the fame Fa-
ther that is mine is theirs, and the fame God that
is mine is theirs ; his relations are made ours, and
our relations are made his interchangeably. No
wonder if Luther tell us, That the beft divinity
lay in pronouns, for as there is no comfort in hea-
ven without God, and no comfort in God without
a Father, fo neither is there comfort in Father,
heaven, or God, without ours, to give us a pro-
perty in them all O the blefTed news that Chrift
tells Mary, and that Mary tells us ! / afcend to my
Father and your Father, to my God and your God,
Oh! what dull hearts have we that are not af-
fected with this bk*Te.d news? No fooner was

Chrift

Carrying on the great Work of Man s Salvation during the Time of bis Refurredion. 355

Chrift rifen from the dead, but he takes care in
all hade to appear unto Mary ; and no fooner he
appears to her, but he fends her away in all haite
to orhers, go to my brethren, and tell it them ; he
would both have Mary, and the relt of the apoftles,
to hearot'his loving-kindnefs berimes in the morn-
ing. Why, alas! they had for fome days been amaz-
ed with forrow and fear, but now he provides for
their joy ; and no fooner they hear the news, but
they jry according to the joy in harveft, and as men
rejoice wh^n they divide the f pot I, I fa. ix. 3 . Chrift's
rdurreftion wasacaufeofunfpeakablejoy to them;
how is it that we hear the very fame glad tidings,
and yet we are no more affected with them ? Come
Chriftians, fith the occaiion extends to us, and is
of equal concernment to us, let us tune our hearts
to this key; that as upon Chrift's abfence, we
may iveep tuitb them that iveep, lb upon his re-
turn, we may fpring out in joy, and rejoice nvith
them that rejoice. So much of the firft apparition.

SECT. VI.

OfCbrijVs apparition to his ten difciples.

ON this day fome reckon five apparitions, but
of them five, as we have feen the firft, fo
I uSall now only take notice of the laft, Then the
fame day at evening, being the firft day of the week,
when the doors werejbut, vj here the dijciples were
affembledjorfearofthefews, came Jefus and flood
in the mid/i, and faith unto them, Peace be unto you,
and when he had fo [aid, he jhevoed unto them bis
bands and bis feet, John xx. 19, 20. In thefe
words we have the apparition of Chrift with all its
circumftances : as, 1. When he appeared. 2.
Where he appeared. 3. To whom he appeared.
4 How he appeared. So neceflary was it to con-
firm this point, that not a needful circumftance
nnift be wanting. And firft is laid down the time,
Then the fame day at evening, being the firft day of
the tueek.

How exacl is the evangelift in this circumftance
of time? It was the fame day, the fame day at e-
vening, and yet left the day might be millaken, it
was the fame day at evening, being the firft day of
the week, i- It was the fame day, (i. c.) the very
day of riling ; he could not endure to keep them
in long fufpence; the fun muft not down before

the fun of righteoufnefs would appear. The fame
day that he appeared to Peter, to the two difciples
going to Emmaus, to the woman coming to the
lepulchre, and to Mary Magdalene as we have
heard ; the very fame day he appears to the ten.
Oh ! what a blelfed day was this ? It was the day
of his refurrection, and the day of thete feveral ap-
paritions.

2- It was the fame day at evening. Both at
morn, noon, and evening, Chrift lhevved himfelf
alive by many infallible proofs. Early in the morn-
ning he appeared to Mary, and prefently after to
the three Maries, who touched his feet, and wor-
fhipped him : about noon he appeared to Simon
Peter, in the afternoon he travelled with two of his
difciples, almoft eight miles to the caftle of Em-
maus? and, in the evening of the fame day, here-
turned invifible from Emmaus to Jerufalem. At
all times of the day Chrift is prepared, and prepar-
ing grace for his people.

3. It was the fame day at evening, being the
firft day of the voeek, [Te mia tonfabbatan], that
is in one of the fabbaths, but the Greek words
are an hebralfm, and the Hebrews ufe often by
one to lignify the firft, as in Gen. i. 5. The even-
ing and the morning ivere one day (i. e.) the firft
day. And whereas the Greeks found one of the
Sabbaths, [tonfabbaton], it muft be underftood
either properly for Sabbaths ; or elfe figuratively
fignifying the whole week ; and this acception was
ufual with the Jews, fo the evangelift brings in
the Pharifee fpeaking, [Nefeuo dis toufabbatou],
I faft ttvice in the fabbath, Luke xviii. \z- (i. e.)
in the week, for it is impoffible to faft twice in one
day ; and hence the tranflators render it thus, pri-
ma die hehdomadis, on the firft day of the week,
in which is adifcovery of his mercy; Chrift took
no long day to lhew himfelf to his apoftles, nay,
he took no day at all, but the <very firft day. When
Jofeph fhewed himfelf unto hisbrethren, he would
not do it at firft, and yet he dealt kindly, and ve-
ry kindly with them ; O ! but Chrift's kindnefs is
far above Jofeph's, for on the firft day of the week,
the very fame day that he rofe from the dead he
appears unto them. Thus for the time.

2. For the place, it is laid down in this pafTage,

tuber e the difciples were aJJembled.Nowlf we would

know where that was, the evangelift Luke fpeaks

exprefly, it was in Jerufalem, Luke xxiv. 33. but

Y y z in

356

Looking unto JESUS.

Chap. L

in what houfe of JeLu/alem it is unknown; only
feme conjecture chat it was in the houfe of fome
difciple, wherein was anupper room. Thisupp-r
room, according to the manner of their buildings
at that time, was the moll large and capacious of
any other, and the hioft retired and free from dif-
turbance, and next to heaven, as having no room a-
boveit. § Mede tells us exprefly, this was the fame
room where Chrift celebrated the paflbver, and
inftituted the Lord's fupper, and where on the day
of his refurreclion he came and ftood in the midft
of his difciples, the doors being fhut; and where
eight days after, the difciples being within, Joh. xx.
26. he appeared again to fatisfy the incredulity of
Thomas ; and where the apoftles met after Chrift
was afcended, Then returned they unto Jerufalem
from the mount called Olivet, — and when they were
ctme in,tbeywent up into an upper room,where abode
both Peter, and James and John, andtbe refl, Acts
i. 12, 13. If this be true, it fhould feem that this
[hupefoon] this upper room, firll confecrated by
Chrift at his inftitution, and celebration of the *
Lord's fupper, was thenceforth devoted to be a
place of prayer, and holy aflemblies : f and for
certain the place of the [hupefoon] was afterward
inclofed with a goodly church, known by the name
of the church ofSion ; to which Jerome made bold
to apply that of the Pfalmift, the Lord loveth the
gates of S ion more than all the dwellings of Jacob.
Now of this upper room the doors are faid to
be Ihut, and the reafon, by way of adjunct, is/or
fear of the Jews ; they were ihut up as men en-
vironed, and beleaguered with enemies; and here
a queftion is raifed, Whether Chrift could enter,
the doors being fhut? The text is plain, that he
came in fuddenly, and becaufe of his fudden pre-
fence, (the doors being ihut) they were terrified
and affrighted, and fuppofed that they had fee n a
fpirit, Luke xxiv. 37. The ancients fpeaking of
it, tells us, % ' That he entred while the doors
• were fhut, and yet he was no phantafm, but he
4 had a true body confiding of fle/h and bones.'
Now how fuch a body confiding of crafs parts,
Ihould enter into the room, and no place at all

open, is a great quefrion ; but 'tis generally an-
fwered, %% Thfct.it was by miracle. As by mi-
racle he walked on th, fea, Mac x. 25. ft And
as by miracle hp vanifbed out oj then fight, Luke
xxiv. 31. fo by miracle he came in, the doors hy-
ing /hut. I know it is againii the nature of a bo-
dy, that one fhould pafs through another, both bo-
dies remaining entire; and it is an axiom in phi-
lofophy, ' That penetration of bodies is merely
' impoilible;' yet for my part I fliall not difpuu;
the power of the Almighty ; this anfwer is enough
for me to all the objections, either of Papiits
or Lutherans, ' That .the creature might yield
' to the Creator, and the Creator needed not to
' pafs through the creature ; Chrift came ia.when
the doors were fhut, either caufing the doors to
give place, the difciples not knowing how; or elfe
altering the very fubftance of the doors, that his
body might pafs through them without deftrudti-
on ; I know not but he that thickened the wa-
ters to carry his body, might alfo extenuate the
doors to make way for his body.

3. For the perfons to whom he appeared, they
were his difciples ; they that were fhut up in a con-
clave, not daring to ftep out of doors for fear of
the Jews, to them now Chrift appeared. It is
Chrift'sufualcourle to appear to them who arc full
of fears, and griefs, and moft in dangers, 11 hen
thou pafjefi through the waters I willbe with thee,
and through the rivers theyjha'l not overflow thee,

Ifa. xliii. 2- Tea though I walk through the

valley of the fhadow of death, I will fear no evil
(faith David) for thou art with me, Pfal. xxiii. 4.
He was with jofeph in prifon, with Jonas in the
deep, with Daniel in the lion's den, with the three
children in the fiery furnace, Lo I fee four men
(faid Nebuchadnezzar) walking in the midft oj the
fire, and the form of the fourth is like the Son of
God, Dan. iii. 24. And thus he was with Paul,
when he ftood before Nero,' Tho' all men forfo k
me, yet Chrifi the Lordfloodby vie, andfirengthened
me, 2 Tim. iv. 16, 17. And do not his apparitions
this day fpeak this much ? When Mary was full
of grief,' then Chrift appeared to her; when the

§ Mede of churches: * Nicephor. 1. 8. ec. hi ft. cap. 30. Pfal. 1: xxvii. 2.

f Jer. in Epitahio, Paula epifi. 27. X Aug. Serm. 55.

X% Aug. in Serm. Pafch.

\\Jeft queft. 117. Qui intravit per ofiia cl.iufa non erat pbant,ifma}&c. CLryfot.

two

Carrying on the gnat fVork if Man i Salvation during the Time of his Rejuireilion. 5^7

two difciples travelling towards Emmaus, talking
together of all thofe things which had happened,
jnd were fad, then Cbriji appeared to them, Luke
xxiv. 17. And when the apoftles were afraid of
^he Jews, and therefore fhut the doors that none
might enter, then Chrift appeared to them, they
were his difciples, his fad, dillra&ed, timerous
difciples to whom Chrift appeared.

4. For the manner how he appeared ; it appears
in thefe paffages. 1. He Jlood in the midft. z.
He [aid, Peace be unto you. 3. He /hewed unto
them bis bunds and bis fide.

1. He flood in the midfl. Herein he reprefents
himfelf as a common good j things placed in the
midft are common ; and he (lands in the midft as
a common Saviour, and hence it is that our faith
is called a common faith, To Titus my fan after
the common faith, Tit. i. 4. And our falvation is
called a common falvation, I give a 11 diligence to
write unto you of the common falvation, Jude 3.
And in that way as falvation is common, Chrift Je-
fus is called a common Saviour, Behold I bringyou
glad tidings of great joy which Jhall be to all people,
for untoyou (unto all you) is born in the city of Da-
vid a Saviour^ which is Chrift the Lord, Luke ii.
10, 11. This pofture of Chrift (Handing in the
midft) declares that he defpifes none, but that he
takes care of them all. Some obferve, that all
the wh.'ie Chrift was on earth, he moft ftood in
this pofiure ; at his birth, he was found in a lia-
ble in the midft of beads; in his childhood he was
found in the templet the midfl of the doctors,
Luke ii. 16. in his manhood, John the Baptift told
them, There flar.delh one in the midft of you, whom
ye know not, John i. 26. and he faid of himfelf,
1 am in the midft of you as one that ferveth, Luke
xxii. 27. at his death that very place fell to his
turn ; for they crucified him in the midfl betwixt
two thieves, One on the right-hand, and the other
on the left, Luke xxiii. 33 And now at his rifing
there we find him again, the difciples in the midft
of the Jews, and he in the midft of his difciples,
After this in Patmos, John faw him in heaven, in
the midfl of the throne, Rev. vii. 17. and in earth
he faw him in the midfl of the [even golden candle-
flicks, Rev. i. 13. and in the laft day he fhall be
in the midft too, of the fljetp on his right-hand,
an-' 'j :'h -goats on his left, Matth. xxv. 33.
But I find there is yet mote in it, that be flood in

the midfl, for the midft is Chrift's place by pature,
he is the fecond perfenin the trinity ; and the niidfc
is Chrilt's place by office, he dealeth betwixt God
and man ; and the midft is Chrift's in refpeft o< hi J
per fern, he is God- man, one that hath intereft in both
parties ; it was the middle perfon who was to be
the middle one, that undertook this mediation
betwixt God and us. We read in the Roman hif-
tory, that the Romans and Sabines joining battle
together, the women being daughters to the
fide, and wives to the other, interpofed themfe
and took up the quarrel ; and by their mediation,
who had a particular intereft in either fide, they
who before ftood upon higheft terms of hoftility,
did now join themfelves together into one body
and ftate. God and we were enemies, but Chrifi
ftood in the midft to reconcile us unto God, and
to flay his enmity; and to this pur^ofe Chrift is
called [mefltes,] a mediator, a term peculiar to
the fcriptures, not to be found among prophane
authors. O ! what comfort is here to fee Jefus
Chrift Hand in the midft? Now may the difciples
behold him as their bleffed peace-maker, their me-
diator, as one that hath flain the enmity, Eph. ii.
16. not only that enmity betwixt men and men,
Jews and Gentiles, but alfo betwixt God and men.
This he did by his death, and now he declares it
at his re furre<Ef.ion ; for fo the apoflle there goes
on, Having flain the enmity by hi; crofs, he
and preached peace, Ver. 17. and fo the evange-
liil here goes on, after his refurrecYion jfefus came
and flood in the ?nidfl, and Jaid unto them, P
be untoyou. You fee how he ftood —

2- What he faid, this is the next paffage; Hi
faid, peace he unto you; a feafonable falutation ;
for now were the difciples in fear and trouble ; they
had no peace with God or man, or with their own
confeiences ; and therefore more welcome news
could not have come ; I fuppofe this peace refers
to all thefe. As, —

1. It fpeaks their peace with God : fin was it
that brought a difference betwixt God and man,
now this difference Jefus Chrift had taken away by
hi? death, B-hold the Lamb of God which takes a-
way the fins of the world, John i- 29. he hath ta-
ken it sway in its condemning power, or as to its
feparating power betwixt God and them ; this w as
the great defign of Chi ill's coming to make p<
betwixt God and man; his Father injpofgd

35? ' Looking unto JESUS. Chap. I.

ofHceupomh'hri.and jefus Chrift undertookit,and '4. It fpeaks peace within, peace of confcience ;

discharged it, and now, he proclaims it, in the the apoftles had exceedingly fallen from Chrift ;

rirft phce to his difciples, Peace be unto you. one betrayed him, and another denied him, but

2- It fpeaks their peace with man; I know no ail run away, and lei t him alone in the inidft oi

feafon why we (hould exclude civil peace out of all his enemies ; and yet to them he fpeaks this

(Thrift's wi/h, many, and many apromheand pre* i'alutation, Peace be unto you ; I know not' i bet-

cept we have in the word fcattered here and there ter ground for comfort of poor humble linners,

to this purpofe, And I will give peace in the land, than this is, it may be you have dealt very unkind-

and ye jhall lie down, andnonejhallmakey.ua- ly with Jefus Chrift, you have foi look him, de-

fraid, Lev. xxvi. 6. — And thou (hall be in league nied him, forfworn him ; O! but conlider all this

with the flones of the field, and thou fhait know hindered not Chrift'5 apparition to his apoftles ! he

that thy tabernacle Jhall be inpeace, Job v. 23,24- comes unexpected, and quiets their fpirits ; he

And feek the peace of the city and pray unto ftays not till they had fixed to him for mercy or

the Lord for it; for in the peace thereof 'Jhail ye have pardon, but of his mere love and tree grace, he

peace, Jer. xxix. 7. And follow peace with nil fpeaks kindly to them all, he ftills the waves, and

men, and holinefs, without which no man Jhall fee becalms their troubled fpirits, working in them

God, Heb. xii. 14. Orbem pacatam was ever a according to his words, Peace be unto you.

claufein the pavers of the primitive church, that O the fweets of peace! it is all wilhes in one;

the world might be quiet ; I am fure it is (Thrift's this little word is abreviaryof all that is good; what

command, if it be pofftble, as much as lieth inycu, can they more have chan peace with God,and peace

live peaceably with all men, Rom. xii. 1 8- with men, and peace within ? Sure there is much in

3. It fpeaks their peace among themfelves, it, becaufe Chriil is fo much upon it ; at his birth

peace one with another. Such is, or ihould be the angels fing. Glory to God in the higheft, and on

the condition of the church, Jerufahtn is builded earth peace, Luke ii. 14 at his baptifm the form of

ns a city, that is compacl together, oral unity with- a dove lighted upon him, and, what meant this ?

in itfelf, Pfal exxii. 3. The apoille dwells on this But peace. In his life this fort of integrity was

unity, ' There is one body, and one fpirit, and his court, and what was here but peace? Near,

' one hope, and one Lord/and one faith, and one his death he gives peace as a legacy to his church,'

• baptifm, and one God and Father of all, who is Peace I leave with you, my peace I give you, John

♦aboveall, and through all, and in you all,' Eph. xiv. 27- at his refurredion his firft falutation to his

iv. 4,-5, 6. The church is a court, whofe very apoftles is a wifh of peace, peace be unto you; what

pillars are peace; thebuildingofChriftanityknows can I fay more to make us in love with peace?

no other materials to work upon; if we look upon Why, all Chrift did, and all Chrift fuffered was for

the church itfelf, there is one body ; if upon the ve- peace, he prayed for it. Neither pray I for thefe

ry foul of it, there is one-Spirit ; if upon the endow- alone , but for them alfo which pall believe on me,

ment of it, there is one hope ; if upon the head of that they all may be one, as thou, Father, art

it, there is one Lord ; if upon the life of it, there in me, and I in thee, that they alfo may be one in

is one faith ; if upon the door of it, there is one us, John xvii. 20, 21. And he wept for it, If thou

baptifm ; if upon the father of it, there is one God hadft known , even at leaft in this thy day, the things

and Father of all, who is above all, and through which belong unto thy peace, Luke xix. 42. And

all, and in you all: it was fometimes Chrift's he died to purchafe it, Butyewhofometimeswere

command unto his apoftles, have fait inyourfelves, afar off, are made nigh by the blood of Chrift, for he

and have peace one with another, Mark ix. 50. is our peace, Eph. ii. 13, 14. Of this v/e need no

And as a bleffedeffeao! this falutation, (for I look other proof or ilgn, but that of the prophet Jonas;

upon them as words full of virtue), the apoftles when the fea wrought and was tempeftuous, What

and churches of Chrift in primitive times, kept a Jhall we do unto thee, (faid the mariners) that the

molt fweet harmony, the multitude of them that fea may be calm unto us? And he faid, Take me

I lieved, were of one heart, and of one foul, Ads up, and enft me forth into the fea, and fo Jhall the

iv. 32. ♦ fea be calm, Jonah i. 11, 12. when that great En-
mity

Caf ryitg on the great Work of Man's Salvation coring the Time of his Rejurredion.

mity was betwixt Gcd and us, What fhall I do,
(laid God) that rayjuttlce may be fatished, and
ir.y wrath appealed, and that there may be.a calm ?
Why, take me, (laid Chi ill), and catt me forth
into the lea, let all thy waves and thy billows go
over me, make me a pcace-ofiering and kill me,
ti at when 1 am dead there may be a calm, and
when 1 am rifen 1 may proclaim it, faying, Peace

be ur-to yju. You hear what he laid. .

3. Y\ hat he (hewed; tin's is the next padage,
lie Jl timed unto them bis hands and hi* fide. I look
upon this as a true and real manifestation of his re-
furreclion: and we find that without this Tho-
mas profelled he would never have believed, Ex-
cept I J}:>alljee in his hands the print of the nails,
and put my finger into the print of the nails, and
thrufi my handintohisfide, I --will not believe, Joh.
xx 25. But a queftion or two is here railed, As
whether thefe wounds and prints of the. nails and
fpear, can poffibly agree with a glorified body?
And why Chrift retained thole wounds and prints ?
For the firft, Whether thofe prints could agree
with a glorified body ? Some affirm it with much
bcldnefs ; and they fay, That Chrift not only re-
tained thofe prints whilft he abode upon earth, but
now that he is afcended into heaven, he it ill retains
them, for my part I dare not go fo far, becaufe
{capture is filent ; but the day is a coming when
we fhall fee Chrift face to face, and then we fhall-
know the truth of this ;only I conceive that Chrift's
body yet remained on earth was not entred into
that lulrcfs oTglory as it is now in heaven, and-
therefore he might then retain fome fears, or ble-
miihes, to mam felt the truth of his refurrection un-
to his diiciples, which are not agreeable to his
ft'ate in heaven. But this 1 deliver, not as a mat-
ter of faith; reaibns are produced both ways by
the aritientw riters, and I refer you to them.

for the fecond, Why Chrift retained thefe
woundsand prints, many real'ons are rendered, tho'
I {hall not clofe withal.

1. Some think thefe fears or prints were as the
trophies of his victories ; nothing is more delight-
ful to a lover, than to bear about the wouiuLsun-
dergone for his beloved; and nothing is more ho-
nourable for a foldier, than to (hew his wounds

359

undergone for his countr/s good; what. are they
but as io many arguments of his valour, ar.d tror
phtes of his victory i 'This was Beda's fuii'e, *
J Chrift referved his (cars, not from any impotm-
' cy of cuiing them, but to let out the gJory and
_ triumph of his vittory over death and hell '

2. Others think thole fears or prints weie for
the letting out of Chrift's fplendour and beauty, as
in cut or pink garments the inward fiiks do appear
more fpjerided, fo in Chris's wounds there ap-
pears inwardly far more beauty. Aquinas affirms,
' That in the very place of the wounds, there is
' a certain fpecial comelinefs in Chrift.' And Au-
guftine thinks, ' § That the very martyrs may
* retain fome fears of their wounds in glory, be-
' caufe there is no deformity, but dignity in them,
4 and befides, a certain beauty may thine in their
' bodies anfwerable to their virtues wherein they
' excelled.'

3- Others think that Chrift retains thofe fears,
that he might by them intercede for us : upon thefe
very words, IVe have an advocate with the Fa-
ther, jefus Chrift the righteous, 1 John ii. 2. they
comment thus: « f That God is appeafed b y -
' Chrift's reprefenting to him the prints and fears
' or his human nature.' Chrift's wounds are as lb
many open mouths, which cry at the tribunal of
his Father for mercy, as Abel's blood cried for re-
venge.

4 Others^ think that Chrift retains tho.e fears,
that thereby in the day of judgment he 11 ight con-
found the Jews, and all the wicked in the world.
It is Auguftine'sjudgmenr, that as Chrift fne\
Thomas his hands and his fide, tecau e ptherwife
he would not believe, foat the laftday wiil heihew
thofe wounds to all his enemies, faying. Come, be-
hold the man whom you have crucified, J ' Come
• fee the print of the nails, and the print of the'
' fpear ; thefe be the hand, and feet you nailed and
' clenched to a piece of wood ; this h the fide you .
' pierced ; by you and for you was it opened, but
« you Would, not enter in that you might be faved,'
And 'or this opinion theyalie'dge this text, Behold
he cometh with clouds, and every eye fliall fee him
and they afi which pierced him , and all kindred]

* Beda in Luc.

f Thorn, in 1 Joan. /. 2.

§ Thorn. 3 pars q. ^3 a cert. Auj c:
\ Aug. / z d fymb. c ti.

de civil Dei,

}6oi

Look i tig unto J E S US.

Chap. I.

of the earth fbail wail becaafe of him, evenfo. A-
men. Rev. i. 7.

5. All think that Chrift retained his fears, that
he might convince the unbelieving difciples of his
refurrettion; hereby they are affured that Chrift
is raifed, and that the lame body of Chriftis railed,
that before was crucified ; and to this we cannot
but fubfciibe, ' The fears of his wounds were for
'' the healing of their doubts.' Luke brings in Chrift
befpeaking his difciples thus, Behold my bands and
my feet, that it is I myfelf, handle me and fee,
Luke xxiv. 39. q. d. ' f Come, let your fingers
' enter into thefe prints of the nails, and let your
4 hands be thruft into the depths of this wound ;

* come and open thefe holes in my hands, open
4 this wound in my fide; I will not deny that to
c my difciples for their faith, which I denied not

* to mine enemies in their rage ; open and feel till

* you come to the very bone, that fo both bones
' and wounds may witnefs.' That I am he that li-
veth, and ivas dead, and behold I am alive for e-
vermore, Atnen. Rev. i. 18.

Ufe. What teftimonies are here to convince the
world of Chrift's refurrettion ? Surely this argues
the goodnefs of God that ftrives thus wonderfully
with the weak faith of thofe that are his. At firlt
he appeared to one, even to Mary Magdalene ; and
after he appeared to two, faith Matthew, To Ma-
ry Magdalene, and the other Mary, Mat. xxviii.
1. or to three, faith Mark, To Mary Magdalene,
Mary the mother of James and Salome, Mark xvi.
1 . But of this apparition he is feen of ten at leaft ;
and to confirm their faith, not a considerable cir-
cumftance muft be wanting'; here is time, and
place, and perfons to whom he appears, and the
manner how he appears, he ftands in the midft
to be feen of all, he fpeaks to them, breathes
on them, eats with them, and fhews them his
hands and his fide; O the wonderful condefcenfi-
ons of Chrift! what helps doth he continually af-
ford to beget in us faith ? If we are ignorant, he
inftruftsus; if we err, he reduceth us; if we fin,
he corrects us ; ifweftand, he holds us up; if we
fall down, he lifts us up again ; if we go, he leads
us ; if we come to him, he is ready to receive us ;
there is not a paflage of Chrift betwixt him and his,
but it is an argument of love, and a means either of

f Aug. trad. 121. in Johan.

begetting, or of increaflng faith : O ! then believe
in Chrift, yea believe thy part in the death and re-
furreclion of Jefus Chrift; confidering that thefe
apparitions were not only for the apoftles fake,
but if Chrift be thine, they were for thy fake, that
thou mighteft believe, and be faved. But I fhail
have occafion to fpeak more oi this in the chapter
following. So much of the fecond apparition, as it
is recorded by the evangelift John.

SECT. VII.

Of Chrift's apparition to all his apoftles.

IMmediately after this apparition to his apo-
ftles, the next is to all the apoftles, not one
being abfent ; and after eight days, again his dif-
ciples <were <within, and Thomas -with them, then
came Jefus, the doors being fhut, and flood in the
midjl, and faid, Peace be unto you ; then faith he
to Thomas, Reach hither thy finger, and behold
my hands, and reach hither thy hand, andthrufl it
into my fide, be not faithlefs, but believing ; and
Thomas atifxvered, and faid unto him, My Lord
and my God ; Jejus faith unto him, Thomas, be-
caufe thou haft feen me, thou bafi believed, blejfed
are they that have not feen, and yet have believed,
John xx. 26, 27, 28, 29-

In the whole ftory, we have Chrift's apparition,
and the fruits of it.

1. For the apparition (as in the former) we
have, i- The time. 2. The place. 3. The perfon
to whom he appeared. And, 4. the manner how
he appeared.

1 . For the time, and after eight days, it was on
the fame day feven-night after the former appari-
tions, which was the firft day of the week, and now
becaufeof his refurrettion, and apparitions, called
the Lord's day ; / "was in thy fpirit on the Lord's
day, Rev. i. io. This (in my apprehenfion) makes
much for the honour of the Lord's day: the firft
aflembly of the apoftles after Chrift's death, was:
on the firft day of the week ; and the fecond
church-aiTembly that we read of, was -again ori
the firft day of the week, and after ei^bt days ; a
fign that the Lord's day, fabbath, was on the firft
day inftituted, and that the moie folemn aflembji.es

Currying on the great Work of Man's Salvation during the Time of his Refumftion. 361

of God's people, were henceforth to be on the
Lord's day. It is an uiual observation, That
' things and perfons which are named the Lord's,
\ are 'acred and venerable, in an high degree; as
the grace or* our Lord, Rom. xvi. 24- the Spirit of
the Lord, 2 Cor. iii. 17. the beloved of the Lord,
Rom. xvi. 8. the glory of the Lord, 2 Cor. iii.
18. the word of the Lord, 1 Tim. vi. 3. the cup
of the Lord, 1 Cor. xi. 27. Auguftine tells us,
'That the Lord's refurredtionproim'fed usaneter-
4 nal day, * and that it did cordecrate unto us the
* Lord's day.' Surely then this day muft needs be
venerable, and a folemn day amongft us Chrifti-
ans. Now it was that as the riling of the fun
difpelleth darknefs, fo Chrift the -fun of righte-
oufnefs, lhined forth unto the world by the light
of his refurrecYton ; and hence we read of the
apoftle'sobfervation of this very day above all 0-
thers, The fir fl day of the iveek, the difciples being
come together to break bread, Paul preached unto
them, Acts xx. 7 ——and concerning the collecli-
vn for the faints, as I have given order to the church-
es of Galatia, even fo do ye . upon the firft day of
the iveek, let every one of you lay by him in /lore, as
God hath prospered him, \ Cor xvi. 1, 2- Cha-
ritable contributions, and church-aftemblies, were
in ufe and practice on the- firft day of the week,
(i. e.) on the Lord's day. An argument fuffici-
ent to me againft all the oppofers of this facred
truth, that the firft day of the week is our Chrifti-
an-fabbath; why then Chrift arofe, andatfundry
times appeared before his afcenfion, and after his
afcenfion, Chrift fent down the Holy Ghoft on that
very day; and after fending the Holy Ghoft, the
apoftles then preached, the churches then aifem-
bled, charities were then gathered, the Lord's fup-
per was then celebrated : Chrift's firft apparition
was on that day, and after that day finiihed, not
any other apparition before this time, and after
eight days.

2- For the place, it is laid to be within, pro-
bably it was the fame houfe wherein the former
apparition was ; the houfe wherein Chrift cele-
brated thepaifover, and inilituted the Lord's flip-
per, wherein was the large upper room made rea-
dy for C/v/'/r*, iMark xiv . 15. In this upper room im-
mediately after Chrift's afcenfion, was that famous
ailembly of all the apoftles, as we have heard. And

* Aug. de verbi apojlo. Ser. 1 5.

in this upper room was that other famous aflembly
of all the twelve, when the Holy Ghoft came down
upon them in cloven tongues of fire at thefeaftot
Pentecoft, Acts ii. 1 and if we may believe tradi-
tion, in this upper room-the lev.en deacons (where-
of Stephen was one) were elected and ordained,
Acts vi. And in this upper room the apoftles and
elders of the church at Jerufalem, held thatcoun-
fel, the pattern of all counfels, for the decifion of
that queftion, Whether the Gentiles that believed
ivere to be circumcijed? Acts xv. In this upper
room the apoftles and difciples frequently aflem-
bled for prayer and Supplications ; yea, they con-
tinuedthere vuith one accord in prayer and Juppli-
cation, Acts i. 14. And hence, Cyril, who was
bifliop of the place, f calls it [he onotera ekklejia
ton apojleon] the upper church of the apoftles j but
of this upper room, and of the doors of it being
(hut, we have fpoken before.

3. P'or the perfons, they were his ten difciples,
to whom he had appeared formerly, only now
Thomas was with them, and fo the number is
complete, which before was not ; his difciples were
within and Thomas with theuij and, why Tho-
mas with them? Was not Thomas one of them?
Was not Thomas a difciple of Chrift as well as
the reft? I grant ; but Thomas is added, becauie
Thomas was not prefent at the laft apparition, and
this apparition was more efpecially for Thomas his
fake; O the admirable love of Chrift towards poor
finners ! obferve, in Chrift are hozvels of mercy to
hisjlraying Jheep ; the difciples in danger had fled
away from Chrift, but he will not fly away from
them ; no, no, he feeks them, heftandsinthemidft
of them, and he comes again with an olive branch
of peace, faying, Peace be unto you. Of all thefe
we have touched before, but here is fomething
new, a new mercy breaking out on faithlefs Tho-
mas ; Chrift proves it by lively examples, and
ftrong arguments, That he tuill not quench the
fmoaking ftax, nor break the bruifed reed, Ila. lxii.
3. That he came to feek and to fave that vjhicb
was loft. Luke xix. 10. That he was fent to bind
up the broken-hearted, and to heal the fick, to
reftore the abject, and to bring to the fold the
ftraying flieep ; for the fake of one Thomas, Chrift
appears again, that to him as well as the reft, he
might communicate his goodnefs, bequeathe his
Z z peace,

fCyr. Jeruf.Cat. 16.

l6z

''v Looking unto J E S US.

Chap. J.

pence, and confirm him in this neceflary point of getber in unbelief, that he might have mercy upon
faith, that he was rifen again. O the goodne's of all, Rom. xi. 31. Hedelpifetn none, rejefts none,
Chrift! Like as a father pitieth his children, fo the abhors none, unlets they continue to despite, re-
Lord pitieth them that fear him, Pfal. ciii. 13. He ject, and abhor the Lord ; Oh ! what a lweet point
that left the ninety and nine in the wildernefs to is here to gai.i finners, to move, to melt, and thaw
<>o after that lheep that was loft, declares his de- hard hearts ? The incredulity of this difciple turns
fire to fave finners, Of all that thou haft given me I to our profit, and tends more to the confirmation
h L-ve not loft one, Joh.xvii. 12. not oneof his fheep ; of our faith, if we are but weak, than the very
he may furfer them a while to ftray as this one dif- faith of all the other difciples of Jei'us Chrift: ; had
ciple, who continued incredulous for one whole not Thomas ditbelieved, we had not received fo
week, but a Lord's day comes, and then Chrift ap- great encouragements to have believed in Chrift,
pears'inthemidftofthecandlefticks, ' The Lord is as now we have.

* not flack concerning his promife, (as fome men Excufe me, that I (peak this much to encourage
' ccuntf!acknefs)butheislongfurFeringtousward, finners to come to Chrift; I would be fumetimes
' not willing that any fhould perifh, but that all a Boanerges, and fometitnes a Barnabas ; a fon

* ihould come to repentance,' 2 Pet. iii. 9. Humbled of thunder to roufe hard hearts, and a fon of con-
finnersthatdefpairinthemfelves, may here find en- folation to cheer up drooping fpirits. All mini ftera
couragement; it is their ufual cry, O myftns! thefe may learn of the great fhepherd and bifhop of our
fins are heinous, thefe fins will damn me, Oh ! but fouls, to have a refpeft in their miniftry to one fin-
confider, hath not the Lord pardoned as great fins? ner, to one incredulous Thomas; we cannot be ig-
If thou art wicked, confider the Publican, if thou norant of thefe fcriptures, ' Him that is weak in the
art unclean, remember Magdalene, if thou art a ' faith receive you, Ro. xiv.i. — And to the weak I
thief, a man-flayer, mufe on that thief that was ' became as weak, that I might gain the weak, 1
crucified with Jefus Chrift, if thou art a blafphe- ' Cor. ix. 22 — And we exhortyou, Brethren, warn
mer, call to mind the apoftle Paul, who was firft ' them that are unruly, comtort the feeble-minded,
a wolf, and then a fhepherd ; firft lead, and then ' fupport the weak, be patient towards all men, 1
gold ; firft a Saul, and then a Paul ; if thou art ' Thef. v. 14— And foaie have compalfion, making
faithlefs, diffident, an unbeliever, one that hath ' a difference ; and others fave with fear, pulling
turned t'hy back on Chrift, fled away from thy ' them out of the fire, Jude 22, 23. — And brethren,
colours, look on Thomas, he fled away from ' if aman beovertaken in a fault, ye which are fpi-
Chriit as foon as any, and he is longeft from
Chrift after his refurreclion of all the reft ; and
though his fellow-difciples fay, They bad feen the
Lord, and that he was rifen indeed, yet this will
not fink into his head, he will not acknowledge it,

ritual, reftore fuch a one in the fpirit of meeknefs,
' Gal. vi. 1. — And thefervant of the Lord rrm'ft not
' ftrive,but be gentle unto all men, apt to teach, pa-
' tient in meeknefs, inftrucling thole that oppoie
' tliemfelves, if God peradveruure will give them

butis moft peremptory, Except be feein his hands ' repentance,' 2 Tim ii. 24, 25. Dear fouls! how
the print of the nails, and put his finders into the do we long for your converfionand falvation ? How

rint of the naih, andtbruft his hand into bis fide, are you in our hearts, in our prayers, in our fermons ?
'he will not believe, John xx. 25. Oh! why Ihould '
any finner defpair of mercy? Thou fayeft, I am
•wicked, and God faith to thee, As I live, faith
the LordGod, 1 have no pleafure in the death of the
wicked, but that the wicked turn from his way , and
live, Ezek. xxxiii. it. Thou fayeft, ' I am an un

My little children, how do we travel in birth a-
' gain until Chrift be formed in y^u,' Gal. iv. 19.
How gladly would we ' fpend and be fpent for you,
' though the more abundantly we loveyou, thelefs
' weare loved of you ?' 2 Cor. xii. 15. If I know
but one Thomas in the great affembly of God's peo-

« believer, I am fhut up in the prifon of unbelief, pie, I fhould think it as a crown, and the glory of

'under bolts and fetters, that I cannot ftir one my miniftry to perfuade this man unto faith. Chriit

4 inch towards heaven; why, fo was Didymus, in this apparition eyes one efpecially above all the

and yet he obtained mercy; and the apoftle tells reft, tvhenbis difcipl s i»*re within, and Thomas

us, ThziGodbath concluded all, or /but up alto- with them, then came Jejus.
7 > 4 The

Carrying en the great Work of Mart s Salvation during the Time of his Refurreclion. 363

4. The manner how he appeared 1. He came,
the doors being Jhut. 2. He iiood in the midft.
3. He faid peace be unto you. All ihei'e we have
difpatched in the former apparition ■> I lhall there-
fore proceed to that which is peculiar to this, then
jciitb he to Thomas, Reach hi/her thy finger, and
bhold my bands, and reach hi: her thy hand, and
thruji it into my fide, and be not fait hlejs but believ-
ing, John xx 27. In this apparition he argues his
refurrection, j . From words. %. From deeds.

1. From words, Thomas had laid, Except I
fee in his hands the print of the nails, and put my
finger into the print oj the nails, and thruji my
hand into bis fide, I vuill not believe. Now Chrift
repeats the very felf lame wo ids, and therein
gives in an argument of his relurreclion ; for if
Chi ill could know what Thomas had laid, How is
he but alive, and rilen from the dead ? The dead
have not leak, much lefs the ule of realon, but
lead of all the knowledge of another's mind j but
Chrill hath ienfe, and reaibn, feience and omni-
fcience ; obferve, ' though Chrill: be abfent as in
4 his bodily prefence, yet heunderilandethall our
' thoughts, and if need were, he could repeat all
c ourlayings, word by word 5' how then may this
convince all unbelievers in the world, that Chrill
is rifen, that he that was dead, now liveth, and
that he is alive for evermore ?

2- He appears arguing his refurrection from
deeds, wherein is an act and object 1. The act is,
Thomas feeing and feeling, q. d. Thomas, thou
will not believe, except thou feed: and feeleft ;
now this is againft the nature of faith, it confift-
eth not in feeing or feeling ; but, on the contrary,
Taitb is the fui fiance of things hoped for, and the
evidence of things not jeen, Heb. xi. 1. Indeed
in things natural a man muft firil have experi-
ence, and then believe; but in divine things a
man nyuft fir ft believe, and then have experi-
ence ; and vct t0 help thy unbelief (faith Chrill)
1 am willing thus far to condefcend, and to yield
unto thy vveaknefs, come teel the print of the
nails, and of the fpear, Come, reach hither thy
finger, and heboid my hands, and reach hither thy
hand, and thruji it into my fide, and be not faith-
lefs, hut believing Chrift compaflionates his chil-
dren, though full of weaknefs and wants, He pi-
ties them that fear him, for he knonvtth our frame,
he remember elh that voe are dufi , Pfal. ciii. 13, 14.

2. The object is Chrift feen or felt; his prints
and his fears, are the very witnefi'esof our redemp-
tion, and or" his refurrection j they declare that
Satan is overthrown, that death and hell are fwal-
lowed up in victory, that he hatbjpoiled principa-
lities and potvers, Col. ii. 15. and to this purpofe
are theie texts, Who is this that cometh from E-
dom, ivitb dyed garments from Bozrah ? lfa. lxiii.
1, 2, 3. By Edom is meant death; by Bozrah
(the chiefeft city of Edom) is meant the Hate of
the dead, or hell, from both which Chrift return-
ed at his glorious refurrection, For thou voilt not
leave my foul in hell, neither vjilt thou fuffer thy
holy one to fee corruption, Pfalm xvi. 10. Now,
faith the prophet, or fome angel, Who is this that
cometh from Edom, ivitb dyed garments from Boz-
rab? Who is this that cometh fo triumphantly,
with the keys of Edom and Bozrah, of death and
hell at his girdle ? To which the anfwer is given,
/ that J peak in righteoufnejs, mighty to jave ; ?s
much as to fay, it is I Jefus Chrift, I that am
righteous in fpeaking, and mighty in faving ; whofe
word is truth, and whofe work is falvation, it is
I, even I: this anfwer given, another queftion is
propounded, Wherefore art thou red in thine ap-
parel, and thy garments like him that treadeth in
the zvine-fat ?q. d. Here are nothing but fears, and
wounds, and blood ; if thou art fo mighty to fave,
How comes thy apparel to be fo red, and fprink-
led, or ftairied with blood? To which Chrift an-
fwers, I have trodden the voine-prefs alone, — and I
tvill tread them in mine anger. I was trod and
prefled till the very blood ftreamed out of my
hands, and feet, and fide, fo prelled, that they
prelfed the very foul out of my body. See here,
Behold my hands, and my feet, and my fide, that
it is I my/elf, that have trod the vjine-prefs alone.
But as I was trod, fo I will tread ; up he gets,
and he treads on them that trod on him ; his
enemies of Edom and Bozrah are now like fo
many clutters under his feet, and he tramples up-
on them as upon grapes in a fat, till he makes the
blood fpring out of them, and all to fprinkle his
garments, as if he had come out of the wine-prefs
indeed. See here a double tight, his own blood,
and his enemies blood ; here's the blood of the
Lamb that was (lain, and the blood of the dragon
that was trodden upon ; here's a ihow of his pallion
and refurrection, of his fuffering and triumphing.
Z z z ___Ano-

364

Lo-Mng unto JESUS.

Ghap. I.

Another text of this nature, And one fhall

fay unto bim, What are theje ivounds in thy hands ?
Then he Jhall anftwer, thofe with which I was
"wounded in the boufe of my friends, Zach. xiii.
6. I know inftead of Chrift lb me have applied
thefe words to the falfe prophets, as if>they had
patted through the churches dilcipline, and fo had
jeceived their wounds. But others refer them to
Jefus Chrift, of whom, without controverfy, the
next verfe fpeaks ; and of whom the firft verfe of
this chapter fpeaks, and to whom, after a long pa-
renthefis, the prophet feems to return ; 'And one
* (hall fay unto him, Who was the fountain open-
( ed ? What are thefe wounds in thy hands ?' Or,
as the feptuagint, ' In the midft of thy hands ?'
A wonder it is to fee thofe prints and fears in the
hands of Chrift; and therefore is the queftion,
What are thefe wounds ? To which Chrift an-
fwers, Thofe with 'which I ivas 'wounded in the
houfe of my friends, (i. e.) in the houfe of my be-
loved, the children of Ifrael, my brethren accord-
ing to the flefh, the people of the Jews; why,
thefe are the wounds they gave me, and which
now I (how as the figns of my victory, and as the
marks of my refurre&ion.

Thus far of the firft head, the apparition of
Chrift.

2. For the fruits of this apparition, they con-
tain Thomas's confeffion, and Chrift's commenda-
tion.of him in lbme refpects.

i. Thomas's confeflion, And Thomas answer-
ed and J aid unto him, my Lord, and my God, a
few words, but of great weight, i. He acknow-
ledged Chrift a Lord, into whofe hands are put the
very keys of heaven, All power is given unto me in
beavenandinearlhyMzt. xxviii. 18. 2. He acknow-
ledged Chrift God ; whom he favv with his eyes,
and felt with his hands, he looks on, not as mere
man, but as God, and as the fecond perfon in the
Godhead. 3. He acknowledged Chrift to be his
Lord, and his God ; this appropriating of Chrift
is the right character of faith, by which he brings
home all the benefits of Chrift unto his own foul,
1 (hall a while infift on all thefe.

1 , He acknowledgeth Chrift a Lord ; How is he
a Lord ? Ianfwer, 1. Byeflence, as God is Lord,
fo Chrift is Lord; the Father is Lord, the Son is
Lord, and the Holy Ghoft is Lord; and yet they
are not three Lords, but. one Lord.

2. By creation Chrift h before nil things, (faith
the apoftle) and by kirn all things conjift, Co!, i.
17. This very thing is an argument of his Lord-
fhip, To us there is bat o?>e Lord, Jefus Chri/l, by
•whom are all things and we by him, 1 Cor. viii 6,

3. By redemption, unction, office, and mecia-
torlhip, unto which he was defigned by his Fa-
ther, and therefore the apoftle laith, That God
hath made him L'-rd an:! Chrift, Acts if 16. he
is a Lord by his office, and by the accomplishment
of his office, in dying, rifmg, and reviving, he
became Lord both of quick and dead, 'For to this
end Chriji both died, androje, and revived, that
he might be Lord both of dead and living, Rom.
xiv. 9. And thus he is a Lord in two refpefts,
1. A Lord in authority, to command whom and
what he will ; he only is Lord over our perfons,
over our faith, over our consciences ; to him
only we muft fay, Lord, 'what tvilt thou have
me do? Lord fave us, or we perijh. 2- A Lord
he is in power, he hath power to forgive, and
power to cleanfe ; he hath power to jultify, and
power to fanctify ; he hath power to quicken,
and power to fave to the uttermoft all that come
unto God by him ; he hath power to hold faft his
fheep, and power to caft out the accufer of the
brethren ; he hath power to put down all his e-
nemies, and power to fubdue ail things unto him-
felf ; in every of thefe refpedts Chrift is a Lord.
True, fay blafphemers, he is Lord by office, but
he is not Lord by effence as God is Lord. No, pe-
rule fome texts in the Old Teftament, v/here the
title of Lord is eftentiaily fpoken of, and we (hall
find the very fame texts and titles applied to Chrift
in the New Teftament. As for inftance, in Ifa.
vi. 5. Wo is me, (faith Efay) for mine eyes have

feen the King, the Lord of hofis: Now this John
refers to Chrift, Thefe things f aid Efnias, when
be faw bis glory, and f pake of him, John xii. 41.
In Pfal. lxviii. 17, 18. The Lord is among them
as in Sinai, in the holy place ; thou baft afcen-
ded on hi h, thou hafi led captivity captive, thou
haft received gifts f'tr men: now this the apoftle
applies to Chrift, When he afcended up on bigb, he
led captivity captive, andgave gifts unto men, Eph,
iv. 8- In Pfal. ex. 1. The Lord [aid unto my Lord,

fit thou at rrfy right-hand, until 1 make thine ene-
mies thy foot-ftool : now this Jefus Chrift applies to
himfelf, faying, That David in Spirit called him

Lord,

Carrying on the great Work of Man's Salvation during the Time of his RcfurreBion. 365"

Lord, faying, The Lord /aid unto my Lord, Mat.
*xii. 43, 44- In Ifa. xl. 3. The voice of him that
crieth in the ivildernefs, Prepare ye the ivay of the
Lord: now this the evangelift applies to Chrift,
This is he that ivas fpoken of by the prophet Efaias,
faying, The -ojice of one crying in the ivildernefs,
Prepare ye the ivay oj the Lord, Matth. iii. 3. No
wonder, if Thomas call Chritt Lord ; why, both
t..e Old and New Teftament agree in this, that
Cbrifi is Lord, Lord by creation, and Lord by
ledemption, Lord by office, and Lord by ellenCe.
2. He acknowledged Chrift to be God, as well
as Lord, My Lord and my God. ' But how is he
God? I anfwer, not only by participation, fimili-
tude, or in fome refpecfs, as angels and men are
called Gods, butfimply, abfolutely, eiTentially,and
without any reftritlion. Sometimes we read in
Icripture, that men or angels, good and bad, are
called Gods, And the Lord faid to Mofes, fee, I
have made thee a God to Pharoah, Exod. vii. 1.
— And thou Jhalt be in/lead of God to Aaron, Ex.
iv. 16. Thus Nebuchadnezzar is called the migh-
ty one, or the God of the heathens, Ezek. xxxi
1 1. and Satan is called the God of this ivorld, 2
Cor. iv. 4. Thus magiftrates are called^LJods,
Thou Jhalt net revile thj Gods, Exod. xxii. 28. /
have faid ye are Gods, Pfal. lxxxii. 6. Angels are
called Gods, Bejore the Gods tuill Ifingpraifes un-
to thee, Pfal. exxxviii. i. but in all thefe there is
fome redaction, or improper fpeech ; Mofes is cal-
led Pharoah'sGod.and Aaron's God, not abfolute-
ly, but with reftri&ion to Pharoah and Aaron ; Ne-
buchadnezzar is called the God of the heathen, and
Satan the God of this world, not abfolutely, but
with reftriQion to the heathen, and this world ;
magiftrates are called Gods, aiid good angels are
tailed Gods, not abfolutely, but in refpect of fome
offices or excellency which they partake of from
God- Only Jefus Chrift is called God, without any
reftriclicn, andnotonlyin refpedt of fome office, or
fitnilitude, but abfolutely, effentially, properly, as
being from all eternity God of God ; as being God
of the iubftance of the Father, before all worlds ;
what is Chritt only God, as an angel is God ? I
challenge here all blafphemers in the world. Un-
to which of the angels faid he at any time, thou art
viy Jen, this day have 1 begotten thee, Heb. i. 5.
Or, unto which of the angels faid he at any time,
Thy throne, O God, is for ever and ever, Ver. 8.

Or, to which of the angels faid he at any time,
thou art my Son, my oivn Son, my only begotten
Son, Rom. viii. 2,2- John iii. 16. Unto which of
the angels faid he at any time, This is the 4rue
God, tbs great God, who is over all, God biffed
for ever. Amen. 1 John v. 20. Tit. ii 13. Rom.
ix 5. Unto which of the angels are thole divine
attributes given, as of eternity, immutability, om-
nipotency, oninifcien.ee, omniprefence ? And yet
are all thefe given to Chrift; lor eternity, I ivas
fet up from the beginning, or e<ver the earth ivas,
Prov. viii. 23. For immutability, Thou art the
Jame, and thy years pall not fail, Heb. i. 12.
For omnipotency, All things are delivered unto me
of my Father, Matth. xi. 27 For omnifciencc, He
needed not that any Jbould teftify of man, for he
knew what ivas in man, Johnii. 25. For omnipre-
fence, Lo, I am ivitbyou aliuciys unto the end of the
ivorld, Matth. xxviii. 20.

Men, brethren, and fathers, I am forced to
make this defence of the divinity of Chrift, btcaufe
of the blafphemy of thofe Arians, Photinians, Eu-
nomians, now again raked out of hell. O ! who
would think that fuch a generation of men fhould
be amongft us in this ifland, where the gofpel hath
fhined fo brightly for fo many years ? We main-
tain Chrift is God, and Chrift is Lord ; we lay
with Thomas, my Lord, and my God. Ay, lay
blafphemers, 'Chrift is God, and Chrift is Lord,
'as magiftrates and angels are called Gods and
' Lords,' I hope I have laid enough to difference
betwixt Chrift and them ; howfoever 1 conclude
with the apoflle, Though there be that are called
Gods, ivheth.r in heaven or in earth (as there be
Gods many, and Lcrds many) yet to us there is
lut one God, the Father, oj ivhom are all things,
atidvje in h.'m; and one Lord J ejus Chrift , bywhom
are all things, andive by him, 1 Cor. viii. 5, 6.

3. He acknowledged Chrift to be his Lord, and
his God, And Thomas anfwertd, and faid unto
hiyn, my Lord, and my God. Now his faith broke
out; from the things feen and felt he is raifed up
to believe things neither feen nor felt; he fees the
prints and fears in the manhood of Chrift, and now
he believes that Chrift is God, yea that Chrift is
his God, My Lord, and my God. Obferve here,
' That faith gives the foul a propriety in God and
Chrift.' As God loves fome with a fpecial and
peculiar love, fo faith anfwers God and ChrinYs

par-

366

Looking unto JESUS.

-HAP.

particular love, by a particular application, My
Lord, my God, and my Chrijl. Faith is an ap-
propriating, an applying, an uniting grace; in the
actings of faith on God, or on Chritt as God, we
may obferve thefe fteps.

i. It fees God in his glory and majeily, in his
greatnefs and goodnefs, and all other his attri-
butes ; it fees God as the infinite fountain of all
good, and it confiders what an infinite dreadrul
ihing it were to be feparated from this God ; it
fees God, and "this light makes a deep imprefhon
on that very foul ; the love of that God is more
to the foul than all the world ; and the leait dif-
pleafu/e of that God is more trouble to that foul,
than all the miieries that all creatures under hea-
ven are able to bring upon it.

2. It difcovers the reality of this glory and ma-
jefty, of this greatnefs and goodnefs of God. Be-
fore any faith is planted in a foul, the very ufe of
reafon may come to undei fiand much or God and
Chrift, but in comparifon it looks upon God and
Ckrift as notions, conceits, and imaginary things;
or'y faith convinces the foul thoroughly of the cer-
tainty and truth of fuch things; where tFue taith
is, the things we believe are more certain to us
than the things we fee, or feel, or handle ; faith
is fo fure in its apprehenfions of God and Chrift,
that it will venture foul and body, the lofs of all
upon that account ; it v*i!i bear anybardlhip, yea
it will venture the infinite lofs of eternity upon
them.

3. It enables the foul to caftitfelf upon God in
Chrift for all the j*ood and huppinefs it ever ex-
perts. Alas ! faith the foul, 1 have formerly reft-
ed on worldly things, I looked upon them as the
only real fure excellencies that I had to enjoy, but
now I find they aie but vain things, deceitful
things, no better than reeds of Egypt, vanity of
vanities ; and nothing is real, fure, excellent on this
fide God and Chiift ; and therefore I will rely up-
on him, and none but him ; it is only God is an
all-fufficient good, it is only Chrift that is the rock
that will never fail, on him will I roil my'elf, unto
him will I make an abfolute rellgnation of all, I
will betruft him with all I have, and all I am, I
will commit all unto him for ever and ever.

4. As faith relies all upon God in Chrift, fo it
appropriates nil God, and all Chrift unto itfelf, /
am my bAovtd's, aid my beloved is mine, Cant.

vi. 2. There is a mutual propriety betwixt Chri
and the church, and betwixt Chrift and the foul ;
Chrift hath a propriety in me, and I have a pecu-
liar propriety in Chrift. Chrift is mine, fo as I
have none in the world fo mine, Whom have I in
heaven but thee? And there is none upon earth that
1 deftre beftdes tbee,Yfa\. lxxiii. 35. Chrift is mine,
and mine in a peculiar manner, there is a proprie-
ty with peculiarity, My Lord, and my God. O
the excellency of laith ! this ftep goes beyond all
the reft ; it is a blefled thing to have a true fight
of God, there is much power in it ; but to fee God
in his glory, majefty, greatnefs, goodnefs as my
God ; to fee all the attributes of God as thole
things that my foul hath an intereftin ; to fee Chrift
coming from the Father for me, to be my Redeem-
er; to fee Chrift in whom all fulnefs dwells, in
whom the treafures of all God's riches are, not
only Chrift dying as man, but rifing as God for
me, and my falvation ; to fee Chrift, and then
to lay hold on Chrift, and to fay, My Lord, and
my God. O ! this is the work of precious faith ;
and to this now is Thomas arrived in this confef-
fion of his, My Lord, and my God.

2 lv reupon follow Chrift's commendation and
correction ; Jefus faith unto him, Thomas, be-
caufe thou haft feen me, thou haft believed ; hlefjed
are they that have not feen, and yet have believ-
ed, John xx. 29 In the firft place Chrift com-
mends Thomas's faith, becaufe thou haft feen me,
thou haft believed, q. d. Thou feeft'me a man, but
confidering how I am rifen from the dead, thou
believeft in me as God ; I commend thy faith, but
'tis a weak faith in refpect of its rife ; now there-
fore to con eel; it, I pronounce thofe bleffed to all
generations, that when I am" gone, as in regard
of my bodily prefence, yet they will believe in me,
blefjed are they that have not feen, and yet have be-
lieved. I am afraid of tedioufnefs, and therefore
I ilia.ll not enlarge any more on this apparition.

SECT. VIII.

Of Chrift's apparition to fame of his apoftles at the
fea of Tiberias.

TH E R E is but one apparition more record-
ed by John, After thefe things, Je'us
fhenved himfelj again to the difciphs at the fea oj

' Tiberias,

Carrying on the great Work of Man's Salvation during the Time oj bis Refur reel ion. 367

Tiberias, and on thisivife fheuoedbe himfelf, John
xxi. 1. in thefe apparitions, the evangelift ufeth
one and the lame method : as in the former, fo
here again is fet down the time when, the place
where, the perfon to whom, the manner how he
appeared ; not one of thefe circumltances mult be
.wanting to ihew the evidence and certainty ol his
relarredtion.

1. The time, after thefe things ; after the three
former apparitions, he comes to a fourth, and he
concludes with this, as therein making tome men-
tion of himfelf, with which he concludes the whole
took, This is the dijciple which tejiifeth theje
things, and wrote thefe things, and toe knouu his
tcflimony is true, ver. 24.

2. The place, at the fea of Tiberias, or at the
lake ofGenezaretb, where he had called them to
the apoftlefhip, there now he appears to thefe a-
poftles ; they were at firft fifhers, and now they
are at their calling upon the fea, Chrift ftanding on
the more.

3. The perfons to whom he appears, they were
dilciples, their names are in the next verfe. All
Chrilt's apparitions were to thedifciples of Chrift ;
we read not that ever he (hewed himfelf after his
refurredtion to any but to his followers ; he (hew-
ed himfelf openly, not to all the people, hut unto
nvitnefes, chofen before of God, even to us tvbo did
eat and drink with him after he rofe from the
dead, Acts x. 41. Strangers to Chrift muft be no
wknefles of Chrift's refurredtion, and this was his
meaning, Yet a little while, and the world Jeetb

more, but ye fee me, John xiv. 19.

4. For the manner of his apparition, on this
Ihewed he himfelf

1. lie ihewed himfelf j fo it is in this verfe twice
repeated, After thefe things Jefus (beiued himfelf ,
and tn th is wije be jbeived himfelf. ' f Chrift now
' v. not feen, or known to the bodily eye, (for
* his body was immortal) unlefs by difpenfation he
' cendefcended thereto.' I deny not, but that glo-
rified bodies are ever adtually feen of bodies that
are glorified ; but of mortal men, who are yet in
this vale of tears, thofe glorious creatures cannot
be adtually fetn, except there be fome peculiar and
divine difpenfation. As the air is too fubtil to be
feen, or as the fun is too glorious for a weak eye

to behold, fo are glorified bodies too fubtil, too
fplendid tor a mortal eye to pierce; our Saviour
tells us, That the bodies of the faints do pine
forth as the fun in the kingdom of th.ir Father,
Mat. xiii. 43. and that.they areas the angels, M.it.
xxii. 30. And the apoitle cells us, That theis bo-
dies are fpiritual bodies, there is a natural ho y,
and there is a fpiritual body, 1 Cor. xv. 44. Now
without difpenfation we cannot iee fpiritual things.
And hence it is, that when Chrift (hewed him
to the two dilciples at Emmaus, it is laid, That
their eyes were opened, and they knew him, ani hi
■vanijhed out of their ftgh', Luke xxiv. 31. Mark,
firit their eyes were opened ; whv, no queiiion
but their eyes were opened before, they did not
walk with him, and talk with him, and lit with
him, and eat with him, but their eyes were the;i
opened; ay, but now their eyes were opened in
another manner, as it isfaid of Eliiha'sfervant, that
at the prayers of Eliftia, * the Lord opened the eyes
' of the young man, and he faw, and behold the
' mountain was full ofhorfes, and chariots of fire,
' roundabout Elifha,' 2 Kings vi. 17. in like manner
their eyes were fo opened, that they knew J<fus.
And then, 2- He vanilhed out of their fight ; in
a ftrange unufual manner they loft his fight, and
they could not tell what was become of him ; in a
moment he was invifible to them, whofe eyes he
had opened, it plainly (hews, that glorified bodies,
as corpulent, and commenfurable, may be feen cf
mortals, but as they are fubtil, add fpiritual, they
cannot be feen adtually without difpenfation. X
* Chrift appeared, (faith Damafcene) not by ne-
' ceffity, but by his own free will ; not by the law
' of nature, but by way of difpenfation ' It was hrs
mere condefcenfion and permilfion, that he would
(hew himiell at any time unto hisdifciples.

2- Ke Ihewed himfelf on this wife, there were
together, Simon Peter, and Thomas, called Dy.i-
mus, &c. John xxi. 2, 3,4, cjJV. In the whole
narration, we may obferve, 1. The occafion, and,
2. The apparition. In the occafion we have a
council among the apoftles what to do ; and 'tis
concluded they would go a fifting, they did fo,
though to no purpofe ; for they fiihed all night,
but caught nothing, ver. 3. In the apparition. 1.
Chrift is unknown, be flood on the fpore, but the

f Chryf. horn. 86. in Joh.

X [ougomo phuf cos alia tifojbmas topi,\ Damaf. /. 4 c. 1.

JiJ-

363

Looking unto J E S U S.

Chap. II.

difciples kneiu not that it was Jefus, verfe 4. In
this condition we have Jefus ipeaking, and then
working a miracle ; he bids them caji the net on
the right fide of the (hip, and then draw, but they
ivere not able to draw for the multitude oj thefft.es,
verfe 6- 2. Hereupon Chrift is known, therefore
that difciple whom Jefus loved, faith unto Peter,
it is the Lord; the alarm given, now all the dif-
ciples beftir themfelves. 1 Peter, he cafts him-
felf into the fea, verfe 7. 2. The other difciples
they came in a little ihip to the land, and there
they dine, and commune with Jefus, which is the
end of the hiftory, and fo ends this book of our e-
vangelift John.

Thus far we have propounded the objecl ; our

next work i6 how to riirecl you how to look

unto Jefus in this refpecl.

CHAP. II. SECT. I.

Of knowing Jefus as carrying on the great work of
our falvation in his refurreclion.

TH A T in all refpecls we may look on Je-
fus.
1. Let us know Jefus carrying on the great
work of ourfalvationfor us inhis refurreclion, and
during the time of his abode upon earth after his
refurreclion. This is worth the knowing, on it
depends our juftification, fantti fixation, falvation;
* for if Chrift be not rifen, we are yet in our fins,
' and our faith is in vain, and our hope is in vain :'
little hope have we either of heaven, or of re-
furreclion, if Chrift be not rifen; of all men we
are mod miferable that believe in Quill, if he
whom we believe in be not rifen again. O ! my
foul, ftudy this point; many take it up in grofs,
they can run over this article of their creed,
the third day he rofe again from the dead; but
lor a particular understanding of it in refpecl
of the time, or the end, or the manner, or the
certainty, how many are to feek ? I mall ap-
peal to thvfelf, are not many difcoveries already
made, which before thou never tookeft notice of .?
And if thou wouldeft but ftudy this point, how
much more might yet appear? Efpecially, how
much more might vet appear as to thy own good ?
It isnot enough to know Chrift's refurreclion, un-
lefs thou know it for thyfelf Be fure thou haft
4rm in mind, "That Chrift rofe again , 4?ut what is

that to me ? Saving knowledge is ever joined with
a particular application, if Chrift be my head then
he could not rife, but I arofe with him and in him :
and thus, O my foul ! lock on Chrift, and thus
fearch into every particular of Chriil's reiuirecli-
on ; come, ftudy when he roie, ftudy the argu-
ments that make out Chrift's refurreclion fure and
certain ; ftudy all the apparitions of Jefus Chrift ;
Oh! what delightful ltudies are thefe ; Hadlt
thou been with them to whom Chrift appeared,
Would not thy heart have leaped with joy ? Come,
ftudy it clofe, for the. benefit of thefe apparitions
extend to thee, the fruit of Chrift's refurreclion is
thine, even thine as well as theirs, Know this for
thyfelf, Job v. 27.

S EC T. II.

Of conftdering Jefus in that refpecl.

2- "I Et us confider Jefus carrying on this work
J j of our falvation for us in his refurrecli-
on. It is not enough to know a faving neceflary
truth, but 'it is required farther that we digeft
truth, and that we draw forth their ftrength for
the nouriihment and refrefhing of our poor fouls.
As a man may in half an hour chew and take into
his ftomach that meat, which he muft have feven
or eight hours at leaft to digeft; fo a man may
take into his under ftanding more truths in one hou r,
than he is able well to digeft in many ; what good '
thofe men are like to get by fermons, or provi-
dences, who are unaccuftomed to this work of me-
ditation, I cannot imagine : it is obferved by fome,
that this is the reafon why fo much preaching is
loft amongft us; why profefTbrs that run from
fermon to fermen, and are never weary of hear-
ing or reading, have notwithstanding fuch lan-
guishing ftarved fouls, becaufe they will not medi-
tate. And therefore God commanded Jofhua, not
only to read the law but to confider of it, and
dwell upon it, This hook of the lawjhall not depart
out of thy mouth, hut thou /halt meditate therein
day and night, Jofhua i. 8. Why, this is the duty
that I am now prefling to, if thou knoweft thefe
things, confider, ruminate, meditate, ponder on
them again and again. And becaufe this work re-
quires enlargednefs of heart and fpirit, therefore
take it into parts, and confider of each of them a-

part by itfelf. As,

1 . Con- .

Carrying on the great W-)rk .</ MaiCs Salvation during the Time of bis Refurredion. 363

1. Confider of the rime when Chrift rofe again.
As Chrift had bis three days, and no more, fo
mult thou have the fame three days like unto his;
the firft day was called the clay oi preparation, the
lecond was the fabbath-day, and the third was the
refurreftion-day; (0 thy firft day is a day of pre-
paration, a dayofpauion, wherein thou mult ftrive
and Struggle againtt fin and Satan, wherein thou
muft fufter all their bitter daits till thou dieft. and
give up the ghoft. And thy fecond day is a day
of reft, wherein thy body mull lie in the grave, and
thy fiem reft in hope ; wherein thou lhalt enter
into peace, and reji in thy bed, Ifa. lvii. 2- until
the trumpet found, and bid theearife, and come to
judgment ; and thy third day is a day of refurrec-

tion unto glory It is the firft day of the week,
or the firft beginning of a never-ending world.
Thus confider the time of Chrift's refurreclion,
and thence mayeft thou draw down fome ufe for
thy foul's nourifhment.

2. Confider of the reafons why Chrift arofe ;
was it not to confound the Jews? They could not
endure to hear of Chrift's refurreclion, and there-
fore, when Peter, and the other apoftles preached
that point, Tbey ivere cut to the heart, and took
counfel to jlay them, Acls v. 33. It is the cafe
of them to fay, 11 e will not have that man to
reign over us. They that by their fins crucify
Chrift every day, cannot without horror think of
his exaltation, it cuts them to the heart that Chrift
is ri en to be their judge. Again, was it not to
confirm the faith of Chrift's followers? Till he
was rifen their faith was but a weak faith, weak
in knowledge, weak in aiTent, weak in confidence,
weak in a/furance ; much ado had Chrift with
them, many a time had he chid them, Why are
yc fearful, O ye of lit fie faith ? Mut after he
had fliewed hiinfelf alive by many infallible proofs,
they could then cry it out, My Lord, and my

Again, was it not to evidence that he had
fully fatisfied all our debts? The apoltle tells
us, That -Chriji -zvas our fur.ty, Hebrews vii. 21.
at his death he wa-, arretted, and caft into prifon,
whence he could not come till all was paid ; and
therefore to hear that Chrift is rifen, and that he
hath broken the bolts and fetters of the grave, it
is a clear evidence, that God is fatisfied, and that
Chrift is discharged by God himfelf. Oh! what
breads of confclation are here ? Again, was it not

to conquer fin, death, and devil? Now he took
from death his fting, and from hell his ftandard ;
now he feized upon the hand-writing, that was a-
gainft us, and nailed it to his crofs ; now he fpoiled
principalities, and powers, and carried the keys of
death and hell at his own girdle ; now he came out
or the grave as a mighty conqueror, faying, as De-
borah did in her fong, O my foul, thou hajl trodden
do%vnflrength,thouhaJi marched valiantly, Judg.v.
21. Again, was it not to become die firft fruits of
them thatfleep? Chrift was the firft that rofe again
from the grave to die no more ; and by virtue of
his refurreclion (as being the ftrit-frmts) ail the e-
lec?. muft rife again, As in Adam all die, even Jo
in Chriji jhall all be made alive ; but every man
in his otun order, Chriji the firji-jruits, and aft er-
VJards they that are ChrijVs at his coming, 1 Cor.
xv. 22, 23. Some may wonder, caa the refurrec-
tion of one, a thoufand fix hundred years ago, be
the caufe of our rifing ? Yes, as well as the death
of one, five thoufand fix hundred years ago, is the
caufe of our dying ; Adam and Chrift were two
heads, two roots, two firft-fruits, either of them
in reference to his company whom they ftand for.
And now, O my foul! thou mayeft fay with Job,
1 knotu that my Redeemer liveth ; and that I Jo all
fee him at the laji day, not vuith other, but ivith
thefefame eyes, Job xix. 25. If Chrift live, then
mult I live alfo, if he be rifen, then though after
my jkin tvorms Jhall defray this body, yet in my
Jiejh I /hall 'fee God, ver. 26. Again, was it not
that he might be declared to be the Son of God ?
Was it not that he might be exalted and glorified ?
This is the main reafon of all the reft ; fee thou
to this ; O! give him the glory, and praife of his
refurreftion ; lb mufe, and meditate, and confider
on this tranfaction, as to afcribe to his name all
honour , and glory ; what is he rifen from the dead ?
Hath God highly exalted him, and given him a
name above every name P Pfalm ii. 11. O! then
let every tongue confefs, that Jefus Chriji is Lord,
to the glory of God the Father.

3. Confider of the manner of Chrift's refurrec-
.tion ; he rofe as a common perfon ; in which re-
fpeft his refurrection concerns us no lefs than him-
felf. We mult not think that when Chrift was raif-
ed,it was nO more than whenLizarus was raifed; his
refurre&ion was the refui recu'on of us all 3 it was in
the name of us all, and had in it a feed like virtue to
A a a work

37°

Looking unto JESUS.

Chap. II.

worktherefurrecuonofusall. O! the privilege of
this communion with Guilt's refurreclion! ill be-
lieve this truly, I cannot but believe the refurreclion
of my body, and the life everlafling ; why, Jefus
Chrift hath led the dance, and though of myl'elf
I have no right to heaven or glory, yet in Chrift
my head J have as good right to it as any heir ap-
parent to his lands. 2 He rofe by his own

power j and fo did none but Jefus Chrift : from
the beginning of the world it was never heard,
that any dead man raifed himfelf ; indeed one in-
ftance we have that a dead man's corpfe fhould
raife up another dead man, They caft the man in-
to tbefepulcbre of E lift a, and when the man was
letdown and touched the bones of Elijha, he revived
and flood upon his feet. 2 Kings xiii. 21. dead
Elilha raifed up a deadman from the grave, but
dead Eliftia could not raife up himfelf from the
grave ; only Chrift arofe himfelf, and at the fame
time he raifed many others ; and here was the ar-
gument of his Godhead, I have power to lay down
my life, and I have poiver to take it up again,
John x. 18. How fhould we but truft him with
our life, who is the refurrection and the life ? He
that believelb in him though he were dead, yet/ball
be live. O my foul ! he was able to raife him-
felf, much more is he able to raife thee up ; on-
ly believe, and live for ever. 3- He rofe with

an earthquake, O the power of Chrift in every
palTage! what ailed thee, O earth, to (kip like a
ram ? Was not the new tomb hewn out of a rock ?
And was not a great ftone rolled to the door of
the fepulchre ? The ground wherein he lay was
firm and folid, And /ball the rock be removed out
of bis place? Jobxviii. 4. O yes ! the Lord reign-
etb, and therefore the earth is moved, Pf. xcix. 1.
Oh ! what a rocky heart is this of mine ? How
much harder is it than that rock that moves not,
melts not at the prefence of God, at the prefence
of the God of Jacob ? The fun (they fay) dan-
ced that morning at Chrift's refuneclion ; the earth
(I am fure) then trembled ; and yet my hearc is no
way affected with this news ; I feel it neither dance
for joy, or tremble for fear ; O my foul! be feri-
*>us in this meditation, confider what a pofture
vouldeft thouhavebeenin, if thouhadft been with
thofe foldiers that watched Chrift ; fo realize this
earthquake, as if tkou now felt it trembling un-
der thee,

4. An angci miniftred to him at his refurre&ion.
An angel came and rolled rack the fi one from the
door, and fit upon it, Matth xx-viii.- a Angels
were the firft mmifters of the gofpel, the firft
preachers of Chriit's refurreftion ; they preached
more of Chrift than all the prophets did ; they
firft told the woman that Chrift was rifen, Luke
xxiv. 6. and they did the firft fervice to Chrift at
his refurre<5tion, ' In rolling the llone from the
' door's mouth j O my foul, that thou wert but like
the e bleffed angels i how is it that they are fo for-
ward in God's iei vice, and thou art fo backward ?
One day thou expecleft to be equal with the
angels, and art thou now fo far behind them ?
What, to be equal in reward, and behind them in
fervice ? Here is a meditation able to check thy
floth, and to fpur thee on to thy duty. — 5. Many
of the bodies of the faints arofe out of their graves
at his refurreftion ; as the angels miniftred, fo the
faints waited on him. In this meditation trouble
not thyfelf whether David, Mofes, Job, Abraham,
Ifaac and Jacob, were fome of thofe faints, as fome
conjecture upon fome grounds ; it is a better con-
sideration, to look upon them as the fruit of Chrift'9
refurredtion, and as an earneft of thy own; the
virtue of Chriit's refurreftion appears immediately
and it will more appear at the general refurrecti-
on-day. As fure as thefe faints arofe with him,
and went into the holy city, and appeared to ma-
ny ; fo fure Ihail thy body rife again at the laft dav .
and (if thou art but a faint) it fhali go with him
into the heavenly Jefufalem, and appear before
God, and his Son Jefus Chrift in glory. — 6 Chrift
rofe again with a true and perfect body, with an
incorruptible and powerful body, with a fpititual
and an agiie body, with a glorious body, brighter
than the fun in his utmoft glory. On thefe things
may thy foul expatiate ; 0\ it is a worthy, bleff-
ed, foul-rav ifliihg fubjeel to think upon ; and the
ratherif we confider that conformity which we be-
lieve, IVe look for a Saviour (faith the aooitle) the
Lord Jefus Chrift, who /hall change our vile bo-
dies, that tbty may be fa/bioneJ like unto his glori-
ous b)dy, Phil. iii. 20, z\. O my foul, that this
clay of thine fhould be a partaker of fuch glory!
that this body of dull: and earth fhould fhine in hea-
ven like thofe glorious fpangles of the firmament ;
that this body fhall rot in duft, and fall more vile
than a carrion, fhould rife, and Ihiac like the glo-

lious

Carrying on the great Work of Man's Salvation during the Time of bis Refurrefiion. 371

riousbody of our Saviour on mount Tabor ; fure-
ly thou owed much to Chrift's refurrection. O !
confider of it, till thou feeleft the influence, and
Cornell to the affurance of this bleffed change.

4. Confider of the feveral apparitions of Jefus
Clirift, efpeciallyof thofe written by the evangelid
John. As,

1 . Mufe on his apparition to Mary Magdalene ;
Oh the grief before he appeared ! and oh the joys
when he appeared! — 1. Before, (he apprehended
nothing, but that fome or other had taken away
her Lord ; thefe were all the words (he uttered be-
fore he appeared, 7 bey have taken away my Lord,
and I know not tube re they have laid bim ; fo
lhe told Peter and John ; and when two angels
appealed in white, afking her, Woman, tuby weep-
ejl thou P She gives the fame anfwer to them, tbey
have taken away my Lord, and I know not where
ihey have laid him. A foul in defertion knows not
v. hat to do, but to weep and cry, ' Oh ! my Lord
' is gone, I have loir, my Lord, my God, my Je-

* fus, my king ;' in this meditation, confider, O
my foul! as if thou hadft been in Mary's cafe ;
was it not a fad cafe, when the angels of hea-
ven knew not how to comfort her? Suppofe any
fon of confolation had flood by, and had fuch a
one perfuaded, 'OMary! fupprefs thy fadnefs,
4 refrefh. thy heart with this blefled vifion, thou
4 didft feek but one, and thou hail found two, a

* dead body was thy errand, and thou haft lit on

* two alive ; thy weeping was for a man, and thy

* tears obtained angels: obferve them narrowly,
' the angels invite thee to a parley, it may be they
' had fome happy news to tell thee of thy Lord :
4 remember what they are, and where they fit,
' and whence they come, and to whom they fpeak ;

* they are angels of peace, neither fent with-
4 out caufe, nor feen but of favour, they fit on

* the tomb, to fliew they are no ftrangers to thy
' lofis ; they come from heaven, from whence all
' happy news defcendeth ; they fpeak to thyfelf,
4 as il they had fome fpecial embaflage to deliver
4 unto thee.' No, no ; thefe cordiaU are in vain ;
neither man nor angel can do her good, or comfort
her drooping foul ; either Chrifthimfelfmufl come
in prefence, cr flis cries, ' Miferable comforters
4 are ye all. Alas! fmall is the light, that a ftnr
4 can yield when the fun is down; a forry ex-
4 change it is to go and gather crumbs after the

■ lofs of the bread of life ; Oh ! what can thefs
4 angels do ? Ihey cannot perfuade me that my
4 mailer is not loft, for rny own eyes willdifprove
4 them; they can lefs tell me where he may be
4 found, for themfelves would wait upon him, if
4 they knew but where ; I am apt to think they
' know not where he is, and therefore they are
4 come to the place where he latl was, making
4 the tomb their heaven, and the remembrance of
4 his prefence the fuel of their joy; alas! what
' do angels here ? I neither came to fee them, nor
4 defire to hear them; I came not to fee angels,
4 but the Creator of angels, to whom I owe more
4 than both to men and angels.

2. After he appeared (he was filled with joy ;
for fo it was, that when nothing elfe would fatisfy,
or comfort this poor creature, Jefus himfelf ap-
pears ; at firft he is unknown, (he takes him for
the gardener of the place ; but within a while he
utters a voice that opens both her ears, and eyes,
and Jefus fait b unto her, Mary. It was the fweet-
eft found that ever (he heard ; many a time had
(he been called by that name, but never heard (he
a voice fo effectual, powerful, inward, feeling as
at this time ; hereby the cloud is fcattered, and
the fun of righteoufnefs appears; this one word
Mary, enlightens her eyes, dries up her tears, chears
her heart, revives her fpirits that were as good as
dead. One word of Chrifl wrought fo ftrange an
alteration in her, as if (he had been wholly made
new, when (he was only named. And hence it is,
that being ravifhed with his voice, and impatient
of delays, (he takes his talk out of his mouth, and
to his firft and only word, Mary, (he anfwers,
Rabboni, wbicb is to fay, mafter. q. d. 4 Mafter,
4 is it thou? With many a fait tear have I fought
4 thee, and art thou unexpectedly fo near at hand ?
4 Thy abfence was hell, and thy prefence is no lefs
4 than heaven to me : oh ! how is my heart ravifli-
4 ed at thy found? If the babe leaped in the womb.
4 of Elizabeth, when (lie had but heard the falu-
4 tation of Mary, how fhould my heart but leap
4 at thy falutation ? I feel I am exceedingly tranf-
4 ported beyond myfelf. Inftead of my heavy heart
4 and troubled fpirit, I feel now a fweet and de-
4 lightful tranquillity of mind ; thou art my folace,
4 and foul's delight? whom have I in heaven but
4 thee? And whom defire I upon earth in com-
4 parifon of thee ? And yet I am not fatisfied ; not
A a a 2 ' only

Locking unto J E S U S.

37*

' only fruition of thee, but union with thee, is
1 that which my foul longs after j not only thy pre -
1 fence, but thy embraces, or my embraces of thee
4 can give content ; come then, and give me leave,

* my Lord, and my God, to run to the haunt of
' my chief delights, to fall at thy facred feet, and

* to bathe them with my tears of joy; O ! my Jefus,

* I mult needs deal with thee, as the fpoufe dealt
' with thee,' Now 1 have found thee whom my foul
loves dearly, I will hold thee, and I will not let
thee go, Cant. iii. 4.

I know not in ah the book of God, a foul more
depreffed with forrow, and lifted up with joy ! O
meaitate on this ! if Chrift be bfent, all is njght,
but if Chrift appear, he turnsall again into a light-
ibme day ; there is no forrow like that which ap-
prehends Chrift's lofs, and therefore in hell it is
looked upon as the greateft pain ; of the two (fay
divines) it is a greater torment to lofe God, and to
lofe Jefus Chrift, than to endure all thofe flaming
whips, unquenchable fires, intolerable cold, abo-
minable ftench ; and on the other fide, there is no
joy in heaven like to that which apprehends Chrift's
prefence, In thy prefence there is fulnefs of 'joy, and
at thy right-hand there are pleafures for evermore,
Pfal. xvi. 11. / had rather be in hell with Chrift,
(faid one) than in heaven without Chrift. This is
the very top of heaven's joy, the quinteffence of
glory, the higheft happinefs of the taints ; O ! my
v foul, feek with Mary, yea feek and weep, and
weep and feek, and never reft fatisfied till Chrift
appear, if thou art but in the ufe of means, he will
appear fooner or later ; or, what if thou never faw-
eft a good day on earth, one fight of Chrift in
heaven will make amends. Surely if thou kneweft
thejoy of Chrift's prefence, thou wouldeft run thro'
death and hell to come to Chrift, it was Paul's fay-
ing, / defire to be diffolved, and to be with Chrift,
which is far better, Phil. i. 23 he cared not for
death fo he might go to Chrift, for that was better
than very life itfelf.

2. Mufe en his apparition to the ten difciples,
When the doors were jhut for fear of the Jews, then
came Jefus, and flood in the midjl, faying to them,
Peace be unto you, John xx. 19. Before his ap-
paritions forrow and fear had poffefled all their
fpirits , fometimes they walked abroad, and were
fad, and fometimes they kept within, and fhut the
doors upon them a* being exceedingly afraid ; in

Ch.

II.

this condition jefus Chrift ([hat kr.cws beft the
times and feaions oi gract *nd comfort) comes and
ftands in the midft 01 their aifembly : he ccmesin,
they know not how, and no fooner he issin, but
he falutes them in thi6 manner, Peace be unto you.
This was the piime of all his wifhes ; no foon-
er is he rifen, but he wifheth peace to ail his apo-
ftles; no fooner meets he with them, but the ve-
ry opening of his lips was with thefe words ; they
are the nrit words, at the firft meeting, on the ve-
ry firft day. A fure fign that peace was in

the heart of jefus Chrift; howfoevtr it is with
us, peace or war, there is a commonweal where
Chrift is king, and there is peace, and nothing but
peace ; come, fjft, try, and examine, art thou, O !
my foul, a member of this body, afubjecl of this
commonweal ? Hath the influence of Chrift's peace
wrought and declared at his refurreclion) any
force on thee ? Haft thou peace with God, and
peace within, and peace without ? Doft thou feel
that ointment poured upon Aaron's head, and run-
ning down to the fldrts of his garments ? Doft thcu
feel the dew of Hermon, and the dew that de-
fcends upon mount Sion, dropping (as it were) up-
on thy heart? Doth the Spirit aifure thee, that
Chrift, the prince of peace, hath made peace and
reconciliation betwixt God and thee, betwixt the
king and thee, a rebel to his crowri and dignity ?
O ! bow beautiful upon the mountain ivould the
feet of him be, that jhould publ'fh peace , that Jlow'd
bring thefe good tidings? Ifa. iii. 7. ' That thou
' art a citizen of that jerufalem, where Goci is

* king, and Chrift the prince of peace ? Where all
' the buildings are compact together, as a city that
' is at unity within itfelf,' Pfal. exxii. 3.

3. Mufe on his apparition to all the apoftles^
when they were all convened, and Thomas with
them, This apparition v. asoccafloned by Thomas's
incieduiity, ' Except (laid he) 1 fee in his hands the
' print of the nails, and put my finger into the print
' of the nails, and thruft my hand into his fide, I
4 will not believe,' John xx. 25 Now, therefore
faith Jefus to Thomas, ' Come, reach hither thy fm-
' ger, and behold my hands, and reach hither thy

* hand, and thruft ic into my fide, and be notfaith-
' lefs, but believing,' ver. 27. Methinks I fee Tho-
mas's finger on Chrift's bored hand, and Thomas's 1
hand in Chrift's pierced fide. Here's a ftrong ar-
gument to convince my foul that Chrift is rifen

flQUJ

Carrying on the great Work of Mans Salvation during the Time of his RefurreBion. 373

from the dead; why, fee, this is the fame Chrift
that was crucified ; the fame Chriit that had his
hands bored with nails, and that had his heart
{ it reed with a fpear ; tho" the wounds are healed
as to ltnfe of pain, yet the fears, and holes, and
clefts remain as big as ever : the hole in his hand
is yetfo large, that Thomas may put his finger not
only on it, but into it ; and the cleft in his fide is
yet fo large, that Thomas may thruft his whole
hand into his fide, and with his lingers touch that
heart that iilued out ftreams of blood for my lal-
vation. In this meditation, be not too curious,
whether the print of the nails were but continued
till Chrift had confirmed his difciples faith, or whe-
ther he retains them itill for fome farther u'e. It
is a better confideration to look upon them fo as to
confirm thy own faith; is there not too much of
Thomas's incredulity in thy breaft ? Doft thou not
iometimes feel fome doubtings of Chrift's riling ?
Or, at lead, doft thou not queftion, Whether
Chrift's refurrection belongs unto thee ? Is not Sa-
tan bufy with a temptation ? Is not thy confeience
troubled for thy fins, and efpecially for thy fin of
unbelief If io, (and I know not but it may be fo
with thee, and the beft of faints). • Come then,
' and reach hither thy finger, and behold Chrift's
4 hands, and reach hither thy hand, and thruft it
' into his fide:' my meaning is, come with the
hand of faith, and lay hold on Chrift, yea, hide
thyfelf in the holes of the rock, Re like the dove
that mahelh her v.tjl in the fides of the bole's mouth,
xlviii. 28. The dove that would be fafe from
the devouring birds, or from the fowler's fnare,
*fhe hies to the hole in a rock, and thus Chrift in-
vites his fpoufe, O ! my dove, that art in the clefts
of the rock, in the fecret places of the fairs ! let
rue fee thy countenance, lei me hear thy voice, Can.
ii. 14. In the clefts of the rock, I am fai'e, (laid
Bernard) ' + There I ftand firmly, there I am fe-
' cure from Satan's prey.' It is ftoried of a martyr,
That writing to his wife where /he ink hr find him,
when he was fled from home, ' I O my dear !
4 (laid he) if thou defireft to fee me, feek me in the
' fide of C! rift, in the cleft of the rock, in the
4 hollow of his wounds, for there I have made
4 m neft, there will I dwell, there (halt thou find

4 me, and no where elfe but there.' O my foul,
that thou wouldeft make this ule of the wounds of
Chrift! are they not as the cities of refuge, whe-
ther thou mayeft fly and live ? 4 * Nothing is mote
4 efficacious to cure the wounds of conicience, than
* a frequent and lerious meditation of the wouik s
4 of Chrift.' Come, be not faithlefsbut believing ;
thefe monuments of Chrill's reiurredtion are for
the confirmation of thy fairh ; if well viewed and
handled, they will quiet thy conscience, quench
the fiery darts ol Satan, increaie thj faith, till thou
comeft to affurance, and fayeft with 1 nomas. My
Lord, and my God. ' § I may be troubled, but I
4 mail not be overwhelmed ; becauie I will re-
4 member the print of the nails, and of the Ipear,
4 in the hands and fide of ' Jelus Chrift.'

4. Mufe on his apparition to the feven difcipk-s
at the fea of Tiberias. Firft, Chrift appears, and
works a miracle; he discovers himfelf to be Lord
of fea as well as land ; at his word multitudes of
fifties come to the net, and are caught by his a-
poftles ; nor is this miracle without a niyftery,
The kingdom of heaven is like a drawn net, caft in-
to the fea, which when it is full, men rlraiv to :and,
M't. xiii. 47. What is this divine trade of ours,
but a fpiritual filhing ? The world is a fea, louii
like fillies fwim at liberty in this deep, and the
nets of vvholfome doctrine «<re they that draw up
fome to the fhore of grace, and glory. 2 Upon
this miracle, The difciple whom Jefas loved, fata
unto Peter, it is the Lord. John is more quick-
eyed than all the reft, he confiders the miracle,
and him that wrought it, and prefently he con-
cludes, it is the Lord; O! my foul, meditate on
the myftery of this difcovery ; if ever a ioul be
converted and brought home to Chrift, it is the
Lord; but, Oh! whether is Chrift gone, that we
have loit fo long his converting prefence ? Oh! for
one apparition of Jefus Chrift f Till then we may
preach our hearts out, and never nearer ; do what
we can, louls will to hell, except the Lord break
their career; milliliters dan do no more but tell,
thus and thus men may be faved ; and thus and
thus men will be damned, He that bellet>eib on the
Son hath eternal life, and he thatbelieveth not the
Son jhall not fee life, John iii. 36. but when they

f Eer. fer. 61. in Canf — % Surius in vita fanai Elzearij. * Bern. ibid.

<9 '1 ut hater, fed non perturbator quia vulmrum Chrijli recordalo;-, Aug.

have

374

Looking unto jf E S U S.

Chap. II.

have laid all they can, it is only God muft give the
bleiHng: Oh! what is preaching "without thrift's
prefence ? One hearing what mighty fates Scander-
beg's fword had done, he lent tor it, and when he
law it, 'Is this the fword (laid he) that hath done
4 fuch great exploits? What's this fword mote
' than any other fword ? O ! (fays Scanderbeg) I
' fent thee my fword, but not my arm that did
handle it ;' fo minifters may uie the fword of the
Spirit, the word of God, but if the Spirit's arm
be not with it, they may brandifh it every Sabbath
to little purppfe; when all is done, if ever any
good be done, it is the Lord. No looner John
obferves the miracle, that a multitude of fifties
were caught and taken, but he tells Peter of a

blefTed dilcovery, it is the Lord. 3. Upon this

difcovery Peter throws himielf into the fea ; O !
the fervent love he carries towards Chrift! if he
but hear of his Lord he will run through fire and
water to come unto him; fo true is that of the
fpcufe, Many vuaters cannot quench love , neither
can the floods drown it ; if a man tumid give all
th<: 'uhyance of his houfe for love, it would utter-
ly he contemned, Cant. viii. 7. If I love Chrilt, J
cannot but long for communion and fellowship with
Chrilt ; ' * W herefoever thou art, O blefTed Savi-
1 our, give me no more happineis than to be with
' thee, if on the earth, I would travel day and
4 night to come unto thee ; if on the fea, wjth Pe-
4 ter I would fwim unto thee; if riding in triumph,
4 I would fing Hofanna to thee ; but if in glory,
4 How happy mould I be to look upon thee ?'
Chrift's apparitions are raviftiing lights ; if he but
ftand on the (hore, Peter throws himl'elf over board
to come to Chrift ; why, now he Hands on the
pinacles of heaven, wafting and beckoning with his
hand, and calling on me in his word, Rife up my
love, my fair one, andcome atvay. Cant. ii. 10. O!
my foul, make hafte; in every duty look out for a-
nother apparition of Jefus Chrift,when thou coined
to hear, fay, ' Have over Lord by this fermon ;'
and when thou corned: to pi ay, fay, ' Have over
' Lord by this prayer to a Saviour ;' neither fire
nor water, floods nor dorms, death nor life, prin-
cipalities nor powers, height nor depth, nor any
. other creature fhould hinder thy paflage to Chrilt,
or feparate thy foul from Chrilt, ' Conlider what

4 I fay (faith Paul) and the Lord give theeurider-
4 Handing in all things ; remember that Jefus Chrilt
4 of the feed of David was raifed from the dead
4 according to my gofpel, 2 Tim. ii. 7, 8. That
Chrilt was raifed is a gofpel truth ; ay, but do
thou remember it, do thou confider it, and the
Lord give thee underftanding in all things.

SECT. III.

Of dejiring Jefus in that refpecl.

3. T ET us defire after Jefus carrying on the

J j great work of our lalvation for us in his

refurrection. What defire is, we have opened
before, ' Some call it the wing of the foul, where-
4 by it moveth, and is carried to the thing it ex-
4 pettcth, to feed itfelf upon it, and to be fatisfied
4 with it.

But what is there in'Chrift's refurrecYion, that
lhould move our fouls to defire after it ?

I anfwer, 1. Something in itfelf. 2- Something
as in reference unto us.

1. There is fomething in itfelf; had ve but a
view of the glory, dignity, excellency of Chrift
as raifed from the dead, it would put us on this
heavenly motion, we lhould fly as the eagle that
hajleth to eat, Hab. i. 8 The object of defire
is good, but the more excellent and glorious any
good is, the more earneft and eager lhould our
defires be ; now Chrift as raifed from the dead is
an excellent object. ; the refurrection of Chrilt is
the glorifying of Chrift, yea, his glorifying took
its beginning at his blefled refurrection ; now it '
was that God highly exalted him, and gave him a
name above every name, &c Phil. ii. 9. And in
this refpett how delirable is he ?

2- There is fomething in reference unto us; as,
1. He rofe again for our juftification, Rom. iv. 25.
I muft needs grant, that Chrift's death, and not
his refurrection is the meritorious caufe of ourju-
ftification; but on the other fide, Chrift's relur-
reclion and not his death is for the applying of our
juftification ; as the ftamp adds no virtue, nor matter
of real value to a piece of gold, but only it makes
that value, which before it had actually, applia-
ble and current unto us; fo the refurrection of

* Ubicunque fueris O dominejefu, &c. Aug.

Chrift

Ggrr, ing rn the great Work of Man's Salvation during the Time of bis Rtfumclion- 37$

Chrift was no part of the price or fatisfaction which Chrift's interceffion at the right hand of God, wee

Chrift made to God, yet it is that which applies veryneceffary. O the benefit of Chrift's refnrrec-

all his merits, and makes them of force unto his tion as to onr juftification ! If Chrifi In not rifen

members. Some I know would go iurther, Lu- again, ye are yet in your fins, ana1 your faith is

cius, a learned writer, faith, ' That juftification vain, 1 Cor. xv. 17. Remiffion of fin, (which is

' is therefore attributed to Chrill's refurrection, a part of our juftification) though purchafeo by

' becaufe it was the complete and ultimate aft of Chrift's death, yer could not be applied to us, or

1 Chrift's active obedience ;' and from hence in- poffibly be made ourst without Chri.i's refurredti-

' ferreth, ' 1 hat remiflion of fin is attributed to on ; and in this refpect, oh ! how definable Is it ?

* his pafiive obedience, and juftification or im- 2. He rofe again for our fanctification. So the
' putation of righteoufnefs, to his active obe- apoftle, He hack quickned us together nuith Chrifi,
' ciience ' Goodwin, no way inferior to him, and hath raifed us up together with Chrifi, Eph.
faith, that juftification is put upon Chrift's refur- ii. 5, 6. Our firlt reiurrection is from Chrift's re-
fection with a Rather, Who is he that condem- furrection; if you would know how you that were
neth ? It is Chrifi that died, yea, rather that is blind in heart, uncircumcifed in fpirit, utterly un-
rifen again, Rom. viii. 34 not but that the mat- acquainted with the life of God, are now light in
ter of our juftification is only the obedience and the Lord, affecting heavenly things, walking in
death of Chrift, but the form of our juftification, righteoufnefs j it comes from this blefled re.'Uriec
or the act of pronouncing us righteous by that his tion of Jefus Chrift, we are quick ned with Chrifi ;
obedience and death depends upon Chrift's refur- it is Chrift's refurrection that raifed our fouls, being
rection ; for then it was that Chrift himfelf wasjuf- rtark dead, with fuch a refurrection as that they
tified, and then he was juiiifiedas a common per- fliall never die more; whence theapoftle, Reckon
lun, reprefenting us therein, fo that we were then yourfelves to be dead unto fn, hut alive unto God
juftified with him, and in him, and we are faid to through Jefus Chrifi our Lord, Rom. vi. m. We
he rifen tvPlh him, and toft ivi-.h him in heavenly arc dead to fin, and alive unto God by the. death
places. Burgefs, one admirably judicious, faith, and refurrection of Jefus Chrift ; we may reckon
That juftification is given to Chrift's refurrection, thus for ourfelves, that if we be in Chrift, there
tu a privilege flowing from its efficient caufe ; ' In- comes a virtue from Chrift, an effectual working

• deed Chrift's death is the meritorious caufe of of Chrift by his Spirit into our hearts, and it is
1 our juftification, but Chiift's refurrection is, in fuch a work as will conform us to Chiift ,

' fome fenfe (faith he) the efficient caufe, becaufe and to Chrift rifen ; why, reckon thus, faith the

' by his fifing again, the Spirit of God doth make apoftle, go not by griefs, and fay, I hope it will

' us capable of juftification, and then bellow eth it be better with me than it hath been ; no, no, but

'onus.' I know there is fome difference amongft reckon, conclude, make account, I mufi lUve to

thefe worthies, but they all agree in this, that the God, I mufl live the life of grace, for Chrifi is

refurrection of Chrift was for our juftification, and rifin. To the fame purpofe he ipeaks before,

that by the refurre&ion of Chrift, all the merits of Like as Chrifi voas raifed up from the dead by the

his death were made appliable unto us. As there glory of the 'Father, even fo ive alfo (hould walk

was a price and ranfom to be paid by Chiift for in newnefs of life, Rom. vi. 4. Chrift rofe again

the redemption of m?.n, fo it was neceflary that to a new life, and herein his refurrection differed

the fruit, effect, and benefit of Chrift's redemption from the refurrection of thofe others raifed by

ftould be applied and conferred ; now this work him, as of Lazarus, Jairus's daughter, the widow

ct application and adual collation of the fruit of of Nain's fon, for they were but raifed to the fame

Chrift's death, began to be in fieri upon the refur- life, which formerly they lived, but Jefus Chit

rcaion-day, but it was not then finiihed and per- was raifed up to a new lire j and according to tins

fected ; for to the confununation thereof, the a- exemplar we /hould now walk in newnefs of lift ;

fcenfionof Chrift, the million of the Holy Ghoft, this is the end of Chrift's refurrection, that we

apoftolical preaching of the gofpel to Jews and fnoulJ be new creatures, of new lives, new prin-
Gentiles, the donation of heavenly grace, and 1 les,

37$

Looking unlo J E S US.

Chap II.

ciples, new converfations : he rofe again for our
fanclification.

3. He rofe again for our refurreclion to eternal
life, Chrift is both the pattern and pledge, and
eaufe of the refurreclion of our bodies, For fince
by man came death, by man came alfo the refur-
reclion of the dead ; for as in Adam all die, even
jo in Chrift jhall al! be made alive, 1 Cor. xv. z\,
22,- There is a virtue flowing from Chrift to his
faints, by which they fhall be railed up at the lat-
ter day j as there is a virtue flowing from the
head to the members, or from the root to the
branches, fo thofe that are Chrift's (hall be raifed
up by Chrift. Not but that all the wicked in
the world (hall be raifed again by the power of
Chrift as he is a judge, fox all that are in the graves
fhall hear his voice, and they fhall come forth, yet
with this difference, They that have done good unto
the refurreclion of life, and they that have done evil
unto the refurreclion of damnation, John v. 28, 29.
In this refpecl the faints fhall have a peculiar refur-
reclion ; and therefore they are called the children

0 the refurreclion, Luke xx. 36. becaufe they fhall
obtain a better refurreclion, as the apoftle calls it,
Heb. xi. 35. And is not Chrift's refurreclion defira-
ble in this very refpecl ? If we fhould think, thefe
bodies of ours being duft muft never return
from their dufts, it might difcourage ; but here is
our hope, Chrift is rifen, and therefore we muft
rife j it is the apoftle's own argument againft thofe
that held ' there was no refurreclion of the dead,'
why, faith theapoltle, If there he no refurreclion of
the dead, then is not Chri/l rifen — If the dead ; He
not, then is not Chrifl raifed ,-—But novj is Chrifl
rifen from the dead, and become the fir ft fruits of
them that Jlept, 1 Cor. xv. 12, 13, 16, 20. He
argues plainly that Chrift's refurreclion is the prin-
cipal efficient caufe of the refurreclion of thejuft,

1 am the refurreclion, an 1 the life, faith Chrift,
John xi. 2^. ft e.) I am the author, and worker
of the refurreclion to life. As the Father raifeth
up the dead, and quickneth them, evn fo the Son
quickneth <uuh<#n he will, John v. 21. and hence
it is that Chrift is called a quickning Spirit, 1 Cor.
xv. 45. Chrift is the head and flock of all the e-
lecl, Chrift is the author, procurer, conveyer of
life to all his offspring, by the communication of
his Spirit. Chrift is a quickning Spirit , quickning
dead fouls, and v^uickning dead bodies, the author

both of the firft and fecond refurreclion. And is
not this defirable ?

4. He rofe again for the afluranceof our justi-
fication, fauclification, and falvation. This is the
reafon why the apoftle ufeth thefe words to prove
the refurreclion of Chrift, I -will give you the jure
mercies of David, A els xiii. 34. none of God's
mercies had been (ure to us, if Chrift had not ri-
fen again from the dead ; but now all is made lure ;
his work of redemption being fully finifhed, the
mercy which thereupon depended was now made
certain, (and as the apoftle fpeaks) fure unto all
the feed, Rom. iv. 16.

Methinks a thought of this objeel in refpecl of
itfelf, and in refpecl of us, fhould put our fouls
into a longing frame ; is it not a defirable thing to
fee the king in his beauty ? Were not the daugh-
ters of Sion glad to go forth, and to behold king
Solomon ivith the croivn ivberevjith his mother
crovoned him in the day of his efpoufals ? Cant. iii.
1 1 . If Chrift incarnate, and in human frailty was
the defire of all nations, How much more is Chrift
exalted, and in his glory ? If it was Auguftine's
great wifh to have feen Chrift in the flefh, How
fhould we but wifi: to fee Chrift as rifen again from
the dead ? He is altogether lovely, or he it altoge-
ther defirable, Cant. v. 16- defirable in the womb,
defirable in the manger, defirable on the crofs, even
when defpifed and numbered with thieves, defira-
ble in his refurreclion, yea, all defirable, yea, above
all defirable, as rifen, exalted, glorified ; in this
confideration we cannot fathom the thoufand,
thoufand part of the worth, and incomparable ex-
cellency of Jefus Chrift. Or, if Chrift's refurrec-
tion in itfelf will not ftir up our lazy defires, Is
it not defirable as in reference unto us ? What,
that he fhould rife again for our juftification ?
That by virtue of his refurredion thy foul fhould
appear righteous before the judgment-feat of
God ? O what a ravifhing word is that, what a
triumphing challenge ? Who fhall lay any thing to
the charge of God's elecl P It is God that jujiifietb,
voho is he that condemneth P It is Chrift that died,
yea, rather' that is rifen again, Rom- viii. 33, 34.
Oh ! the flings that many have, faying, What fhall
I do when I die, and go down to the duft ? May
not the Lord have fomething againft me at the day
of reckoning? Why, no poor foul, if thou ait in
Chrift, it is he that died, yea, rather that is rifen

fcgaw

Carrying on the great V/ork of Man's Salvation during the Time of bis RefurrtS'mn.

377

again for thy juftificaiion ; by his refurrection he
hath cleared ail reckonings, lo that now who fliall
condemn? Not fin, Chrift hath taken it away ;
not the law, Chrift hath fulfilled it for us; not
Satan, for if the judge acquit us, What can the
jaylor do ; O ! my foul, that thy portion may be
with theirs who hath right and title to this blef-
fed refurrection of Jefus Chrift; but thou fay-
eft again, What is it to me if I be juftified in
Chrift, and yet my heart remain unholy, and un-
fubdued to Chrift? It is true thou findeft a wo-
ful, finful nature within thee crofs and contrary
unto holinefs, and leading thee daily into capti-
vity? Yet remember it is Chrift that died, yea,
rather that is rifen again, and by virtue of his re-
furrection he hath given thee a new nature, ano-
ther nature, which makes thee wreftleagainft fin,
and /hall in time prevail over all fin. But thou
fayeft again, What if I be juftified, and fanctifi-
ed, if after death I fliall not be raifed to life ?
Why, fear not, O my foul, for if Chrift be rifen
thou (halt rife, and rife to eternal life, lam the
refurreclion and the life, not only the refurrecti-
on, but life is in him originally, as water is in the
fountain, and from him it is derived to us, hecaufe
I live, ye /hall live alfo, John xiv. 19. But thou
fayeft again, O ! that 1 were allured of this !
many doubts and jealoufies are upon me from
day to day. Sometimes indeed, I have a com-
fortable hope of my juftification, fanctification,
falvation, and fome times again, I am forced to
Cry, Lord, tvhy caflejl thou off my Joul? Why hid-
efl thou thy face from me? Pfalm Ixxxviii. 14.

0 ! confider of the ends of Chrift's refurrection ;
was it not to give thee the lure mercies of David ?
Was it not to apply the merits of Chrift's active and
paffive obedience, and to bring them home to thy
foul? Was it not to confirm, and ratify thy faith,
e If e were it in vain P 1 Cor. xv. 17. O! the per-
fon of Chrift ! and O the privilegesof Chrift as be-
ing raifed from the dead ! O ! my foul, that thou
wort on the wing in thy defires after Chrift ! O !
that thy motions were as fv/ift as the eagle that
hafteth to eat! O! that feelingly thou kneweft
him, and the power of his refurrection ! that thou
wert refolved to give no fleep to thine eyes, nor
dumber to thine eye-lids, until rhou couldeft fay,
' Chi ill's refunection is mine !' Why Lord, that

1 fliould long for vanities', trifles, toys, pleafures,

profits, earthly contentments ; that I fhould long
like fome women with child, for a deal of baggage,
allies, coals, very loth fome food ; and yet that I
fhould feel no pantings, breathings, hungerings,
thirftings after Chrift's refurrection, to feed upon
it, and to be fatisfied with it! Come, here's a
bleffed object, here's delicious fare, O ! ftir up
thy appetite, ' fuck and be lattsfied, drink, yea,
1 drink abundantly, O nay beloved.'

SECT. IV.

Of hoping in Jefus in that refpecl.
4. T E T us hope in Jefus, as carrying on the

J j great work of our falvation for us in his

relurrection : only remember, I mean not a fluc-
tuating, wavering, unsettled, uneftablifhed hope,
no, no, let us hope firmly, furedly, fixedly; let
us come up to that plerophory or full affurance of
hope, that we may conclude comfortably and con-
fidently, Chrift's refurrection is ours; and yet
that our conclufion may not be raih, but upon right
grounds, we may examine the firmnefs, folidnefs,
lubftantialnefs of our hope in Chrift's refurrection
by thefe following figns — As,

1 If Chrift's refurrection be mine, then is Chrift's
death mine, the fruits or effects of Chrift's death
and refurrection cannot be fevered ; ' If we have
' been planted together in the likenefs of his death,
' we fliall be alfo in the likenefs of his refurrection,
Rom. vi. 5. Mortification and vivification are twins
of one and the fame fpirit, Depart from evil and
do good, Pfal. xxxiv. 14. — Ceafe to do evil, learn
to dotvell, Ifa. i. 16, 17. Many may think they
have their part in thefirft refurrection, but can they
prove their death unto fin? As there cannot be a
refurrection before a man die, fo there cannot be
a refurrection to a new life, but there muft be a
feparation of the foul from the body of fm ; What,
fhall a man cleave to fin, be wedded to fin ? Yea,
fliall a man like it, love it, live in it, and yet fay
or imagine that Chrift's refurrection is his? O ! be
not deceived, God is not mocked! come, fearch,
try, examine, Haft thou any fhare in Chrift's paf-
fion? Knoweft thou the fellow flu p of his fuffer-
ings? Art thou made conformable to his death,
that as he died for fin, fo thou dieft to fin? If
herein thou art at a ftand, perufe thefe characters
laid down in his fufferings and death, the truth

B b b and

378

Looking unto JESUS.

Chap. II.

and growth of our mortification, or of our death
unto fin is discovered before.

2. If Chrift's refurre&ion be mine, then is Chrift's
Spirit mine, yea, then anil quietened by the Spi-
rit of Chrift, ' If any man have not the Spirit of

* Chrift, he is none of his. But if the Spiiit of

* him that raifed up Jefus from the dead dwell in

* you, then he that railed up Chrift from the dead

* fhallalfo quicken your mortal bodies/ (and I may
add your immortal fouls) ' by his Spirit thatdwel-
" leth in you,' Rom. viii. g, n- Chrift's Spirit (if
Chrift's refurre&ion be ours) will have the fame o-
peration and effect in our fouls, that it had in his
body; as it raifed up the one, fo it will raife up
the other; as it quickned the one, fo it willquic-
ken the other. But the queftion here will run on,
How mall we know whether we have received this
quickning Spirit? Many pretend to the Spirit, ne-
ver more than at this day ; but how may we be
allured that the Spirit is ours ? I anfwer,

I. The Spirit is a Spirit of illumination, here is
the beginning of his work, he begins in light; as
in the firft creation, the firft born of God's works
was light, God /aid, Let there be light, and there
was light, Gen. i. 3. fo in his new creation, the
firft work is light, God "who commanded the light
tofhine out of durknfs, hath pined into our hearts,
to give the light of the knowledge of the glory of God,
in the face of Jefus Chrift, 2 Cor. iv. 6. Hence
the ftate of nature is called darknefs, and the ftate
of grace is called light, Te were fometimes dark-
nsjs, but now ye are light in the Lord, Eph. v. 8.
And he hath called you out of darknefs into bis mar-
velous light, 1 Pet. ii. 9. . There is a light in the
mind, and a light in the heart of thofe who have
the Spirit of Chrift ; there is a fpeculative and an
effective knowledge, not only to know the truth,
but to love it, believe it, embrace it. O my foul !
wouldft thou know whethei Chrift's Spirit be thine?
Confider, and fee then, whether any of this new
light of Jefus Chrift hath mined into thy heart;
take heed, deceive not thy: elf, thou mayeft have a
great deal of wit, and knowledge, and underftand-
ing, and yet go to hell ; this light is a light min-
ing into thy heart, this light is a Chrift-difcovering
light, this light is a fin-difcoveiing light, this light
willcaufe thee to find out thy hypocrify, deadnefs,
dulnefsin fpiritual duties ; if thou haft not this light,
th©u art near to eternal burnings ;darkncfii-ojic of

the properties cf hell, and without thi& light inward
darknels will to utter darknels, where is nothing
but weeping and wailing, and gnajhing oj teeth.
2. This quickning Spiriris a Spirit or faith, as
is reveals Chrift, fo it inclines mens hearts to clofe
with Chrift upon thofe gofpel terms as he is offer-
ed. I know there are degrees and meafures of
faith, but the leafr. meafure of faith is a defiring,
panting, breathing after the Lord Jefus; and no
fooner hath the foul received that new light from
the Spirit of Chrift, but it is presently, at the fame
inftant, exceedingly affected with je'.us Chrift ;
O! it defi res Chrift above all defires. I know
not a more undeceiving flgn than this, read over
the whole Bible, and wherever there was any foul-
faving difcoveries, there ever followed inward de-
fires, foul longings after Jeius Chrift ; when Paul
preached of the reiurreetion of Chrift, fome there
were that mocked, jeered and flighted that doc-
trine, but others,! (whole hearts the Lord ftirred).
they were exceedingly taken with it, faying, ' \\ e
' will hear thee again of this matter ;' yea, and
this very fermon fo wrought on fome, that they
believed, among whom was Dionyfius the Areopa-
gite, and a woman named Damaris, and others
with th.m, Acts xvii 32,34. and when he preach-
ed another fermon on the lame fiibject at Antioch.
the Jews were much otFended, but the Gentiles,
were fo exceedingly taken with it, that they be-
fmght Paul, that thefe words (the very fame re-
furrection-fermon) might be preached to them the
next Sabbath-day, Acts xiii. 42- Their very hearts
did folong after Chrift, whom Paul had preach-
ed, that when the congregation nosy broken uf-
many of the Jews and religious prof-Ay te: f.llowed
Paul and Barnabas ; and the next Sabbath-day
came ahnoft the wbsle city together to hear the fame-
fermon, Verfe 43, 44 O my foul ! doft thou hear
thefe fermons of Chrift's refurrettion ? Doft thou
hear fweet gofpel-preaching? Doft thou hear the
free tenders and offers of Chrift, with all his glo-
ry and excellency to poor finners, to vile, loft,
undone fouls? And art thou no whit taken with
them? Canft thou fleep away fuch fermons as
thefe! Haft thou no heart-rifings, no ftirrings,
workings, longings, defires in thy foul ! Oh ! take
heed, this is a dangerous cafe, but, on the con-
trary, if thou fayeft in thy heart, 'Oh! that I
' could hear this fermo ..again! O ! theiweetsand

' virtue;

Carrying on the great Work oj Man 's Salvation during the Time of his Refur 'reel 'ion. 3*79

' virtue of Chriit's refurrection ! 1 had not thought
4 fuch honey cuuld have dropped out of this rude ;
' O ! the blefled beginnings and fpringirigcof grace
4 which 1 felt in my foul on fuch a meditation !
'Oh! the defire, the delight! O! the comforts
4 of Chriit's refurre&ion ! O ! tlie drawings of the
4 Spirit, encliningmy heart to receive Jefus Chrift,
1 to dole with him, and to reft on him, and to give
' up myielr to hinri' Why, this Spirit of faith doth
argue thy title and intereft to the quickning Spirit
Of Chriit.

3. Thy quickning Spirit is a Spirit of fanctifi-
catibn ■, fuch was the Spirit whereby Chrift was
railed, * He was declared mightily to be the Son
4 or" God, according to the Spirit of fanctification,
4 by the refurrection from the dead,' Rom. i. 4.
That fame Spirit which raifed up Jefus Chrift, was
that fame divine Spirit which fandtified his human
nature, wherein it dwelt ; and fuch is this quick-
ning Spirit to all in whom it dwelleth, it is a Spirit
of holinefs, and it works holinefs, changing the
heart, and turning the bent of it from fin to holi-
nefs, 4 If any man be in Chrift, he is anew crea-
4 ture ; old things are patted away, behold ail
4 things are become new,' 2 Cor. v. 17. q. d.
W hen once the believer is by an act of faith paff-

v ei unto Chrift, there goes immediately from
the Spirit or' Chrift into his foul an effectual power,
which alters and changes the frame of the wh.ole
man ; now he is not the fame that he was, he is
changed in his company, in his difcourfe, in his
practice, he is changed in his nature, judgment,
will, affections, he is ranctified throughout in foul,
body and fpirit; O my foul ! try thyfelf by this
fi^n, doft thou find inch an inward change wrought
in thy foul? Doft thou find the law of God, a law
of holinefs written on thy heart? Doft thou find a
n'n thee contrary to the law of fin, com-
v.ith authority that which is holy and

id f Sj that thou canft fay with the apoftle, ' I
1 in the law of God after the inward man ;
' (.nd with my mind 1 rrryfelf ferVethelaw of God,'
Rour. vii. 22, 25. if fo, furely this is no other
• but the law of the Spirit of life in Jefus Chrift,'
Rum. viii. z- or the law of this quickning Spirit
qonnnunicated from Chrift unto thy foul.

1. li Chrift's refurrection be mine, then am I
her in the likenefs of Chrift's refiir-

ttion,' Roar vi. 5. then do I refemble, and am

made conformable to Chrift in his refurrection;
now, if we would know wherein that refemblance
is, the apolile tell us, 4 That like as Chrift was
4 raifed up from the dead by the glory of the Fa-
4 ther, even fo we Ihould walk in newnefs of life/
Rom. vi. 4. Our mor tification is a refemblance of
Chrift's death, and our vivification is a refemblance
of Chrift's refurrection. In this ground of ou r hope
concerning our intereft inthe refurrection of Chrift ,
I ftrall propound thefe queftioirs —

1. Whether indeed and in truth our fouls are
vivified ?

2. Whether we encreafeand grow in our vivifi-
cation ?

For the firft, the truth and certainty of our vi-
vificetion will appear by thefe rules. —

1. True vivification is general, both in refpect
of us, and in refpect of grace.

1. In refpect of us, it is diffufed through the
whole man, 4 The very God of peace fanctify you
' wholly, (faith the apoftle) and I pray God,' that
' your whole fpirit, foul and body may be preferv-
4 ed blamelefs unto the coming of our Lord Jefus
4 Chrift,' 1 Theff. v. 23. And, 2. in refpect of
grace, it is in every grace, I know it is a queftion,
Whether all graces are fo connected and chained
together, that poffibly they cannot be fevered ?
But I fuppofe it is truly anfwered, that, in refpect
of habit, they cannot be fevered, though in re-
fpect of the act or exercife they may be fevered ;
fome graces are more radical than others, as faith
and love, and therefore they firft appear ; but as
a man lives firft the life of a plant, then of fenfe,
then of reafon, though all were radically there at
firft, fo it is in graces ; experience tells us, that
fome Chriftians are eminent in fome graces, and
fome in other graces ; fome have more love, and
fome more knowledge, and fome more patience, and
fome more felf-denial; but all that are true Chri-
ftians have each of thefe graces, in fome meafure
or other, or, at lead they have them in habit, tho'
not in the act ; if vivification be true, there is a
whole work of grace both in heart and life ; as the
light in the air runs through the whole hemifphere,
fo the whole work of grace runs through, and is
diffufed through the whole man, foul, body and
fpirit. O my foul ! this may put thee to thy ftudy,
becaufe of the feveral conftitutions or tempers of
graces ; thou mayeft find this or that grace, this or
B b b z that

3*5°

Looking unto J E 8 US.

Chap. II.

that image of Chiift clearly ftampt on thy heart,
but thou canft not find fuch and fuch graces } in
this ca!e fear not, if in truth and hncerity thou
hail the whole chain of grace. But to fpeak to fome

graces in particular.

2- True vivirication is a new life acting upon a
new principle of faith, ' The life which i now live
4 in the fiefh, I live by the faith of the Son of God,'
Gal. it'. 20. They are the words of a man puriu-
ed by the law unto Chrift, Paul feeing he was
dead by the law, he fpeaks for a better huiband ;
the law finds him dead, and leaves him dead, Ne-
'uerthelcjs I live, (faith Paul) what ! means he a na-
tural life ? Why, lb he lived before now ; no, no,
it is a better life than a natural life j fuch a life is
no contentment to a foul purfuedby the law; very
heathens and infidels have fuch a life, and in that
refpeft are as happy as the bed of faints ; Paul's
life is a fpiritual life, and the fpring of his life is
the Son of God ; Jefus Chriil is elfentially, radi

It is true, thou muft do what thou canft, but for
the reft defpair not, caft thy burden upon bin),
who hath cptpmanded thee in nothing to be care-
ful, but in alt things to make ibyfuits known <voith
prayer and jut plication, Phd. iv. 6. H hen my fa-
ther and mother for Jake me, God •will take me up,
faith David, Piaim xxvii. to He is a Father to
the fatherleis, he provided for them in the womb,
he provided breaits for them kre they faw the
fun ; and therefore, how fhould he but have care
and compafilon over thy children? In cafe ofpro-
fperity, doft thou fee Chriffs love in that ftate ?
Doft thou fee him in the firft place, receiving
all, and joining in al! as coming from him ? Is this
it that makes thy profperity fweet, becaufe thou
knoweft and believel t that thy fins are pardoned ?
Otherwife what is thy filver and thy gold, fo long
as thy pardon is not fealed in the blood of Jefus
Chrift ? If a prifoner condemned to die, fhould a-
bound in all outward plenty, what comfort could

fpiritual life. But as from the heart and liver there
muft be arteries and veins for maintainance of life,
and the conveyance of blood through all the body ;
fo from Chriit there muft be a conveyance to bring
this life unto us, and this is by faith, ' I live by

* the faith of the Son of God.' O my foul! doit
thpu live this life of faith on the Son of God ?
Canft thou make ufe of Chrift in every ftate, and
in every condition ? As for inft-nce, in thy parti-
cular calling, doft thou look to Chrift for wiidom,
fuccefs, bleiling, ability, doft thou fay, ' If 1 have

* ill fuccefs, I will go to Chiift, it is he that fet
' me here, and it is he will enable me ?' In
cafe of provifion, Doft thou run to Chrift, and
doft thou hang upon him for all thines needful?
Doft thou fay, ' li 1 v. ant means, God will create
'means, he commands all means, and he can iud-
« denly do whatfoever he will?' In cafe of pro-
tection, Doft thou look unto Jefus to be thy fliield
and protedor ? Doft thou mind the word of God
to Abraham ? Fear not, Abraham, for I am God
all-fufficient, thy buckler, and thy exceeding great
reward, Gen. xv. i . In cafe of thy children, goeft
thou to Chrift, faying,
' fchildren, and wilt thou

Faith fees God's love in all, and fo is abundantly
thankful ; faith makes a man to eat, and drink, and
fleep, and to do all in Chrift, as it coft dear to i m-
chale our liberty to the creatures, fo faith eve: ft ts
Chrift in the firft place, it receives ali his coming ,
from him, it returns all as to the glory of him: in
cafe of difgrace, doft thou commit thy credit to Je-
fus Chriit ? Doft thou look up to jefus, and de-
fireft no more good name, repute, or honour, than
Chrift will afford thee i Or, in cafe ot death, doft
thou like Stephen refign up thy foul to Chri ft ? Doft
thou fee death conquered in the remrrect.ion of
Chrift r Doft thou look beyond death ? Doft thou
over-eye all things betwixt thee and glory ? O the
fweets of this Li a of faith on the Son of God ! if
thou knoweft what this means, then mayeft thou
aifure thyfclf of thy vivification.

3. 1 rue vivification is a new life acting upon a
newprinciple of hope of glory, 'Bleffed be the God
' and Father of our Lord jefus Chrift, which, ac-
' cording to his abundant mercy, hath begotten us
' again unto a lively hope, by the refurreclionof Je-
' fus Chrift from the de&d, to an inheritance incor-

' Are not my children thy * ruptibleand untJefUed, that f'adeth not away, re-
not provide for thy own?' ' ie:ved ia heaven for you/ 1 Pet. i. 3, 4 By Chrift',

s
re) ur.-

trying on t he great Work of Man s Salvation during the Time of bit Rejurreclion. 281

reiuirt-clion wehavealivHyhope for our refurrec-
tion unto glory. Is notChriit our head? And it" he
be rifen to glory, /hall not his members follow af-
ter him ? Certainly there is but one life, one fpirit,
one glo;y of Chri't and his members, The glory
which thou s-aveft me, I have nvenunto them, laid
Ci.rilt, John xvfi 22. The foul that is vivified hath
a lively hope 0/ tf ry on feveral grounds : as, 1.
Becaui'e of the promifes of glory let down in
the word ; now on thefe promifes, hope fallens
her anchor, if Chritl hath promifed, how mould I
but maintain a lively hope ? 2- ljecaufe of the firft-
fruitsoftbe fpirit; there are lometimesfore-talles
of the glory, drops of heaven poured into a foul,
whence it comfortably concludes, if I have the
ear.neft and firft-fruits, finely in his time Jefus
Chrift will give the harveft. 3. Becaufeof Chrift's
refurrection unto glory ; now he.rofe as a common
perfon, and he went up into heaven as a common
perfon, whence hope is lively, faying, Why mould
I doubt or defpair, feeing I am quickned together
•with Chrift, and raifed up together 'with Chrift ,
and am made to fit together ivith Chrift in heavenly
places? Eph. ii. 5,6. Try, O! my foul, by this
iign ; art thou lively in thy hope of glory r Doth
thy heart leap and rejoice within at a thought of
thy inheritance ;n heaven ? In a lively fountain the
waters thereof will leap and fparkle ; fo if thy hope
be lively, thou wilt have li\ ing joys, living fpeech-
es, living delights ; amidft all thy afflictions thou
wilt fay, thefe wiil not endure for ever ; I myfelf
feall away e're long, glory will come at luft. O!
the fweets of this life of hope ! if thou feeleft thefe
ltiri ings, it is an argument of thy viviheation.

4. True vivification acls all its duties upon a
new principle of love to Chiii't ; men not enli-
vened by Jefus Chrift may do much, and go far
in outward fervice, yea, they may come to fuller-
ings ; and yet without love to Chrift all is loft, all
comes to nothing ; Though If peak with the tongues

of men and angels, though I hav; the gift of

prophefy, and underjiand all myfteries, and all

knoivledge, though Thefivw all my goods to feed

the poor ; and tho 1 give my body to be burnt, and
have not love, it prof.teth me nothing, 1 Cor. xiii.
1,2, 3. All the reft may be from the fiefh, and for
the flefli, and flcfhiy ends ; but a true gofpel-love
is from Chrift, and tends to the glory of Chrift.
For love is of G.d, andev -ry one that hveth is born

of God, andknwtb God, 1 John iv. 7 But how
may we fcnow that di our actings are out oflove
to Jefus Chrift ? I anfwer, —

1. If we act by the rule of Chrift, If you love

tne, keep my commandments. He that hath my

commandment and ke pet h them, he it is that

loveth me. If any nttin love me, be vjill keep

my commandments, John xiv. 15, 21, 23, 24. He
that love:; Chrift, he will look upon every net, e-
very iervice, every performance, whether it be ac-
cording to the rule of Chrift, and then on he gees
with it.

2. If we act to the honour of Chrift, we may
pray, and hear, and preach, and aft feif more than
the honour of Jefus Chrift ; whilft Chrift flievved
miracles, and fed his followers to the full, they
cried up Jefus, and none like Jefus , but v. h n
Chrift was plain with them, ' Ye feek me, not be

' caufe ye law the miracles, butbecaufe ye did eat
1 of the loaves, and were filled,' John vi. 26. When
he preiTed fincerity upon them, and preparation for
fufierings, ' From that time many of his difciples
' went back, and walked no more with him,' ver.
66. It is no news for men to fall off when their
ends fail ; only they that love Chrift look not at
thofe outward things in refpect of the honour of
Jeius Chrift ,- and hence it is, that in all their act-
ings they will carry on the defign of the Father, in
advancing the honour of the §on, whatever it colt
them O ! my foul, apply this to thy felf ! If thou
liveft the life oflove, if in all thy actings, duties,
fervices thou art carried on with a principle of 1c ve
to Jefus Chrifc, it is a fure fign o*-" thy vilification.
For the fecond eiueltion, Whether we encre.fe
and grow in our viviheation ? We may difcover it

thus,

1 . We grow when we are led on to the exerc:
of new graces : this the apoltle calls adding of one
grace unto another, y/dd to your faith virtue, and
to virtue knowledge, and to knoivledge temperance;
and to temperance patience, and to patience to ili-
nej's, and to godlinefs brother 'y kindnefs, and to bro-
therly kindnifs, charity, 1 Tet. i. 5/6, 7. At firft
■ Chriilian doth not excrcife all graces ; though

tbitually all graces may be planted in him, v :
exerci'.eof thern is not all at once, but by deer,
tiius the church tells Chrift, A't oar gates are oil
manner of pleaf ant friuts, nevj and old, vuliJ- I
have l-.iluffor thee, O ! mybe'ovcd, Cant. vii. 13.

foe

)82

Locking unto JESUS.

Chap. II.

ihe had all manner of fruits which ilie bad refevved
for Chi at, new and old : (he had young converts,
and more let tied profefibrs, as fome ; or Ihe had
new and o!d graces, as others ■, (he added grace
to grace, the was led on from the exercile of one
grace, unto another new grace : as wicked men
a.e led on from. one fin to another, and fo grow
worfe and woife, fo godly men are led from one
grace to another, and 10 they encreale, Knowing
that tribulation ivtrketh patience, ant! patience ex-
perience, and experience hope, Rom. v. 3, 4.

2 We grow when we find new degrees of the
fame grace added ; as when love grows more fer-
vent, when knowledge abounds, and hath a larger
app'rehenfion of fpiritual things ; when faith goes
on from a man's calling himfelf on Chrift, to find
fweetnefs in Chrift, and fo to plerophory, 01 full
afTurance of faith : when godly forrpw proceeds
from mourning for fin, as contrary to God's holi-
nefs, to mourn for it as contrary to him who loves
m, which ufually follows aftei allurance : when
obedience enlargeth its bounds, and we abound
moie and moie. in the woik of the Lord, / know
thy works (faith Chrift to the church of Thyatira)
and the la/i to be more than the firjl, Rev. ii. 19.

3 We grow when the fruits and duties we per-
foim grow moie ripe, more Spiritual, and more to
the honour of Chrilt ; it may be we pray not more,
nor longer, than fometimes we ufed j it may be
our prayers have not more wit or memory, than
fometimes they had, yet they are more favoury,
more fpiritual, and more to Chrift's honour, than
fometimes they were : now, we mull know that
one fhort prayer put up in faith, with a broken
heart, and aiming at the honour of Chritt, argues
n.o;e of growth in grace, than prayers of a day
long, and never fo eloquent, without the like
qualifications. In every duty we Ihould look at
their ends and aims ; for, if we debafe ourfelves
in the fenfe of our own vilenefs, and tmptinefs,
ariu inability, and if we.aim at God's honour, and
power, and praife, and glory, it is agoodfignof
growth j we call this the fpiritual part of duty,
v,hen it is from God, and thro' God, and to God.

4. We grow whenwe are more rooted in Chrift ;
fo the apw !e defciibes it, A groining up unto him
in all things, JLphiy. 15. Thisisfcripture-pbrafe:
growth of grace is ufually exprefTed by growing
unto Chrift, But grow in grace, and in the know-

ledge of our Lord and Saviour Jefus Chriji, z Pet.
iii 18. As if to grow in grace without him were
nothing, as indeed it is not. Philofophers, moral
men, and others may grow in virtues, but not in
Chrift. Come then, fearch, and try whether we
are more rooted in Chrift ; when a young plant is
new fet, the roots are a fmall depth in the earth,
one may pull them up with his hand ; but as the
tree ftiooteth up in height, fo it ftrikes the root
deeper and deeper downward, that no force can
move it ; fo it is with us, we have not for degree
fo firm and near a conjunction with Chrift, at our
firft union ; but the more we live in him, like good
trees fpreading in the fight of all men, and bring-
ing forth the fruits of righteoufnefs, the more we
come to root downwards by a more firm faith, and
firm confidence. Our union is anfwerable to that
which uniteth us j now at the firft, faith is but-
weak, like a fmoaking wick, or a poor bruifed
reed, but whilft faith is drawing the Spirit from
Chrift, the more it exercifeth, the more it is
ftrengthened ; even as in babes, their powers every
day, at firft are feeble, but the more they feed
and extrcife, by fo much the mere they put forth
their ftrength in all their operations: time was,
that Peter's faith Was fo weak, that at the voice
of a damfel, Peter was fhaken ; but by walking a
while in Chrift, he was fo rooted, that neither
threatnings, whippings, imprifonment, covenant-
ings before great powers, nor any other thing,
could fiV'ke himj you may object, if we are not
at firft rooted in Chrift, a weak faith may be quite
overthrown, we may then fall away ; true, if we
be not rooted in any manner ; hut this we are at
our firft letting into Chrift by faith ; only this I
{peak of, is an higher degree of rooting, which
doth not only (hut out falling away, but very (hak-
ing, ar.d tottering in a good meaiure ; furely this
is not the ftate of every believer ? No, no ; it is
only the condition of fuch, who have long walk-
ed in Chiift, and are grown in grace, holinefs, vi-
lification.

O my foul! try now the growth of thy vivifi-
cation, by thefe few figns ; art thou led on to the
exercife of new graces, adding grace to grace?
Doft thou find new degrees of the felf-fame grace r\
Js thy love more hot ? Thy faith more firm ? Ail
thy boughs more laden and filled with the fruits
of righteoufnefs ? Are all thy duties more fpiritual?

Are

Carrying en tl

Salvation iurinv the 1

3*3

Are thy ends more raifed to aim at God, to fancti-
fy him, and to debate thyfelf? Art thou more
rooted in Chrift? In all thy duties, graces and
gracious actings, hail: thou learned habitually to lay,
I live, yet not I, hut Chriji liveth in me P Doft thou
intcreft Chrift more and more in all thou doll?
doft thou know and affect Chrift more and more ?
Oh! when would an ambitious courtier be wea-
ry of being graced by his prince? When Would
a worldling be weary of having the world come
in upon him! Why fhouldeft thou, O! my foul,
be weary of infinuating thyfelf by faith and affecti-
on into Chrift? Come, fearch, try, it may be lit-
tle winds have formerly fhaken thee, but fo it is,
that infenfibly, and thou knoweft not ^ow, thy
root is ftruck lower and lower into Chrift, and now
thou art not fo foon fhaken with every wind ;
iurely thy hope is well grounded ; thou haft a part
in Chrift's refurrection, it is thine, even thine.

SECT. V.

Of believing in J?fus in that refpecl.

5. "I Et us believe in Jefus as carrying on the

J j great work of our falvation for us in his

refurrection. This is one main article of our faith,
The third day he rofe again from the dead, and this
now I propound as the object of our faith; O!
let us believe it, let us believe our part and
intereft in it. And to that purpofe let us look on
Jefus as a common perfon; whatever confulera-
tion he paffed under, it was in our fiead, and in
that refpect we are to reckon ourfelves as fharers
with him. Scrupulous fouls may object, 'Isitpof-
4 fible that Chrift fhould rife, and that 1 fhould

* rife wich him, and in him? Is it poilible that

* Chrift fhould die as a common perfon for my

* fins? And that Chrift fhould rife, and by his
1 refurrection fhould be juftified as a common
' perfon in my room? O the myftery of this
1 redemption! ivithout controversy, great is the

* myftery of Godlinefs ; God <was manifeft in the

* flejb, juftified in the Spirit, 1 Tim. iii. 16. It
1 is a myftery beyond my fathoming, that Chrift,

* who is God in the flefh, fhould be juftified in the
4 Spirit for my juftification ; that Chrift fhould die
' in my ftead as a condemned man, and when he
' had finifhed his work, that he fhould rife again

' in my ftead as a righteous perfon. The'.e palluges
' are paft fathoming, and beyond believing ; 0 !
' what fhali I do ? 1 nnd it hard, very hard to be-
' lieve this point.'

Scrupulous fouls, throw not awjv your confi-
dence, Ought not Chrift to have fujfered theje
things an / to enter into his glory, Luke x:;iv. 26.
Was not fadsfaction, andjuftificaKon, payment or
debt, and difcharge oi bonds required of hioij and
of neceffity for us? O believe! and that i may
perfuade to purpofe, I Avail lay down, 1. Some
directions, and, z- Some encouragements of fi

1. For directions of faith in reference to CHriit's
refurrection, obferve thefe particulars.

1. Faith mult directly go to Chrift.

2- Faith nmft go to Chrift, as God in the flefh.

3 Faith rriuft go to Chriftj as God in the titih,
made under the law.

4 Faith muft go to Chrift, not only as made
under the directive part of the law by his lire, but
under the penal part by his death ; of all thefe be-
fore.

5. Faith muft go to Chrift as God in the flefh,
made under the directive and penal part of the law,
and as quickned by the Spirit, fie nuns put to death
in the flejh (faith Peter) hut quickned by the Spirit\
1 Pet. iii. 1 8. And accordingly muft be the me-
thod, and order of our faith ; after we have look-
ed on Chriitas dead in the flefh \ we muft go on
to fee him as quickned by the Spirit, if Chrift iv is
not raijed, or quickned, (faith the apolle) your
faith tvere in vain, 1 Cor. xv. 17. q.d. To be-
lieve in Chrift as only in refpect of his birth, life,
death, and to go no further, were butavain faith ;
and therefore foar up your faith to this pitch, that
Chrift who died, is rifen from the dead ; to this
purpofeall the fermons of theapoftles represented
Chrift, not only as crucified, but as raifed: in that
firft fermon after the million of the Holy Ghoft, Ye
have crui ifi (faid Peter to the Jews) and

then it follows, Whom Godhath raifed up, having
loo fed the pains or chain* of d"a'.h, becauje it was
not pofjihle that be jkould be holden of it, Acb ii.
23, 24.. In the next fermon Pefer tells them again,
ye have killed the prince of life; and then it fol-
lows, Whom Godhath raijed from the dead, ivhere-
of vie are vuitneffes, Acts iii. 1 <;. In the next fer-
mon after this, Be it knoivn to you all ( faid Peter)
and to all the people oj lfrael, that by tb,. name of

JtJM

3»4

Looking unto JESUS.

Chap. II.

US Chrift of Nazareth^ whom ye crucified, and

'■whom God raifed from the dead, Is this man

whole? Ad-si v- iO. And in the next fermon .-li-
ter this, The Go / of our fathers raifed up Je/us,
whom ye flew, and ban ed on a tree, Acts v. 30.
And as thus he preached to the Jews, fo in this
firft fenacm to the Gentiles, he lellsthem, I'V'e are
witnejjes 0) "all things which Jefus did, both in the
land of the Jews, and in Jerufalem, whom they
flew, and hanged on a trte ; him God raifed up
the third day? and flawed him openly, Ads x.
39, 40. And as thus Peter preached, fo in that
firft fermon or' Paul at Antioch, he tells them of
the Jews crucifying Jefus, and then it follows,
But God raifed him from the dead, Ads xiii. 30.
— An i as concerning that he raifed him up from
the dead, now no more to return to corruption, he
faidon this wife, I will give you the Jure mercies 0/
' David, and thou Jhalt notjnffer thine holy One to
fee corruption, ver. 34,35. And after this, Paul,
'as his manner was, went into the Synagogue at
TheiTalonica, and three fabbath days reafoned with
them out of the fcriptures, opening and ailedging,
That thrift mufl needs J up r a nd rife from the dead,
Acts xvii. 2, 3. 'This was the way of the apoftles
preaching; they told them a hiftory (I fpeak it
with reverence) ' Of one JefusChrift, that was
4 the word of God, and that was become man,
« and how he was crucified at Jerufalem, and how
' he was raifed from the dead ;' and all this in a
plain, fimple, fpiritualway and manner ; and while
they were telling thole bleifed truths, the Spirit
fell upon the people, and they believed, and had
faith wrought in them. ' Faith is not wrought to
' much in a way of ratiocination, as by the Spirit
' of God, coming upon the fouls or people by the
• relation, or representation of Jefus Chrift to the
' foul' And this our Lord himielf hints, As Mo-
jes lifted up the ferpent in the wilder nefs, even Jo
mufl the Son of man be lifted up, that wbofoever
believeth in him fljotild not perijh, but have ever-
lajlinglife, John iii 14. When the people were
ftung, God fo ordered, that the very beholding of
the brazen ferpent fhould bring help (though we
know not how) to thofe that were wounded and
ftun? by thofe fiery ferpents ; fo God hath ordain-
ed in his blefTed wifdom, that the difcovery of Je-
fus Chrift, as crucified and raifed, as humbled and
exalted, fhould be a means of faith j come then,

fet we before us Chrift railed; not only Chrift
crucified, but Chrift railed, is the objed of faith ;
and in that refped we muft look up to Jefus.

6. Faith in going to Chrift as raifed from the
dead, or asquicknedby the Spirit, it is principally,
and mainly to look to the end, purpofe, intent,
and defign of Chrift, in his refurredion ; very de-
vils may believe the hiftory of Chrift's refurredi-
on, They believe and tremble, Jam. ii. 19. but
the faints and people of God are to look at the
meaning of Chrift why he rofe from the dead.
Now the ends are either fupreme, or fubordinate.
1. The fupreme end was God's glory, and that
was the meaning of Chrift's prayer, Father, the
hour is come, glorify thy Son, that thy Son alfo may
glorify thee, John xvii. 1. with which agrees the
apoftle, He rofe again from the dead to the glory
of the Father, Rom. vi. 4. 2- The fubordinate
ends were many : as, 1. That he might tread on
the ferpent's head. 2. That he might deftroy the
works of the devil. 3. That he might be the firft-
fruits of them that fleep. 4. That he might af-
fure our faith that he is the Lord, and that he is
able to keep that which we have committed to
him again ft that day. 5. That he might be juf-
tified in the fpirit, as he was begotten in the
womb by the Spirit, led up and down in the Spirit,
offered up by the eternal Spirit, fo he was raifed
from the dead by the Spirit, andjuftified in his
Spirit at the refurredion. Chrift was under the
greatett attainder that ever man was, he ftood pub-
licly charged with the guilt of a world of fins,
and if he had not been juftified by the Spirit, he
had ftill lain under the blame of all, and had been
liable to the execution of all; and therefore he
was raifed up from the power of death, that he
might be declared as a righteous perfon. 6. That
he might juftify usin his juftification, when he was
juliined, all the elect were virtually and really juf-
tified in him ; that ad of God which paft on him,
was drawn up in the name of all his faints; as
whatever benefit or privilege God meant for us, he
firft of all beftowed it on Chrift ; thus God mean-
ing to fandify us, he fandified Chrift firft! and
God meaning to juftify us, he juftifies Chriit firft ;
fo whatever benefit or privilege he beftowed on
Chrift, he beftowed it not on him for himfelf, but
as he was a common perfon, and one reprelenting
us; thus Chrift was fandified inftead of us, For

their

Carrying on the great Work of Mans Salvation during the Time of his Refurreclion. 385

their fakes I fanclify myfelf, that they a/jo may he
fan&ified through thy truth, John xvii. ig. and
thus Chrift was juitified inftead of us, For as by
the offence of one , judgment came upon all J or con-
demnation ; even Jo by the rigbteoufnefs of one, the
free gift came on all men unto juj! if cation, Rom.
v. 18.

7. That he might regenerate us, and beget us
anew by bis refurredion, ' Bleifed be the God and
4 Father oi our Lord Jefus Chrift, which according
4 to his abundant mercy hath begotten us again, —
4 by the refurredion of Jefus Chrift from the dead,'
i Peter i. 3. And this he doth two ways. 1. As
our pattern, platform, idea, or exemplar, ' Like as
4 Chrift was raifed fromthedead, — evenfowealfo
4 fhould walk in newnefs of life, Rom. vi. 4. and
4 likewife reckon ye alfo you rfelves to be alive unto
4 God through Jefus Chrift our Lord,' ver. 112.
As the efficient caufe thereof, ' For when we are
4 dead in fin, he hath quickned us together with
4 Chrift, Eph. ii. 5. and, ye are rifen with him
4 through the faith of the operation of God, who

* hath raifed him from the dead,' Col. ii. 12. O !
the power of Chrift's refurredion in this refped !
if we faw a man raifed from the dead, how fhould
we admire at fuch a wondrous power ? But the raif-
ing of one dead foul is a greater work than to raile
a church-yard of dead bodies.

8. That he might fandify us, which immedi-
ately follows after the other, — ' But yield ye your-
Vfelves unto God as thofe that are alive from the
' dead, and your members as inftrumentsof righte-
4 oufnefsunto God,' Rom. vi. 13. In our regene-
ration, we are rifen with Chrift, and it is the apo-
ftle's argument, 4 If ye then be rifen with Chrift,

* feek thofe things which are above, fet your

4 affedionson things above, and not on things on
4 the earth,' Col iii. 1,2. We ufually reckon two
parts of fandification, <viz. Mortification and vi-
vification, now as the death of Chrift hath the
fpecial influence on our vivification, 4 He hath
4 quickned us together with Chrift, and hath raifed
4 us up together with Chrift,' Eph. ii. 5, 6.

O my foul! look to this main defign of Chrift
in his rifing again, and if thou haft any faith, O !
fet thy faith on work to draw this down into thy
foul ! but here is the queftion, how fhould I ma-
nage my faith? Or, how fhould I ad my faith to
draw down the virtue of Chrift's refurredion for
my vivification? I anfwer,

1. Go to the well-head, look into the refurrec-
tion of Jefus Chrift. This one aft contains in it
thefe particulars, as, 1. That I mull go outof my-
felf to fomething elfe, this is that check that lies
upon the work of grace, to keep out pride, that
faith fees the whole good of the foul in a principle
extraneous, even the fprings of Jefus Chrift. Alas ?
if this_ vivification were in me, or in my power,
what fwellings and excrefcences of pride fhould I
quickly nourifh? God therefore hath placed it in
another, that I may be kept low, and that I may
go out of myfelf to feek it where it is. 2. That I
muft attribute wholly, freely, joyfully, all that I
am to Jefus Chrift, and to the effectual working
of his grace, / live, yet not I, hut Chrift liveth in
me, Gal. ii. 20. And by the grace of God, I am
ivhat / am ; and 1 laboured more abundantly than
they all, yet not I, but the grace of 'God 'which was
with me , 1 Cor. xv. 10. The life of grace fprings
only from the life and refurredion of Jefus Chrift,
and therefore, as I muft deny myfelf, fo I muft
attribute all to him from whom it comes. 3. I
muft lie at his feet with an humble expectation of
and dependency upon him, and him alone for the
iupplies of grace ; this was the apoftle's pradice,
4 O ! that I may be found in him J O ! that I
' may know him, and the power of his refurredi-

4 on ! O ! that by any means I might attain

4 unto the refurredion of the dead!' He lay at
Chrift's feet, with an humble expectation to feel
the power of Chrift's refurredion, in raifing him
firft from the death of fin to the life of grace, and
after from the death of nature to the life of glory.

2. Lay to thefe fprings thy mouth of faith ; it
is not enough to have all the treafures of grace, all
the adings of Chrift for thee, laid before thee, but
thou muft ad thy faith upon that object ; O ! then
go to Chrift's refurredion and believe, make a
particular application of thofe glorious effeds of
Chrift's refurredion upon thy foul. Say, 4 Lord
' thou diedft that I might die to fin, and thou

' waft railed from the death that I might be raifed
' to newnefs of life. Come, Lord, and quicken
4 my dying fparks, give me to lay hold on Chrift's
' refurredion, give me to adhere to it, and to reft
4 upon it, and to clofe with it ; I fee without faith
4 I am never a whit better for Chrift's refurredion,
4 and thy commands are upon me, Of en thy mouth
4 wide, and I will fill it , Pfalmlxxxi. 10. Why,
C C C * Lord.

336

Looking unto JESUS.

Chap II

' Lord, I believe, help thou my unbelief' Mark ix.
24. This faith is neceflary to our vivification as
well as Chrift. Chrift is the fountain of life, but
faith is the means of life ; the power and origin
of life is entirely referved to Jefus Chrift, but
faith is the radical bond on our part, whereby we
are tied unto Chrift, and live in Chrift ; and thus
faith Chrift himfelf, ' I am the refurrection and
* the lire,' Is that all ? No, ' he that believeth in
' me, tho' he were dead, yet he ihall live, John xi.
'25. And I am the bread of life,' Is that all? No,
' he that cometh to me ihall never hunger, and he
' that believeth on me ihall never thirft,' John vi. 3 c; .
3. Suck and befatisfied, milk out and be deligh-
ted, Ifa. lxvi. 1 1. Chrift's refurrection is a breaft
01 confolation ; there is in it abundance of lite and
glory, and therefore we fhould not believe a little,
but much ; the word fuck, is as much as to exact
on Chrift ; draw hard from Chrift ; the more we
exercife faith, the more we have of Jefus Chrift
and of vivification ; there is a depth in Chrift's re-
furrection that can never be fathomed ; when the
foul hath as much as its narrow hand can grafp,
whole Chrift is too big to be inclofed in mortal
arms ; only the longer our arm of faith is, the
more we ihall grafp of him ; and therefore fuck,
and pull, and draw hard, and to this purpofe.

1. Pray for an increafe of faith, complain to
Chrift of the ihortnefs of thy arm ; tell him thou
canft not believe as thou wouldeft, thou canft not
get fo much of Chrift into thy foul as thou defireft,
thy vivification is very poor and fmall ; Oh! when
Chrift hears a foul complain of dwarfiihnefs in faith
and grace, then is he ready to let out of his ful-
nefs, even grace for grace.

2. Act thy faith vigoroufly on Chrift's refurrec-
tion for a further degree of quickning, activity,
and lively ability of grace. Chrift is an ever- flow-
ing fountain, and he would have believers to par-
take abundantly of what is in him ; he cannot a-
bide that any ihould content themfelves with a
prefent ftock of grace; Chrift is not as a ftream
that fails, or as a channel that runs dry ; Chrift is
notas water inaditch, which hath no living fpring
to feed it; no, no; Chrift is the fountain of life,
he is the chief ordinance of life that ever Ged (et
up. I know there are other means of Chrift's ap-
pointment, but if thou wilt leave at the fpring and
drink in there, yea drink abundantly according to

the overflowings of this fountain, O the life, and
growth of life that would come in! oh! the vir-
tue of Chrift's refurrection (that Chrift's Spirit
meeting and aififting) would flow into thy foul for
thy vivification.

Thus for direction ; now for the encourage-
ments of our faith to believe in Chrift's refurrecti-
on.

1. Confider of the excellency of this object. A
fight of Chrift in his beauty and glory, would ra-
viih fouls, anci draw them to run after him: the
wife merchant would not buy the pearl, I'd] he
knew it to be of excellent price ; great things are
eagerly fought for ; Chriit railed, Chrift glorified,
is an excellent object ; O ! who would not fell all
to buy this pearl ? Who would not believe ?

2 Confiderof the power of virtue, and influence
of this object into all rhat golden chain of privile-
ges, ' If Chrift be not raifed, you are yet in your
• fins ; then they alfo which are fallen afleep in
' Chrift are periihed,' 1 Cor. xv. 17, 18. From
the refurrection of Chrift flow all thofe privileges,
even from juftification to falvation. The firit is
clear, and therefore all the reft.

3. Confider that Chrift's refurrection and the
effects of it are nothing unto us, if we do not be-
lieve ; it is faith that brings down the particular
fweetnefsand comforts, of Chrift's refurrection un-
to our fouls : it is faith that pur; us in the actual
poileflion of Chrift's refurrection ; whatfoever
Chrift is to us before faith, yet really we have no be-
nefit by it until we believe; it is faith that takes
hold of all that Chrift hath done for us, and gives
us the actual enjoyment of it ; oh ! let not the
work flick in us ! what, is Chrift rifen from the
dead ? And ihall we not eye this Chrift, and take
him home to ourfelves by faith ? The apoftle tells
us, That he that believeth not, hath made God a
liar, becaufe he believeth not the rec.rd that God
hath given of his Son, 1 John v. 10. Unbelief be-
lies God in all that he hath done for us. O ! rake
heed of this, without faith what are we better for
Chrift's refurrection ?

4. Confider of the tenders, offers, apparitions
that Chrift raifed makes of himfelf to our fouls ;
when firft he rofe (to confirm the faith of his disci-
ples) he offers himfelf, and appears to Mary Mag-
dalene, to the other women, to Peter, Thomas,
and all the reft; and all thofe apparitions were on

this

Carrying on the great Work of Mans Solvation during the Time of his Refurreflion. 387

region ; furcly if we hope in Chrift, and believe
in Chi ill:, we cannot but love Chrift ; if Chrift's
relurrection be our juftification, and fo the ground
both of our hope and faith, how fliould we but
love him, vv ho hath done fuch great things for us ?
She that had muchjforgiven her, loved much ; and
if by virtue of Chrift's refurreftion we are juftified
from all our fins, how fliould we but love him
much? But that I may let down fome cords of

this account that they might believe, Thefe things
are written that ye might believe, John xx. 31.
In like maimer Chrift at this day offers himfeh in
the goipel of grace; and by his Spirit he appears
to fouls. Methmlcs we fliould not hear a fermon
of Chrift's refurre&ion, but we ihou'd imagine as it
we faw him, Whoje head and hairs are --white like
wool, as -white as J novo, who) e eye; are as a flame
of fire, •who/",' feet are like unto fine brafs, as if they

burned in a furnace, nabofe voice is as the found of love, whereby to draw our loves to Chrift in this

many waters, Rev. i. 14, 15- Or, if we are dazzled refpeft, let us confider thus.-

with his glory, methinks, at lea ft, we fliould hear ' Love is a motion of the appetite, by which

his voice, as if he faid, Fear not, I a;n the firfl, 'the mind unites itfelf to that which feems good

and the lafl, I am he that liveth, and was dead, ' to it.' You may object that Chrift is abfent, how

and behold I am alive for evermore. Amen. ver. then fliould our fouls be united to him ? but if we

1 ", 18. q. d. Come, caft your fouls on me; it is confider that objects, though abfent, may beuni-

I t at have conquered fin, death, and hell for you ; ted to the powers by their fpecies and images, as

it is 1 that have broke the ferpent's head, that have
t :ken away the fting of death, that have cancelled
t le bond of hand-writing againft you, that have in
my hands a general acquittance and pardon of your
fins; come, take it, take me, and take all with
me; fee your names written in the acquittance
that I tender, take out the copy of it in your own
hearts; only believe in him who is ril'en again for

our juftification. O my foul ! what fayeft thou

to this ftill fweet voice of Chrift ? Shall he who is
the Saviour of men, and glory of angels defire thee
to believe, and wiit thou not fay Amen to it ?
Oh! how fliould I blame thee for thy unbelief?
What afperfions doth it caft on Chrift? He hath
done all things well, he hath fatisfied wrath, ful-
filled the law, and God hath acquitted him, pro-
nounced him juft, faith he is contented, he can de-
fire no more; but thou fayeft by unbelief that
Chrift hath done nothing at all, unbelief profefleth
Chrift is not dead, or at leaft, not riien from the
dead: unbelief profefleth that juftice is not fatis-
fied, that no juftification is procured, thatthe wrath
of God is now as open to deftroy us as ever it was.
Oh! that Chrift fliould be crucified again in our
hearts by our unbelief ; come, take Chrift upon his
tenders and offers, embrace him with both arms.

SECT. VI.

Oj loving Jefus in that refpecl.
6 1 Et us love Jefus, as carrying on the great
1 J work of our falvation for us in his refur-

well as by their true beings ; we may then be faid
truly to love Chrift as railed, though he be abfent
from us; come then, ftir up thy appetite, bring in-
to thy imagination the idea of Chrift as in his re-
furredtion ; prefent him to thy afFe&ion of love, in
that very form wherein he appeared to his difciples ;
as gazing upon the dufty beauty of flefli, kindleth
the fire of carnal love, fo this gazing on Chrift,
and on the paflages of Chrift in his refurre&ion,
will kindle this fpiritual love in thy foul : draw
near then, and behold him, Is he not white and
ruddy, the chiefeft among ten thoufand? Is not
his head as the mofl fine gold; are not his locks bu-
fhy, and black as a ravm, are not his eyes as the
eyes of doves by the rivers of water, wa/hed with
milk, and fitly Jet? Are not his cheeks as a bed
°/fp!Ces> as fweet flowers? Cant. v. 10, 11, 12,
13. Thus I might go on from top to toe ; but
that thou mayeft not only fee his glory and beauty
wherein he arofe, but that thou mayeft hear his
voice ; doth he not call on thee, as fometimes he
did on Mary, on Thomas, on Peter, or on the
twelve ? As the angel faid to the woman, Re-
member bow he f pake, when he wasyet in Galilee
Luke xxiv. 6. fo fay I to thee, remember how
he fpake while he was yet on earth; furely his
lips like I ilUs dropped fweet-ftnelling myrrh. As
thus,--

1. In his apparition to Mary; Jefus faith unto

\\zx JV oman, %vhy wee pefl thou ? Whomfeekefl thou ?

John xx. 15. Were not thefe kind words? And

haft thou not had the like apparition? Haft not

Cccj thou

3-88

Looking unto JESUS.

Chap. II.

thou heard the like fweet words from Jefus (Thrift ? to come near, hark how he calls on thee, ' Come

How often hath thy heart fobbed and fighed out
complaints, O ! where is he ivhom my foul loveth ?
I charge you, O daughters of Jerufalem, if you
find my beloved, that ye tell him I amjick of love,
Cant. v. 8- And then was not Chrift feen in the

near, poor, trembling, wavering, wandring foul j
come, view the Lord thy Saviour, and be not
faithlefs, but believing ; peace be unto thee, fear
not, it is I.' He that called on them who paf-
fed by, to behold his forrow, in the day of his

mount? Was not thy extremity his opportunity humiliation, doth now call on thee to behold his j
to do thee good ? Did not he befpeak thy com- glory in the day of his exaltation ; look well up-
forts with thefe words, ' Sweet foul, Why weep- on him, Doit thou not know him ? Why, his hands
'eft thou? Whom feekeft thou ? What wouldeft were pierced, his head was pierced, his fide was
' thou have that I can give thee? And what doft pierced, his heart was pierced with the flings of
' thou want that I cannot give thee? If any thing thy fin, and thefe marks i he retains, even after his
' in heaven or earth will make thee happy, it is all refurreftion, that by thefe marks thou mighteft a!-
' thine own? Wouldeft thou have pardon, thou ways know him; Is not the paflage to his heart
" fhalt have it, I freely forgive thee all debt? yet (landing open? If thou knoweft him not by
"* Wouldeft thou have myfelf? Why, behold I am the face, the voice, the hands; if thou knoweft
' thine, thy friend, thy Lord, thy huiband, thy him not by the tears, and bloody fweat, yet look
* head,' thy God.' Were not thefe thy Lord's re- nearer, thou mayeft know him by the heart, that
viving'words? Werenot thefe the melting,healing, broken healed heart is his, that dead revived heart
ravifhing, quickning paffages of Chrift his love ? is his, that foul pitying melting heart is his, doubt-
2. In his apparition to the ten; Jefus flood in lefs it can be none but his, love and compalfion
themidfi, and faith unto them, Peace be unto you, are its certain fignatures. And is not here yet
John xx. iq. Lo, here are more words of love: in fewel enough for love to feed upon ? Doth not this
midft of their trouble Chrift ftands in the midft, heart of Chrift even fnatch thy heart, and almoft
fpeaking peace to their fouls ? And hath not Chrift draw it forth of thy breaft ? Canft thou read the
done the like to thee? Haft thou not many and many hiftory of love any further at once ? Doth not thy
a time been rapt in troubles, that thou kneweft not throbbing heart here flop to eafe itfelf ? if not, go
which way to turn thee ? Haft thou not felt the on, for the field of love is large.
contradictions of men, railings of Rabfheka's ? And 4- In hisappaiition to the (even ; Jefus faith to
haft thou not fometimes (hut thy doors upon thee Simon Peter, fan of Jonas, loveji thou me more
for fear of fuch Jews? And then, even then, Hath than thefe? — And he faid to him the fecond time,
not Chrift came to thy Spirit with an olive-branch Simon, fon of Jonas hvefl thou me? — He faid ,
of peace, faying to thy reftlefs foul, Peace and lo him the third time, Simon, fon of Jonas, hvefl
bejlill? Hath he not wrought wonders in the fea thou me? John xxi. 15,16,17. Oh! the love
of thy reftlefs thoughts? Hath he not made a of Chrift in drawing out man's love unto himfelf!
calm? And more thanfo, Hath he not filled thee how often, O my foul! hath Chrift come to thy
with joy and peace in believing? Hath he not fent door, and knocked there for entrance? How or-
thee away from thy prayers and complaints with ten hath he fued for love, and begged love, and
a piece of heaven in thy foul, fo that thou was afked thee again and again, * Ah loul! doft thou
forced to conclude, Surely this is the peace of God * love me more than thefe ? Come, tell me, doft
•which paffeth all under/landing. ' thou love me, love me, love me? Come, wilt

3. In his apparition to the eleven ; Jefus faith ' thou take me for thy Lord ? wilt thou delight in
to Thomas, Reach hitLr thy finger, and behold * me as thy treafure, thy happinefs, thy AH?' Oh
my hands, ani reach hither thy hand, and thrufl fy! Ihall Chrift raifed, a glorious Chrift thus wooe,
' it into my fide , and be not faithlefs, but believing, and fue, and call, and wilt not thou anfwer as
John xx. 27. O fweet condescending words! how Peter did? Yea, Lord, thou knoiuefi that 1 love

far, how low would Jefus (loop to take up fouls ? thee . Yea, Lord, thou knoivefi all things, thou

And O my foul! are not thefe the very dealings knoivefi that I love thee? Nay.art thou not griev-

©f Chrift towards thee ? He that called Thomas ed that Chrift fliould afk the third time for thy

. love?

Carrying on the great Work of Man's Salvation during the Time of bis Refurredion. 389

love ? Art thou not afliamed out of thy ftupidity,
and forced to fay, O ! my bleffed Lord, I have
been too proud, too peeviih, but thy free grace,
atid undeferved love, hath beaten me out of all
my pride, fo that now I fall down at thy foot ftool,
and lay myfelf flat before thee ; at firft I wondred
to hear preachers talk fo much of Chrift, and I
was bold to alk thy friends, What was their be-
loved more than another beloved? But now I won-
der that I couid be fo long without thee, truly
Lord, I am thine, only thine, ever thine, all that
1 am is at thy command, and all I have is at thy
'difpoilng, be pleafed to command both it and me.
I might thus go on to confider other paifages in
other apparitions, But are not thefe enough to
draw thy love ? Oh ! what love was this ? Oh !
what humility was this ? That Chrift, after his re-
furredion, ihould converfe with men during the
fpace of forty days ? Worthy he was, after fo
many forrows, fufferings, reproaches, after fo cru-
el, ignominious, and bitter a death, immediate-
ly to have rid his triumph to glory ; and for the
confirmation of his difciples faith, he might have
commanded the angels to have preached his refur-
redion ; oh ! no, he himfelf would ftay in per-
fon, he himfelf would make it out by many infal-
lible proofs that he was rifen again ; he himfelf
would, by his own example, learn us a lefTbn of
love, of meeknefs, of patience, in waiting after
fufferings for the reward.

Methinks a few of thefe paflages ihould fet all
our hearts on a flame of Jove ; we love earth, and
earthly things ; we dig in the veins of the earth
for thick clay ; but if Chrift be rifen, Set your
affedions on things above, and not on things on the
earth. Gob iii. 1,2. Oh! if the love of Chrift
were but in us, as the love of the world is in bafe
worldlings, it would make us wholly to defpife.
this world, it would make us to forget it, as world-
ly love makes a man to forget his God ; nay, it
would be fo ftrong and ardent, and rooted in our
fouls, that we ihould not be able voluntarily and
freely to think on any thing elfe but Jefus Chrill ;
we (hould not then fear contempt, or care for dif-
grace, or the reproaches of men ; we (hould not
then fear death, or the grave, or hell, or devils,
but we ihould fing in triumph, O death ! Where is

thy fiing ! O grave ! Where is thy vidory ?

Noxv thanks be to God, which gi<vetb us vidory

through Jefus Chrifl our Lord, 1 Cor. xv. $5,

57-

SECT. VII.

P/ J°J''n& *n Jefus *n tbat refpecl.

7. 1 ET us joy in Jefus as carrying on the

J J great work of our ialvation for us in his

refurredion. This is the gieat gofpel duty, we
ihould rejoice in the Lord, and again rejoice, Phil,
iv. 4. yja, rejoice evermore, 1 Thef. v. 16- A
Chriftian eltate ihould be a joyful and comfortable
eftate, none have fuch caufe of joy as the children
of Zion, Sing, O daughter ofZion, fhout, O Je-
rufalem, be glad and rejoice -with all thy heart, O
daughter of Jerufalem, Zeph. iii. 14. And why
fo ? A thouland reafons might be rendered ; but
here is one, a prime one, Chrifl is rifen from the
dead, and become the firfl- fruits of them that flept,
1 Cor. xv. 20. A commemoration of Chrift's re-
furredion hath ever been a means of rejoicing
in God.

Some may objed, What is Chrift's refurredion
to me ? Indeed if thou haft no part in Chrift, the
refurredion of Chrifi; is nothing at all to thee; but
if Chrift be thine, then art thou rifen with him,
and in him ; then all he did was in thy name, and
for thy fake.

Others may objed, fuppofing Chrift's refurrec-
tion mine, What am I better ? How, do not all
the privileges of Chrift flow from the power and
virtue of his refurredion, as well as death ? Tell
me, what is thy ftate ? What poflibly can be the
condition of thy foul, wherein thou mayeft not
draw fweets from Chrift's refurredion ? As,

1 . Is thy confeience in trouble for fin ? The a-
poftle tells thee, The anfiver of a good confeience
toivards God, is by the refurredion of Jefus Chrijt
from the dead, 1 Pet. iii. 21.

2. Art thou afraid of condemnation ? The apo-
ftle tells thee, He vuas delivered for our offtnees,
and he jvas raifed again for our j unification, Rom.
iv. 25.

3. Doft thou queftion thy regeneration? The
apoitle tells thee, He hath begotten us again by the
refurredion of Jefus Chrifl from the dead, 1 Pet.
'• 3-

4 Art thou diftrefled, perfecuted and trou-
bled on every fide ? The apoftle. tells thee where-
in

ago Looking unto JESUS. Chap. II.

in now confifts thy confidence, comfort and cour- O ! that they were printed in a book ! that they

rage; to wit, in the life of Chrift, in tiie refur- weregraven with an iron pen, and laid in the rock

reclion of Chrift, ' We always bear about in the for ever I for I know that my Redeemer liveth,

' body, the dying; of the Lord Jefus, that the life and that he ft all ft 'and at the latter day upon the

1 of Jefus might alfo be made manifeft in our body, earth ; and though, after my [kin, worms/ball de~

' For we which live, are always delivered unto Jlroy this body, yet in myflejh jhall I fee God, -whom

4 death for Jefus' fake, that the life alio of Jefus I Jhall Jee for myfelf, and mine eyes Jhall behold,

1 might be made manifeft. in our mortal flefh,' and not another, though my reins be confume I witb-

2 Cor. iv. io, ii. And thus Be/.a interprets thole in me, Job xix. 23, 24, 25, 26, 27- No man,
following words, ' Knowing, that he which railed ever fince Chrift did fpeak more clearly of Chriit'.s
' up the Lord Jefus, fhall raile us up alfo by Jefus,' relurreclion and his own, than Job did here before
Verfe 14. (i. e.) untoa civil refurreclion irom.our Chrift. Obferve in it, O my foul ! Job's wifh,
troubles ; Paul was imprifoned, and in part mar- and the matter wifhed: his wifh was, That certain
tvred ; but by the virtue of Chriit's refurreclion he words which had been cordial to him, might re-
forefaw his enlargement. And this interpretation main to memory; and this wifh hath three wifhes
Beza grounds on the words following, and forego^- in one. 1. That they might be written. 2- That
ing, wherein Paul compares his periecutions to a they might be regiftred in a book, enrolled up-
death, and his prefervation from them to a life, as on record as public instruments, judicial proeeed-
he had done before alfo, Chap. i. Vcr. 9, 10 ings, or whatfoever is moft authentical. 3. That

5. Art thou afraid of falling off, or of falling they might be engraven in ftone, and in the hard-

away ? Why, remember, that the immutable force eft ftone, the rock ; records might laft long, yet

and perpetuity of the new covenant is fecured by time might injure them, and thefe words he would

the refurreclion of Jefus Chrift, I will make an e- have laft for ever ; O that they were graven in

verlafting covenant vuithyou, even the Jure mere hi the rock for ever j Mofes and Job are faid to have

of David, Ifa. Iv. 3. this the apollle applies to lived at one time ; now Mofes writ the law in ftone,

the refurreclion of Chrift, as the bottoming of that and confidering that thefe words were gofpel,

fure covenant, And as concerning that he raijed there was no reafon the law fhould be in tables of

him up from the dead, he faid on this ivije, I will ftone, and the gofpel in fheets of paper ; no, no ;

give you the fure mercies of David, Acls xiii. 34. it were fit that this fhould be as firm and durable as

6 Art thou afraid of death, hell, and the power that, 'Oh; that, my words were written, Oh.'

of the grave? Why, now remember that Chrift is ' that they were printed in a book, &c.

rifen from the dead, and by his refurreclion death 2. The matter wifhed, or the words he would

is fwallowed up in victory ; lb that now thou may'ft have written, are thefe, I knozv that my Re.'eem-

fing, O death ! where is thy /ling ? O grave I where er liveth, and that I Jhall live aga ;n. Here's firft

is thy viclory ? Novo thanks be to God which hath his Redeemer and his riling. 2 His own rifing

given us vifltry through our Lord J ejus Chrijl, 1 and his feeing God. O ! this was the matter of

On. xv. 55, 57 It is the voice of Chrift, Thy his joy, his Redeemer muft rife again, and he niuf;

d. ad men Jhall live, together with my dead body rife too, and fee his Redeemer ; it was a point

flail they arife : avjake and fug, ye that dwell in that exceedingly ravifhed and revived Job, aid

the dull, for thy dew is as the dew of herbs, and therefore he repeats the fame thing over and over,

the earth Jhall cafl out the dead, Ifa. xxvi 19. ' I fhall fee God, and I fhall fee him for myfelf,

David was fo lifted up with this refurreclion, that ' and I fhall fee him with my eyes, and not with

he cries out, Therefore my heart is glad, and my 'others.' As Chrift faid of Abraham, Your Path r

glory rejoiceth, my flefh alfo Jhall reft in hope ; Jor Abraham rejoiced to fee my day, and he faw it and

thou wilt not leave my foul in hell, mither wilt vo as glad, John viii c;6. So it appears of his ftr-

thou fujfer thine holy one to fee corruption, Pi aim vant job, he faw Chrift 's day, both his firft day,

xvi. 9, 10 But efpecially Job was fo exceedingly and his latter riav, and he rejoiced and was glad,

tranfported with this, that hebreaksout into thefe Away, away ail fcrupulou?, doubtful, duuipifh

extafies, 0 / that my words were now written, thought? '

Carrying on the great Work of Man's Saltation during the Time of bis Refurreclicn. 391

thoughts! * Conficier what joYs were of old, at the
Jbrefight of Chrift's refurreition, but efpecially
what joy was all the world over when he role again
from the dead ; then came the angels from heaven,
and appeared in white ; then thehm danced for joy,
(fo it is .floried) 01 fhone fooner, and brighter than
ever it did before, *Then \ (I am fure) the difci-
l>les were exceeding glad, when they fatv the Lord,
yea !o glad, that they believed not for joy, Luke
xxiv. 41. It is worthy our obferving to fee how
; Jl the primitive faints were affected with this news,
and beca*ufe of it, with the very day on which
Chrift rofe j fome call it ' the firft day of joy and
' gladnefs, and becaufe of the joy occalioned on
4 this day, theapoftles (fay they) devoted the firft
' day of the week to the honour and fervice of Jefus
' Chrift.' Auguftine applies the wordsof the Plalm
unto this day, This is the day which the Lord hath
7/iade, let us be glad, and rejoice in it, Pfa. cxviii.
24. Ignatius, who lived in the apoftles age, and
was John's difciple, calls it ' the queen, the prin-
' eel's, the lady paramount among the other week-
' ly days.' Chryfoftome calls it ' a royal day/
rndGiegoryNazianzen, Orat. 42- faith ' itishigh-
' er than the higheft, and with admiration won-
' derful above other days.' Certainly the Lord's
day was in high efteem with the ancient church,
?.nd the principal motive was becaufe of Chrift's
refurrcdion from the dead. O ! that on thele
t'ays we could rejoice in the Lord, and again re-
joice : it is obferved, % ' That many Chriltians
' look upon broken-heartednefs, and much griev-

* ing and weeping for fin, as if it were the great

* thing that God delighteth in, and requireth of
1 them ; and therefore they bend all their endea-
' vours that way, they are ftill ftriving with their
? hearts to break them more, and they think no
' fermon, no prayer, no meditation, fpeedTo well
' with them, as that which can help them to grieve
' or weep; but, O Chriltians! underftand and con-
' ficler, (faith my author) That all your forrows
' are but preparatives for your joys, and that it is

* an higher and fweeter work that God calls you
' to, and would have you fpend your time and

' ftrength in, Delight tbyfelf in the Lord, find he
1 Jh all give thee th,: defies of thine heart, Pialm
' ;;x'<vii. 4 — Never take your hearts to be right,
' till they be delighting themfelves in their God:
* when you kneell down in prayer, labour fo to
' conceive of God, and befpeak him, that he may
' be your delight ; do fo in hearing, and reading,
' and meditating, and in your leaking on the fleft
' and blood of Jefus Chrift at his fupper. Efpe-
' daily improve the happy opportunity of the
' Lord's day, wherein you may wholly devote
4 vnurfelves unto this work.' O ! fpend mo;e of
this day in fpiritual rejoicing, efpecially in comme-
moration of Chrift's refurrecYion, (yea, and of the
whole work of redemption) or elle you will not
anfwer the inftitution of the Lord.

SECT. VIII

Of calling on Jefus in that rejpecl.

8. T E T us call on Jefus ; that is to fay, —

J j 1. Let us pray that Chrift's refurre<5tion<

may be ours, and that we may be more and more
alfured of it. Let us fay with the apoftle, O t
thiit I may know him, and the power of his rgfur-
reclion, Phil. iii. 10. O! that I may find the
working of that power in my foul, which waslhew-
ed in the refurrection of Chrift from the dead ! O !
that the Spirit of holinefs, which quickned Chrift
from the dead, would, by the lame glorious pow-
er, beget holinefs, and faith, and love, and all
other graces in my poor foul! O! that Ch-iit
would, by his refurreition, apply his aclive and
paflive obedience to me ! O ! that he would be to
me the Lord of the living, and the prince of life !
that he wculd overcome in me the death of fin,
and that he would regenerate, quicken, renew,
and fiafhion me by the power of godlinefs to be-
come like himfelf. O ! that all the virtue, pow-
er, privileges, and influences of Chrift's refurrec-
tion might be conferred on me, and that 1 might
feel them working in me every day more and more.
2. Let us praife God for Chrift's refurre&ion,

* Greg. horn, in paf. ca. John xx. 20.

f Apoftoli die dominico exhilerati non folutn ipfum fefi<vifjimum ejfe iioluerunt <verum etiam per cm-
res hebdomadis frequentandum efje duxerunt, Juno Cent. I. Epift- ad. Decent, xi. 4.
I Baxter'* method for a fettled peace.

and

Loekifig unto JESUS.

392

and for all the privileges flowing from Chrift's re-
furre&ion into em fouls, Blefjed be the God cm!
Father of our Lord Jefus Chiifi, -Who hath begot-
ten us again by the refurredion of Jefus Chrift from
the dead, 1 Pet. i. 3. Chrift is rifen, and by his
refurredion he hathjuftified, lanctified, quickned,
favedour fouls, and therefore bleffedbe the Qod.ind
Father of our Lord Jefus Chrijt -, (urely God re-
quires a thoufand, thoui'and Hallelujahs, and that
we mould blefs him upon a thoufand-ftringed in-
ftrument : here is fewel enough, the Lord kindles
a great fire in every one of our hearts to burn out
all our lufts, and to enflame all our hearts with a
love to Jefus Chrift. Can we ever too much praiie
him for all his actings in our behalf? Are not all
God's creatures called upon to rejoice with us,
and to blefs God for his redeeming of us ? ' Sing,

* O ye heavens, for the Lord hath done it ; ihout,
4 ye lower parts of the earth, break forth into fing-

* ing, ye mountains, O foreft,and every tree there-
' in, for the Lord hath redeemed Jacob, and glori-

* lied himfelf in Ifrael,' Ifa. xliv. 23. This is the
duty we mall do in heaven, and I believe we are
never more in heaven (whilft on earth) than when
we are in this exercife of praifing God, and blef-
fing God for Jefus Chrift. Come, let us praife
God for Chrilt, and efpecially on this day called
therefore the Lord's day, becaufe of the refurretti-
on of Jefus Chrift : it is the deiign of God to glo-
rify Chrift redeeming us, as much, or more than
he glorified himfelf creating us ; and therefore he
purpofely unhinged the Sabbath from the laftday
to the firft day of the week, that it might be fpent
as a weekly day of praife and thanklgiving for the
more glorious work of our redemption, that love
might not only be equally admired with power, but
even go before it. It is the advice of a godly divine,
That we mould * ' improve the happy opportuni-
' ty of the Lord's day, wholly to devote ourfelves

* to his work.' And he ctdvifeth minifters and 0-
thers, ' That they fpend more of thofe days in

* praife and thankfgiving, and be briefer in their

* confeifions and lamentations; — that they would

* make it the main bufinefs of their folemn aflem-

* blies on thofe days to found forth the high praifes
4 of their Redeemer, and to begin here the praifes
? of God and the Lamb, which they muft perfeft

Chap. II.

4 in heaven for ever :- That they would fpend

4 a great part of thofe days in pfalms, and folemn

' praifes to their Redeemer ; and that fome

* hymns and pfalms might be invenu.-d, as fit for
' the ftate or the gofpel-chuich and worihip, to
4 laud the Redeemer, come in the flefh, as ex-
' preily as the work of grace is now exprelled.'
O! that thefe directions were but in practice ! O!
that our churches and families would make our
ltreets to refound with the echoes of our praiies !
O ! that this were the burden of each auty on
thefe days, ' Now blefl'ed be the God and Father
' of our Lord Jefus Chrift, who hath begotten us
4 again unto a lively hope, by the refurreftion of
' jefus Chrift, from the dead.

SECT. IX.

Of conforming to Jefus in that refpecl.

9 T ET us conform to Jefus in refpeft of

J j his refurrettion. — — In this particular I

ihall examine thefe queries, r. Wherein we muft
conform? 2. How this conformity is wrought?
3. W hat are the means of this conformity as on
our parts ?

For the Firft, Wherein we muft conform ? I
anfwer in a word, in our vivification There is
a refemblance of our vivification to Chrift's refur-
reftion; and if we would know wherein the ana-
logy or refemblance of our vivification to Chrift's
rciurre&ion doth more efpecially confift, the
apoltle's anfwer is very exprefs, Like as Chrift
ivas raifed up from the dead by the glory of the Fa-
ther ; even Jo -ive alfo jhould tualk in ne-wnefs of
life, Rom. vi 4. Chrift's redirection was to new-
nefs of life ; it was a new life, a life different from
that which he lived before, and fo is our vivifica-
tion a new life ; it is a life of a new principle, of
newattings, of a new ftate, of a new relation, of
a new income, and of a new kind or manner.

1. It is a lite of a new principle ; beore vivifica-
tion, our principle was the flelh, 01 world, or de-
vil, In time paji ye -walked according to thecourfe
of this ivor Id, according to the prince of the potvtr
of the air, the Spirit that no-xv -ivorketh in the chil-
dren of c! if obedience , Eph. ii 2. but now we have

* Baxter'; method of peace and comfort.

a neiv

Carrying on the great Work of Man's Salvation during the Time ofhisRefurrecl 303

« new principle, a Spirit of holinefs or fanctificati-
on, the Spirit of God, even the fame fpin't which
dwelt in the htfirian naturS ofChrift, and railed
him, If the fplrit of him that raifedup jefus from
the deal divell in you, Rom. viii. 11. it is an in-
dwelling Spirit ; even as the foul dwells in the bo-
dy, -o doth the Holy Ghoit dwell in the foul of a
regenerate perfon, animating, and actuating, and
enlivening it. This is rhe new principle that God
puts in us after viviheation.

2. It is a life of new actings. According to our
principle fo be our actings, They that are after the
tiejh, do mind the things of the flsjh ; but they that
are of the Spirit, the things of the Spirit, Rom.
viii. 5. If fome men hear of a good bargain, they
niind it, they find their fouls going on with much
activity; there is fomething in them proportiona-
ble to that which is propounded; but if they hear
of divine love, and of the riches of grace, they
find their fouls flat, unmoveable, and dead, they
find no fuch thing: now, on the other fide, they
that are vivified, according to their principle, they
put forth their power more or lefs; if they hear
of the glorious things of the gofpel, they find in-
ward workings, (unlefs it be under a temptation)
they find their fouls drawn out to clofe with the
goodnefs of the thing propounded, They mind the
things of the Spirit (i. e.) they mufe and medi-
tate, and think on thefe things, they affect them,
and love them, and like them, they care for
them, and feek after them with might and main,
they live in the Spirit, Gal. v. 25. They ivalk in
the Spirit, they are led by the Spirit, Rom. viii.
1. 14. They ferve in the neivnefs of the Spirit,
Rom. vii. 6. How might we try our vivification
by thefe actings of our principle within? What,
do we mind rhe things of the (pint? Do we find
things heavenly and fpiritual to he fweet, and fa-
voury, and beft pleafing to us? Is theSabbatb our
delight? Do we long ior it before it come ? Do
we rejoice in it when it is come? Do we confe-
crate it as glorious to the Lord? lfa. Iviii. 13. Do
we come to the exercifes of religion, whether pub-
lick or private, with much delight, and with cheer-
fulnefs, as to a feaft ? What is this but the life of
God ? But if thefe things be harfti and unpleafant,
if the Sabbath be & burden, if holy exercifes be
Irkfome and tedious, if in attending on the word
we arc heavy and droiify, and we find no relifh,

no fwee£, no favour in the ointments of Chrift, no
goings out of thefou! with an activity to the things
propounded ; O ! then deceive not ourlllvc:
have no good evidence of our vivification

3. It is a life of a new ftate ; before vivification
we are in an unjuftified eftate ; fins are unpardon-
ed, we are unreconciled, And fuch zvtre joveof
you, (faid the apoftle to his Corinthians) but r.ov<
ye are ivajbed, novo ye are f and i fed, now ye are
jufiifed in the name of the Lord Jefm Chriji, and
by the Spirit of our God, 1 Cor. vi. 11. Thisju-
ftification denotes a ftate, and is uni venal and un-
alterable. I know Arminians deny fuch a ftate,
for as by their doctrine, no man can be abfolute-
ly elected till he die, fo neither aufolutely juftifi-
ed ; for (fay they) he may fall into fuch fins, as
that though formerly juftified, yet now he may be
condemned; yea, to-day he may be juftified, and
to-morrow thrown out of that eftate. Butagainft
this we hold, that thofe that are once juftified, are
never again caft out of God's favour. As Chiiit
once died, but rofe again never to die more, death
hath no more power over him ; fo a juftified man
once allied to God through Jefus Chi ift, doth from
that time forward asneceifarilylive, as Chrift him-
felf by whom he doth live ; there is an immortal
and indi oluble union betwixt Chrift the head and
every believer; our juftification depends not on
our own ftrength, but it is built on Chrift himfelf,
who is the fame yefterday, and to-day, and for
ever; and hence it is, that a juftified man can no
more ceafe to live in this ftate of juftification, than
Chrift can ceafe to live in heaven.

4. It is a life of new relations: this immediate-
ly fellows our ftate: ifor.ee we are juftified then
we are related to God, and Chrift, and to the co-
venant of grace. 1. To God. Before we were
vivifed, God and we ftood at a diftance, God was
our enemy, and we were his enemies, At that time,
(faith the apoftle) ye ivere without God in the
ivor Id, but noiv in Chrift Jefus, yeivho fometimts
ii ere afar off, are made nigh by the blood of Chrift,
Eph. ii. 12, 13- God that was a ftranger, ftands
now in near relation, he is a friend, a father, a
God all-furficient to us. z- VvTe are related to
ChriiL Before vivification we were a Chrifilefs
people, . . / that timeivemuere without Chrijl, Eph.
ii. 12- but now we are united to Chriil, and (which
is more) now we make ufe of Chiitt with the Fa-

D d d ther,

Looking unto JESUS.

394

ther, O ! the comfort of this relation! a troubled
fpirit looks on his fins, and they thrufi him away
from God, what communion hath light with dark-
nefs? But then comes the Lord Jeius, and takes
him by the hand, and leads hiin to the Father,
and fays, ' Come foul, come along with me, and
4 I will carry thee along to the Father, wilt thou

* make ufe of me ?' It is the apofile's laying, That
through him voe have an accefs by one Spirit unto
the Father, Eph. ii. 18 we have a leading by the
band, Qhrijlbath once offered for Jilts, thefuji for
the unjujl, thai he might bring us to God, i Pet.
iii. 1 8. By nature we are fevered from God, and
if he manifeft himlelf, he is dreadful to us, Your
iniquities have \e par ate dbefw : en you andyour God,
*ind your fins ha've hid his face from you, that he
"mill not hear, Ifa. lix. 2- But in Chrift we ap-
proach boldly before him, becaufe Chrift hath ta-
ken away our fins which are the mountains of le-
paration,//2 Chrijl voe have boldnefs and accefs ivith
confidence by the faith of him, Eph. iii. \2- Here
is the difference betwixt a man related to Chrift
And a mere ftranger ; the ftranger knows not how
to go to God, God ftands as a judge, he is a ma-
lefactor, the law an accufer, fin his indictment,
rmd what is the iiTue ? Every mouth is flopped, and
/ill the nvor Id is guilty before God, Rom. iii. 19.
Buthethatis related to (Thrift, Chiift takes him by
the hand, and fo he goes with boldnefs and con-
fidence, and pleads his righteoufnefs before the Fa-
ther; ' Who lhall lay any thing to the charge of

* God's elect? It is God that juftifieth :' W ho is

* he that condemneth ? It is Chrift that died, yea,

* rather that is rifen again,' Rom. viii. 34. In the
very matter and caufe of juftification, wherein no
man can ftand, or dare to appear or fhew his face ;
a Chrillian coming with Chrift his advocate, he
dares to appear, and to plead his cafe, and to ftand
upon interrogatories with God himfelf, yea, and
to afk God himlelf, (humbly and with reverence)
What he hath to lav to his charge ? What more
>ie will, or can in juftice require for fatisfaction,
than his furetyhath done for him? — 3. We are
Telated to the covenant of grace. Before vivifica-
tion we had no fuch relation. At that time ye --were
without Chrift, being alien; from the common-
wealth oflfruel, and fir angers from the covenant
tf promife, Eph. ii. 12 But now the covenant is
cuis, that fountain or bundle of promifes is ours,

God is our God, and we are his people O ! the
bleilednefs of this privilege! Happy u the peopie
that be in fuch a caje, yea, happy is th: people vjh>fe
God is the Lord, Pfal. cxliv. 15. The covenant is
reckoned all happinefs, it contains in its bowels all
benefits in heaven, or under heaven, as a man may
fay of any thing he hath in poifeifion, This is mine,
fo may they that are in covenant with God, fay,
he is mine, I have God himlelf in my polfeiTion-
Howmightwe try our viviheationeven by this com-
munion we have with God and Chrilf, and the co-
venant of grace ? Christians! look unto your own
hearts, have you not felt in your approaches to
God fome railings or workings of the Spirit of the
Lord, concluding the pardon of your'fins? Hath
not Chrift taken you by the hand, and led you to
the Fatjier ? It may be your own guilt made you>
afraid, but the difcovery of Jefus, your righteouf-
nefs made you bold to go to God ,• you felt bold-
nefs coming in on this ground, becaufe all your ap-
proaches or drawings to God, were bottomed 011
Jefus; hath not God married you to himfelf?
Hath he not conveyed himlelf (through his hoiv
Spirit) into your own Hearts by way of covenant ?
Hath he not fometimes whhpered to your fouis,
thou art mine? And have not >our fouls echoed
back again to the Lord, thou art miner Much of
the truth of all this would apsg ar, if Chiiitians
would but daily obferve the inovinga of their own
hearts ; for as he that hath the Ipint or Satan fiiail
ever find him putting on and provoking roevil, lu
he that hath the Spirit of God, (hall uioft (or at
ha i frequently) find and feeHt activ-aand ftirring
in the heart, to the reforming 0. the whole n-an ;
the holv Spirit is not idle, but he rules and governs,
and maintains his monarchy in us, ana over us, in
fpight of the power of Satan, and privy confpiracy
of a man's own fiefn.

5. It is a life of a new income : Imeanofafav-
ing income, as of grace, power, light, &c. Before
vivification there was 'no luch income, a man be-
fore his conversion might hear, and pray, and do
all duties, but, alas! he feels no fweets, no power,
no virtue, no communion with Chrift. If I might
appeal unto fuch, 1 befeechyou tell me, you have
been often at prayer, what have you gotten there ?
What income hath appeared? If you anfwer tru-
ly, you cannot but fay, ' I went to prayer, and I
• was finished that I had prayed ; I never obferv-

• ed,

Carrying on the great Work of Maris Salvation during the Time of his Refurndion.

395

< ed, whether I had got any power, or ftrength,

* any thing of mortification or vivification ; I never

* found any lively work of God on my foul, either
' in prayer or after prayer : ' Or, you have been of-
ten at this ordinance of hearing the word ; what
have you gotten there ? What income hath ap-
peared ? ' Why, truly, nothing at all ; it may be
' a little more knowledge, but nothing that I can
' fay was a Caving work of God ; fome one that
' fat wich me in the fame feat found much ftirrings
' of God ; Oh ! what meltings, chearings, warm-

* ings of the Spirit had fuch a one and fuch a one !

* The word was to them as honey, and as the ho-
4 "ney-comb, but to me, it was as dry bread ; I

* found no fweets, I got no good at all.' Or, you
hav<; been often tolling the Bible, and you have
obferved this or thatpromife ; but, O ! w hat in-
come hath appeared ? ' Surely nothing at all. I

* wonder at faints, that tell of fo much fweetnefs,
' and comfort, and ravilhing of heart, that with

* joy they fhould draw water out of thefe wells of

* i'alvation, whereas I find therein no joy, no re-
' frefhing at all ;' ah ! poor foul ! thou art in a
fad cafe, thou art not yet vivified, thou haft not
the life of God in thee. After vivification thou
wilt in the ufe of ordinances (at lean: fometimes,
if not frequently) ieel the faving incomes of God.
in prayer, rhou wilt feel the Spirit breathing in,
and carrying up thy foul above itfelf ; plainly de-
claring there is another power than thy own, which
makes thee not only to exceed others but thyfelf
alio : in hearing of the word, thou wilt fee the
windows of heaven let wide open, and all manner
of fpiritunl comforts fhowered down upon thee ;
thou wilt hear the rich treafury of everlafting glo-
ry and immortality unlocked and opened, fo that
thou rhayeft tumble thyfelf amidft the mountains
of heavenly pearls, and golden pleafures, joys that
no heart can comprehend, but that which is wean-
ed from all worldly pleafures, ' As it is written,

* How beautiful are the feet of them that preach
' the gofpel of peace, and bring glad tidings of

rod things ?' Rom. x. 15. In meditation of the
prmmf'.'s, or of divine love, thou wilt find meltings,
q-uicknmgs, encouragings, filling thy heart with
gladnefs, and glorying, and thy mouth with praifes
and fongs of rejoicings ; oh ! what fountains of
life are the promifes to a living man, to a foul that
is vivdied h Whit food, what ftrength, what life

is a thought of Chrift, of heaven, and ©f God's
love to a fpiritual man ? Whereas all thefe glori-
ous things of the gofpel are to the natural man but
as a withered flower, a fealed book, a dry and
empty ciftern, he hath no ufe of them.

6. It is a life of another kind or manner. Be-
fore vivification our life was but death, becaufe we
ourfelves were but dead in tin, even whilft alive,
She that Lveth in pleafure is deadvuhilejhe livethy
1 Tim. v. 6. And you were dead in your fins , an d
the uncircumcifion of your ftejh, Col. ii. 13. But af-
ter vivification we live ; How live ? A fpiritual life,
I live hy the faith of the Son of God, Gal. ii. 20.
an heavenly life, For our converfation is in heaven,
from ivhence alfo nve look for the Saviour, the
Lord Jefus Chriji, Phil iii. 20. an immortal life,
Chriji being raifed from the dead, dieth no moret
death hath no more dominion over him ; — likewife
reckon yourfelves to be dead indeed unto fin, but
alive unto God through Jefus Chriji our Lord, Rom.
vi. 9, 11. You know the meaning of Chrift, Who-
foever liveth, andbelieveth in me, (hall never die,
John xi. 26. he fhall never die a fpiritual death,
never come under the dominion of fin, never total-
ly fall away from grace ; that incorruptible (eed
by which he is regenerate fhall abide in him for e-
ver, If Chriji be in you, the body is dead becaufe of
fin, but the fpirit^ is life becaufe of right eoufnefs,
Rom. viii. 10. the body indeed is fubjedt to cor-
poral death, through the remainders of fin, but
the fpirit is life, even that little fpark of grace,
through the moft perfect righteoufnefs of Chrift;
imputed, is life here, and fhall be life hereafter,
even for ever. And herein is our vivification an-
fwerable to Chrift's refurre&ion, ' Like as Chrift
1 was raifed up from the dead by the glory of the
'Father,' raifed up to a new life, ' even fo we al-
' fo fhould walk in newnefs of life,' Rom. vi. 4.
For the fecond queftion, how is this conformi-
ty or vivification wrought ? I fhall anfwer only to
the date, and fo our vivification is ufually wrought
in us in this manner. As, Firft, In the underftand-
ing. Secondly, In the will.

Firft, The underftanding lets in the verity and
truth of what the gofpel hath recorded, ' In him
' was life, and the life was the light of men, John

' i. 4. 1 am the bread of life, he that cometh

' to me fhall never hunger, and he that believeth

' on me fhall never thirft, John vi. 35. 1 am the

D d d 2 're-

fg6 Looking unto JESUS

' refurrecUpnand the lift, he that believeth in me,
- though he were dead, yet ffcatj he live, John xl.
' 25- I am the way, the truth, and the lile, John
• xiv. 6. And this is the record that God hath

* given to us eternal life, and this life is in his Son ;
' he that hath the Son hath lire, and he that hath
4 nor the Sen, Ip.th not life,' i John v. n, 12-

' Z. This light let in, the underftanding thence
inferred! as to a man's own felf, that by the affift-
anCe of the Spirit of holinefs who railed up Jefus
from the dead, it's poUible for him to attain to this
l.fe ; others have attained it, and why not he .? You
hath he quickned, who lucre dead hi irefptijjes and
j. ns ; here's a precedent for a fin- fick foul ; in time
/cjl ye walked according to the courfeoj thh'iyirld,
according to the prince of the power of the. air, the
Jpirit that noiv ivorketh in the children of difobedi-
tnce, Eph. ii. 1, 2. this was the ftate of the Ephe-
lians: But were they all fo? No, no j ye and we ai-
lo, ' among whom alfo we had all our converfation

* in times path — But God, who is rich in mercy, ior
' his great love wherewith he loved us, even when
J we were dead in fins, hath quickned us together

* with Chrift, That in ages to come he might

* ihew the exceeding riches of his grace in his kind-

* nefs towards us through Chrift Jefus,' ver. 3, 4,
5, 6, 7. Chrift's dealings with fome are as flags,
and patterns of mercy hung forth to tell, and to
bring others in : whence the underftanding infers,
' It's poffible for a dead foul, yea, for my dead foul

* to live ; others have lived, and why may not I ?

* I difcover in thofe fcriptures, even in thefe pre-

* cedents, a door of hope to myfelf j' why, Lord, if
thouivilt, thou canfl make me clean, Mat. V ill. 2. —
yea, if I may but touch thy garment, I jballhe<whole,
Mat. ix. 2i. if thou tvouldef but fay, O ! ye dry
lone:, hear tht word of the Lord, thenbreathwould
inter into me, and 1 fbould live, Ez. xxxvii. 4, 5.

* Surely if Chrift be rifen again from the dead,
4 there's no impofhbility but I may rife, if others
4 have been railed by tht virtue of Chrift's refur-
' reftion, why may not I ?' However, this may
feem to be little or nothing, yet confidering the foul
In a mourning, dark, difconfolate frame, under
deep apprehenfions of fin, guilt and wrath ; full
of confufions, diftra&ions, defpondencies, dagger-
ing and finking terrors ; it will find in it fomething,
yea, it will look on it as a glorious work to difcover
%UX the morning ftar through fo much darknefs,any

thing for life, in fuch a valley and lhadow of death.

3. The underitanding hath yet lome brighter
believing beams : it confidently cloleth with tnis
truth, that it is. the will oi the Lord that he fhoula
come, andhve; and believe, and lay hold on Chrift j
it apprehends the particular defigns or mercy to
him, and doth really principle the foul- with this,
that God doth particularly call, invite, and bid him
come to Chrift the fountain of life, for life Nov/
the underftanding takes in general gofpel calls in
particular to him elf. ' It is my poor languiihing
1 foul which the Lord fpeaks to, when he fays,'
Come to me all ye that are weary, an<l I wiligive
youreji. Match, xi. 28 — A'wake thou that fleepefl,
and rije from the dead, and Chrijl fall give thee
light, Epheli. v. 14. Surely this is a great work
when fe^: home by the Loid, that the foul a£b in
its addreiles to Chrift in the ftrength of a particu-
lar call from God.

2. And new the anfwer to this call is wrought
up in the renewed will ; as thus.

1. The will fummons all its confidences, and
calls them off from every other bottom, to beftow
them wholly upon Chrift ; and this confifts in our
voluntary renouncing of all other helps, excepting
Jefus Chrift alone j now the foul fays to idols, ' Get
4 ye hence, Afhur (hall not fave us, we will not
' ride upon horfes, neither will we fay any more

' to the works of our hands, ye are our Gods,' Hof. >
xiv. 3. Aftjur lb. -ill not ja-ve us , nqt only cannot,
but majl not faye us ; now as the foul is diliathhr
ed in judgment, as to the relring on any thing but
Chrift alone, fo the heart and will is dhaffcc'ied ro
all other helps but Chrift alone ; now it renpu,n-
ceth its own righteoufnels, and worthinefs, not
only becaufe of their inabilitv to lave, but mainly
becauie their glory is fwajlowed up in that un-
matchable excellency, which appears in the way
of life and falvation by Jefus Chrift. It calls home
dependence from every other object.

2. Hereupon there is a willing and cheerful re-
ceiving of Chrift, and refignation pf ourfelves to
his actual difpofal, to quicken us, and fave. us. in
his own way. A great part of the anfwer of xaiih
to the call of Chrift lies in this ; for as faith fees
life and falvation in the hands of Chrift, fo it con-
fident to be given forth, in the methods of Chrift;
and fo believing lies not only in alTent, but confent
of heart, that Chrift fhall fave. us in his own way;

this

Qdrrjing on the great Work of Man's Salvation during the Time of bis R^furrtdicn. 3C/7"

tUo y: called a receiving yfQhrift ; as many as re-
c<ived,him to them bega*ue pofftfrtq become the fons
of GoJ, John i. 12. M any a foul would be laved
b.v Chrift, that iticks and boggles at hi:; methods ;
• will not pafs to hippinei-: by uolineis,, nor fet
him up v- a king acd Lord, whom they could con-
;-.nt to let up as. a Saviour: oh! but now Chrift
that fool at the dour , iir.d knocked , Rev. iii io- is
1 .reived in. ; consent hath made up the march, and
the door is opened that never (hail be ftrut again.

3. Upon this follows the foul's relling and 1 dy-
ing ; the fold's confidence and dependence upon
Jefus Chrift for life and for faivation,; this c'of-
eth up the whole bufmefs of believing unto.righte-
cufnefs ; thole various expreifionsuiedin fcripture
of ' committing our way and felves to God; of
' calling our care upon God, of rolling ourfelves
' on him, oftrufting in him, and hoping in his mer-
' cy,' &c wrapt up faith in this affiance, depend-
dence, not without (bine mixture of confidence,
and refolved re Iting upon Jefus Chrift: a clear be-
holding of God in Chrift, and of Chrift in the pro-
mifes, doth prefent fuch varietyand fulnefs of ar-
guments to bear up hope and affiance, that the
heart is refolved ; and Co refolved that we commit
ourfelves, and give our fouls in charge to Chriit,
I thiozvwbom 1 have believed, and I am pe<-Juaded
be is able to keep that ivbich I have committed unto
him again/I that day, 2 Tim. i. 12. 1 Pet. iv. \z.

4. The upfliot of all is this, that the fame dole
which the foul. makes in believing with Jefus Chrift
as to juftification and righteoufnefs, is not fruitlefs
to tjiis effect of conveying life and virtue from Je-
fus Chriit as to grace and holinefsj for that uni-
on which then and thereby comes to be enjoined
with Chrift, is fuch an union as is fruitful in beget-
ting a quicknijig power and principle in heart ; and
this is that which we ordinarily intend by faying,
faving faith to be operative ; that faith which brings
forth nothing of holinefs, what is it but a dead
faith? Aj the bo (y without the fpirit is dead, fo
faith without ivorks is dead alfo, James ii. 26.
Juftification andfanclificationare twins of a birth ;
and hence it is, that vivification (which is one part
of fanctification) is wrought, in the foul after the
lelffame manner; as, firft. The underftanding is
enlightened- 2. The will is changed. 3. All the
affections are renewed 4. The internals being
quicknejJ, there eafuet.lv the.rene.v/ing of the body

with the outward actions, life, and converfation.
And now is fuifiileci that faying of Chrift in a fpi-
ritual ibnfe, The hour is coming, and novo is, vohen
the dead Jhall hear thevoice of the Son of God, and
they that bear JLal! live, John v. 2$ Now is the
foul vivified, now it begins to live the life of
God, now it feels the power of Chrift's refurrec-
ticn, and is made conformable to it; and imme-
diately upon this, joy is made in heaven by the
angels, God himfelf applauding it, For this my [on
•was dead, and is alive, he teas loft, and is found,
Luke >:v. 24.

Thus is the ftate of vivification wrought. I
know it is not in all men after one manner for eve-
ry ci.cumftance; the methods of God are exceed-
ing various, and we cannot limit the holy One of
Ifrael ; I have i'ometimes concerning this, defired
the communications of others thoughts, whom 1
looked upon as fuch) who had more than ordina-
ry communion with Chrift's Spirit; and from one
of fuch I received this anfwer, 4 1 muft profefs to
' you, I have in all my fpeculations in divinitv,
' found dilTatisfaclion in the writings of men in no-
' thing more, than in the work of clear and djf-
* tinct conceptions concerningregeneration ; which
' yet is ot luch a cardinal importance, as that tr. e
' great doors of heaven moveupon thehinges of it,
' the Lord enlighten us more, for we fee but in
' part, and prophecy but in part-'

For the third question, What are the means of
this conformity or vivification which we muft ufe
on our parts? I (hall anfwer herein both to the
ftate and growth of our vivification. As,

1. Wait and attend upon God in the mini ft ry.
of the word, this is a means whereby- Chrift orm-
narilyeffecleth tins vivification. By this means, it
was that thofe dead bones were quickned in Eze-
kiel's prOphefy, viz. By the prophet's propheiying

upon them, And he laid unto me, Jon of man ~

propheh upon thefe bones, and fay unto them, Ql
ye dry bones, h..zryc the <w~rd of the Lord, Ezekiel
xxxvai 4 And by this mean: it is that dead fouls
are quickned, the mm.'ft'y of the word is the trum-
pet of Jefus Chrift, when that f ;unds, who fefrpws
but he may quicken the dead ? Hearken therefore
to thic. word of God

2- Act faith upon the Lord Jefus as to juftir.
cation. As is the clearnefs and feednefs of our
fouls in. be '\ .-am: ourfdve; 9: Chriit for righte-

oufndsj

39s

Locking unto J E S U S.

Ch,

II.

oufhefs; fo will be our quicknefs, and fuccefsful
progrefs in the work of holinefs ; becaufe Marys
jins, which ivere many, tvere forgiven her, there-
fore foe loved much j but to whom little is fyyriven,
the fame love th little, Luke vii. 47 Many a ibui
lofeth much of vilification, for want of clearnefs
in its justification, or for want of fettlednefs, and
Stronger meafure of acting faith. Oh i what life
would be railed as to hohriefs? What working,
binding, filling the laws of love, retribution and
thankfulnefswould there be, when we fee ourfe'lves
clearly reconciled with God, and wrapt up in the
foldings of everlalting love ?

3. Trace every ordinance, and every duty for
the appearings of the Son of God. Be much in
prayer, hearing, reading, and fellowship with the
faints, living in the luinefs of facraments j be much
in fecret converfings with God, in meditation, ex-
postulation, enquiries and fearchings? and (which
is a precious work) be much in diligent watching
of, hearkening and listening to the movings, watch-
in'gs, hints, and intimations of the Spirit of God ;
be much in obferving the methods, and interpre-
ting the meaning and language of God in all his fe-
cret difpenfations with the foul certainly there
will be abundance o! the life of God conveyed to
him that walks in thefe paths. Bleffed are they that
dtvell in thy houfe, might David well fay, and one
reafon is pertinent to this cafe, becaufe in your Fa-
ther's houfe is bread enough and to f pare, Luke xv.
17. while the prodigal that goes out from it ihall
feed upon hufks, and with Ephraim fwallow up the
eaft-wind. Oh! for a fpiritof prayer, meditation,
&c. Oh! for a (pint even fwallowed up in com-
munion with God ! Thou meet eft him thatvjorheth
rigb'teoufnefs, and thoje that remember thee in thy
•ways, I fa. lxiv. 5;.

4. Look much at Chrift raifed, Chrift glorifi-
ed ; Chrift's refurrection was the beginning of his
glory, and therein is comprehended both the glory
that draws defires towards Chrift, and the grace
^ind power that eftabliihed faith in its dependency,
4 They looked unto him, and were lightened, Plal.

* xxxiv '$'; — Unto thee lift I up mine eyes, O thou
' that dwelleft in the heavens ; behold, as the eyes
4 of the fervantslook unto the hand of their maf-

* rers, and as the eyes of a maiden unto the hand
' jf her miftrefs, fo our eyes wait upon the Lord
' our God,' Pfalm exxiii. 1,2. It is laid of Mo-

les that he endured affliction, as feeing him <who is
invijible, Heb. xi. 27. Oh! could we keep our
hearts in a more conltant view, and believing medi-
tation of the glory of Chrift, our faces would cer-
tainly bring fome beams of divinity with them from
the mount, 'We all with open face, beholding,
' as in a glafs, the glory of the Lord, are changed
' into the fame image, from glory to glory, 2 Cor.
iii. 18. The very beholding of Chrift hath a migh-
ty conforming and aflimulating virtue to leave the
impreihons of glory upon our fpirits.

5 See our own perlonal vivification linked un-
feparably unto, and bottomed unremovably upoa
the refurrection of Chrift : when we can by faith
get a fight of this, it is not to fpeak how courage-
oufly and fuccefsfully the foul wiil grapple in the
controversies of the Lord againft the devil, and our
own deceitful hearts; with what ftrength could
Joftmah, Gideon, &c go on, when backed with'a
promife, anci their fpirits fettled in theperfuafionof
it ? And what ufe will thepromifesbein this kind?
And (more than all) the life and refurrection of Je-
fus Chriit, when we can clearly and ftedfaftly reft
upon this, that there is an tnfeparable connection
betv, ixt the refurrection of Chrift and our perfonrd
holinefs, and perfeverance to the end? Oh! that
I could act my faith more frequently on Chrili's
refurrection, fo that at laft I could fee it by the,
light of God tobeadeftinated principleof my vivi-
fication in particular ! what a blefTed means would
this be ?

6. Walk as we have Chrift Jefus for an example.
This example of Chrift, though it be not ours,
as it is the Socinian's totnm Chrifli, yet certainly
it yields much to our vivification ; who can deny
but that acting with the pattern ever in one's eye
is very advantageous ? Come then, and if we would
live the life of God, let us live as Chrift lived after
his refurrection But how is that? I anfwer, — ■

I. See that we return to the grave no more;
take heed of ever returning to our former ftate,
you may fay. What needs this caveat? Hath not
Chrift faid, ' He that liveth and believeth in me
1 Shall never die, or never fall away?' I anfwer,
It is true, they lhall never totally and finally fall
away, yet they may fall foully and fearfully ; they
may loSe that Strength and vigour, that fenle and
feeling which fometimes they had ; they may
diuw lb nigh to the grave, as that, both by

'them-

C<t> tying tn thi great H rh nf Man's Salvation during the Time of bis Refurre&ion. 399

themfeives and others they may be accounted oflhht, Eph. v. 8- Walk, (i e) heftir yomfc'ves

amongft thernfelves that go down to the pit, free in the works of God, Anfe, fbine, for thy light

a/Hong the dead, as Herman faith ot himlelf, is come, and (be glory of the Lord is rifn upon

Flat. Ixxx. 5. The apoftle laith tomething that thee, lfa. Ix. 1. When God doth let the Sun of

might even ftarde Chriitians; he tells of lb me, righteoufnefs arife, it is fit we fhould be about the

ixtho have been once enlightened, (by the word) and bufinefs or our fouls. We lee that the night is

have tajled of the heavenly gift, (fome flafhes of dedicated to reit, and therefore God that doth

inward joy and peace) and were made partakers of order all things fweetly, he draws a curtain of

the Holy Ghojl, (the common gifts and graces of" darknefs about us, which is friendly to reft ; like

the Spirit) and have tajled the good word of God, anurle, that when fhe will have herlitde one fleep,

(Jiave found fome rclilh in the fweet and faving fhe calls a cloth over the tace, and hides the light

proinifesof the gofpel) and the powers of the word everyway: but when this natural iin aiiieth, then

to come -, (have found fome refrefhing apprehen- men go out to this work ; fo muft we, though

lions ot the joys and glory in heaven) and yet fall in the darknefs ot the night we Inured in lin, yet

away, (by a total apoftacy) Heb. vi. 4, 5, 6. now we mult betfir ourfelves, feeing the fun ol the

Chriitians ! how far goes this t I know it is laid fpiritual world is rifen over us.

only of fuch who have a name to live, and no And yet when all is done, let us not think that

more ; but furely it gives a warning to us all that our vivification in this life wiil be wholly perfect :

we come not nigh the verge, the brink oi the grave as it is with our mortification, in belt it is but an

again j let us not give way to any one fin, fo as to imperfect work ; fo it is with our vivification, it

live in it, or to continue in it. is only gardual, and never perfected till grace be

2. Let us evidence our refurrection ; Chrift be- fwallowed up of glory. Only let us ever be in

ing railed, he fhewed himlelf alive by many infal- the ufe of means, and let us endeavour a farther

lible proofs ; fo let us evidence out vivification by renovation of the new man, adding one gract to

many infallible proofs, (i. e.J let us yield up our- another, To faith virtue, to virtue knowledge^ tv

j elves unto God, as thofe that are alive from the knowledge temperance, to temperance patience, to

dead, Rom. vi. 13. let us walk as men of another patience godlinefs, &c. 2 Pet. i c,l5 till vyeWr-

world. ' If ye be rifen with Chi ht, ;eek the things feci holinefs in the fear of God, Rom. vii. 1. till

' which areabove, where Chiilt littech on theright- we fhine with thofe faints in glory at perfect day.

* hand of God,' Col iii i- let us . ferve God in Thus far we have looked on Jefus as cur Jefus

holinefs and righteoufnefs all the days of our life ; in his resurrection, ar.ri during the time of

furely this is the end for which we are delivered his abode on earth Our next work is to

cut of the hands of our enemies, fin, death, and look on Jefus carrying on the great work of

hell, ie wire fometimes darknefs, (during your our falvation in his afcenfion into heaven;

atode in the grave of fin) but now (being rilen) ye and in his felficn at God's right Land ; and

are light in the Lord, walk therefore as children in his million of the Holy Ghoft.

Mark xvi. 19 So then after the Lord had of the fa nc7 wary, and of the true tabernacle, which
fpoken unto them, be was received up into heaven, the Lord pitched, and not man.
and fat on the right hand of God. Eph. iv. 8- Pfal. lxviii. l8- When he afeended

Heb. iv. 14. Seeing then that we have a great up on high, he led captivity captive, and gave
bigh-priefl , that is paffe<{ into the heavens, jfefus gifts unto men, — — that t;.>e Lord God might dwell
the Son of God, let in bold fqjl our prof effion- among them.

Heb. viii- 1, 2- Now of the things which we Acts n 1,2, 3, 4. J -id when the day of Pentecofl
have fpoken, this is the fum ; we have fuch an was fully come, they id. re all with one accord in
high-priejl, who is fet on the right-hand of the one place, and fwldenly there came a found from
throne of the majefly in the heavens; a minifier heaven, as of a rttfbing mighty wind, and it filled

all

4<?o

all the houfe where they were fitting; and there fet before him, endured the crofs,defpifingth
appeared unto them cloven tongues, like as of fire,
and it fat upon each of them, and they were all fil-
led •with the Holy Ghofi, and began to f peak %vilh
vtber tongues as the Spirit gave them utterance.
Heb. xii. 2- Looking unto Jefus, the author
andfinifber of our faith ; who, for the joy that %vas

fhame, and is fet down at the right-hand of the
throne of God.

2 Cor. iii. i 8. We all with open face, beholding
as in a glafs the glory of the Lord, are changed in-
to the fame image, from glory to glory , even as by
the Spirit of the Lord.

LOOKING UNTO

J E

u s

In his Afcenfion, Seifion, and Million of his Spirit,
BOOK FOURTH, PART FIFTH.

CHAP. I. Sect. I.

Heb. xii. 2. Looking unto Jefus, who is fet down at the ri^ht-hand of the throne of God,

Of Chrift's afcenfion, and of the Manner how.

THUS far we have traced Jefus in his actings
for us, Until the day in which he 'was ta-
ken up, Acts i. 2. That which immediately fol-
lows, is his afcenfion, feihon at God's right-hand,
and miflion of his holy Spirit; in profecution of
which, as in the former, I ihall firlt lay down the
object, andfecondly direct you how to look upon it.

The object is threefold, i He afcended in-
to heaven. 2- He fat down at God's right-hand.
3. He fentdown the Holy Ghoft.

1. For the afcenfion of Chrift: this was a glo-
rious defign, and contains in it a great part of the
faivation of our fouls. In profecution of this, I
fhall fhew, 1 That he afcended. 2- How he
afcended. 3. Whether he afcended. 4. Why
he afcended.

1. That he afcended. 1. The types prefigure
it, Then faid the Lord to me, This %ate fliall be
fhut, it fhall not be opened ; — it is for the prince,
the fringe be fballfit in it to eat bread before the

Lord, he fhall enter by -way of the porch of that
gate, and Jhall go out by the way of the fame, Ez.
xliv. 2,3. As the gates of the holy of holies were
(hut againft every man but the high-prieft, fo was
that gate of heaven Ihut againft all, lb that none
could enter in by their own virtue and efficacy,
but only our prince and great high-prieft, the Lord
Jefus Chrift, indeed he hath opened it for us, and
entered into it in our place and ftead, Whether the
forerunner is for us entered, even Jefus, made an
high-priefl for ever, after the order of Melchifedec,
Heb. vi 20. 2 The prophets foreiaw it, ' I faw
1 in the night viiions, and behold one like the Son
' of man came with the clouds of heaven, and
' came to the ancient of days, arid they brought
' him near before him, and there was given him
" dominion, and glory, and a kingdom,' Dan- vii.
13,14. 3. The evangelifts relate it, * He was

• received up into heaven, ' Mark xvi. 19

* He was carried uj. into heaven,' Luke -xxiv c I

4 J he

Carrying on the grea: Work of our Satiation in his Afcenfion into Heaven.

4. The eleven witnefs it, ' For while they beheld,
' he was taken up, and a cloud received him out

* of their fight,' Ads i. 9. 5. The holy angels
fpeak.it, ' For while they looked ftedfaftly towards
' heaven, as he went up, behold, two men ftood

* by them in white apparel; which alfo laid, Ye

* men of Galilee, Why ftand ye gazing up into
' heaven ? This fame Jeius which is taken up from
1 you into heaven, (hall come in like manner as ye

* have feen him go into heaven,' Ads i. 10, u.
6. The blefled apoftles in their feveral epiftles ra-
tify and confirm it, * When he afcended up on

* high, he led captivity captive, and gave gifts unto

* men, — he that defcended, is the fame alfo that

* afcended up far above all heavens,' Eph. iv.

8, to ' Who is gone into heaven, and is on

the right-hand of God, angels, and authorities,
and powers, being made fubjed unto him, 1 Pet.
iii. 22-

2. How he afcended The manner of his a-

fcenfion is difcovered in thefe particulars. \.

He afcended, blefiing his apoftles, While he blef-
feJ them, he tuas parted from them, and carried
up into heaven, Luke xxiv. 51. It is fome com-
fort to Chrift's minifters, that though the world
hate them, Chrift doth blefs them ; yea, he part-
ed with them in a way of blefiing ; as Jacob leav-
ing the world, bleifed his fons, lb Chrift, leaving
the world, blefTed his apoftles, and all the faithful
minifters of Chrift, unto the end of the world.
Some add, that in thefe apoftles, not only mini-
fters, but all the eled to the end of the world are
blefted : The apoftles were then conftdered as
common perfons receiving this bleifing for all us ;
and lb thofe words uttered at the fame time, are
ufually interpreted, Lo, I amiuiih you alvoay, e~
*ven to the end of the world, Matth. xxviii. 20.
This was the laft thing that Chrift did on earth,
to fhew that by his death he had redeemed us
from the curfe of the law, and that now going to
heaven he is able to blefs us with alljpiritualblej-
fings in heavenly places, Eph. i. 3.

2- He afcended vifiMyin the view of his apoftles,
While they behsid, he was taken up, Ads i. 9. he
was not Suddenly fnatched from them, as Elijah
was, not fecietly and privily taken away, as Enoch
was ; but in the prefence of them all, both his a-
boftlesand difciples, he afcended up into heaven:
but why not in the view of all the Jews, that fo they

might know that he was rifen. again, and gone to
heaven ? Surely this was the meaning, God would
rather that the main points of faith fhould be learn-
ed by hearing, than by feeing; however Chrift's
own difciples were taught the fame fight, that they
mightbetter teach others which lhouldnot fee, yrt
the ordinary means to come by faith is hearing, How
/hall they believe in him of whom they have not
heard? — So then, faith comet h by hearing, and hear-
ing by the ivordofGod. And as for the Jews (faith
the apoftle) Have they not heard? Tes verily, their
found ix>ent into all the earth, and their words un-
to the end of the ivorld, Rom. x. 14, 17,, 18-

3. Heafcended principally, by the mighty power
of his Godhead ; thus never any afcended up in-
to heaven but Jefus Chrift ; for though Enoch and
Elijah were affumed into heaven ; yet not by their
own power, nor by themfelves, it was God's pow-
er by which they afcended. and it was by the help
and miniftry of angels, There appeared a chariot
of fire, and horfes of fire, and Elijah went up by
a whirlwind into heaven, 2 Kings ii. 1 1 .

4. He afcended in a cloud, While they beheld, he
was taken up, and a cloud received him out of their

fight, Ads i. 9. Hereby he /hews that he is Lord
of all the creatures ; he had already trampled up-
on the earth, walked upon the fea, vanquilhed hell
or the grave, and now the clouds received him,
and the heavens are opened to make way for this
King of glory to enter in. When Chrift (hall come
again, it is laid that he (hall come in the clouds of
heaven with powr and great glory, Matth. xxiv.
30.— — ' Hereafter (hall ye fee the Son of man
4 fitting at the right-hand of power, and coming
' in the cloudsof heaven, Matth. xxvi. 24.- Which
verifies that faying of the angel, « This fame Je-
' fiiis, which is taken up from you into heaven,
4 (hall fo come in like manner as ye have feen him
' go into heaven,' Ads i. n. He went up in
clouds, and he (hall come again in clouds.

5. He afcended in the found of a trumpet ; not
on earth, founding Hofanna, but in heaven, cry-
ing Hallelujah ; fo the Pfalmift, ' God is gone up
1 with a ft.out, the Lord with the found of a trum-
* pet,' Pf. xlvii. 5. Certainly great joy was in hea-
ven at Chrift's afcending thither; the very angels
ftruck up their harps, and welcomed him thither
with hymns and praifes.

6 He afcended in triumph, as a Roman vidor
E e e afcend-

402

Looking unto JESUS.

Chap. I.

afcended to the Capitol, or as David afcended af-
ter his conquett up to Zion. Now we read of two
triumphal acts in Chriit's afcenfion, whereof the
firft was his leading of his captives, and the fecond
was the difperfing of his gifts ; the apoftle and the
Pfalmift join both together, ' When he afcended
" up on high he led captivity captive, and gave gitts
' unto men/ Pfal. Ixviii. 1 8. Eph. iv. 8- i. He led
them captive who had captivated us, death was led
captive without a fting, hell was led captive as one
that had loft her victory, the law was led captive,
being rent and fattened to his crofs (as it were) en-
fign-ways, the ferpent's head being bruifed, was led
before him in triumph, as was Goliah's head by Da-
vid returning from the victory ; and this was the firft
act of his triumph. 2- He gave gifts unto men:
this was as the running of conduits with wine, or as
the calling abroad of new coin, or as the fhutting up
of Chrift's triumph in his afcenfion up to heaven :
what thefe gifts were, we fliall fpeak in his million
of the Holy Ghoft ; only thus much for the prefent.

SECT. II.

Of the place whither be afcended.

3. TT7Hither he afcended; the gofpel tells us
VV into heaven ; only Paul faith, That ' he
* afcended far above all heavens,' Eph. iv. 10. But
the meaningis, he went above all thefe vifible hea-
vens, into thofe heavenly manfions, where the an-
gels, and the fpirits of the juft have their abode.
Or, if the higheft heavens be included, I fee no ab-
furdityinit; the higheft heaven, weufuallycall the
kingdom of heaven, whichis either heaven material,
or heaven fpiriiual: and fir ft for the material heaven:
in fome fenfe he may be faid to afcend above that,
both in refpect of his body, becaufe the body of
Chrift is more glorious than any material heaven:
and in refpect of his foul, becaufe the foul of Chrift
is more bleiTed than all things elfe whatfoever.
And, 2. For the fpiritual heaven (i. e) all angelical
or heavenly perfections, he is faid to afcend above
them all, both in refpect of hishumiliation, becaufe
he hath vilified himfelf below all things, and there-
fore he is worthily exalted above all things : and in
refpect of his perfection, becaufe the human nature
of Chrift is more excellent than any creature, it be-
ing joined to the Godhead by an hypoftatical uni-

on. Some there are that underftand this place of
Chrift's afcending far above all heavens, not fo
much by a local motion, as by a fpiritual mutation
and exaltation of his perfon ; as earth heightened
unto a flame changech not its place only, but form
and figure, fo the perfon of our Saviour was raif-
ed to a greatnefs and glory vaftly differing from,
and lurmounting any image of things vifible or in-
vifible in this creation ; lo it is fitly exprefled, ' He
' was made higher than the heavens,' Heb. vii. 26.
He was heightened to a fplendor, enlarged to a ca-
pacity and compafs above the brighteft, and be-
yond the wideft heaven ; he tranfcended all in the
fpirituality of his afcenfion: but I fhall not mucit
infift on that.

SECT. III.

Of the reafons vohy he afcended.

4. Y7T7HY he afcended; the reafons are, r.
VV On Chrift's part, that through his paf-
fion he might pafs to glory, Ought not Chrift to have
fuffered theje things, and fo to enter into his glo-
ry P Luke xxiv. 26. I fliall not infift on that con-
troverfy, whether Chrift merited for himfelf, this
is without controverfy, that by his paffion, I will
not fay he properly merited, but he obtained glo-
ry, becaufe he humbled himfelf fo low ! God ex-
alted him above the grave in his refurrection, above
the earth in his afcenfion, and above the heaven*
in placing him at his right-hand. And he afcen-
ded that all thofe prophefies, which were foretold'
of Chrift, might be accomplished, Thou baft a-
fcended on high, Pfalm Ixviii. 18- And bis feet
jhallftand in that day upon the mount of Olives,
vjhicb is before Jerufalem on the eaft, Zach. xiv.
4. The types of this were Enoch's tranflation, E-
lijah's afcenfion, Sampfon's tranfportation of the
gates of Gaza into an high mountain, the high-
prieft's going into the holy of holies, Seeing that
voe have an high-prieft, that is pafted into the hea-
vens, Jefus the Son of God, Heb. iv. 14. Why,
all thefe prophefies, types and figures, muft needs
be accomplifhed, and therefore, on his part, it
was necefiary that Chrift muft afcend, and go in-
to heaven.

2- The reafons on our part are, —
I. That in our ftead he might triumph over

fin,

Carrying on the great Work of Mans Salvation in bis Ajcenfion into Heaven.

•fin, death and hell. In his refurre&ion he con- contained both his exaltation, and his triumph ovei
quered, but in his afcenlion he triumphed ; now all his enemies to the utmoft.

it was, that he led iin, death, and devil in tri- 2. That he might lead us the way, and open
uinph at his chariot wheels: and this is the mean- to us the doors or" glory. It is a queltiou, whe-
ing of the Pfalmift, and of the apoftle, When he ther ever thole doors of heaven were opened to
afcendedupon high, he led captivity captive, Eph. any before ChriiVs afcenfion ? Chrift telis us, 'In,
iv. 8. He vanquished and triumphed over all our *' my Father's houfe are many manfions, il it were
enemies, he overcame the world, he bound the ' not fo, I would have told you, but I go to prepare,
devil, he fpoiled hell, he weakened fin, he deftroy- ' a place for you, and if Igo and prepare a place
ed death, and now he makes a public triumphal ' for you, I will come again, and receive you un-
fhew of them in his own perfon ; he led the cap- * to myfelf, that where I am, ye may be alfo,' John
tives bound to his chariot wheels, as the manner xiv. 2, 3. Some infer hence, as if there (hould be
of the Roman triumphs was, when the conqueror many outer courts, and many different places or
went up to the capitol. It is to the fame purpofe, ftates in glory; and yet that there is one place
that the apoftle fpeaks elfewhere, Having Jpoiled whither the faints lhould arrive at laft, which was
principalities and povjers, he made a fl^evo of them not then ready for them, and was not to be en-
openly, triumphing over them in himfelf, Col. ii. tred into, until the entrance of our Lord had made
15. it is a manifeft allufion to the manner of tri- the preparation. Again, the apoftle tells us, That
tnnphs after victories amongft the Romans : firft, the Fathers received not the promifes, God having
they fpoiled the enemy upon the place, e'er they providedfome better thing for us, that they ivithout
ftirrcd off the field; and this wasdone by Chrift on usjhould not be made perfecl, Heb. xi. 40. Whence
the crofs ; and then they made a public triumphal fome infer that their condition after death was a
fhew, they rode thro' the ftreets in the greateft ftate ftate of imperfection ; and that they were placed
and had all their fpoils carried before them, and in an outer court on this fide heaven, called para-
the kings and nobles, whom they had taken, they dife or Abraham's bofom ; and thither alfo Chrift
tied to their chariots, and led them as captives ; went when he died, and was attended with the
and this did Chrift at his afcenfion, Then he openly bleffed thief. For my part, I (hall not join with
triumphed [enauto] in himfelf, (i. e.) in his own fuch who think all fouls of faints (hall go to para-
power and llrength ; other conquerors do not thus ; dife, where they muft remain till the day of judg-
they conquer not in themfel ves, and by themfelves, ment, and then,and not till then muft enter into that
but Jefus Chrift conquered in himfelf, and there- heaven, caHed the third heaven, or the kingdom
fore he triumphed in himfelf. And yet though he of heaven. Indeed fome of the ancients make hea-
triumphed in himfelf, and by himfelf, it was not ven, and the immediate receptacles of fouls to be
for himfelf, but for us, which made the apoftle to diftinct places, both bleffed, but hugely differing
triumph in his triumph, O death ! ivhere is thy in decrees: and a modern writer is very confident,
fling? O grave! vuhere is thy viclory P The fling ' f That no foul could enter into glory before our
of death is Jin, and the flrength of fin is the lavo ; ' Lord entred, by whom we hope to have accefs ;'
but thanks be to Godvuhichgiveth us viclory through and to that purpofe he cites thofe texts, John
cur Lord Jefus Chrift, 1 Cor. xv. $5, 56, 57. If xiv. 2, 3- Heb. xi. 40. * But I fee no ground,
I may fpeak out what I think was this victory of why the fouls of faints (hould be excluded heaven,
Chrift ; I believe it was that honour given to him either before, or after Chrift. As for that text of
after his refurrection by the converfion of enemies, John xiv. 2. Chrift faith, In my Father's houfe
by the amazements of the world, by the admira- are many manfions, not many outer courts, nor
tions of angels, and efpecially by his fitting down at many different ftates : and as for the fathers men-
the right hand of majefty on high ; for therein is tioned, Heb. xi. 40. Surely they without us fhall

f Dr Taylor's great Examplar.

* Multas dicit non varias aut dif pares, fed qua pluribus fufficiant, acft diciret non ftbi uni, fed
omnibus etiam lifcipulis locum illic effe Calvin in loc

E e e 2 not

4?4

Looking unto JESUS.

Chap. I.

not be matte per fe<9, and we without them fhall
not be made perfect, in fome fenfe, until the day
of judgment. But our perfection is not in refpect
of a more glorious place, but in refpect of that per-
fection whereof all the faithful (hall be made par-
takers as well in body as in foul, at the refunecti-
on of the juft. Thus far I grant, that no foul e-
ver ent:ed into heaven, but by the virtue and pow-
er of ChritVs afcenfion ; and that no foul and bo-
dy jointly ever afcended (except Chrift's types) be-
fore Chrilt himfelf opened thole doors, and led
the way , and in this refpect he is called the foi e-
runner of his people, Heb. vi. 20.

3. That he might allure us, that now he had
run through all thofe offices which he was to per-
form here on earth for our redemption, he that
hath entered into his rejl, hath alfp ceafed from
his own works, as God did from bis, Heb. iv.
10. He was firft to execute his oiTTce, and then
to enter into his reft, though he were a fon,
and fo the inheritarice were his own, yet he tuas
to learn obedience, by the things which he fuffer-
ed, before he was made per feci, and fo to become
the author of eternal falvation unto all them that
obey him, Heb. v. 8, 9. This was the argument
which Chrift ufed when he prayed to be glorified
again with his Father, J 'have glorified thee on earth,
I have finijhed the work which thou gave ft me to
do : and now, O Father ! glorify thou me with
thy ozvnfelf, with the glory which I had with thee
before the world was, John xvii 4, 5. This was
the order of the difpenfation of Chrift's offices ;
his firft work was a work of miniftry, and fervice
in the office of obedience and fufferings for his
church ; and his next work was the work of pow-
er and majefty in the protection and exaltation of
his church. And there was a neceflity in this or-
der. 1. In refpect of God's decree, who had fo
fore-appointed it, Acts ii. 23, 24. 2. In refpecl of
God's juftice, which muft firft be fatisfied by obe-
dience before any entrance into glory, Luke xxiv.
26. 3- In refpecl of Chrift's infinite perfon, which
being equal with God, could not poffibly be exal-
ted without fome preceding defcent and humilia-
tion, That he afcended, (faith the apoftle) What is
it, but that he defended firft into the lower parts of
the earth? Eph. iv. 9. 4. In refpect of our evi-
dence and aflurance ; this is the lign that Chrift
hath nai&ed the work of our redemption upon the

earth ; firft, he was to act as our furety, and then
he was to afcend as our head, or advocate ; as the
firft-fiurts, the captain, the prince of lite, the au-
thor of falvation, the forerunner of his people.

4. That he might thoroughly convince the world 5
of believers of their perfect righteoufnefs, The Spi- \
rit when he comes (faith Chrift) /ball convince the
ivor Id of fin, and of righteoufnefs, and of judg- j
meat, — of Jin, becaufe they believe not on me, — of j
righteoujnefs, becauje I go to my Father, andye fee '
me no more, John xvi. 8, 9, 1 o. If Chrift had not :
fulfilled all righteoufnefs there had been no going
to heaven for him, nor remaining there , certainly
God would have fent him down again to have done
the reft, and the difciples ihould have (etn him with
fhame fent back again; but his afcenfion to hea-
ven proclaims openly, 1. That he hath complete-
ly finiihed the work he had to do for us here, that
no more was to be done in this world for us, that
the fatisfactory work to juftice was in itfeif finiihed.
a. That God was well pleafed with Jefus Chrift,.
and with what he had done and fuffered for us j <
yea, God was fo infinitely taken with him, and his
oblation after his fufferings, as that he thinks it not '
fit to let him ftay above forty days longer in this J
world ; he cannot be without him in heaven, but 1
he takes him up into glory, and gives him a name
above every name. 3. That we have our fhare in ■■:
heaven with him ; he went not up as a fingle per-
fon, but virtually, or myftically, he carried up all
the elect with him into glory ; or otherwife, how
Ihould the Spirit convince the world by his afcen-
fion of their righteoufnefs? Or orherwife, how
ffiould the Son of God convince his Father by his \\
afcenfion of his righteoufnefs ? I look upon Jefus ;
Chrift going into heaven, as a confident debtor af-
ter payment going into a court, faying, ' Whoj
' hath any thing to lay to his charge ? All is paid J
' let the law take its courfe.' When Chrift entred'4
into heaven, he feemed thus to challenge juftice,
' Make room here for me and mine ; Who Ihould
' hinder ? Hath the law any thing to fay to thefe
' poor fouls for whom I died ? If any in heaven
1 can make objection, here I am to anfwer in their
1 behalf.' Methinks, I imagine, a filence in hea-
ven (as John fpeaks) at this fpeech, Rev. viii. 1.
only mercy fmiles, juftice gives in the acquittance,
and God fets Chrift down at his right-hand. 4.
That he hath a new defign to be acted in heaven

fo«

Carrying on the great JVo-.k of our Salvation in bis Afcenfun into Heaven.

405

for us ; he is taken up into glory that he may aft
glorioufly the fecond part of our righteoufnefs, I
mean that he might apply it, and lend down his
Spirit to convince us of it. He acted one part in
the flefh, in the habit of a beggar, clothed with
rags j but now he is gone to aft the peribn of a
prince in rcfbes of glory, and all this to manage
our falvation in the richeft way that may be. T'b ree
great things Chrift now acts for us in glory. Firft,
He is in place of an advocate for us, He liveth to
intercede for us, Heb. vii. 25. He is always beg-
ging of favour and love for us, he lies there to ftop
whatever plea may be brought in againft us by the
devil, or law ; yea, he is there to get out frefh
pardons for new fins. Secondly, He is the great
provider and caterer for us ; he is laying in a great
flock and ftore of glory for us againft we come
there, ' In my Father's houfe are many manfions.
— ' 1 go to prepare a place for you,' John xiv. 2.
Jefus Chrift went before to take up God's heart
for us, and now he is drawing out the riches of
love from God his Father, and laying them in bank
for us, which made the apoftle fay, ' My God fhall
• fupply all your need, according to his riches in
' glory by Chrift jefus,' Phil. iv. ig. Thirdly, He
fends down his Spirit to convince us that Chrift's
righteoufnefs is ours : indeed the means of procu-
ring this was the life and death of Chrift, but the
means of applying this righteoufnefs are thefe fol-
lowing acts of Chrift's refurrection, afcenfion, fef-
fion, interceffion, &c. By his death he obtained
righteoufnefs for us, but by his afcenfion he applies
righteoufnefs to us, now it is that infpecial manner
be convinceth us of righteoufnefs, ' becaufeheis
' gone to his Father, and we fhall fee him no more.'
5. That he might receive his kingdom over us
in the place appointed for it; look as kings are
crowned in the chief cities of their kingdoms, and
keep their refidence in their palaces near unto
them, fo it was decent that our Saviour fhould
be crowned in heaven, and there fit down at God's
right hand •, which immediately follows after his
afcenfion, to which we now come.

SECT. IV.
OfGoa"s right-band, and of Chrift? s feflion there.

2- T^Or the feffion of Chrift at God's right-hand,
X? which is a confequent following after his

afcenfion into heaven, I fhall examine, i. What
is God's right-hand ? 2. What is it to fit there?

3. According to what nature doth Chrift fit there ?

4. Why is it that he fits at the right-hand of God
his Father in glory ?

1. What is this right-hand of God ? I anfwer,
1. Negatively, It is not any corporal right-hand
of God ; if we fpeak properly, God hath neijher
right hand, nor left-hand ; for God is not a body,
but a Spirit, or a fpiritual fubftance. 2- Pofitively,
the right-hand of God, is the majefty, dignity, do-
minion, power, and glory of God, The right-band
of the Lord is exalted, the right-hand 0} the Lord
doth valiant ly,V 'tab cxviii- 15. — Thy right-hand,
O Lord, is become glorious in poiver, thy right- hand,

0 Lord, hath dajhed in pieces the enemy, Exod. xv.
6. Thou haft a mighty arm ; ftrong h thy hand,
and high is thy right-hand, Pfalm Ixxxix. 13 — >
Mine hand hath laid the foundations of the earthy
and my right-hand hath f panned the heavens, Ifa.
xlviii. 13. I know fome of our divines make this
right-hand of God fomething inferior to God's
own power, but others fpeak of it as every way e-
qual, and I know no abfurdity to follow on it.

2. What is it. to fit at the right-hand of God ?

1 anfwer, it is not any corporal feifion at God'i
right-hand, as fome picture him with a crown of
gold on his head fitting on a throne, as if he had
no other gefture in heaven but fitting ftill, which
Stephen contradicts, faying, ' I fee the heavens 0-
1 pened, and the Son of man ftanding on the right-
' hand of God,' Acts vii. 56. The word fitting,
or ftanding, are both metaphorical, and borrowed
from the cuftom of kings, who place thole they
honour, and to whom they commit the power ot*
government at their right-hand ; more particular-
ly, this fitting at God's right-hand implies twc»
things. 1. His glorious exaltation. 2. The actual
adminiftration of his kingdom.

I. Chrift is exalted, Wherefore God alfo hath
highly exalted him, and given him a name above
every name, that at the name of fefus every knee
jhall bonv, Phil. ii. 9. This feifion is the fupreine
dignity and glory given by the Father unto Chrift
after his afcenfion ; this feffion is the peerlefs ex-
altation of the Mediator in his kingdom of glory.
Hut how was Chrift exalted ? I anfwer, 1. In re-
gard of his divine nature/ not really, or in itfelf.
Impoflible ic was chat the divine nature fhould re- .

ceivou

4©6

Looking unto J E S US.

Chap. I.

ceiveany intrinfical improvements glory, becaufe Chrift's fitting at God's right-hand. So the Pfal-

miliation, lay hidden and over-fhadowed, as the outofZion; rule thou inthe midf of thine enemies,
light of a candle is hidden in a daik and dole Ian- Pfal. ex. i, 2- The apoftle is yet more large, God
tern ; but now in his feflion that divinity in glory Jet him at his own right-hand in the heavenly places,
which he had always with his Father was ihewed far above all principality, and power, and might,
forth and declared, He was declared to be the Son and dominion, and every name that is named, not
of God with power, Rom. i. 4- both at his rel'ur- only in this world, but alfo in that which is to come ;
re&iori and at his fellion. 2- In regard of his hu- and hath put all things under his feet, and gave
man nature ; and yet that muft be nnderftood fo- him to be the head over all things to the church,
berly, for I cannot think that Chrift's human nature tvbicb is his body, the fulnefs of him thatf.lleth all
was at all exalted in regard of the grace ofperfonal in all, Eph. i. 20, 21,22,23. Some deicribe this
union, or in regard of the habitual perfections of feffion at God's right-hand to be all one with his
hishu'man foul, becaufe he polTefTed all thefe from reigning in equal power and glory with the Father;
the beginning ; but in regard of thofe interceptions but the Son hath always lb reigned, and the Holy
of the beams of the Godhead, and divine glory ; Ghoft hath always lb reigned, who yet is not faid
and in refpeel of the reftraints of that fen!e and in fcripture to fit at the right-hand of the father ;
fweetnefs, and feeling operations of the beatifical I believe therefore, there is fomething in this feffi-
vifion during his humiliation ; in thefe refpects on or reign of Chrift, which doth difference it
Chrift was exalted in his human nature, and had from that reigning power and glory of the Father,
all the glory from the deity communicated to it, and of the Son as only God, and of the Holy Ghoft;
which poffibly in any way it was capable of. There and if we would know what this is, I would call
was a time, when the office which Chrift under- it an aftual adminiftration of his kingdom, or an
took for us made him a man of forrows, but when immediate executing of his power and glory over
he had finifhed that difpenfation, then he was filled every creature as Mediator. There is a natural,
with unmatchable glory, which before his fellion and a difpenfatory kingdom of Jefus Chrift ; for
he enjoyed not ; there was a time when the natu- the firft, the Father reigns immediately by the Son,
ralconfequence and Rowings of Chrift's glory from but by the Holy Ghoft the Father doth not reign
that perfonal union was ftayed and hindered by fpe- immediately, but thro' the Son ; the fame order
cial difpenfation, for the working of our falvation ; is to be kept in their power, which is in the per-
but when that miraculous ftay was once removed, fons; the Father reigns not by himfelf, but of him-
and the work ofoui redemption fully finifhed, then felf, becaufe he is of none ; the Son reigneth by
he was exalted beyond the capacity, or compre- himfelf, not of himfelf, becaufe he is begotten of
henfionof all the angels in heaven, To which of the the Father ; the Holy Ghoft reigneth by himfelf,
angels laid he at any time, fit at my right hand? but from the Father and the Son, from whom he
Heb. i. 13. in this refpedf. itis laid, that (SW£/§7.>- doth proceed. And as in the natural, fo in the
ly exalted him, exalted he was in his refurre&ion, difpenfatory kingdom, the Father reigns immedi-
alcenfion, but never fo high as at his felfion ; in his ately by the Son as Mediator ; and hence it is that
refurreflion he was exalted with Jonah from the the Son, as Mediator, is only faid to fit at God's
lower parts to the upper parts of the earth; in his right-hand, becaufe the right of actual adminiftra-
afcenfion he was exalted with Elijah above the tion, or immediate execution of the fovereignpow-
clouds, above the ftars, above the heavens ; but in er is appropriate and peculiar to the Son, as Me-
. his feflion he is exalted to the higheft place in hea- diator betwixt God and man : and this made Chrift
ven, even to the right-hand of God, far above all to fay, The Father judgeth no man, but hath com-
keavens, that he mi^ht fill all things, Eph. iv. 10. mitted all judgment unto the Son, John V. 22 as
z. Chrift reigns, or actually adminifters his glo- Mediator. You may objett, Chrift was Media-
i-iyus kingdom, and this is the principal part of tor immediately aftci his incarnation, but he did

Carrying on the great Work of our Saltation in bis Afcenfion into Heaven.

407

not actually adminifter his kingdom then. I an-
lwer, it is true, Chrift for a time did by a volun-
tary difpenfation empty himfelf, and laid afide the
light of actual adminiitration of his kingdom ; but
immediately after his afcenfion, the Father by vo-
luntary dilpenfation refigned it to the Son again,
Come novo, faith the Father, and take thou power
6-Vcf tvery creature, till the time that all things
jhall be fubdued under thee. This right the one
relinquifhedin the time of that humiliation of him-
felf ; and this right the other conferred at the
time of the exaltation of his Son.

SECT. V.

Of the two natures ivherein Chrift fits at God's
right-hand.

5. \ Ccording to what nature is Chrift faid to
£\ fit at the right-hand of God? I anfwer,
according to both natures; firft, he fits at God's
right-hand as God; hereby his divinity was de-
clared, and his kingdom is fuch, that none that is
a pure creature can poflibly execute, The Lord faid
to my Lord, faith David, Sit tbortat my right-hand,
Pf. ex. i. The Lord faid to my Lord, (i. e.) God
faid to Chrift: now Chriit was not David's Lord
merely as man, but as God. And, 2. He fits at
God's right-hand as man too; hereby his humani-
ty was exalted, and a power is given to Chrift as
man, he bath given bim power to execute judgment,
in as much as he is the Son of man, John v. 27.
In the adminiftration of his kingdom the man-
hood of Chrift doth concur, as an inftrument
working with his Godhead. Hence this feflion
at God's right-hand, is truly and properly attri-
buted to Chrift, as [tbeanthropos] ; and not only
to the one nature of Chrift, whether divine or hu-
man. Or it is attributed to Chrift as Mediator ;
in which refpedt he is called an high-prieft, We
have fuch an high-prieft, ivbo is fet on the riqbt-
bandof the throne of the Majejiy in the heavens, —
Heb. viii. 1. And in which refpect he is called a
prince, Him bath God exaltedwith his right-hand,
to be a prince and a Saviour, Acts v. 3 1 . Now
Chrift is not a prieft and a prince merely according
to one nature, whether divine or human. I deny
not but Chriit had a natural kingdom with his Fa-

ther as God, before the foundation of the world?
but this kingdom as God-man, Chrift had not be-
fore his afcenfion into heaven. So then Chrift fit-
teth at the right-hand of God by a mediatory acti-
on, which he executeth according to both natures,
the word working what pertaineth to the word,
and the flefli wbatappertaineth to the flelh; Chrift
is Mediator as God and man, and glory hath re-
dounded unto him as God and man,and living in this
glory he ruleth and governeth his church as God
and man; he afcemJed indeed into heaven ia his
humanity only, but he fitteth at the right-hand of
God as Mediator in refpect of both natures. The
Lutherans attributethis feflion at God's right-hand
only to the human nature of Chrift ; they fay this
feflion is nothing elfe but the elevating of his hu-
man nature to the full and free ufe of fome of the
divine properties, as of omnipotency, omnifcience,
and omniprefence; the ground of this error is,
that they fuppofe upon the union of the two na-
tures in Chrift, a real communication of the divine
properties to follow, fo that the human nature is
made truly omnipotent, omnifcient, and omnipre-
fent, not by any confufion of properties, nor yet
by any bare communion and concourfe of it to the
fame effect^ each nature working that which be-
longeth to it with communion of the other, (for
this we grant) but by a real donation, by which the
divine properties fo become the properties of the
human nature, that the human nature may work
with them no lefs than the divine nature itfelf, for
the perfecting of itfelf. Againft this opinion we
have thefe reafons, 1 . The union cannot caufe the
human nature to partake more in the properties 01
the divine, than it caufeth the divine to partake in
the properties of the human. 2. If a true and
real communication did follow of the divine at-
tributes, it mult needs be of all the attributes, as
of eternity, and infinitenefs, feeing thefe are the
divine eflence, which can no way be divided. 3.
Infinite perfections cannot perfect finite natures, no
more than reafonable perfections can make perfect
unreafonable creatures. 4. To what end fliould
created gifts ferve, which Chrift hath received a-
bove meaiure, if no more noble properties fliould
enter and be conferred on Jefus Chrift? Other
reafons are given in, but I willingly decline all
controverfial points.

SECT

403

Looking unto JESUS.

Chap. I

SECT. VI.

OJ the reafons ivhy Chrift Jot h fit on God's right-
hand.

6. V/C7 Hy doth Chrift fit at the right-hand of
VV God, his Father in glory? I anlwer,
1. On Chrift's part, that he might receive power
and dominion over all the creatures, Allfonxier is
given unto me in heaven and in earth, Mat- xxviu.
1 8. he fpeaks of it as done, becaufe it was imme-
diately to be performed ; Chrift at his feilion re-
ceived a power imperial over every creature ; that
he hath power over the angels is plain, both by the
reverence they do him, and by their obedience
towards him, at the name of Jefus every knee muji
low, good angels, and evil angels muft yield figns
of fubjeaion to Jefus Chrift ? if the faints fhall
judge the angels, how much more fhall Chrift ?
"Oh! what power hath Chrift himfelf this way?
And as for the excellencies on earth, they all re-
ceive their power from Chrift, and are at his dif-
pofal; it is Jefus Chrift that is c renv nediv it h glory
and honour, and all things are put under his feet,
Heb ii. 7> 8. And hence it is, that when theapo-
ftle fpeaks of Chrift's feilion at the right-hand of
God, he tells us that he is far above all pricipa-
lities, and poivers on earth, and mights and domi-
nions in heaven, Eph. i. zi. Yea, that angels and
authorities, and poivers are made fub) 'eft unto him,
i Pet. lit - 22.

2. On our part many reafons may be given.
As,

i. That he might be the head of his church ;
I mean not head in a large fenfe, for one who is in
any kind before another ; for fo Chrift is the head
of angels, and God is the head of Chrift; and to
this we have fpoken before. But in a ftrict fenfe,
for one that is in a near and communicative fort
conjoined with another, as. the head is conjoined
with the body and members; and fo is Chritl the
head of his church. Look as the king hath a more
intimate amiable fuperiority over the queen than
over any othei of his fubjetts ; fo is it here in Chrift
our king, he is more amiably tempered, and more
nearly affected to his fpoufe and queen, the church
<H God, than to any other whomfoever. And to

X Cbry. horn. 5

this purpofe he fits at God's right-hand, that hav-
ing now fulnefs of grace and glory in himfelf, he
might be ready to communicate the fame to his
church who are as the members of his body, that he
might give them grace here, and glory hereafter,
when he fnail deliver up his kingdom to his Father,
and be all in all.

2. That he might be the object of divine adora-
tion ; then efpecially it was faid and accomplifted,
Let all the angels of God voorjhip him : and let
all men honour the Son, as they honour the Father,
Heb. i. 6. John v. 23. After Chrift's fefllon, Ste-
phen looked up into heaven, and faw the glory of
God, and Jefus ftanding on the right-hand of God,
and then he worshipped, and called upon God,
faying, Lord Jefus, receive my Spirit, Acts vii. 59.
It is true that the ground of this divine adoration
is the union of the two natures of Chrift, and there-
fore the Magi worihipped him at his birth, and
as foon as ever he came into the world, the an-
gels of God voorjhipped him, Heb. i. 6. but be-
caufe by his feffion at God's right-hand the di-
virve nature was manir'efted, and the human na-
ture was exalted to* that dignity and glory which
it never had before, therefore now efpecially and
from this time was the honour and dignity of
worfhip communicated to him as God and man.
And, hence divines, ufually make this one ingre-
dient of Chrift fitting at the right-hand of God,viz.
That Chrift, God and man, is the object of divine
adoration. % ' O ! it is a great thing, and admira-
' ble, and full of wonder, that the man Chrift
' fhould fit above, at God's right-hand, and be
' adored of angels and archangels.' Before this
was the grace of union conferred on Jefus, and lo
he was adored before he fuffered ; but after he had
humbled himfelf, andivas made obedient unto death,
even to the death of the crojs, then (yea and there-
fore) Gad highly exalted him, and gave him a name,
ivhich is above every name, that at the name of
Jefus every knee Jhould bono, of things in heaven,
and things inearth, and things under the earth,
and that every tongue fhall confefs, That Jefus is
Lord, to the glory of Go I the Father, Phil. ii. 8, q,
10, 11. He was Lord before, in that he is the Son
of God, but now he is Lord again by virtue of his
humiliation and feilion at God's right-hand. Trou-
ble not yourfelves wuh their objection, who fav.

That
. in Heb.

Carrying en the great H'ork of cur Salvation in his Afcenfton into Heaven. 40a

That if adoration be due 'to Chiift as God and by he governs and protects his people, and be con-

man, fjiat then the human nature is to be adored : tmually executes the office of his prieithood, pre-

theperfon adored is man, but the humanity iticlf tenting him. elf, and the facrifice of himfeif, and

is not the proper obj;.ct of that worfliip. 1 here is the infinite merit of that facrifice before the eyes

a difference betwixt the concrete .:nd the abltraet, of his Father in their behalf,

tho' the man Chrift be God, yet his manhood is not 4. That true believers may alTuredly hope by

God, and by conference not to be worihipped virtue of Chrilt's feliion to fit themfelves in the

with that worihip-, which is properly and effentially kingdom of glory. It is true, T 'hat Chriit, and

divine. Certainly if adoration agree to the ha- only Chriit hath his feat at the right-hand of God,

inanity of Chriit, then may his humanity help and To ivhich of the faints, or ot the unvels did he ever

lave us; but the humanity ot Chiift cannot help jay, Sit thou at my right-hand? Heb. i. c. It is

and fave us, becauie omnis adtio eft Juppoftta, a prerogative above all creatures, and yet there is

whereas the human nature of Chriit is not fitppo- fomething near it given to the faints, For him that

ft turn, a lubftance or perfonal Being at all. overcbtneth, I luijl grant to fit ivith me in mj

3. Thac he might intercede for his faints. Noiv throne, even as Ia/fo am Jet dovon vjith my Father

of the things ivhich ive have jpohen, this is the fum: in his throne, Rev. iii. 21. There is a proportion

tie huvefuch an higb-{rieft,<whoisfet ontheright- though with an inequality; we mutt lit on Chrilt's

hand of the throne of the Majefty in the heavens ; throne, as he fits on his Father's throne, Chrift

find a minifer of the fancluary, and of the true only fits at the right-hand of God ; but, the faints

talernacle, ivhich the Lord pitched and not men, are to fit at the right-hand of Chrift, and fo the

Heb. viii. 1, 2. He is feton the right-hand of God Plalmilt (peaks, Upon thy right hand did ft and th>>

as an high-priefi, or minilter to intercede for us, queen, in geld of ophir, Pfal, xlv. 9. It is enough

God for us, Heb. i.x. 24. This appearing is an Do ye not hioiv that the Joints fhall judge the

expreffion borrowed from' the cuhom ol human world? 1 Cor. vi. 2- Nay, when they confider,

courts; for as in them, when the plaintiff or de- That one day they fhall reign with Chritt ? If ye

fencant is called, their attorney appeareth in their Jujj'er ivith him, ye fhall reign with him, 2 Tim.

name* ; lo when we are funrmbnedby the juilice ii 12. Chriit fitting in heaven is a very figure of

of God to anfwer the complaints, which it piefer- us ; 'Chrilt's perion is the great model and

reth againit us, We hdvi an advocate with the Fa- draught of all, that fhall be done to his body,

tier, Jefus Chrift the righteous, John ii. 1. And the laints; therefore he is faid to be the captain

he ftandeth up, and oppeareth lor us : or, it may of our falvation that leads us on ; he is faid to be

be, this hatha refpect to the manner of high-priefts our forerunner into glory, he breaks the clouds

in the time of the law, Exod. xxviii. 9, 10, 11, firft, and appears firft be:ote God, he fits down

12. Foras they ufed to go into the moft holy place, firft, and is glorified firlt, and then we follow:

with the names oi the children of Ifracl written in Chrift weais the crown in heaven, as cur king, and

prt cious ttones, for a remembrance of them, that he is united and married to God, as our proxv.
they night remember them to God in their pray- And yet there is another ground of hope, not

era ; fu Jefus being gone up to heaven, he there only fhall we lit with Chrift in glory, but even now

prefents to hit Father the names of all his chofen, do we ft with him in glory ; Chriit is not only

and he remembers them to his Father in his in- gone to heaven, to prepare a place for us, but

terctihons. Certainly Chrift '.. not gon? to hea- he fits in heaven in our room, and God looks on

ven, and advanced to the right-hand of God, on- him as the great picture of all that body, whereof

]y to live in eternal joy himfeif, but a'lfo fo pro- he is head ; and he delights himfelf in feeing them

cure happinefs for his faints. It is to excellent all glorified as in his Son. To this purpofe, the

turpofeafld to the great' good of his church, that faints are faid to fit down with Chrift at very pre-

e is at the right hand ofhis Father,' for there- fent, He hath made us fit together ivith him in

F t t heavenly

4io

Looking unto J E S US.

Chap. I

henvenly pistes in Chriji J ejus, Eph. ii. 6. Chi id:
in our nature is now exalted, this is that admirable
thing, which carried up Chryfoftome into an exta-
iy, that the fame nature of which God faid, ' Duft

* thou art, and to duft thou ihalt return, fhould

* now fit in heaven at God's right hand :' but not
only the human nature, but Chrift in perion fit's
there, as a common perfon in our ftead : he is in
his throne, and we fit with him in fuperceleitidl
places. O ! what thuctures and pillars ot hope
are railed up here ?

5. That he might defend the church againft
her enemies, and at lalt deltroyall the enemies or
jthe church. Such is the power ot Chrift's feiTion,
that by it he holds up his iaints in midft of their e-
nemies, fo that the gates of heii (hali not prevail
iigainftthem: true indeed, that many times they
are ufed as lambs amongft wolves ; but fo Chrift
orders, that the blood of martyrs, fhould be the
feed of the church ; hereby his church, like a tree,
fettles the falter, and like a torch /nines the brigh-
ter for the ihaking. And as for the enemies of
his church, there is a day of reckoning for them,
He that fitteth in the heavens jb all laugh, the Lord
/hall have them in derifion, the day is a coming,
that he 'will/peak unto them in his -wrath, and vex
them in his fore difpleajure, Pfal. ii. 4, 5. In the
mean while Chrift is galling and tormenting them,
by the fceptre of his word ; and at laft he will put
them all under his feet, The Lotml faid unto my
Lord, Jit thou at my right-hand until I mate thine

enemies thy foot-Jlool, Pfal. ex. 1. For he muji

reign till he hath put all his enemies under his jeer ,
1 Cor. xv. 25. That the enemies of Chritt mutt
be made his footftool, notes the extreme /hamc and
confufion, which they mall everlaftingly fufrer: in
■victories amongft men, the party conquered goes
many times off, upon fome honourable terms, or
at worft, if they are led captive they go like men,
but to be made a ftool for the conqueror to infult
over ; this is extremity of ftiame ; and as ihame,
fo it notes the burthen which the wicked mult bear;
the foot-ftool bears the weight of the body, fo
muft the enemies of Chrift bear the weight of his
heavy and everlafting wrath; fuch a weight /hall
they bear, that they would gladly exchange it for
the weight of rocks and mountains ; rather would
they live under the weight of the heavieft crea-
ture in the world, than under the fury of him, that

fitteth upon the throne. An) withal it notes ah
equal and juft recompence to the wicked; the
Lord uleth often to fit punishments to the quality
and mealuie of the fins committed ; he that on
earth denied a crumb o( bread, was in hell denied
a drop of water ; and thus will Chriil deal with
his enemies at the laft day ; here they trample up-
on Chrilt in li'sv\ ord, in i is ways, in hie members,
4 They make the faints bow down for them to go
' over; yea, they have laid their bodies as the
4 ground, and as the ftrecc to them that went over,
' ifa. Ii. 23. They treadunder foot the Son of God,
' the blood of the covenant, Heb. x. 29. They
' tread down the fancUiary, Ifaiah lxiii. 18. And
' put Chrift to ihame,' Heb. vi. 6. And therefore
their own meafure Avail be returned into their own
bo/cm, they (hall be conftrained to cOnfefs "with
Adoni-bezek, ' as 1 have done, lb God hath requi-
4 ted me,' Judg.i. 7. Yea, this /hall they fuffer from
the meaneit of ChriiVs members, whom they here
infult over ; the faints (hall be as witnefTes, and as
it were confeffors with Chrift, tojudge the wicked,
both men and angels, and tread them under their
feet, 4 they fhall take them captives, whofe captives
4 they were, and fnail tule over their oppreffors;
1 all they that defpifed them /hall bow themfelves
4 at the ioles of their feet,' Ma', xiv. 2.

6- That he might .end down the Holy Ghoft ;
tothispurpofeChrift told his difcipleswhilir. he w s
yet on earth, that he nuift afcend into heaven, aid
reign there, // is expedient for you , that 1 go aivay,
for if 1 go not aivay, the comforter xvill not come
unto you, but if I depart, I iv ill fend him to you,
John xvi. 7. Chrift is now in heaven, and fits at
God's right-hand, that he may fend us his Spirit
by whole forcible working we leek after heaver,
and heavenly things, where now Chrift fits. But
on this I (hall infift larger, it being our next fub-
iecT

SECT. VII.

Of the time when the Holy Ghofl ivasfent.

7. XT' OR tne million of his Spirit: no fooner
J/ was Chriil' let down at God's right-hand,
but he fends down the Holy Ghoft It was an ule
amongft the ancients in days of gi eat joy and fo-
lemnity, to give gifts, and to fend prefents unto
men; thus, after the wall of Jerufaleni was builr,

Carrying on tthe great Work of our Salvation in bis Afc en/ton into Heaven.

ft is faid, That the people did eat, and drink, and
Jend portions, Neh. viii. 12- And at the feaft of
Purim, they made tbem days of Jeafiing, and joy,
and of fending portions one to another , and gifts to
the poor, Eph. ix 22- Thus Chrift, in the day
of his majefty and inauguration, in that great and
folemn triumph, PI' hen he ajcended up on high, be
led captivity captive, and did withal giv.' gifts
un'o men, Eph iv. S-

Concerning this million of the Spirit, or thefe
gifts of Chrift to his church, I fLall discover the
accomplishment, as it appears in thefe texts, And
tvhen the day of Pentecoft ivas fully come, they ivere
all with one accord in one place, andfuddenly there
came a found from heaven, as oj a rujhing mighty
ivind, and it filled all the houje ivbere they ivere
fitting ; and there appeared unto them cloven
tongues, like as of fire, and it fat upon each of
them, and they ivere all filled ivith the Holy Ghofl,
and began tofpeak ivith other tongues, as the Spi-
rit gave tbem utterance, Atts ii. 1,2,3,4. Out
of thefe words, I fhall obferve thefe particulars;
the time when, the perfons to whom, the manner
how, the meafure what, and the reatons why the
Holy Ghofl was Cent.

1 . For the time when the Holy Ghofl was fent,
it is faid, ' When the day of Pentecoft was fully
* come,' this was a feaft of the Jews, called [pen-
tcko/le a pentecbdeka], from fifty days, becaule it
was ever kept on the fiftieth day, after the fecond
of the paffover. We find in fcripture fundry me-
morable things reckoned by the number of fifty.
As fifty days from Ifraefs coming out of Egypt,
unto the giving of the law. And the fiftieth year
was that great feaft of the Jubilee, which was the
time of forgiving of debts, and of reftoring men
to their firft eftates : and fifty days were in truth
the appointed time of the Jews harveft ; their har-
velt being bounded as it were with two remarkable
days, the one being the beginning, the other the
end thereof, the beginning was [deutfra tou pa-
fcha] ; the fecond of the paffover ; the end was
[pen tetko/Ie], the fiftieth day after, called the
Pentecoft, upon the [deut.ra] ; they offered a
ft: •! a f of the firft fruds of their barvejl, Lev. xxiii.
10. Upon the Pentecofl they offered tixn iv.tve-
loaves, Lev xxiii. 17. the fheaf being offered, all
the after-fruits throughout the land were fanciifi-
ed ; and the two loaves being offered, it was a

411

fign of the harveft finifhed and ended; and now
we find, that as there were fifty days betwixt [deu-
tera] and the Pentecoft, fo there were fifty days
betwixt Chrift's refurre&ion and the coining down
oi the Holy Ghoft. What was the meaningof this,
but to hold harmony, and to keep correfpondency
with thofe memorable things ? As on the day of
Pentecoft, (fifty days after the feaft of the paiTover)
the Jiraelites came to mount Sinai, and there re-
ceived they the law ; a memorable day with them,
and there; ore called the feaft of the law ; fo the
very fame day is accompli/lied that prophefy, Out
of Z ion Jh all sro forth the laiv, and the vuird of the
Lord from Jerufalem, Ifaiah ii. 3. ntr.v was the
promulgation of the gofpel called by James, the
royal law, Jam. ii. 8. as given by Chrift our king,
and written in the hearts of his fervants by the
Holy Ghoft; it feems to fhadow out the great
difference betwixt the law and gofpel ; the law was
given with terror, in lightning and thunder; itdif-
covers fin, declares God's wrath, frights the Con-
fcience; but the gofpel is given without terror,
there was no lightning and thunder now ; no, no,
the holy Ghoft Aides down from heaven with grace
and gifts ; and with great joy fits on the heads and
in the hearts of his faints. 2. On the Jubilee, or
fiftieth year, was a great feaft, whence fome ob-
ferve, 1'hat the Latins made their word Jubiloy
to take up a merry fong ; though the word be de-
rived from the Hebrew, Jobel, which fignifies a
ram's horn; for then they blew with ram's horns,
as when they gathered the people to the congre-
gation, they blew with nlver trumpets. There
were many ufes of this feaft ; 1 . For the general
releafe of fervants. 2. For the reftoring of lands
unto their firft owners who had fold them. 3. For
the keeping of a right chronology and reckoning of
times ; for as the Greeks did reckon by their O-
lympiads, and the Latins by their Luftra, fo did
the Hebrews by their Jubilees ; this falls fit with
the proclaiming of the gofpel, which is an act or
tender of God's moft gracious general free pardon
of all fins, and of all the finners in the world ; now
was the found of the gofpel made known unto all,
out of enery nation under heaven, Actsii. 5. now was
that fpiritual jubilee, which Chriftians enjoy under
Chrift ; now was the ren.ifiion publifhed, which
exceeded the remiffion of the jubilee, as far as the
jubilee exceeded the remiffion of the feventh year,
F f f a (i. e.)

412

(i e.) not only feven times, but f evenly times fe-
vtn times, Matth. xviii zz. 3. On the day of
Pentecoft, they offered the tzvo-zua-ve haves, culled
the bread of the firf-Jruits, unto the Lord, Lev.
xxiii. 17, 20. In like fort, this very clay (the Lord
cf the narveft fo difpofing it) the apoitles, by the
afiiftance and effectual working of the Spirit, of-
fered the firit-fruits of their haiVeft unto the Lord ;
for the fame day, there luere added unto them about
three thou/and funis, Acls if. 41. We Lee the cir-
cumftance of time hath its due weight, and is ve-
ry confiderable ; ' When the day or i?entecoft was
'fully come; then came the Holy Ghoft.'

SECT. VIII.

Of the perfons to whom the Holy Qhofl -was fent.

8. T7 O R the perfons to whom the Holy Ghoft
Xf was fent, it is Paid, To all that ivere -with
c::e accord in one place, Acts ii. 1. W'ho they were
it is not here ex; rjft, yet from the former chap-
ter we may conjecture, Lhey were ' the twelve a-

* poilles, together with Jofeph called Barfabas, and

* the women, and Mary the mother of Jefus, and
' his brethren,' Ads i. 13, 14. Thefe all continued
with one accord in one place, for fo was Chrift's
command, ' That they mould not depart from Je-
1 rufalem, but wait for the promife of the Father,

* which, faith he, Ye have heard of me,' Acts i. 4.
This promife we read of in the evangelifts, ' When
' the comforter is come, whom I will fend unto you
' from the Father, even the Spirit of truth, which
' proceedeth from the Father, he will teftifyof me,

* John xv. 26 — And behold, I 'end the promife

* of the Father upon you, but tarry ye in the city
' of Jerufalem, until you be indued with power

* from on high,' Luke xxiv. 49. It was the great
promife of the Old Teftament, that Chrift mould
partake of our human nature, and it was the great
promife of the New Teftament, that we mould
partake of his divine nature ; he was clothed with
our flelh according to the former, and we are in-
verted with his Spirit according to the latter pro-
mile. For this promife, the apoitles, and others,
had long waited, and for the accompiifhment they
were now fitted and difpofed. 1 . They had waited
for it from the afcenfion-duy till the fcur of Pen-
;ecoft ; he told them at the very inftant of his a-

Lwkihg unto JESUS.

Chat. I.

fcenfion, That he would '"end the Holy Ghoft, and
therefore bad them hay together till that hour;
upon which command they waited, and conrimied
waiting until the day of Pentecofl was fully come.
He that belieurth jhall not male bafle, faith Ifai-
ah, lia. xxviii. 16. furely waiting is a Chrilrian
duty, for the vijion is yet for an appointed time.
but at the end it fall fpeuk and jhall not lie ; tho'
it tarry, wait for it, becatife it will furely conn,
ii %v':ll not tarry, Hab. ii. 3. Well may we wait,
snd wait for him, if wc confider how God and
Chrift have waited for us and our converlion, and
efpecialiy if we confider, that the comforter will
come, and when becomes, that be will abide with
us for ever, John xiv. 16. But, 2. as they wait-
ed for the Spirit, fo they were rightly difpofed to
receive the Spirit; for' they were all with o.ie ac-
' cord in one place.' Mark here the Qualifications
of thefe perfons, ' they were ali with one accord,
' &c.' To thofe that accord is the Spirit given ;
where is nothing but cifcord, jars, divrfions, fac-
tions, there is no Spi:i: of God; for the Spirit is
the Author of concord, peace, unity arid amity ;
he is the very effbntial unity, love and love-knot
of the two perfons, the Father and the Son ; even
Gcd with God: and he was fent to be the union,
love and love-knot of the two natures united in
Chrift, even of Gcd with man ; unci can we ima-
gine- that eiTcntial unity will enter but where there1
is unity? Can the Spirit of unity come 01 remain
but where there is unity of fpirit? Verily th.
not, there cannot be a more proper and peculiar,
a more true and certain difpofition to make us meet
for the Spirit, that than quality in us, that is likett
to his nature and eiTence; and thatis unity, love
concord: do we marvel, that the Spirit doth fcarcely
pant in us? alas! we are not all of one accord ; the
very firft. point is wanting to make v.: u;eet for the
coming of the Holy Gholt upon us- We fee the
perfons, to v. horn the Holy Ghbft was fent, they
were ' they that were tc ith ene accord

' in one place.'

SECT. IX.

Of the manner how the Holy Ghofl was fent.

O R the manner how he was fent, or how
he came to theft apoftles ; we niayobferve

thefe particulars.

1. He

.■;<• ••; i the g eat U .. I ij jur Salvation in hii A cenfron into Heaven.

4 '3

(. He came fuddenly, which either mews the
I \y of the miracle, that is gjorioufly done which
'» fuddenly done j or the truth- of the miracle,
re could be bo impoiiure or fraud in it, when
i o> it was fudden, or the ptirpofe of the
miracle, which was to awake and affecl them to
whom it came ; ufualiy fuddewi things ftartle us,
and make us look up. We may learn to receive
thofe holy motions of the Spirit, which fometifnes
come fuddenly, and we know not how : I am per-
fuaded the man breathes nOtamongft us Chriftians,
that fomcimes feels not the {tarings, movings,
hings of the Spirit of God. Oh! that men
would take heed of defpifing prefent motions. Oh !
men would take the wind while it blows, and
the water while the angel moves it, as not know-
ing when it will, or whether ever it will blow again.
2 He came from heaven ; the place feems here to
commend the gift ; as from earth, earthly thingsa-
rife, fo from heaven, heavenly, spiritual, and eternal
things. And t hio is onefign to di.miguifh thefpirirs,
B-eftved, believe not every fpiril, hut try the fair its
ire of God, i John iv. i. If our mo-
tions come from heaven, if we fetch our grounds
thence from heaven, from religion, from the fanc-
tu-ary, it I the Spirit of God ; or, if itcarry us hea-
venward, if it makes us heavenly-minded, if it
wean us from the world, and if it elevate and fet
our affections on heavenly things, if it form and
frame our converfatior.s towards heaven, we may
then conclude the motions are not from below but
from above. O ! that Chriftians would be much
in obfervation of, and in lillening to the movings,
workings, hints, and intimations of that Spirit that
comes from heaven. Certainly that Spirit is of
God, that comes clown from heaven, and that lifts
up our foul towards heaven.

3. He comes down from heaven like a wind :
the companion is molt apt; of all bodily things
the wind is lead bodily; it is invifible, and comes
neareil to the nature of a fpirit ; it is quick and
c&ive as the Spirit is. But more efpecially
the Holy Ghoft is compared to a wind in refpeft
of its irrefutable workings ; as nothing can refill:
the wind, it goes and blows which way foever it
will ; fo nothing can refill the Spirit of God, where
foever it hath a purpofe to work efficacioufly ; I
will not fay, but the heart of a man may rcfr.i an I
reject the work of the Spiiit in lb me rucafure, a;:w

in {on ; Stephen told the Jews, They bad

altvayi reftfled the Holy Ghofl, Acts vii- 51. And
the apoille tells offirong bdds, and of sv:ry ihi ig
that exalteth ilfelf.againfl God, 2 Cor. x 5. So
there is a natural contrariety, a constant enmity,
and active refilling of God's Spiric by our lpiiits;
we inuft therefore dittihguifli between aprevalent •
and a gradual refilling ; the Spi.*it in conversion fo
works, that he takes away the prevalent but hot
the gradual refilling: a man before he be convert-
ed is froward, arid full of cavils and prejudices,
he is unwilling to be laved; he cannot abide the
truth, he doth what he can to itirle all good mo-
tions ; yet if he belong to the election of grace,
God will at laft over-malter his heart, -and make
him of unwilling, willing; he will omnipotently
bow and change the will, and work on his foul
by his mighty power efficacioufly, infepar-ably, and
irrefutably. Again, the Holy Ghofr. is compared
to wind,, in refpect of its free actings, The wind
bhweih where it lijh'h (faith Chriil) John iii. 8.
And fo the Spirit hloweth where it iilleth ; who
can give any reafon why the Spirit breathes fo
fy/eedy on Jacob, and not en Efair, en Peter, and
not on Judas? Is it not the free grace and good
pleafure of God? Springs it not from the mere
freedom and pure arbitrarinefs of his own only
workings ? To you it isigivsn to know the myft<
of the kingdom of heaven, (faith Chriil) hut to them
it u not given, Matth. xiii. 11. And Ttbank thee,
O Father, Lord or heaven and earth t becaufe thou
haft bid thefe things from the wife and prudent;
andhoft revealed them unto babes, evenjo, Father,
for fo it feemed good in thy fight, Matth- xi 25,
26. Thefe, and the like texts are as fo many
hammer; to beat in pieces all thofe dodtrinesof
Free will, and of the power of man to fupernatv.--
ral things, grace makes no gain of man's work;
fiee-wii! may indeed move and run, but if it be
to good, it mull be moved, and driven, and breath-
ed upon by God's free grace. The Spirit bl<
where it lilteth.

4.. 1 [e came like a rufhing mighty zv'nd: as the
wind is fo-.retiines of that ftrength, thnrit rendsand
in fundermqan tains and rocks.it pulls up trees,
i blows down buildings, fo are the operations of
the holy Spiiit, it takes down all before it, it brings
into captivity many an exabing thought ; it made
a concmeft of the wold, bvginning at Jerufalem,

4*4

Looking unto JESUS.

Chap. I.

and fprsading itfelf over all the earth ; it is mighty
iuoperatioii, able to lhake the ftouteit and proud-
eft man, and to break in pieces the very Itonieft
heart; indeed our words without this Spirit are
but weak wind; we may fpend our. 'elves and ne-
ver waken fouls; but if the Spirit blow, he will
amaze the confeiences of the ltouteit peers, and
drive away our fins, as the wind drove away the
giafhoppers and locutls, that overfpread the land
or Egypt. Some analogy there is betwixt this ve-
hement wind, and the Spirit's workings ; the Spi-
rit firft comes as a Spirit of bondage, and then as
a Spirit of adoption ; the Spirit ot bondage is as a
vehement wind that terrifies, to (hew that we are
not fit to receive the grace of God, unltls the door
be firft opened by lear and humiliation. Others
lay, That the vehement ruining or this wind ihew-
ed how irrefifiably the apoltles lhould proceed in
preaching the goipel of Jefus Chrift; they had a
commiiiion to go into all the world, and to teach
all nations, and they had a promife, that though
many might oppofe, yet the gates of hell lhould
not prevail againft the church; the Spirit lhould
go along with them, and he in them, and they in
him, lhould prevail mightily like a rufhing migh-
ty wind.

<;. He filled all the houfe, where they were
fitting ; there were none there that were not filled
with the Holy Ghoft ; this room contained a con-
gregation ot none but faints. All the men and
women (an hundred and twenty, as fojne think)
Atts i. 15. in this room were vifited from on high,
for the Holy Ghoft came upon them, and dwelt
in them; well might David fay, BleJJ'ed are they
that dixiell in thy houfe, 1 had rather be a door-
keeper in the houfe of my God, than to divell in the
tents of tvickednejj, Pfalm lxxxiv. 4, 10. They
that abode in this houfe were under a promife,
That the Spirit lhould come, and now was the
promife accomplilhed ; ' For it filled all the houfe
' where they were fitting; J lay, where they were
'fitting,' to fignify, that all the other houfes in
jerufalem felt none of this mighty milling wind :
there was no affembly of faints in any part of the
city, but only in this houfe; or if any other af-
iembly might be, this Spirit blew upon none of
them, where thefe men were not ; that, and on-
ly that houfe it filled, where they were fitting.
And this point of blowing upon one certain place,

is a property very fuitable to the Spirit of God,
Th: tuind bloivetb where it lijletb, and thou bear-
ell the found thereof, but canfi not tell whence it
com.th, nor ivbether it go lb, fo is every one that
is born of the Spirit, John iii- 8- The Spirit blows
where it will, and upon wliom it will, and they (hall
plainly feel it, and others about them not one jot:
have we not fometimes the experience of this in
our very congregations ? One found is heard, one
breath doth blow, and it may be one or two, and
no more hears the found, or feels the breath in-
wardly, fiavingly ; it may be one here, and another
there, fhall feel the Spirit, (hall be affedted and
touched with it fenfibly ; but twenty on this fide
them, and forty on that fide them fit all becalm-
ed, and go their way no more moved, than when
they came into God's prefence. Oh ! that this
Spirit of the Lord would come daily and conftantly
into our congregations! oh! that it would blow
through them, and through them! oh! that it
would fill every foul in the affembly with the breath
of heaven; Come holy Spirit; awake O north-
wind, and come thou fouth-ixind, and bloiv upon
our gardens, that the J "pices thereof may flow out ,
Cant- iv. 16.

6. He came down in the form of tongues. As
one faith well, ' This wind brought tongues, e-
' ven a whole (hower of tongues.' The apoftles
were not only infpired, for their own benefit, but
they had gifts bellowed on them to impart the be- '
nefit to more than themlelves. But why did the
Holy Ghoft appear like tongues? I anfwer, 1. The
tongue is a fvmbol of the Holy Ghoft's proceed-
ing from the word of the Father; as the tongue
hath the neaieft affinity with the word, and is
moved by the word of' the heart, to exprefs the
fame by the found of the voice, fo the Holy Ghoft
hath the rteareft affinity that may be with the
word of God, and is the exprelTor of his voice,
and the fpeaker of his will. 2. The tongue is
the fole inftrument of knowledge, which conveys
the fame from man to man? though the foul be
the fountain from whence all wifdom fprings, yet
the tongue is the channel and the conduit-pipe,
whereby this wifdom and knowledge is communi-
cated and transferred froni man to man: in like
manner the Holy Ghoft is the fole author and
teacher of all truth ; though Chrift be the wifdom
of God, yet the Holy Ghoft is the teacher of this

wifdom

Carrying on the great Work of our Salvation in his Jfcenjion into Heaven. 41 c

wifdom to men ; and hence it is that the Holy the manner of butterflies; but they fat, thty abode

Ghoft appeared in the form of tongues. ftill, they continued tteady, without any ftirfing

And yet not merely in the form of tongues, but or ftartling. This was the privy fign, by which
thus qualified; 1. They were cloven tongues, to John the Baptift knew Jefus to be Chrift, ( pon
fignify, That the apoftles fhouki ipeak in divers "whtini thou jt alt fee the Spirit defc ending and re-
languages ; if there muft be a calling o; the Gen- maimngon hlm,the fame is hevohi h baptizeibvuith
tiles, they muft needs have the toques 01 the the Holy Ghojl, John i. o)-i>. It was not only the
Genttles wherewith to call them j if they were dtv- Spirit's, dejeending, but tie Spirit's remaining on
tors nor only to the fetus, but to the Grecians, not him, that was the fign. The Spirit of God in a
only to the Grecians, hut to the Barbarians alfo, constant Spiiit, PfaJ, h. 10. it abide;- on the foul
Rom. i 14 then inuft they have the tongues not to whom it is given ; and therefore the Pfaln ift
only of the Jews, but of the Grecians, and Bar- describes thefe great tran'aftions oi Chrift to this
barians, to pay this debt, and to diicharge this veryend, that the Spirit might dwell with us, Thou
duty off, Go, and teach all nations, Mat. Xxyi.H. bajt ajcended on high, thou hafl led captivity cat>
19. Surely thib girt was bellowed for the propa- ttve, thou hall received gifts for men, yea, for the
gating ot "thegofpel far and wide : the tongues were rebellious alfo, that the Lord God might dive 11 a-
cloven, that the apoftles might fpeak all languages, mong them, Pfalm lxviii. 18. Not only that he
and that all nations of the world, whitherieever might ftay and lodge for a night as a way-farir.T
they came, might hear them, and underftand them man, that comes to his inn, and then is gone in the
fpeaking in their own tongues. 2. They were morning: no, no; but that he might take up his
fiery tongues ; to fignify, That there mould be an refidence, and dwell in them. 1 know it is a ci t-
efficacy, or fervour in their fpeaking; the world ltion, Whether the Holy Ghoft mav be loft r But
wasfo overwhelmed with ignorance and error, that certainly of the elecl he is never totally or whcl-
rhe apoftle's lips had need to be touched with a ly loft, only I dare not fay, bu? as touching many
coal from the altar ; tongues of flefh would not gifts, he may be loft even of the elect themfelves:
ferve the turn, nor words of air, but there muft David, alter his fin, was forced to cry, Cad me not
be fire put into the tongue, and Spirit of life into atvayfrom thy pre/ever, O Lord, and take not thy
the words they fpake ; with fuch a tongue Chrift holy Spirit from me ; • ejiore unto me the joy of thy
fpake himfelf, when they faid, Did n>:t our hearts falvatian, an:! uphold me vcilh'thy free Spirit, i'iz.
hurn.'within us, while be fpake unto us by the way p li- II, 12 We find here, thai in ref-ccf cl
Luke xxiv. 32. And with fuch a tongue Peter gifts, even of regeneration, the Sfd-ii is. bmetime*
fpake at this time, lomcthing like fire fell from him Jolt, but that the godly fliojfr'ld retain ro remc
on their hearts, when they were pricked in their of the Spirit in their worft declir.'ngs, 1 cannot ima-
hearts, and faid, Men and brethren, What fall gine j John teacheth, e"xprefly, Wkofcemer ishvrnaf
<we do ? A els ii. 37 Oh .' that we of the mini ftry had God, doth not commit fn, (a fin unto death ) for hn
thefe fiery tongues! O! that the Spirit would put feedreitaineth inhim, neither can he fin, becuufe he
his live coal into our fpeeches! O ! that our fer- is born of God, 1 John iii. 9. David in his tali loft
mons were warming fermons! may we not fear the joy of ids heart, the purity oi' his conl'cience,
that the Spirit is gone, whilft the people are dead, and many other giits which he de fired to have re-
am! we are no more lively in our miniilry ? It is ftored to him ; but the Holy Gholt he had not ut
laid of Luther, That when he heard one preach, terly loft ; lor if fo, How could he have prayed,
very faintly, 'Cold, cold, fays he, this is cold Cafl me not avoay from thy pre fence, and take not
' preaching, here is no heat at ail to be gotten.' thy holy Spirit from me? I have done with the
Oh ! when the Spirit comes, it comes with a tongue manner of the Spirit's million.
of fire ; inftead of words, fparks of fire will fall
irom us on the hearts of hearers. SECT. X.

3. Thefe cloven fiery tongues fat upon each of Of the meafure of the Holy Ghofl novo %iven.

them; to fignify their confiancy and continuance; 4. X? O R the mealure, What or how much of
they did net light, and touch, and away, -after

FO R the mealure, What or how much of
the Soiiit wat new given ? This queftion

\\6

unto Jesus.

;

is necelTary, becaul'e we bring in the Spirit's jaiffi-
on after Chrift's aicenfion, as it the Holy Ghoft
had not been given before this rime. That this
was the time of the coming of the Holy Ghoft, is
very plain, but that the Holy Ghoft was not given
before this time, we cannot lay ; certainly the pro-
phets fpake by him, and the apoftles had him, not
only when they were firft called, but more fully
when ' he breathed on them, and laid unto them,
4 receive ye the Holy Ghoft,' John. xx. zi- So that
if ye ftudy the reconciliation of the'.e things, I
know not any way better than to put it on the

mealure, or degrees of the Spi-rit's million. 1

know fome go about to reconcile it thus, that the
Holy Ghoft wr.s given before fecretly with grace,
but now he was given in avifible lhape with power.
Others thus, that the Holy Ghoft was before giv-
en in refpeft of grace and miniftcrial gifts, but now
he was given in refpeft of virtue, or ghoftly abiii*
ty to work wonders, and to fpeak with divers lan-
guages. But we find that the prophets and apo-
ftles before this bad not only grace, and minilte-
riai gifts, but a miraculous virtue, even the Spirit
of powerful and extraordinary operation : only
here was the difference, that before this, the Spirit
was but fprinkled (as it were) upon them, but now
it was poured upon them ; before this they were
gently breathed on, and refreshed with a fmall
gale ; but now they were all blown up with a migh-
ty wind; without controversy a difference there
is in the Spirit's million ; and that fome lay dovv n
chiefly in thele three things. As, —

i. In the manner of the Spirit's million to the
old church : the Spirit came ul'ualiy in dreams, or
vifions, or in a low ftill voice, or in fome latent
ways; but now he came in power, incidence,
and demonftration ; and therefore it is called the
Spirit of revelation and knowledge, Eph i. 17.
At the apparition of God to Elijah, it is laid,
that * the Lord palTed by, and a great, and ftrong
* wind rent the mountains, and brake in pieces the
' rocks before the Lord ; but the Lord was not in
' the wind ; and after the wind an earthquake ; but
1 the Lord was not in the earthquake: and after the
1 earthquake a fire; but the Lord was not in the
' fire: and after the fire, a ftill fmall voice, and
' then Elijah wrapped his face in his mantle, as
' knowing the Lord's prefence was therein,' 1 Kings
xix. n,i2. The Spirit came not of old, favc in a

vifion, or dream, or in a ftill fmall voice ; but now
the Spirit came in a ruihing mighty wind, in fiery
tongues, in earthquakes, in io much that ' the place
' was ihaken where they were aifembied, and the /
4 were all filled with the Holy Ghoft,' Atts iv. 31.
The Spirit now. made choice to come in iuch ap-
paritions, as fhould have in them a ielf-difcove:-
ing property, which would not be hidden ; and
here js one difference.

2- Another difference is, in refpetft of the fub-
jecTts unto whom he was lent; before now he came
only upon the ihcloied garden of the Jews, bur
after the afcenfion of Chri'l the Spirit was poured
upon all nelh, now every believer is of the Ifrael
ol God, every Chriftian is a temple of the Holy
Ghoft j now we receive the Spirit too, or el'eitis
wrong with us, for 4 if any man have not the Spi-
' rit of Chrift, he is none of his,' Rom. viii. 9. At
Peter's fermon to Cornelius, it is faid, that ' the
' Holy Ghoft fell on all them which heard the
4 word, and they of the circumciiloa which believed
4 weie aftonilhed, becaufe that on the Gentiles al-
1 lb was poured out the gift of the Holy Ghoft,'
Afts x. 44, 45. It was fome wonder at firft, even
to the apoftles themfelves, but in this fermon Peter
acknowledges, ' of a truth, I perceive that God is
' no refpe&er oi perfons, but in every nation he
4 that feareth him, and worketh righteoufnefs, is
' accepted with him,' Acts x. 34, 35. Mark, ' in
* every nation, upon all flelh, I will pour out my
4 Spirit,.' Here's another difference.

3. One difference more is in the meafure of hi3
million. At firft, he was fent only in drops and
dew, but now he was poured out in (bowers in
abundance, The Holy Ghoft (fa{rh Paul) was jbed
on us abundantly through Jejus our Saviour, Tit.
iii. 6. As there are degrees in the wind, aura,
ventus, proc-.lla, a breath, a blaft, a ft iff- gale ;
fo we cannot deny dt grees in the Spirit ; xr\z apo-
ftlesat Chrift's refnrrec"tiort received the Spirit, but
now they were rifled with the Spirit; then it
but a breath, but now it was a mighty wind. And
indeed never was the like mealure of the Spirit
given to men as at this time; the fathers before
this, and we and our fathers fince this have bnt
(as it were) a hin of the Spirit to their epha; fuch
a Pentecoftas this, never was but this, never the
like before 0; fince ; it was Chrift's coronation-dru',
the clay of placing him in his throne, when he gave .

thefe

Carrying on the great Work of our Salvation in bis Afcenfton into Heaven.

4»7

thefe gifts unto men, and therefore that day was
all magnificence (hewed above all other days ;
thus for the meafure of the Spirit now given to
the church of Chrift.

SECT. XI.

Of the reafons why the Holy Ghofi ivas feitt.

1. T7* O R the reafons why the Holy Ghoft was
J/ fent i triey a<"e feveral : as, —
1 . That all the prophefies, concerning this mif-
fion might be accompliflied, Ifaiah fpeaks of a time
when the Spirit fhouldbe poured upon us from on
high, and the wilder nefs fhould be a fruitful field,
If.'., xxxii. 15. And Zachary prophefies, That in
that day I w ill pour upon the houfe of David and
upon the inhabitants ofjerufalem the Spirit of grace
and fupplication, Zach. xii. io. And Joel pro-
phefies yet more exprefly, It Jhall come to pafs,
thai I will pour out my Spirit upon all flefb, and
yourfons rind your daughters Jhallprophejy, your old
men fh all dream dreams, your young men Jhall fee
vifions ; and alfo upon the fervants and upon the
hand-maids in thofe days I will pour out my Spirit,
and they fi> all propbefy, Joel ii. 28, 29. This very
prophefy was cited by Peter in his firft fermon af-
ter the Spirit's million, Atts ii 17, 18. in which
we read of two pourings of the Spirit, one upon
their fans, and the other upon his fervants ; the for-
mer concerned only the Jews, they (hould have
prophefies, vifions, and dreams, the old way of the
Jews, but thelatterconcernsus, wearenotof their
ions, but of his fervants, to whom vifions and
dreams, are left quite out; and therefore if any
now pretend to thofe vifions and dreams, we fay
with Jeremy, The prophet that bath a dream, let
him tell a dream, but he that hath my "word let him
fpenk my ivord faithfully ; W hat is the chaff to the
wheat? Jer xxiii. a8. Hut of oil the prophefies
concerning the mifiion of the Holy Ghoft, our Savi-
our gives the cleared; and the moft particular ; two
great prophefies we find in the Bible, the one is of
the old Teftament, and the other of the New ;
that of the old Teftament was for the coming of
Chrift ; and this of the New Teftament was for the
coming of the Holy Ghoft: and hence we fay, that
the coming of Chrift was the fulfilling of the law ;
and the coming of the HolyGhoft is the fulfilling of

the gofpel. In this refpecl let us fearch and fee
thofe prophefies of Chrift the great prophet in the
New Teftament, I will pray to the Father, and he
fhall give you another comforter, that he may alia:
ivith you for ever, even the Spirit of truth, John

xiv. 16, 17 But ivhen the comforter is come,

kviom I will fend unto you from the Father, hejhall
tefiify of me, John xv. 26. And behold I fend the
promife of my Father up-inyou, but tarry ye in the
city of Jerufalem, until ye be endued ivith J>ower
from on high, Luke xxiv. 49. // is expedient far
you that I go away, for if I go no! away, the com-
forter will not come unto you : but if I depart, I
willfendbim untoyou, John xvi 7. Why, it was
of necefiity that all thefe prophefies, and promifes
muft be accompliflied, and therefore was the Holy
Ghoft fent amongft us.

2. That the holy#ap©ftles might be furniftied
with gifts and graces fuitable to their eftates, con-
ditions, ftations, places. To this purpofe, no
fooner was the Spirit fent, but they ivere filled
ivith the Holy Ghofi, and began to /'peak with other
tongues, as the Spirit gave them utterance, Acls
ii. 4. They were filled with the Holy Ghoft, not
that they were before empty, but now they were
more full of the Spirit than ever they were before,
and they f poke ivith other tongues ; other than ever
they had learned ; probably they underftood no
tongue but the Syriac till this time, but now on a
fudden they could fpeak Greek, Latin, Arabic,
Perfian, Parthian, and what not ? The wifdom and
mercy of God is very obfervable herein, that the
fame means of divers tongues which was the de-
ftroying of Babel, (hould be the very fame means,
here conferred on the apoftles to work the build-
ing of Slon ; that the curfe (hould be removed, arid
a hitinng come in place ; that confufion of tongues
(hould be united to God's glory; that this (hculd
be the ifiue of tongues, that neither fpeech nor
language (hould be upon all the earth, but his
praife, and glory, and gofpel (hould be heard a-
mongft them. And here is fomething more ob-
fervable, in that they fpake with other tongues as
the Spirit gave them utterance! the word utter-
ance is in the original [apopbtbeggetba] you have
heard of apothegmes, (i. e. ) wile and weighty fen-
tentious fpeeches : now, fuch as thefe, the Spirit
gave them to utter, magnalia Dei, (as in the ele-
venth verfe) the wonderful works of God, ver. 11.
G g g they

4;3 Looking unto JESUS. Chap. I.

they fpake of thofefingular benefits God offered to John vii. 38, 39. for thofe words, out of his belly
the world by the death of his Son : they fpake of Jhall jlo<w rivers of living -water ; by living vva-
the v/ork of our redemption, of the merits of ter, is meant grace, by rivers of living water, is
Chrift, of the glory and liches of his grace, of the meant the manifold graces of the Spirit, by the
praifes due to his name for all his mercies. Others flowing of thefe rivers, is meant the abounding and
add, That they fpake of thofe admirable works of communicating of thofe graces from one to ano-
the trinity, as of our creation, redemption, and ther, and by the belly out of which thofe rivers
lanctification,andofwhatfoever generally concern- ihould flow, is meant the heart endued or filled
ed the falvation of mankind. Their fpeeches were with the Holy Ghoft; now the fpring and rivers,
not crudities of their own brain, trivial, bafe, or the fountain and ftreams are divers things, and to
vulgar fluff; but magnalia, great and high points, be diftinguifhed ; the one is the caufe, and the o-
apotbe«mas, or oracles, as the Spirit gave them ther the effect ; the one is the tree, and the other
utterance. But thefe reafons are remote as to us. the fruit ; it is the Holy Ghoit filling the hearts of
3. That he might fill the hearts of all the faints, believers, that is the fpring and fountain whence all
and make them temples and receptacles for the thofe rivers of living waters flow, and therefore
HolyGhoft, ' Know ye that your body is the tern- faith the evangelift exprefly, ' This fpake he of the
' pie of the Holy Ghoft, which is in you, which ye ' Spirit, which they that believe fhould receive y of

* have of God, and ye are rfot your own ?' 1 Cor. what fpirit ? even of the Holy Ghoft, which in full
vi. 19. It is faid here, that after the mighty rufliing meafure was not yet given, becaule that Chrift was
wind, and cloven fiery tongues, ' they were all fil- not yet glorified ; it is the fame fpirit which believ-

* led with the HoJy Ghoft, and began to fpeak with ers receive, whence all thefe rivers of living wa-

* other tongues,' Acts ii. 4- Firft, They were filled ters flow ; but thofe rivers flow not from habitual'
with the Holy Ghoft, and then they fpake with o- grace, not from any of the graces of the Holy
ther tongues ; the Holy Ghoft begins inward, and Ghoft, but from the Holy Ghoft himfelf.
works outward ; it firft alters the mind, before it Again, When the Spirit of truth is come, he <will

change the'.fpeech; it firft works on the fpirit before guide you into all truth, and he ivill /hew you^

on the phrafe or utterance ; this was the firft work things to come, John xvi. 13. Now the habits or
of the Spirit, it filled them. And thus for the daily grace cannot guide or teach, or (hew a man things
miniftrations, fuch muft be appointed as were full to come; the habits of grace cannot fpeak and
of the Holy Ghoft, Acls vi. 3. And, Stephen, isfaid, hear, as it is there written, He Jhall not fpeak of
to be full of the Holy Ghoft, Acls vii. 55. and Bar- himfelf, but tvhatfoever he Jhall hear, that jhall Be
liabas, is called, a good man, and full of the Holy fpeak. This can be no other than the Spirit in his
Ghoft, Acls xi. 24- The Holy Ghoft is ufually faid own perfon, this is the comforter, that hears and
to fill the faints ; only whether it be the perfon of fpeaks, and guides into ail truth, and ihews us
the Holy Ghoft, or the impreffion of the Holy things to come.

Ghoft, is a very great queftion ; for my part, I am Again, the love of God is fhed abroad in our hearts

apt to incline to their mind, v/ho fay not only the by the Holy Ghoft, vohich is given unto us, Rom. v. 5.

impreflions of the Spirit, the qualities of holinefs, Befides, the grace of the Spirit, which is the love

the gifts and graces of the Holy Ghoft, or as fome of God; the Holy Ghoft, or the Spirit itfelf is faid

think habitual grace in a fpecial manner, but that to be given unto us.

the Holy Ghoft himfelf doth fill, and dwell, and Andje are not in theflejb, but in the Spirit, if

rei<m in the hearts of all regenerate men. And this fo be that the Spirit of Goddivell inyou, Rom. viii.

feemscleartome,i.Byfcriptures. 2. By arguments. 9. Here's a plain diftinclion betwixt the new man,

1. The fcriptures are fuch as thefe, He that ourbeingin theSpirit,and the Spiritdwellinginus:

helieveth on me, as the fcripture faith, out of his Novj, if any man have not the Spirit ofChriji, i e.

telly Jhall ftoiv rivers of living voater; but this the fame holy Spirit which dwelleth in our head

fpake he of the Spirit, nuhich they that believe on and Saviour Jefus Chrift, ' he is none of his. — But

him Jhould receive, for the Holy Ghoft ivas not yet ' if the Spirit of him that raifed Jefus from the

given, becaufe that Jefus ivas not jet glorified, * dead dwell in you, he that railed up Jefus from

' the

Carrying on the great Work of our Salivation in his Ajcenfion into Heaven.

410

% the dead (hall alio quicken your mortal bodies,

* by his fpirit thatdweileth in you,' ver. 1 1. This
Spirit cannot be meant of habitual grace, for ha-
bitual grace did not raile up Jefus from the dead j
no, no, it was the fame Spirit that dwelt in Chrift,
and that dwells in us.

Again, ' Know ye not that ye are the temple of
' God, and that the Spirit of God dwelleth in you?
1 Cor. iii. 16. — And know ye not that your body
' is the temple of the Holy Ghoft, which is in you ?'
1 Cor. vi. 19. Now gifts and graces are not pro-
perly laid to dwell in temples ; this belongs rather
to perfons than qualities ; and therefore it is meant
of the Holy Gholt himfelf, ' ye are the temples of
' the living God ;' furely graces are not the living
God, ' butye are the temples of the living God, as

* God hath faid, 1 will dwell in them, and walk in

* them, and I will be their God, and they fhall be
' my people,' 2 Cor. vi. 16.

2. The arguments to confirm this, are fuch as
thefe.

1 . Actions are afcribed to the Holy Ghoft, as
given unto us, or dwelling in us, ' When the Spi-

* rit is come, he will reprove the world of fin. And
' when the Spirit of truth is come, he will guide
4 you into all truth, John xvi. 8, 13. And ye

* have received the Spirit of adoption, whereby ye
' cry, Abba, Father ; — and this Spirit beareth wit-

* nefs with cur fph its that we are children of God,'
Rom. viii. 15,16. Thefe actions are ufually given
to the Holy Ghoft, I mean to that Holy Ghoft
which we receive, and dwelleth in us ; it reproves,
it guides, it helps, it fatisfieth, it witnelTeth : now
atf tones funt fuppofttorum, actions are of perfons
and not of qualities ; habitual grace cannot reprove,
or guide, or teach, or help our infirmities : thefe
are the actions of the Spirit himfelf, inhisownper-
f <n.

2- The Spirit itfelf is the bond of our myftical
union with Jefus Chrift, and therefore it is the Spi-
rit itfelf that dwelleth in us. Look as it is in our
body, there are head and members, yet all are but
one natural body, becaufe they are animated and
quickned by one and the felf-fame foul ; fo it is in
the myftical body, Chrift is our head, and we are
his members, and yet both of us are but one my-
ftical,body, by reafon of the felf-fame Spirit dwell-
ing in both. And hence it is faid, That Chrift
dwelleth in us by his Spirit, Know ye not that Chrijl

fefiis is inyou, except yehe reprobates, 2 Cor. xiii.

5. He that eateth my fiejh, and drinketh my

blood, iiivtlleth in me, and I in him, John vi 26

And I live, (faith Paul) yet not /, hut Cbriji

livetb in me, Gal. ii 20. How in me i Not cor-
porally, for in that fenfe, the heavens muft receive
him until the time of the reflitution of all things,
A£ts iii. 21. but fpiritually according to the tefti-
mony of the apoftle, becaufe ye are Jons, God hath
fent forth the Spirit of bis Son into your hearts.
Gal. iv. 6- This is the myftery that (hould be
known among the Gentiles, the glorious myftery,
yea the rich and glorious myftery ; the apoftle give^
it all thefe epithets, The riches of the glory of this
myftery, tvbicb is, Chrijl inyou, the hope of glory,
Col. i. 27.

3. As Satan keeps his refidence in wicked men,
working them unto all manner of fin, and holding
them captive to do his will; fo the Spirit of God
coming and thrufting him out of pofTeflion dwelleth
in us, leading us into all truth, replenishing us with
all grace, and inclining us to all holy obedience.
There is little queftion, but whilft men remain in
the ftate of infidelity, the ftrong man Satan keeps
pofieflion, and dwelleth in them, tho' not after a
grofs and fenfual manner, as in demoniacks, yet
invifibly and fpiritually, ruling and reigning in them,
and making them his (laves to do his will ; and
therefore by the fame reafon when a ftronger
than he cometh, even the good Spirit of God, he
cafts him out, and takes poiTeiiion and dwells, and
reigns, and rules in our fouls and bodies.

4. If the Spirit itfelf dwell not in us, then how
would there be three that bear witnefs? The a-
poftle tells us, There are three that bear ivitnefs in
earth, (or in our hearts) the fpirit, the -water, and
blood, 1 John v. 8. now by water is meant fancli-
fication, it is our fanttification that bears witnefs
with us that we are the children of God ; and this
fandlification, confifts either in the habit of grace,
or in the actings of grace; if therefore the Spirit
of Chrift in a believer were nothing elfe but grace,
then it were ail one with the teftimony of water ;
but there are three that bear witnefs, there's the
teftimony of the Spirit, of blood, and of water;
not only juftification and fanclification, which are
but two witnefles, but the Spirit is fuperadded,
and that alfo bears witnefs in our confeiences, that
we are the children of God, and that Jefus Chrift

G g g 2 is

420

Looking unto JESUS.

Ch,

is the Son of God. Chriftians, think me not live; to it is not the fpirits being locally with the

tedious in thefe proofs, thefe ate not ipeculative foul, but being myftically united to the foul that

molt difficult to conceive- Certainly it dwells not
in us as in Chrift, viz. bodij, Col. ii. g. unmea-
•urably, John iii. 34. originally, 2 Cor. iii. 17. the
Spirit is in Chrift, as light in the fun, but the fpirit

united to a believer's foul, and fo made one with
him, then may a believer fay, ' lam the Spirit,
' or I am equal with God in refpect of the Spirit
' in me, tho' not as Peter, Thomas, &c.' But I

is' in us, as light in the air : * neither dare f affirm, anfwer, this follows not, tho' the Spirit be really

that the Spiiit is in us more effentially than in any united to a believer's fpirit, fo that he may fay with

other men or creatures, for the ellence thereof is the apoftle, He that is joined to the Lord is one Jpi-

individual and omniprefent , but this I lay, That rit, 1 Cor. vi. 17. or hath one Spirit ; yet, firft,

the Spirit is in the faithful above all others. 1 . In this union is a voluntary a£t and not a natural a&,

refpect of covenant: the faints have the Spirit by and in that refpect the Spirit may unite bimfelf to

God's free grace and covenant, / "will put my Spi- the foul as far as he pleafeth, and no farther ; and

rit within you, Ezek- xxxvi. 27. xxxvii. 14. faith certainly thus far he is not pleafed to unite himfelf

God in the covenant, which is not only to be under- to a believer, as that a believer fhould fay properly,

flood of the gifts and graces of his Spirit, butalfo ' I am the fpirit, or I am equal with God in re-

of the Spirit itfelf. 2. In refpect of intimate fa- ' fpect of the Spirit ;' for then a believer might be

miliarity and near acquaintance: the Spirit is in the worfhipped with divine worlhip. 2. This union

faithful like an inmate-coinhabitant, comforting, is by way of application, and not by way of mix-

directin^, ruling, ftrengthening and cherilhing ture : if anheapof wheatand a ftone ihould bejoin-

them j in which refpect they are faid to be his hou- ed together, there is an union, they make both

fes and temples, in which he dwelleth ; whereas one heap, but the wheat cannot fay, I am a ftone,

contrary-ways, worldlings and infidels to all thefe nor can the ftone fay, I am wheat, becaufe this u-

purpofes are mere ftrangersunto him, ' The world nion is only by way of application ; but, if wine

* cannot receive him, (faith Chrift) becaufe it feeth and water Ihould be joined together, then every

* him not, neither knoweth him, but ye know him, part may fay, I am water, and I am wine, becaufe

* for he dwelleth with you,andiball be in you,' John this union is not only byway of application, but by
xiv. 17. 3. In refpect of virtue and efficacy ; the way of mixture. Certainly there is a great union
Spirit works erficaciouflyinhis faints : he choofeth betwixt the Spirit and a believer's foul, yet cannot
them for his own people, he poiTefteth them as of the believer fay properly, I am the Spirit, or I am
his own right, he rules in their hearts as in the chief equal with God, becaule their union is only by way
teat of his kingdom, he purgethand purifieth them of application, and not by way of mixture.
from their fins, he replenilheth and filleth them 2. Obj. No more was the union of Chriftas God,
with his faving graces, he guides and directs them with our nature as man, any union by way of mix-
in the way of holinefs, and never leaves them till ture, yet could he fay,, lam God, and lam man.
he brings them to his kingdom. 4. In refpect of But I anfwer, Chrift's union was not only fpiritual
union: it was an old error of the Heathens, that or myftical, but hypoftatical or perfonal j and, in
the foul remaineth in the body after death, which that refpect, though there was no mixture, yet
opinion of theirs, tho' falfe, becaufe it contradicts there was an union as cannot be parallelled in
the word, yet the thing itfelf is polfible, and doth all the world. Our fouls union with the Spirit of
not contradict reafon, for the foul may have its lo- Chrift goes very far, and indeed fo far as we can-

its being united to the body which makes the body

* In Chrijlo ut lux in file, in nobis ut lumen, in aere.

perfox

Carrying on the great Work of our Salvation in bis Afcenfion into Heaven.

in the trinity, and the foul and body of Chrift ; his
union was perfonal, buc io not ours: a believer is
a perfon before he is united to the Spirit of Chrift ;
but now Chrift's foul and body weie not a perfon
before united to the perfon ot the Godhead. Go
we therefore as far as we can, and I ihali eafily
yield that out union with the Spirit is a true, real,
effential, fubilantial, fpiritual, invihble, myftical,
and intimate union, yet it is not a ptrfonai or hy-
poftatiCal union j the Spirit doth not ad'ume the
foul or body of a believer, as the lecond perfon
affumed the foul and body of Chrift. Away, away
with thefe cavils and blafphemies, wherewith too
many unit able fouls are now infe&ed ! 1 have done
with this reafon.

4. That the Holy Ghoft might, according to his
office, endow men with gifts, no fooner he beitows
his perfon, but immediately he fills us with his
train.

Now the gifts of the Spirit are of thefe two forts,
fome are common to good and bad, others are
proper to the elect only. Thefe gifts which are
common, are again twofold, for fome of them are
given but to certain men, and at certain times, as
the gifts of miracles, of tongues, ofprophefies, and
thefe were necelfary fortheapoftles.anci the primi-
tive church, when the gofpel was firft tobedifper-
led ; others are given to all the members of the
chuich. and at all tin.es, as the gifts of interpretati-
on, fcience, arts, prudence, learning, knowledge,
eloquence, and fuch like ; the former gifts we have
not, but thefe latter are now given to every member
of the church, according tothemeafure of Chrift's
gift,- as the calling and vocation of every member
needeth. As for thofe gifts and laving graces which
are proper to the godly, I ihall fpeak of them anon.
Now, here's another reafon of the Spirit's million,
That he might give gifts unto men, L'ph. iv. 8- if
you afk, What are thofe gifts? Theapotlle tells you
in one plac^, He gave jome a po files, and fome pro-
phets, and fome evangelijls, and fome paf or s and
teachers, verfe 1 1. Three of thefe gifts are now
gone, and their date is out, but in the fame place
we find pallors and teachers, and them we have
fUll; Oh! how may this teach us to think of fuch,
(even of pallors and teachers) as of the fpecial gifts
and favours of Jefus Chrift ; if our fpecial friend
ihould but fend us from a far country, one of h:s
chief fervants, would we not welcome him ? Chrift

now is in heaven, and he fends us minifters, as the
ttewards of his houfe ; lure if we have any love to
Chrilt, 4 The very feet of them would be precious,

* beautiful, who bring us glad tidings of peace,'
Rom. x. 15. Again, the apoltle tells us in another
place, That ' there are diverfities of gifts, but the
' fame Spirit; and diverfities of calling, but the
1 fame Lord or Chrilt ; and diverfities ot works, but
' the fame God and Father, which worketh all in

• all,' 1 Cor. xii. 4, 5, 6. Chrift's errand being
done, and he gone up on.high,the Spirit came down,
and in Chrift's fteadeftablilhed order in the church,
which order or eftablifhment is here fet down, by
gifts, callings and works. Here is firft, A gift.
Secondly, A calling. Thirdly, A work. Gifts ars
afcribed to the Spirit, callings to Chrift, and works
to God, even to the Father of our Lord Jefus
Chrift; where the Spirit ends, Chrift begins, and
where Chrift ends, God begins; if no gift, we
muft ftay there and never meddle with the cal-
ling ; and if no calling, we muft ftay there, and
never meddle with the work; firft, the Spirit comes,
and beitows the gift, and then Chrift comes, and
beftows the calling, and then God the Father
comes, and lets us to the work ; the gift is for •
the calling, and the gift and calling are both for
the work. And if this be the order eftablifhed
by the Spirit in his church, Oh! what lhall we fay -
of them that either have no gifts, yet ftep into the
calling, as if there were no need of the Holy Ghoft ;
cr that have no calling, and yet wiil fall upon the
work, utterly againft the mind and rule of Jefus
Chrift? Oh! what the poor church of Chrift fuf-
fers at this time in thefe refpetts ? Certainly thefe
men have no commiffion from the holy Spiiit ; he
was never fent to them that break this order, fii ;L
gifts, and then calling, and then the work.

But why doth the Spirit endow men with gifts?
Suiely faith the apoftle, to this end, to profit
withal, 1 Cor. xii. 7. Gifts are given for the good
of others, gifts are for edifying: we fhould not
contemn them, gifts are a bleffing of God, and
therefore we are to endeavour after them, Let toy
profiting appear to all, and covet earnefily the befi
gifts, 1 Tim. iv. 15. andyet (fays Paul) I fhevj
unto you a more excellent ivay, I Cor. xii. 31.
and that was true grace, of which he difcourfeth
in the next chapter, and this brings in another rea-
fon of the Spirit's niiffion.

5. That

4^2

Looking unto JESUS.

Chap. I.

5. That the Holy Ghoft might, according to his
office, endow men with graces. In doing this,
he firft gives the inward principle and habit or'
grace, and then the fruit or aftings of grace. 1.
He gives a power, an habit, a ipiritual ability, a
feed, a fpring, a principle of grace, whatfoever
we call it, I cannot conceive it to be a new facul-
ty, added to thofe which are in men by nature : a
man when he is regenerate, hath no more faculties
in his foul, than he had before he was regenerate,
only in the work of regeneration, thole abilities
which the man had, are improved to work ipiri-
tually, as before naturally ; as our bodies in the
refurreftion from the dead (hall have no more, nor
other parts than they have at prefent, only thole^
which are now natural, (hall then by the power of
God be made ipiritual, 1 Cor. xv. 44. Nowthis
principle is infufed or poured in by the Spirit of
God ; and hence he is called the Spirit offandifi-
cation, 2 Theff. ii. 13. 2 He gives the fruit or
actings of grace, but the fruit of the Spirit is love,
joy, peace, long-Juffering, gent lenefs ,goodnefs , faith,
meeknefs, temperance, Gal. v. 22, 23. Some call
thefe the diverfiticationsof the actings of that fpi-
ritual principle within us; certainly the Spirit doth
not only at firft infufe the principles of grace, but he
doth alio enable us to ad and improve thofe blelT-
ed principles; he doth not only give us power to
holy actions, but he alio works the holy actions
themfelves, God ivorketh in us not only to ivill, but
to do. Phil. ii. 13. God hath a twofold grace, ini-
tial and converting, exciting and quickning : in
jefpett of this laft, David prays, Quicken me after
thy loving-kindnefs, O Lord, andfojhall I keep thy
tefiimonies, Pfal. cxix. 88- This is the aduating
grace that we need every hour and every moment,
and muft pray for more earneftly, than we would
pray for our daily bread. Two privileges more
eipecially flow from this : as, — 1 . Hereby the foul
will be kept from negligence and dulnefs,from grois
and foul fins ; the apoftle calls it, Grace to help in
time of need, Heb. iv. 16. Oh! this is admirable,
when grace comes in the very nick of need ; it
. may be fome time or other thou wert even falling
into fuch and fuch a fin, it may be thou wert fome-
time or other drowning in fuch and fuch a wicked-
nefs, and this exciting, quickning grace came in and
kept up thy head above the waters. 2. Hereby the
.foul will be kept in a frame for every duty ; if the

Spirit come but with exciting, quickning grace,
then it is ready to fay, ' My heart is prepared, O
' Lord, my heart is prepared, I can now do and
' iuffer thy will.' Sometimes the principles of grace
lie ftill within us, and begin to ruft, but then
comes theHoly Gholt,and breathes upon our fouls,
and fo it excites, and quickens, and commands
faith, patience, zeal, and other graces to be in ex-
ercife ; and this is as it were the file to take off the
ruft, it is the whetting of the edge, it is the ftir-
ring up of the coals into a mighty flame. Chrifti-
ans! h:ive you not clear experimental demonftra-
tions of this truth ? Sometimes you are on the wing
of duty, and fometimes you are dull and dead ;
fometimes the leaft temptation, the lead fnare is
ready to make you fall, and fometimes again,
though ftrong winds and tempefts blow upon you,
yet you are able to ftand like mount Zion that
cannot be removed ; Oh ! what's the reafon of the
difference ? Surely, according to the incomes of
the Spirit of God, this difference comes not from
ourfelves, but from the Spirit ; as this exciting,
quickning grace is ready or afar off, fo is our con-
dition; you know what changes David ufually
found in his own heart, fometimes he was able to
truft in God, and at other times he was fo caft
down, as if he had no ftrength within him, and
whence ali this, but from the ebbings and Sow-
ings of exciting, quickning grace ? Well may we
cry, Come holy Spirit ; Oh ! what a comfortable
condition would it be, if our Spirits never lay ftill,
but we were always hungering, thirfting or mov-
ing after God and goodnefs?

6. That the Holy Ghoft might according to his
office, comfort his faints, amidit all their afflictions;
this was that which Chrift had fo often told his apo-
' tiles, ' I will not leave you comfortlefs, I will come

' unto you, John xiv. 18 And I will pray the

4 Father, and he (hall give you another comforter
' that he may abide with you forever, verfe 16. —
' But the comforter, which is the Holy Ghoft,
' whom the Father will fend in my name, he (hall
' teach you all things, ver. 26 — But when the
' comforter is come, whom I will fend unto you
' from the Father, even the Spirit of truth, which
' proceedeth from the Father, he (hall teftify of
' me, John xv 26 — If I go not away, the com-
' forter will not come unto you, but if I depart I
' will fend him unto you,' John xvi. 17.

But

Carrying on the great Work of our Salvation in his Aj'ccnjion into Heaven.

4^3

But how is it that the Spirit comforts faints? I
anfwer, in thefe particulars,

* i. The Spirit difcovers fin, and bends the
heart to mourn for fin ; and fuch a forrow as this,
is the feed and matter of true comfort ; as Jofeph's
heart was full of joy, when his eyes poured out
tears on Benjamin's neck; fo there is a cei tain
feed and matter of joy in fpiiitual mourning: I
know they are contrary, but yet they may be fub-
ordinate to each other ; as a dark and muddy co-
lour may be a fit ground to lay gold upon. Cer-
tainly there is a fweet complacency in an humble
and fpiritual heart, to be vile in its own eyes ; but
efpecially, the fruit of it is joy, and great joy,
A vooman vohenjhe is in travail hath forroiv, be-
caufe her hour is come, but as foon as (he is deli-
vered of the child, /he remembretb no more the
tinguiflj, for the joy that a man is born into the
nvorld : and ye novo therefore have forroiv, hut I
voilljee you again, and your heart fhall rejoice , and
your joy no man taketh from you, John xvi. 21, 22-
2- The Spirit doth not only difcover, but heal
the corruptions of the foul, and there is no com-
fort like to the comfort of a faved and cured man ;
the lame man that was reftored by Peter, expref-
ied the abundant exultation of his heart, by leap-
ing and praifing God, Acts iii. 8. and for this caufe
the Spirit is called, The oil of gladnefs, becaufe
by that healing virtue that is in him, he makes
glad the hearts of men.

3. The Spirit doth not only heal, but renew and
revive again ; when an eye is fmitten with a fword,
there is a double mifchief, a wound made, and a
faculty perifhed ; and here, though a chirurgeon
can heal the wound, yet he can never reftore the
faculty, becaufe total privations admit no regrefs
or recovery. But the. Spirit doth not only heal,
and repair, but renew, and re-edify the fpirits of
men ; as he healeth that which was torn, and
bindeth up that which was broken, fo he reviveth,
and raifethupthat which was dead before, Hof. vi.
1 , 2. And this the apoftle calls, The renovation of
the Spirit, Tit. iii. 5. Now this renovation rnuft
needs be matter of great joy, for fo the Lord com-
forts his afflided people, O thou ! affiicled, toffed
•ujith tempefl, and not comforted, behold, 1 vjill
lay thy fi ones voith fair colours, and lay thy foun-

* St< at large Dr. Reynolds on Pfalm ex.

dations voith fapphires ; and I vjill make thy ivin-
doivi of agates, and thy gates of carbuncles, and ail
thy borders of pleafant Jlones, Ifa. liv. 11, 12. The
meaning is, That all muft be new, and new built
up, as for a goodly, coftly, and ftately ftructure.

4. The Spirit doth not ov.'iy renew, and fet the
frame of the hea;t aright, and then leave it to it-
(elf, bur being thus reftored, he abideth with it
to preferve and fupport it, and to make it victori-
ous, againft all tempefts and batteries ; and thus
farther multiplieth the joy and comfort of the
heart ; victory is ever the ground of joy, 4 They joy

' before thee, as men rejoice when they divide

thefpoil,' lfa. ix. 3. And the Spirit of God is a vic-
torious Spirit, ' A bruifed reed fhall he nor break.
' and fmoaking flax fnal! he not quench, till he fend
1 forth judgment unto victory,' Mafth. xii. 20.

5. The Spirit doth not only preferve the heart,
which he hath renewed, but he makes it fruitful
and abundant in the work of comfort, ' Sing, O
' barren, thou that didft not bear, break forth into
' finging, and cry aloud thou that didft not travail
1 with child, for more are the children of the defo-
' late, than the children of the married wife, faith
1 the Lord,' Ifa. liv. 1.

6. The Spirit dcth not only make the heart
fruitful, but gives it the hanfel and earneft of its
inheritance, and thereby it begets a lively hope,
an earneft expectation, a confident attendance up-
on the promifes, and an unfpeakable peace and
comfort thereupon. Oh ! when I feel a drop of
heaven's joy, fhed abroad into my foul by the Ho-
ly Ghoft, and that I look upon this as a tafte of
glory, and a forerunner of happinefs, How fhould
I but rejoice with joy unfpeakable ? In all thefe
refpects, the Spirit is our comforter ; and this U
another reafon; why the Holy Ghoft is fent, l I
c will not leave you comfortlefs,' faith Chriir, No,
no, ' for I will come unto you by my Spirit.

7. That the Holy Ghoft might, according to his
office, ' feal us unto the day of redemption,' Eph.
iv. 30. By fealing is meant, fome work of the
Spirit by which he aflures a believer, that he it
God's : it is all one with the Spirit's witneflin? ;
only under that notion I fhall fpeak of it another
time.

But all the queftion is, What is that work of
the Spifit by which he allures ? I anfwer, This

work is manifold. As,

x. There

424

Lookivg unto Jesus.

Ch,

i. There is a reflex work of faith : and this is
the work of the Spirft too, afTuring our fouls of our
good eftate to God-ward and Chart-ward, He that
believeth bath the witnejs in himfelf, i John v. 10.
He carries in his heart the counterpane of ail the
promifes ; this is the £rft leal, or (it you will) the
fir ft degree of the Spirit's lealing ; the firft dilco-
very of our election is manifefted to us in our be-
lieving, As many (faith the text) as were ordain-
ed to eternal life believed, Acts xiii. 48.

2. There is a workof fanctilying grace upon the
heart : and this is afeal of the Spirit alio; for whom
the Spirit fanctifieth, he faveth, The Lord know-
etb who are his, faith the apoftle, 2 Tim. ii. 19.
Ay, but how fhould we know? Why, by this
feal, as it follows, Let every one that nameth the
name of the Lord depart from iniquity. None are
children of God by adoption, but thofe that are
children alfo by regeneration ; none are heirs of
heaven, but they were new born to it, BleffedbeGod
the Father of our Lord Jefus Chrifi, ivho hath be-
gotten us anew to an inheritance immortal, 1

Pet, 3, 4. This feal of fanctification leaves upon
the foul the likenefs of Jefus Chrift, even grace
for grace.

3. There isa work of afli fling, exciting, quick-
ning grace ; or of God's gracious concoui fe with
that habitual grace which he hath wrought in his
people: now, this is various, according to the
good pleafure of his will ; the Spirit is more migh-
tily prefent to fome than to others, yea more to
the fame man at fometimes, and in fome conditi-
on ; fometimes the fame Chriftian is as a burning
and fhining light, fometimes as a fmoaking flax;
The Spirit blows ivhere it lijleth. John iii. 8- Some-
times he fills the foul with fuller gales, fometimes
again fhe is becalmed, a man hath more of the Spi-
rit at one time than another ; now when the Spi-
rit comes in thus by exciting, quickening, ftirring,
and enabling u s to act, fo that we can fay , as fome-
times the prophet faid, It was in my heart as a
burning fire Ihut up in my bones, and I was wea-
ry with forbearing, and could not flay, Jer. xx.
9. Why, then the Spirit feal s and gives affurance
to our fouls, that we are his.

4. There is a work o' fhining upon, or enlight-
ening thofe graces which the Spirit plants in us, and
helps us to exercife, that feals to the purpofe ; and
of this it is that the apoftle fpeaks, J/'V pave received

not the Spirit of the world, but the Spirit which
is of God, that we may know) the things that are
freely given us of God, 1 Cor. ii. 12 The things
given to us, may be freely received by us, and
yet the receipt of them not known to us, there-
fore the Spirit for our farther confolation doth (as
it were) put his hand and leal to our receipts,
he lhines upon our graces, or he enlightens our
graces, (whereby we may know we believe,
and know that we live. Indeed this is rare with
God's own people, fometimes (notwithftanding
this feal) we may be in fuch a ftate as Paul and
his company were in the fhip, When they faw
neither fun nor flar for many days together, Acls
xxvii. 20. So it may be that for a time we may
fee neither fun nor ftar, neither light in God's coun-
tenance, nor light in our fouls, no grace ifluing
from God, no grace carrying the foul to God ;
yet in this dark condition, if we do as Paul and
his company did, ft. e.) if we call anchor even in
the dark night of temptation, and pray It 1 11 for
day, God will appear, and all fhall clear up: we
fhall at laft fee light without, and fee light with-
in ; furely the day ftar will arife in our hearts.

5. There is a work of» joy and comfort; and
this is a fuperadded feal of the Spirit; the works
of the Spirit you may fee are of a double kind ;
either in us by imprinting, fanctifying grace, or up-
on us by fhining on our fouls, and by fweet feel-
ings of joy ; habitual grace, or fanctifying grace
is more conftant, and always like itfelf ; but this
work of comfort and joy, is of the nature of fuch
privileges as God vouchfafeth at one time, and not '
at another ; and hence it is, that a Chriftian may
have grace, and a Chriftian may know himfelf to
be in the ftate of grace, and yet, in regard of com-
fort, God may be gone. Thus it was with Job,
he knew his redeemer lived, and he refolved to
trult in him, though he killed him ; he knew he
was no hypocrite, he knew his graces were true;
notwithftanding all the objections and imputations
of his friends, they could not difpute him out of
his fincerity, ' My righteoufnefs I hold faft, and I
' will not let it go,' Job xxvii. 6. Yet for the pre-
fent he faw no light from heaven, but he was in
a fore and afflicted condition, till it pleafed the
Lord to reveal himfelf in fpecial favour unto him.
Now, this work of joy ufually comes not till after
faith, and many experiences of God's love, and

much

Carrying on the great Work of our Salvation in his Jfcenjion into Heaven.

4*5

much waiting upon God. Thefe are the feveral
works of the Spirit's fealing.

But why is it that we can neither actually be-
lieve, nor can know that we believe, nor can en-
joy peace and joy in believing, without a frelh and
new aft of the Spirit ?

I anfwer, Becaule the whole carriage of a foul
to heaven is above nature ; where the Spirit makes
a (land, we ftand, and can go no farther; with-
out the help of the Spirit we can neither make pro-
mifes, nor conclude for ourfelves ; it is the Spirit
that fanctifies, and witnefTes, and feals our fouls
unto the day of redemption. Many other reafons
may be rendered, but I fliall fpeak of them in the
end of the Spirit's million.

Thus far we have propounded the object, viz.
The afcenfion of Chrift, the feflion of Chi ill
at God's right-hand, and Chart's million of
the Holy Ghoft. Our next work is to direct
you how to look unto Jefus in thefe refpe&s.

CHAP. II. SEC T. I.

Of knowing Jefus as carrying on the great work of
our falvation in his afcenfion, fejjion and miffion
of the Spirit.

\. T ET us know Jefus carrying on the great
J J work of our falvation for us, in his afcen-
fion into heaven, in his feflion at God's right-hand,
and in his million of the Holy Ghoft ; thefe are
points of great ufe, if thefe tranfactions had not
been, Where had we been? Thefe are points of
higheft fpeculation, if thefe tranfactions had not
been, Where had Chrift been ? After his humili-
ation, herein jay the exaltation of his glorious per-
fon, he was exalted above the earth, above the
clouds, above the ftars, above the heavens, above
the heaven of heavens ; O ! the glorious majefty of
our King Jefus, as fitting down at God's right-
hand ! our falvation is the greateft myftery that
ever was, it being made up of the various workings
of the glory of God ; for us men, and for our fal-
vation Chrift was incarnate, and came down from
heaven; and for us men, and for our falvation
Chiift wasexalted, and went up into heaven. Here
is an object of admiration indeed, the very angels
at the fight of it ftood admiring and adoring; it
took up their heart, aftonifhed their underltand-

ing ; furelyit was the blefledeft fight that ever the
angels did, or could behold ; coirie then, and, O
my foul! do thou take a view of that which they
admire, the defign is not fo principally concerning
angels, as thyfelf; they are in it only as afar oft,
and in general; but it concerns thee in fpeciai and
particular ; and therefore ftudy clofe this argument,
and know it for thyfelf. Study, 1. the afcenfion
of Chrift, how, and whither, and why he afcend-
ed. z- Study the feflion of Chrift at God's right-
hand ; O ! the mines, the riches of that fpiritua!
heavenly knowledge ! 3. Study the miflionofthc
Holy Ghoft ; notacircumftanceinit, but deferves
thy ftudy ; worlds of wealth (ten thoufand times
better than gold, or filver, or precious ftones) may
be found in the diggings of thefe mines ; Have not
many ftudents beat out their brains on lefter fub-
jects? What endeavours have there been to dive
into the fecrets of nature ? What volumes have been
written of phyfics, metaphyiics, mathematics ?
And is not this fubjecl, Chrift? Is not every of
thefe fubje&s, Chrift's afcenfion, Chrift's feflion,
Chrift's million of the holy Spirit of more worth,
and value, and benefit, than all thofe? Come,
ftudy that piece of the Bible, wherein thefe are
written ; there is not a line or expreflion of Chrift:
in the fcripture.but it is matter enough for a whole
age to comment on ; thou needeft not to leave old
principles for new difcoveries ; for in thefe very
particulars thou mighteft find fucceflive fweetnefs
unto all eternity.

SECT. II.

Of confidering Jefus in that refpecl.

2- T ET us confider Jefus carrying on this

Jj J work of our falvation for us, in thefe

particulars : we muft not only ftudy to know thefe
things, but we muft meditate on them till they
come down from our heads to our hearts. Medi-
tation is the poize that fets all the wheels within a
going ; it were to finall purpofe to bid us defire,
hope, believe, love, joy, &c. iffirft, we did not
meditate ; in meditation it is that the underftand-
ing works, that the will is inclined to follow, that
devotion is refrefhed, that faith is encreafed, hope
eftablilhed, love kindled ; and therefore begin here,
O my foul ! it is a due confideration that gives both
H h h life,

426

Looking unto JESUS.

Chap. II.

life, and light, and motion to thy aQings in all pro-
ceedings.

And to take them in order:

I. Confider of Chrift's afcenfion into heaven.
Methinks fouls fhould put themfelves into the con-
dition of the difciples, When they looked Jledfajlly
towards heaven as Chriji 'went up, Acls i. 10.
What, fliail he afcend, and fhall not we in our
contemplations follow after him? Gaze, O my
ibul! on this wonderful object, thou needed: not
fear any check from God or angels, fo that thy
contemplation be fpiritual and divine. No fooner
had Chrift finifhed his work of redemption here on
earth, but on the mount called Olivet, he ailem-
bles with his difciples, where having given them
commands, he begins to mount ; and being a little
lifted up into the air, prefently a cloud receives
him into her lap. Herein is a clear demonttrati-
on of his Godhead ; clouds are ufually in fcriptures
put for the houfe, or temple, or receptacle of God
liimfelf. How often is it laid, that tie glory of the
Lord appeared in the cloud? Exod. xvi. 10 And
that he came to Mofes in a thick cloud, Ex. xix. 9.
And that he called unto Mojes out of the mzdfi of
the cloud, Exod. xxiv. 16. And that the Lord de-
Jcendfd into the cloud, Ex. xxxiv. 5. Is not the
cloud God's own chariot ? Behold the Lord ridsth

on a fwift cloud, Ifa. xix. I. And, O Lord my

God, thou art very great, faith David ; great in-
deed, and he proves it thus, ivh) maketh the clouds
his chariot, Pial. civ. 3. Jefus Chrift in his afcen-
fion to heaven, enters by the way into a cloud ;
this was his chariot, led by thoufands and ten thou-
sands of his angels, The chariots of God are tiventy
ihoufand, even thoufands of angels, the Lord is a-
mcng them as in Sinai in the holy place, thou hafl
afcended on high, thou hafl led captivity captive,
thou hafl received gifts for men, Pf. lxviii. 17, 18.
Some are of opinion, that not only thoufands of
angels led this chariot, but that many of the faints
which flept, and rofe with Chrift at his refurrecfi-
on, now afcended with him, comparted ;.bout this
glorious cloud ; whence they gave this for the
meaning of the text, * ' That when he went up
* through the air, and afcended upon high, he led
4 captivity captive ; that is, he led a certain num-
' ber of captives, namely, the faints that were long

* held in captivity of death, who ft bodies arofe at

* Chriii's refurrecticn, and now they accompanied
' Chrift at his triumphant inarch into heaven.'
However he was attended, be not too curious, (O !
my foul in this) the bright cloud that covet ea his
body, difcovereo his divinity,; and therefore here
is thy duty; to look ftedfaftly towards heavtn,
and to wor/hip him in his afcehiionup into heaven;
O! admire and adore.

But ftay not thy contemplation in the cloud, he
afcends yet higher, through the air, and through
the clouds, and through that iphert or element of
fire, and through thofeorbs of the moon, Mercury,
Mars; of the Sun, Jupiter, Venus, Saturn; and
thiough that azure heaven of fixed ftars, and thro'
that firft moveable, and through thofe condenfe
and folid waters of the cryftalline heaven ; nor
flood he ftiil till he came to thofe doors and gates
of the imperial heaven, called the heaven of hea-
vtns; in all this triumphant glorious march, fome
teil us of an heavenly harmony made by thofe que-
riilers of heaven, the blefl'ed angels, f Some go-
ing bej ore, and fome going after, they chaunt his
praijes, andftng halklujaks ; and that is the mean-
ing of the Pfalmift, God is gone up vuith a flout,
the Lord vuith the Jound of a trumpet, Pfal. xlvii.
5. In this meditation pafs not over thy duty, which
immediately follows, Sing praifes to God, ftrtg
praijes, i^ng praijes unto our king, Jsr?^ praifes, ver.

6 ^:f'£ u"to God, fing praijes to his name,

extol him that rideth upon the heavens, by his name
J A H, and rejoice before him, Pf lxviii 4.. ThtU
haft great cauie, O my loul ! to praiie him, ard
to rejoice before him, efpecially i i thou cor.fid^ -
eft, that Chrift afcended not for himfelf, but alfo
for thee ; it is God in our nature rj:at is gene 1 p
to heaven ; whatever God acled on the perfun of
Chrift, that he did as in thy behalf, andhemears
to a£t the very fame on thee; Chrift as a public
perfon afcended up to heaven ; thy intereft is In this
very afcenfion of jefus Chrift, and therefore doft
thou cenfider thy head as foaring up? O! let e-
very member praiie his name, let thy tongue (call-
ed thy glory) glory in this, and trumpet out his
praifes, that, in relpect of thy duty, it may be ve-
rified, Chrift is gene up with a J). out, the Lord "with
the Jound oj a trumpet.

Englifh Annotations on Eph. iv. 8.

■f- Cypr in Serm. afcenf

And

Carrying on the great Work of our Solvation in his Afcenfiuti into Heaven.

4*7

And yet ft ay not by the way, but confider far-
ther, Chrift being now; arrived at heaven's doors,
thofe heavenly Spirits that accompanied him, began
to lay, ' Lift up your heads, O ye gate?, even lift
' upyourlelves, ye everlafting doors, and the king
' oi glory fiiall come in,' lJfal. xxiv. 7. To whom
Come of the angels that were within, not ignorant
o: his perlon, but admiring his majefty and glory,
laid again , li ho is the king of glory ? And then they
anfwered, The Lord ftrong and mighty, the Lord
mighty in battle, verfe 8. and thereupon thofe
twelve gates oj the holy city, of the neiv Jerufalem,
opened of their own accord, Rev. xxi. 12. And
Jefus Chrift with all his miniftering fpirits entred
in. O ! my foul, how (hould this heighten thy
joy, and inlarge thy comforts, in that Chrift is
now received up into glory ? Every fight of Chrift
is glorious, and in every fight thou fhouldeft wait
on the Lord Jefus Chrift for fome glorious mani-
feftations of himfelf. Come, live up to the rate
o: this great myftery, view Chrift as entring into
glory, and thou wilt find the fame fparkles of glo-
ry on thy heart. O ! this fight is a transforming
fight, We all nxith open face, beholding as inaglafs
the glory of the Lord, are changed into the fame
image from glory to glory, even as by the Spirit
of the Lord, 2 Cor. iii. 18.

2. Confider of Chrift's feiTion at God's right-
hand : no fooner was Chrift entred into heaven, but
he is brought before his heavenly Father ; and
herein was the vifion accomplished, I faiv in the
night vifions, and behold one like the Son of man
came tvith the clouds of heaven, and came to the
ancient of days, and they brought him near before
him, and there tuas given bim dominion, and glory %
and a kingdom, Dan. vii. 13, 14. This is that
we call his feflion at God's right-hand ; a domini-
on was given him above all creatures, yea, a domi-
nion above the hierarchy of all the angels ; O !
the glory of Chrift at his firft entrance into glory !
immediately all the angels fell down and wor/hip-
ped himj immediately his Father welcomed him
with the higheft grace that ever yet was (hewn,
Come, (faid he) Sit thou at my right-band, until I
make thy enemies thy foot-flool, 1'fal. ex. i. One
fweetly obferves, that ufually in the feveral parts
of the performance of Chrift's office, either God
is brought in as fpeaking to Chrift, or Chrift is
brought in as fpeaking to his Father ; thus when

he chofe him firft to be ou;- Mediator, God ''peaks
to Chrift, Thou art a prieft for ever after the or-
der of Melchifedec, and when Chrift came to take
upon him our nature, he fpake to his Father, Lo.
1 come lo do thy vuill, a body haft thou prepared for
me, Heb. x. 7. Again, when Chrift hung on the
crols he fpeaks to his Father, My God, my God,
iv/y haji thouforfaken me? Pfal. xxii. 1 . But when
Chrift rofe again from the dead, God fpake to him,
Thou art my Son, this day have I begotten thee, A6t«
xiii. 33. And when Chrift attended into heaven,
God fpake to him, Son, fit thou at my ri?ht-bandy
Heb. i. 13. This was the higheft point of Chrift
elevated, now was the prophefy accomplilhed, He
Jhallbe exalted and extolled, and be very high, Jfa.
Iii. 13. The Chaldee paraphrift reads it thus, ' He
' ihall be exalted above Abraham, he fhall be ex-
' tolled more than Moles, he (hall be very high,
1 above the brighteft cherubim or Seraphim;' O
my foul ! meditate on this feftion of Chrift at God's
right-hand, and thence draw down fome viitueand
fweetnefs into thy felf. What ? Was Chrift exal-
ted? Had he a name given him above every name ?
Walk then as becomes thofe that have fo glorious
a head: O! defile n"bt that nature which in thy
Chrift was fo highly honoured ! it was the apoftle's
arguing, ' Shall 1 take the members of Chrift and
4 make them the members of an harlot ?' 1 Cor.
vi. 1 5. So argue thou ; Shall I take the nature of
Chrift, that nature which he in his perfon hath fo
highly glorified, and make it in my perfon the na-
ture of a devil ? O my foul ! v/alk worthy of fuch
a Lord, unto all well-pleafing ; fith now he is in his
throne at God's right-hand, O kifs the Son ! ho-
nour the Son with divine worlhip, reverence, and
lubiiiiihon ; fubmit cheerfully and willingly to the
fcepter of hic word, bow to his name, as it is writ-
ten, ' At the name, attheperfon, the power, the
1 fcepter of Jefus Chrift, every knee fhould bow,'
Phil. ii. 10.

3. Confider of the million of the Holy Ghcft :
no fooner is Chrift inaugurated in his throne, buc
he fcatters his coin, and gives gifts, ivhenhe afcend->
edon high, he led captivity captive, and gave gifts
unto men, Eph. iv. 8. He gave gifts, or the gift of
gifts, the gift of the Holy Ghoft, If thou knowefl
the gift of God, John iv. 10. faid Chrift to the
Samaritan woman, that gift was the water of life,
and that water of life was the Spirit, as John who
H h h 2 knew

4*8

Looking unto J E S US.

Chap. II.

knew bed his mind, gave the interpretation, This
(pake he of the Spirit, John vii. 39. O my foul !
confider of this princely gift of Chriit ! fuch a
gift was never before, but when God gave his
Son, Godfo loved the voorld, that he gave his Son,
and Chrift fo loved the world, that he gave his Spi-
rit ; but, O my foul ! confider efpecially to whom
this Spirit was given ; the application of the giit
is the very foul of thy mediation, unto us a Son
is given, laid the prophet, Ifaiah ix. 6. and unto
us the Holy Ghoji is given, faith the apoftle, Rom.
v. 5. And yet above all, confider the reafons
of this gift in reference to thyfelf ; was it not
to make thee a temple and receptacle of the Ho-
ly Ghoft? Stand a while on this; admire O my
foul ! at the condefcending, glorious, and un-
fpeakable love of Chrift in this! it was infinite
love to come down into our nature when he was
incarnate ; but this is more, to come down into thy
heart by his holy Spirit, he came near to us then,
but as if that were not near enough, he conies
nearer now; for now he unites himfelfunto thy
perfon, now he comes, and dwells in thy foul
by his holy Spirit : O my foul ! thou haft many in-
comes of the world, though many are above thee,
yet many are below thee; but, oh! what little
contentment haft thou in thefe outward things ?
Come, here's that which will infinitely content thy
vaft defires ; ' Chrift is in thee, really in thee by
his Spirit ;' will not this content the utmoft capa-
city of an heart ? Surely he is too covetous, whom
God himfelf cannot fufflce ; if thou haft Chrift,
thou haft all things, and if thou haft the Spirit of
Chrift, thou haft Chrift himfelf, not notionally,
not by the habit of grace only, but really, eifenti-
ally, fubftantially by his Spirit; it is the very Spi-
rit of Chrift, the Spirit itfelf; the Holy Ghoft it-
felf in his own perfon that is united to thee, and
dwells in thee, not only comes he in perfon, but
he brings along with him all his train ; Hath he not
endued thee with fome gifts? Hath he not divid-
ed a portion and meafure to thee in thy place and
calling? Take notice, obferveit, and be thankful,
if thou haft a gift Or prayer, of prophefy,ofwifdom,
of knowledge, it comesand flows fromhisholy Spi-
rit, Unto every one of us is given grace, according to
themeaJureoftbegiftofChriji, Eph. iv. 7. Or,
according to the meafure of the fpirit, who is the
gift of Chrift, and all thefe vjo>-/<eth that one and

the felf -fame Spirit, dividing to every manfeveral-
ly as he vuill, 1 Cor. xii. 11. But belides a gift,
hath he not endowed thee with his grace? Hath
he not planted in thy ioul the habit, the power, the
feed, the fpring, the principle of grace ? Haft thou
not felt fometiines the excitings, quicknings, ftir-
ring of the fpirit of Gcd, commanding thy faith,
love, zeal, and other graces to be in exercife ? Hath
he not many a time at fome dead lift, at fome migh-
ty ftrait, at fome prevailing temptation, when thou
waft even ready to yield to Satan,come in as betwixt
the bridge and water, and given thee grace to help
in time of need? Heb. iv. 16. O the fweet incomes
of the Spirit of God ! as he is an holy Spirit, fo he
makes holy hearts.and if there be any holinefs in thy
heart, what is it but an emanation, influence, effect
of the fpirit of God? If ever thou hadft any flow-
ingsof exciting, quickning grace, fay, * This is a-
1 bove nature, above flefh aud blood, it comes from
* the holy and blelfed fpirit of God.' Some other
eft'ects thou mayeft confider of, as of the comforts
of the fpirit: what, haft thou not fometimes felt
thy joys unfpeakable and full of glory ? Haft thou
not fometimes known a morning'sjoy,after a night's
forrow ? An healing of tliy broken heart, a re-
viving of thy dead ipirit, a drop of heaven's joy
given thee as the hunfel, or earneft of thy inheri-
tance? Why, all thefe are but the workings of the
promifed comforter, And I voill pray the Father >
andkefijall give you another comforter, that he may
ahidc vjith you for ever, John xiv. 16. Another
e fleet is the leal of the fpirit ; andr what haft thou
not fometimes had the leal of the fpirit ftamped on
thee? I will not fay this is abfolutely neceflary,
But haft thou not fometimes been alfured of thy
falvation, by a reflect act of faith ? Or, by a work
of grace habitual or actual? Or, by an irradiation of
the Spirit on thy graces? Sometimes the fpirit is
pleaied to ihine with its bright, and glorious, and
heavenly beams into our fouls, and then we are
allured: hence the apoftle prays for the Ephefi-
ans, That they might have the fpirit of revelation,
And to what end ? That they might knotv ivhat is
the hope of his calling^, Eph. i 17, 18, 19. (i- e.)
That they might know upon what certain grounds
and foundation their hopes were built ; and hence
the Pfalmift prays for himfelf, Caufe thy face to
Jhine upon thyfervant, Pfal. xxxi. 16. And again,
God'be merciful unto us} and blefs us, and caufe his

face

Carrying on the gnat Work of our Salvation in his Afcenfion into Heaven.

face to Jhine upon us, Selah, Pfal. Ixvii. i. If the
foirit fhine upon our graces, thenitfeals: O! con-
iider of this mining fealing work, and leave it not
till the fpirit dart in a fpiritual light, and give thee
a revelation, knowledge, and periuafionof thy effe-
ctual calling; many other reafons are of thefpirit's
million, but amongit them all, confider, O myfoul !
and ponder on thefe few ; think over Chrift's a-
fcenfion, fefllon, and million of the fpirit ; but in
every thought be ferious, fruitful, and particular;
fay, ' Chrift is gone up into heaven lor me, and
4 he is let down at God's right-hand for me ; and
* he hath fent down his fpirit into my heart.' Oh !
what workings would be within, if thou were but
lively and active in the meditations of thefe feveral
palTages.

SECT. III.

Of deftring after Jefus in that refpecl-

3. T Et us defire after Jefus, carrying on the

J j great work of our falvation for us in thefe

particulars: who feeing Chrift toafcendinto hea-
ven, would not be glad to afcend up with him ?
Who feeing Chrift to fit down at the right-hand of
his Father, would not be glad to fit down with
him ? Who feeing Chrift to fcatter his gifts and
fpirit amongft his faints, would not cry, ' Come,
' holy fpirit, O ! Chrift give me thy fpirit, thou
' that giveft gifts unto me, come, and beftow thofe
' gifts on me, even upon me ?' The believing foul
cannot hear of Chrift in any true difcovery of his
grace and glory, but it mull needs fend out many
- breathings after him, ' Oh ! that Chrift were mine !
' Oh! that I had any intereft in this tranfadtion !'
It is true, thefe tranfadlions are paft, but the virtue
of them continues ftill, and accordingly the virtue,
power, and influence of thefe tranfattions muft be
the object of our defires. Now, what is the virtue
of Chrift's afcenfion, but that we might afcend ?
And what the virtue of Chrift's feifiorl, but that we
might fit down with him in his throne ? And what
the virtue of the million of his fpirit, but that we
might partake of the Holy Ghoft ? Oh ! let thefe
be the objects of our defires; come, let us pant

and breathe after thefe things. As,

1. Let us fee Chrift afcending, and fo defire to
afcend with him, when Chrift afeended, it was not

429

merely for hiinfelf, but alfo in our Head ; he afeend-
ed as a common perfon, as the high-prieft afcend-
ing into the holy of holies, he carried all the names
or the twelve tribes on his breaft ; fo Jefus Chrift
afcending into heaven, he carried the names of all
believers in the world on his breaft, thereby (hew-
ing that they were likewife to come after him ; in
this cafe how mould we long after him, and cry
after him, as Elilha, after Elija, when he faw
him afcending, My father, my father, the charhts
of IJraei, and the horfemen thereof ? 2 Kings ii.
12. How mould we cry after hirn, 4 O my Lord \
1 and my God, fee that my name, be written in
' thy breaft, O ! that virtually I may afcend with
' thee, and that really and bodily I may at laft a-
' fcend after thee !' there are many can fay in their
heart, / will afcend above the heights of the clouds,
1 will be like the mofi High, Ifa. xiv. 14, 15. But
the prophet tells us, Such /hall be brought down
to hell, and to the fides of the pit. O ! the de-
fires, and eager purfuits of men, after ambition,
what topping and advancing is there of one over
another ? In the mean time~the Pfalmift's queltion
is quite forgotten, Who Jhall afcend into the hill
of the Lord? He that hath clean hands, and a
pure heart, who hath not lift up his foul unto 'va-
nity, Pfalm xxiv. 3, 4. Down, O my foul! with
thy top and top-gallant j ftrike fail to God and
Chrift, know that God refifts the„proud, How art
thou fallen from heaven, O Lucifer! fon of the
morning? Ifa. xiv. 12. Even he that would exalt
his throne above the ffars of God, is brought down
to^ hell; Come, come! a defire after Chrift and
his afcenfion is the way to heaven, if thou wilt a-
fcend after Chrift, fet thy defires upon Chrift; if
thou wilt arrive at true glory, breathe after Chrift,
afcending up into his glory ; let others afcend up
into their heaven upon earth, but, O my foul ! de-
fire thy intereft in Chrift's afcenfion into the heaven
of heavens, ' Oh ! when wiil it once be, that b)
' virtue of Chrift's afcenfion, I ihall afcend ? Is
• Chrift gone tip, and am I yet behind? Is thv
' head, myhulband, my Lord in heaven, and am
' I a poor member of his body grovelling here on
' earth? Y, hat, is Chrift gone up with a mout,
' the Lord with the found of a trumpet? Are
' the angels founding his praife, and bidding him
' welcome into glory? And am I finning here on
' earth, and by my fins crucifying a^ain and again,

1 ths

430 Lading unto JESUS. Chap. II.

' the Lord of glory? O that I might afcend with throne, Revel, in. 21. Chrift fits in his Father's

' Chrift! Oh ! that I were now on the wing to- throne, and we fit in Chrift's throne ; Chrift fits

* ward heaven! Oh! what h it that hinders my at the right-hand of God, and we fit at the right-
' afcenfion, but the clog of day ? So long as this hand of Chrift. O! how defirable is this? The
' body remains a natural body, 1 cannot afcend ; mother of Zebedee's children underitoou this my-
' Oh! therefore that the change weie come! Oh! ftery very darkly, yet worshipping Jefus, She de-

* that this natural body were fpiritual! that this fired a certain thing of him; what thing ? Why
' corruptible had put on incorruption, and this mor- grant, (faid (he) that theje my two j on s may Jit,
' tal, had put on immortality ! then could I mov« the one at thy right-hand, and the other on thy left-
' upwards as well as downwards ; fuch is the fu- hand, in thy kingdom, Mat. xx. zi- Chrift biam-
1 pernatural property of a glorified body, that it ed them, becaufe they knew not what they qfkedi}
' afcends, or defcends, with equal eate ; or, if ver. 22- and yet he tells them, that to Jit un his

* this be not poflible for my pre'ent condition, U right-hand, and on his left, is given to them j or

* this body of mine muft firft defcend, before it a- whom it is prepared of bis Fa'htr, verie 23. O
' fcend, if it muft down into the grave, before it my foul! defire after this, for this is worthy of
' go up into glory : why, yet, oh ! that my bet- thy defire : this is a great thing, an high exalta-
' ter part were on the wing! oh ! that my foul tion, another manner of honour than any that this
'were mounting upwards ! O! wretched man world affords ; courtiers defire no more but to fit
' that I am, who fhall deliver my foul from this at the prince's right-hand; but, O! the virtue of
' body of death? Or, if the union be fo ftrong for Chrift's fefiion, that thereby thou fhouldeft fit at
' a while, that neither foul nor body can really or the right-hand of God ; this is the very height and
' fubftantially afcend, yet, O ! that I were ftill a- excellency of heaven's glory ; only take heed of

* fcendingin a fpiritual way ! O! that my aftecli- apprehending it after a carnal and natural way,
' ons were ftill on things above, and not on things this very exaltation confifts in the image of
' beneath! yea, I could wifh a nearer union even God, and communion with God; it is the fpiri-
c by adifTolution; why, Chrift is afcended, and I tual part, and power, and glory of heaven: if
' would fain be where Chrift is, though it coft me any thing be defirable above another, furely this
'dear; I defire to be difTolved, I defire to depart, above all; what, that Chrift fhould be exalted, a-
' and to be with Chrift, which is far better,' Phil, bove all principalities and powers, and mights, and
j. 2?. dominions, and every thing that is named in this

2. Let us fee Chrift fitting down at the right- world, and in the other? Eph. i. 20, 21. What,
hand of God, and fo defire to fit with him: when that Chrift fhould fit down in his Father's throne,
Chrift fat down, it was not in his own pure perfonal in the higheft part of heaven, far above all hea-
right fimply, as it is his inheritance, but with re- vens? Eph. iv. 10. And that I, a poor worm,
lation to his faints and members, He hath quickned duftandafhes, fhould fit with him in heaven, fhould
us together with Chriji, and bath raifed us up to- be one with him in glory, fhould be as near him
gether, and made us fit together in heavenly pla- in honour and happinefs, as fuch a poor creature
ces, in Chrift Jefus, Eph. ii. 5, 6. I confefs Chrift's is poffibly capable of? Oh ! how fhould I but hun-
fitting at God's right-hand (as taken for the fubli- ger and thirft after this? If! might have a wifh, I
mity of his power) is not communicable unto us, would not wilh low things: why, this is the very
for that is Chrift's own prerogative, To which of top, and height, and quinteffence of heaven, Chrift
the angels (.aid he at any time, Sit on my right- in his Fathers throne, and I in ChrijTs throne ;
hand? Heb. i. 13. Yet his fitting in heaven as it in defiring this, I defire all; and therefore what-
is indefinitely exprefled, is in fome fort communi- ever thou giveft or denieft, Lord give me this, and
cable unto us, for he fat down as a common per- I have enough for ever.

fon, thereby fhewing that we were to fit down with 3. Let us fee Chrift's miffion of his holy Spirit,

him in our proportion, Him that overcomes, I will and fo defire a fhare in that gift, we cannot ex-

grant to fit with me in my throne, even as I alfo pe&to fit with Chrift, but we muft firft have the

^overcame, and am fet down with my Father in his Spirit of Chrift ; and therefore, as we would have

that

Carrying on the great Whk of our Salvation in his Afcenfton into Hetrven.

43«

that, let us defire after this. The greateft gift
v e can expect in this world is the Spirit of Chiiil.
Confiuer, O my (oul ! all things here below are
tuher temporal or fpiritual things; and of things
i> iiitual, this is the funi, the in-dwelling oj the
Spirit. O Lord, give me thy felf, and that con-
tains all gifts! O! give me thy Spirit, and that
thou canlt not but with him give me all things,
There be many ihtit fay, (faith the Pfahnift) h ha
iKiill fievj us any gold? Plal. iv. 6. Earthly things
are defired by many ; but is any thing on earth to
be compared with this gift from heaven ? If it
were only the beauty of holinefs, it were certain-
ly a defirable thing ; if we rightly underhand it,
holinefs (though but one effect of the Spirit) is
a moft rare thing ; holinefs tills the foul with joy,
peace, quietnefs, ailurance ; holinefs entertains
the foul with feafts of fat things, and refined
wines ; holinefs carries the foul into the banquet-
ting houfe of apples and Haggons ; holinefs gives
the foul a near communion with God and Chrift ;
holinefs brings the foul into a fight of Chrift, an
i;:cefs to him, a boldnefs in his pretence j holinefs
admits the foul into the moft intimate conferences
with Jefus Chriil in his bed-chamber, in his gal-
leries of love ; and that which is an argument of
more beauty than all the creatures in the world
have befides ; holinefs attracts the eye, and heart,
and longings, and raviihments, the tender com-
panions, and everiafting delights of the Lord Je~
Jos ; and if holinefs be thus lovely, Oh ! what is
the holy Spirit itfclf ? What is the rife, the fprinp-,
the fountain of holinefs ? What, O my foul ! that
not only grace, but the Spirit of Chrift fhould dwell
in thy fpirit ? That thou fhouldeft be God's build-
ing ? i Cor. iii. 9. And that not as the reft of the
world is, for his creatures to inhabit, but as a
temple for himfelf to dwell in ? 2 Cor. vi. 16 As
a gallery, for himfelf to walk in? Cant. vii. 5.
Oh! what longings? Oh! what pantings and
gafpings ? Oh ! what faintings and fwoonings
Jhould there be in thy fpirit after this Spirit ? Come
holy Spirit, O come and dwell in my foul ! I know
thou wilt make the place of thy feet glorious ; if
I have but thy prefence, I fhall be all glorious
within : O come, come holy Spirit.

SECT. IV.

Of hoping in Jefus in that refpeSl.

4 I ET us hope in Jefus, carrying on the

1..J great woik of our falvation for us in thefe

particulars; thus was the apoftic's prayer, 'Now

the God of hope fill you with fill joy and peace in
' believing ; that ye may abound in hope through
'the power oi the Holy Ghoft, Rom. xv. 13.
Could we abound in hope that Chrift's afcenfion,
feflion, and million of his Spirit did belong to us,
we Ihouid never be afhamed, ' Hope maketh not
alhamed,' Rom. v. 5. O ! then let us look ro our
hope, and be fure that it be of the right ftanjp,
which in reference to every of thefe paffages we
may examine thus. As, —

1. If Chrift's afcenfion be mine, then am I afcen-
ded with Chrift ■ I mean not in refpeel of any bo-
dily afcenfion, for that muft not be until the laft
day ; nor in refpect of any elTential, fubftantial
foul-afcenfion, for that muft not be before the fe-
paration of foul and body at our death's-day ; but
in refpect of our fpiritual afcenfion, for fo we may
afcend intoheaven by faith, and love, though for
the prefent we are on earth, * If ye be rifen with
1 Chrift, feek thofe things which are above, where
' Chrift fitteth at the right hand of God ; let your
affections on things above, and not on things on
the earth,' Col iii. 1, 2. If Chrift. our head be af-
cended, then we that are his members, muft needs,
follow after him in our affections : Chrift tells us,
' Where our treafure is, there will our hearts be
« alio,' Matth. vi 21. If Chrift our treafure be
afcended intoheaven, our loves, our aftecTons, our
hearts will follow after him ; and if our hearts be
in heaven, no queftion but we ourlelves both fouls
and bodies, fhall at laft afcend ; when Chrift a-
fcended, we afcended virtually with him, now we
afcend fpiritualiy, and at laft we fhall afcend bo-
dily, for he that afcended, fhall defcend, and then
' we fhall meet him in the air, and fo fhall we be
' ever with the Lord,' 1 Thefi iv 17. Inthemean
time, to maintain our hope, let us afcend daily by
faith and love ; and this is our Character that
Chrift's afcenfion is truly ours

2. If Chrift's feflion be mine, then am I fet
down with Chrift in heavenly places : I mean not

bodily

43*

Looking unto JESUS.

Ch.

II.

bodily, but by faith, which faith makes it as Cure nothing to do with ChriiVsrighteoufnefs.by which

* '- . ' . - - . . .- I I • I ^ .'..lllfio/J unfil kti nur IniriUlol lini/iti C*U fill-

to my foul, as if I had a foot already in heaven,
4 Faith is the fubftance of things hoped for, and

* the evidence of things not ieen,' Heb. xi. i. By
faith I now fit in heavenly places, in that I verily
believe I (hall do it one day j my hope is now cer-
tain, in that I am as fure of that I look for, as I
am of that I have already received j it is the com-
mon objeaion, ' we fee it not,' as the apoftle laid
or Chrift, ' we fee not yet all things put under him,'
Heb. ii. 8. but he prefently anfwers, ' Wefeeje-

* fus who was made a little lower than the angels,
' crowned with glory and honour,' ver. g. And fo
we may be lure the thing is as good as done, for if
he be above, all muft come under ; in like manner,
we fee not ourfelves in prefent poiTeflion, butwe fee
Chrift crowned, and ourfelves' fitting with him vir-
tually, and therefore at laft we (hall fee ourfeives
actually crowned, and fitting together with Chrift
in heavenly places. In the mean time faith takes

• poiTeflion of the kingdom of heaven ; faith makes
the foul even now to converfe with God, and
Chrift, and faints, and angels, • Faith lays hold
'upon eternal life,' i Tim. vi. 19. It puts the
foul, as it were, into heaven, and fets it down at
the right hand of Chrift ; and this is our character
that Chritl's feflion is truly ours.

3. If Chrift's Spirit be mine, and fent to me,
then have I both the perfon, and train of the Spi-
rit of Chrift ; it is the having the Spirit, and the
working of the Spirit in me, that is my evidence
of the Spirit's million ; I look upon this as the
greateft queftion, and the weightieft, and moft im-
portant cafe of confeience, that can be propounded
or known of us, viz. Whether the Spirit of Chrift
doth refide in us ? Or, whether we have a well

. ye are me tempi
poftle) « and that the Spirit of God dwelleth in
4 you?' 1 Cor. iii. 16. And again, 'Know ye not
that your bodies are the temples of the Holy ceived the Spirit of adoption, whereby ye cry, Ab

we are juftified, until by our ipiritual union Chrift
is made ours ; if we know not this, we cannot know
we are the adopted children of God, for it is the
Spirit of adoption, whereby we cry in our hearts',
Abba, Father, Rom. viii. 15. If we know not this,
we cannot know that we are fanctified, for it is the
Spirit which is the beginner and perfec"ler of our
fanclification ; if we know not this, we cannot
know that our prayers are heard, for it is the Spi-
rit that helps our infirmities, and that makes inter-
cejfion for us, nvith groanings tvhich cannot be ut-
tered, Rom. viii. 26. If we know not this, we
cannot know whether we are in error or truth ; or
whether our religion which we profefs be true", or
falfe, for it is the Spirit who enlightens us, and
teacheth us, and leadeth us into all truth, if we
know not this, we cannot know our own comforts,
for he is the only true comforter, from whom all
found comfort fprings. Come then, and put our-
felves to the trial ; let us learch whether we have
the Spirit of Chrift, which we may refolve (if we
will not deal deceitfully with our own heart) by
thefe foilowing figns.

1. The Spirit of Chrift is the Spirit of illumi-
nation, if he dwell in us he will enlighten our eyes,
reveal to us thofe faving truths of God as they are
in Jefus, But the comforter, which is the Holy Ghofi,
whom the Father will fend in my name, he /hall
teach you all things, John xiv. 26 — But ye have
an unclion fro?n the holy One, and ye know of all
things, 1 John ii. 20. — But the anointing which ye
have receivsdofhim, abideth in you, and ye need not
that any man teach you, but as the fame anointing
teacheth you of all things, ver. 27. And hence it is
that this holy Spirit is called the Spirit of wifdom,
and revelation, in the knowledge of God, Eph. i. 17.

2- The Spirit of Chrift is the Spirit of adoption,
it brings our fouls into that blefTed eftate, that we
are the children of God, Ye have not received the
Spirit of bondage again to fear ; but ye have re-

Ghoft ?' 1 Cor. vi. 19. In this queftion, he feems
to put it out of queftion, that true Chriitians mould
know, and in right temper do know that the Spirit
of God dwells in them ; if we know not this, we
cannot know that we have any part in Chrift ; be-
caufe the holy Spirit is the principal bond of our
union betwixt Chrift and us ; if we know not this,
we cannot know that we are juftified, for we have

ba, Father, Rom. viii. 15. And becaufeye are fons,
God hath fent forth the Spirit of his Son into your
hearts, crying, Abba, Father, Gal. iv. 6.

3. The Spirit of Chrift is a Spirit of prayer, /
•will pour upon the houfe of David, and upon the
inhabitants of Jerufalem, the Spirit of grace and

of fupplication, Zech. xii- 10. Likewife, the

Spirit

Carrying on tie great ll'trk of our Salvation in his Afcenfton into Heaven.

433

Spirit alfo belpetk our infrtnities, for ive know not
what ive jbould pray for as v:e ought, tut the Spi-
rit itfelf maketh intercejfion for us, with groan; ngs
which cannot be uttered, Rom. viii. 26. It is not
laid that the Spirit teacheth us words, and fluent
phrales, but it teacheth us to pray in the heart and
lpirit with iighs and groans.

4. The Spirit ofChriltisa Spirit of fanctificati-
on ; the apoitle having told the Corinthians, that
they hadbten notoi ions Tinners, faith farther, That
they were wajhed and fanclijied by the Spirit oj
God, t Cor. vi. 11. Hence tne holy Spirit is cal-
led the Spirit of hoi 'inefs, Rom. i. 4. Becauie he
makes us holy who were in ourfelvcs corrupt and
finful. If we have this Spirit, it inclines our hearts
to the things above, it mortifies our lufts, it brings
us nearer unto God; the fpirit therefore that is
impure, and encourageth men in fin, and cries up
carnal liberty, is certainly none of the Spirit of
Chrilt j and by this one fign many carnal preten-
ders of our times may be jultly convicted.

5. The Spirit of Chrilt is a Spirit of love ; Gcd
is love, and he that dwelleth in love, diuelletbin
God, and God in him, 1 John iv. 16. As the Spi-
rit is love, fo it begets love in the hearts of his
people, The fruit of the Spirit is love, joy , peace,
long-Juffering, gentlenefs, goodnefs, faith, meek-
tiefs, temperance, Gal. v. 22. All thefe graces are
the fruits of the Spirit, but the firft grace in the
link is love : by his Spirit we are taught to love
God, not only for his benefits, but in refpecl of
his nature, for his goodnefs, mercy, juftice, ho-
lineJs, and all other his faving attiibutes ; by his
Spirit we are taught to love any thing that hath
but the damp and image of God upon it, But as
touching brotherly Lve, ye need not that I ivrite
ur.toyou, for ye yourf elves are taught of God to love
one another, 1 Thefi. iv. 2. The molt of the he-
retical fpirits of thefe times, do hereby fhew that
they have not the Spirit : their very religion lieth
in railing at minifters, and reproaching thofe that
are not in their way ; this is far from the fpirit of
Jove that is in God's children ; certainly where
there is malice, hatred, ftrife, bitter envyings,
t railings, revilings, for fuch kind of perfons to lay
claim to the Spirit of unity, it is a piece of impu-
dent vanity, and a falfe fuggeftion from their own
corrupt erring fpirit, or from the fpirit of error
himfelf, who is an hater, reviler, and the accufer
of the brethren.'

6. The Spirit of thrift is a leading fpirit ; ' As
' many as are led by the Spirit of God, they a.e
' the Ions of God,' Rom. viii. 14. But what is this
leading of the Spirit? I anfwer,

1 . It is a drawing of the foul Chrift-ward ; Draw
me, (faith the fpoufe) and ive will run after theey
Canticles i. 4. There mull be a drawing of the
foul in every duty to jefus Chrift, I fay\ to Jefus
Chrift; for a man may be furniihed with eminent
gifts, and with fuitableafliltancesin the laying out
of thofe gifts from the Spirit, and yet he may be
without the leadings of the Spirit ; gifts exercii-
ed, cannot fupprels corruptions in a man's own
heart, and hence they that ufed. their gifts are cal-
led workers of iniquity, Matth. vii. 23. gifts do
not carry out the heart towards Chrilt, but gra-
ces do, ' I will caufe him to draw near, and he
' (hall approach unto me, for who is this that en-
* gag°d h's heart to approach unto me, faith the
' Lord,' Jer. xxx. 21.

2 It is a giving liberty to the foul to walk m
the ways of Chrift. ' Where the Spirit of the
' Lord is, there is liberty,' 2 Cor iii. 17. 1 mean
nof a liberty to fin, but to duty, nor yet every^
liberty to duty, for a man may exercife himielr
in the external part of all duties, and yet be
without the leadings of the Spirit ; but I mean
luch a liberty as when a foul accounts it an high
favour from the Lord, if he will but ufe them in
any fervices for himfelf, when it finds more
delectation in thefe than in any other ways, * I
4 have chofen the way of truth,' (faith David)
' and therein is my delight,' Pfal. cxix. 34. 173,
1 74. And ' I delight in the law of God after the
' inner-man,' (faith Paul) Rom. vii. 22. 4 Foe
' the law of the Spirit of life in Jefus Chrift hath
' made me free from the law of fin and death,'
Rom. viii. 2.

3. It is a corroboratingor ftrengthening of the foul
againftall thofe impediments that would hinder it
in the ways of Chrift; Ifrael is faid to be led by
the Spirit of the Lord, And how did he lead them ?
But by dividing the waters before them, and by
keeping them that they Jhonld not fiumbU, Iia. Ixiii.
11, 12; 13, 14- Many times God's holy ones art?
befet with temptations, they find their hearts full
of deadnefs, hardnefs, unbelief, and all manner of
diftempers; now, if at fuch a time the mountains
have been made plains, if at Cuch a time fcorru prion!
1 i i have

434

n'g unto JESUS.

Chap. II.

have been borne down, and their hearts have been
let out towards Chrili:, certainly tliele are the lead-
ings of the Spirit, If ye through the Spirit Jo mor-
tify the deeds of the body ye jhnll live ; for as many
as are led by the Spirit of God, are the Jons of God,
Rom. viii. 13, 14..,, The particle for, argues mor-
tification to appertain unto the leadings of the Spi-
rit. The're is in the faints a conliant oppofnion be-
tween the works of the flefh and the works of the
fpirit ; now when the works of the fleih are kept
underneath, and prevailed againft, then a foul en-
joyeth the leadings of the Spirit, Gal v. 17, 18.
1 know fuch oppofitions are not in any but faints j
cirnal men would wonder that any fhould com-
plain for want of ftrength unto duties ; why, they
eaneafiJy come up to them, and be in the exercife
of them ; but, alas ! this arifeth either from Sa-
tan's not molefting them in the performance of du-
ty, becaufe they look not beyond the external part
of it; or from their own inlenilblenefsof the work-
ing of corruption, when yet it doth act : only a
gracious heart findeth, that if it be not ftrengthened
by a power beyond its own, it cannot act any grace,
or perfiorm any dutyacceptable to God j and hence
the apoftle prays, That they mi^ht be ftrengthened
ivith might by his Spirit in the inner-man, Eph.
iii. 16.

4. It is an enabling of the foul to act in gofpel
duties for gofpel ends ; when the fpirit leads, the
foul neveraimsatfelf-advanceinent, it never looks
at its own name and glory, as they did in Matth.
vi. 1, 5. But it eyes in all its actings the morti-
fication of corruption, and the attainment of com-
munion with God and Chrift, and the increafe of
all grace, faith, love, patience, meeknefs, felf-
denial, &c Or, if it feek for outward mercies, it
feeks them inafubordination to thefe, and in a way
of fubferviency to the intereft and .defigns of
Chrift : in all things whether outward or inward,
it feeks the glory of God as the ultimate end,
And, in thefe particulars, confift the leadings of
the fpirit of Chrift.

7. The Spirit of Chrift is a witneffing fpirit,
The Spirit itfelf beareth ivitnefs ivith our fpirit,
that ive are the children of God, Rom. viii. 16.
And every one that believe th hath the ivitnefs with-
in himfelf, 1 John v. 12 But of this two que-
ftions. 1. What is this witneffing work of the
Soirit? 2 How doth the Spirit thus witnefs? For
the firft, I anfwer,

1. In general, witnefling is a giving in fome e-
vidence upon our knowledge how the matter in
quetiion ftandeth, that thereby others may be af-
certained of the truth of the thing, ' At the
' mouth of two or three witneffes fhall the matter
4 be eftablifhed/ Deut. xix. 15. Thefe words
Chrift cited, and faid, ' It is written in your law
'_that the teftimony of two men is true,' John viii.
17. Not but that it was certain in itfelf before, but
that now by the teftimony of two, it is rendered
certain unto thofe that queftion the fame ; this is
witnefling.

2. In fpecial, the witnefling of the fpirit is an
•office of the fpirit, whereby it works the foul into
a knowledge, perfuafion.-orconclufion of its accep-
tation into favour with God in Chrift. Now the
Spirit witnefleth either objectively, or efficiently.

1 . Objectively, when it only affords fuch fpeci-
al operations as have an aptitude to afcertain the
foul, but do not afcertain; thus many a time the
fpirit comes and brings in fuch and fuch affertions
or affirmations of our adoption, as if they were but
duly obferved, might manifeft the fame ; but we
overlook thefe evidences, we will not hear what
the fpirit fpeaks to us, We fpeak that <we know,
(faith Chrift) and teftify that ive ba<vefeen, but ye
receive not our ivitnefs, John iii. 11. So may the
fpirit complain, I have tefiified toyou that which I
knoiv, 1 have faid that ye ivere children of God, but
ye have not received my ivitnefs. Doubtlefs it is a
finful neglect not to yield attention unto the voice
of the fpirit, and yet the fpirit in this way may be
refifted.

2. Efficiently, and if the fpirit witnefs thus, it
cannot be refifted ; in this way the fpirit caufeth
the foul to conclude of its adoption by its fpeaking
to it : this is not only the affertions or affirmations
of our adoption, but the affurances of our fouls
that we are adopted, I am perfuaded, (faith the
apoftle) Rom. viii 38. And I knoiv that my Re-
deemer liveth, (faith Job) Job xix. 25. And here-
by ive knoiv that he abideth in us, by the Spirit
•which he hath given us, 1 John iii. 24. But,

2. How doth the Spirit thus witnefs? I -anfwer,
1. Immediately. 2- Mediately.

I. Concerning the immediate teftimony of the
Spirit, there is fome controverfy : Antinomians
would have no other teftimony but this ; all other
evidences (fay they) are deceiving evidences; or if

not

Carrying on the great 'York of our Salvation in bis Afcenfon into Heaven.

435

rot deceiving, yet fo make uie of them, it were it cannot tell how it came to pafs.
but to light a candle to the fun; for what are the % Thereisateftimony of the fpirit, which fome-
gracesofthe Spirit in companion of the Spirit's times the fpirit may fuggeft and teftify to the fane-
own teitimony r And it may be the running into tified confeience with a fecret (till heart-ravifhing
this extreme, hath cauied others absolutely to de- voice, thus, or in the like manner, Thou art the
ny any fuch testimony ; or, at leaft, to fay, For child of God ; tbou art in the number of thofe that
thefe Enthufiafms or inspirations, let them boaft of /hall be faved ; thou (bait inherit ever lading life,
them that have them, vue knovu no fuch thin^. Me- and that as certainly and comfortably as it that
tiiinks a middle betwixt both thefe (as it is proved angel from heaven mould fay to thee, as he did to
by-others) is molt confonant to truth ; for neither Daniel, Greatly beloved. — Mighty and remai kable
can I reject the graces of fanclification from being was the work of the fpirit this way, upon the heart
grounds of our aifurance ; neither dare I deny but of that noble martyr, Robert Glover, upon the
there is fomething of the work of the Spirit's tef- firft fight and reprelentation of the ftake, when lie
timony, which is an immediate work. Let us hear cried, He is come, he is come. Such an immediate
what others fay of it. fpringing of the Spirit was in the heart. Mr. Pea-

t Certainly there is a work wherein the fpirit cock, who many days of extremeit horror, profef-

acls, as in illumination, and infufion of good mo- fed, The joy vohich he felt -was incredible. Such

tions into us, wherein by a fecret influence upon an immediate work was upon the heart of miftrefs

the heart, he quiets and calms the troubled foul, Brettergh, who after the return of her beloved,

concerning its condition by his own immediate fuddenly cried out, Hotvwonderful! ho-w-won 'er-

power, without any grounds from fcripture with- full hovo voonderful are thy mercies, O Lord.' O the

out, or grace within. joys, the joys, the joys that novo I feel in my foul I

* There is a threefold work of the Spirit; i. we feel and acknowledge by daily experience, that

To convey and plant grace in the foul. 2. To Satan doth immediately inject, and (hall not the

a£t and help us to exercife the graces which are blefl'ed Spirit after his holy and heavenly manner

planted here. immediately alfo fuggeft fome times?

3. To fhine upon and enlighten thofe graces : § As there is in the eye lumen innatumy a cer-

this laft work the fpirit fulfik two ways; 1. By
arguments and inferences, which is a mediate work.
2 By prefence and influence, which is an imme-
diate work ; this the apoftle ca]\stvitnefs-bearingy

tain inbred light, to make the eye fee lights and
colours without ; and as there is in the ear aer in-
ternus, a certain inbred found and air, to make it
difcern the founds that are without ; fo is there in

Theft are three that hear nvitnefs in earth, the a gracious heart, anew nature, an habitual iiillinet
J/if it, and -water, and blood, 1 John v. 8. The of heaven to difcern the confolations of God's Spi-
fpirit brings in the witnefs of water and blood, rit, immediately teftifying that we are the font, of
which is his mediate work, but befides and above God ; there are fome fecret and unexprefiible li-
thefe, he gives a diltinct witnefs of his own, which neamentsof the Father's countenance in this child,
is his immediate work, and in a way of peculiarity that the renewed foul at firft bluih knows and owns
and transcendency, called the -witnefs of the Spirit, it. But for fear of miftakes in this cafe, obferve

■ As it is with the motions of the Spirit, many we thefe rules.

a time the fpirit excites a man to fuch or fuch du- 1. That although the fpirit may immediately
ties, by laying his hand immediately upon the heart, teftify without any"exprefs formal application of a
and thereby inclining it to obey thofe motions; fo word, yet he never teftifies but according to the
in this cafe, when a poor foul fits in darknefs, and word. If a man that never felt fin a burden, that
fees no light, fometimes upon a fudden it is (as it throws away all duties of religion, that never prays,
were) taken up into the third heaven; and this is reads, hears, or -meditates, fhall fay, that he is
in hicha way, that though the fpirit of a man real- filled with joy, peace, and the atfurance or God'*
ly believes it, and is immediately calm by it, yet word, it is certain the holy Spirit is not the au

f Ford of the Spirit. * Caryl, on Job, rhnt x

% Boiton'; DireJl. for a comror table Walking -with I § fl [j * IO<n

I ii 2 - '*' <':

43°

Leaking unto JESUS.

II.

of this, becaufe the promt fe of peace belongs to
none of this ttamp; lee Mat. xi. .18. Ifa. Ivii. 15.
Mai. v. 3, 4, 5, t», 7, 8.

2. That ordinarily the Spirit brings in his testi-
mony either in duty, 01 after duty, I have fen his
tuny, and I ivill heal him, I voill lead him id) 0,
and reftore comforts to him and to his mourners ;
I create the fruit of the lips, peace, peace to him that
is far off, and to him that is near, faith the Lord,
and I voillhealhim, Iia. Ivii. 18, 19. I know there
may be a cafe of grievous temptations, and at men
a time the Spirit of God may come in by a fudden
irradiation, and chear the foul wonderfully, tho' it
knows not how; yet uiuaily the fpirit brings in
his teftimony either in duty, or not long alter outy.

3. That fuch teftimonies of the fpirit beget on-
ly an adtual affurance during the prefent exigency,
or in order to fome prefent defign that God is
working thereby; thele are extraordinary dain-
ties, that God will not have us feed conftantly up-
on j a gleam of light in a dark winter night, when
a man cannot coaft the country, and diicern his
way by thofe marks which direct him at other
times ; or as a lightning from a thunder-cloud,
that comes juft in the moment, when a. man is flap-
ping into a pit that would fwallow him up ; now a
traveller will not depend always upon fuch guides,
but rather he will choofe to travel by day, and
learn out fuch way-marks as may be (landing af-
furances to him, that he is in the way. And there-
fore,

2- The fpirit witneffeth mediately; and that
either without, or with argumentation, but both
from the word.

1. Without argumentation ; and that is, when
the Spirit applies fome fuitable woids to the ioul,
and without more ado, enables the foul to dole
with that fuitable word. As for inftance, thou
are burdened for fin, and thou haft prayed earneft-
ly for pardon of fin, and even then a iecret whif-
per of the Spirit : call that word into thy heart, /
-will heal thy back fli dings, and love thee freely,
Hof xiv. 4. Or, fuch a voice as that, Come unto
me all ye that labour, and a>e heavy laden, and!
voill give you reft, Mat. xi. 28. Now this is a direct
teltimony, only 1 dare not leave it without a cauti-
on Some can relate extraordinary paffages of

p.ovidence attending tne coming in of fuch and
fuch a word, as that thty did not know there was

any fuch fcripture, nor did they know where it was,
and yet in opening the book, it was the very firlfc
place their eye was calf upon, or they wanted a book,
and in the ufe of fome other means unexpectedly
a word was fpoken or remembered, lb put to the
cafe as if it had been a very meflage from heaven ;
certainly the Spirit hinting in of words thus, is ve-
ry obiervable ; yet a bare giving in of a word is no
warrant that it comes from the Spirit, unlefs the
foul come up to fome end which the word itfelf
pointcth at ; there mud not only be a word, but
a clofing with the word, an improving of the word
lor the endsitaimethat, as quickning, comforting,
fupporting, acting of fome graces, or fuch like ;
and, by this, we may know now tfiat teftimony is
true, and proceeds from the Spirit of God.

1. With argumentation; and that is when
the fpirit brings in the teftimony of blood and wa-
ter; I may call it a teftimony of faith, and other
graces of the fpirit, written in our hearts, and
brought out by the fpirit in a way of argument, as
thus, — He that believeth hath everlafiing life, but
I believe, Ergo. The firft proportion is thegofpel,
and in this way, it is the firft work of the fpirit to
open our eyes, for the underftanding thereof. The
fecond propofition is thy cafe, or my cafe ; and
here the fpirit enlightens the foul to fee itfelf un-
der that condition, but I believe. Indeed many
times this is not fo eafily done, and therefore the
fpirit doth elicit and draw forth the foul to an af-
fent by a farther evidence of argument. True (fays
the foul) he that believes hath everlafting life, but
lam none of thofe believers, and therefore vuhat-
doth this promife concernfuch an unbelieving voretch
as I am ? In this cafe, now the fpirit's work is
longer, or fhorter, even as he pleafeth ; if it will
be no better, the fpirit is fain to produce fome o-
ther proofs of fcripture, as evidence faith in the
fubjec"t of whom it is ; fuch as purifying the heart,
love to God, his ways, his people, &c. And pof-
fibly it goes farther yet, and proves thofe graces
to be in the foul by farther marks. — I know fome
object, if the fpirit fays, thou art a believer, be-
caufe thou haft love, the foul may doubt ftill whe-
ther it hath love or no; and if the fpirit fay, thou
haft love becaufe thou delighted in God's com-
mandments, the queftion may be ftill, whether
that delight be fincere, or counterfeit, pure, or
mixed j and therefore fay they, There can be no

judg-

Carrying on the great' Work of our Salvation in his Afcenfion into Heaven.

judgment of a man s j uf if cation by bis fanclif cati-
on ; or, of bis fanclif cation, by the operation of par-
ticular graces.

I anfwer, it is true, that whilft I endeavour to
difcover theie graces merely by reafon, they may
be ftill lubject to queftion, and fo they can make
no firm aiiurance } but in the foul that is gtaciouf-
ly allured this way, the Spirit of God refts the
heart upon ^wultimumquodfc : he convinceth the
foul by that which is molt vifible in him, and fo
flops the mouth of caviiling reafon, from perplex-
ing the queuion any more. Indeed it is a fine (kill
to know whether a true aflurance be merely ra-
tional, or from the witnefs of the Spirit/)!' God :
whether it be wrought out of a man's own brain,
or wrought into his heart by the Holy Ghoft. Now
in fonie cafes we may difcern it as thus, the aflur-
ance rhat the fpirit gives, doth fometimes furprize
a man unexpectedly, at unawares, as it may be in
a fermon that he came accidentally unto, or in a
fcriptui e that I call a traniient, glancing eye upon ;
but thus doth not reafon. Again the aflurance that
the fpirit gives, maintains a foul in a way of re-
liance and dependance, when it fees no reafon why
he lhould do fo ; or it may be when he fees a rea-
fon why it lhould not be fo : as it is faid of Abra-
ham in another cafe, that be believed in hope againft
hope, Rom. iv. 1 8. Faith told him there was hope,
that he lhould be the father of many nations, when
reafon told him there was none : again, the af-
furance that the fpirit gives, is attended with an
high efteem of prayer, duties, ordinances, and in
the iiTue (which is the molt principal fure mark) it
purifies the foul that hath it, He that bath this hope
purifieth himfelf, even as he is pure, i John iii. 3.
He is even walhing himfelf from fin, and watching
againft fin, and taking all poffible care to keep him-
felf pure and unfpotted in this prefent evil world :
it keeps the foul humble, and lowly, it being im*-
poffible that fuch a teftimony of the fpirit, and fo
intimate a converfe with God, and the light of his
countenance lhould not reflect low thoughts upon
a man's felf, concerning himfelf; fuch a man can-
not but fay, ' Lord, what am I, that thou halt
' brought me hitherto? What, for fuch a peevilh,

* unbelieving, impatient foul as mine is, to be car-
' ried in thy arms, and cheared with thy fmiles,
' and to enjoy the comforts of thy fpirit? Oh !

* what a wonderful merciful gracious God have I ?'

437

Yet in all this, I exclude not the fpirit in draw-
ing a rational evidence from fcripturts 5 certainly
the fpirit helps in a general way, by making ufe of*
our reafon, only it elevates and improves our rea-
lon to a farther aflurance by a fupernaturui aflift-
ance, as in prayer, and in preaching of the word,
there may be a common afliftance of the fpirit of
God, but there is another kind of praying and
preaching by the fpirit, which the fcrif ture often
fpeaks of, and calls the fpirit of fupplication, and
the demonjirations of the fpirit ; and that is not
performed by a common or general, but by a fpe -
cial and particular afliftance of the fpirit of God ;
fo there is a two -fold influence of the fpirit in put-
ting forth acts of aflurance in the heart, even of a
godly and found Chriltian ; the very fame man
may act aflurance, fometimes rationally, and fome-
times fpiritually j in the former the fpirit acts toor
but in a common way, only in the latter is the fu-
pernatural, fpecial afliftance, which peculiarly is
laid to be the witnefs of the fpirit. I (peak not a-
gainft rational evidences, only it concerns us to ap-
ply ourfelves to the fpirit to fuperadd his teftimony:
O ! let us not fo content ourfelves with rational e-
vidences, but that we labour to elevate the evi-
dences of reafon into a teftimony of the holy Spirit
of God. To wind up all I have laid,

O my foul f try now the hope of the fpirit's in-
dwelling by thefe feveral figns ; art thou enlighte-
ned favingly in the knowledge of God, and of
Chrift ? Art thou a child of God, one ef his adopted
fons, for whom he hath referved the inheritance >
Haft thou a fpirit of grace and fupplication? A fpirit
of fan&ification ? A fpirit of love ? Art thou led by
the fpirit ? Doft thou feel the drawings of thy foul
in every duty to Jefus Chrift ? Doft thou feel a li-
berty, or a delight in thy foul to walk in the way
to his commandments ? Doft thou feel any ftrength.
to come in againft thy corruptions ? Doft thou feel
the fpirit's help to aft in gofpel-duties for gofpel-
ends? Haft thou ever had the immediate teftimo-
ny of the Spirit ? Or, if not fo, haft thou ever had
the immediate teftimony of the fpirit without any
argumentation ? Haft thou unexpectedly dipt and
lighted on fome place offcripture, that hath fatis-
fied thy foul, as with marrow and fatnefs ? Or, if
not fo neither, haft thou the mediate teftimony of
the fpirit with argumentation? Canft thou argue
thus, He that believes fiall befaved} butlbeluvet

there"

433

Looking unto JESUS.

Chap. II.

therefore I Jhall be faved. Or, if any doubt be
made of the aiTumption, Cantt thou prove it by
luch other graces as accompany faith, and are the
fruits of faith ? Canft thou fay by the help of the
fpirit, and fhinings of the fpirit, that thefe, and
thefe graces are in me, and have been acted by me ;
yea, / do love God and Cbrifl, I do repent of my
fins, &c. Surely then thy hope is well-grounded,
thou haft the indwelling of the fpirit ; it is thine,
even thine.

SECT. V.

Of believing in Jefus in that refpecl.

5. 1 Et us believe on Jefus, as carrying on the

J j great work of ourfalvationforusin thefe

particulars, many fcruples are in many hearts,
' What, is it poffible that I fhould have any fhare

* inChrift'safcenfion, Chrift'sfeffion, Chrift's mif-
' fion of his Spirit ? Was it ever in God's heart
' that I Ihould partake with Chrift in all thefe glo-
' ries ? If it muft be fo, that he would let out his
' loves to fo unworthy a wretch, was it not fuffici-
' entfor him to have come down from heaven, and
' to have afted my redemption here below ? Is
' it not an high favour that a king ihould leave

* his court, to give a poor prilbner in the goal a
« vifit ? But will he take him with him to his own
' home, and bring him into his own prefence-

* chamb6r, and let him at his right hand in his

* throne ? And fo that Chrift fhould not only
' leave his Father's throne, and give me a vifit,

* lying in the dark dungeon of unbelief, but that

* he (hould take off the bolts and fet open the prifon
'doors, and take me up with him into heaven,

* and there fet me down at his right hand, and in
« the mean time give me the earneft and pledge of

* my inheritance, by filling my foul with his own
« Spirit; O! what an admirable incredible thing
'is this? Itwasthelaft vifion of John, which was

* fo full of wonders, And I John favj the holy city ,
« the netv Jerufalem coming doivn from God out

* of heaven. And I heard a great voice out of

* heaven, faying, Behold the tabernacle of God is

* ivith men, and he nvill dwell tuitb them, Rev.

* xxi. z, 3. Surely it was a miraculous mercy that

* heaven Ibould come down unto earth, and that

* Cod Ihould come down to men ; but, oh ! what

' is this, that earth fhould go up to heaven, that
' men ihould afcend up to God? Yea, that my
'foul, with Chrift, andbyChrift, fhould afcend
' to God, and fit down with God in heavenly pla-
' ces ? Yea, that my foul fhould have for its in-
4 mate the very fame Spirit that Chrift himfelf
'hath? Oh! I cannot, I will not, I dare not be-
' iieve.'

Scrupulous fouls, benotfaithlefs, but believing;
there is none of thefe particulars for which we have
not a warrant out of the word of God; and there-
fore believe : but that I may perfuade to purpofe, I
fhall lay down, 1 . Some directions, and 2.. Some
encouragements of faith.

1. For directions of faith, obferve thefe parti-
culars. As,

1 . Faith muft directly go to Chrift.

2. Faith muft go to Chrift, as God in the flefh.

3. Faith muft go to Chrift, as God in the flefh,
made under the law.

4. Faith muft go to Chrift, not only as made
under the directive part of the law by his life, but
under the penal part of the law by his death.

5. Faith muft go to Chrift, not only as put to
death in the flefh, but as quickned by the Spirit :
of all thefe before.

6. Faith muft not only go to Chrift as otuickned
by the Spirit, but as going up into glory, as fitting
down at God's right hand, and as fending the Ho-
ly Ghoft ; faith fhould eye Chrift as far as he goes
if he be afcended ; fo fhould faith, if he go into
glory, and fit down there, and act there for his peo-
ple; fo fhould faith, and fo fhould we in away of
believing follow after him, and take a view of all
his tranfactions where he is ; we have heard before
how faith fhould go to Chrift as dying, and as rifing
again, but yet faith is low, while it doth not go
within the vail, and fee him in glory; it is not e-
nough to have only a faith of jultiftcation, but of
glorification. O ! come let us fee Chrift in hea-
ven, and we can have no lefs than a glorious faith !
how many are there that never yet came to act
faith in Chrift as a glorified Chrift; we are yet
ftill in the lower form ; many of us take in no
more of Chrift than what was done on the crofs,
01 what fome natural, and common refemblances
of him can hold forth, we feldom follow Chrift
into heaven, to fee what he is doing there for us.
O my foul J and O my faith ! mount up, and be

Carrying on the great Work of our Salvation in his Afcenfion into Heaven. 430

on the wing! Chrift is gone up to heaven, Chrift
is fet down at God's right hand, Chrift hath fent
down his holy Spirit : to this purpofe, it was ex-
pedient that he fliould go away, and now he is
gone away to do fomething that remains to be done
tor thee in his kingdom; he had ftill ibme glori-
ous peace to frame tor thy falvation, and therefore
he left this world, and went to his Father, that he
might act it in glory ; and now he is inverted with
all the riches of heaven, he hath all the keys of
heaven and hell, he hath all power to command,
he hath received all the promife to himfelf, and
all that he hath to do, it is to let out of himfelf
again unto his faints ; he hath not only got his Fa-
ther's heart for them, but he hath got all his
riches to beftow upon them ; when he came to
heaven, the Father bad him tit down at his right
hand, and take what he would, and beftow what
he would upon his faints? and thereupon he gave
gifts unto men, yea, he gave the gift of gifts, e-
ven the Holy Ghoft himfelf: what, art not thou a
partaker of this gift? O ! then look up unto Jefus
in reference to all thefe actings; fet him before
thee, Chrift in all thefe particulars, is a right ob-
ject for thy faith to act upon.

7. FaithingoingtoChrift.hisafcenfion, feflion,
and million of the Spirit, it is principally to look
to the purpofe, intent, and defign of Chrift in each
of thefe particulars : Chrift did nothing but he had
an end, a meaning in it for our good ; and here is
the life of faith to eye the meaning of Chrift in all
his doings. Now the ends of Chrift's afcenfion,
feflion, and miflion of his Spirit were feveral; I
fiiall inftance only in thefe few. As, —

1 . Chrift afcended that we might afcend : look
whatever God acted on Chrift's perfon, that he
did as in our behalf, and he means to act the fame
on us; was Chrift crucified ? So are we ; is Chrift
rifen again? So are we rifen together with him.
Is Chrift gone up into glory ? So are we ; heaven
is now opened and poflefled by Jefus Chrift for us,
and, at laft, we fhall afcend even as he afcended.
Chrift cannot be content with that glory he hath
himfelf until we be with him, Father, 1 'will, that
thofe alfo ivhom thou hajl given me, be with me
inhere I am , that they may behold, or enjoy my glo-
ry ixibich thouhajl %iven me, John xvii. 24. Chrift,
as our head is in glory, and fo we are there alrea-
dy with him, and Chrift as our advocate is in glo-

ry, and there he is pleading and praying for us,
that we may actually be received and brought up
to him, Father, 1 will, that thofe whom thou baft
given me may be with me. Chrift's crown of glorv
is, as it were, a burden on his own head, until
it be fet on the heads of all his faints ; O ! the
blefted end of Chrift's afc&nfion ; how fliould faith
pry into this? Believers ; you fee your object, you
know his perfon, never be quiet until you come in-
to his condition, as we mult, go through all ordi-
nances and creatures till we come to Chrift, fo
through all conditions of Chrift until we come to
glory.

2. Chrift fat down that we might fit with him
in heavenly places ; what is the end of Chrift's
feflion, but that he might inveft all his faints with
the fame privilege ? In this height of glory, Chrift
is the pattern, and platform, and idea of what we
fliall be; furely this is the very top of heaven,
•Chrift is exalted above the heavens, that we might
in our meafure and proportion be exalted with
Chrift; it was Chrift's prayer that his Father, and
he, and we, might all be one, As thou Father art
in me, and I in thee, that they alfo may be one in
us, John xvii. 2i. Oh! how fliould faith ftand,
and gaze on Jefus Chrift in this refpedt ? What,
is he on God's right hand ? And is he there pre-
paring a room, a feat, and manfion for my foul ?
What, fhall I fit at the right hand of Chrift ? Shali
I fit as an afleflbr on his judgment-feat to judge the
world with Jefus Chrift ? When the Son of man
fhall fit on the throne of his glory, ye alfo fhall fit
upon twelve thrones, judging the twelve tribes of
Ifrael, Matth. xix. 28. Oh ! what is this ? Had
not Chrift faid it, how could I have believed it ?
Admire, O my foul, at this aim of Chrift! the mean-
ing of his exalting himfelf, it was to exalt thee,
and the meaning of his exalting thee on this man-
ner, it is to manifeft to all the world, what the Son
of God is able to do, in raifing fo poor a creature,
to fo rich a glory. O the end of Chrift's fitting
at God's right hand ! hereby the faints are Chrift's
afleflbrs ; lords of the higher houfe, the king's
peers to judge the world with him ? Chrift divides
(as it were) the throne with them, I appoint unto
you a kingJom, as my Father hath appointed unto
me, that ye may eat and drink at my table, in my
kingdom , and ft t on thronesjudging the twelve tribes
of Ifrael, Luke xxii. 29, 30.

3. Chrifl

Looking unto JESUS.

Chap. II.

3. Chrift Tent down the Holy Ghoft, that he
might dwell in our fouls, endow us with gifts and
graces, that he might comfort us, feal us unto the
day of redemption, fit us for glory. Amongft the
many ends for which Chrift fent down his holy Spi-

jit, I fhall infift only on thefe two.

1 . That he might help us to cry, Abba, Father,
and make us to come boldly to the throne of grace,
as children to a Father. It is the Spirit that takes us
by the "hand, and leads us to the Father, when 0-
thersftand at a diftance, and cannot come near : as a
prince's fon is admitted at all times, tho' others are
kept out by officers and guards j fo tho' there be
never fo much darknefs, and fire, and terror about
God, yet the adopted child, who hath received the
Spirit of adoption, can fay, * Make way there, and
' let me come to my Father, guards are appointed
* to keep out ftrangersbut not fons:' and no won-
der, for the Spirit makes inlerceffion for us with
groanings which cannot he uttered, Rom. viii. 26.
The Spirit teacheth us what to pray, and how to
pray as we ought ; the Spirit puts a courage and
boldnefs into the hearts of his faints, even to ad-
miration ; this appears in that fometimes they have
befet God with his promifes, that he could no way
get off, Quicken me according to thy word, Pfal.

cxix. 25." And ftrengthen me according to thy

ivord, ver. 28. And be merciful unto me according
to thy ivor -d, ver. 58. And uphold me according to
thy word, ver. 161. And give me undgrftanding
according to thy ivord, ver 169. And fometimes
they have befet God with their challenges of his
juftice, faithfulnefs, and righteoufnefs: fo David,
Deliver me in thy righteoufnefs, Pf. xxxi. 1. And
judge me according to thy righteoufnefs, Pf xxxv.
24. And quicken me according to thy righteoufnefs,
Pf. cxix. 40. And in thy faithfulnefs anfwer me,
and in* thy righteoufnefs, Pfal. cxliii. 1. Why, this
is the Spirit's work, he helps our infirmities, he
emboldens our fpirits in their approaches to God :
finely it is one end of the Spirit's million, Becaufe
ye are fons, God hath fent forth the Spirit of his
fon into our hearts, crying, Abba, Father, Gal.
iv. 6. I will not deny but that baftards, ftrangers
without the covenant, having no right to God ag
their Father, may yet petition God, as a fubdued
people do their conqueror, or as ravens cry to God
for food, or as fome hoivl upon their beds for corn
andivinc, Hof. vii. 14. But they cannot pray $ in

right prayer there are not only required gr?cicusin-
gredients in the action, but alio a new ftate or a-
doption and filiation : many fpeak words to God,
who do not pray; many ted over their fins, who
confefs not their fins to God, many fpeak good of
God, who do not praife God j thoufands claim
FatherfhipinGod, where there is nofonlhip, nor
ground in the thing itfeif A new nature is only
that beft bottom or prayer that takes it off from
being a taking of God's name in vain. Now this
is the fruit of the Spirit, and one of thofe ends of
the Spirit's million.

2. That he might guide us into all truth, Imean
into all neceffary, fundamental, laving truths; in
this refpect we have need of the Spirit in thefe days.
He it is that dictates to us which is the true reli-
gion ; he it is that tranfcribes upon our hearts, that
which was before only v/ritten in our books; he
it is that not only reveals truth from without, but '
imprints it alfo on the foul, as a man doth a feal
by imprefling it on the wax, to this purpofe faith
the apoftle, He that believeth on the Son of God
hath the ivitnefs in himfelf, 1 John v. 10. How
in himfelf ? I anfwer, 1. In that the Spirit gives
him the habit of faith. 2. In that the Spirit cauf-
eth him to bring it forth into act. 3. In that the
Spirit ftampson the foul all thofe other impreihons
of defire, hope, love, joy, or whatever elfe we
call the new nature, fo that now there is a new
nature within him, he hath new thoughts, new c!e-
figns, new defires, new hopes, new loves, new
delights, he drives a new trade (as it were) in this
world for another world; he is become in Chrift
a new creature, Old things are pafftd uway, and
all things are become new, 2 Cor. v. 17. And
from hence we may foundry argue the truth of our
religion. Mark this, as the wrirten word is the
teftimony without us, fo are thefe impreflions
on the Spirit the teftimony within us, by which
we may know every neceffary truth as it is in Je-
fus ; this is the meaning of the apoftle, He that
belie%>eth hath the ivitnefs in himfelf. Unbelievers
have indeed a teftimony without them, but be-
lievers have a double teftimony, one without, and
one within; and this witnefs within us, will go
with us which way foever we go; it will accom-
pany us through all ftraits and difficulties. The
external teftimony may be taken from us ; men
may take from us our Bibles, our teachers, our

friends j

'Carrying on the great IVork of but Salvation in his Afcenfion into Heaven. 441

friends ; or they may imprifon us where we cannot fuch as John did, They ivent out from us, lut they

them; but tney cannot take from us the cverenotofus,foriftbeyhadb.er.ofus,tbev'i.ou!l

Spirit ol Chiiii: ; this witfiefs within, is a perma- no doubt have continued "-with us , i John it 19 It

nent, fettled, habituate, i'candir ft'hat is no wondei ii Satan prevail again it thole that gave

an excellent help is litre, tl fYath Chrift no deeper room but in their phantafy, and

beyond all the furniture or the moil learned men
that want this teilitnony of the Spirit of Chfiir. ?
this advantage will exceedingly furnifh us
againit;:ll temptations to am error, that is platii-

that aid never heartily dole with him in love. But
for thofe that have the Spirit of Ch rift within them,

it is not fo with them. If they cannot anl'wer the

cavils of Satan, or of any of his inftiuments, ye:

\y contrary to the efferttials or religion. One of they can hold faft the grounds of faith; Chrilt

our divines puts a caie hath a deep room and intereft in their fpirits > he

* Ix the devil, or any ieducer, would draw us is held falter by the heart than by the head alone ;
to doubt, whether there be indeeo a Chiift, or love will hold Clmd, when reafon alone would let
whether he did rife again, ai'cended, fat down at him go ; his ear is nailed (as it were) unto his door,
right hand, and thence lent down the Holy and becaufe he loveth him, he would not leave
; . ? What an excellent advantage is itagainft him H hojhallfeparate him from the love of 'Chrift?
t.iis temptation, when we can repair to our own Shall tribulation, or dijirefsy or perfection, orfa-
hearts, and there find a Ckriit, or a Spiiit of mint, or nakedn Js,or peril, or ftoord? {As it
Chrift within us? O! faith the fanctified foul, written, For thy fkkewe are killed all the d<iy Ion

' Havel felt Chrift relieving me in my loft condi-

* tion, delivering me lrom my captivity, reconcil-
' ing me to God, and bringing me with boldneis
'into his glorious prefence? And, now after all
' this, Shall I doubt whether there be a Chrfft in

* heaven, or a Spiiit of Cht ill in my heart on earth ?
' Have I felt him new-ci eating me, opening my
' dark eyes, and bringing me from .dnrknefs into
' his marvellous light, and fiom the power oT Sa-
' tan unto God, binding the ftrong man, and caft-

ay long)

nay, in all theje thmgs tve are more than conque-
rors through him that loved us, Rom. viii. 35, 36,
37. A modern writer brings in a fincere heart, pa-
raphrafing (as it were) on this text, in this man-
ner, f I'VboJhallfepurate me from the love of Chrift ?
O thou malicious devil, thou doll hunt me with
thy fiery darts! O you dull heretics, infidels,
blalphemers, that fill up my ears with your fool-
ifh fophiims, and trouble me with your difputea
againft my Lord and Redeemer ! go to him that

' ing him out, and yet ihall I queition, whether knows him only by the hearing of the ear, if thou
' there be a Chiiii, or a Spiiit of Chiift? Hath mean to prevail ; but I have known him by the

fweet experiences of my foul ; go to him that makes

• he made me love the things which I hated, and
' hate that which 1 loved ? Hath he given me fuch

• a tatte of the powers of the world ro come, and

* pi ■ lie fled me with the hopes of glory with
' himlelf, and given me a treaiine and portion in

* God, and fet my heart where my treafure is,
' and caufed me in ibine meal'ure to have my con-
4 verfation in heaven above, and yet (hall I coubt,

a religion ol his opinions, and whofe belief was
never any deeper than his fancy, and whofe piety
never reached higher than co abftinency and talks
oi in! '.nil duty ; thele you may polhbly draw away
from Chrift. But do you think to do fo by irre ?
Why, tell me how? With what weapons or ar-
guments can you think to prevail? What, fcaU

■ whether there be a Chrilt above, or a Spirit with- tribulation be the means ? No, no, I have that pro
•in? O! what an impudent lying Spirit is this, mile in the hand of my faith, and that glory in

• that would tempt me again ft fo much experi

* ence ?' And thus may a believer argue from the
tetlimony that is within.

1 know lonie feeming faints have fallen off into
ds great blasphemies as thefe I have named ; wit-
nels the quakers and ranters, eifc. But I may hy of

the eye of my hope, that wil[ bring me through
all tribulations under heaven: or, lhall diftrefs do
it ? Why, I will rather flick fo much clofer to
him that will relieve me in diftrefs, and bring me
to his reft. Or, will you affright me by perfec-
tion.? I am allured that this is the neareft way to

* Mr Baxter's fhiriti ivitnefs to the truth of Chrift ianity. f Mr Baxter ibid.

K k k heaven,

Looking unto J E S U 8'

442

heaven, and I am bleffed of Chrift, when I am
perfecuted for righteoufnefs fake. Or, fhali na-
kednefs be the weapon? I had rather pais naked
out of this world to heaven, than to be clothed in
purple, and to be ftript of it at death, and to be
caft into hell; Adam's innocent nakedneis, and La-
zafW's rags were better than that Epicure's gay ap-
parel.— Or, ftiall famine be theuneans ? Why, man
iiveth not by bread alone, I had rather my body
had famifhed than my foul; I have meat to eat
that ye know not of, even the bread of Hie, which
whofo eats ihall live for ever. Or, will you af-
fright me from Chrift by the fword of violence?
I know that the Lord whom I believe in, and ferve,
is able to deliver me out of your hands ; but ii he
will not, be it known to you I will not forfake him ;
your fword will only be the key to open the prilon
doors, and let out my foul that hath long defired
to be with Jefus Chrift. If ye tell me of peril, I
know no danger fo great asoflofing Chrift and fal-
vation ; and of bearing his wrath that can kill both
body and foul: do I not read in certain hiftories
of that noble army of martyrs, who loved the Lord
Jefus to the death, and gloried in tribulation, and
would not by the flames of fire, or jaws of lions,
be feparated from Jefus Chrift? Did not they pals
through the Red-fea, as on dry ground, to the
promifed land, yea, though they ivere killed all
the day long, and accounted as fheep to the /laugh-
ter? Did they not ftick and cleave faft totheLo.d,
and to the captain of their falvation ? Nay, were
they not in all this conquerors, and more than con-
querors, triumphing in flames, to the confufion of
Satan, and all other enemies ; as Chrift triumphed
on thecrofs, defiroying by death the prince of death,
Heb. ii. 14. Oh! what a blefled advantage is it
againft all temptations to have the imprets of the
gofpel of Chrift on our heart, and the witnefs in
ouilelves ?

But I hear fome objeft, if the witnefs in ourfelves
be fo full and convincing, then what need have
we any more to make ufe of fcriptures or mini-
iters? Why, fhould we leave an higher teacher
to go to a lower ?

But I anfwer, 1. There is more than one thing
■wanting to enwife us to falvation, as, firji, An
outward word. And, idly, an outward teacher.
And, zdly, an inward light. And accordingly,
Godfupplies this threefold want, thefrjl. by giv-

Ckap. H.

ing us the fcripture, the fecund, by giving us a
miniftry, and other occalionai teachers ; the third,
by giving us the illumination of the Spirit, to help
us to fee by the former means, and to make the
word and miniftry to us effectual. Now it were a
mad thing for a rnan to lay, I have eyes to read in
a book, and therefore I have no used of the light
of candle or of Sun j or i have eyes, and fun, and
therefore I have no need of the light in the air
which cometh from the mn ; or I have the light
both of the eye, and fun, and air, and therefore I
can read by it without a book ; or I have a book, and
therefore i czn read it without a teacher : certainly
if a man would read, he mult have all thefe, or
more then one ol thefe ; lb God hath appointed
us three neceflary means for our illumination and
direction, the word, the miniftry, and the Spirit;
What God hath joined > let no man feparate ; ifa-
ny would iooliifily go, and fet one of thefe againft
another, when Goei hath fet them altogether, and
made them all neceflary, affigning to each a lev 3-
ral part in the work of our illumination, they may
abufe God and themfelves, and go without th-e
light, while they defpife the neceflary caufes of it,
God's evidences mult not befepaiated, much lefs
muft one be pleaded to the neglect of all the reft ;
as the woik within us is not the fir ft teflimony, but
a fucondary confirming teftimony, fo doth it not
make the firft uanecelTary or void : beilcies that,
by the external teftimony, we iuu it convince other
men, which by the witnefs within us we cannot
do. But this only by the way.

2. For the encouragement ofour fairh to believe
in Chrift as in reference to his afcenfiorT, iei
and million of his Spirit,

1. Confider of the excellency of this object ;
What is it but Chrift : Chrift in his afcending, cul-
minant, regnant power ? Chrift in his marching,,
conquering, triumphing poftures? In his free, and
large, and magnificent gifts, ' When he afcend- .
' ed on high, he led captivity captive, and gave
' gifts unto men.' O the glory! O the excellen-
cy of Chrift iii thefe refpects ! verily they are e-
nough to tire ou t men and angels with the only adt
of wondering and furveying ot their valtnefs. Here
is gofpel-workfor all eternity, to dig into this gold-
mine, to roll and turn this foul-delighting precious
ftone, to behold, enquire, and fearch into thefe
depths and heights of Chiift exalted; and I believe

this

Carrying on the great Work of our Salvation in bis Aji.er.fion into Heaven.

443

this the fatiety, the top, and prince of heaven's glo-
iv to fee ;<nd wonder at the virtues of him that fits
on the at the right hand of God ; to be

y of Chrift ?
What, Chrifl afcended? Chriit let down in g!6-
xy ? And Chrift" fending down his holy Spirit?
Here's a compendium of all glories; here is one

ed both his readinefs to love, and willingnefs to
lave: infinite love can never be out-tiied with

But another eric , II, . Ihould 1 be-
cxalted.and that by virtue the.-e-
of Ifhall be exalted, when I fee mvfclf in a for-
lorn condition, forfakenof God, an objeft amonglt
men; Alas! man at his beji is altogether vanity,
for an heart to be taken with, made up of nothing, yea, nun of/oiv degree are vanity, and met;
but of fevcral myfleries of glory, degree are a lie; to he laid in 'the balance, 1 am

2. Confider the power, virtue, and influence of altogether lighter than vanity, bytu then //' wU I
this object in our fouls falvation ; oh! what a believe any fuch a condition? is a •worm a fir

itatcly tower have we here erected to fee heaven
on ? laith may itand (as it were) on this mount, and
fee itfelfin glory; oh ! theflowings, the rich ema-
nations of grace and glory that come frqm hence !
come, let us draw, the well is deep; all the drops

a cap.ible fubjett to nvear a crown? Pfal. Ixii. a
Yes, the Lord is great, and he can do great thing?,
He raifetb up the pjor out of the duf , and Ufteth
up the beggar from the dunghill, to jet them among
princes, and to make them inherit the throne of

id dewings that fall on men or angels are but as glory ; for the piUars of the earth are th..-

chips in companion of that huge and boundlefs bo
dy of the fulnefs of grace, that is in Chrift : one li-
ly is nothing to a boundlefs and broad field of lilies ;
Chrift is in thefe refpedts the mountain of rofes ;
oh ! how high, how capacious, how full, how beau-
tiful, how green? Could we but ' fmell him who
4 feeds among the lilies, till the day breaks, and
4 the fhndows fly away?' Could we but dive into the
golden veins of thefe unfearchable riches of Jefus
Chrift, we fhould fay, // is good to he here ? Oh ! it
is good to gather up the Iragments that fall from
Chriit ; his crown fhines with diamonds and pearls ;
oh! why do we toil ourfelves in gathering flicks,
when to-moi row we flin.ll be out of this world and
go to Chrift ? Come, where is our mouth of faith ?
' Let us lay it to here, let us fuck and be fatisfied

* with thefe breafts of confolation, let us milk out,
4 and be delighted with the abundance of his glory.'

3. Cpnfider of rhe fuitablenefs of thefe objects
toour feveral conditions; you may remember the
firll cry, ' Was it not love enough for Chriit to

* come dov.n, and to vifit us here; but that he
4 muft go up and take us with him' No, no; his
love was fo great and vail, that for our fakes he
moves up and down; tin's ravifhed the fpoufe,

and he hathfet the ivorld upon them, he -will keep

the fed of his faints, 1 Sam. ii. 8, 9. Why,

there is my fadnefs, cries another, ■ He will keep
4 the feet of his faints; if I were but a faint, I
4 could believe his power; butabs! I am an un-
1 holy, an unfanctified piece of clay ■, I am a fin-
4 ner, a finner of the Gentiles, chief of finners ;
4 I deferve to be thrown down to hell, rather thaa
' to be inverted with glory, and to fit in heaven '
True, but yet the Holy Ghoft is given to make thee
holy; of thyfelf, thou art vile, and mod vile; but
hath not the Holy Gholt entred in, and taken pof-
feflion of thy Spirit? ? Hath he not wafhed thee
4 with water ? Yea, thoroughly wafhed away thy
' blood ? Hath he not anointed thee with oil, and
' covered thee with filk, and decked thee with
4 gold and fdver, and made thee comelv through
' his comelinefs, which he put upon thee ?' Why,
this is the office of the Holy Ghott, and if thou
hall but the indwelling of the Spirit, thic is thy
ftatc : I know there is a part of thee unregenerate;
and it will be fo whilft thou art on earth, but with-
al there i.v in tiiee a new nature, another nature;
there is foaiething clfe within thee which makes
thee wrettle againtt fin, and lli.ill in time prevail

Behold he comes hoping upon the mountains, and over all fin, and this is the Spirit of Chriit, fancti-

li.ipp-ng upon tie hills, Ca ii. 8. Gregory that mea-
fured his leaps, thusgives them ; hefirlt lefp.; from
his Father's manfion to his mother's womb ; from
her womb to his cratch ; from his cratch to his
crofs ; from his crofs to his grave ; from his grave
up again to heaven ; great leaps indeed, that fhew-

fyfna; of thee. Being fancl fed (faith the apoltle)
by the Holy Gbojl, Rom xv. 16. Other com-
plaints may be thus brought in, tut if we under-
stand the meaning, thedefign of Chriit inhisafcen-
lion, lelfion, and million of" his Spirit, How might
a true faith anfwer all5 Oh believe! believe thy
K. k k 2 part

414

Looking unit JESUS.

part in Chrift's afcenfion, ChriiVs fefiion; Chrift's love, my Jove, my i:n 'cfdcd, for my head is /,-,.
million of his holy Spirit, and thou mayeft go ling- devj, and my locks with th. dfofs sj the night, Car; t .
ing to thy grave j a lively faith in fuch particulars v. 2. Yet the glory, the povv:r, the foVereignty or' \
would fet a foul in heaven, even whilft yet on Chrift, the exaltation or his penon, and the mag- 2
earth. nificence of his gifts, Ihould even change our fouls \

SECT. VI. into a globe or mafs of divine love anu glory, as it (j

were by the Sf>u it ' 0/ the Lerd': \ Cor. . iiiiS.
Of loving Jefus in that refped. Two things I fhall iuitance, which may be as

the load-ftones of our love to Chrift ; the firit is %
6 T Et us bve jefus, as carrying on the great his glory, and the fecond bis bounty.

jj j work of our falvation for us in thefe par- 1. For his glory ; no fooner wai he a'cended,

ticulars; much hath been laid already of Ohrifi's and let down at Gobi's right hand, but John the

conception, birth, life, death, refurrection ; fuch divine had a fight oi bin , s ■ iici Oh! What a e;!o-

arguments of love, as are enough to fwaltow up rious fight! He tuns clothed vjith a garment down

fouls in love to Chritt again; O ! the treafiires to the foot, aftdgirt about the paps with a golden

of love, and wifdom, and that have been open- girdle , bis bead and hi: hairs vjere ivbite like vuio',

ed in former palTages ! but as if all thole v. ere as vehite as f.ow ; and bis eyes hvere as aflame of

not enough for God, fee here new gold-mines, fire, and his feet like unto fin" brafs, as if they

new found-out jewels, never known to be in the burned in a furnace, and his voice as tbefoundoj

world before, opened and unfolded in JeiViS Chrift. mtitfy ivrJers ; and he had in his ri^bt hand f?->en

Here are the incomes of the beams of light moft ftnrs, and out ot bis mouth went afhr.rp ttvo-t

inacceflible ; here are the veins of the uniearch- fnvord, add bis countenance v, as as the fun teat

able gioiies of Jefus Chritt ; as if we few every // ineth inhisfirengib, Rev i. 13, 14, 15, ;6 When

moment a new heaven, anew treafure of love ; the John faw him thus, he fv.oons at his feet, but

bofom of Chrift is yet more opened ; the new Chrift for all his glory, holds \'v. head in his fwoon,

breathings and fpirations of love, are yet more ma- faying, Fear n t , 1 a n ." e firjl and the Inji ; Taw

nifefted. See ! Chrift for us, and for falvation is he that liveth, andioas dead, an Heboid) am olive

goneup to heaven, is fet downat God's right hand, fir evermore, Amen And he.ve the keys of bell and

and hath fent down the Holy Ghoft imo our of death, ver. 17, 18- A glorious Chrift, is good for

hearts; in the pouring out of thefe fprings of hea- fwooning, dying finneis; would tinners but Si v/

ven's love, how lhould our fouls but open the near, and come and fee this king in the chaiiot c f

mouth wide and take in the ftreamsof Chrift's necft- love, and come fee his beauty, the uncreated white

ar, honey and milk, I mean his fweet, and precious, and red in his fweet countenance, he would ctr-

and dear love-breathings? We have heard of tainlv draw their fouls unto him. May, fay that

Chrift's invitations, Come tome allye that are veen- all the damned in heli were brought up With ti . r

rv and heavy-laden, Matth. xi. 28- But fuppofe burning fiery chains to the utmolt door or heave; ;

Chrift had never uttered his love in fuch a Jove- could we (hike up a window, and let them lock

e'xpreffion, Come to me, yet Chrift himfelf in thefe in, and behold, the throne, and the Lamb, ?rd

glorious particulars is fuch a drawing objeft, (the the troops of glorified Spiers clothed in white, with]

very beauy of Chrift, the very fmell of the gar- crowns of gold on their heads, and palms in thtir

ments of Chrift, the very capacious >nd wide hea- hands, finging the eternal praifes of their glo; ic us

ven of Chrift's exaltation are iDtrinfically, and of king j Oh! how would they be tweetenedin their

themfelves, fuch drawing, ravifhing, winning oh- pain, and convinced of their fooiiin choice, and

je£ts)that upon theapprehenhon of them we cannot raviihed with the iulnefs of thofe joys and plea-

chufe but love Chrift : as gold that is dumb and can- fuies that are in Ch rut's face for evermore r Sure- "

not fpeak, yet the beauty and gain of it crieth aloud, ly much more may this glory of Chrift warm thy

* Come hither poor creature, and be thou made heart: O my foul ! what an happinefs were it to

' rich ;' fo if Chrift mould never open his lips, it he fee the king on his throne ; to fee the Lamb, the

ihould never gently move, Open to me, myfifer, my fair tree of life, the branches which cannot, for the

narrow-

Carrying or. tht great !lrjyk of our Salvation in bis^AfcenJien ii.to Heaven.

4-1 S

carrownefs of the place, have room to grow in,
tbe, heaven of heavens cannot contain him ?
it an happinels were it to lee love itfelf, ami
ue wanned with the heat of immediate love,
comes oat 0;' the precious heart and bowels
oi this princely and royal llandard-bearer ? As yet
thou canti not, mult not ice th_.e fighflff, there is
s the king thus in his be&uty tiil thou
commit to glory ; for then, and then mud thou ice
i in! tace ro face ; and yet the idea and image or
bis g'ory is feen and may be feen o: every true be-
lieving foul ; enough may be leen by an eye of
faith, to kindle in thine heart a flume of love to
the Lord Jefus Chrift : Oh ! who can tliink or the
glory that is in this dainty delightful one, and not
be fwallowed up in love ? Who can think of Chi ill's
fitting at God's right hand, and fparkling in this
glory roundabout, and catting cut beams of glory
through eaft, and weft, and north, and fouth, thro'
heaven, and earth, and hell, and not love him with
the whole heart, foul and might ? I remember one
dying, and hearing tome dfcourfe of Jefus Chrilr. :

* Oh! (Jai'l jhc) lpeak more of this, let me hear

* uioie of this; be not weary of telling his praife,

* I long to fee hjm, how Ihould 1 but long to hear
of him.''' Surely I cannot lay too much of Jefus
Chrilt ; in thisbieiied fufjett, no man can poilibly

rbolize ; had I the tongues of men and angels,
I ^uuld never fully let forth Chi ill ; it involves an
eternal contradiction that the creature can fee to
the bottom of the Creator. Suppofe all the lands

the fca-fhure, all the flowers, herbs, leaves,
twigs of trees in woods and forefts, all the ftars

heaven, were all rational creatures, and had
they that wifdom, and tongues of angels to fpeak
of the lovelinefs, beauty, glory, and excellency of

i ill, ' as gone to heaven, and fitting at the right
• hand of his Father,' they would. in all their ex-
prefiions flay millions of miles on this fide Jefus

iid. O! the loveliuefs, beauty, and glory of
; i. countenance! can I fpeak, or you hear of fuch
: ' 'iii ill? And are we not all in a burning love, in
a feraphical love, or at leaft in a conjugal love ? O
my heart! how is it thou art not love lick ? How
i: it thou doft not charge the daughters of Jerufa-
icm, as the fpoufedid, i charge you, O daughters
cfjerufalem, ij ynn find my beloved, that ye tell
////;, / am fick of live, Cant. v. 8-

2. Tor his bounty i no fooner was he afcended,

and let down at God's tight hand, but he gives gifts
unto men ; and he lends down the Hoi)' Choft.
This was the gift er giits ; I fhail only weigh iwo
circummancesin this gift, either wheieoi both dig-
nities, and calls a fparkle o; bounty from the giver,
into the heart of tXe receiver to move him to
love As j —

I. One circumfiance is the greatnefs of the gi-
ver ; certainly the preeminence or dignity of any
principle ennobleth and enhai.ceth t£e effefilj a
gilt coining trom a gicar perfon carric-* ever aicen:
with it of a certain greatnefs:, and reiilheth either
ol excellency, or iuperio ity, or nobility, or all.
t c is floried of Charles the fifth, that in his wais
being ever p;cit with want of mo: ■ i un-

able to remunerate the fervio hitch

captains, and nobles, whom he bad entertained ;
he uied af tetany great exploit performed by tht-m,
to call together his nobles, and camp into fuch a
field, and there in the prefence of them all, to take,
a gold chain from about his own neck, and to put it
about the neck of fuch a captain, or fuch a colonel,
and fo to embrace him, and to give thanfs lor his
gallant fervice : why, this they efteemed a great-
er favour, (being circumlh.nced by fuch a per-
fon, in fuch a way) than if. in very deed he had
given him a fufficient pay, or remuneration. O !
they valued that chain more than many bufhels
of the like gold ; the very per fon of the emperov
hanged at the chain luch a precious jewel, as ia
warlike conceits, a million of gold could not coun-
tervail; O my foul! if an emperor thus gained
the atteclions of men, how iliouldelt thou but love
Chrilt, the great emperor of heaven and earth? It
was he that gave thee his Spirit, it v/as he that
took off the fpirit ivhich is upon him, (fo is the ex-
preirion of God to Mofes) and put it upon thee/t
Numb. xi. 17. And doth not the perfon of Chrilt,
the dignity of Chrift, enhance the valueof the gift?
As all gifts are figns of love, fo the love ofa great
perfonage, and the gifts ilfuing from fuch a love,
ought more to be accounted than any gifts of any
meaner perfon whatsoever.

2 Another circumfiance is the greatnefs of
the gift; thisargueth greatnefs of good will ■. and
confequently dtferveth a correfpondence ofa fem-
blabic* affeclion. Now, what greyer gift had
Chriii in (lore, then to give his own Spirit ? 1 he
Spirit rroceedeth from him, and is the fame ti-
ll nee

:44$

Looking unto JESUS.

Chap. II

fence with himfelf; the Spiiit k the third peribn
of :he true and only Godhead, proceeding from
the Father, and the Son ; and co-e;erijal, and co-
equal, and coniubftanttal with "-be F ukr, ana tfte
Son j this appears by thole divine attributes and
properties which are attributed ,and communicated
to the holy Spirit : as, i. Fternitv. God never
was without his Spirit, In the beginning God crea-
ted heaven ami earth, and the Spirit of God

noved upon the fate of the ivat-rs, Gen. i- i, 2.
2- Omnipocency, becaufe he, with the Father,
and the Son, createth and preferveth all things,
By his Spirit he hath garnijhed the Steepen ; the

Spirit of God hath made me, Job xxvi 13

xxxiii 4. And all thefe things ivorketh that one
and thejelf-jame Spirit, dividing to every man fe-
derally as he voill, 1 Cor.xiirii-. 3. Omnitcien-
cy, or the knowledge or" all things, For the Spirit
jearcheth all things, yea, the deep things of God,
1 Cor. ii. 10. 4. Immutability, or unchangeable-
riefs, Men, and brethren, this Jcripture muft needs
haveiteen fulfilled 'vohich the Holy Ghofi fpake , Acts
i. 16. 5.' Infinite mercy, or love, God is love, —
in. 1 the love of God is fbed abroad in our hearts
by the Holy Ghofi, vohich is given unto us. Rom. v.
5. 6. Holy indignation, even againft hidden fins,
They rebelled, and vexed his holy Spirit, Ifa. lxiit.
IO. Why hath Satan filled thy heart to lie to the

Holy Ghofi ? Thou hafi not lied unto men, but

unto God, (a plain text for the divinity of the Holy
Ghott) — Hovo is it that ye have agreed together to
tempt the Spirit of the Lord? Acts v. 3,4, 9-
Grieve not the holy Spirit of God, v.hereby ye are
j.aled unto the day of redemption, Eph. iv. 30. I
might add miracles, and the inftitution of facra-
ments, and prophefies, and gifts, and graces, as
the effects of his divinity : I call out devils (faith
Chrift) by the Spirit of God, and baptize in the
fame of the Father, and of the Son, and ofjhe
Holy Ghofi, Matt. xii. 28 — xxviii- 19 And the
•spirit fpeaketh expr.fiy, that in the latter times,
fome fl'all depart from the faith, 1 Tim. iv. I.
And voe are changed into thejame image from glory
to glory, even as hy the Spirit of the Lord, 2 Cor.
iii. 1 8- See now how the holy Spirit is God, co-
eternal, co-equal, and confubftantial with God the
Father, and God the Son ; is not this a great gift ?
Yea, as great a giftaspoihblycan be given? what,
can he do mote than to give himfelf, and to give

his Spirit? O the bonds of love that are upon
man towards Chriit -in this refpect !

Come, my foul; and take a view of the glory
and bounty of jefus Chriit? If tny heart be not
all brafs, and iron, and ftone, if there be any
Htfbinefs, foftnefs, or piiableneis in it, why, then
how fhouldeft thou choofe but love ; i : " either beau-
ty or bounty, if either majeity, or magnificence
can draw thy affection, Chrift will have it, for in
him is all; O let him be thy all! furely if thou
halt any thing befides himfelf, he is the donor of
all, he is the beauty of all, thefumofall, the per-
fection of all, he is the author, preferver, and fi-
ni/her ol all.

SECT. VII.
Of j°y'rg :'w °Jefus in l^at refpeS.

7- T Et us joy in Jefus as carrying on the great
J j work of our ialvation for us in thefe par-
ticulars ; there is not a particular under confeder-
ation, but'tis theobjectofa Chriftian'sjoy. As, — •
f. How fhould it heighten my joys, and en-
large my comforts, when I do but confider that
Chrift is alcended into glory ? By this it is clear
and evident, that Chrift is accepted of the Father
tor me, or otherwile, he fhould never have been
received into heaven ; if any frown had been in
the face of God, furely Chrift coming fo near
God, he fhould have had it ; if any exception had
been againft his fatisfaction, any flaw in our par-
dons, furely Chiift fhould have heard of it, yea,
without quettion, he muft have been turned out of
heaven, until'he had made a full payment of our
debts. I need not doubt of my acceptance at the
throne of grace, when Jefus Chrift is accepted
for me, and that I ttand in fuch a relation to Jefus
Chrift. Oh f what joy is in this?

2- How fhould it heighten my joys, and en-
large my comforts, when I do but confider that
Chrift is fet down at God's right hand. Why, now
he hath the key> of heaven delivered into his hands,"
All poiver isgiven unto him in heaven and in earth,
Matth. xxviii. 18. And now he can do what he
will ; God the Father hath given away (as it were)
all his prerogatives unto Jefus Chritt, All judgment
is committed to the Son, for the Father judgeth no
many John v. 22. Now, he is in a capacity of act-

Canning on the great V/ork of our Sulfation in his AJcer.jhn into Heaven. 4+7

ing out all his love, and the Father's defire to me glorious expieiliops, but Chriit in our hearts by his
in the moil glorious way j he is highly advanced, Sp.it, is.untous. the hop. ofgLry. The grounds
and thereby he hath the advantage to advance me, or our comiorts in this reipect, are, —
ar.d to glorify me ; God hath given into his hands, i. Chrid's pieierice. It is laid of Paul that after
all the treaiutes and riches of heaven, in bidding a lad shipwreck, the light of ibme Chri'.tian bre-
i in;, fu down at his right haul, he told him that thren (q cheated him up, that upon the fight of
uild have no more to do with the wot id, but them be ' /, an J too.': courage. Acts xxviii.
that Chrift ihould have all, and that CJuift Ihould i 5- It is faid of Csefar, that he cheared the droop-
be dow all he had ampagft hi&faints ; and that this ing marines in a liorm., by minding them of his
ihoulu be the rew aid ol his death, and when once preience, you carry Co-far; how much more
his faints were come about hi;n, and fat with him Ihould the in-being of Chrift fclace faints ? Lb, I
in his glory, why, then Chiift ihould reflgn up a- am with yau. O my foul ! was it no: a coroial
gain his place, And deliver up the kingdom to Gad, to the difciples in a i'torm, that Chrift was with
even the Father, 1 Cor. xv 24. Oh! what joy them, whom the winds tnd waves greyed,? Chear
enter into this poor dark dungeon, difconib- up now, for if the Spirit be in thee, Chrift is with
iate foul of mine, whilft 1 but think over thefe thee.

glorious paifages of my Chriit in glory? 2- Chrift's complacency. If his Spirit dwell in
3. How fhould it heighten my joys, and fill me us, How ihould he but be well pleafed with
with joy unfpeakable, and full of glory, when I us? A man cannot properly be faid to dwell in a
do confider that Chrift hath fent down his holy prilbn, in which he taketh no delight ; the Spirit's
Spirit into my heart? When ibrrow hath filled -Indwelling imports a delight of Chrift in iuch a
the apoilles hearts, becaufe he had told them, I foul, Here ivill 1 dwell, for I have de fired it, or
n:ujl go away, he comforts them with this, If 1 delighted in it, faith God of Ziom Pfa. exxxii. 14.
go not away, the comforter ivil! not come unto you, tho' many timesdrooping Christians, viewing their
but if 1 df part , I will lend him unto you, John xvi. own beggarlinefs and vilenefs, judge themielves
7. The Sptritis thecomfouer, and where becomes worthy to be detefted anddeferted, and would re-
he fills fouls with comforts ; O! what comfort is linquifh themfelvesif they poifibly could, yetChrift
this to know that the Spirit of Chrift is my inmate ? looketh to the poor and contrite foul, as a meet
That my foul is the temple, the receptacle, the habitation for hitnfeJf to dwell in, / dw-.llin the
houfe and dwelling of the Spirit of God ? That high and holy place, with him alfo that is of a con-
Chritt is in me of a tiuth, and that not only by trite, and bumble jpirit, I fa. lvii. 115.
rhein'ufion of his grace, but by the indwelling of 3. Chrift's communications. Union is the ground
his Spirit? Surely it is fome comfort to a fickly of our communion with Chrift; and the nearer
man that he hath a phyfician always in the houfe our union, the greater is our communion ; if Chrift
villi him; and to a worn an that is near her travail, were only in a believer by the habit of grace, the
that the midwife is in the houfe with her ; but union would not be fo great, but if Chrift be in
. comfort is it to a poor foul that the Spirit of us by his Spirit, the union is nearer, and therefore
Chrift is always in. him ? / will Jend you another the communion will be greater. O my foul! re-
c- wf.rter (hid ChiilV) that be ::iay abide with yr>u member this in all thy ftraits ; there can be no
fr ever, John xiv. j6. Chrift in hir bodily pre- creature-want, or danger whatfoever wherein the
fence went away, but Chrift in his Spirit continues improvement of this indwelling of the Spirit may
dill, Lo, I am with you always, even unto the end not refrelh thee, Art thou fick ? The phyfician
0' the world, Matth xxviii. 10. He is with us, both of foul and body is within thee ; art thou fad?
and which is more, he is in us for our comfort, The comforter himielf that fupplies the (lead and
Chrift in you the hope of glory. Col i. 27. Not room of Chrift, inhabirs in thee ; an thou in exile,
Chrift in fermens which we hear, nor Chrift in in baniihment, imprifonment, at greateft uidance
chapters which we read, nor Chrift in facraments from thy deareft friends ? See Paul's refrefliment
which we receive, nor Chrift in our heads by high when they were ready to full him in pieces, and
notions, nor Chrift in our mouths by frequent threw him into the caftje, even the night follow-
ing

l.collng unto JESUS.

Ch,

ing the Lord flood by him , and f aid, be of good
cheer, Paul, Acts xxiii. 11. Chrift will ftand by
thee, nay, Chrift by his Spirit dyv'eHeth in thee,
ar.d will fpenk to thee com?*): cable wore!-; in thy
greatest preifures.

4. Chrift' s'witneflings. If his Spirit dwell in us,
we may then be allured or" future glory, Chrift in
you the hope of glory, Col i. 27. 'Tis aiweet note
or" a divine upon it, ' * The - >f Chrift's

' Spirit in believers, giveth exiiieiu :e to their hopes
4 of glory. The Spirit in us is God's earneft of
' glory, the Spirit in us doth prepare us for parti-
' cipation in that glory.' I look upon this indwel-
ling of the Spirit, as that which no hypocrite in
the world can lay any claim unto ; as for gifts, or
giaces, an hypocrite may attain them, or fome-
thing like ; it is faid of Simon Magus that he be-
lieved. Acts viii. 13. It is laid of Judas, that he
repented, Matth. xxvii. 3. And of Elau, that he
fought the birth-right ivith fears, Heb xii. 17. It
is faid of fome, that partook of the heavenly gift,
and of the powers of the world to ewe, and yet
fall away, Heb. vi. <;, 6. And it is faid of fuch
others, 'That they trampled upon the blood of Chr if
wherewith they were janclified, Heb. x. 29 Thus
we find in fcripture-phi afe, that in an hypocrite or
wicked man, there may be a kind of faith, and
repentance, a tafte of heaven, and of fanctificati-
-on ; But where do we find in all the Bible, that
Chrift, or the Spirit ofChrift is faid to dwell in an
hypocrite, or wicked man ? This only is the great
privilege of a trueheliever, Chrift in him the hope

of glory. O the comfort of this indwelling of

Chrift ! if Zaccheus hearing that Chrift would a-
bide in his houfe, received him joyfully, Luke xix.
How much greater caufe of joy have they who
have already lodged him in their hearts? Thefe
things have I fpoken to you, (faid Chrift) that my
joy might remain in you, and that your joy might
be full, John xv. 1 1-

And now, O my foul, fpread thyfelf on this
great good, Chrift's afcenlion, Chrift's hellion,
and Chrift's million of his holy Spirit. What is
joy but an effufion of the appetite, whereby the
foul fpreads itfelf on what is good, to poffefs it
more perfectly? The ohject is fweet, and large,
and therefore the foul had need to fpread itfelf,

that it may be more united to the object, and touch
the good in more of its parts, yea, if it were po; -
fible in every part. There is not any particular
here before thee, but it is fuel for joy ; O what
joy was in heaven, when Chriil aicended, and when
Chrili fat down at God's right hand, and when
Chrift lent down the holy Spirit? How ftood the
angels wondering and admii ing at thefe feveral p.n-
fages ? How did they iloop, and look with the
bowing oj the head, and bending of the neck? 1
Pet. i. iz As the word implies, And is not thy
intereft in thefe trail fact ions more than angels? O
rejoice, and again rejoice! fuppole thyfelf in hea-
ven, and that thou had ft a virion of Chrift afcen-
ded ; fay, Is not he a pleafant object ? In bis face
there is julne/s oj joy, ITal. xvi. 11. Suppofe thy-
felf to have been in heaven whenhe firft entred in-
to it, and when he firft lat down at God's right
hand, and lent down the comforter to his faints,
Was not heaven full of joy! Methinks the very
thought of Chriit's bright face, and Chrift's white
throne, and Chrift's harpers, and heavenly troops
furrounding the throne, and Chrift's welcome to
his Father, both for himfelf, and all his faints, and
Cluift's carrying thy name upon his'breaft before
his Father ihouid fill thy foul as full of joy, as
pofiibly it can hold. O ! the firft fruits of Emma-
nuel's land, that lies beyond time and death ! O !
the joys that were in heaven at Chrift's firft en-
trance into heaven! O my foul, why doft thou
not check thyfelf, and lay afide thy fad complaints,
and forget this earth and earthly troubles ? Why
doft thou not look up to Jefus Chrift, and rejoice
in him who hath done all this for thy falvation ?
Either the Spirit of God is not thy .comforter, or
thou canft not but receive comfort in thefe paiTa get.

SECT. VIII.

Of calling on Jefus in that refpecl.

8. T ET us call on Jefus ; I mean 1. Let

J j us pray that we may have our part in

thefe transactions ; or let us pray for more and
more aiTu ranee thereof unto our fouls; for though
we do believe, yet we may not be without our
doubts ; and in cafe of doubts, What better

* Mr. Aft} in his Serm, sf Chrift the riches of the gofpel

means

Cm rjtnj on the great Work of our Salivation in hii Afcenjion inlo Heaven.

449

means than prayer ? ' I believe, Lord lielp my
4 unbelief; Lord ftrengtheri mv faith, ti'l I come
4 to thai pleiophory, or full afTutance of faith,
4 tl at I p.v v !i!:'uv my inte.refl: in the .ifccnfion of
' Ghrift, and lefiion 61 Chrift, ahd'ffi th.e million
4 of Chrift's holy Spirit.' And if once we are but
allured, then, —

2 Praife God for thefe great tran factions of his
Son : are they not mercies like mountains lying
one upon another, and reaching up to the very
heavens? Did not love break out firft in a direct
line? And as it went along, Hath it not wound
upitfelf,- in fuch a variety of unthought of difco-
veries,a? that it amazeth men and angels? What,
that Jefus Chrift ftiouid not only aft for us here on
earth, but alfo afcend for us into heaven, and fit
down there at God's right hand above the hea-
vens What, that all this fliould be for us and
our falvation! And to that purpofe, that he fhould
fend down his Spirit into our hearts, to fit us, and
prepare us for his glory : Now blefs th« Lord, O
my foul, and all that is ivitbin me blefs bis holy
name, hhfs the Lord, O my foul, and forget not

all his benefits, Pfalm ciii. 1,2 I ivill extol

thee my God, O King, and I ivifl blejs thy name
for ever and ever, Pfal cxlv. 1. Every day ivill
I blefs thee, and I ivill praife thy name for ever and
ever, Vex. 2 One generation Jhall praife thy vuorks
to another, and 'jhall declare thy mighty ads, Ver.
4. / ivill f peak of the glorious honour of thy ma-
jefiy, and of thy ivondrous voorks, Ver. 5. I ivill
utter the memory of thy great goodnefs, and ivill
fing ofthy tighteoufnejs, Ver. 7. Thy faints Jhall
blejs thee, Ver. 10 They frail [peak of the glory
of thy kingdom, and talk of thy poiver, Ver. 1 1
ylnd make known unto the jons of men thy mighty
acls, and the ghti'.us majejly of thy kingdom, Ver.
j 2- Thy glory is above the earth, and heaven, thou
alfo exaltejl the horn of thy people, the praife of
aU thy faints, and people mar unto thyfelf, Pfal.
cxlviii 13, 14 O! that my foul were but in Da-
vid's temper, thur to breathe out the praifes of Je-
fus, and to blefs his name.

SECT. IX.

Of conforming unto Jefus in that refpecl.

9. T ET us conform to Jefus in the aforefaid

I J refpects. A ferious beholding of Jefus

in his afcenfion, /eflion, and million of his Spirit,

is enough to change us into the fame image from
gloiy to glofy. It was the fweet faying of an ex-
j effenced faint, ' View a glorified Chrilt , Ice him
' asm that relation and condition, and you will food
I hay.e the, fpajkles ol the fame gloi yon your heatts.'
'Chrift is now exalted, he is now in glory at the
right hand of God ; O! let all our actings be glo-
rious, let all our walkings, joys, breathings be as
in glory, Ifyeberifenivith Chrift ,Jeek tboje things
ivh.ch are above, vuhere Chrifl jitteth at the right
hand of God ; Jet your afjedions on things above,
and not on things on the earth, Col. iii. 1, 2- I
ihall not in this tranfaction lay out many particular
conformities to Quirt's actings, but gather all in-
to one, contained in this text, which is heaven-
ly conversation j feek things above, let your af-
fections above ; Chrift is gone up, and Chrill isfet
down at God's right hand ; and herein if you will
conform, let your hearts be in heaven, let youraftec-
tions be in heaven, let your convei fations be in hea-
ven : it is the apoftle's own practice, wherein Hood
his conformity to Jefus Chrift, For our converfation
is in heaven, Phil. iii. 20. I do not know any one
thing wherein we can be more like to Chrift exalt-
ed, whilft we are upon earth, than to have our
hearts, our affections,our converfations with Chrift
where he is: now then if we be virtually rifen with
Chrift, and afcended with Chrift, and fet down
with Chrift in heavenly places, let us fpiritually
afcend, and fit down with him in thefe refpects :
certainly there is a proportion in our heavenly con-
verfation; Oh! let our converfation be in heaven.
In profecution of this, I ihall examine thefe
queries. —

1. What do we mean by our converfation in
heaven ?

2. Why muft our converfation be in heaven ?

3. By what means muft we come up to this con-
verfation in heaven ?

1. By our converfation in heaven, I mean our
aim at heaven; as heaven is our home, fo our eye
is there ; whatever we do, our end, our fcopeis to
fit us for heaven, and to lay in for heaven, We look
not (faith theapoftle) at the things ivhich are feen,
but at the things ivhich are not feen, for the things
ivbicbare feen are temporal, but the thingsivhich are
not feen are eternal, 2 Cor. iv. 18. We look not,
that »,we aim not at things which are feen; invifible
things-are the only fame and aim of a gracious foul
L 1 1 2 Be

450

Looking unto J E S US.

Ch,

II.

2. By our converfation in heaven, I mean our
communion with Chrift in heaven, Truly ourfel-
loiujhip is ivith the Father, andivitbbis Son Jejus
Chiiji, i John i. 3. As it isamongft friends that
converfe together, they acl mutually for the coin-
tort of one another, there is a mutual embracing
and opening of their hearts to one another at eve-
ry turn ; foin ourconverfings with Chrift there is
a communion, or a mutual acting of the foul upon
Chrift, and of Chrift upon the foul; we let out
our hearts to Chrift, and he lets out his heart to
us, efpecially when we are with Chrift in his ordi-
nances ; it is not enough to call upon God, and to
ufe fome broken-hearted expreftions, but, l Oh !
' What communion have I with Jeius Chrift? I
' cannot be fatisfied except I tafte and fee how
' good the Lord is; I cannot be quiet, except I
4 hear fomething from heaven this morning.' Why,
this is an heavenly converfation.

3. By our converfation in heaven, I mean our liv-
ing according to the laws of heaven ; in all our ways
we muft ftill enquire, 'What rule is there from hea-
' ven to guide me in thefe ways? Such and fuch a
1 thing I have a mind to, But will the law of heaven
' juftify me in this ? Have I any word from Jefus
4 Chrift to guide me in this ? Sometimes indeed
" my lull, my own ends, and the common courfe

* of the world was my rule, but now I dare not
" ad, but according to the will and fceptre of Je-
' fus Chrift, now I am guided by the Jaws of hea-

* ven.' Why, this is an heavenly converfation.

4. By our converfation in heaven, I mean our
ihoughtsand meditations of heaven and heavenly
things, When Intake (faith David) I am always
with thee, Pfal. cxxxix. 18. The hearts of be-
lievers are frequently upon their heavenly trea-
fures; as it is ftoried of queen Mary, that, a lit-
tle before her death, ftie told them, * If they ript
' her open, they would find Calais in her heart.'
So it may be faid of them, whofe converfation is
in heaven, if you rip them up, you (hall find hea-
ven in their hearts; not a day pafleth over their
heads without fome converfe with heaven, with-
out fome thoughts or meditations of heaven, and
heavenly things.

5. By our converfation in heaven, I mean our
affections on heaven, or on Chrift in heaven, Set
your affeclions on things above, Col. iii. 2- (i. e )
Set your denies, loves, hopes, joys, breathings

on heavenly thi: gs ; our affections are precious
things, and are only to be fet on precious objects.
Oh ! what a fhame is it to fet our affections on the
things of this li.e ? Have we a kingdom, a God,
a Chrift, a crown in heaven to fet our affections
upon? And ftiall we fet them upon drofs, and
dung, and iuch ba.e things ? Are not all 0111 plea-
fures and vanities bafe in comparifon of Chrift?
O ! be not we fo bafe to fet our affections on earth-
ly things, but rather on God and Chrift ; and this
is our heavenly convenation.'

6- By our converfation in heaven, I mean our trad-
ings,our negotiations for heaven even whillt weare
upon earth : the word in the original points at this,
[bemon gar lopiliteuma en our a nois , ] our trailing is
inbeaven; though ourbodies benot there, yetour
tradings are there; we carry and behave ourfelves
in this life, as free denizens of the city of heaven,
our city whereof we are citizens,andwhereunto we
have right, is in heaven above, in this relpect ue-
trade not /"or trifles, as other men do, but we trade
for great things, for high things, we merchandize
for goodly pearls, even for God, and for Chrift,
who litteth at the right hand of God. We fee
now what we mean by our converfation in heaven.

2 V\ hy is the converfation of the faints in hea-
yen ?

1. Becaufe they know full well, that the origi-
nal of their fouls came from God and heaven ; the
body indeed was of the dull of the ground, but
the loul was the breath of God ; fo it is laid of
the firft man,Godhreathi dintohis noftrils the breath
of life, and man became a living feu I, Gen. ii. 7.
The foul had a more heavenly and divine original
than any of the other creatu res that are here in this
nether word; and when God works grace in the
foul, and fo it begins to know itfelf, and to return
to itfelf, it then looks on all things here below as'
vile, and as contemptible things ; it then looks
upwards, and begins to converfe with things fuita-
ble to its original. As it is with a child that hath
a noble birth, if tranfported into another countrv,
and there ufed like a flave, there let to rake chan-
nels, or (as the prodigal) to feed fwine; while
he is there, and knows not his original, he minds
nothing but to get victuals, and to do his work
that he is fet about ; but if once he come to know
from whence he was, that he is indeed born heir
to fuch a priace in fuch a country; O ! then his

thoughts,

Carrying on the great Work of our Salvation in bis Inlerceffion.

thoughts, and mind, and longings will be alter-
ed; ' O ! that I were in my own country ! O ! that
' 1 were with my father in his court!' Even fo it
is with the fouls of the Ions of men, they are the
birth (as I may fo fpesk) of the great King of hea-
ven and earth, and though by the fall of man they
came to be as (laves to Satan, yet when God is
pleafed to convert the foul, thenhedifcovers thus ;
' Oh! man, thou art horn from on high, thy foul
' is (as it were) a fparkleof God himfelf, thou art
' come from God, and thou art capable of commu-
' nion with God, even with God the Father, and
' God the Son, and God the Holy Ghoft. O ! con-
' fider of thy country whence thou cameft at firll,
' certainly thou neverhadftfuchadivineand excel-
* lent being given thee, to delight only in the flefh,
' to be ferviceable only to thy body ; O ! look
4 up unto Jefus.' Why, this is it that turns the
heart, and fets the converfation on heavenly things.

2- Becaufe their beft and choice things are al-
ready in heaven. As their Father is in heaven,
and their Saviour is in heaven, thither he afcend-
ed, and there now he fits at the right hand of God ;
their huftand is in heaven, their elder brother is
in heaven, their King is in heaven, their treafure
is in heaven, their inheritance is in heaven, their
hope is in heaven, their manfion is in heaven, their
cuief friends are in heaven, their lubltance is in
heaven, their reward is in heaven, their wages are
In heaven : and all thefe things being in heaven, no
marvel their converfations be in heaven.

3. Becaufe they are going towards heaven, e-
ven whilftyet they are on earth. If the nobleman,
(as we formerly fuppofed) do once know his con-
dition, and begins his travel homeward towards
his Father's court, Will he notevery morning that
he rifesconverfe with then) that come from his Fa-
ther to conduct him home ? Doth it not do him
good to hear any man fpeak of his Father's coun-
try ? Is it not in his thoughts, in his talk, in his eye,
in his aim. at every ftep ? O my foul, if thou art in-
deed travelling towards heaven, How ftiouldft thou
but have it in thy motions, affections, converfations ?
Howfhouldfl: thou but daily commune withthv own
heart, Heaven is the place that Ifualliome to ? 'Ere
lon% I JJjall be there ; I know that in this world 1
am hut for -a while, hut in heaven Ijhalt be for ever
and :ver ; ivejhall be caught up into the clouds, to
meet the Lord in the air, and fo fiallwe be ever

45 «

with the Lord, 1 Theff. iv. 17. Our very travel
towards heaven implies an heavenly converfation,
They go from jlrength to ftren^th, till every one of
them in Zion appears before Go./, Plal. lxxxiv. 7

4 Becaufe much of heaven isalieady in the faints,
1 oe kingdom of heaven is ivithi •< yju , laith Chriil',
Luke xvii. ±\. And knowing in your fe Ives that ye
have a better and an enduring fubftance, Heh. x.
34. Surely, if the faints have much of heaven
within them, it muft needs be that their conver-
sion is in heaven ;' but they know this in them-
felves ; they know it by what God hath revealed
in their own hearts ; eternal life is already begun
in the fouls of God's people ; heaven is in them,
and therefore no marvel if their converfation be
in heaven. My meaning is not, as if the faints
had no other heaven but that within them; I
know there is a heaven above, but fome pieces,
or earnefts, or feeds, or beginnings of that heaven
above are within them. Is there not a renewed na-
ture, an image of God, afpark of life, a drop of
glory in God's people ? Surely, yes ; and if (o, all
thefe will work heaven- ward ; principles of grace
will have fome actings of grace tillwe come to glory.
3. By what means fhould we attain or come
up to have our converfation in heaven?

1. Let us watch opportunities for heavenly ex-
ercifes. God now, by his miniiters, calls, Come ye
to the -waters ; come ye, buy and eat ; come, buy
wine and milk "without money ; come to me, and
your fouls Jhall live, Ifa. Iv. 1, 3. VJhy, nozv is
the accepted time, behold now is the day of falvati-
on, 2 Cor. vi. z- Whiht miniiters call, and we
live under the droppings of the word, thefe are
opportunities for heaven ; O then ! he that never
prayed, let him now pray; and he that never heard,
let him now hear ; the Lord is now come near to
us ; Chrift Jefus is calling, and mercy is entreat-
ing, and love is befeeching, and wifdom is even
hoarfe with crying after us ; O ! lay hold on thefe
opportunities for heavenly exercifes, and then'we
(hall come up to heavenly converfation.

2 Take heed of refting in the formality of du-
ties ; many fouls that have enlightnings of confei-
ence, dare not but take opportunities for heavenly
duties; but then come in the temptations of the
devil, and corruptions of their own hearts, and they
fay, now duty is done, or our ta/k is over, and
what needs more ? Alas, alas, it is not w hat have
L 1 1 4 vve

Looking unto J E S US.

Chap. II.

we done, but where have we been? What, have
our fouls been in heaven, with God and with Chrift ?
Have we had any communion with the Father and
wijth the Son in our duties? O take heed of for-
mality! it will exceedingly hinder our converla-
t'.on in heaven ; O ke;p our eye ilill upon our
heart! afk in duty, what affections have been act
ed ? How much are we got nearer heaven there-
by ? And by this means we (hail come to an hea-
venly coverfation.

3. Let us look up unto Jefus, as hanging on the
Crot's, and as fitting on the throne ; this is the a-
poftle's rule, Looking unto Jefus, the author and
fnijher of our faith, ivhofor the joy that wasfet
before him endured the crofs, defpijing the fh ante,
and is fet down at tht right hand of the throne of
God, Heb. xii z- Thefe two are the objects or a
Chriftian's look, who ftudies an heavenly conver-
fation, viz. Chrift's era's, and ChritVs feifion ; by
the crofs he is the author, and by the throne he
is the finifher of our faith ; in the firft, is fet down
his love to us, in the fecond, is fet down our hope
of him; with high wifdom hath the Holy Ghoft
exhorted us, with thefe two motives, to run and
not to faint ; firft, here is love, love in the crofs,
IVho loved us, and gave him/elf for usafacrifce on
the crofs, EpK v. 2 i. 2 Here is hope, hope in the
throne, To him that overcometh ivill I give to fit
ivith me in my throne, Rev. iii. 21 . After Chrift's
death he arofe again, afcended, and is now let
down at the right hand of the throne of God ;
and the fame is our blefled hope, Chrift's throne
is not only his place, but ours alfo ; the love of
his crofs is to us a pledge of the hope of his
throne, or of whatfoever elfe he is worth. Come
then, and fettle your thoughts and looks on this
blefled object : a fight of ChritVs crofs, but efpe-
cially of Chrift's throne, is a blefled means to wean
us from the world, and to elevate and raife up
our affections to things above, yea, to form and
frame our converfations towards heaven.

4. Let us wait for the appearing of Jefus Chrift,
Our converfation is in heav. n, (faith the apoftle)
from ivhence alfo ive look for the Saviour, the Lord
Jefus Chrift, Phil. iii. 20. Where a man's conver-
sation is, there his expectations may be, and where
his expectations are, there a man's converfation is,
and will be ; if we expect e'er long that the Lord
Jefus will appear in glory, and that; we ihall fee

him, not with other, but with thefe fame eyes, the
very waiting for thefe things, will help our con-
verfation to be heaven-ward Certainly the day
is a coming, when jefus Chrift (hall come with his
angels in his glory, and then (hall the bodies of the
faints mine glorioufly before the face of God and
Jefus Chrift : O the wonder of this day! the gta-
iy of Chrift (hall then darken the glory of the iuu
and moon, and liars, but my body (hall not be
darkned, but rather it ihall fhine like the glorious
body of Jefus Chrift ; if a candle (hould be raifed
to have fo much luftre and beauty, as if you (hould
put it into the midft ot the fun, yet it would (hine,
you would think it a ftrange kind of light ; furely
it (hall be fo with the bodies of faints, for though
they are put into the midft of the glory of God,
and of his Son Jefus Chrift, yet their bodies fha!l
(hine in beauty and luftre there; now, did we be-
lieve this, and wait for it every day, how would it
change us ? How would it work us to &n heavenly
converfation ? ' I have a difeafed and lumpiih bo-
1 dy, and my body hinders me in every duty of
' God's worfhip, but within a while Chrift will
' come in his glory, and then he will make my bc-
' dy like unto his glorious body, fo that I (hall be
' able to look upon the face or God, and to be ex-
' ercifed in holy duties to all eternity without wea-
' rinefs, without intermiflion : I have many things

• here that trouble my mind and fpii it, and that hin-
' der me in my converfe with heaven, and heaven-
' ly things ; but within a while Chrift will appe; r

* with his mighty angels, to be admired of his faints,
' and then (hali I fit as an atlelfor on the throne,
' with Jefus Chrift to judge the woild, and ttnn
' (hall I live for ever with him, to be where he i ,
' and enjoy all he has, yea, all that he hath purchaf-
' ed for me by his blood ; Oh let me waic for this ?
Met me look for it everyday! God hath but a
' little work for me here on earth, and when tin t
1 is done, this (hall be my condition.' Chriftians !
if but every day we would work thefe things on
our foul, it would be a mighty help to make our
converfations, heavenly converfations.

5. Let us obferve the drawings, and movings,
and windings of the Spirit, and follow his dictates;
to this purpofe Chrift afcended, and fat down at
God's right hand, and fent down the holy Spirit,
that the Holy Ghoft being come down, he might
do his office in bringing on our fouls towards falva-

tioni

Carrying on the great Work of our Salvation in his Interceffion.

453

tion ; and if ever our fouls get above this earth,
and get acquainted with this living in heaven,
it is the Spirit of God that muft be as the chariot
of Elijah, yea the very living principle by which
we mutt mova- and afcend ; O then take heed of
quencing its motions or refilling its workings !
take we heed of grieving our guide, or knocking
off the chariot wheels of this holy Spirit. We
lirtle think how much the life of graces, and the
happinefs of our fouls doth depend upon our rea-
dv and cordial obedience to the Spirit of God j
when he forbids us our known tranfgiclnons, and
we will go on, when he tells us which is the way
and which is not, and we will not regard, no won-
der if we are flrangers to an heavenly converfati-
on ; if we will not follow the Spirit while it would
draw us to Chrift, How fhould it lead us to hea-
ven, or bring our hearts into the prefence of God ?

Oh ! learn we this leffon, and let not only the mo-
tions of our bodies, but alio the very thoughts of
our hearts be at the Spirit's beck ; do we not fome-
times feel a ftrong impulfion to retire from the
world and to draw near to God ? O ! let us n< t
defpife, or difobey, but take we the offer, and
hoife up our fail, while we may have this blefled
gale ; if we cherifh thefe motions, and hearken to
the Spirit, O ! what a fupernatura! help ihouid we
find to this heavenly-mindednefs, or heavenly
converfation ?

Thus far we have looked on Jefus, as our Je-
fus, in his afcenfion, feffion, and million of
his holy Spirit ; our next woik is to look on
Jefus carrying on the great work of our fal-
vation for us in his interceffion, which he
makes, and will make to his Father on our
behalf, till his fecond corning to judgment.

LOOKING UNTO

J E S U

K.J

In His INTERCESSION,

BOOK FOURTH, PART SIXTH.

CHAP. I. Sect. I.

Heb.

Rom.

viii. 34. Conftder the Apoftle, and high prieft of our profeffion, Cbrifl Jefus, ■

ivho aljo maketh interceffion for us.

What the Interceffion of Christ is.

WE have fpoken of (Thrift's entrance into
heaven, and of his immediate actings af-
ter his entrance there ; that tranfaction
which yet remains, and will remain un-
til his coming again, it is his iuterceflion for the
faints. In thefe aftings of Chrift in heaven, (if
we may follow him) we mud go from glory to
glory ; no fooner come we out of one room of glo-
ry, but prefently we ftep into another, as glorious
l£ that before ; one would think enough had been

faid already of the glory of Chrift, and of our glo-
ry in Chrift ; who would not willingly fit down
under the lhadow of this happinefs, and go no
farther ? But yet this is not all ; lb thick and fail-
doth the glory of Chrift break in upon us, that no
fooner out of one, but prefently we are led into
the bofom of another. Oh ! what a bleffed r;
is it to be viewing Chrift, and to be looking up
to Jefus Cbrifl ? Saints might do nothingWe, (if
they pkafed) but ravifti their hearts with 1

Gty

4*4

Looking unto JESUS.

Chap. I.

fityoi heavenly light and comfort, which breaks
forth from the boiom of Jeius Chritt. Here is
now another my-rery as great and amazing as
the former, which iprings out before our eyes in
this traniaftion of Chritt's intercefTion

And, in profecution of this, as in the former, I
fhall hrll lay down the object, and fecondly, di-
rect you how to look upon it. The objeft is Je-
fus carrying on the great work of our laivation in
his intercetiion : in ordering of which I (hall ex-
amine thefe paiticulars.

i . What is this intercefhon of Chrift ?

2- According to what nature doth Chrift inter-
cede ?

3. To whom is Ch rift's intercefTion dti ecTteci ?

4. For whom is the intercefTion made ?

5. What agreements are there betwixt Chrift's
interceflions and the interceflions of the high
prietts of old ?

6. What is the difference betwixt Chrift's in-
terceflion and the interceflion of thofe high priefts ?

7 What are the properties of this interceflion
of-'jeius Chrilt ?

8. Wherein more efpecially do the intercefli-
ons of Chrift confift?

9. How powerful and prevailing are Chrift's
interceflions with God his Father?

10. What are the reafons of this great tranf-
aftion of Chrift's intercefTion for his people ?

1. What is the intercefhon of Chrift? Some
define it thus, Chrift's interceffton is that part of
his p-.ieftly office, whereby Chrift is advocate, and
intreater of God the Father, for the faithful I
fhall give it thus, Chrift's inter ceffion is his graci-
ous ivill, fervently ana immovably defiring, that
for the perpetual virtue of his facrifice, all his
members, might, both For th.ir perfons and duties,
be accepted of the Father. 1. I call the intercefTion
of Chrift his own gracious will ; for we muft not
imagine, that Chrift in his interceflion proilrates
himfelf upon his knees before his Father's throne,
uttering fome fubmiflive form of words or prayers;
that is not befeeming the mrjefty of him that fits
at God's right hand; when he was but yet on
earth, the fubftance of his requefts for. his faints
ran thus, Father, I ivill, that they alfo ivhom thou
baft given me be ivith me ivhere I am, John xvii. 24.
And how much 11. ore now he is in heaven is this
the form of his interceflions, Father I ivill this,

and I ivill that ? 2. The ground or foundation of
Chrift's interceflion 1st be facrifice or death of Chrift ;
and hence we may make two parts of Chrift's
priesthood or oblation ; the one expiatory, when
Chrift fuffered upon the crofs ; the other prefen-
tatoiy, when he doth appear in heaven before God
for us ; the one was finifhed on' earth, when Chrift
fuffered without the gate; the other is performed
in heaven ; now Chrift is within the city, the one
was a facrifice indeed, the other is not to much a
facrifice as the commemoration of a facrifice ; the
firft was an aft of humiliation, and this latter is an
aft of glory ; the firft was performed once for all,
this latter is done continually ; the firft was for the
obtaining of redemption ,and this latter is for the ap-
plication of redemption ; fo that the ground of this
is, that Chrift fervently and immovably defires his
Father for the fake and virtue of his facrifice. 3.
The fubjeft matter interceded for, is, That all
the faints, and their fervices, might find acceptance
•with God ; firft, Chrift's intercefTion is for our per-
fons, and then Chrift's interceflion is for our works;
for as our perfons are but in part regenerate, and
in part unregenerate, or, in part flefh, and in part
fpirit, fo be our duties, part good, and part evil,
in part fpiritual, and in part finful ; now by Chrift's
interceflion is Chrift's fatisfaftion applied to our
perfons, and by confequence the defect of our du-
ties is covered and removed ; and both we and ,
our works are approved and accepted of God the
Father. And thus much for the nature of Chrift's
interceflion, what it is.

SECT. II.

According to ivhat nature Chrift doth intercede.
2- \ Ccording to what nature doth Chrift inter-
£~\ cede ? I anfwer, According to both na-
tures ; according to his humanity, partly by ap-
pearing before his Father in heaven, and partly by
defiring the falvarion of the eleft, Chrift is entered
into heaven itfelf, novo tc appear in the pre fence of
God j or us, Heb. ix 24 A 'nd I fay not unto you,
that 1 ivill pray, or defire the Father for you, for
the Father himjelf loveth you, John xvi. 26, 27.
Secondly, According to his Deity, partly by ap-
plying the merit of his death, and partly by will-
ing the laivation of his faints ; and as the effect
thereof, by making requefts in the hearts of the

faints

Carrying an the great Work of our Salvation in hi: Intercejfion.

4?5

faints with fighs unfpeakable, ElecJ,throi ' fanSifi- diftindt from them both ; the party offended is God
cation of the Spirit and jprinfli ig of the blood of the Father, tiie party offending is finful man, and
J if us Chrift, i Pec i z. This fprinkling is the the interceifor diftjncl iro.ni them both,, is Jeus
applying of the. blood of J Jus, and that is an act Chrilt, the middle perfon (ash were) betwixt God
oi mterceflion : again, Father, J will, that they the Father, and us men; the Fat lit: is God, and
•whom thou baft giv*n me he 'with me --where I am, not man; and we that believe in Chriit are men,
jo'ifi xvii. 24. he dtfires as a man, but he wills and net God; and Chrift himfeli is both man and
as God, and a,s the effect of this he gives the Spirit, God ; and therefore, he intercedes and mediates
Thi Spirit itfelj mahsth interc.Jfion jor us, 'with betwixt God and man : it any object, that not on-
grounings 'which cannot be uttered, Rom. viii 26. ly the Father is offended, but alfo the Son, ar.d
out what are the interceflions of the Spirit to the the Holy Ghoft, and therefore there mult be a
i.icerceflions of Chrift ? 1 anfwer, much everyway, Mediator to them alto, the iblutioniseafy; Chi ins
the fphit's interceflions are as the effect.and Chrift's interceflion is immediately directed to the Father,
interceflions ate as thecaufe ; the Spirit's iutercef- butbecaufe the Father, Sonand Holy Ghoft, have
lions are as the eccho, and Chrift's intercelftonsare all one indivifible effence, and by confequence one
as the firft voice; the Spirit intercedes for men, in will, it there;Ore follows, That the Father being
and by themfelves, but Clirift intercedes in his own appealed by Chrift's interceflion, the Son and the
perfon ; there is a dependance of the Spirit's in- Holy Ghoit are alio appealed with him, and in him.
terceffions in us upon Chrift's interceflions in him- I deny not but Chrift's interceflion is made to the
felf Firft, Chrift by his interceflion applies his whole trinity, but yet immediately, and directly
fatisfattion made, and lays the falve to the very to the firft perfon, and in him to the reft. — ' But
fore ; and then he fends down his holy Spirit into ' if fo, then in fome fenfe, (fay our adverfaries)
our hearts, to help our infirmities, and to teach ' Chrift makes interceflion to himfelf, which can-
us what to pray, and how to pray as we ought. ' not be ; becaufe in every interceflion there muft
Now this he doth as God, for who fhall give a com- ' of necellity be three parties :' This point hath
million to the Spirit of God, but God himfelf"? It fore puzzled the church of Rome, that for the foi-
ls as if Chrift fhould fay, ' See holy Spirit, how I ving of it, they knew no other way but to avouch
' take upon me the caufe of my faints, 1 am per- Chrift to be our tnterceflor only as man, and not
' petually reprefenting my facrifice to God my Fa- as God, which is moft untrue ; for as both natures
' ther, I am ever pleading for them, and anfwer- did concur in the work of fatisfaction, fo likewife
' ing all the accufations that fin or Satan can lay they do both concur in the work of interceflion .
' againft them, and now go thy way to :uch and and 'tis an ancient and approved ruie, * f That
' fuch, and take up thy dwelling in their hearts, ' names of office which are given to Chrift, fuch
' and aflift them. by thy energy, to plead their ' as Mediator, Interceflbr, &c. agree unto him ac-
4 own caufe ; I am their advocate or interceffor by ' cording to both natures;' and can the aft of
' office, and therefore be thou their advocate or Chrift's interceiiion, be the act of Chrift's man-
* interceflbr by operation, instruction, infpiration, hood alone? "What, to hear, and offer up prayers ?

and afliftance.

SECT. III.

To whom ChrijVs intercejjion is dir.iltd.

O whom is Chriit's interceflion directed ?
anfwer, Immediately to God the Fa-

To receive and»prefent the prayers and praifes, and
other fpiritual facrifices of all believers in theworld I
To negotiate for them all at one and the fi
time, according to the variety and multiplicity of
their feveral occafiohs? Surely this is, and mull
be the work of an infinite, and nor of a finite a-
gent; this cannot be e fleeted without the eoncur-

rher, If any man fin, •we have an advocate •with rence of the divine nature with the human : but

theFatber, Jefu, Chrift the righteous, 1 John ii. 1. what needs any farther anfwer to this objection?

Intheworkof interceflion are three perfons, u par- Suppofe Chriit intercece to himfelf as God; that

ty offended, a party offending, and the interceffoi; is not immediately, and directly to the fame per-

« f Appe'lationes officii compctunt Chrijlo fecundum u!ra"ique naturam.

fon

45>

Looking unto JESUS.

Chap. I.

Ion Cod the Son, though to the fame God effen-
tially ; in Chrift, ITfieuntbropos), God-man, in
iefpect of his natures, agreedi with both, betfrg
not only God, nor only man, but God man, man-
God bltil'ed for ever ; but iu refpect or his pei -
fon, being the lecond peribn in' the trinity, he is
diltinct from both, i . From the perfonality of man,
for he hath only the perfonality of God, and not
of man. 2 From the firft perfon of the Godhead,
v. ho is God the Father, For there are three that
heir record in heave 1, the Father, the Word, and
th; Holy Ghofi ; and thefe three are one, 1 John V.
7. (i. e.) Three perfons, and but one God.

SECT. IV.
For ivhom this interceffion was made.

4. I/Or whom is this interceffion made? 1 an-
\? fwer, 1. Negatively, not for the world,
1 pray not for the 'world, Johnxviig. faith Chrift;
whilft Chrift was on earth he would not fo much
as <>>end his breath, or open his lips for the world,
he knew God would not hear him for them ; in
like manner Chrift prays now in heaven, not for
the Hubrld, he never had a thought to redeem them,
or to fave their fouls, and therefore they have no
iliare in bis interceihons ; I know the objection,
that Chrift upon the crois, prayed for the bloody
Jews, Father, forgive them, for they know not what
they do, . Luke xxiii. 34. but that might be of pri-
vate duty as man, who in that refpect fubmitted
himfelf to the law of God, which requires, that
we forgive our enemies, and pray for them that
perfecute us, and not of his proper office as Me-
diator ; or if it be referred to the proper media-
tory interceffion of Jefus Chrift (which I rather
think) it will not prove that he prayed for them
all univerfally, but only indefinitely, (i. e.) only
for them that were prefent at his crucifying, and
that in fimplicity of heart, and not of affected ig-
norance crucified Chrift; and accordingly this
prayer was heard, when fo many of the Jews were
converted at Peter's fermon, Acts ii. 41 What
needs more? His own words are exprefs, that
Chrift's interceffions are not for the world, or re-
probates. So much negatively.

2- Pofitively ; Chrift's interceffion is general,
and particular; for all, and every faithful man, /
pray for them, I pray not for the world, but for

them which thou hafl given me, for they are thine,
John xvii. g. And the Lo: d faid, Simon, Simon,
Behold Satan huth defired to have you, that he may
ft ft you as tub; at, but 1 have prayed for thee, th.it
thy faith fail not , Luke xxii. 31,32- As the hi6Ii
prieft went into the fancduary with the names of
the twelve tribes upon his biea'l, fo Chrift entred .
into the holieft of all, with the name? of all believ-
ers upon his heart, and ftill he canies them upon
his breaft, and prefents his will and defire unto his
Father for them; nor doth he only intercede in
general, but Simon, Simon, mark that ; whatever
thy name is, John, Peter, Thomas, Mary, Mar-
tha, if thou art a believer, Chrift prays for thee ;
it is our common practice to defire the prayers one
of another, but, O ! who would not have a fhar e
in the prayers of Je;us Chrift? Why, certainly if.
thou believeft in Chrift, Chrift prays for thee, /
have prayed, and! will pray for thee, faith Chrift,
that thy faith fail not.

SECT. V.
What agreement there is betwixt CbrijTs inter cefji-
otis, and the interceffions of the high priefls of old.

5. \~\ 7 Hat agreement is there betwixt the in-.
VV terceffions of Chrift, and the intercef-
fions of the high priefts of old ? Among the Jews
in the times of the Old Teftament, they had an
high prieft, who was in all things to (land betwixt
God and them. Now, as the Jews had their high
prieft to Intercede for them, fo the Lord Jefus was
to be the high prieft of our Chriftianprofeilion.and
to intercede for us; it will therefore give fome
light to the doctrine of interceffion, if we will but
compare thefe two, and firft confider, What ar
greement betwixt Chrift and the high priefts of
old; betwixt Chrift's interceffion, and the high
priefts interceihons ?

1. Chriit and the high priefts of old agreed in
name ; not only they, but Chrift himfelf is called
an high prieft, Me have fuch an high priejl , w':o is
Jet dotvn at the right hand of the majefty on hi^h,
Heb. viii. i- — Confider the apoflle and high prie/i

of our prof fjion . Jefus Cbrijl, Heb iii. 1 •

Thou art a prieft for ever, after the order of Mel-
chifedec, Heb v. 6. the old prieft-hood of Aaron
was tranflated into the prieft-hood of Jefus Chrift,
fo that he was.a prieft as well as they. p

2. They

457

Carrying on the great Work of our Station in bis Interferon.

prestations, or interceffions with God in glory
3- In the point of' interceffion, they agreed i:
thefe particulars

2. They agreed in office ; that confifted of
two parts, oblation and prefentation. i. They of-
■ tered a facrifice ; and fecondly, they prefented it
in the holy of holies with prayer and interceffion
unto God ; the one was done without, the other
within the holy of holies; and in anfwer thereunto,
there are two dtilin£t parts of Chrift's prietl-hood.
i • The offering of hinifelt a fact itice upon the crois-
2- The carrying of hinifelf and of his blood into
the holy of holies, or into the heaven of heavens ;
where he appears and prays on the force of that
blood ; and this was id neceffary a part of his prielt-
hood, that without this he had not been a com-
plete prieft, For if be were on earth, he jhould not
be a prieji, Heb. viii. 4. that is, if he fhould have
made his abode upon the earth, he Ihould not have
bi.=en a complete or perfect prieft, feeing this part
of it, which we call the prefentation, or interceffi-
on) lay ftill upon him to be acted in heaven. And
indeed, this part of his prieft-hood is of the two
the more eminent ; yea, the top and height of his
prieft-hood ; and therefore, it is held forth to us

i- The high piiefts of old, uTually, once a year,
went into the nioft holy place within the vail; and
jo is Chrift, our great high prielt, palled into the
heavens within the vail, even into the holy of holies,
Cbrijt by his own blood entred in once into the holy
place — Not into the holy places made with hands,
•which are the figures of the true, but into heaven
itjelfinow to appear in the prefence of God for us,
Heb. ix. 12, 24.

2. The high priefts of old had a plate of pure
gold upon their foreheads, which was, To bear the
iniquity of the holy things, that they might be accep-
ted before the Lord, Exod. xxviii. 38. and fodoth
Chrift bear the iniquity of our holy things. Spiri-
tual Chriftian ! he is your comfort, you are not a-
ble to perform any duty to God, there is a great

deal of fin in the lame ; you cannot hear, nor j:
nor confer, nor meditate, without much fin j but
Chrift bears all thefe fins, even the iniquity of your
in the typesof both thofe two orders of prieft-hood holy things, and heprefentsyour perfonsand piay
that were before him, and figures of him, both ers without the iealt fpot to his Father ; he is th

•that of Aaron, and Melchifedec. 1. This was ty
pitied in that Levitical prieft-hood of Aaron and
his fellows; the higheft fervice of that office was
the going into the holy of holies, and making an
atonement there ; yea, this was the height of the
high prieft's honour, that he did this alone, and
it conftituted the difference betwixt him, as he was
high prieft, and other priefts; for they killed and
offered the facrifices without as well as he, but on-
ly the high prieft was to approach the holy of" ho-
lies with blood, and that but once a year. %. This
was typified by Melchifedec's prieft-hood, which
the apoftle argues to have been much more excel-
lent than that of Aaron's, in as much as Levi,
Aaron's father, paid tythes to this Melchifedec in
Abraham's loins ; now Melchifedec was his type,
not fo much in refpccl of his oblation, or offering
facrifice as in refpecl of his continual prefentation
and interceffion in heaven ; and therefore the lame
claufe, for ever, ftill comes in when Melchifedec
is named, Thou art a prieji for ever, after theorJer
of Melchifedec, Heb. v. 6. — vii. 17. Here then is
the agreement betwixt Chrift and the high priefts
of old ; in refpect of name, both were priefts, and
in refpeft of office, both had their oblations and

„ the
angel oj the covenant thatflandsat the altar, hav-
ing a golden cenfer ivith much incenfe, to offer it
ivith the prayers of his faints, Rev. viii. 3. and fo
they are acceptable before the Lord.

3. The Jewifh high priefts bore the names oj the
children of Ifrael on the breafi- plate of judgment
upon their hearts, for a memorial before the Lord
continually, Ex. xxviii. 29. And fo doth Chrift,
our great high prieft, bear the names of his people
upon his heart before the Lord continually. But
how is Chrift faid to bear the names of the faints

upon his heart ? I anfwer,

1. Continually, in prefenting of them to his Fa-
ther as they are in him : how is that ? Why, he pre-
fects them without fpot, as righteous in his own
righteoufnefs, Chrijl loved the church, tbathe\might
prejent it to his Father, and in him to himfelf, a
glorious church, not having fpot or wrinkle, or any
fucb thing, but that it Jhould be holy, and without
blenijh, Eph. v. 27

2 In his continual remembring of them, The
righteous fh all be had in continualremembrance, Pf.
cxii. 6. This is the foul's comfort in a time of de-
fection, or in an evil day. If any cry out, as fome-
times David did, Hovj long wilt thou forget me,
M m ra .. Lord,

458

Looking unto J E S US.

Chap. I.

Lor J, for ever? How long wilt thou bide thy face
from me? Pfa. xiii. i. Let iuch a one remember,
that Chrift's redeemed ones are upon his heart,
and he cannot forget them, But Zion faid, The
Lord hath forfaken me, and my Lord hath forgot-
ten me ; Oh no! Can a wo man forget her fucking
child, thn' jhe Jhould not have compaffton on the
fon of her womb? Tea, they may forget, yet I will
not fjrget thee ; behold I have graven thee upon the
palms of my hands, thy •walls are continually before
me, Ifa. xl. 14, 15, 16. The fons of Zion are
upon Chrift's heart and hands, and they are ever
in his fight.

3. In his perpetual loving of them; they are
near and dear unto him, he hath fet them as a feal
upon his heart ; fo was the prayer of the fpoufe,
Set me as a feal upon thine heart, as a feal upon
thine arm ; and then it follows, for love is as
ftrong as death, Cant. viii. 6. Chrift hath an en-
tire love to his faints ; he died for them, and now
he intercedes for them ; he keeps them clofe to
his heart, and there is none ihall pluck them out
of his hands, For whom he loves, he loves unto the
end, John xiii. 1. Thus far of the agreement be-
twixt Chrift's interceflions, and the interceflions
of the high priefts of old.

SECT. VI.

What the difference is betwixt Cbrijl's inter ceffions,
and the interceffons of the high priefls of old.

6. TT7HAT is the difference betwixt Chrift's
V V interceflions, and the interceflions of the
high priefts of oldr There is no queftion, but
howfoever they might agree in fome refpetts, yet
Chrift officiates in a more tranfcendent and eminent
way than ever any high prieft did before him ; now,
the difference betwixt Chrift and them, and betwixt
Chrift's interceflions and their interceflions, may

appear in thefe particulars.

1. They were called high priefls, but Chrift is
called the great high prieft; fuch a title was ne-
ver given to any but Chrift, whence the apoftle ar-
gues for the ftedfaftnefs of our profefiion, Seeing
then that we have a great high priefi, that is paf-
fed into the heavens, Jefus the Son of God, let us
bold fafl our prof ejjion, Heb. iv. 14.

z. The high priefts then, were Aaron and his

ions, but Chrift, our great high prieft, is the Son
of God ; for fo he is ftiled in the fame verfe, the
great high prieft that is pafl'ed into the heavens,
Jejus the Son of God, Heb. iv. 4.

3. The high priefts then, were but for a time,
but Chrift is a priefi for ever, after the order of Mel-
chifedec, Heb. v. 6. MeUhifedec, (faith the apo-
ftle) was without father, without mother, "without
defcent, having neither beginning of days, nor end
of life, Heb. vii. 3. that is, as far as it is known ;
and fo is Chrift without a Father on earth, and
without a mother in heaven ; without beginning
and without end ; he abides a prieft perpetually,
even to the end of the world ; yea, and the vir-
tue of his prieft-hood, is infinitely beyond all time,
even for ever and ever.

4. The high priefts then entred only into that •
place that was typically holy; but Chrift is en-
tred into that place that is properly holy ; he is
entred into the heavens, or (if you will) as into
the holy of holies, fo into the heaven of heavens.

5. The high priefts then did not always inter-
cede for the people ; only once a year the high
prieft entred into the holy of holies, and after that
he had fprinkled the mercy-feat withstood, and
caufed a cloud to rife upon the mercy-feat with his
prayers and incenfe, then he went out of the holy
of holies, and laid afide his garments again; but
our great high prieft is afcended into the holy of
holies, never to put off his princely prieftly gar-
ments ; nor does he only once a year fprinkle the
mercy-feat with his facrifice, but every day ; he
lives for ever to intercede : oh ! what comfort is.
this to a poor dejected foul ? If he once undertake
thy caule, and get thee into his prayers, he will
never leave thee out night nor day ; he intercedeth
ever, till he fhall accomplifh and finifh thy falva-'
tion ; the fmoke of his incenfe afcends for ever
without intermiflion.

6. The high priefts then interceded not for fins
of greater i n trance s ; ifa man finned ignorantly,
there was indeed a facrifice and interceflion for him,
but if a man finned prefumptuoufly, be was to be
cut off from among bis people, Numb. xv. 30. No
facrifice, no interceflion by the high prieft then,
but we have fuch an high prieft as makes intercef-
fion for all fins ? every fin, though it boil up to
blafphemy, (fo it be notagainft the Holy Ghoft)
fljall, by virtue of Chrift's interceflion be forgiven,

Carrying on the great Woik of our Salvation in bis Inter ceffion.

459

In that day there Jl.i 'all be a fountain opened to the
houfe of David, and to the inhabitants ofjerufa-
lem,for ftn and uncleannejs, J[\. e.) for fins of all
forts, Zech. xiii. i. Verily I fay unto you> All
fins /ball be forgiven unto the fom of men, Mark
iii. 28. (i. e.) fcarlet fins, or crimfon fins; fins of
the deepeft dye fhall by Chrift's intercefiions be
done away ; the voice of his blood fpeaks better
things than the blood of Abel; it intercedes for
the abolition of bloody fins.

7. The high piiefts then interceded not with-
out all thefe miracles, viz-, a temple, an altar ; a
facrifice of a young bullock for a fin-offering, and
a ram for a burnt-offering ; a cenfer full of burn-
ing coals of fire taken off the altar, a putting the
iiicenfe upon the fire, that the cloud of the incenfe
might cover the mercy-feat; afprinkling the mer-
cy-feat with the blood of the bullock, and of the
goat with their finger feven times, Lev. xvi. 3.
Such materials they had, and fuch attions they did
which were all diftinift as from themfelves;butjefus
Chritt in his intercefiions now, needs none of thefe
materials, but rather he himfelf and his own me-
rits are inftead of all. As, i. He is the temple,
either in regard of the Deity, the gold of the tem-
ple being fan&ified by the temple ; or in regard of
iiiis human body, Dejlroy this temple, (faith Chrift)
and I will build it again in three days ; it was de-
ftroyed, and God found it an acceptable facrifice,
and fine It in it a fweet favour as in a temple, z.
He is the altar according to the Deity, for as the
altar fanctifies the gift, fo doth the Godhead fanc-
tify the manhood ; the altar muft needs be of a
greater dignity than the oblation, and therefore
this altar betokens the divinity of Jelus Chrift. 3.
He is the facrifice moft propeily according to the
manhood, for although by communication of pro-
perties, the blood of the facrifice is called the blood
of God, Ads xx. 28. yet properly the human foul,
and flefh of Chrift was the holycauft, or whole
burnt-offering, roafted in the fire of his Father's
wrath. 4 His merits are the cloud of incenfe,
for fo the angel Chrift is faid to have a golden cen-
fer, and much incenfe, that he JJjould offer it 'with
the prayers of all faints upon the golden altar which
•was before the throne ; and thefmoke of the incenfe
•which came with the prayers if the faints, afcend-
ed up before God out of the angels hand, Rev. viii.
3, 4. The merits of Chrift are fo mingled with the

prayers of his faints, that they perfume their pray-
ers, and fo they find acceptance with God hi.s Fa-
ther.— We fee now the difference betwixt Chrift's
intercefiions, and the intercefiions of the high
priefts of old.

SECT. VII.

What the properties of this intercejion ofChriJl art

7-TT7HAT are the properties of this inter
VV cellion of Jefus Chrift? I anfwer, —
1 . It is heavenly and glorious ; and that appears

in thefe particulars,

1 . Chrift doth not fall upon his knees before his
Father, as in the days of his humiliation; for that
is not agreeable to that glory he hath received ;
he only prefents his pleafure to his Father, that he
may thereto put his feal and confent. Chrift doth
not pray out of private charity, as the faints pray
one for another in this life, but out of public office
and mediation, There is one God, and one media-
tor between God and man, the man Chrifl Jrfus,
1 Tim. ii. 5. 3. Chrift prays not out of humili-
ty, which is the propofing of requefts for things
unmerited, but out of authority, which is the de-
firing of a thing, fo as withal he hath a right of be-
ftowing it as well as defiring it. 4. Chrift prays
not merely as an advocate, but as a propitiation
too ; Chrift's Spirit is an advocate, but only Chrift
is advocate and propitiation ; Chrift's Spirit is our
advocate on earth, but only Chrift in his per-
fon applieth his merits in heaven, and furthers the
caufe of our falvation with his Father in heaven.
In every of thefe refpecYs we may fee Chrift's in-
terceffion is heavenly and glorious.

2. It is ever effe&ual and prevailing ; as he hath
power to intercede for us, fo he hath a power to
confer that upon us for which he intercedes, I will
pray the Father, and he /hall give you another com-
forter, John xiv. 1 6- If I go not away, the comfort-
er will not come unto you, but if I depart I will

fend him unto you, John xvi. 7. If Chrift prayed
on earth, he was ever heard ; but if Chrift pray in
heaven, we may be fure the Father ever heareth
and anfwereth there: when Chrift, as man, pray-
ed for himfelf, he was heard in that which he fear-
eth ; but now Chrift as mediator praying for us,
he is ever heard in the very particular which he
M m m 2 dcfireth,

4^o

Looking unto J E S US.

Chap. I,

defireth. We finful men many a time afk and re-
ceive not, becaufe ive ajk amijs, that <we may con-
fume it upon our lufts, Jam. iv. 3. But jefus Chrift
never afks amifs, nor to wrong ends; and there-
fore, God, the Father, who called him to this of-
fice of being (as it were) the great maftir of re-
quejls in behalf of his church, he promiied to hear
him in all requefts. Father, I thank thee thou haft
heard me, and I knovo thou hearefi me always,
(faith Chrift) John xi. 41, 42.

3. It is or all other the tranfactions of Chrift
till the very end of the world, the molt perfective
and confummate: indeed fo perfective, that without
it, all the other parts of Chrift's mediator/hip would
have been to little purpofe. As the fact ifices un-
der the law had not been of fuch force and efficacy,
had not the high prieft entered into the holy place,
to appear there, and to prefent the blood there un-
to the Lord; fo all that ever Chrift did, or iuifer-
ed upon earth, it had been ineffectual unto us,
had he not entred into heaven, to appear there
in the prefence of God for us, Heb. ix. 24. Surely
this interceffion is that which puts life into the
death of Chrift : this interceffion is that which
ftrikes the laft ftroke, during this world, in the
carrying on of our foul's falvation, and makes all
fure- -f It is a witty obfervation that one makes of
thefe feveral fteps of Chrift's acting for us $ as, firft,
There was an all-fufficiency in his death, If ho /hall
condemn? It is Chrift that died, Rom. viii. 34.
2. A rather in his reiurrection, yea rather, that is
rifen again. 3. A much rather in his life and kl-
fion at God's right hand, For if when ive vjere e-
nemies, ive "were reconciled to God, by the death of
Chri/i : much rather being reconciled ixe Jhall be
favedby his life, Rom. v. 10. 4. Theapoftierifeth
yet higher, to afaving to the utmoft, and puts that
. upon his interceffion, Wherefore he is able to Jane
us to the utmoft, feeing he ever liveth to make inter-
ceffion for us, Heb. vii. 25. If in the former were
any thing wanting, this interceffion of Chrift fup-
plies all; it is the coronis, which makes all effect-
ual ; it faves to the uttermoft, for itfelf is the ut-
termoft and higheft ftep ; on earth Chrift begins
the execution of his office, in heaven he ends it ;
in his life and death, Chrift was the meritorious
caufe ; but by his interceffion, Chrift is the apply-
ing caufe of our foul's falvation. In this very in-

t Goodwin Chrift fet forth.

terceffion of Chrift is the confummation and per-
fection of the prielthood of Chrift. O! then hew
requifite and neceffary muft this needs be?

4. It is gracious and full of bowels ; Chrift's in-
terceffion, and indeed Chrift's prieftly office is e-
rected, and fet up on purpofe for the relief of poor
diftreffed finners. There is no mixture of terror
in this blelled office of Jefus Chrift, and this doth
diftinguilh it from his other offices. Chrift, by his
kingly office, rules over the churches, and over
the world ; but all obtain not mercy whom he
thus rules over; Chrift, by his prophetical office,
comes to his own, but many or his own received
him not; but now wherever the prieftly office of
Jefus Chrift is let forth upon a foul, that foul /hall
certainly be faved for ever. O this prieftly office of
Chrift, is an office of mere love and tender com-
paffion ! Chrift- (faith the apoftle) is fuch an high
prieft, as cannot but be touched vuith the fe, ling of
our infirmities, Heb. iv. 15. Oh! ht is a merci-
ful, and a faithful high prieft in things pertaining
to God, to make reconciliation for the fins of the
people, Heb. ii. 17. He is merciful and exceeding
companionate, In all our afftidions he is affiitfed ;
— and in his love, and in his pity he redeemed us,
Ifa. lxiii. 9. and in his love and pity he intercedes
for us.

SECT. VIII.
Wherein the intercefjion of Chrift conftfls.

8. ^T 7 Herein more efpecially doth the inter-
V V ceffion of Jefus Chrift confift ? Some
fuppofe, that Chrift's very being in heaven, and
putting God in mind of his active and pallive obe-
dience by his very prefence, is all that interceffion
that the fcripture ipeaks of. But I rather anfwer

in thefe particulars. As,

1. Chrift's interceffion connfts, in the prefent-
ing of his perfon for us; he himlelf went up to
heaven, and prefented himlelf; the apoftle call's
this, an appearing for us ; Chri/l is not entered in-
to the holy place made with hands, but into heaven,
noiv to appear in the prejence of God for us, Heb.
ix. 24- I believe there is an emphafi:, in the words,
appearing for us. But how appears he for us ? I
anfwer, 1. In a public manner ; whatfoever he
did in this kind, he did it openly and publickly ;
he appears for us in the prefence of God the Fa-
ther ;

Carrying on the great Work of our Salvation in bit Intercejfion.

46 j

ther ; he appears for us in the prefenceofhis faints
and angels ; heaven's eyes are all upon him in his
appearing for us. 2- He appears for us as a Media-
tor, he itands in the middle betwixt God and us ;
hence it is that he is God-man, that he might be
a Mediator betwixt God and man. 3. He appears
lor us as a iponfor and a pledge ; furely it is acom-
lort to a man to have a frjend at court, at the
prince's elbow, that may own him and appear for
him ; but if this friend be both a mediator and a
lurety : a mediator to requeit for him, and a fure-
ty to engage for him ; O ! what comfort is this ?
Thus Chrift appeared in every retpect ; he is a
Mediator to requeit for us ; and he is a furety to
engage for us : as Paul was for Onefimus a medi-
ator, I befeecb thee for my fan Onefimus, Phil ix.
io. and a fponfor, 1} behave wronged thee, oroxve
thee ought, put that on my account, I voill repay it,
verie 18, 19. So is Jefus Chrift for his faints, he is
the Mediator of a better covenant, Heb. viii. 6- and
he is a furety of a bitter tefiament, Heb. vii. 22-
4. He appears as a folicitor, to prefent and pro-
mote the defires and requefts of the faints, in fuch
a way as that they might find acceptance with his
Father. He is not idle now, he is in heaven j but
as on earth, he ever went about doing good, fonow
in glory he is ever about his work of doing good ;
he fpends all his time in heaven in promoting the
good of his people ; as from the beginning it was
his care, fo to the world's end it will be his care to
folicit his Father in the behalf of his poor faints :
he tells God, Thus and thus it is ivith his p/or
members, they are in vcant, in trouble, indifirefs,
in aff.iclion, in reproach ; and then he prefents
their lighs, fobs, prayers, tears and groans; and
that in fuch a way as that they become accepta-
ble to his Father. — 5. He appears as an advocate,
If any man fin, ive have an advocate ivith the Fa-
ther ,f ejus Chrifi the righteous, 1 John ii. i. An ad-
vocate is more than a folicitor ; an advocate is one
that is of counfel with another, and that pleadeth
his cafe in open court ; and fuch an advocate is Je-
lus Chrift unto his people. 1. He is of counfel with
them ; that is one of the titles given him by the
prophet Ifaiah, Wonderful, counfellor, Ifa. ix. 6.
He counfels them by his word and Spirit. 2. He
pleads for them, and this he doth in the high court
of heaven, at the bar of God's own juftice, there
he pleads their cafe, and anfwereth all the accu-

fations that are brought in by Satan or their own

conferences; but oi this anon. 6. He appears

as a public agent or ledger ambaifador ; what that
is, iome tell us in thele particulars, i, His work
is to continue pe ;ce ; and furely that is Chrift's
work, He is our peace, Eph. ii- 14. (faith the a-
poftle) that is, the author of our peace ; he pur-
chafed our peace, and he maintains our peace with
God ; to this purpofe he fits at God's right hand
to intercede for us, and to maintain the peace and
union betwixt God and us, 'Therefore being ju/tifi-
ed by faith, ive have peace ivilh God through our
Lord Jefus Chrift, Romans v. 1. 2. His work is
to maintain intercourfe and correfpondency ; and
furely this is Chrilt's work alio, By him xve have an
accejs unto the Father. — In him ive have boldnqfs
and accefs ivith confidence, by the faith of him,
Eph. ii. 18. iii. 12. The word accejs, doth not
only fignify coming to God in prayer, but all that
refort and communion which we have with God,
as united by faith to Jefus Chrift; according to.
that, Chrifi hath once fuffered for ftns, thejuflfor
the unjufi, that he might bring us to God, 1 Pete;
iii. 18. This benefit have all believers in and by
Chrift, they come to God by him, they have free

commerce and intercourfe in heaven. 3. His

work is to reconcile and take up emergent dif-
ferences, and this is Chrift's workalfo, He mak-
eth interceffion for the tranfgreffars, Ifa. liii. \ i.
He takes up the differences that our tranfgrelfions
make betwixt God and us. 4. His work is to
procure the welfare of the people or (tate where
he negociates : and this is no lefs Chrift's work,
for he feeks the welfare of his people, he fits at
God's right hand to intercede for them, and com-
mending their eitate and condition to his Father,
he makes it his requeft to his Father, that his
members may have a continual fupply of the Spirit
of Jefus Chrift, Phil. i. 19. that they may be
ftrengthened in temptations, confirmed in tribula-
tions, delivered from every evil work, enabled to
every good duty, and finally preferved unto his
heavenly kingdom-

2- Chrift's interceffions eonfift in the prefent-
ing of his wounds, death and blood, as a public
fatisfactionfor the debt of fin ; and as a public price
for the pm chafe of our glory.

There is a quefiion amongft the fchools, whe-
ther Chrift hath not taken his wounds, orthefigns,

fears,

46.2

Looking unta J E S U S.

Chap. L

fears, and prints of his wounds, into heaven with living God, the heavenly Jerufalem, — and to Je-
him? And, whether Chrift, in repreienting thole fus the Mediator of the neiv covenant ; and then
wounds, fears, and prints unto his Father, doth it follows, to the blood of fprinkling, thatfpeaketh
not thereby intercede for us? Some, I am fure, better things than that of Abd, Heb. xii. 22, 24.
are for the affirmative. * Aquinas diftinguilheth It is upon mount Zion where this fprinkling is.;
of Chrift's intercellion, as being threefold, The there is Jefusat God's right hand, there ftands (as
firft, Before his paflion, by devout prayer ; and it v/ere) upon the mount, and there he fprinkles
the fecond, At his paflion, by effufion of his Wood; his blood round about him; heaven is all befprink-
and the third, After his afcenfion, by the repre- led, as the mercy-feat in the holy of holies was,
fentation of his wounds and fears. Howfoever Lev. xvi. 14, 19. The earth is all belprinkled, as
this hold, (for I dare not be too confident without the altar out of the holy of holies was; heaven
fcripture ground) yet this I dare fay, that Chriit and earth are all befprinkled with the blood of
doth not only prefent himfelf, but the facrifice of Jefus, fo that the faints and people of God are no-
himfelf,and the infinite merit of his facrifice. When where, but their doors, and their polls, and houfes
he went to heaven, he carried with him abfolutely (I mean their bodies and fouls) are all befprink-
the power, the merit, the virtue of his wounds, led with the blood of the Lamb, ilain from the
and death, and blood, into the prefence of God beginning of the world. Why, this is that blood
the Father for us; and with his blood he fprink- of Jprinkling that fpeaks better things than that of
led the mercy-feat (as it were) feven times. We Abel. Mark, that Chrift's bjood hath a tongue, it
read in the law, that when the high priefi ivent fpeaks, it cries, it prays, it intercedes; there's
within the vail, he took the blood of the bullock, fome agreement, and fome difference betwixt
and fprinkled it tuith his finger upon the mercy- Chrift's blood and Abel's blood.
feat eajiivard: and before the mercy- feat he fprink- \. The agreement is in thefe things; Abel's
led the blood voith his finger feven times, Lev. xvi. blood was abundantly fhed, for fo it is faid, the
14. Not only was the prieft to kill the bullock with- voice of blood, Gen. iv. 10. and Chrift's blood was
out the holy of holies, but he was to enter with the let out with thorns and fcourges, nails and fpear,
blood into the holy of holies and to fprinkle the it was abundantly (hed. Again, Abel's blood cried
mercy-feat therein with it ; furely thefe were pat- out, yea it made a loud cry, fo that it was heard
terns of things to be done in the heavens, Heb. ix. 23. fromearth to heaven, the voice of thy brother's blood
Chrift that was llain and crucified without the gate, crieth unto me from the ground, Gen. iv. 1 o. and
Heb. xiii. 12. carried his own blood into the holy of Chrift's blood crieth out, it makes a loud cry, it
holies, or into the heaven of heavens, for byhisovan fills heaven and earth with the noife; yea the
bloodhe entred in once into theholy place, having ob- Lord's ears are fo filled with it, that it drowns all
tained eternal redemption for us, Heb. ix. 12 and
thither come, he fprinkles it (as it were) upon the
mercy feat, (i- e.) he applies it, and obtains mer-
cy by it ; by the blood of Chrift God's mercy and
jufl-ice are reconciled inthemfelves, and reconciled
unto us, Chrift fprinkles his blood on the mercy-
ic^t feven times ; feven is a note of perfection;
where Chrift's blood is fprinkled on a foul, that
foul is fure to be wafhed from all filth, and at laft
be perfected and faved to the very outmoft : Chrift's
blood was lhed upon the earth, but Chrift's blood

other founds, and rings continually in his ears.

2. The difference is in thefe things ; Abel's
blood cried for vengeance againft Cain, but Chrift's
blood fpeaks for mercy on all believers ; Abel's
blood was fhed becaufe he facrificed, and he and
his facrifice accepted ; but Chrift's blood was lhed
that he might be facrificed, and that we thro' his fa-
crifice might be accepted. Abel's blood cried thus,
See, Lord, and revenge ; but Chrift's blood cried
thus, Father, forgive them, for theyknovj notivhat
they do ; and at this very inftant Chrift's-blood cries

is fprinkled, now he is in heaven; what, is any foul for remilfion, and here's our comfort; if God

iurinkled with the blood of Chrift? Surely this heard the fervant, he will much rather hear the

fprinkling comes from heaven ; fo the apoftle, but fon, if he heard the fervant for fpilling, he will

■>e are come to mount Zion, and unto the city of the much more h«ar the fon for faving. Yet that I

J may

* Acquinas in John c. .2- t

Carrying on the great Work of our Salvation in bis InterceJJion.

A^i

may fpeak properly, and not in figures, I will not Auftin confirms this, * Orat pro nobis, orat in no-
fay, that the very blood which Chrift fhed on the bis, et oratur, a nobis, c3V. He prays (or us, be
crofs is now in heaven, nor that it ipeaks in hea- prays in us, and be is prayed to by us : be prays for
ven ; thefe fayings are merely metaphorical ; yet us as he is our priefl, and be prays in us as he is our
this I maintain as real and proper, that the power, head, and he is prayed to by us, as be is our God.
merit, and virtue of ChriiVs blood is prefented by f Ainbrofe tells us, • That Chrift Co now prays for
our Saviour to his Father, both as a public fatis- ' us, as fometimes he prayed for Peter, that bis
faction for our fins, and as a public price for the faith jhould not fail. Methinks I imagine as if I
purchafe of our glory. heard Chrift praying in heaven, in this language,
3. Chrift's interceifion copfifts in the prefenting ' O my Father, I pray not for the world, I will not

of his will, his requeft, his interpolation for us,
grounded upon thevigour and virtue of his glorious
merits, Father, I ivill that they alfovohom tbouhaji
given me be ivith me tvbere I am, that they may
behold my glory iuhich thou baji given me, John
xvii. 24. This was apiece of Chrift's prayer whilft
yet he was on earth, and lb me fay, it is a fum-
mary of Chrift's interceflion which now he makes
for us in his glory ; he prayed on earth as he meant
to pray for us when he came to heaven; he hints
at this in the beginning of his prayer, for he fpeaks
as if all his work had been done on earth, and as
if then he were even beginning his work in heaven,
/ have glorified thee on earth, I. have jinifhed the
tvork ivhicb tbougavejl me to do ; and novo, O Fa-
ther ! glorify thou me ivith thy oivn felf, with the
glory vobich I badvoith thee bejore the ivorld voas,
John xvii. 4, 5.

I know it is a queftion, Whether Chrift now in
heaven do indeed, and truth, and in right pro

open my lips for any one fon of perdition ; but I
employ all my blood, and all my prayers, and
all my interefts with thee, for my dear, beloved,
precious faints ; it is true, thou haft given me :t
perfonal glory, which I had with thee before the
world was, and yet there is another glory I beg
for, and that is the glory of my faints, O that
they may be faved! why, I am glorified in them,
they are my joy, and therefore 1 muft have them
with me where lam; thou haft fet my heart
upon them, and thou thyfelf haft loved them,
as thou haft loved me, and thou haft ordained
them to be one in us, even as we are one, and
therefore I cannot live long afunder from them,
I have thy company, but I muft have theirs too ;
I will that they be with me where 1 am ; if I
have any glory, they muft have part of it ; this
is my prayer, that they may behold my glory
which thou haft given me,' John xvii. 10. — xiii.
24. Why, thus Chrift prayed while he was on

priety of fpeech, pray for us ? Some able divines earth, and if this fame prayer be the fummary of

are for the negative, others for the affirmative. Chrift's interceflion or interpolation now he is in

For my part (leaving a liberty to thofe otherwife heaven, we may imagine him praying thus; it were

minded according to their light) I am of opinion, too nice to queftion, whether Chrift's prayer in

that Chrift doth not only intercede by an interpre- heaven be vocal or mental ? Certainly Chrift pre-

tative prayer, as in the prefenting of himfelf, and fents his gracious will to his Father in heaven fome

his merits to his Father, but alio by an exprefs way or other, and I make no queftion buthefer-

prayer, or by -in exprefs and open reprefentation vently and immovably defires, that for the per-

of his will ; and to this opinion methinks thefe petual virtue of his facrifice all his members may

texts agree, I tvill pray the Father, and he fhall be accepted of God, and crowned with glory;

give you another comforter, and at that day ye /hall not only is there a cry of his blood in heaven, but

ajk in my name, and I fay not unto you, that I ivill Chrift by his prayer feconds that cry of his blood.

pray the Father for you, John xiv. 16. John xvi. An argument is handed to us by Mr. Goodwin

26,27. Whenhefaith, 1 ! fay not, that I will pray thus: * \ As it was with Abel, fo it is with Chrift ;

for you, it is the higheft intimation that he would * Abel's blood went up to heaven, an 1 Abel's foul

pray foi them; as it is ourphrafe, I do not fay that * went up to heaven, and by this mean the cry of

I ivill do this or that for you, no not I, when indeed ' Abel's dead blood was feconded by the cry of

we will moft furely do it, and do it to purpofe. ' Abel's living foul : his caufe cried, ar.d 1 •'<; foul
* Aug. Prefat. in Pfalm lxxxv.

t Ambv. fuper ad Kom. viii.

% Goodwin Chrijifet forth.

4 cried ;

464

Looking nit to J E S US.

Chap. I.

' cried ; as it is laid of the martyrs, That the fouls

* of them that were flain for the teiliaiony which
' they held, cried with a loud voice, faying, Htrw
' long,-, O Lord! holy and true, do/r thou not jtidge
1 and avenge our blood on them that dwell on the
' earth? Rev. v-i. 9, 10. Even to it is with Chriit ;
"' his blood went up to heaven, and his foul went
' up to heaven ; yea his body, foul, and all his
' whole perfon went up to heaven ; and by this

* means his caufe cries, and he him! elf Seconds the

* cry of his caufe. Jems Chrift in his own perfon
' everliveth to make interceiTion ior us? he ever
' liveth, as the great mafter'ot requeits, to prefent
' his defires, that thole for whom he died, may be
' faved.'

4. Chrift's interceflion confifts in the prefenting
■of our perfons in his own perfon to his Father, lo
that now God cannot look upon the Son, but he
muft behold the faints in his Son : are they not
members of his body, in near relation to himfelf ?
Ar*d are not all his interceflions in behalf of them,
and only of them ? But how are all the elect car-
ried up into heaven with Jel'us Chrift, and there
fet down before his Father in Jefus Chriit ? 1 an-
fwer, not actually, but myftically ; when Chrift
intercedes, he takes our perfons, and canies them
in unto God the Father, in a molt unperceivable
way to us j for the way or manner J leave it to o-
thers, for my part, I dare not be too inquifnive in a
fecret not revealed by God ; only this we fay, that
Chrift prefents our perfons to his Fatherin his own
perfon: and this was plainly fhadowed out by that
acYor office of the high prieft, who went into the
holy of holies, with the names of all the tribes of
Jfrael upon his /boulders, and upon his breaft, Ex.
xxviii. 12- And this the apoftle fpeaks out yet more
plainly, By him ive have an accefs unto the Father,
and in him ive have boldnefs and accefs ivith confi-
dence, Eph. ii. 18. — Hi. 12- I (hall a little enlarge
on both thefe texts, recorded for our inftru&ion in
the law, and gofpel, in the Old and in the New
Teftament. Firft, We find in the law, That Aaron
ivas to put tivoftones upon thejhoulders of the e-
phod, jor flones of memorial unto the children of
Ifrael, and fo Aaron ivas to bear the names before
the Lord upon his tivo Jhoulders for a memorials,
Exod. xxviii. 14- And again, Aaron ivas to bear
the names of the children of Ifrael in the breaft-
plate of judgment upon his heart, vuhen he ivent in-

to the holy place, for a memorial before the Lord
continually, ver. 29- Here we find the names of
the twelve tribes of Ifrael engraven in ftones, which
the high prieft ufually took with him into the holy
place, when he appeared before the Loi\i ; firli,
upon his humeral, and then upon his pectoral ; in
both (hewing that he entred into that piace, not on-
ly, or principally, in his own behalf, but in behalf
of the tribes whom he preiented before the Lord,
that they might be a continual remembrance with
the Lord ; a lively type of Chrilt's interceiTion,
who being entred into the heavens, he there ap-
pears in the behalf of his elect, and he prefents
their perfons to his Father, bearing them (as it
were ) upon his Ihoulders, and upon his heart j why,
thus Chrift takes our perfons into heaven, and
reprefents them in his own perfon to his Father.
Secondly, We find in the gofpel a gracious pro-
mile, That by Chri/i ive have accefs unto the Fa-
ther, and in Chrift ive have accefs ivith confi-
dence, Eph. ii. 18. — iii. 12. Where the word ac-
cejs, [tirofagoge], fignifies properly a manuduCti-
on, or leading by the hand to God, an introducti-
on, or bringing unto God : alluding to the cuftom
in prince's courts, where none may come into the
prefence-chamber, unlels they be led, or brought
in byfome favourite or courtier there j thus, none
may have accefs into the prefence of God, un-
lefs they be brought in by this favourite of hea-
ven, the Lord Jelus Chrift, whole very office it is
to bring men unto God ; he takes us by the hand,
and leads us to the Father, q. d. ' Come fouls,
' come along with me, and I will carry you to the
' Father.' Look how a child that hath run away
from his father, is taken by the h nd of a friend,
or of his elder brother, and fo brought again into
the prefence of his father ; even fo all we having ran
away from God, are by the good hand of Chrift
takenup, and led again into the prefenceof the Fa-
ther; he is that ladder that Jacob faw, upon whom
we afcend into the bofom of God , and into heaven ;
he is that high prieft, that takes our perfons, and
bears them on his Ihoulders and on his heart, fuf-
taining our perfons, and prefenting our conditions
unto his Father, and our Father, unto his God,
and our God.

5. Chrift's interceiTion confifts in the prefenting
of our duties unto God. Not only doth he take
our perfons, and leads and carries them into the

pre-

Carrying oh the great Work of our Salvation in his Interceflion, 465

prefence of God, but together with our perfons he controverfy, Who this angel fhould be, that v. i h

prefents all our fervices in his own perfon. Now, the incenfe mingles the prayers o; all iaint.> ? >Soi: e

in this ad he doth theie two things. conjecture him to be a a eat d angel, in that [be

1. He obfetves what evil, or what failing is in incenfe 01 odours are laid to be given to him, and

our dutie:;, and he draws that out, and takes it a- not to be his own, or to have them o! himlelf. O-

way, before he prefents them unto God ; or as a therslay, he could be no other but rheanrel of "the

child that would prelent his father with a pofy, he covenant, tor no angel does intercede or prefent

goes into the garden, and gathers flowers and our prayers but Jefus Chrift j as for that which is

w^eds together, but coming to his mother, (he lpoken concerning the feven angels prefenting the

picks out the weeds, and binds up the flowers by iaints prayers, I am Raphael, one of the /'even holy

themfeives, and fo it is preTented to the Father ; angels, nvbicb prejent the prayers of thefaints, Yob.

thui we go to duty, and we gather weeds and xii. 15. we lay it is no canonical fcripture, nor

flowers together, but Chrift comes and picks out is it authorifed by any canonical lcripture; befide?,

the weeds, and fo prefents nothing but flowers to I cannot think that the prietts were types of an-

i^od the Father: and this is plainly fet forth by gels, but only of Chrift. Again, howfoever the

tnat ceremony of the high prieft, in taking away Greek copies fo read that text, yet the ancient

the iniquity of their holy things, ' And thou (halt Hebrew copy, fet forth by Paulus Fagies, and Je-

* make a plate of pure gold, and grave upon it like rome, who translated it out of the Chaldee, (as Mr.
' theingravingsofa fignet,holinefsto theLord;and Mead on Zechariah iv. 10. avoucheth) reads it
' thou fhait put it on a blue lace, that it may be up- thus, lam Raphael, one of the feven angels, ivhich

* on the mitre, upon the forefront of the mitre it Jhind, and mimjler before the glory of the holy One.
' (hall be. And it (hall be on Aaron's forehead, And certainly in this text of Rev. viii. 3, 4. there

* that Aaron may bear the iniquity of the holy is a figurative description of an heavenly Service,
' things, which the children of Ifrael (hall hallow correfpondent to that which was performed in the
' in ail their holy gifts, and it lhall be always upon temple ; namely, that the people being without

* his forehead, that they may be accepted before at prayer, the prieft offered incenfe within upon.
' the Lord,' Exod. xxviii. 36,37,38. This was the the altar, Luke i 9, 10. to fignify that believers
manner of the ceremony, and this was the end of prayers have always need to be helped and fancti-
the ceremony, that Aaron might bear and take fied by Chrifl's interceflion j and what though the
away the iniquity of their holy things: what was incenfe was given him? We know that Chrilt him-
this but a type of Jefus Chrift? Who, with his felf was given of God, God fo loved the v.orld, that
nioftabfoluterighteoufnefs,covereth all the defects he gave bis only begotten Son, John iii. 16. and yet
of our good works, which are (till fpotted with this hinders not but that Jefus Chrift gave himfelf,
fome defect ? alas! ' All our righteoufnefles are as and that he gave himfelf for an incenfe too, for fo
4 filthy rags,' Ifa. lxiv. 6. but Chrilt draws out the the apoftle, He hath given himfelj for us an offering
evil of duty, and failings in duty, before he will andjacrifce unto God, Eph. v. 2. for an incenfe,
prefent them unto God. or for zfiveet-fmelling favour. In this refpect the

2 He obferves what good there is in any of incenfe might be given him, and yet the incen'e

our duties or performances, and with that he was his own, they were only Chrift's merits, nv,i-

mingles his own prayers and interceflions, and pre- teoufnefs and fatisfaction ; they are the fweet^o-

fenta all as one work interwoven or mingled toge- dour, by virtue whereof God accepts of his faints

ther unto God the Father, And another angel perfons and prayers ; ami it is only Chrift that pre-

/ rod at the altar, having a golden cenfer, and fents before God that which he is and hath, he a-

there vjas given unto bim much incenfe, that he lone being both offering and prieft; we can think

jhottld offer it <with the prayers of all faints upon of no other prieft in gofpel-times but only Jefus,

the golden altar, ivbicb ivas before the throne ; and The forerunner, even Jefus Chrifl, made an hioh

the /moke 0} the incenfe ivbicb came ivith the pray- prieft after the order of Melchifedec, Heb. vi. 20.

ers 0/ the faints a/cended up before God out of the It is Jefus, and only Jefus that prefents our pray-

angefs hand, R,ev. viii. 3,4. I know there is a ers, and fanctifies our prayers, and mingles our

N n n ' prayers

Looking unto.jE-S US.

Chap. I.

prayers with his merits, and Co makes them pene-
trate fweetly before his God.

6 Chart's interceffion confiftsin the preferring
of our plea or anfwer in heaven, to all thole ac-
cufations that are brought in againft ourfelves. And
this I take to be the meaning of the challenge,
lVbi Jhalllay any tbin% to the charge of God's elecl ?
It i; God thafjujlifies, Who is he that condemneth ?
It is Chrift that died, yea rather that is rifen a-
gain, to bo is even at the right hand of God, ivbo aljo
maketh interceffnn for us, Rom. viii 33,34. Chrift
intercedes, and who fhall condemn ? Chrift takes
cfFall accufations, and who /hall charge? If the
hw, or fin, or Satan, ilia.ll dare to accuie, cur Je-
fijs is ready at God's right hand to anfwer all.
There is a vifion in Zechariah reprefenting \.h\s,and
the angel jhevoed me Jojhua the high prieft funding
before the angel of the Lord, and Satan ft anding at
his right hand to reffi him, Zech. iii. 1. It was
the cuftom of the accufer to Hand at the right
hand of the accufed, Set thou a wicked man over
him, and let Satan ft and at his right hand, Pfal.
cix. 6. Now here's Satan ftanding at Jofhua's
Tight hand to accufe him $ but whereof doth he
accufe him ? That appears in the words following,
'Jojhua vjas clothed vjith filthy garments, Zech.
iii. 3. an ordinary fign of fin; as a white garment
is a fign of Chrift's righteoufnefs, fois a filthy gar-
ment, in fcripture, a fin of vilenefs ; alas ! jofhua
was defiled with the pollution which he had got-
ten by the contagion of Babylon, and now at his
return, Satan lays it to his charge, but Jefus Chriit.,
our great high prielt fteps in, and takes off the ac-
cufation, And the Lord /aid unto Satan, the Lord
rebuh thee, O Satan, even the Lord that hath cbo-
fen Jerufalem rebuke thee, ver. 2 twice he re-
peats it, to fhew the fulnefs of Chriti's intercef-
fion, q. d. The Lord my God, my everlafting
Father, rebuke, and confound thee, Satan, in this
thy malicious oppofition againft my jofhua ; and
then he goes on in his apology for Jofhua, Is not
this a brand pluckt out of the fire? ver. 2 q. d.
Is not this one, whom, of my grace, I have referv-
ed amongft my people, whom I caufed to pafs
through the fire of mine indignation? And fliali
not my decree of grace ftand firm and inviolable
towards fuch ? Or thus, is not this a brand pluckt

newly out of the fire of affliction? Was he not in
the captivity of Babylon ? And is it likely he
fhould be there, but he would be defiled with the
touch of pitch ? Take a brand, and pull it out of
the fire, and there will be i'ome duft, and afbes,
and filth about ir ; why Lord, (fays Chriit) this
Jofhua is newly pulled out of the burning, pnd
therefore he mull needs have afhes, and duft, and
filth about, him: But come, (faith Chriit to his
holy angels) take atuay the filthy garment from
him ; and come (lays Chrift to his fervant Jofhua)
Behold I have caufed thine iniquity to pafs jrom
thee, and I ivill clothe thee ivith change of rai~
tnent, ver. 4. And thus Chrift took off the accu~
fation that was brought againft Jolhua by Satan
for. his filthy garments. In iike manner doth our
bleffed interceifor at this inftant; if a poor faint
falls into any fin, and defiles his garments, Satan
comes in, and takes the right hand of him, and
accufes him before the Lord, but Chrift our great
high prieft being at the right hand of his Father,
he takes up the cauie, puts in a plea, and anfwers
all the accufations of the enemy, ' True Lord,
' this poor foul hath filthy garments, but is he not
' a fire-brand newly pluckt out of the fire? Was
' he not in his natural and finful condition the o-

* ther day? Is he not yet partly regenerate, and
' partly unregenerate? Needs therefore muft be

* lome afhes, and duft, and filth upon him. O
' my Father! my will is, that thou conilder him
4 in that refpect, thou knoweft his frame, and
' thou remembereft that he is but duft, though
' he have filthy garments now upon him, yet I
' will give him change of raiments ; I wiil clorhe
' him with the robe of my righteoufnefs, and then
' thou fhalt fee no iniquity in J<acob, no tranf-
' greffion in Ifrael.' Why, thus the Lord fteps
in and anfwers to all the aoeufations that are
brought in againft us by law, or fin, or Satan, to
God his Father ; and in this refpedt he is truly
called our advocate,. If any man Jin, voe have an
advocate with the Father ffe'usChrifi the righteous,
1 John ii. 1 . We have an advocate that pleads for
us, that anfwers for us ; that in a way of equity
(grounding all, upon his own merits) calls for the
pardon of oyr fins, and for the falvation of our
fouls.

SECT.

Carrying on the great Work of our Salvathti In his Inierceff.on-

467

SECT. IX.

Hoiv powerful an.l prevailing GffriJIU inferce06ns

arc zvith God Bis F.itbsr.

9. T T O W powerful and prevailing are Cbrift's
"~ X interceflions with God his Father ? I an-
fwer, Very much, and this will appear, if we co;i-
iider, As,

1 . That Chrift is our great high pried: to God,
We have fuch an high prieji •who is Jet down at the
right hand of the maiefy on high, Heb. viii. I.
Now it was the way of God to lend his ear in fpe-
cial manner to the high prieits; and therefore the
people u/ually run to them, when they would en-
quire of God, Beforetime, in Ifrael, vohen a man
•voent to enquire of God, thus he fpake, Come and
let us go to the feer, for he that is noiv called a
prophet, or high prieji, vuas before time called a feer,

1 Sam. ix. 9. People were wont to repair to

theprieits, and the prieits were wont to go to God ;
and good reafon, for the prieits were to mediate
for the people, and the people had experience that
God would hearken to the cry of the prieits, Sa-
muel called unto the Lord, and the Lordfent thun-
der an I ruin that day. And all the people [aid to
Samuel, Pray for thy fervants unto the Lord thy

God. And Samuel jaid unto the people,

God fothid that I jbould fin againjl the Lord, in
cea/ittg to pray for you, 1 Sam. xii. 18, 19,2?.
Now, fuch an high prieil as this, (though with far
more eminency) is Chrift to God ; he intercedes
for his people, God frrbid that he flrould ever ceafe
to pray for his people ; and he hath God's ear in
fpecial manner ; if ever God lend his ear to any
cne, it mull needs be to this high prieft, becaufe
cf his office to intercede betwixt God and his peo-
jle. Chrift ftands in the middle, or indeed next
to God, as he is in th.efe gofpel times our great
1 tgh prieil ; and therefore he muit needs prevail
with God in every petition he puts up for us.

2 That Chriit was called to this office by God,
Cbrifl glorified not bimjtlf to be made an hi^b prieji ,
Heb. v. 4, 5. No, no, but he toas called of God
as Aaron ivas i it was God, the Father, that de-
signed him to it, and that furnifhed him for it, and
that inveiled him in it, 'The Lord bath fivorn, and
•will net repent, thou art a prieji for ever after the

order1 of Melihifedec, Pfal. ex. 4. Now to what
>fe ihould God call him to this office, bat e-
fpecrdly to intercede for them to whom God was
willing to communicate faivation ? It was God's
mind, as well as Chriit's mind, to lave his eledt ;
and this was the way whereon they agreed, that
an high prieil ihould be appointed, and an office
of interceffion ihould be erected, and by that means
the faivation purchafed ihould be applied ; many
times we are apt to conceive legal or law-thoughts
of God, the Father, as that he is juft and fevere,
and that Chrift his Son is more meek and merciful ;
bur this cannot be, for there are not two mfinke
wills, nor two infinite mercies, one in the Father,
another in the Son, but one will, and one mercy
in both. And to that purpofe obferve but the rea-
dinefs of God, the Father, to receive Chrift ho-
nourably into heaven, that he might do the work
of the high prieft there ; no fooner had Chrift en-
tred through the gates into the city, but prefent-
ly, Sit thou dovon (faith God) at my right band ;
but to what end? Surely not only to rule as king,
(of which we have fpoken before) but alfo to in-
tercede as our great high prieft ; hence we find in
fcripture, that Chrift's feflion and interceiTion, his
Kingly and Prieftly office are joined together, He is
fet on the right bund of the throne of the majefiy in
the heavens, Heb. viii. 1. He, Who? Why, Chriit
our high prieft, we have fuch an high prieft who 13
fet down. It is, asii Chriit at his entrance into hea-
ven, had faid, ' My Father, lam come hither as the
' great high prieft, having on his breaft-plate the
4 names of all the elect, and I come to intercede
' for poor finncrs ; what, ihall I have welcome on
' thefe fame terms? to whom the Father replied,
' Welcome my Son, my only Son, on thefe very
'terms; Come, fit thee down, and intercede for
' whom thou pleafeft, I have called thee on pur-
' pofe to this very office, and thou ihalt prevail.'
Surely the Father is engaged to purpofe to hear
his Son, in that he is an high prieft to God, and
called to his office by God.

3. That Chrift is God's Son, and that is more
than Chrift's high prieft ; he is his natural Son, his
bi. loved Son, his Son that never gave him the leaft
offence ; Cure then, when he comes and intercedes
for a man he is moil like to fpeed ; if a gracious
child do but cry, My Father, my Father, he may
prevail very much, efpecially with a Father who is
N n n 2 tender

4^8

Lushing unto Jesus.

Chap. I,

tender-heaited ; Jefus Chrift is the gracious, pre-
cious Son of God the Father, and God the Father,
is a dear and kind-hearted Father ; How then
iliould theinterceilions of Chrift but be molt pow-
erful with God ? Hence fome gather the prevalen-
c/ of Chrift's interceifion, becaufe in many places
of fcripture where this part of Chrift's prieilhood
or inteiceflion is laid down, this Sonlhip is alio ex-
prefTed or let forth, As we have agreed high prieft
entred into the heavens, Jejus the Son of God,
Hcb. iv. 14— -And thou arfanhigb prie/i,for e-
ver, after the order of tAelchifdec, Heb. v. 5,
6. But immediately before, Tbyu art' my Son,
lids day have 1 begotten thee. O needs liiuft the
interctflionof fuchalon be very prevalent : I fay,
Ofiuch a Son ; For was ever any Son like this Son
of God ? Was ever any Son fo like his Father, or
lo equal with his Father? We know he is a be-
gotten Son, and yet never began to be a Son ; he is
the Son of the Father, and yet never began to have a
Father; he is a branch of the King oi ages, and yet
in all the ages paft was never younger ; iurely all the
relations of fon and father in the world, ate but a
fnadow of this relation betwixt God and Chrift ; it
is fo near, that though they are two, (as in all re-
lations there muft needs be re la turn and correlatum)
yet Chi ill: fpeaksof them, as if they were but one,
1 and my Father are one, John x. 30. Il then the
Father fhould deny him any thing, he Ihauid de-
ny himfelf, or ceafe to be one with his Son, which
can never be. Chrift is God's Son, his natural
Son, his beloved Son, This is my beloved Son, in
tvhom I am well pleafed, faith God, Matth. iii.
17. Oh then ! how prevalent muft ChriiVs inter-
cefiions be with God ?

4. That Chrift is God himfelf, not only God's
Son, but God himfelf; how powerful in this re-
Ipett muft his interceffions be unto the Father ? It
is true, that Chrift is another fubliftenceand per-
fon from the Father, but Chrift is one and the fame
God with the Father ! Chiift is the very eflential,
fubftanrial, and noble reprefentation of God him-
felf; Chrift is the veryfelf of God, both God fend-
ing and God lent ; Chrift is the fellow of God ; A-
ivake, OJword, again fl my fhepherd ,and a^ainfl the
man that is my fellow, Zech. xiii. 7. Nay, Chrift is
God, and not another God, but one God, ' God of
* God, light of light, very God of very God, begot-
' ten, not made, being of one fubftance with the Fa-

' ther, by whom all things were made.' Can we
imagine now that God himfelf fnould be denied a-
ny boon of God himfelf .? It God fometimes fpake
to his lei vants, Ajk 0} me, command ye me con-
cerning all the work of mine hands, Ifa. xlv. j 1.
Will not God much tay to God, Afl of me, and
1 Jhali give thee the heathen for thine inheritance,
and the utter mojl parts of the earth for thy pofleffi-
on ? Flal. ii. 8- We have brought it now fo near,
that il God be God, and God be omnipotent, that
he can do, and can have whatsoever he pleates ;
then Chrift being one God with his Father, he muft
needs prevail; it is but alk and have, let him afk
what he will.

5. That Chrift is God's darling upon this very
account, becaufe he intercedes for his people,

* Therefore doth my Father love me, becaufe 1 lay
4 down my lire, that I might take it again,' John.
x. 17. I lay it down by fuffering, and take it a-
gain by rifing, attending up into heaven, and inter-
ceding there ; and there/ore doth my Father love me
O the love of God to Chrift, and of God in Chrift to
allh slamts ! God fo loved the world that be gavehis
Son, and Chrift fo loved the world, that he gave
bimjelf; and now again becaufe Chritt gave himlelf,
and his gift is as a fweet-fmelling favour unto God,
therefore God loves Chrift : O what a round oi love
is here-! ' God loves Chrift, and Chrift loves us,

* and the Father loves Chriftagain for lovirigof Us,''
There is not an act of Chrilt in his woik of oin
redemption, but the Father jacks on it with lo\e
and liking at his haprilm. Fo ! a voice came from
heaven, faying, This is my beloved Son, invjhom
J am well pleafed, Matth. iii. 17. at his death,
He feetb of the travail of bis foul, r.nd is iatish-
ed, Ifa. liii. 1 i-. at his afceniion, he heareth of
the intevceflions of his foul, and he is delighted ;
Chriit's mteiceflionsare God's mufick, and there-
fore, as fometimes Chrift fpoke to his fpoufe, fo
God fpeaks to Chrift, Let me fee thy countenance,
let me hear thy voice, for fweet is thy voice, and thy
countenance is comely, Cant. ii. 14. Now Chriit's
interceftions muft needs prevail, when God loves
Chrift for his interceilions fake: if before the world
was made, the Son was his Father's darling, (for
fo it is faid) 11' hen he appointed the foundations of
the earth, then I was by him as one brought up with
htm, and 1 was daily his delight, Prov. v iii. 29,
30. In the original; d.Ughts., intimating that the

eternal

Carrying on the gnat ttrork of our Salvation in bl> Inter cejfion.

4^9

eternal Son was variety of delights to his Father.
Othen! what delights, what vaiiety, wnat infi-
nity of delights hath God in Chrift now interceding
for us? What a aear darling is Chri it to God, when
rot only he (lands by him, but ne rtpreients to
him all the elect from the beginning to the end of
the world, y. d. ' See, Farh.tr, look on uny breatt,

• read here all the names or thole thou hair given
4 me, as Adam, and Abraham, and iiaac; and Ja-

. 4 cob; of the twelve tribes, and of the twelve a-
4 potties, of all the martyrs, profeliors and con-
4 fellors of the law and gofpel ; I pray tor then!,
4 1 pray not for the world, but only tor rhem, for
4 they are mine. Methinks I hear God anfwer,
4 What my Son ! and what the Son of my womb!

• and what the Son of my vows ! Haft thou be-
4 gotten me thus many fens ? And are all thefe
' mine ? Why then, afk what thou wilt, and have

* what thou pleafeft ; I am as ftrongly inclined and
4 difpofed to give thee thyafking, as thou wouldeft
4 have, it ; it is my joy, my delight, my pleafure
4 to lave thefe fouls, and furely thepleaiureof the

* Lord Ihail profper in thy hands.'

6- That Chrift is God's commander, (I (peak
k with reverence) as well as petitioner ; it is a
phrafe given to the fervants of God, Command ye
tiie, Ila. xlv. 11. And may we not give it to the
Son oi God? Chrihnans! God is as ready to do
v.; lervice as if we had him at command, This is
the confidence that zve haze in him, that if we afk
thing according to his ivill he heareth us, 1
J rhn v. 14. And, in this fenfe, we may boldly
fay, That God, the Father, is as ready to hear
Jelus Chritt, as if he had him at command; not
that in deed and re.dity he commands God, but
that indeed and truth he commands all belw God,
ami he commands all in the ftead of God. And
to this purpofe is rhut voice of God, I have fet my
King upon my hoy hill of ' Zion, Pfal. ii. 6- And
why my Kihg ? I dare not fay he is God's King,
asif God were Chriif's inferior, or ChrilVs fub-
je£t : God forbid ! why then my King ? I anfwer,
He is God s King, becaufe appointed by God ; or
he is God's King, becaufe he rules in the (lead of
God, The Father judgeth no man, but hath com-
mitted all judgment unto the Son, John v. 22.
God hath given awav all his prerogatives unto Je-
fus Chi ill, fo that now the King of faints cai
what be will with God. emu with nil the world,

only it follows, Afn of tm, and 1 vjill gi<ve thee
the heathen for thine inheritance. As if the Fa-
ther fnould have laid, ' i cannot deny thee, and
' yet, O my Son ! I -would have thee aik, do what
' thou wiitin heaven, earth and hell; J have not
' the heart, indeed I have not the power to de~
' ny thee any thing, only acknowledge this pow-
' cr to be originally in myfelf, that all that ho-
* nour the Son, may honour the Father, and all
' that honour the Father, may honour the Son.'
Thefe are the terms he.twix.t God the Father, and
God the Son; oh then! how powerful and pre-
vailing are ChrilVs intercdhons with his Father ?
Ii he afk who hath power to command, there is
little ejueilion of prevailing in his fait, We have
heard in our days of a fuit managed with a petition
in one hand, and a fword in the other, and what
the effect is ail now can tell. As a King, who
fues for peace, backed with a potent army, able
to win what he intreats for, muft needs treat more
efFeaually ; fo Chrift, fuing to his Father for his
faints, with a power fuffkicnt to obtain what he
fues for, he muft needs effedt what he defires may
be. It is well obferved, * That Chrift firft is faid
' to fit at God's right hand, and then to intercede;
4 he treats the falvation of iinners, as a mighty
' prince treats the giving up of feme town, which
4 Jies feated under a caiiie of his that commands
4 the town.' Or he treats the falvation of finners,
as a commander treats the furrendering of a per-
fon already in his hands ; it is beyond God's power
(I fpeak it with fubmi(iion) to deny his Son in any
thing he 3fks; if the Lord fometimes cried oul
Mofes, like a man whofe hands are held, Let m>
alone, Exod. xxxii. 10. How much more did
Chrift's interceiuon bind GcJ . mj-

mand all in heaven, earth and hell? Hence
fay, that God the Father harh di veiled hin
of all his power, and given the keys into Chri
own hands, / am he that ll~:e:k an i was dead, I
am alive for e/yermore, ;'. Key:

of hell and death, Rev. }

goes to hell, but he is lockt in by Jelus Chriit,
and there is no man goes to heaven, but he u lot kl
in there by Jefus Chrili, he hath the keys of all
men's eternities hanging a! his own gtrdJe : i
but fay, ' Father, 1 wiJi that this mar, and that
4 woman fhoujd inherit heaver. :' the Father c
not bu; reply, My Son, I have no power to deny

Looking ur.to JESUS.

470

thy fuit, rhou haft the keys of heaven in thine own
hands, be it even as thou wilt.

7. I fhail only add this on the Father's part,
That God is Chrift's commander to his office, as
well as Chrift is God's commander in this office.
O ! why fhould we have hard thoughts of God
the Father more than of God the Son ? Is he not
as willing of our falvation as Jelus Chrift? Surely
it was the oath of God, I mean ot God the Fa-
ther, As I 'ive, faith the Lord, I would not have
the death ofajinner, hut that the wicL*' turnjrom
his Jin and live, Ez. xxxiii. n. Was not this the
rirft falute of God to Chrift, when he firft entered
into heaven, Sit down here in this throne, and ajk
what thou wilt of thy Father? Nay, did not the
Father prevent the Son, in laying his commands
upon him to afk, before the Son opened his mouth
to fpeak a word, by way of any requefts to God
his Father? Thou art my Son, this duy (even this
day of thy refurrecftion, aicenfion, feffion) have 1
t e "often thee, ajh of me, and I jh all give thee the
Heathen for thine inheritance, and the uttermofl
farts of the earth for thy pojjcjjtons, Pial. ii. 7,8.
q. d. ' Come Son, thou art my Son, this day
' have I begotten thee, and though 1 have be-
4 gotten thee from all eternity, yet this day aad
' every day I am begetting thee ftill: I laid to thee
i ' at thy refurredion, This day have I begotten
* thee ; and I faid to thee at thy afcenfion, This
' day have I begotten thee ; and now afk, and be
' not fhy, or modeftly backward in petitioning ; I
4 command thee to this office, I make thee here
' the great mafterxjf requefts in heaven; others
' may pray out of charity, but none but thyfelf in
' a way of juftice, authority, and office ; and there-
« fore afk boldly and largely, open thy mouth wide,
4 and I will fill it-' O ! what a demonftraticn of
love is this, not only to Chrift, but to us in Chrift,
that when man had offended his God, broke co-
venant with God, and turned enemy to God, that
then God the Father fhould feek peace with man,
offer conditions of peace to man and for that pur-
pofe fhould appoint a Mediator, an interceiTbr;
and call his own Son to that office ,- and now he
is in heaven, that he fhould bid him do his office,
and afk freely, fo that ir the elect be not faved, it
fhould be laid on the fcore of Chrift, for the Fa-
ther is rood willing: * ' Surely here is more than

* Goodwin, Cbrift exalted

Chap. I.

* intimation of the Father's inclination to accer. t
' of Chrift's interceflions in our behal!.' We may
read here, that the Father's heart is as much to-
wards us, as Chrift's own_ heart i Oh! he is full
of bowels, he is gentle, and eafy to be intreated ;
Chrift needs not much ado to get his grant, ' Chrift
' adds not by his interceflion one drop of love to
4 the heart of God ; only he draws it out, which
4 other wife would have been ftopt, nor doth he
4 broach it before his Father command him to
4 it.' Oh then ! how powerful and prevailing muft
Chrift's interceflions be ?

SECT. .X.

Of the reafons of ChrijVs intercejjtons.

io.TT/HAT are the reafons of this great
V V tranfacftion of Chrift's interceffion for
his people? I anfwer, ]

1. It is the Father's will that it fhould be fo j
he called Jelus Chrift to this office, the command
of God is upon Jefus Chrift, 4 Afk what thou wilt
4 for thy redeemed ones, I willingly engage my-
4 felf to grant, only it is my pleafure thou fhouldeft
4 afk :' as fometimes he faid to the houfe of Ifraei,
/ the Lord have Jpoken, and I will do it ; not-
withjlanding I will yet for this be enquired of by
the houfe of Ifraei, to do it for themf Ezek. xxxv*.
36,37. So faith God to Chrift, 4 I the Lord have
' fpoken, and I will do it, only, my Son, I will be
4 enquired of by thee.' I look upon this as the
main reafon of Chrift's interceffion, Even fo Fa-
ther, for Jo it feemed {Ood in thyfrfjt ; it's God's
will that Chrift fhould intercede.

2. It is the Father's love to engage his Son for
his own people. O the comfort of a found Chrifti-
an in this refpect ! what, art thou in temptation,
or defertion ? Surely Chrift is engaged by God to
petition for thee; thou haft put up many petiti-
ons to Chrift, and he hath put them all up unto
God j he could do no ocherwi e, for he is in place
an advocate, to mention and plead fuch cafes as-
are moved to him. Methinks I imagine God thus
befpeaking his Son ; ' See thou do this poor foul
4 good, my Son ; here is for him according to all
4 he needs, only afk according to what thou know-
4 eft will make him happy ; muft he have my Spi-

4 rit.

Carryin on the great Work of on ' SawatZen in hi; Interc-ffion.

47»

< rit, my comfortable SpinV Will no lefs, no new work of intercellion, and fo to prefer vc rl-,e

« cherpe'i things ferve his turn? Then here it is.' verdure of his glory ever frefh and green ; and the

Oh! how is Chrift engaged new to petition for luni of the . apoule's reafoning is this, That feeing

t-'-.tm, whom God loves, and for whom he gave himtclf was to be for ever, 1q his work of prieft-

•<: to. intercede hood rtiould be for ever, that fo his honour might

for fuch, ht wov..' er, which ;wte be prviei ved mti continued forever alio.

know be would nut do, he would undergo-hdif.rft. 5 It is ChiitL's love to his faints j his heart is fo

3. It i.- Chrift's bwn inclination to dc his office : enamoured with his faints, that therefore he inter-

| dWeV that Chrift hath for the good of finners cedes for them for ever ; love is as ftrong as death,

is ne< as the fun fhin«s upon all the it is never weary of doing good for the party bc-

vo:ld, and it cannot do otherwife, fo Chrift, the loved; now Chrift's faints are Chrht's love, My

Sun of righteoufnefs, ftiines or intercedes for all ffrer, my love, my dove, Cant. v. 2. The faints in

bis faints, and he can do no left.: what is the will Chiiit's bocks are as fonitiny jewels, And they frail

of Chriit, (1 mean the will of Chrift naturally, not be mine, faith the Lord 0 bofrs, in thai day it-ben I

artificially in a way of felf-denial, as God's will is make up my jewels, Mai. iii. 17. The faints are

(aid to be' our will) fo that what the Father would Chi ill's only choice, the very flower of the earth,

have Chrift own, he cannot but own ; for the fame fou have I chofen out oj the tvorld, John xv. 19.

Spirit is in Ch; iff, which is in the Father, and in the and ye are my people, my chofen, Ifa. xliii. 20. Ail

fell" fame meafure: as God is captivated with love the world is Chrift's refu'e, andkings are but mor-

towardsall captives, foam 1, faith Chrift ; as God tar to him, only the Iaints are Chriil's chofen, thev

would have all to be Gtved, and to come to the are they whom the Lord in his eternal counfels

knowledge ofthe truth, fe would I too,faith Chrift. hath let apart for himfelf, But knoiv (faith ihe

The very fame bottomlefs fea of love, that flue- Pfahnift) that the Lord hath Jet apart him th

tuatcs in my Father's breaft, it is in my breaft, for gody'ViA. iv. 3. The faints are Chrift's image,

J and the Father are one, John x. 30. (i- e ) the refemblance of Chrift in ali that ■

4. It is Chrift's honour to intercede: hereby is is his chief excellency, I nieaninhisTightecrttt

the crown fet on Chrift's head, much honour and
rjory redound to Jefus in this very refpecf. I be
iicve all the work that's donv? in heaven, it is Chrift
interceding, and the faints and angels praifing ;

and holinefs; as it I would take the pichrw
man, I would not draw it out to refemble his back-
parts, but as near as I could, 1 would draw it to-
life, the very face and Countenance ; fo aie the

Chrift intercedes for ever, and the four beafts, and faints the very picture, the image, the draught of

four and twenty elders ting for ever, Rev. iv. 8, God to his top-excellency. The faints are in co-

9, 10, 11 An aigument of Chrift's honour, by venant with Jefus Chrift, and therefore in nearer

Chrift's interceifton, is given in thus by \ Mafter relation than any others, hence it is that they are

Goodwin j if it were not for Chrift's intercefti- called the portion of God, the treafure of God, the

<n, how would the office of Chrift's priefthood peculiar people of God, thofe that God and Chrift

be out of woih? And this reafon is mote than doth fatisfy themfelves in, thofe that God and

intimated, Hebrews vii. 24, 25. This man, he- Chrift have fet their hearts on j (he children of"

nneth ever, hath an unchangeable God the Father, the very fpoufe and bride of God

/rie/lbood; and the work of his priefthood is in- the Son; in fome relpeft nearer than the angels

terpretcd, ver. 25. To make interceffion for ever, themfelves, for the angels are not fo married to

The meaningofthisis, That God would not have Chrift in a myftical union, as God's people are:

him cont'nne to be a prieft in title only, or in re- now, is it any wonder that thofe who art io very

ipecb only of a fervice paft, and fo to have only the dear to Chrift, fhould be in th<^ prayers of Chiitt ?

honour of priefthood perpetuated to him, out of If they were fo much in his he,art, that fomet'iTies

rhe remetnbrance of what he once had done : but he fhed his blood for there, will he not now in-

God would have him to enjoy, as the renown of tercede for them? O yes! to this end he carries

the old; fo a perpetual fpring of honour by this them on ids breaft cr heart, as near at near m:.y

be,

t Goodwin's Chrifl ft forth.

4jz

be, that they may he In a continual remembrance
before the Lord ioi ever ; his very love compels
him to his ofiice, to intercede for them..

6. It is ChrilVsaeiight to intercede tor iiis faints.
Before the world was, his delights zvereivijh the
Jons of men, Prov. viii. 31. And when the iulnuis
of time came, then faid he, Lo, I corns, inthe-vo-
lum- of thy hook it is -written of me, 1 delight to do
thy will, O my God, Pfal. xl. 7, 8- And what was
that, but to be with the ions o men? He knew
that was his Father's pleafure, and in refpecc of
himfelf, he had a delight to live with them, and
to die for them : and no (boner he entred into hea-
ven, but there he delights to officiate (till in be-
half of the fons of men ; he carries their names
on his heart there, and though fome of their per-
fons be on earth, and he in his bodily prefence is
in heaven, yet diftance of place cannot deaden his
delights in the remembrance of them ; he is ever
minding his Father of his people in the nether
world ; he tells them that they are his all in all up-
on the earth, and all his joy, and all his delight,
all his portion ; as men ule to give portions to their
children, lb God having but one Son by eternal ge-
neration, he hath given the elect unto him as his
portion; and hence he mak«s it his great bufineis
in heaven, to provide manfions for his portion, to
take up God's heart for his portion, to beg (avour
and love for his portion. Here is the joy of Chrift
in heaven, in going to his Father, and telling him,
' Why Father, I have a fmall portion yet on earth,
' and becaufe they are on earth, they are ftill fin-
' ningagainft thy majefty, but I have fullered and
' fatisfied for their fins, and hither am I come to

* mind thee of it, .and continually to get o»t freih
' pardons for new fins; come, look on my old fa-
' tisfa&ion, didft thou not promife? Is it not in
' the articles of agreement betwixt thee and me,
' that I /hould fee of the travel of my foul, and

* (hould be fatisfied ? Didil thou not fay, That
' becaufe I poured out my foul, therefore thou
' wouldeft divide me a portion with the great and

* the fpoil with the ftrong? Ifa. liii 11, iz O

* my Father! now I make interceftion for the

* tranfgreflbrs ; give me out pardons for an hun-

* dred thouland millions of fins ; thou haft faid and

* fworn that thou halt no pleafure in the death of

* finners, and it is my pleafure, niyjoy, n»y infinite

Looking, unto J E S U o\ Chap. f.

• portion, my redeemed ones, and therefore let
' them be iaved.' Thus Chrift intercedes, and
his delight in his faints, as knowing it to be his.
Father's mind, draws hun on to this interceiiion ;

indeed this reafon hangs upon that prim.ryand tuft
reaibn ; it is God's, will that Chjil; IhouUd inter-
cede, and it is, Chi ill's delight to do 1 he v. ill of
his Father in heaven, I delight to do thy 11.Hl, O my
God.

7. It is Chrift's compafiion that caufeth inter-
celhon Cbri/l is fuclj un high p> i<ft (faith the apo-
uie) as cannot but he ton. hedioitb tbi Jit'.ing oj ,ur
infirmities. He ivas in all points tempted like its
ive are, yet without Jin, Heb. iv. 15. W hen he
was on earth he felt our infirmities, frailties, mi-
feries, and as a man that hath felt the ftone, or
gout, or fever, or efpecially that have felt foul-
troubles, cannot but companionate thole that are
in the like condition; lb Chrift having had the
experience of our outward and inward iufferings,
he cannot but companionate us; and hence is is,
(his very companions moving) that he intercedes-
to his Fattier in our behalf. It is obferved, T-hat
the very office or work of the high prieft was to
fympathize with the people of God ; only in the
Cede of the death of his kindred, he was not as 0-
thers, to iympathize or mourn ; but Jefus Chrift
goes beyond all the high priefts that ever were be-
fore him; he doth fully fympathize with us, jiot
in fome, but in all conditions, in all our affliclkns,
he is ajflicled, Ifa. Ixiii. 9. I believe Chrift hath
carried a man's heart up with him to heaven ; and
though there be no pailions in him as he is God,
yet the flower, the blolfom, the excellency of ail
thele paflions, (^which we call companions) are in-
finitely in him as he is God ; heltnketh, and trieth
andyethepitieth ; when Ephraiinbemqaoeth him-
felf, God replies, L Ephraim my dear f on? Is be
a pleajant child? Forjlnce i fpake againfi him, I,
do eai ncfily remember him fill, therejore my hotv-
els are troubled for him, Jerem. xxxi. 20 Sure-
ly there's a violence of heavenly paflion in Chrift's
heart as God-man, which makes him to break
out into prayer to God, and into companions to-
wards men : O that tempted fouls would conhder
this! it may be Lhrilt has given you a cup of tears
and blood to drink; but who knows what bow-
els, what turning; of heart, what motions of com-
' delight to fave finners, tbefe are my iced, my paffion are in Jefus Chrift all the while? Thole

who

Carrying on th; great H'o, k of our Salvation in his Interceff.cn.

47*

xvho feel the fruit of Chri't's iflterceffions know
rarinot but fubferibe to this truth. O ye
of i;' . Why do Ye doubt of Chrift's b

eis? ls!:e ;:ot oilf coiiip.ii'ioii.i ieft ? Ha;h

not tin" tfehderefl", tfieek •:•-, milcteiFheart of a man
that God polfibly can form, met with the eternal
and infinite mercy of Goa him. elfin Jefus Chrift?
Y m have heard that Chrift in both natures is our
high prieft, mediator, intercelTbr ; and if either
God or man know how to companionate, Chrift
mint do it. O the boweisof Chrift! He is touch-
ed (faith the apoltle) toiib the feeling of our in-
firmities, Heb. iv. 15. It is an allufion to the roll-
ed and moved bowels of God, in Jer. xxxi. 20.
Christ in heaven is burning and flaming in a paiiion
of compaii'on towards his weak ones, and there-

iKffijd rtpbh the bread of Jefus Cfiiifti Is net .
worth the knowledge t O my foul! leave off thy
ftudjes'bf 'natural things \ if they do not con-
duce forhe way or other to the right under-
ftandingof this, they are not worth the while ;
what is it for an Ariitotle to be piaired where he
is not, and to be damned where he is ? O the ex-
cellency of the knowledge of Jefus Cmiit! fuch a
knowledge (if true) is no lefs than laving Come,
ftudy his intercefiion in all the former particulars ;
I have run them over, for the work is fwotn under
my hands, and I would now abbreviate ; only re-
member this, that in Chrift's intercellions are ma-
ny fecrets, which we mult never know on this fide
heaven} Oh! take heed of entring into this la-
byrinth without the clew of the word ; above

fore he pleads, intercedes, and prays to God for all defire the guidance of the Spirit to enlighten

t net n

Thus far we have propounded the object, which
is Chrift's intercelhon ; our next work is to
diredt you how to look upon Jefus in this re-

fpect.

CHAP. II.

SECT. I.

Vf knowing Jefus, as carrying on the great toork of
en ■ filiation in his intercefjio.i.

thy darknefs, and whatever thou knoweft, knoiu
it fl ill for thyjelf.

SECT. II.
Of confiJering Jefus in that refpecl.
2.

LET us confider Jefus carrying on this
work of our falvation in his interceilion ;
many of God's people have found the benefit, and
tor my part I cannot but approve of it, as an ex-

i.l ET us know Jefus carrying on this great cellent, quickning and enlivening duty, to be much
J j work 01 our lalvation in his interceilion. in a way of meditation, or confideration, efpecially

Is it not a rare piece of knowledge to know what when we meet with fuch a blefied fubje'fl as this i?,
d is now doing in heaven for us on earth? If My meditation of him fljall he Jtveet , (lakh David)

I had a weighty fuit at court, on which lay my e-

ftate and life, If I knew that I had a friend there,

that could prevail, and that he were juft now mov-
ing in lny behalf, were not this worth the know-
ledge? I dare fay in the behalf of ail believers in

the world, Chriil is now interceding for us at the

right hand of God, ever fince his attention into

heaven he hath been doing this woi k ; it is a work

already of above fixteen hundred years, and fum-

mer, and winter, nightand day, withoutanytired-

nefs of fpirit, Chrift hath been (till praying, (till

Interceding, Chrift's love hath no vacation, no cef-

iVition at alii }'ea» even now whilft you read this,

Chrift is acting as en advocate for you, Chrift hath

your names engraven as a leal on his heart, and

(landing right oppofite to the eye of his Father,

I ivilt he glad in the Lord, PTal. civ 34.. It is e-
nough to make a meditation fweetand refrefhing,
when it is converfant about fuch a fubject, as
Chrift's interceilion ; is it not as incenfe, a fweet,
odour, and perfume with God himfeif? And (hall
not each thought of it be fweet to us? Come, let
us be feriousin this duty; and that we may do it
thoroughly, let us confider it in thefe feveral par-
ticulars. As,

1. Confider of the nature of Chrift's intercefli-
on : what is it but the gracious will of Chrift fer-
vently defiring that for the virtue of his death and
facrifice, thy perfon and performances might be
accepted of God ? As Chrift on earth gave himfelf
to the death, even to the death of the crofs, for
the abolition of fin, fo now in heaven he prays the

che bf& opening of the eye-lids of God is termi- Father, by bis agony and b; 01 y/iucat, by his crofs

« O 0 0 and

4.-'4- Jesus. Chap, it,

ondpnjj'.on, by his death and ft/crrfce, t)iA\ thy fins I knew that my name were written in heaven,

may be pardoned, thy let vice accepted, and thy fhould I not (as Chrift bids me) rejoice in this?.

foul f'aved. This is the will of Chrift, even thy Luke x. 20 Oh ! but what is it to have my name

j unification, fan&ification, and falvation ; and ac- written in the chief part of heaven? What is it

cordinglyhe prefenrshis will, ' Father, 1 will that to have my name written in the breaft-plate of Je-

- all thoie privileges flowing from my death, may fus Chrift, Come, read O my fouj! is it not thus

' be conferred on fuch a perfon by name j fuch a written? Iiaac, or Jacob, ' I have prayed, and I

" foul is now meditating and confidering o- my in- ' am praying for thee that thy faith fail not.' Sure

f terceffion, and my will is, that his very meditation I am, that I would not part with my hope in this

' may find acceptance with God.' O! what work- privilege for all the wide world j the very confi-

jngs would be in thy heart and fpirit, if thou didft deration of this makes me to eiteem of all the

but confider, that Chrift even now were fpeaking world as drofs and dogs-meat,

his will, that thy perfon and duty might both find And Oh ! that ever the world, or flefh, or devil,

acceptance, and be well-pleafing with God. fhould ileal this meditation out of my heart! Oh !

2 Confider of the perfon that intercedes for that ever I fhould forget that Chrift is gone to hea-
thee, it is Chrift in both natures, it is thy Media- ven, that he is entred into the holy of holies, and
tor, the middle one betwixt God and man ; in this that he carries my name into the prefence of God
refpett thou mayeft confider him as one indifferent, the Father ! I fpeak the fame to thee that readeff ,
and equally inclining to either party, like a pair if thou art a believer, there is no doubt of it, but
of fcales that hang even, neither fide lift up, or Chrift is fpeaking a good word to his Father in
depreffed more than the other; a Mediator is thy behalf ; he can no more forget thee in his in-
not of one, faith the apoftle, Gal iii. 20 Chrift terceffions, than a mother with full breafts can for-
indifferently partook of both natures, God-head, get her fucking child, that fhe fhould not have,
and manhood, that fo he might be fit to ftand in compaffion on the ton of her womb ; now, if ever,
the gap between his Father and us; he is a prieft look up to Jefus, yea look, and never leave lock-
according to both natures; he is a days-man whol- ing, till thou fpieft thy own name writ on his hear'- ;
ly for God, and a days-man wholly for us, and it is enough to fix thy foul, and to make it dwell
on our fide. on Jefus Chrift, thus carrying thee on his fhouf-

3. Confider of the perfon to whom Chrift in- ders, and bearing thee on his breaft plate for ame-

tercedes; is it not to his Father ? Thou art fure morial unto his Father in heaven.

to fpeed well, O my foul ! for God is the Father 5. Confider of the agreement and difference be-

of thy intercefTbr. If I had a fuit to fome majefty, twixt Chrift's interceffions, and the in terceffion 5 of

party offended is Chrift's own Father, and in Chrift more companionate and pitiful than ever high prieft

thy Father ; fathers cannot be cruel to their own was ; and hence it is, that he hath the title of [ps-

dear children, What man amongfl you, whom if htoplageos], One of many commiferations, Ja. v. 11.

his fen afk bread, he will give him ajione? Or if All is mercy, and love, and fweetnefs, and more

he afk a fijh, will he give him a ferpent ? If ye than motherly affection that comes from Chrift.

the.n being evil know how to give good gifts unto O my foul ! why fhouldeft thou fay with lfrael, My

your children, how much more fh a 11 your Father way is hidden from the Lord, and my judgment is

which is in heaven give good 'things to them that afk pajjed over by my God ' ? If. xl. 27. As if Jefus Chrift

him? Mat. vii- 9, io, 11. and efpecially if Chrift had left thee out of the count of hi'3 people, and

himfelf afk. out oi trie ro" or" thofe whom he is to look after ?

4. Confider of the perfons for whom Chrift in- No, no ; he is a faithful and merci'ul high prieft,

tercedes, it is for all the eleft, and in particular far above all the high prlefts of the Old Tefta-

for thee. O the fweet of this one meditation ! if ment ; and if they were fo careful not to leave out

Carrying on the greet: IVork of our Salvation in his Inierceffion.

of their breaft-plate one name of all the twelve
tribes, how much more careful is Chi ill not to
leave out thy name in his intercellion ? From this
very argument of Chrift's compailion and Chrift's
faith fulnefs, theapoftle calls on us to confider the
npofile and high prieft of our prof effson, Cbrifl Je-
fus, ivho <was faithful to bim that appointed him,
Heb. iii. 1,2- above Aaron, or Mofes, or any
of the high priells ; why confiderhim, O my foul!
this golpel high prieft is well worthy indeed of thy
c.onfideration.

6. Confider of the properties of Chrift's inter-
ccilion ; Is it not heavenly and glorious, effectual
and prevailing, and of all other the tranfactions of
our falvation whilft this world lafts, the moft per-
fective and confummate ? O! give me the inter-
ct- (lions of Chrift, above all the interceffions of
men or angels. I know the faints on earth pray
mutually one for another, but they pray not in
their own names, or for their own merits, but in the
name and for the merits of Jefus Chrift ; and as for
the faints and angels in heaven, * Cyprian and Je-
rome feem to grant, that they pray for the ftate
of the church militant ; but if lb, they do it only
of charity as brethren, not of office as mediators j
they do it only for the church in general, and not
for any particular man or member of the militant
church j fuch an intercefiion as this, fo heavenly, or
effectual, fo perfective of our falvation, fo authori-
tative and public, founded on the fatisfactory me-
rits of the perfon interceding, is proper only to
Chrift. I would be glad of all the prayers of all the
churches of Chrift; O! that there were not a
fiint on earth, but that I were by name in his morn-
ing and evening prayer, (whofoever thou art that
readeft, I befeech thee pray for me) but above all,
let me have a property in thofe prayers and inter-
ceffions that are proper only to Chrift ? I am fure
then I fhould never mifcany; Chrift's prayers are
heavenly, glorious, and effectual.

7. Confider of the particulars, wherein more e-
fpecially Chrift's interceffion confifts ; Is it not in
the prefenting of his perfon, blood, prayers, in-
terpolations ? Is it not in the prefenting of our
perfons, performances, pleas or anfwers to the ac-
cufations of Satan ? men little think how bufy our
mediator, fponfor, folicitor and advocate, is now

475

in heaven for us ; men little thir.k that Chrift is ap-
pearing, and his blood is crying, and his pr.yeis
are af'cending, and his robe of righteoufnels is co-
vering us, and the iniquity uf our holy things; O
my foul! look up, confider Jefus thy Siiviour in
thefe relpects! I am penuaded, if thou didft but
know, if thou couldelt but fee what a deal uf work
Chrift hath in hand, and how he canies it on for
thy falvation, it would melt thy heart into very
tears of joy. Wfail.fi Chrift was on earth, and
his mother had loft him, he could then fay, H'iji
ye not that I mujl go about my Father s buftnef F
Luke ii. 29. Now Chrift is in heaven, he is a-
bout the fame bulinefs ftill ; all his employment
in heaven is to intercede for us, that we may be
faved ; very true, there is much in this interctffi-
on of Jefus Chrift, it is a tree of many branches,
and every branch fruitful ; fo that if thou wouldeft
enlarge thy meditation in this wide ocean of de-
lights, there is room enough ; but herein I muft
leave thee in the duty, for I can but point at the
feverat particulars whereon thou mayeft enlarge:
O think on't, that Chrift, and Chrift's blood, and
Chrift's prayers fhould be all at work! that Chrift
fliould play the advocate, and plead thy caufe, and
perfume thy duties with his incenfe, and take thy
perfon in an unperceivable way to God his Father,
and cry there, ' O my Father, be merciful to this
' (inner, pardon his (in, and fave his foul for the
' fake of Jefus! O bleffed mediation! O! blef-
' fed is the man, that on this bleffed object knows
' how to meditate both day and night.'
8. Conflderofthe power and prevalency of Chrift's
interceffions with his Father. Is he not to this pur-
pofe a prieft to God, and called thereto by God ? h
he not the Son of God, yea, Godhimfelf? Is he
not God's darling, God's commander, as well as
petitioner? Nay, Is not the handof God himfelf in
this defign ? Is not the Father's heart as much to-
wards us and our falvation, as Chrift's own heart ?
As fure then as Chrift is gone into heaven with thy
name engraven on his heart, fo fure fhaltthou fol-
low him, and be with him where he is, ' Who
' fhall lay any thing to the charge of God's elect ?
• Who is he that condemneth ?' Where Chrift be-
comes patron to defend againft the fentence of dam-
nation, it is in vain for fin, or law, or Satan, to at-

* Cyprian Epift. Hierome Lib. adverf, vigil.

O 0 0 %

tempi.

Looking u:\io J E $ US.

Chap. II.

tempt any thing ; for as an Innocent perfon is fafe
lo long as he harh his learned advocate to'anfwer
all objections, fo it is with believers, who have
Chrift himfelf bothjudge and advocate ; a lure ad-
vocate, he ever prevails in whatfoever he under-
takes ; he was never yet caft in any fuit ; he hath
lor thefe fixteen hundred years carried away ail the
c.ufes of hundreds, thoufands, and millions of
fouls; why, he is fo dear and near to his Father,
that he can work him to any thing he will. And,
O my foul ! if thou haft any relation to Jefus Chrift,
Is not here comfort? I dare, in the name of Chrift,
be thy warrant, and give it under my hand, That
if Chrift pray for thee, Chriit will be lure to lave
thee ; he never yet failed, he never will fail in a-
ny of his fuits to God. Oh ! confider of this.

9. Confider of the reafons of Christ's interceffi-
6n Many are given, but this may be fufficient,
ft is God's own ordinance ; the very wifdom of
God found out this way to fave our fouls, <viz.
That an high prieft (hould be appointed, who
ftiould die for finners, and afterward prefent his
death to his Father, by way of intercefllon in their
behalf. Some may look upon this as needlefs ; what,
could not God have pardoned our fins, and faved
our fouls without a prieft? I (hall not difpute
God's power, but if any will,- let 1uch an one tell
me, What way could his own wifdom have found
out to heaven, between the wrath of God and the
fin of man? I believe it would have pofed all the
Wifdom of the world, (of men and angels) to have
reconciled God's mercy in the falvation of man, and
hisjuftice in the condemnation of fin ; to have pour-
ed out hell upon the fin, and yet to have bellow-
ed heaven upon the finner ; now, then if God
himfelf did ftudy to find out this way, and that he
hath faid, ' That is my pleafure, That Chrift my

* Son fheoild be a prieft, and that he (hall offer

* himfelf, and prefent himfelf and his offering, and
' his prayer to me for my people.' O ! No, foui
reft on this as the very ordination of God ; admire
at the contrivance of God, fay, O the depth ! que-
ftion no farther, only meditate, and ponder, and
confider of it, till thou feeleft Chrift's interceftion
darting its influence and efficacy on thy fin-fick
foul.

SECT. III.

Of iiefiring after Jefus in that refpefl. '

3. T ET us defire after Jefus, carrying on this

J J work of our falvation iu his inter ceflicm.

I cannot but wonder whatadulnefs feizeth on my
heart, and on- all the hearts or the Ions of men,
that we have no more longings after Chrift, w hofe
heart is ever panting and longing after us. Sure-
ly we do not fet ourfelves to find out experimen-
tally the fweetnefs that is in Chriit 5 if there were
not another object to think upon, but only this one
of Chrift's intercellion, Is not here enough to put
us all into a teeming longing frame ! O my foul,
roufe up, and fet this bleifed object before thy face!
take a full view of it until thy affections begin to
warm, and thou beginneft to cry, ' Oh 1 for my
4 part in Chrift's intercellion! oh, I would not be
' left out of Chrift's heavenly prayers for tenthou-
' fand worlds !' Come and be ferious, the object is
admirably fweet and precious ; long for it, pant af-
ter it ! God underftands the rhetoric of thy breath-
ing as well as of thy cry. But what is there in
Chrift'simerceflicn that is fo defirable ? I anfwer. —
1. In Chrift's intercelfion lies the prefent tran-
faction of our Ibid's falvation. Such paifages as
hitherto we have 1 poken of are done and paft ; the
tranfactions of eternity were at an end when time
began; the tranfattions of Chrift promifed, had
their period when Chrift was incarnate ; the tran-
factions of Chrift's birth, and life, and death, nrd
refurreclion, and afcenfion, are now above a thou-
sand and fix hundred years old : I know the vir-
tueand influence of all thefe ttanfnclions continue,
and will continue for ever and evet ; but the feve-
ral actings had their periods, and only Chrift's leC-
fion and million of his Spirit, and his bleffed inter-
celfion, both were now and are the very preicnt
employment of Jefus Chrift. If it were pofiible
that we could fee into heaven ; if, with Stephen,
we could look up ftedfaftly, and fee the heavens
open ; if our eyes, by an extraordinary power,
were carried through that azure-Iky,- and through
all till we come to the holy of holies, and to Je-
fus Chrift in his glory; What ihonld we fee but
Chrift interceding, Chrift bufy with his Father in
his poor faints behalf? Now he prays, now he
prefents his perfon, merits, iriterce«.,on, inter-
polation,

Carrying on the great Work if our Salvation in bis Intercejfion.

477.

prlation, q d. ' Father, here are a company of
' lebcis, juftly fallen under thy difpleafure, they
4 dtftivc to be let at an eternal diltance from
' thee; but I mull needs have them pardoned,
| and reci ived into thy boiom ; come, make thine
' ov.n rerun, ietjujiice require never fo great fa-
' ('.Jacdcn, i have paid a prL'e fuiticient for all,
1 aiu. I lor them j give them what laws

* thou plcafe.lt, I viil undertake they fhall ob-
' lerve man ; and to this purpofe, away, away,
' holy Spii it, go to fuch and luch fouls, enable them
' to tne-}i duties, yea, enable them in duty, and fanc-
' tit'y them throughout, in fouls, bodies, and (pints.'
W hy, this is the pielent tranfaclion of jefus Chrill,
and therefore moil defirable ; methinks, I long to
know what Chrill is now doing in heaven for my
foul, And is it not thus ? Is not all his time fpent ei-
ther in reading pardonsfor redeemed ones, or in pre-
fenting petitions for them, and pleading for them?
Surely, he is Hill interceding every day, it is his
prefent work for our fouls ; O defirable work !

2. In this prefent tranfaclion lie» the application
oi all Chriit's former actings, whether of his habi-
tual righteoufnefs, or of his active and palfive obe-
dience. All thole paffages of Chriit's incarnation,
conception, circumcifion, birth, life and death,
which more efpecially we look upon as the meri-
torious caufes of our falvation, had been nothing
to us, it they had not been applied by Chrifl: they
were the means of impetration, but Chrill's inter-
ecliion is the meansof applicationjChritt purchafed
falvation by thole precedings acts, but he pofTef-
f-th uj of our falvation by this perfective and con-
fummatc act of his interceflion. The order of this
is laid down by the apollle, in that firll, He /earn-
ed obedience, by the things which be fuffered, and
then, b.dng made per/eft, be became the author (or
apr-K ing caufe) of eternalfal'uationto all them that
cr.y him ■, being to this purpofe, called of God an
high pritji, after the order of Melchifedec, Heb.
v 6, 9, 10 Now, is not this the defirable act
above all other acts? Alas! what am I the better
for a mine of gold, in fuch, or fuch, 01 fuch a
held, in which 1 have no property at all ? I am
thoroughly convinced, that Chrill's merits are mod
precious merits, but, oh 1 tttat they were mine,
oh! that Chiitl'sintercelTionwouId bring thefalve,
and lay it to my fore ; oh ! that I could hear that
vticefiom heaven, ' My Son, I was incarnate for

4 thee, and conceived for thee, and born for thee,
4 and circumdfed for thee, and I did the law, and
4 fullered the penalty for thee; and now I am in-
4 terceding that thy very foul may have the be-
4 nefit or all my doings, and of all my fufterings.'
Why, if Ciiriit'sinterceilionbe the applying caufeT
if it bring home to my loul all the foimcr uanfic-
tions of Chiill, faying., All ihefe are thine , even
thine i oh ! how defirable mult this interceflion bs ?
3. In this application lies that communion and
feliowlhip which we have with the Father and the
Son, I pray for thefe, that as thou, Fa'ber, art in
tne, and 1 in thee, tint tbty alfo may be one in us,
John xvii. 21. Undentand this foberly, we can-
not think that there fhould be that onenefs in •---
quality betwixt God and us, as betwixt God and
Chriit ; no, no, but there is onenefs in fimili-
tude and reality, even in this life ; by virtue of
Chrill's interceflion we have onenefs with God and
Chrill, not only in comforts, but alfo in graces;
I pray you mark this, when I fpeak of communi-
on with God in this life, I mean efpecially the
communication of grace betweenGodand the loul ;
on God's part there's a Special influence of grace
and favour to man ; and on man's part there is a
fpecial return of grace and honour to God. Some
trembling fouls are apt* to think, That all com-
munion with God and Chrill, confiits only in the
comforts of the holy Spirit, whereas Chriitians
may as really and advantageoufiy have commu-
nion with God in fecret conveyances of grace, in
inward fupports, in a concealed acceptation of fer-
vice,in the hidden drawings of the foul God-ward;
as in the more open and comfortable mar.ifeitations
of God unto the foul : communion with God is a
familiar friendfhip, (I fpeak it in an holy, humfle
knk) now, do we not as ufually go to a friend Jor
counfel and advice, as for comfort and^lieering ?
In a friend's bofom we intrufl our forrows, as well
as our joys. Suppofe a foul, even fpirituftl
verwhelmed and ready to break, betaking itftlf
unto God, and venting itfeil before theLoiu ■ now,
if afterwards the foul hath no more eafe than by
the bare lancing of the foie, if God pours in no
balm at all, but only gives fupport; Shall u
that this foul, in this cafe, hath no communion
with God? O yes! in God's fecret vifits of the
foul, and in the foul's reftlefs groping after G
though nothing butdarkaefs be apniehended, yet

thai

478

Looking unto jf E

E S U S.

CH;

that foul lives in the light of God's countenance ;
the fun fhines, though a cloud interpofeth ; God
(miles, though the foul do not perceive it ; or cer-
tainly thou haft his (lengthening, lupporting pre-
sence, if not his ihining; now, this is the fruit of
Chrift's biefledinterceiiion, and this is the Subject-
matter ol Chriit's interceilion, O / my Father, that
■theje may be one in us, I in them, and thou in me,
John xvii. z^. I in them by the influence and pow-
er of my Spirit, and th:u in me by the fulnefs and
power of the Godhead. And is not this a moil de-
niable thing i

4. In this communion lies the vifion and fruiti-
on of Jefus Chriit's glorv ; grace brings to glory, it'
communion here,vveihall have communion hereaf-
ter : and this alfo is a part of Chrift's prayer and in-
tercelhon, Father, 1 'tui/l, that they alfo whom thou
baft given me be with me where J am, that they
may behold my glory tvhich thou baft given -me, John
xvii. 24. Jefus Chrift cannot be in heaven long
without his faints, indeed.itisimpoflible that Chrift
fhoulu be in heaven, and that pieces and bits of
Chrift myftical fhould be in hell, or yet long on
earth. Chrift will draw in his legs and members
on earth up nearer to the head ; certainly Chrift,
and you that are believers, muft be under one roof
'ere long. Is not he gone before to prepare a place,
yea, many manfions for you ? John xiv. 2. We
think them happy on earth, that have their many
ftately halls and palaces, their fummer and their
•winter-houfes; O Chriftians! how happy will you
be, when you come to be lords and heirs of many
ftately manfions in the ftreets of heaven ? But
what fpeak I of manfions, now I am naming Chrift?
Manfions are nothing, many manfions are but lit-
tle, yea, many manfions in Chrift's Father's i'ouje,
are but created chips of happinefs, in comparifon
of that qjmmunion, which, by virtue of Chrift's
interctifton we (hall have with Chrilt. It is the
laying of an eminently learned, holy divine, * ' I
* fhould refufe heaven, (faith he) if Chrift were
' not there ; take Chrift away from heaven, and it
' is but a poor, dark, heartlefs dwelling, heaven
" without Chrift would look as the direful land of
"death.' And therefore, after Chrift had fpoke of
many -manfions, and of a place that he would pre-
pare for his faints, he adds farther, to encreafe
their joy, 1 will come again, (faith he) andre-

* Samuel Rutherford.

cei<ye you unto ntyfelf, that inhere I am, there ye
may be alfo, John xiv. 3. Manfions are but as pla-
ces of briars and thorns without Jefus Chrift, and
therefore I would have heaven for Chrift, and not
have Chrift for heaven ; O .' this communion with
Chrift is above all clefirable, and this is the Subject-
matter of Chrift's prayer, Father, I -would have the
Jaints to be with me where I am, that they may he-
hold my glory . Why, this is the communion which
the faints (hall have with Chrift, never will their
eyes be off him, never will their thoughts wander
alter any other object ; oh ! the intimacy that will
be then betwixt Chrift and Chriftians! Oh! what
communication of glory will be there to each o-
ther ? Thefe fhall walk with me, (faith Chrift)/or
tbey are worthy, Rev. iii. 4.

O my foul ! if this be the bufinefs of Chrift's
interceilion, if all thefe particulars are contained in
the bowels of this one tranfaction, how is it that
thou art not in a fainting fwoon? How is it that
thou art not gafping, groaning.fick unto death with
the vehement thirft after thy part and portion in
Chrift's interceftion ? If there be fuch a thing as
the paffion of defire in this heart of mine, O that
now it would break out ! Oh! that it would vent
itfelfwith mighty longings and infinite afpirings af-
ter this blefled object! why, Lord, I defire, but
help thou my faint defires ; blow on my dying fpark,
it is but little; and if I know any thing of my heart,
I would have it more ; Oh, that my fpark would
flame ! why, Lord, I defire that I might defire ;
Oh, breathe it into me, and I will defire after
thee !

SECT. IV.

•Of hoping in Jefus in that refpett.

4. T Et us hope in Jefus, carrying on this work
I j of our Salvation in his interceilion, It is
good that a man fhould hope, Lam. iii. 26. Indeed,
if it were not for hope the heart would not hold :
only look that our hope be true hope, very hypo-
crites have a king of hope, but if God's word be
true, The hope of the unjuft men fhall perifh , — Prd.
xi. 7. What is the hope 0} the hypocrite ? — WillGod
hear his cry whtti trouble cometh upon him P Job
xxvii. 8, 9. No.no, The hypocrite's hope Jha/lpe-

rtjb,

Currying on the great Work of our Salvation in bis InterceJJlon.

rift: , bi hope fballbe cut off, anJ bis truji Jhall be
a> a fpiJer's tueb, job viii. 13, 14. 0 myioul!
hope in Jelus, but reft not till thou canft give area-
Ion of thy hope, till thou canft prove that they are
the hopes v. hich grace, and not only nature hath
wrought ; that they are grounded upon fcripture-
promiles aim found evidences ; that they puri.y
the heart ; that the more thou hopeit thelefs thou
hrcncft; that they depend on iure and infallible
c:'u!e-:, as on the truth, power, and mercy of God;
on the merits, mediation, and interceifion of Jelus
Chrift ; what, is this laft amongft the reft (I mean
the interceiiion of Chrift) the fpring of thy hope?
Canft thou follow the ftreani, till it brings thee to
this fountain or well-head of hope, that now thou
canft fay, O this interceffion is mine! Come, fearch,
and try, it is worth the pains ; and to put thee out
of queftion, and in a more facile way of difcerning,
I lhall lay down thefe figns, As, —

i. It Chrift's interceiiion be mine, then is the
Spirit's interceffion mine. Or if thou wouldeft ra-
ther argue from the effect to the caufe, then thus;
if the Spirit's interceffion be mine, then is Chrift's
interceffion mine. In this cafe, we need not to a-
fcend up inio heaven to learn the truth, rather let
us defcend into our own hearts, and look whether
Chi ill hath given us of his Spirit, which makes us
cry unto God, nuitb Jighs ami groans tuhich can~
npt be expreffed; he that would know whether
the fun ffiine in the firmament, he mud not climb
into the cJouds to look, rather he mult fearch for
the beams thereof upon the earth ; which, when
he fees, he may conclude, that the fun Ihines
in the firmament; O come, and let us ranlack
our own consciences ! let us fearch whether we
feel the Spirit of Chrift crying in us, Abba, Fa-
ther ; certainly thefe two are as the caufe and the
effect : Chrift's interceffion in heaven, and his Spi-
rit's interceffion on earth are as twins of a birth ;
or rather Inch is the concatenation of thefe two,
that Chrift's interceffion in heaven breeds another
interceffion in the hearts of his faints. It is the
fame Spirit dwelling in Chrift, and in all his mem-
bers, that moves and ftirs them up to cry, Alba,
Father. Here then is my argument, if Chrilf hath
put his Spirit into thy heart, and if the Spirit hath
let thy heart on work to make inceiTant interceffi-
ons for thyfelf, then is Chrift's interceffion thine.
hi here is a kind of a round in the carrying on of

4-9

this great work of interceffion ; as, r. Chrift in-
tercedes for his people, O chat my Spirit might go
down! 2. God hearkens to the interceiiion of
Chrift, Away, holy Spirit, get thee down, into the
hearts of fuch and fuch. 3. The Spirit waits on
the pleafure of thein both, and no fooner down but
he fends up his interceffion back again : Chrift cries
to God, and God fends the Spirit, and the Spirit
goes and ecchoes in the hearts of faints, to the
cries of Chrift. Much 01 this is contained in that
one text, God hath fent forth the Spirit of his Sen
into our hearts, [Krazon], crying, (as if he merely
acted our tongues) Abba, Father, Gal. iv. 6 Here
is God the Father, God the Son, and God the Holy
Ghoft,and all are acting their parts on the elect peo-
ple of God : the Son intercedes, O that my Spirit
may be given to thefe! the Father willingly grants,
Aivuy, holy Spirit, and, as my Son ajketh, enter ,
and take p-ffeffion of tbofe finful hearts : the holy
Spirit obeys, and no fooner in the hearts of the
faints, but he cries in them, Abba, Father. God
hears Chrift, and the Spirit hears God, and the e~
lect hear the Spirit; and now, becaufe the Spiiit
fpeaks in the elect, God hears the elect. Much
like unro this is that of the prophet, And it Jhall
come tnpafs in that day, Iivillbear, faith the Lo J;
I nxjill hear the heavens^ and they /hall hear the
earth, and the earth fall bear the corn, and xcine,
and oil, and they Jhall hear Jezreel, Hofea ii. 21.
O my foul to the reft ! hath God fent forth the
Spirit of his Son into thy heart ? Haft thou the
indwelling of the Spirit ? And now by help of the
Spirit, canft thou pray with earneftnefb, confidence,
and an holy importunity ? Canft thuuciy, Abba,
Father? i. e. Canft thou cry with earneftnefs,
Father? With confidence, and Abba, Father, or
Father, Father, with an holy inipoi tunjiv, Why,
thefe are the very figns of the Spirit's inrerceffion.
O ray foul ! that thou wouldeft deal faithfully with
thy ownfelf ; canft thou by the help of the Spirit.
go to the Father in the name of Chrift ? A* Chfifi
is gone before into the holy of holies to inter-
cede, fo canft thou ivith i'.lduefs follow a!ver,
and enter into the holicfl by the bloo-l V Jifus, Heb.
x. 19. Canft thou fay, God hath given me lus
Spirit, and his Spirit hath (hewed me Lhrift as my
Mediator at the right hand of Cod; and now
under tie wir.g of fuch a Mediator, lean, by the
Spirit's affif:r.::ce, go with boldntts, [metaporre-

aSo

Loling iiftft JESUS.

II.

fuis], (with a (Turning a liberty) to fpeak any thing
I will in the ears of God: finely, this is the iVuit,
the effect of Ghxift's inrerceffion, and therefore
thou mayeft comfortably conclude, Cbrijl's inter-
cefjion is mine.

z- If at any time in the midft of duties I am
favingly affected, then is Chriit'sinterceifion mine.
Sometimes it pieafeth God to appear in ordinances,
and the foul is comforted, quietened, enlarged, af-
fected ; why, now I look upon this as the efficacy
of ChrilVs blood, and as the power of Chrift's in-
tcrceilion? at that very inltant that I feel any
good in any ordinance of Chrift, why then, even
then, is Chrift prevailing with God his Father; for
•what I feel, then, even then, may I boldly fay
Notv is the Lord Je/us, ivho is at God's ri bt band
in heal) en, remembring me a poor ivorm on earth ;
Oh ! noiu 1 feel the fruit of bis inte ceffion ; Oh !
•what is this fpirit, po-iver, grace, comfort, jiveet-
nefs I drink of, but a tajie of the honey-comb ivith
the endoj my rod, dropping from the intercc£ions of
ft fas Chrijl ? And if this prefence ofChrijVs Spi-
rit be (ofvintt, What is himfetf then ? I know we
need to be wary in laying down this fign ; it is
clearly proved by an eminent divine, % That f<weet
:::s of heart in holy things, are not infallible
evidences of y race. The third kind of hearers are
faid to receive the ivord -with joy, Math. xiii. %z.
They found fome fweet and power in the ordi-
nances of Chrift. And Herod heard John gladly,
Mark xvi. 20. And many far afeafon rejoiced in
John's light and minijlry, John v. 35. Certainly
affections in holy adminiftrations with delight and
joy, may be in thofe, who yet have no true grace ;
fo it may be, that the novelty and ftrangeneis of
a doctrine may much affect and delight ; or the na-
ture of thfc doctrine, as it is comfortable, without
any refpecr. to fpiritual operation, may exceedingly
affect, or the minifter's abilities, becaufe of his
parts, eloquence, elocution, affectionate utterance,
may much delight and ftir up the hearers affcii-
ons; fine head notions may produce fome affection-
ate heart-motions; but what fymprom of grace in
all this? The fign therefore I lay down of my
propriety in Chrift's interceflions is not every fweet
motion, or every excited affection, but that which
is holy, fpiritual, heavenly, faving; I may diicern
much of this, if I will look but into the grounds

\ Mr. Burges of Affurance.

and effects of my excited, or ftirred up affections ;
if the grounds thereof be fetched from heaven, and
in their effect they tend towards heaven, it\they
v.can my heart from the world, ii they elevate and
raife up my affections to things above, if they
form, and frame my converfation heaven-wards,
then may I be allured thefe motions and affections
are of the right ftamp; for all iuch motions are but
fparks of that heavenly fire, the flame whereof is
niinciul of its own original ; they are the fruits of
Chrift, and they go back to Chrift, they work to-
wards their centre, they tend towards the place
from whence they came ; and in this refpect, O !
that I could never hear a fermon without a fa-
voury affection of what I hear ! O ! that I could
never go to prayer without fome warmth, and
heat, and life, and fervency ! Oh ! that in every
duty I were favingly affected, that I felt the favour
of Chrift's ointments, whole name, and whole in-
tercellion is as an ointment poured forth ; in times
of the Old Teftament, if they offered up a facrifice,
and a material fire came down from heaven, and
burnt up the facrifice to afhes,it was a certain tefti-
mony that the facrifice was accepted: now, in the
time of the go'pel, we iniill not expect material fiie
to come down upon our duties; but hath the Lord
at any time caufed an inward and fpiritual fire to
fall down upon thy heart, warming thy Spirit in
duty, and carrying it up heaven-ward ? Surely if
fo, thou mayeft lately conclude, thefe are the very
effects of ChrilVs inrerceffion; his interceffion is
mine.

3. If in my heart I feel a holy frame, difpofiti-
on, inclination to pray and cry, and intercede for
others, efpeciaily for the niiferies and dilireffes of
the church of God; then is Chriit'sinterceifion
mine. We fhould (as near as we may) in every
thing conform to Chrilt ; and this conformity is an
evidence or f:?~i to us of our intereft in Chrilt : O
my foul! go down into the inmoft clofet of thy
heart, look what difpofition there is in it towards
the members of Chrilt; and thou mayefi conclude,
there is in Chriit's heart the very fame difpofition
towards thee. Ah ! do I think there is love in
my bofom towards the faints, and that there is no
love in Chrift's bofom towards me? What, can I
think that my narrow ftraitened and finful bowel?,
are larger than thofe wide, compalHontte and ten-
der

Carrying on the great IVork of our Sanation in his Inlerceffion.

-.481

der bowels of. Jefus Chrifl ? As a drop of water
lYin companion of the ocean, and as a gravel-ftone
is in compaction of the land, fo is my heart to
Chr; • my iove to Chrift's, and my bowels

to Chr.'.tV.. Con le then, and try by this fign, here-
by we know that we are iranjlated from death to
fife,, if 'we love the brethren ; he that loveth not his
brother, uhideth in death, 1 John iii. 14. — Hereby
perceive we ti-e love of God, becaufe he laid dovjn
his life for us, andvoe ought to lay down our Hues
for the brethren, verfe 16. Is not this plain, if I
iove the brethren, Chrift loveth me; if I feel in
my heart an holy difpofition to go to God, and to
pray, and cry, and intercede for a faint in mifery,
fu rely the Lord Jefus hath as much bowels towards
me, to go, and intercede for me, and to prefent my
prayeis unto God the Father ; his intercellion is
mine.

4. If I am called, juftified and fan&ified, them's
(Thrift's intercellion mine : are not thefe the fubjecV
matter of Chrift's interceftion ? I pray (faith Chrift)
that thou fljouldefi keep them from the evil, John
xvii. 115. — I pray that thou wouldefty^«#z$ them
through thy truth ; neither pray I for thefe alone,
but for them alfo ivhich /hall believe on me through
their word, or preaching ; Father, I ivill, that thofe
"whom thou ha (I given me, bt ivith me in glory, ver.
17, 20, 24. He firft prays that we may be called
and juftified, and then he prays that we may be
fajiftified and faved : he holds at both ends of
this golden chain of our falvation ; the one end
is hanged at his breaft, where the names of all his
faints are written, and the other end is at his heart
that he may be the author and finiiher, the firft and
la ft, the beginning and ending of our fouls falvati-
on : ulas ! there is nothing in us, in our reach here
ticlow ; the firft fir rings of grace are up in heaven, at
the right hand of the Father ; and the far end of
any gracious thought is as far above us, as the
heart of Chrift is above the earth : come then, fith
all hangs on this great pin of Chrift's interceftion,
let us fearch and try, are we called ? Do we be-
lieve on the Son ? Are we fanclified in fome mea-
fure ? Are we kept from the evil, that fin may
not have dominion over us? Hath Chrift put up
" thefe prayers in our behalf, that now we feel (as
it were) and experience the truth of Chrift's pre-
vailings with his Father in our hearts and lives? O
fure figns that Chrifi's intercellion is ours ! Away,

away, all diffidence, doubting, wavering, fluctuat-
ing hopes; a foul thus grounded, may with !
cait the gauntlet, and bid defiance to ail the v
irbojball lay any thing to the charge of God's t .
11' ho is he that tondemnetb? It is Cbrijl that died,
yea, rather that is rijen again, who is e-ven al the
right hand of God, and who alfo maketh tntt
f on for us, Rom. viii. 34-

SECT. V.

Of believing in Jefus in that refped
5. T Et us believe in Jefus, as carrying on try
I j great work of our falvation in his inter-
cellion; wounded l'pirits are full of fcruples, and.
thus they cry, ' My fins will never be forgiven .
have not I finned againft God, and Chritc, and
the Spirit of Chrift ? Had I not my hands imbru-
ed in the blood of his Son ? And have not I trod-
den under foot the blood of God ? And will that
blood that I have ihed, and trod on, intercede
for my pardon ; Had 1 but gone fo far as the
Jews did, who indeed killed and crucified Chrift,
I might have had fome hopes, becaufe they knew
not what they did, and therefore Chrift prayed.
Father, forgive them, for they know not what they
do. But.alas! I finned, .and I knew well enough
what, and wherein I have finned, Had they known,
(fairh the apoftle) they would not have crucified
the Lord of glory, 1 Cor. ii. 8- But alas! I knew
it, and I was fuliy convinced that the commiiTi-
on of every fin is a crucifying of Chrift ; and yet
againft knowledge, and judgment, and light, and
checks of my own confidence, I have crucified
rhe Lord of glory; and is not the apoftle ex
prefs ? // is impffible for thofe who were once
enlightened, and have tafied of the beWvenlygift,
if they fall away to renew them again unto
repentance, feeing they crucify to themjelvis the
Son of God afrejh, and put him to open fame,
Heb. vi 4, 6. Oh! I fear my name is not in the
roll of thofe for whom Chrift intercedes, I have
crucified him afrefh, and will he intercede for
fuch a dead dog as I am ? I cannot believe.' Si-
lence, unbelief! be not tyrannical to thyfelf, for
Chrift will not, fin fliall do thee no hurt, nor Satan,
no nor God himfelf, for Jefus Chrift can work him
to any thing ; if he but open his wounds in heaven,
he will fo work his Father, that thy wounds on
P p p earth

48z

Looking unto J E S US.

Chap. II.

earth Avail dole up prefently. 01 but 1 have fin-
ned againft light ; and what then? I hope thou
haft not finned wilfully, malicioufly, and deipite-
fully againft the light : the apollle tells lis, That
\\fjcftn ivilfully, after -we have recei'V: d the know-
ledge of the truth, there remaineth no more facrifice
for fins, hut a certain looking for of judgment, and
fiery indignation, Heb. x. 26, 27- Thefe two
texts in Heb. vi. 4. and x. 26. are parallel^ and
give light to each other ; and therefore unlets thy
fin be the unpardonable fin, unlets wilfully, mali-
doufly and de! pi te fully, thou halt crucified Chrift,
as fome of the Jews did, never pais a doom of
final condemnation on thy foul : what, is there no
difference betwixt a fin done wilfully, or purpoie-
ly, of malice with delight, and againft the feeling
of thy own confcience, and a fin done of mere ig-
norance, inconfideracy, infirmity, or thro' a ftrong
temptation, tho' againft light itfelf ? I know there
is a light given in by God's word, and fome beam
of the Holy Ghoft, which yet never penetrated fo
far as to transform and regenerate the foul wholly
to God's image ; and in fuch a cafe, a man may fall
away, even into an univerfal fall, a general apo-
ftafy ; but doft thou not hope better things of thy-
felf than fo? I fuppofe thou doft ; O then believe!
O believe thy part in Ch rift's interceffion ! and for
the directions of thy faith, that thou mayeft know
how, or in what manner to believe, obferve thefe
particulars in their order. As,

1. Faith muft dire&ly go to Chrift.

2- Faith muft go to Chrift as God in the flefh.

3. Faith muft go to Chrift as God in the flefh,
made under the law.

4. Faith muft go to Chrift made under the di-
rective part of the law by his life, and under the
penal part^>f the law by his death.

5. Faith muft go to Chrift as put to death in
the flefh, and as quickned by the Spirit.

6. Faith muft go to Chrift as quickned by the
Spirit, and as going up into glory, as fitting down
at God's right hand, and as fending the Holy
Ghoft: Of all thefe before.

7. Faith muft go to Chrift as interceding forhis
faints ; this act of Chrift is for the application of all
the former acts on Chrift's part; and Chrift clof-
jng with it, is for the application of this, and all
other the actings of Chrift on our part. Now is our

* Goodwin's Chrifi fet forth.

faith led up very high, if we can but reach this, we
may fay, .that our raith ftands very iotty when it
may at once fee earth and heaven ; when it may
fee all that Chrift hath acted for it here, and all
that Chrift doth aft, and vviil act in heaven for it
hereafter- It is not an ordinary, iingle, particular
act ot faith that will come up to this glorious my-
ftery; no, no, it is a comprehenfive, perfective act ;
it is fuch an act as puts the foul into a condition ot
glorious triumph, ' Who ihall condemn? It is
' Chrift that will fave me to the uttermoft, feeing
' he ever liveth to make interccflion for me. The
' fame word, [to the uttermoji\\s a good word,
' and well put in ; * it is a reaching word, and ex-
' tends itfelf fo far, that thou canft not look be-
' yond it : let thy foul be fet on the higheft moun-
' tain that ever any creature was yet let on, and
' there let thy foul take in, and view the moil
' i'pacious profpect, both of fin and mifery, and
' difficulties of being faved, that ever yet any poor
' humbled foul did caft within itfelf, yea, join to
l. thefe all the objections, and hindrances ot thy
' falvation, that the heart of man can fuppofe, or
' invent againft itfelf; lift up thy eyes, and look
' to the utmoft thou canft fee, and Chrift, by his
' interceffion, is able to fave thee beyond the hori-
' zon, and fartheft compafs of thy thoughts, even
' to the utmoft and worft cafe the heart or man
■ can pollibly fuppoie ; it is not thy having lain v
' long in fin, or long under terrors and defpairs, it
' is not thy having finned often under many enlight-
' nings, that can hinder thee from being faved by
'Chrift: do but remember this fameiword, [to
1 the utter/fiofi] and then put in what exceptor
' on thou wilt, or canft.' O the hcly triumphs
of that foul that can but act its faith on Chrift's in-
terceffion ! why, this is the moft perfect and con^-
fummate act of Chrift's prieftfy ofrice, this argues
thy Chrift to be a perfect Mediator, and being a
perfect Mediator, no condition can be defperate,
And being made per fed, (faith the apoftle) be be-
came the author of eternal J al-vat ion unto all them
that obey him, Heb. ix. 5 Now therefore lead up
thy faith to this blefled object, and thou haft under
confidoration the whole of Chrift, and the total ot
Ciirilt'sactings in this world from nrft to laft, in re-
fpect of mediation this is the coronis, the upfhot,
theperiod, the confumniation, the perfection of all.

8. Faith

Carrying on the great Work of our Salvation in bis Inter cejfion.

483

8. Faith is going to Chrift as interceding for
us ; it is principally and mainly to look to the pur-
pole, cnu, intent, and defign oi Chrift's in his inter-
ceiiion : now the ends oi Chrift, as in reference
unto us, are thefe.

1. That we might have comnmnionand fellow-
ship with the Father and the Son, I pray for thefe,
that as thou Father art in me, and I in thee, they
aljomay be one in us, John xvii. 21.

2. That we might have the gift of the Holy
Ghoft, / vuill pray the Father, and he fli all give

you another comforter, that he may abide with you
for ever, even th: Spirit of truth, Johnxiv. 16, 17.

3. That we might have protection againft alt
evil, I pray (faith Chriit) that thou ivouldcfi keep
them from the evil, John xvii. 15. Some may ob-
ject, are not the faithful fubject to evils, corrup-
tions, and temptations ftill ? How then is that part
of the interceffion of Chrift made good unto us ?
I anfwer, The interceffion of Chrift is prefently
available, only it is conveyed in a manner fuitable
to our prefent condition, fo as there may be left
room lor another life ; and therefore we muft not
conceive all prefently done ; it is with us as with
aide factors doomed to death, fuppofe the fupreme
power fhould grant a pardon to be drawn, though
the giant be of the whole thing at once, yet it
cannot be written but word after word, and line
after line ; fo the grant of our protection againft
all evil is made unto Chrift at firft, but in the ex-
ecution thereof, there is line upon line, and precept
upon precept, hde a little, and there a little : we
know Chrift prayed for Peter, 1 have prayed j or
thee, that thy faith fail not ; yet Peter's faith did
fhake and totter ; the prayer was not, that there
might be no failing at ;.;1, but that it might not ut-
terly and totally fail; and in that refpect Peter
was protected.

4. That we might have free accefsto the throne
of grace : fo the apotlle, Seeing ave have a great
bi*bprieji that is paffed into the heavens, Jefus the
Son of God, let us hold f aft our profejfion, and come
boldly to the throne of grace, Heb. iv. 14, 16. And
again, Having therefore boldnefs to enter into the
lolic/} by the blood of Jefus, and having an high
pried ever the houfe of God, let us draiv near with a
truebeart, in a full afjurance of faith , Heb. x. 23.

r. That we might have the inward interpolati-
on of the Spirit, which is, as it were, the echo of

Cn rift's interceffion in our hearts, The Spirit mak-
eth interceffion for us ivith groanings -which cannot
be uttered, Rom. viii. 26. It is the fame Spirit's
groans in us, which more diltinctlv and fully in
Chrift piayeth for us, Thefe things I [peak in the
nvbrlJ, (faith our Saviour) that they might have my
Joy fulfilled in themfelves, Joh. xvii 1 }. q. d. 1 have
made this prayer in the world, and left a record and
pattern of it in the church, that they feeling the
fame heavenly defires kindled in their own hearts,
may be comforted in the workings or that Spirit of
prayer in them, which teilifieth to their fouls, the
quality of that interceffion which I make for them
in the heaven of heavens ; certainly there is a de-
pendance of our prayer on Chrift's prayer; as
is with the fun, though the body of it abide in the
heavens, yet the beams of it defcend to us here
on earth; fo the interceffion of Chrift, though as
tied to his perfon, it is made in heaven, yet the
groans, and defires of the touched heart, as the
beams thereof, are here on earth.

6. That we might have the far.cYilication of our
fervices ; of this the Levitical priefts were a type,
For they bear the iniquity of the holy things of the
children of Ifrael, that they might he accepted, Ex.
xxviii. 38. And he is the angel of the covenant, %vho
hath a golden cenfer to offer up the prayers of the

faints, Rev.'viii. 3. Some obferve a three-fold evil
in man, of every of which we are delivered by
Chrift ; Firft, An evil of ftate or condition under
the guilt of fin. Secondly, An evil of nature un-
der the corruption of fin. Thirdly, An evil in all
our fervices by the adherency of fin, for that which
toucheih an unclean thing, is made unclean there-
by. Now Chrift, by his rightedufnefs and merits,
juftifieth our perfons from the guilt of fin; and
Chrift, by his grace and Spirit, doth in meafinc-
purify our faculties from the corruption of fin ;
and Chrift, by his incenfe and interceffion, doth
cleanfe our fervices from the adherency of fin ; lo
that in them the Lord fmellsa fweet favour ; and
both we and our lervices rind acceptance with God.

7. That we might have the pardon of all fin.
It is by virtue of Chrift's interceffion, that a be-
liever finning of infirmity hath a pardon of courfe,
for Chrift is his advocate to plead his caufe ; or
if he fin of prefurnption, and the Lord give re-
pentance, he hath a pardon at the hands of God
the Father, by virtue of this interceffion, in a way

P p p 2

Locking unto J E S U S.

Ckap. II.

ofjuftice. And to this-end, rather is Chrift cal-
led an advocate than a petitioner, If any man
fin, we have an advocate voitb the Father, i John
ii. i. The work of an advocate dhfers from the
work of a petitioner ; an advocate doth not mere-
ly petition, bur he tells the judge what is law, and
i ought to be done, and lb doth Chrift, ' O
' my Father! (faith Chrift:) this foul hath indeed
finned, but I have fatisfied for his fins, I have
paid for them to the full ; now therefore, in
ay of eouity and juilice, I do here call for
fe man's pardon.' i.f this were not fo, our e-
would be molt miferable, confidering, that
for every fin committed by us after repentance, we
deferve to be calt out of the love and favour of God
our Father, for ever and ever.

8. That we might have continuance in the ftate
of grace, I have prayed for thee that thy jaiih fail
not, Luke xxii. 32- Some that dilTent from us in
the point of perfeverance, object, that in our Savi-
our's prayer for Peter, there was lomewhat lingu-
lar ; but we fay, That in this prayer there is no-
thing lingular, which is not common to all the
faithful, and unto fuch as are given unto Chrift of
the Father. They alledge, That this privilege
was granted to Peter as an apoftle ; but we fay,
That if it was granted to Peter as an apoftle, then
it was common to Peter and Judas, in that both
wereapoftles. They alledge farther, That Chrift
prays not for the abfolute perfeverance of belie vers,
but after a fort, and upon condition. But we fay the
prayersof Chriftare certain and not fufpended: in
this prayer his defire is not for Peter that he would
perfevere, but his defire is for Peter that he Ihould
perfevere; the object of the thing for which Chrift
prays, is diftinft from the thing itfelf prayed for.
q. That we might have the falvation of our fouls
in the day of Jefus, Father, I 'will, that they al-
fo vohom thou hafl given me, be ivith me where I
am, that they might behold my glory, John xvii.
24. Why, this is the main end in refpeft of us,
our glory ; and indeed herein is the main piece of
our glory, to behold his glory ! oh ! to fee the
Lord Jefus Chrift glorified ! as he lhall be glorified,
rauft be a glorious thing; What is it to fee his
glory, but to behold the luftre of his divinity
through his humanity ? In this refpeft our very
eyes lhall come to fee God, as much as is poflible
for any creature to fee him : we may be fure God

lhall appear through the humanity of Chrift, as
much as is poiilble for the divinity to appear in
a creature; and therefore men and angels will be
continually view ing or" Chrilt. I know there is a-
nother glory of Chrift which the Father will put
upon him, ' becaufe he humbled himfelf, therefore
' God will exalt him, and give him a name above
' every name;' and we Avail iee him in his glory.
O the ravifhing fight of faints! Chrift is fo lovely,
that the faints cannot leave, but they mult, and will
follovj the Lamb nvherejoever he goes, Rev. xiv. 4.
There lhall be no moment to all eternity, where-
in Chrift lhall be out of fight to fo many thoufand
thouiands of faints ; now this is the glory of the
faints above : as a queen that fees the prince in his
glory, lhe delights in it, becaufe it is her glory,
fo the church when lhe lhall fee Chrift her hulband
in his glory, lhe lhall rejoice in it, becaufe lhe looks
upon it as her own. Is not this a blefled end of
Chrift's intercellion ? Why, hither tend all the
reft; all the other ends end in this; and for this
above all, Chritl intercedes to his Father, ' Father,
' I would have my faints with me ; O ! that all the
' daughters of Zion may behold King Solomon
- with the crown wherewith thou haft crowned
' him in the day of his efpoufals, and in the day of
' the gladnefs of his heart,' Cant. iii. n.

Only one queftion, and I have done. How
Ihould I let my faith on work to aft on Chrift's in-
tercellion for thefe ends? I anfwer,

1. Faith muft perfuade itfelf, that here is a vir-
tue in Chrift's intercefiion. Certainly every pafr
fage and acting of Chrift hath its efficacy; and
therefore there is virtue in this, it is full ol juice,
it hath a ftrong influence in it.

2. Faith muft confider irhat it is the delign of
God, and the intendment of Chrift, that this in-
tercefiion Ihould be for the good of thofe that are
given to Chrift. O! there's enough in Chrift, e-
nough in Chrift's intercefiion to convey communi-
on, the Spirit, proteftion, free accefs to the throne
of grace, a Spirit of prayer, pardon of fins, con-
tinuance in grace and falvation of fouls to the faints
and people of God through all the world; and
this is the defign of God, that Chrift's intercefiion
Ihould be as the fountain from whence all thefe
ftreams muft run, and be conveyed unto us.

3. Faith muft aft dependantly upon the inter-
cefiion of Chrift for thefe very ends; this is the

very

Carrying on the great Work of our Salvation in bis Interceffion.

485

very nature of faith ; it relies upon God in Chrift,
and upon all the actings of L'hrift, and upon all the
promifes oi" Chrift. So then, Is there a defira-
hle end in Chrift's interceffion which we aim at ?
O! let us act our faith dependently ; let us rely,
Hay, or lean upon Chrift to that fame end j let us
roll ourfelves, or caft ourfelves upon the very in-
to ceiiion of Jefus Chrift, faying, ' O my Chrift !
1 there is enough in thee, and in this glorious in-

* ttrceffion of thine; and therefore, there will I
' flick, and abide for ever.'

4. Faith muft ever and anon be trying, improv-
ing and wreflling with God, that virtue may go
out of Chrift's interceffion into our hearts, ' I have
1 heard, Lord, that there is an office erected in
' heaven, that Chrift as prieft ihould be ever pray-

* ing, and interceding for his people ; O, that I
' may feel the efficacy of Chrift's interceffion ! am
' I now in prayer ? O ! that I could feel in this

* prayer the warmth, artd heat, and fpiritual fire,

* which ufually falls down from Chrift's interceffi-

* on into the hearts of his ! Lord, warm my fpirit
' in this duty ; give me the kifTes of thy mouth ;
' O ! that 1 may now have communion with thee,

* thy Spirit upon me, thy protection over me ! O !
' that my pardon may be fealed, my grace conlirm-
' ed, my foul laved in the day of Jefus !' In this
method, O my foul, follow on ; and who knows
but God may appear ete thou art aware ? How-
foever be thou in the ufe of the means, and leave
the ilfuc to God.

S E C T. VI.

Of loving Jefus in that refpecl.
6. "I ET us love Jefus as carrying on this great

J j work of our falvation in his interceffion.

Now, two things more efpecially will excite our
love. 1 Chrift's love to us. 2- Our propriety
in Chrift. For the Firft, many acts of Chrift's
Jove have appeared before, and every one is fuffici-
ent to draw our loves to him again. As,

1. He had an eternal love to man ; he feafted
himfelf on the thoughts of love, delight, and free
grace to man from all eternity ; fince God was
God (O ! boundlefs duration) the Lord Jefus, in
a manner was loving and longing for the dawning
of the day of the creation ; he was (as it were)
with child of infinite love to man, before he made

the world. Some obferve, That the firfl words
that ever Chrift wrote, were, Love to believers $
and thefe were written with glory, for it was be-
fore gold was, and they were written upon his
bofom, for then other books were not. ,

2. In the beginning of time he loved man above
all creatures, for after he had made them all, he
then ipeaks as he never did before, Let us make
man in our image, after our likenefs, and let him
have dominion over theffl) ofthefea, and over the
foivl of the air, and over the cattle, and over all
the earth, Gen. i. 26 And though man at that
very inftant unmade himfelf by fin, Chrift's love
yet was not broken off, but held forth in a promife
till the day of performance, The feed of the ivoman

jhallbruife the Jer penis head. And in thy feel
/hall all the nations of the earth be bleffed.

3. In the fulnefs o time his love was manifeft-
ed, the feed then bloffomed, and the birth came
out in an high expreffion of love ; the man-child,
the love of Chrift, was born, and law the light.
After that (faith the apoftle) the kindnefs and love
of God our Saviour tovuards man appeared, Tit.
iii. 4. I fhall not need fure to inftance in fucceed-
ing palTages ; fo far a? we have gone, we have
clearly feen Chrift's life was a perfect mirrour of
his love : as there is no beam in the fun, in which
there is ho light, fo there was no act in the life of
Chrift, but to a fpiritual eye it fhines with the light
of love. But above all, O the love of Chrift in his
death ! afk a malefactor, if the prince's fon fhoulcl
go to his Father, and fay, ' Father, I confefs this
4 wretch hath deferved to die, but I fee a wiillng-
1 nefs in thee, that he fliould live ; only I perceive
* it fticks with thy juftice ; why, for that, father,
' here I am ; and to fatisfy thy juftice I will die
' myfelf, only let this poor wretch live to the glo-
' ry of thine, and my free grace.' Afk (I fay)
the malefactor what kind of love were this? Surely
Chi ill died for our fins, and Chrift rofe again tci
our juftification, and he afcended, and far down
at God's right hand, and fent down his holy Spi-
rit, and all for us: there was not one-paifiige in
all thefe tranfactions, but held forth rhe breakings
and breathings out of a ftrong fire of love.

4. At this time there is a Goal of burning 1

in the breaft of Chrift. This fire was ipdeed from
everlafting, but the flames are as hot this da
ever j now it is that Chrill loves, an<J lives; And

V/h'

4.S6

Locking unto J E S US.

Chap. II.

wherefore lives ? But only to love us, and to in-
tercede roi'us. Chrift makes our ,alvation hiscon-
ftant calling j he is ever at his work, Yeft'grdny,
and to day, and for ever : there is- not one hour
in the day, nor one day in a year, nor one year in

■ an age, wherein Chrift is not bu \y with his Father
in this heavenly employment oi interceding for us.
He loved us, before he died for us, his love be-
ing the caufe why he died for us.; and he loves us
ftill, in that now he intercedes for us : it is as
much as to fay, " Chrift hath loved us, and he
*' repents not of his love:" Love made him die
for us, and if it were to do again., he would die
overagain; yea, if our fins had fo required, that
for every elect perfon Chrift muft have died a fe-
veral death, love, love would have put him wil-
lingly upon all thefe deaths. O the loves of Chrift
towards our poor fouls ! if I might but ftay, and
take fome turns in this large field of love, how
many thoufands of particulars might I draw out of
'cripture, expreffing Chrift's love to us in this re-
Ipecl ? Though he he in heaven, yet by virtue of
his intercefiion, he bears us in his hands j yea, he
leads us by the hand, and arms too, / taught E-
pbraimtogo, taking thereby their arms , but they
knevo not that I healed them, Ifa. xl. 1 1 . Hof.
xi. 3. He dandles us on his knees, he bears us
on his wings, As an eagle Jlirreth up her fteft,

flutt'.retb over her young., Jpreadeth abroad her
%vings,taketh them, and beareth them on her voings ;

Jo the Lord alone doth lead us, Deut. xxxii. 1 1,
12. He carries us on his moulders, as a man found
h:s fljeep, and laid it on his /boulders ■rejoicing,
Luke xv. 15. Nay, I muft yet come nearer ■, for
Chrift by his intercefiion lets us nearer yet, His left
hand is under us, and his right hand doth embrace
us, Cant. ii. 6- He wears us in heaven as a bi ace-
let about his arms, which made the fpoufe cry out,
O fet me as afealupon thine arm ! Cant viii. 6.
He ftamps and prints us on the palms of his hands,
Behold I have graven thee on the palms of my h-and,
Ifa. xlix. 16. as if our names were written in let-
ters of .blo^pd upon Chrift's flefh He fets us as
a feal upon his heart ; that is the expreflion of the
fpoufe too, O fet me as a feal upon thine heart!
Cant. viii. 6. .Nay, fo precious are the faints to Je-
fus Chrift, that they lodge in heaven in his bowels,
and in his heart, for they dwell in Chrift, llere-
■fy vie knoiv that vie divtll in him, 1 John iv. 13.

And they dwell in God, and dwell in love, For
God is love, and be that dvuelletb in love, d%vei-
letb in God, 1 John iv. 16. I know not what moi e
to lay. You know, the manner of the high priefts
was to carry the names of the children of Ifrael
into the holy of holies on their fhoulders, and on'
then bieafts ; but was it ever heard, that any high
prieft, befides the great high prieft of our piofetii-
on, mould carry the names of thoufands and mil-
lions on his fhoulders, and on his arms, and on his
hands, and on his wings, and on his bofom, and
on his heart ; nay in his heart, and in his bowels,
as a memorial before the Lord ? O unmatchable
love !

Methinks this love of Chrift mould now change
my foul into a globe or mafs of divine love towards
Chriit, ' as it were by the Spirit of the Lord.'
Methinks a fight of Chrift in hisprefentinghimfe'lf,
and his facrifice to his Father for me, mould fo
enamour my foul, as that I fhould delight in no
other fight but this. Then is a Chriftian fweetly
exercifed, when as the golden ball of divine love
is tofTed ro and again betwixt Chrift's bofom and
his; and in this refpecl it is a wonder that before
this I am not fickened, and overcome with love,
and ready to cry out with the fpoufe, O flay me
'with faggons, and comfort me ivith apples, for 1
am Jick of love ! Cant. ii. 5. ' O I am wound-
' ed with the arrows of love, fo as neither grave,
' nor death, nor hell, neither angels, nor principa-
' lities, nor powers, nor things prefent, nor things
' to come, can ever lick thefe wounds, or em-
' balm, or bind them up. G my Chrift, my Lord,
' myjefus! what mould I do, but yield over my-
' felf as a fpoufe under the power of her hufhand ?
' Whatihouldldo, but lofemyfelfinfuchadeep o-
' cean of loves, ftronger than wine, hotter than coals
' of juniper, which hath a mo ft vehement flame?'

.2- Another motive of our love to Chrift, is our
propriety in Chrift, Ye are not your own, faid the
apoftleofus, 1 Cor. vi. 9. and he is not his oivny
may we fay of Chrift. If any afk how may this
be? I aniwer, That the foul in loving Chrift is
not her own, and in regard of loving, Chrift is not
his own j every one makes over itfelf to another ;
and propriety or intereltto itfelf on both fides ctai-
eth, Mj beloved is mine, and 1 am his, faith the
fpoufe, Cant. ii. 16. not as if Chrift mould leave
off to be his own, or to be a free God, when he

becom-

Carrying on the great Work of our Salvation in bis Intercejfton.

487

becometh ours j no, no, but he fo demeans him-
felf, in refpeft 0! his loves, as it" he were not his
own ; he putteth on fuch relations, and allumes
Inch offices of engagement, as if he were all for
us, and nothing for himielf ; thus he is called a
Saviour, a Redeemer, a King, a Prieft, a Pro-
phet, a Friend, a Guide, an Head, an Hujband,
a Leader, Ranfomer, and Inter cejfbr ; And what
not or this nature ?

O my (oul! come hither, and put thy little
candle to this mighty flame ; if thou hadft ten
hearts, or as many hearts in one as there are elec-
ted men and angels in heaven and earth, ail thefe
would be too little for Jel'us Chrift : only go as
far as thou canft, and love him with that heart
thou haft, yea, love him with all thy heart, and
•all thy foul, and all thy might : and as Chrift in
loving thee is not his own: lb let thy foul in lov-
ing Chrift be not her own : come, love thy Chrift,
and not thyfelf; poffefs thy Chrift, and not thy-
felf, enjoy thy Chrift, and not thyfelf, live in thy
Chrift, not in thyfelf; folace thyfelf in Jefus Chrift,
not in thyfelf; (ay with the apoftle, I am crucified
with Chrift, ntverthelefsl live, yet not I, but Chrift
livetb in me, Gal. ii. 20. Certainly, if ever thou
coined to love Chrift truly* thou canft not but
deny thyfelf, and all created lovers. This love
will fcrew up thyfelf fo high above the world, and
above thy flefn, and above thyfelf, and above all
other lovers:, that nothing on this lide Chrift, whe-
ther in heaven or on earth, will come in competi-
tion with him. Suppofe a man on the top of a caf-
tle higher than the third region of the air, or near
the fphere of the moon, fhould look down to the
faireft and fweeteft meadows, or to a garden rich
with rofes, and flowers of all fweet colours and
delicious lmells, certainly he fhould not fee or feel
any fweetnefs, plealantnefs, colour or fmeil, be-
caufe he is fo far above them ; fo the foul, tilled
with the love of Chrift, is fo high above all creat-
ed lovers, that their lovelinefs cannot reach or a-
fcend to the high and large capacity of a fpiritual
foul, O ! for a foul filled up with all the fuinefsof
God ! O ! for a foul ftretchedout to its wideft capa-
city and circumference for the entertainment of
God ! O my (oul ! that thou wert but able to I
prebend ivith all the faints, tubat is the breadth,
and length, and depth, and height, and to hnoiv the
hie of Chrift that pajjetb knowledge I Eph. iii. iS,

19. Surely if Chrift be mine, if his death be mine,
hisreiurrettion mine, hisafcenlion mine, his feflion
mine, hisintercedion mine, How (hould i butlove
him with a lingular love? Farewei world, and
worldly glory ; if Chrift come in room, it is time
for you to vanifh ; I (hall little care for a candle,
when the fun (nines fair and bright upon my head :
what, is my name written on the heart of Chrift ?
Doth he wear me as a favour and love-token about
his arms and neck ? Is he at every turn prefenting
me and my duties to his heavenly Father? O thou
haft ravijhed my heart, my King, my Jefus, thou
haft ravijhed my heart with one of thine eyes, and
vjith one chain of thy neck, Cant. iv. 9.

Suppofe, O my (oul ! thou hadft been with
Chritt when he walhed his difciples feet, and that
he (hould have come, and have walhed thy feet ;
would not thy heart have glowed with love to Je-
fus Chrift ? Why, Chrift is now in glory, and now
he takes thy filthy foul, and dirty duties, and waflies
(as it were) the feet of all, that he may prefent
them to his Father : thou canft not (hed a tear,
but he waflies it over again in his precious blood,
and perfumes it with his glorious interceflions. Oh!,
what caufe haft thou to love Jefus Chrift ? Oh ! you'
that never loved Chrift, come, love him now • and
you that have loved Chrift a little, O ! love him
more; above all, let me, O my foul! charge up-
on thee this duty of love ; O ! go away warmed
with the love of Chrift, and v/ith a love'to Chriu.

SECT. VII.

Of joying in Jefus in that refpecl.

7. T ET us joy in Jefus, as carrying on this

J J work of 'our falvation in his interceflion.

Surely this is glad tidings of great joy; when wic ■
ked Haman procured letters from 'King Ahafuei us
for the deftrudlion of all Jews, then Either the
queen makes requeft to the king that her pec
might be faved, and Hainan's letters revoked,
And th- king laid [to her, What wilt thou, fu
EftberP Ar.d what is thy re>:iuji, arui it /hall he
given thee? Eiiiier v. 3 O ! \ the Jews

at this happy tidings ! Then '

ed, and ■■ then the '"■■ :?bt,
and gladnefs, and joy, and honour, in. i
vince, ana
commandment
joy, , ■ aft} and a • fa

. lux

4*8

Locking unto J E S U S.

Chap. II

viii. 15, 16, 17. Is not this our very cafe ? Was
there not a law againftus, an hand-writing of or-
dinances, aientenceof adoub'e death, of body and
foul; Had not Satan, as wicked Haman, accufed
us, and (ought by all means our condemnation ?
But yet behold, not only an earthly Either, but
Jefus the Son of God was willing, for our fakes,
to come down from heaven ; and he it was that
took away the hand- writing of ordinances, and
cancelled it upon the crofs ; that afcended into
heaven, and there makes requefts for us; atfd he
it is in whom his Father is well pleafed : never
comes he to his Father, but he obtains the grace
of the golden fceptre; no fooner he cries, / <will
that tbefe poor fouls be eternally faved ; but his Fa-
ther anfwers, Amen, be it Jo, be it, O my Son ! e-
ven as thou pleafejl. O that we could joy at this !
"O that we could imitate the Jews ! O that light,
and gladnefs, and joy, and honour would poffefs
our fouls ! if at Chrift's birth was fuch, and fo
much joy, becaufe a Saviour was proclaimed, is
not our joy to be heightened when falvation is ef-
fegled ? If the firft aft, of Chrift's mediation was
fo joyous, fhall not the laft act of his mediation be
much more joyous? But I hear many objecti-
ons, which keep back joy ; they are as bars and
hindrances at the doors of many heavy hearts,
that joy cannot enter in: I fhall inftance in tome.

O ! lam much oppoied herein this world, (fays
one) men are as wolves and devils, dogs have com-
pared me, the ajfembly of the ivicked have enclof-
ea me, Pfalm xxii. 16. They have no bowels,
they perfecute, reproach, revile, fo that I am kill-
ed all the day long. And what then ? What

matter oppofitions of men, fo long as Chrift doth
intercede for thee in heaven ! O remember Chrift's
bowels ; it may be he fuffers men to be mercilefs
on earth, that thou mayeft look up, and behold how
merciful he is who fits above : and tell me, haft
thou no experience of this truth ? Doth not relief
ftrangelycome in now and then ? Why, write up-
on the fore-head of luch favours, ' I have a mer-
* ciful and companionate Mediator in heaven.'

O! I am much tempted, (fays another) that I
cannot pray ; had I now the key of prayer, I
could then unlock the cabinet where all God's trea-
fure lies, and take out what I pleafed ; but, alas!
my prayers are dull, and weak, and dry, and with-
out ipirit and life, I cannot pray. — -If fo, be hum-

bled for it, and yet know this, that when thou
canft not pray, Chrift then prays for thee, and he
prays that thou mayeft pray : and tell me, Hfcft
thou no experience of this truth ? Hath not thy
Ipirit fometimes been enlarged in prayer? bi-nt,
thou not fometimes felt thy heart warmed or fav-
ingly affefted? Haft thou not fometimes in prayer
been lifted up above thyfelf and above the worlt! ?
Conclude then, ' My interceifor above hath lint
' me this gift and Spirit ; it is not I but Chrift's
' interceflion, that by an admirable and iecret 0-
' peration hath given me the Spirit to help my rji-
' firmity ; thefe are the interceihons of the Spirit
' of Chrift, and they are the very echo of the
' interceihons of Chrift in his own perfon.'

O but I labour under fuch and fuch corruptions !
(fays another) and the devil is bufy, exceeding
buly, and he exceedingly prevails ; how am I 0-
vercome with thefe corruptions, and with thefe and
thefe fins ? It may be fo, and yet do not altoge-
ther defpond, for Jel'us Chrift is at God's right
hand, and there he fits till his enemies be made
his foot-ftool ; and what, are not thy fins his ene-
mies ? O be of good comfort ! for Chrift will pre-
vail, it is one piece of his prayer that he puts up for
thee, To keep thee from evil, John xvii. 15. And
furely he will either keep thee from it, or keep
thee in it, that in the iflue thou fhalt have the vic-
tory ; Thofe that thou gavefl me I have kept, (faith
Chrift) and none oj them is loft, John xvii. 12. If
he undertake for thee, thou art fafe and fure ; bis
covenant is everlafting,even the fure mercies of Da-
vid, Ifa. lv. 3. And therefore if thou doft not, cer-
tainly thou fhalt feel fhevirtue of Chrift's interceffi-
on •. fin muft be fubdued, hell-gates fhall not pre-
vail againft thee ; he will not quench thy fparks
until he bring forth judgment unto victory.

Oh, but I amin a fuffering condition ! (faysa-
nother) and there is none that regards or takes pi-
ty on me, all my friends have dealt treacheroufly
with me, among all my lovers there is none to com-
fort me: they have heard, that I figh, and there
is none to refrefh me ; I ftand for Chrift, but there
is none ftands by me ; I own him, but there is none
owns me. Bleeding Chriitian, bear up ? is not
Chrift's interceftlon a iufficient anfwer to this cafe ?
alas! thou wouldeft be pitied for all thy weaknef-
fes ; Why? Know that companion is natural to
Jefus Chrift ; he is a merciful high prieft, and can

Carrying on the great Jf'ork ef our Salvation in bis InterceJJion.

489

be no other to thee; God ordained him to officiate O! but fuppofe thou fhouldeft hear the voice of
in fuch a tabernacle as wherein thou dwelleft, he Jefus thy interceflbr thus pleading for thee ; woul-
was in all things like unto thee, fin only excepted, deft thou not be cad intoanextafiy ? Would not this
It may be thou art in want, and I fo was Chrift, he fill thee with joy:; urifpeakable and full oi glory?

had noboufe; thou at perfecuted, and to was Cor.ie, realize this meditation Certainly, it

Chrift; (inloadd thee, end lb it did Chrift. Acini- thou art Chrift5 s he is thus, or in fo'me othet
ftian'sconditionneedscompallion.andChrift knows manner interceding for thee ; as lure a, Chrilf. is
how much, and it is his work continually to lay it in heaven, he is pleading with his Father in hea-
open above; ' O my Father! thus and thus it is veh on thy behalf: O! the joys, the joys, the

' with the militant church, not a memberin it, but joys that 1 ftiould now feel! Tell me, Is it

' he is under (m and affliction ; fee here the tears, not a comfort for a poor beggar to b? refteved

' hearken to the fighsand groans, and chatterings, at a rich man's door ? We are all beggars in re-

' and mournings of my doves below; I prefent gard of heaven, and Jefus Chrift doth not only

' here their perlbns and performances; and, Oh! come forth and ferve us, but he takes us poor

' that they may find acceptance through my me- beggars by the hand, and leads us into his heaven-

' rits!' Some fpeak ot heaven's mufic, fome teil ly Father. O! what comfort is here?

us ot iaints and angels finging and warbling in lively

notes, the praifes of Chrift in heaven ; and if any SECT. VIII.

fuch thing be, certainly it is ear-tickling, heart-

ravifhing mufic ; O the melody! O the joys of Of praying to, and praifing of Jefus in that refped.

faints to hear fuch heavenly airs with heavenly ears!

but be it as it will be, of this I am confident, that 8. T ETuspray, and praife our Jefus in this

heaven itfeli yields no fuch mufickas is the inter- J ^ refpecl.

cefiionot jeius Chrift; this (if any thing in heaven 1. Let us pray or fue our inrereft in this inter-
do it) makes melody in the'earsof God, and of all cefilon : it is aqueftion among the fchools, Whe-
celeftial ipirits, faints or angels : and O, my foul ! ther we may conveniently pray to Jefus to pray to
fuppofe ihyielf within the compafs, if now thou his Father in our behalf? And thus far is granted,
couldetl butheai what thy Jefus is faying in thy be- that we may pray to Chrift to make us partakers
half ;' Is not this a brand newly pluckt out of the of his interceifions, and to mingie our prayers

* fire ? Was not this a poor foul but the other day in with his prayers, that they may find acceptance
' a llate of nature, defiled withiin, within a Itep of with God his Father. But that we may ufe fuch
' hell? And did I not fend my Spirit to recal him ? a form, as Ora pro nobis, O Chrift pray for us, it
' Was not this precious blood (lied for the redemp- isjooked upon as inconvenient in this refpect. 1 .

* tionof him ? And what though fin flick and cleave Becaufe rjue bav e no fuch cuflom, neither the church-

* tohim to this day, yethavel not given the charge es of God, 1 Cor. xi. 6. 2- Becaufe it favours

* to take away his filthy garments from him, and too much of the error of Arrius Neftorius, and in-
' to clothe him with changes of raiment, even deed of the Romanifts themfelves. 3. Becauie
1 v. ith the fliining robes of mine own righteoufnefs? our .prayers are moft-what directed to Chiiftin his
'O my Father, let this foul live in thy fight ! O perfon or divine fubftance, whole parr is rather to
' call him not away for whom I have differed and give than to afk ; or, if they are directed to Chrift
' done all this! I cannot reft fatisfied without his as Mediator, and not limply, as the only begotten
1 fociety, I am not right till he is with me in glo- Son of God, then 1 fee no incongruity, though in

. ' ry: he is my darling, my purchafe, niyportion, the former refpedl fome inconveniency, but that we
' my delight, and therefore let him be faved.' Is may pray to Chrift to intercede for us, for fo he
not this enough to caufe thy very heart leap in is Gcd and man; and he is confidered according
thy Bofom ? Bonaventure fondly reports, That to both natures, only the difference of both na-
Francis heating an angel a little while playing on tures is hill to be kept and maintained. Intercefll-
an harp, he was fo moved with extraordinary de- on is the office of the whole perfon of Chrift, and
light, that he thought himfelf in another world- of the two natures of Chrift ; but he performs this

Q^q q office

+9°

Looking unto JESUS.

Chap. I.

office one way according to his divine nature, and
another way according to his human nature. I
lift not to quarrel about niceties, it is thus agreed
on all hands, and that is enough to our purpofe,
that we may call on Jefus, or on God the Father
in and through Jefus, that (Thrift's interceffion may
tie ours, and that he would make it out to us in a
-way of affurance every day more and more.

2- Let us praife, let us blefs God, and blefs
Chrift for every tranfaclion in heaven for us. It
is a wonder to obferve what fongs of praifes were
chaunted to Chrift in heaven, for that one transacti-
on of opening the book, and loofing the feals there-
of; Firft, The four beafts, and then the four and
twenty elders fell down before the Lamb, having
every one of them harps, and golden vials full of
odours, which are the prayers of the faints, Rev. v.
8. And they funga neivfong, faying, Thou art wor-
thy to take the book, and open the feals thereof , for
thou waft flain, and haft redeemed us to God by-

thy blood, ver. g. And then, the angels round

about the throne, wbofe number was ten thou/and
times ten thoufand, and thoufands of thousands,
verfe n. came on, faying, Worthy is the Lamb
that wasftain, to receive power, andriches, and
nvifdom, andftrength, and honour, and glory, and
blefftng, verfe 12- And then, every crea-
ture which is in heaven, and on the earth, and
tinder the earth, and fuch as are in the Jea, came
on, faying, Blefftng, and honour, and glory, and
power be unto him that fttteth upon the throne,
and unto the Lamb for ever and ever, verfe 13.
And the four beafts, and four and twenty elders
fell down and worfhipped him that liveth for
ever and ever, verfe 14. I cannot tell what other
tranfa&ions may be in heaven, we have but hints
of them here, nor iha!l we fully or particularly
know them till we come to heaven;, but for this
one tranfaclion of Chrift's interceffion, we cannot
imagine lefs praife to be given to Chrift than tor
any other. O then let us go do this duty on earth,
as it is done in heaven! what, is Chrift praying for
us? O! let us be on theexercife of praifmg him !
is Chrift interceding for us ? Let us give him the
glory of his interceffion ; heaven is full of his praif-
es, O ! why fhould not earth ring with the found
thereof? Praife the Lord, O my foul, and all that
is within me} praife his holy name.

SECT. IX.

Of conforming to Jefus in that ref;,c7.

g. T E T us conform to Jefus in refpeft of his

J J interceffion I cannot think, but in every

action of Chrilt there is fomething irnitable of us.
And as to the present work, I fhall inftance only

in thefe few particulars. As,

I. Chrift appears in heaven for us, Jet us ap-
pear on earth for him. Is there not equity as well
as conformity in this duty ? O my foul! confider
what thy Chrift is doing, conlider wherein the in-
terceffion of Jefus Chrift confifts ; is not this the
firft part of it ? Why, he appears in heaven before
faints, and angels, and before God his Father in
thy behalf; and art thou afraid to appear before
worms, mortals, duftand afhes in his caufe, or for
his truth ? Shali Jefus Chrift own thee in heaven,
and wilt thou not own Jefus Chrift here in this
world ? Shall Jefus Chrilt, as thy great high prieft,
take thy name, and carry it upon his breaft in the
prefcnce or God ; and wilt not thou take the name
of Chrift, and hold it forth in profeihon and prac-
tice to all men ? Oh ! what a mighty engagement is
here to ftand to Chrift, and to appear tor Chiift,
and to own his caufe in theft backfliding times ? In
that Chrift, who fits at the right hand of God, is
willing and ready to appear in perfon for us, both
as a mediator, and fponfor, and folicitor, and ad-
vocate, and ledger- ambaffador..

2- Chiift fpends all his time for. us and our fal-
vation ; let us fpend all our time for him, and in his
fervice ; the apoftle tells us, That he ever lives
to make interceffion for us, Heb. vii. 25- It is not
for a day, or a month, or a year, but he lives for
ever upon this account ; for ever, (i. e ) during all
the time from hisafcenfion until the end of the
world ; he is ftill interceding, he fpends offall that
time for us, and fhall we think it too much time
to fpend a few days that we have here to live ur>-
on the earth for him ? One thinks this is the great-
eft argument in the world to make us walk clofely
with God in Chrift, ' He fpends of his eternity for
' us ; and fhall not we fpend of our whole time
' for him ?' Surely people do not think what Chrift
is adoing in heaven for them ; if you who are faints
would but ferioufly confider, that Chrift, this fab-
bath,

Carrying on the great I!rork of our Salvation in his Interceffion-

49 »

bath, this day of reft, is at his work, that without
any wearinefs or interniillion, from morning till
evening, and fiom evening till morning, he is ever,
ever interceding j How would this engage you in
hisfervice? Ah, Chriftians! if you lhould continue
praying, praifing, reading, hearing all this day,
without any intermiffion or breaking off, O ! what
wearinefs? Oh! how would you fay, 'When
' w ill the day be done? When will the fabbath
4 be at an end?' Well, but Chriil is not weary
of ferving you ; this fabbath, and the laft fabbath,
and the other fabbath, and every fabbath, when
you had done your duties, he took your perfons
and duties, and prefented all unto his Father ; he
prayed over your prayers, and continued praying,
and faying, ' Lord, accept of a fhort, poor, lean,
' imperfect feivice done on earth for my fake, and
' for thefe merits fake, which I am continually pre-

* fenting to thee here in heaven.' Oh ! why do we
' not come up to this conformity ? Oh! why are
we fo unconformable to the actings of Chriil ? He
is preparing manfions for us in heaven, and are we
digging in this world ? He is making mention of
our names to God ? And are we finning againft
him and God ? His blood cries, O that thefe fouls
vuty be fwve.l ! and /hall our fins cry, It is juft
that thefe Jouls Jl'ould he damned. O ! mind the
examp'ar, Chrift fpends all his time for you, do
you fpend all your time for him : we cannot but
judge this to be-moft equal. ' That they who live

* lhould not henceforth live unto themfelves, but
4 unto him who ever lives to make interceffion for
4 them.'

3. He prays for us and for all believers unto his
Father, and let us pray for ourfelves, and for all
our brethren, and for all forts of men, though they
be our enemies, for we were no better to Jefus
Chriil : Learn of me (faith Chrift) and fo far as
he is imitable let us follow him ; doth Chrift pray ?
Let us pray ; doth he pray for us and others? Let
us pray for ourfelves, and then let us pray one for
another, I exhort therefore (faith the apoftle) that
Jirfl of all fupplications, prayers, interce (lions, and
giving of thanks be made for all men, 1 Tim. ii. 1.
And come, lift up thy prayer for the remnant that
is left, laid the king to Ifaiah, Ifa. xxxvii. 4. And
ivrejlle together in prayer for me, faid Paul, Rom.
xv. 30. And, Gi<ve the Lord no reft till he make
Jerufalem a praife in the earth, faid the prophet,

Ifa. Ixii 7. Chrift intercedes, and there is no que-
ftion but we lhould intercede for the living faints,
Brethren, pray for us, faio the apoftle, 1 Thef. V.
25. Whofoever thou art that readeft, ' I befeech
4 thee remember me in thy prayers, it may be thou
4 art nearer God, and more in favour with God
4 than fuch a poor 'finner as I am.' As Mordecai fet
Efther on work to intercede for him with the king,
and for his people ; fo it is our duty to crave the
prayers of fuch who are upon better terms, poffi-
bly with the Lord, than we ourfelves are at the
prefent, 4 Only I could willi thy prayers at fuch a
4 time, when thy heart is got neareft to God, by
4 fpecial ftirrings of faith and love.' I fuppofe,
thou canft not have a fpirit and power of prayer,
butfometimes or other thou art (as it were) in the
lap of Chrift, upon the fpoufe's knee, in the belov-
ed's bofom ; 4 O then make a requeft for an un-
' worthy one! O then, if ever, intercede for me,
4 becaufe then I read Chrift's own interceffion in
4 thy interceffion. What is thy prayer then, but
' as the echo of Chrift's prayer, the Amen to
4 Ch rift's intercelfions,which he makes in heaven ?'
Chriftians ! it is our duty to put one another upon
praying one for another j Chrift intercedes for us,
and fo lhould we intercede for his, called or uncall-
ed, if fo they belong to the election of grace.

4. Chrift takes our prayers, and mingles them
with his own prayers, interceffions, incenfe, and
foprefents all as one work mingled together unto
God the Father ; O ! let this be our care, to put
up all our prayers to God in the name of Chrift,
and to ftay ourfelves upon the interceffions of
Chrift ; when all is done, let us beg the acceptance
of our prayers, not for our fakes, nor for our pray-
ers fake, but for his fake, who perfumes our pray-
ers, by interweaving them with his prayers. Many
a poor foul is many a time afraid to pray to God for
want of the due confideration of this conformity;
fuch an one goes to prayer, and he looks upon it
as it lies upon his own heart, or as it comes from
himfelf, and then he cries, 4 O ! what a poor,
4 weak, finful, imperfect,impenitent prayer is this ?'
Well, but if this weak prayer of thine be once
mingled with the glorious and heavenly prayer of
Jefus Chrift, the weaknefs will foon vani/h, and
thy prayer will find acceptance with God the Fa-
ther : it is with your prayers and duties as it is
with your fire, your kitchen fire is troubled with
Q,q q 2 abundance

4Q2

Looking unto JESUS.

Chap. I.

abundance of fmoke, but if ever it could afcend
into the element of nre above, it v/ouid fmoke no
more ; fo your prayer, while it lies upon ycur own
hearth, there is a great deal of fmoke in it, but if
ever it get up into the hands of Jefus Chrift, there
it is in i's own element, and fp it is freed from ail
its fmoke, and fo the weaknefs of it is done away.
O, conform to Chrift in this point ! he will not
prefent thy prayers to God, but he will firft mingle
it with his own prayers ; no more fhouldeft thou
prefent a prayer to God but in Chrift's name, con-
fidering that all thy prayers find acceptance in, for,
and through the intercefiion of Jefus Chrift : if it
were not for this, I profefs I knew not how to an-
fwer the cavils of our difTolute adverfaries, who
throw down prayers as of no ufe at all. For thus
they object,

Objed. Thou canft not pray, (fay they) by thy
ownconfefiion, without fome defect, imperfection,
fin: and if fo, theie is need of a new prayer, to
beg pardon for the defects of that prayer j and then
another prayer to heal the flaws of that prayer ; and
then another to do as much for that, and lo in in-
finitum : by this means there would be an infinite
progrefllon, without any ftop at any prayer at all.

Anfw. I anfwer, this objection were valid, if
there were no intercefiion of Chrift to (lay ourfelves
and our prayers on : but as we grant requefts ma-
ny times for fome friend's fake, rather than for the
party's fake ; fo doth God always grant requefts
for Chrift's fake, never for our own fakes. Thou
objecteft, There are many defects in our prayers
as made by us ; but I anfwer, There are no detects
in the merits and intercefiion of Jefus Chrift, for
whofe fake alone they are granted of God ; and
therefore our prayers, being made in Chrift's name,
they may (lay their heads in Chrift's bofom j in
this refpect, we need not ftill to run ourfelves in a
circle, this being the laft refolution, Chrift's merits
and Chrift's intercefilons. Chrift offers up our per-
fons and wooden prayers in his golden cenfer to his
Father ; Chrift's intercefiion therefore is that which
doth the deed. Now, to fay our prayers are of

no ufe, it is all one as to \zy, his intercefiion is
of no ufe ; not that we are fo good, that he can-
not take excej. tion againft us and our prayers j but
becaufe Chrift is fo good, and his intercefiion for
us is fo good, that he neither canrnor will take ex-
ception againft him, or hisinterceilionforus >and,
in this cafe, Chriit and Chriftians make one perfon
(as it were) in law; his interce/fion for us, and
our intercefiion for ourfelves are but one intercefii-
on- and indeed, he fo mingles them that they feem
but one, for ' the fmoke of the incense, and the
' prayers of the faints, afcend up together before
' God out of the angel's hand,' Rev. viii. 4.

5. Chrift pleads the caufe of his people, and
anfwers all the accufations of Satan againft them ;
Oh ! let us plead for them for whom Chrift pleads,
and anfwer the accufation of Satan, or his inftru-
ments, againft their perfons, or their ways. We
haveafttange generationof men abroad, whofc ve-
ry religion confifls in railing, reviling, reproaching
the fervants of the living God ; not the bell men,
nor the bed minifters under heaven efcape them.
* Are they not all, fay they, wolves, dogs, hirelings ,
pr lefts of Baal, covetous, carnal, damned ; and
what not ? Are they not all, fay they, (as the devil
faid of Jofbua) clothedtvith filthy garments , defiled
totally, utterly defiled with the pollutions pj Baly-
lon P Chriftians ! when you hear this language,
learn you to conform to Chrift ; go you firft to God
with the Lord's own plea : Now the Lord re.1 uie
thee, O Satan, ev^n the Lord that hath chojen TFe-
fiijalem rebuke thee, Zech iii. 2. And then goon
in vindication of their perfons and their caufe ; are
they not precious, gracious, holy, able, fhining,
and burning lights ? It may be fome of their per-
fons have been faulty ; but fay of fuch, Is not this
a brand newly pluckt out of the fire ? Failings and
human frailties have been in the heft, yea, in molt
of the prophets and apoftles : but (hall we there-
fore condemn to hell the generation of Gcd's dear
children ? Or, howfoever it may be with their per-
fons, yet is not their caufe and office of Chrift's own
inftitution ? In this refpect, he that'defpifeth you,

* I lately received a paper, wherein the Quakers gave the minifters of Chrift thefe following names,
Conjurers, thieves, ro'hers, anticbrift, ivitches, blind guides, dtvils, liars, BaaPs priefts, Sir Symonds,
dijjemblers, upholders of the J even headed and ten horned beafts, a viperous and f fpentine generation,
bloody Herodians, blafphemers, fcarlet-coloured beafts, Babylon's merchants, bufy bodies, ivbited walls,
fainted fcpulcbres, ravening wolves, perfecutors, tyrants, gretdy dogs, Phanjees.

de~

r'ng on the great Work of our Salvation in bis Jntei cejfion.

dcjpifeth me, (faith ChYift) and, be that defpifeth
me, dejpifeth him that fent me, Luke X- i6- Are
not the minifters of Chriftas ftars in the right hand
of Chrift? They rh<n would do them any deadly
harm, muft pluck : hem he nee. Chiiitians! con-
form you to Chrift frf'thU point j you Tee how Sa-
tan Hands at the right hand of our Jolhuas to relift
them j now then pi-: :ad you their caufe, and an -
fwer the adverfary's accu fat ions.

6 ChVift by his intercefiion, faves us to the ut-
termojl, Heb. vii. 25 O ! let us ferve him to the
uttermoit ; fu rely all we can do is too little to an-
fwer fo great a love as this. Oh, Chriftians! why
fhould it be efteemed a needlefs thing to be mo ft
i igoroufly confcionable and exactly circumfpect ?
Chiilt paid our debt to the uttermoit farthing,
drurik every diop of our bitter cup, and now pre-
fents all unto his Father, by way of intercefiion,
and faves us, [eis panteles, Thoroughly, to the ut-
termoji. Why fhould not we labour to perform
hisfervice, and to fulfil everyone of his command-
ments thoroughly, and to theuttermoft alio? Cer-
tainly there is a duty which concerns us Chriftians,
as, to be hot in religion, Rev. iii. 16. to be zea-
lous of good works, Tit. ii. 14. to -walk circum-
fpeclly or precifdy, as the word carries it, Eph. v.
I %. to be fervent infpirit, Rom. xii. 1 1. to > Jlrive
to enter in at the Jirait gate, Luke xiii. 24. to

49J

contend for the faith, Jude. 3. with an holy kir d
O! violence to lay bold upon toe kingdom oj heav, /;,
Matth. xi. 12- Oh! that ever men fhouki be alraid
of taking God's part too much, or fighting too va-
liantly under the colours of Chrift, of being too
buiy about the l'alvation of their own fouls, of be-
ing fingular (as they call it) in the duties of religi-
on ; lobierve, men are content to be fingular in
anything, lave in the iervice of God j you defire
and labour to be fingularly rich, and fingularly wife,
and fingularly valourous, and fingulai ly proud ? but
you can by no means endure Gngularity orerninency
in zeal, and the Lord's fervice. In matters of k I
gion, you are refol ved to do as the moft do, though
in fo doing you damn your own fouls, Matth
13. O come and learn this leflbnof Chrift ! he
faves us to the uttermoit, and let us ferve him to
the uttermoit, with ail our hearts, and with all o^r
fouls, and with all our mights.

Thus far we have looked on jefus in his intercef-
fion: our next work is our laft work, which is,
to look on Jefus, as carrying on the great work
of our falvation for us in his coming again, the
very end of time, to all eternity 5 he hath no
more now todo but to judge the faints, and to
lead them into glory, and to deliver up his king-
dom to his Father ; and fo to live with his re-
deemed ones, for ever, and ever, and ever.

Mat xxiv. 30,31. Then jhall appear the fi^n
of the Son oj man in heaven : and then fhall all the
tribes of the earth mourn, and they fhall fee the Son
oj man coming in the clouds of heaven tvith poiuer
and great glory. And he fall fend bis angels
ivith a great jound of a trumpet, and they fly all
gather together his eleclftom the four winds, from
one end oj heaven to the other.

Mat. xxv. 34, 35. Then fhall the king fay to
them on his right ha fid, Come, ye blefjed of my Fa-
ther, inherit the kingdom prepared jor you from the
foundation of the vjorld. For I -was an hundred,
and ye gave me meat ; / nvas tbirfty, and ye gave
me drink, &c.

Mat. xix. 28- When the Son of man Jballfit on
the throne of bis glory, ye fall a If 0 Jit upon twelve
thrchef, Judging the twelve tribes oj Ifrael.

I Cor. xv. 24,28- Then cometh the end, when
be Jhall have delivered up the kingdom to God} even

the Father. — And vohen all things fly all he fubdued
unto him, then fhall the Son alfo him/elf he fubjeel
unto him, that pat all things under bin, that G'd
may be a I! in a Ik

Heb. xi', 1. 2 Cor. iii. 18. Phil. iii. 20. 7'lt.
ii. 13. Rev. xx. 12, — 21. 1. Looking unto Je-
fus, the author and finifber of our / - all
tvith open jace beholding as in a glafs the v lory
oj the Lord, are changed into the J "arm image f. , in
glory to glory For our converfation is in hea-
ven., jrom vjhence alfo we look for the Saviour the
Lord Jefus Chrijl, — We look for that blefjed hope',
and the glorious appearing of the great (Sod, and
our Saviour Jefus Chrift. — And I faiv the d
f nail and great, ft and before God; ani the I
ivere opened; . r book was opened, v. '
is the look of life — And I law a neve heaven, at I
a neiv earth ; for the fir ft heaven a Hi . • :h
were pajfed away ; and there veas no more

A- 0 0 K~ -

494

LOOKING UNTO

J E

u s

In his Second Coming.

BOOK FIFTH.

CHAP. I Sect. I.

Job xix. 25, 27- I knonv that my Redeemer livetb, and that he Jhall Jland at the latter day upon the
earth ; nvbom 1 Jhall fee for myfe/f, and mine eyes Jhall behold, and not another.

Of Christ's preparing for Judgment.

AN D is yet all done ? O the unwearied pa-
tience, love, mercy, and free grace of
Chritl in carrying on this mighty work !
he begun it before the beginning of the world, fince
then he hath been labouring in it about fix thoufand
years ; and now the time of reftoring being come,
h© will perfect what he hath begun, and bring on
the other end of the golden chain, Moreover, nvbom
he did predeflinate, them he alfo called; and nvbom
be called, them be alfo juflified; and nvbom be ju-
flified, them he alfo glorified, Rom. viii. 30. In
this piece alfo, as in the former, we mall firft lay
down the object, and then give directions how to
look upon it.

The object is Jefus, carrying on the great work
of our falvation in his coming again to earth, and
taking up with him all his faints into heaven. In
this work I (hall fet before you thefe particulars.

I. (Thrift's preparing for judgment.

2- Chrift 'scorning to judgment.

3. Chrift's fummons of the elect to come under
judgment.

4. Chrift and the faints meeting at the judgment
day.

5. Chrift's fentencing or judging the faints for
eternal glory.

6. Chrift and the faints judging the reft of the
world.

7. Chrift end his faints going up into heaven ;

when fhall be the end of this world.

8- Chritl furrendering and delivering up the
kingdom to God, even the Father.

9. Chrift's fubjection to the Father, that God
may be all in all.

10. Chrift (notwithftanding this) being all in all
to his blefled, faved, and redeemed faints to all
eternity.

1. For his preparing for judgment. When once
the number of all his elect fhall be completed, and
the work of his interceflion fhall be at an end, then
immediately will follow thefe particulars. As, —

1 . A great voice comes out of the temple of hea-
ven, faying, It is done, Rev. xvi. 17. It comes
out of the temple of heaven, that we may under-
ftand it to be the voice of Chrift.. And if this
fpeech be directed unto God, it is as if Chrift had
befpoke his Father thus, ' And now, O my Fa-
, ther ! I have done that office of the priellhood,
' which by agreement we erected, is now at an
' end: here I have fat at thy right hand interced-
' ing for my faints, ever fince my afcenfion ; and
' of all that thou haft given ine, by thine eternal
' election, I have not loft a faint, John xvii. 12-
' In their feveral ages I produced them, and gave
' them a being, and in their times I remembered
' them, and prefented their conditions and necefli-
' ties before thee ; and now I have not a faint more
' in the book of life, there i.~ not another name

' writ-

Carrying on the great Work of our Salvation in hisfecond coming-

49'

* written to be born on earth; and to what pur-
' poijsfhould I now continue the world? The faints
' are they for whom I made the world, the faints
' are they that hold forth the light of my glory in
' the world, the faints are they lor whom my e-
' ternal counfels be/ore the world did work, the
' faints are they for whom I was content to fhed
' my precious blood when I was in that world be-
1 low j and now their number is completed, lam re-

• i'olved to unpin the :abrickof the world, and take
' it down; it frauds but for their lakes, and there-
' fore now let the feventh angel blow his trumpet,
' that the myftery of God may be finilhed,' Rev. x.
7. 1 J wear by him that lives for ever, that time fh all
he no longer, Ver. 6.

2. No fooner this faid, but the feventh angel
founds, Rev. xi. 15. This feventh angel (faith Pa-
reus) is the archangel that proclaims Chrift's com-
ing, with a great and mighty fhout, For the Lord
himfelffhall defcend from heaven vuith a fhout, with
the voice of the archangel, and with the trump of
Col, 1 Thef. iv. 16. The Lord mall defcend with
a lhout, but before he defcend, and I believe up-
on the very dilcovery of his coining down, there
will be a fhout in heaven ; for fo it follows, And
the Jevenih angel founded, and there were great
voices in heaven ; if we believe commentaries, *
The'e are the voices of bieifed fouls, and bieifed
angels in heaven; no fooner Chrilt bids the angel
[found] q. d. Summon thofe bieifed fouls that
were flain for fhe word of God, and therefore cri-
ed, Hove long. Lord, holy and true f Rev. vi. 10.
mon thofe blefTed fouls, that have cried fo long,
Come, Lard Jefis, come quickly, Rev. xxii. 20.
Summon all fouls, and fummon all angels, and bid
wait on me, now I refolve to go down, and
to judge the world ; no fooner, I fay, Chritt bids
the angels found, but prefently at the joy of this
command, all the voices in heaven gave up a fhout ;
why, this is the long look'd for day ; the day of
perfecting the number of the faints; the day of
joining the iouls and bodies of the faints together;
day of convening ail the families both of faints
and angels under one roof;. the day of bringing up
the bride unto the Lamb, and of completing the
n arrfage in its highell folemnity ; and therefore
to wonder, if at this news great voices and cries
(fuch as are ufed by mariners, or gatherers of the

* Pareus in loco.

vintage) were made in heaven- Oh ! what an ad-
dition or joy is this to heaven's joy itfelf. The
fpirits of the juft, and the blefTed angels that have
lived together in heaven's blifs, had never fuch an
adventitious joy as this before ; now they lhout
and fing a new and blefTed fong, The kingdoms of
this ivor Id, are become the kingdoms of our Lord,
and of his Chrifl, and hejhall reign for ever and
ever, Rev. xi. 15. We may call this heaven's tri-
umph for the finifhing of God's majetty. Now it
is that Chrill will vindicate his kingdom, and o-
verthrow the power of his enemies ; they had long
fet themfelves againlt the Lord, and againit his a-
nointed; the kings of the earth, and the rulers
confederated, they ruled all, and as much as in
them lay, excluded Chrift ; but now the kingdoms
of the world will return to Chritt, and he alone
Ihall rule ; and thence the winged querifters of hea-
ven chaunt forth this anthem, ' The kingdoms of
' the world are become the kingdoms of Chrift.

3, After this lhout, ' The fourand twentyelders
' that fit before God on their feats, fall upon the r
' faces, and worfhip God, faying, We give thee
' thanks, O Lord God Almighty, which art, and
' waft, and art to come, becaufe thou halt taken to
' thee thy great power, and halt reigned, and the
1 nations were angry,' &c. Rev. xi. 16, 17, 18. Bv
there four and twenty elders, we underftarid all
God's faints of the Old and New Teftament, com-
prehended under the twelve patriarchs, and twelve
apoltles ; others would have them to be only thofe
faints 01 the Old Teftament, and therefore called
elders; whomever they are, we find they are fo
glad at this news,, that Chrift will now judge the
world, that prefently they rife off their leats, and
fall on their faces; and firft they praife, and then
they pray. 1. They praife God for taking tohim-
felf his own power; Chrift connived (as it were)
till now at the power of his enemies; antichrilt,
and not Chrilt, feemed to rule, and to fir in the
temple of God, but now Chrilt is refolved to rule
himtelf, and to make all his enemies his footltool ;
and therefore now five give the; thanks, O L*rd
Gjd Almighty. 2- They pray Chrilt to go on to
judgment. 1. Becaufe the natiens ivere angry,
Rev. 11. 18. '/• '/• They have been angry lon^
enough, they have fet themfelves againlt Chritt;
and againlt his church ; and therefore it is time to

briule

49 >

Looking unto JESUS.

Chap. I.

bridle their wrath, and to break chem with a rod
of iron j 01 let thy vjrath come . z. Becaufe the
time ot judgment is now accomplished, which God
hath decreed in his eternal counlel, and which the
Father hath put in his own power ; * ' This time
' was not for mortals to know, but now it was ic-
' vealed to thefe celeftial .fpirits by C h r ; ' l ; ' and
therelbre they beg, ' Goon, Lord jelus : reward
' now thy Icrvants, prophets, and taints, and de-
1 ttroy them which deltroy the earth.

4. God, the Father, is well pieaied with ChrilVs
purpoie ot judging the world. The LordjaH un-
to my Lord, Sit thou at my rigln '-hand, unti! 1
make thine enemies thy foot Jlool, Pfalm ex. t. I
know thole words were fpoke to Chrift at his a-
1'cenfion into heaven ; yet that hinders not, but
that now God ipaaks'theui again to Chrift ; tor as
yet (faich the apolile) vuejee not alhhings put un-
der bun, Heb. ii. 8. And God's purpols was that
Chrift fhould rule, until he had put all things in
ftjbje&ion under his feet. Nay, why not thole
winds fpoken now, rather than before ? Chrift in-
• «ced reigned as king, ever iince his afceniion ; but
now moreefpecially he is to manifeft his kingdom,
for now he is in judge among the heathen ; now he is
to vjound the heads oj many countries, Pfal. ex. 6.
Now he is to overthrow Pope, Turk, and all his e-
nemies, and he alone, with the Father and the Spi-
rit, is to reign in his elect faints and angels. Thus
allagree, That Chrift in the latter days fhall be ful-
ly honoured in his kingly power ; hitherto Chrift
hath been much honoured in his prophetical and
p rie ft ly office, but not 10 much in his kingiy, but
now he mull be fully honoured in his kingly 0
now, efpeciully the ki ujdoms of this world mufi be-
come the kingdoms of .',<>. Lord, andhis Chrift, and
Jo he frail reign /or cv< r and ever, Rev. xi. 1^. Cer-
tainly, there is a difference berwixt Chrift's reign
be tore, and his prefent reign at the day of judg-
ment; Chrilt hatha double throne wherein he fits
and reigns, To bint 'that overcomes vji'I 1 give tojit
vjith me in my throne, as I alfo overcame, and am
Jet dozvntvtth my- Father in his throne, Rev. id. 21.
The kingly rule that Chrift hath from his alcenfion
is upon his Father's throne, but the kingdom that
Chrift ftiali have at the day of judgment, and ever
after, it is the joint reign ol him with the Father ;

he (hall have a throne himfelf, and the faints (hall
(it with him in his own throne : and now, faith
the Father, Sit thou at my right hand. a. d Sit on
thy own throne by me; go on to judge the nati-
ons; I wjll not judge them but only in thee, and
by thee ; Lol I have committed aii judgment un-
to the Son, John v. 22. ' and do thou judge them,
' until thou haft rewarded thy friends, and made
1 thine enemies thy footltool.' Mark, he hath com-
mitted all judgment unto the Son: The Father
gives the Son acommiihon, wherein is written (as
it were) thefe words. ' My Son, now is the time
' and feafon which I had put in my own power,
' and my plea-lure is, that all the world lhall be
' fet on fire; Tbe/e heavens under thee Jball pafs
4 away tvith a great noije, and the elements jball
' melt ivith fervent heat ; the earth aljo, and the
' ivorks that are therein Jball he burnt up, 2 Pet.
4 iii. 10. And I villi bav'e nevo heavens , and a neiv
' earth, ivherein flpall dvuell righteoufnefs, Verfe
'13. Go too then, put on thy robes, appear in
' thy glory ; empty thefe heavens of all thofe glo-
' rious Spirits that are therein, and let them wait
' on thee to thy judgment-feat ; go Dais thy doom
4 upon ail flefh, and fend reprobates to hell, and

* bring up hither all thy faints, that they may live
6 with thee, and here behold thy glory forever and
' eveT. Lo! here is thy commifllon, begone, and

* return no more hither until it be accomplished.
. Life. Chtiftians, I cannot but wonder at this joy

and exultation in heaven, and that we have lb lit-
tle, or none of this on earth ; we fay v/ith cold lips,
and frozen hearts, Thy kingdom come, thy vuill be
done in earth as it is in heaven ; but if our pray-
ers were real and fervent, if wc could but imitate
thofe heavenly citizens, Vv hat longings would be in
our hearts after Chriit's coming? Plow fnould we
rejoice at the very thoughts hereof?Chrift comfort-
ing his dtfeipies in refpect hereof, he fpeaks thefe
words, When thefe things be, in to come to pafs, then
look up, (faith he) and lift up your beads , for your re-
demption dravjeth nigh, Luke xxi. 28. The fulrtefs
of our redemption is a ground of confolation ; all
the fpirits above are lenfible ot this; God, and
Chrift, and the angels, and faints rejoice, and again
rejoice. The Spirit and the bride fay, Come, Rev.
xxii. 17. and Chrift himfelf faith, Surely, I tome

* Mo'-talibus igmtum, coelejlihus vera nunc revelatum a ChriJlo- Pareus in hco.

Carrying on the great Work of our Salvation in bis fecond coming.

497

fuick/y ; O ! let us fay, Amen to it j Evenfo come,
Lordjefus, verfe 20.

SECT. II.

Of Chrift' s coming to judgment.

2- XT' O R Chrift's coming to judgment, no foon-
J/ er Chritt prepared, and all in readinefs,
but down he descends from his imperial throne, to
the judgment-feat. In this paiTage I fhall obferve
thele particulars.

3. He defcends with his train j he comes with
his royal attendants Out of heaven. This is the
glory of a prince, that he hath fo many nobles
waiting on him ; and this is the gloty of JefusChrift,
that when he comes to judge the world, he fhall
have his faints and angels (tlie glory of the crea-
tion) to be Ills attendants in that work, Behold the
Lord comes with mighty angels, 2 ThefT. i. 7.
Behold, the Lord comes tvi/h ten thoufands of his
faints to execute judgment upon all, Jude 14.
Certainly a numberlefs number fhall wait upon him;
Daniel tells us of a thoufand thoufand that this
(fay miniiler unto Chiift, a thoufand thoufands mi-
nijlred unto him, and ten thoufand times ten thou-
fand flood before him, Dan. vii. 10. Or if heaven
have more, I believe heaven will empty itfelf of
all the faints, and all the angels ; not one fpirit,
whether faint or angel, fhall ftay behind when
Chrift defcends j 'The Son of man /hall come in his
glory and all the holy angels with him, Matth. xxv.
31. Oh! what a glorious day will this be ? If one
fun make the morning fky fo glorious, what a
bright fhining and glorious morning will that be,
when lo many thou lands of funs fhall fhine over
all our heads, the glorious body of our Chrift fur-
pafling them all in fplendor and glory? Here's a
new heaven of fun, and ftars, fuch as this nether
world never 'faw: ' Lo, yonder the fun of righ-
' teoufnefs with all his morning flars, finging and
' fhouting for joy! heaven now empties itfelf of
all its created citizens, and cleaves afunder to
make way for Chrift, and all his train.

2. In thisdefcent thro' the heavens, he fliakeo
the heavens, And the powers of the heavens fhall
be fhaken, Matth. xxiv. 29. The whole frame of
heaven, moft ftrong and immutable in its being and
motion ; or the mighty bodies thereof, moil migh-
ty in their fubltance, laftingnefs, motion and ope-
ration fhall be fhaken. I know, by the powers of
heaven, fome mean the angels, who at this won-
derful defcent of Chrift, fhall admire and move ;
but I rather think the heavens thernfeh es are meant
hereby, whofe very nature fhall be moved and fha-
ken at that day, At his nod the pillars of heaven
tremble, and are aftonifoed, Job xxvi. 1 i- As yet
they are fubject to vanity, and therefore it is no
wonder if at the coming of Chrift, they tremble
and are moved. In this moving or fhaking the
evangelift adds, that the glorious lights of heaven
fhall be altered, The fun fhall be darkened, and
the moon fh a! I not give her light, and the flars fhall
fall, Matth. xxiv. 29. Many interpretations are
given of this ; I am not for allegories, but rather
conceive thefe things as real ; * The very coming
of Chrift fhall bring fuch a light, that the fplendor
of the fun and moon fhall be obfeured : f This is
moft certain, faith Aretius, that both fun and moon
fhall really be darkened at that day j it is the glory
of his majefty, that will dazzle thofe candles.

3. As he pafTes through the elementary world,
a fire doth ufher him, Our God fhall 'come, andflmll
not keep filence ; a f re fhall devour before him, and
it Jh all be very tempefluous round about him, Pfalm
1. 3. Whence this fire fhall come, I (hall not dif-
pute, only one tells us with fome confidence, %
That 'tis begotten in the middle region of the air
by divine command j and that it firft goes before
him, ufhering thejudge to the judgment feat, and
that there it ftays during the judgment, and that
ended, and the doom paiTed on all flelh, then it
fets on fire all the world. Let this pafs as it may,
fcripture goes thus far. That a fre io:th before
him, — Pfalm xcvii. 3. Behold the Lord will come
with f re, and "with his chariots like a ivbirltvind,—
Ifa Ixvi. 15. And the Lord Jefus fhall be revealed
from heaven with his mighty angels in flaming fre,

* Adventum C.hrifli tantam lucem allaturam, ut ea folis et lunit fplendor ol fcuretur, Aretus in loco,
f Cert iffi mum autem diem judicii magna majejlate, fere, ut rede 13 fjl Fjf luna dicantur obfeurati,
Aretus in loco

I Suarez de renovatione mundi, in 3 Part Thomae.

3 F r r 2 ThcIT.

49^

Looking unto JESUS.

Chap. I.

2 TheiT. i. 7, 8. In which refpecl, Daniel faw bis
throne like the fiery fame, and bis wheels as burning
fire ; afieryjlream ijjued and came forth from be-
fore him, Da. vii. 9, 10. And at Jail, this fire (hall
have that effecl, that the very ' elements mall
^ melt with fervent heat j the earth alfo and the
* works that are therein (hall be burnt up,' 2 Pet.
iii. 10. O Chriftians ? what caufe have we to make
the apoftle's ufe on this point? ' Seeing all thefe
' things lhall be diflolved, what manner of perfons
' ought we to be in all holy converfation and god-
' linefs, looking for, and haftening unto the coming
'■ of the day of God, wherein the heavens being on
, ' fire (hall be diflolved, and the elements (hall melt
' with fervent heat ?' 2 Pet. iii. 11, iz-

4. He defcends lower and lower till he is in-
wrapt with clouds, Hereafter ft. 'all ye fee the Son
' of man fitting on the right hand of power, and com-
ing in the clouds of heaven, Mat. xxvi. 64. When
he went up into heaven, it is laid, That a cloud re-
ceived him out of their fight, Acfts i. 9. and the
angels then faid, Te men of Galilee, IVhy fland ye
gazing up into heaven ? This fame Jefus which is
taken up from you into heaven, Jballfo come in like
manner as ye iavefeen him go into heaven, A£ts i.
II, 12. He went up in clouds, and he (hall come
down in clouds. / faw in the night viftons, and
behold, one like the Son of man came with the clouds
of heaven, Dan. vii. 13. Here fs the firft fight of
Chrift to men on the earth, when once he is come
down into the clouds, then (hall they lift up their
eyes, and have a full view of Jefus Chrift ; a cloud
firft received him out of their fight, and a cloud
now difcovers him to their fight, Thenfhall ap-
pear the fjgn of the Son of man in heaven, and
tbey-Jhall fee the Son of man coming in the clouds
of heaven vjith power and great glory, Mat. xxiv.
30. Is it not plain, that the firft appearings and
fight of Chrift at his fecond coming from heaven
is in the midft of clouds? Behold, he cometh with
clouds, and every eye jhall fee him, and they alfo
which piercedbimjKe.i. 7. Some controverfy there
is about thefe clouds as whether they be angels.
When the Pfalmift fpeaks of all forts of meteors,
as of waters, clouds, winds, flames, fome fay all
thefe are angels ; and of the angels, he faith, Who
viaketh his angels fpirits, and bis minifiersaflame

of fire, Heb.' i. 7. For my part, I take it in the li-
teral fenle, that upon tne very backs o( clouds
Chrift (hall come riding along at the general day ;
and howfoever this may feem a (mull matter unto
us, yet I cannot look on any circumftance of this
tranfacftion as imall and trifling ; the very clouds
on which Chrift rides, fpeak terror and comfort.

1. Oh! what a terror is this to the wicked?
' They (hall fee the ^6on of man coming in the
' clouds, and ihen (hall all the tribes of the earth
1 mourn,' Matth. xxiv. 30. Thefe tribes of the
earth are the tribes of the wicked ; no fooner (hall
they look up, * and fee Chrift in his clouds, but
with unconceivable horror will they cry ou t,0 yon-
der is he whofe blood we neglected, whofe grace
we refilled, whofe counfels we refufed, whofe go-
vernment we caft off! O yonder is he that comes
now in clouds, in tempeftuous clouds! O fee how
he ftorms ! do not thefe very clouds, in which he
rides, fpeak or threaten a ftorm ? In the eighteenth
Pfalm is a defcription of Chrift's coming to judg-
ment. But, O ! how terrible ? in the ieventh verfe,
we find the earth trembling} in the eight verfe, a
fire devouring ; in the ninth verfe, the heavens
bowing downwards; in the 12, 13, 14, 15 veries,
are ' thick clouds uaikening the iky, thunders,
' lightnings, hail-ftones flying through the air, the
' foundations of the world difcoveied.' Thus the
mighty God, our Jefus defcends. Oh! how ihould
the wicked but tremble at this, when but a confi-
deration of this hath fome times ftarded God's own
people? Behold, Habbakuk, with quivering lips,
trembling joints, bones mouldering intoduft, when
he had only a prophetic reprefentation of Chrift's
fecond appearance, Hab. iii. 16- All the dreadful
things attending the prefence of God in Egypt, at
the red fea, on mount Sinai, through the wilder-
nefs, are made but types, but ihadows of the ter-
rible march of the captain of the Lord of holts,
and therefore lhall the wicked mourn.

2- Here is the patience, and faith, and joy of
faints, ' And all the kindreds of the earth lhall
1 mourn over him ; even fo, Amen,' Revel, i 7.
This I cannot but underftand of the wicked ; only
fome tell us of a double mourning on that day, the
one of joy and love, and the ocher of forrow and
defpair j I (hall not deny but there may be fome

* Idde im{iis fclum intelligo, ad quos placutus & lufius Hit mifrandus folum pertine!, Aretius in
loco. *"w<^

Carrying on the great Work of our Salvation in bis fecon J Coming.

fweet tears upon this fweet fubject, Chrift's appa-
rition in the clouds : iuch a (Line will be from Clirift
in the cloud, that the very (hine will pierce the
hearts of men with the golden-headed arrow of
love, and how may this work tears ? From this text
of John, ' Behold he cometh with clouds, and eve-
' ry eye (hall lee him, and they alio which pierced
' him, and all the kindred of the earth lhall wail,'
&c Rev. i. 7. f Some divines gather, thatChriir,
in that day, will lhew, in his glorified body, the
wounds of his crucifying, as an infallible trophy of
his victory over all his enemies ; and hence the
wicked, who pierced or crucified the Lord 0." glo-
ry, by their fins, will weep, and wail. I can think
no let's, but that Chrift at that day will open his
boibm, and ihew thofe wounds of love, which he
had in his heart from all eternity, together with
thofe wounds which he received on the crofs, as
they are glorified in his eternal love. And then,
as at the difcovery of Jofeph, he and his brethren
fell upon the necks of each other, and wept ; fo
will this difcovery, in the appearances of Chrift,
bring a fweet confiufion upon the fpirits of faints ;
then (hall a faint fall at the feet of his Saviour,
and weeping, fay, O my Jefus ! thou art my fa-
ther, brother, hufband, felf j while there were o-
ther things, I loved other things befides thyfelf ;
but, alas ! they are everlattingly gone, and have
left me alone, yet now thou owneft me ; O my Je-
fus ! thou breakeft my heart : Oh ! I cannot but
weep out tears of love, and tears of Joy at this
appearing .; O ! welcome, welcome, fweet Jefus,
into thefe clouds ! Oh ! welcome, welcome, fweet
Jefus, into this nether world.

In thefe clouds I mult leave our Saviour for a
while, and the r.tthcr, becaufe I believe he will
defcend no lower : only before I pafs, one word
of ufe to all his faints.

Ufe. You fee him (till upon his old defign, tho'
the world now end, yet hitherto there is no end of
this great tran faction ; his fivft coming and his fe-
cond coming is to fave your fouls ; his firft coming
was to purchafe, his fecond to give you the pofTef-
fion of falvation. What, are you not glad of this
gofpel news, that Chrift will come at la.ll: from his
imperial throne to his judginent-feat, to give you

499,

the pofleffion of falvation ? Is not the promt fe of
his coming comfortable ? Is it not comfortable to
believe in him, and to hope for him ? why, mule
then, what comfort will it be to fee his perlon with
all his glorious train coming for you ? 4 The migh-
• ty God, the Lord hath fpoken, and called the
' earth, from the rifing of the fun, to the going
' down thereof; out of Zion, the perfection of
' beauty, God hath fhined ; our God (hall come,
' and (hall not keep filence ; a fire (hall devour
' before him, and it (hall be very tempeftuous
' round about him ; he (hall call to the heavens
' from above, and to the earth that he may judge
' his people,' Pfal. 1. 1, 2, 3, 4. It is indeed a
molt terrible day unto the wicked, but, Oh ! how
fweet, and plealant, and comfortable to his faints?
Chriltians ! do we not long to have Chrift's Spirit
come into our fouls with life ? Do we not droop
whilft Chrift is abfent from our fouls ? Are not the
feet of them beautiful that bring glad tidings of
peace, and of falvation by Jefus Chrilt ? Oh, then!
what will it be to fee the king, not in his embaiTa-
dors, but in his own perfon, coming for us, to fetch
us into heaven ? If we have but a dear friend re-
turned from fome far country, how do all run out
to meet him with joy? Oh ! faith the child, My
father is come ; faith the wife, My hulband is
come ; and (hall not we, when we fee our father,
our hufband, our head, our Saviour returning with
great glory, and glorious majelty, cry out. He is
come, he is come ? Shall not we at the firft view
of him in the clouds, cry out, O ! yonder is he,
whofe blood redeemed us, whofe Spirit cleanfed
us, whole prayers prevailed for us, whofe law did
govern us ! Yonder comes he in whom we trufted,
and now we fee he hath not deceived our truft ;
yonder is he, for whom we waited long, and now
we fee we have not waited in vain.

I verily believe, thus it will be with us one day,
we fhall have comfort then, Oh ! let us comfort
ourfelves with thefe words ; and ever and anon
cry, • Come, Lord Jefus, come quickly ; make
' hafte, my beloved, and be thou like to a roe, or
4 to a young hart, upon the mountains of fpices,'
Cant, viii 14.

f Hinc confequitur, Cbrijium^in eo judicio cicatrices vulnerum oflenfurum tanquam tropheam infal-
libilem contra omnes juos bojies, Aretius in Joco.
>> R r r 3. SECT.

500

Looking unto J E S US.

Chap. I.

SECT. III.

Of Ghrifts fummoning of the ekci to come under
judgment.

3. T7 OR Chrift's fummonsof the eleft to come
J/ under judgment : no fooner is he in the
clouds, his throne of judicature, but there he
(lands, and thence ' he fends his holy angels with
' a great found of a trumpet, and they (hall gather

* together his eleft from the four winds, from one

* end ofheaven to another,' Mat. xxiv.31. Chriii's
fummonfes are effe&ual, if he will have the elecl to
meet him, they muft come; to this purpofe he fends
his angels, and they return with his faints back a-
gairv to the judgment-feat. In the carrying on of
thisafFair, we fliall difcufs thefe particulars. 1. His
million of the angels. 2 The manner of the mif-
fion. 3. The refurre&ion of the world. 4. The
collection of the faints : Wherein, 1. Whence,
and, 2. Whither they.are gathered.

3. For Chrift's million of his angels, He flail
fend bis angels. This was their office from their firft
creation, they were Hill fent of God this way and
that way ; and, indeed, herein is one difference
betwixt Chrift and the angels, he was to fit on
God's right hand, but they were fent abroad to
mini tier to the faints and people of God, ' To
t which of the angels, faid he at any time, Sit on

* my right hand, until I make thine enemies thy

* foot-ftool ? Are they not all miniftering fpirits,

* fent forth to miniller for them who /hall be heirs

* offalvation?' Heb. i. 13, 14. Now, according to
their office, Chrift puts them upon employment at
this day, q. d. 4 O my angels ! Ton that wait upon

* me, that excel in ftrength, that do my command-
1 mints, and hearken unto the 'voice of my word,

* Pfal. ciii. 20. Go your ways now into all the four

* winds of the world, gather all my faints together
' unto me, thofe that have made a covenant ivitb me
1 by facrifice, Pial. 1. 5. Search into ail the dufts
« of the earth, and leave not behind one dull that

* belongs unto any faint ; fearch into the bottom

* of the fea, fee what becomes of thofe drowned

' bodies of my dear ones ; if cither worms have

* eaten thofe in graves, or fifties have devoured

• them in the deep ; why, now reltore them ; am
' not I as able to recover them, as I was to create
' them ? Is it not as eafy for me to raife the dead,
' as to make heaven and earth, and all of nothing ?
' Go then, and gather together all thofe dufts, and
' let every dull: be brought home to its own pro-

• per body, and compact thofe dufts, as foft as
' they are, into folid bones ; and prophefy upon

* thofe bones, and fay unto them, ' O ye dry
' bones! hear the word of the Lord ; thus faith

-' the Lord, behold, I will caufe breath to enter
' into you, and ye ihall live ; and I will lay finews
' upon you, and cover you with (kin, and put
' breath in you, and ye ihall live, and ye lhall
' know that I am the Lord,' Ezek. xxxvii. 4, 5,
' 6. W hy, this is my will, and pleafure, and there-
' fore be gone, O my angels, do your office, what,
' have not I commanded you ?'

2. The million, or commiffion, or difmiffion gi-
ven, the angels, fwift meflengers of his will, fall
on the execution ; and to that purpofe immediate-
ly they found the trumpet ; fo it follows, ' And
' he (hall fend his angels with a great found of a
' trumpet.' Here is the manner of their million ;
they go, and as they go, they give a (hout ; what
this (hout is, or how it is made, is a curious queiti-
on, and lets many wits on work ; in this fcripture
it is fet out by the found of a trumpet ; * Now,
fome would have it to be a material trumpet, be-
caufe the fcn'ptures frequently call it a trumpet, he
Jhall fend his angels ivitb the found of a trumpet,
(faith Chritt) Mat. xxiv. 31. ' And in a moment,
' in, the twinkling of an eye, at the laft trump we
' fliall be changed, (faith Paul) for the trumpet
' fliall found, and the dead (hall be raifed, 1 Cor.
' xv. %z. And the Lord hi mfelf (hall defcend from
' heaven with a (hout, and with the voice of the
' archangel, and with the trumpetof God,' 1 Thef.
iv. 16. But whether this trumpet, (hall be of fil-
ver, or of brafs, or of the air, or of the cloud, and
meteors whereon Chrift: rides, they cannot agree.
% Others more probably look upon this trumpet
as nothing elfe but a metaphor, or a found for m-

* Anfelmus, in elucidario. SuareSs, tuba ex aera.
take it properly, &c. Cornelius a lapide.
; Pifcatoj, e/fius Aretius fcf alii f ere ownes.

Doflor Siator, <wbo faith, I fee not but %ve may

Carrying on the great Work of our Salvation in his fecond Coming.

$°i

ed in the air, like the found ofa trumpet. A voice
. it is without all controverfy ; and metaphorically
it may be called a trumpet, both from the clearness
and greatneis of the found: foloud /hall it be, that
it will pierce into the ears of the dead in their
graves j ' * It will fhake the world, rend the rocks,
' break the mountains, diilolve the bonds of death,
' burft down the gates of hell, and unite all fpi-
4 rits to their own bodies.' An horrible, terrible
voice (hall it be. But how fhould angels, who are
fpirits, make a voice? By a collifion of the air,
which the angels can move at their pleafure ; and
who can tell, fay fome, but there may be fome
new created inftrument, trumpet like, adapted for
the angels, at the fides of which, by a force and
collifion of the air, this great fhout may be, to con-
vene all the world ? Or, who knows, (fay others)
but that the Lord Jefus may fill the angels, even
as trumpets are filled with a loud blaft, and that
through them this loud blaft (hall come ruffling like
a mighty wind upon the dead faints, and fo awa-
ken their bodies out of the duft ? We all know this
was ufual in all the Jews foiemnities, to convene
the people by the found ofa trumpet, ' And the
' Lord Ipake unto Mofes, faying, Make thee two
' trumpets of filver, — that thou mayeft ufe them

1 for the calling of the afl'embly ; and when

* thou (halt blow them, ail the affembly fhah af-
' fembjg themfelves. And if ye go to war, then
' ye (La 11 blow and alarm with the trumpets,' Num.
x. 1,2,3,9- A$d.i in the fame way, (fay they)
Chrift now will convene all the world with the
lound of a trumpet, or with the found of fome fuch
inftrument of divine power and virtue, whereby
the dead (hali be railed, and their bodies and fouls
re-united. Amidft all thofe Authors, if I may de-
liver my opinion, I fuppofe the text that will clear
all to us above all that is written, is that of 1 Thef.
iv. 16. For the Lord himfelf Jhall defcend from
heaven tuith a flout, vuith the voice of the arch-
angel, andipith the trumpet of God. Give me leave
to infnl: on it, that We may come up yet to a more
full and perfect knowledge of this paflage. In thele
■words is (hewed, or held forth the coming of
Chrift in three particulars, with a fbout, vuith a
voice, andtvith a trumpet. Some think this to be
one and the fame fet out in variety of exprefti&m- ;

but I am of another mind. It is agreed by moft,
that the tranfaclions at the giving or the law on
mount Sinai, were arepreientation of the proceed-
ings which (hall be at the great day of judgment;
now, in that tranfaclion, we read ofa three-fold
voice, The voice of God, the voice of thunder, and
the voice of a trumpet, (Exod. xix. 13. compared
with Exod. xx. 1.) And accordingly we find the
apoftle (peaking of a three-fold voice, Of the voice
of Chriji, of the voice of thunder, and of thevoice of
a trumpet.

1. The Lord himfelf (hall defcend voith ajhout.
Alius Montanus, and the vulgar, tranflate it, with
a command. Lyra, and others, think this to be
the voice of Chrift himfelf, faying, with a loud
voice, Arife ye dead, and come to judgment. Thus
Jelus cried with a loud' voice, Lazarus, come forth,
John xi. 43. And wich luch a voice, will he call
on the dead at the laft day. So much Chrift hiin-
(elr hath taught us, The hour is coming, and novo
is, vohen the dead jhall hear the voice of the Son
of God, and they that hear fhall live, John v. 25.
The hour is, becaufe by his voice he railed fome
at his firft coming: and the hour is coming, be-
caufe in the like manner he will rai feup all men
at the laft day, Marvel not at this, (faith Chrift)
for the hour is coming, in the --which all that are
in the graves (ball hear his voice, and they fl: all-
come forth, John v. 28. As at the creation of
the world, he ("aid, Let there be light, and there
vjus light ; fo at the diflolution of the world, he
will fay, ' Let the dead arife, let the fea give
4 up the dead that are in it, and death and hell
' deliver up the dead which are in them ;' and
it will be fo.

%. The Lord (hall defcend ivith the voice of the
archangel. Two queftions here, 1. Who is this
archangel? 2. What is this voice ?

For the firft, fome argue this archangel to be
Gabriel, others Raphael, others Michael. The
Jews have an ancient tradition, that there are feven
principal angels that minifter before thethron<
God, and therefore called archangels. The (crip-
tures feerrt to fpeak much that way, calling them,
Seven lamps of fire burning before the throne, Rev.
iv. 5. Andfeven horns, andfeven eyes of the Lamb ;
and thefeveu fpirits oj God fent forth into all the

* Cut omnia obediunt ehfnenta petrasfcinUit in/eras aperit, t£c. Chryfoft in t Cor. .\y.

eurt l?

5cu

Looking unto J E S U S.

Chat. I.

earth, Rev. v. 6. And ' feven eyes of the Lord,
' which run to and fro through the whole earth,'
Zech. iv. 10. And yet more plainly, 'Seven angels
e that ftand before God,' Rev. viii. 2 Now, which
of theie feven is the archangel here fpokcn of, is
hard to determine; only probable it is, that all
the archangels, and all the angels are hereby under-
ftood, as comprehended unucr that one ; to which
agrees, Matth. xxiv. 31. Mr Ainfworth obierves,
That when things are done by a multitude, where
one is chief, that the action is frequently afcribed
either to the multitude, or to him that is chief, in-
differently: as • Jehcida brought forth the king's
' fon, and he put the crown upon him,' 2 Kings xi.
12. or ' They brought forth the king's fon, and
' they put upon him the crown,' 2 Chron. xxiii.
1 1 . So David ' offered burnt- offerings,' 2 Sam. vi.
17. or, ' they offered burnt-offerings,' 1 Chron.
xvi. 1. And fo, ' He (hall defcend with the voice

* of the archangel ;' or, ' He (hall fend his angels

* with a great iound,' Matth. xxiv. 3.

That there are feven principal angels, Mr. Mede
affirms, and that there is one which yeteminently
is called the archangel. Some others affirm, as a-
niong devils, there is one chief devil, called, The
prince of devils ; and therefore, the fire is faid to
be prepared for the d <vilnnd his angels, Mat. xxv.
41. So from this text of 1 Theff. 16. and of Dan.
x. 3. andofjude, ver 9 Some probably conclude,
that the good angels have a prince, even Michael,
whom Jude calls the archangel. But of this no
more, the Lord keep me from intruding into
thofe things 'which I have not feen, Colof. ii. 18.
The day itfelf will difcover it, and lo I leave it,
as having faid enough to latisfy the fober-minded.

For the fecond, What ia this voice of the arch-
angel? I conceive that thereby we are to under-
ftand thunder: here is, (as we have faid) a mani-
feitaliufion to the proceedings at the giving of the
law ; now, the voices there mentioned, befides the
vcJice of God, and the voice of a trumpet, is the
voice of thunder, 'And it came to pals on the third

* day, in the morning, there were thunder,' Exod.

xix. 16. xx. 18 In this fenfe, fome expound

thefe words of the apoftle, where the law is faid
tobefpoken by angels, Heb ii. 2 becaufe the an-
gels did raife up thofe extraordinary thunders,
which happily were the matter of the articulate

* Book 3. chap i feft. 4.

voice, in which the Lord fpake to Ifrael : or, ir the
law was fpoken by Chrift (as I have delivered my
opinion eliewhere) * he being ' the angel of the
' covenant, Mai. iii. 1. And the angel of his pre-
' fence,' Ifa. lxiii. 9. Yet this hinders not, but that
created angels might fpeak the law too, if not in
refpeft of the articulate voice, yet inrefpecl: of the
voice of thunders which attended on it. Thus
thunder is often called, ' The voice of God, and
4 the voice of his excellency,' Job xxxvii. 4, 5.
Pfal. xxix. 3,4, 5, 6, 7, 8, 9.

3. The Lord (hall defcend with the trump of
God. Such a voice was ufed alfo at the giving of the
law, Ex. xix. 16. and Ex. xx. 18. and fo it will
be now, when men are called to account for the
keeping or breaking of it. For the underftanding
of this, our laft tranflation tells us, That Chriji
Jhall lend his angels ivith the great found of a trum-
pet, Matth. xxiv. 31. but in four Greek copies, as
Beza confeffeth, as alfo in the Hebrew gofpel of
Matthew, and in the vulgar, and in the margin of
our laft tranflation, it is read, That ' Chrift (hall
4 fend his angels with a trumpet, and a great voice.'
And fo the latter words are exegetical, q. d. with
a trumpet, that is, with a great voice, like the voice
of a trumpet. So that this reading very probably
proves, that the laft trumpet is to be taken meta-
phorically. For the more full confirmation where-
of, I argue thus, when any thing is afcribed to the
angels which is not fuitable to their fpiritual nature,
and which they have no need of for the work they
are about, it is to be taken metaphorically, unlets
the context, of fome other icripture force us to a
proper acceptation ; but a material trumpet of fil-
ver, brafs, 01 the like metal, is not fuitable to the
fpiritual nature of the angels; neither have they
need of fuch a trumpet for producing a great found
in the air. It is evident that without a trum-
pet they can make a great found like the noife of a
trumpet ; and that there is nothing at all in the
icripture that will force us, or probably lead us to
a proper acceptation of the word. Add ye to what
hath been faid, that fometimes a great voice is fet
out by thcfimilitudeof a trumpet, ' I heard behind
* me a great voice, as of a trumpet, Rev. i. 10.
4 and the firft voice which 1 heard, was as it were
4 of a trumpet,' Rev. iv. 1.

But why is this found as of a trumpet, called

the

Carrying on the great Work of our Salvation in his fecond coming.

503

the trumpet of Go d? I anfwer, for the greatnefs
of it ; for it is uiual in the Hebrew language, for
the fetting forth of greatnefs, excellency, or fu-
perlativenefs of a thing, to add the name of God
to the word, whereby the thingisfignified,as Gen.
xxiii. 6- A prince of God, i. e. a mighty prince,
Gen. xxx. 8- With the ivrejllings of God, i. e.
with great wreftlings, Pfal. xxxvi. 5. Mountains
of God, i e. great mountains, Pfalm lxxx. 10.
Cedars of God, i. e. very high cedars, fo here
toe trump of God, i. e. A very great found, like
the found of a trumpet. It is faid in the law,
There were thunders, and lightnings, and a thick
t loud upon the mount, and the •vuiceof the trumpet

■ exceeding loud, fo that all the people that was in
the camp trembled, Exod. xix. 16. And if there
was trembling at the giving of the law, oh ! what

. trembling will beat the general afhze, when fin-
ners fhall be condemned for breaking of it ?

3. No fooner the fhout made, but the faints a-
rife : 'tis true, the faints that are alive need no
-, efurredtion, but upon them will this trumpet have
its effect:. Something like death fhall feize upon
them, and they fhall be changed. The order of
this is given in by the apoftle from the Lord, ' This
' we fay unto you, by the word of our Lord, that

• we which are alive, remain unto the coming of
' the Lord, fhall not prevent them which are afleep,

• for the Lord himfelf fhall defcend from heaven

• with a fhout, with thevoiceof the archangel, and
' v.vith the trump of God, and the dead in Chrift
' fhall ri:e firft ; then we whichare alive and remain
' fhall be caught up together with them into the
' clouds,' 1 The AT. iv. 15, 16, in- The firft that
fhall be called, are the faints that fleep, and then the
faints which are alive fhall be immediately changed.

I Oh! what a day will this be ? What a ftrange fight,
to fee all the dead ever fince the beginning of the

I world rife out of their graves ? For the wicked, I
Relieve, they fhall rife like toads from their holes,
in a black, fwarthy, ugly colour. A quertion is
among the fchools, whether reprobates (hail rife
again with all their deformities which they had
in this life ? As fome of them being blind, halt,
lame, maimed, deaf, dumb, Gfc. Whether now
they fhall rife in the felf-fame condition ? For my
part, I conceive, that whereas God the author of
nature, will at that day reftore human nature, that
therefore there fhall be no defects of natural farts.

Certainly nothing fhall be wanting in the damned
which may impede the fenfe of torment inany part j
now, a defect of any member would hinder thefe
univerfal torments, that muft feize on every part
of the bodies of the damned in hell: their bodies
therefore fhall be whole, only the bodies of fuch
fhall be foul, ugly, heavy, lumpifh bodies, as op-
pofedto the glorious qualities of the bodies of faints.
Why, what bodies (you will fay) have they ? I an-
fwer, glorious bodies ; no fooner fhall the bodies of
the faints arife, but they fhall exceed with lingular
qualities, They tverefoiun in corruption d?ut they are
raifedin incorruption ; they tverejoion in difbomur,
hut raijed in glory ; they ivcre fonvn in tveaknefs,
but raifedin povuer ; they •zverefovjn natural bodies,
but raifedfpiritu 7 bodies, 1 Cor. xv. 42, 43, 44. '
The fun in its fhining, doth but fhadow forth the
glory of their bodies ; and this will in fome mea-
fure torment rebrobates to fee the difference of
their bodies, and the bodies of the faints. O I
(will they fay) yonder are they whom we defpifed,
and now are they honoured. See a world Or funs
rifing at once out of all parts of the earth ; fome-
times we lived on earth, and we never faw bu t one
fun rifing in the eaft, but, lo ! millions ot funs on
eaft, and weft, and north, and fouth ; O ! thofe are
the glorious faints in heaven ; fee with what fwiit
and agile bodies they are preparing to fly into the air
to meet their Lord and Saviour there, whillt, in the
mean time, we rife with fuch heavy, dull, and de-
formed bodies, that we cannot mount. O [what will
come of us ? Why, this is the day of refurrection.
The angels have been here tounfealour graves, to
roll away the Hones, and at their fhout, and lound
of the trumpet, our fcattered dull have met toge-
ther ; and, lo ! now we (land upon the earth.

4. No fooner the faints raifed, and their fouls
and bodies reunited with excellent majefty, but
then fhall all the elecl: of God, from firft to latt,
be gathered together. If you afk, Whence? And
whither? I anfwer,

1. To the queflion, * Whence? From the four
' winds, from one end of heaven to another,' i.
e. From all parts of the world, from eaft, and
weft, and north, and fouth, ' from one end of
' heaven to another.' A vulgar term in regard of
our fight ; for in itfelf heaven is round, and hath
no end : the meaning is, Thai not one faint in all
ths world, from Adam to the iait ana, fhall be

con-

5°4

r u»th JESUS.

Chap. I.

concealed or lie hid ; from the moil hidden, in-
ward, iecret bofom of' the earth, all fnail be ga-
thered. Howfoever their dull may be Scattered
into a thoufand thoufand parts, yet the power of
Chrift (hall relloreall thole dulls, and bring them
together into their feveri compacted bodies.

2. To the question, Whether they fnali be ga-
thered ? Some lay to the valley of Jehofnaphat,
from that text, ' Let the heathen be wakened, and
' come up to the valley of Jehoihaphat, for there
' will I fit to judge the heathen round about,' Joel
iii. i 2- Bur I believe, this text hath rererence to a
particular judgment of God upon Iffael's enemies
which dwell round about Jerulalem, and not to the
general day of judgment. Others fay to mount-O-
livet, from that text, ' This lame Jelus which is ta-
' ken up from you into heaven, fhall fo come in like
* manner as ye have feen him go into heaven ; then
' returned they unto Jerulalem from the mount
' called Olivet,' Acts i. i i, 12. But I believe this
text fpeaks only of the manner how Chriil fhall

me, and not of the place to which he fhall come.
Indeed, it is not probable that either the valley of
Jehofhaphat, or mount of Olivet, can be fufficient
places to contain all the men that ever were, are, and
fhall be j and therefore if fuch a thing can be de-
termined, I mould rather appeal to that text, Then
tve which are alive, and remain, Jball be caught
up together ivith thjm (that are raifed) in the
clouds, to meet the Lord in the air, 1 ThefT. iv. 17.
When Chrift was afkt this very queflion, Mrhere,
Lord? Whither fhall thefaints be gathered ? Where
fhall the general judgment be ? He anfwers,
lVherefoe<ver the body is, thither ivill the eagles be
gathered together, Luke xvii. 37. By the body,
Chrift means biuifelf; and by the eagles, Chriil:
meant his elect ; becaufe their youth is renewed
•as the eagles. Now the elecl muft refort to Chriil
wherefoever he is, and the apoille isexprefs, that
Chriil is in the air, and in the clouds: and there-
fore thither mud the elefit be gathered ; they fhall
be caught up by the holy angels into the clouds,
to meet the Lord in the air.

Ufe. O my brethren ; what fights are thefe ?
What changes, wonders, ftrange face of things will
be this day? How is it that we'are not as frequent
in the meditation of thisfummons, as Jerome was,
who, as he thought, heard daily that found, Arife
■ye dead, and come to judgment ? Methinks a fad

and ferious confideration of thefe palTages might
keep us clofe to Chrift ; come, try a little, if in the
hurryings of the day we are fo di.iradted, that we
cannot reach the fpiritual part of a meditation, yet
in the evening, or morning, when all is ftill, or in
the night-feafon, when all is quiet, then labour to
prevent the day of doom j fo realize it as if then
we faw Chrift in the clouds, fending his angels on
this errand, Away, and bring hither all the men and
women in the world ; and, in the jirjl place, gather
my faints together unto me, Adam, and Abraham,
thofe fathers of the world, and of the faithful, let
them fee all their children, and let all their chil-
dren fee them, and bring them all to. my throne :
awaken the world, let them who haveflept in their
graves fome thou lands of years, be now rouzed
and raifed Imagine then, as if we hear the trum-
pet of God founded by the angels of God, and as
the found of it waxed louder and louder, that we
faw the mountains fkip like rams, and the little
hills like young fheep: that we faw all the graves
in churches, or church-yards, infields, or plains,
or feas fly open : that we faw all the bodies of the
dead beginning to ftir, and to ftand upon their feet,
and preiently the angels coming, and taking all the
faints upon their wings, and fo flying with them
through the air, till they came to the throne and
judgment-feat of Chriil : is it pofhble that fuch
a meditation fhould pais, without fome tincluie
of it on our Spirits ? If my ears fhall hear that
found, and if my eyes fhall fee thefe fights, Is it
not time for me to lay thefe things to heart, that
I may be found faithful and well-doing? As fure
as I have this book in my hand, I muft be one of
thole that fhall hear the found of the trumpet, and
away I muft, from the mouth of my grave, where-
ever I fhall be buried, to the cloud where Chrift
doth fit. Come then, How would I rife? As foul
as a toad? Or, As'an angel of God? O my God !
fet this home on my foul. O ! where's my lamp ?
And where's my oil ? Are ad ready ? And am I
ready, furniihed, and prepared to meet the Lord
in the air ? Chriilians ! if we have any life in us,
let us act and realize this to the life. O ! this
would keep us clofe to Chriil, and to the banner
of Chriil : who would not march under this ban-
ner, and adhere to him, that but reads over thefe
fummonfes of fouls at the lad dreadful day?

SECT.

Carrying on the great Work of our Salvation in his fecond coming.

SECT. IV.
Of Chrift and the faints meeting at the judgment-
day.
4. |_/* O R Chrift and the faints meeting at the
\_ judgment-day ; no fooner are the Taints
lifted up, and fet before the Judge, but thefe

things follow,

1 . They look, and gaze, and dart their beams,
and reflect their glories on each other. Oh ! the
communications! oh ! the dartings of beams be-
twixt Chart: and his faints ! look as when two ad-
mirable perrons, two lovers meet together, their
eves fparkle, they look on, as if they would look
through one another ; fo Chrift and his faints at
firft meeting, they look on, as if they would look
thro' one another : and fuch is the effect of thefe
looks, that they give a luftre to each other by their
looks. Did not Mofes's face fhine when he had
been with God ? And fhall not the faces of the e-
lecc glitter and fhine when Chrift alfo looks on
them ? Nor ftays it there ; but as they fhine by
Chiill, fo fhall their fhine reflect on Chrift, and
give a glory to Chrift ; and this I take it to be the
meaning of the apoftle, ' That when Chrift fhall
4 come, he fhall be glorified in his faints,' 2 Thef.
1". 10. Not only in himfelf, but in his faints alfo ;
whole glory, as it comes from him, fo it redounds
alfo to him, ' For of him, and through him, and
' to him are all things,' Rom. xi. 36.

z- They admire at the infinite glory, and beau-
ty, and dignity, and excellency that is in Chrift.
The glory they reflect on him, is nothing to the
glory that is in him. Oh ! when thefe ftars, the
faints, fhall but look upon Chrift the Sun of righ-
teoufnefs, they exceedingly admire. So the apo-
ftle, ' When he fhall come, he fhall be glorified in
4 his faints, and he fhall be admired in all them
• that believe,' 2 Thef. i. 10. All that believe
fhall break out into admiration of Jefus Chrilt ;
they fhall at the firft fight obferve fuch an excel-
lency in Jefus Chrift, as that they fhall be infinitely
taken with it. Here we fpeak of Chrift, and in
fpeaking we admire ; but how will they admire,
when they fhall not only fpeak or hear, but fee
and behold him, who is the * exprefs image of
4 God, and the brightnefs of his Father's glory ?'
Heb. i. 3. O the luftre that he carts forth each
way ! is not his very body more fparkling than
the diamond before the fun ? Yea, more than the

505

fun itfelf now fhining at noon-day ? -How fhould
the faints but wonder at this fight ? Oh ! there is
more beauty and glory in Jefus Chrift, than ever
their thoughtsoriiuaginationscouldpoffiblyreach;
there is more weight of fweetnefs, joy, and de-
light in Jefus Chrift, than either the feeing eye, or
hearing (7/;-, or the vaftunderftanding/>£v?r/,( which
can multiply and add ftill to any former thoughts)
can pollibly conceive, 1 Cor. ii. 9 Every foul will
cry out then, I believed to fee much glory in Je-
fus Chrift, whenever I faw him ; I had fome twi-
light, or moonlight glances of Chrift on earth :
but, O blind I ! O narrow I ! that could never
have faith, opinion, thought, or imagination, to
fathom the thoufand thoufand part of the worth,
and incomparable excellency that I now fee in him.
Why, this caufeth admiration, when we fee more
than ever we could expect. The faints fhall then
cry out, and fay, I fee more, Ten thoufand times
more than ever I expected -, I fee all the beauty
of God put forth in Chrift, I fee the fubftantial
reflection of the Father's light and glory in Jefus
Chrift, I fee thoufands of excellencies in Jefus
Chrift thatnever were revealed tome before. This
is the very nature of admiration, it is ever won-
dering or admiring at fome new and ftrange thing ;
the glory of Chrift will then exceed all former ap-
prehenfion. O ? they admire to fee the King in
fuch a beauty, they admire to :'ee the Judge in fuch
a glittering and glorious robe of majefty; they ad-
mire, and they cannot but admire.

3. They adore, and magnify the grace and glo-
ry of Jefus Chrift ; as it is laid of the twenty four
elders. That 4 they fell down before him that fat
' on the throne, and worshipped him that liveth for
4 ever and ever, and caft their crowns before the
4 throne, faying, Thou art worthy, O Lord, to re-
4 ceive glory, and honour, and power; for thou
4 haft created all things, and for thy pleafure they
4 are and were created,' Rev. iv. 10, n. So all
the faints, advanced to come up to Chrift, and to
ftand before the throne, they fall down before
Chrift, and they worfhip him thit lives for ever,
fhou ting and finging about Jefus Chrift, and fetting
out his glory, grace, and goodnefs. ' After this I
4 beheld, (faith John) and lo, a great multitude,
4 which no man could number, of all nations, and
4 kindred, and people, and tongues, flood be-

4 fore the throne, and before the Lamb, and

S f f <■ criecJ

506

Looking untt> JESUS.

Chap. I.

4 cried with a loud voice, faying, Salvation to our
4 God, which iitteth upon the throne, and unto

* the Lamb ; and all the angels ftood round about

* the throne, and about the elders, and the four
' beafts, and fell before the throne on their faces,

* and worlhipped God, faying, Amen ; bleHing,and
4 glory, and vvifdom, and thankfgiving, and honour,
4 and power, and might, be unto our God, forever

* and ever,' Amen, Rev. vii. 9, 10, 11, 12. Saints
and angels will both give glory to Jefus Chrift that
day ; every elect man will then acknowledge, here is
Chrift that fned his blood for me, here is the Savi-
our that laid down his life for me, here is the fa-
crifice that gave himfelf a propitiation for me j
here is the perfon that mediated, and interceded,
and made peace for me ; here is the Redeemer that
delivered, and redeemed me from the wrath to
come : and then they begin thole hallelujahs, that
never, never (hall have end, 4 Hallelujah ; and a-
4 gain Hallelujah ; and, Amen, Hallelujah, for
4 the marriage of the Lamb is come, and his wife
« hath made herfelf ready, Rev. xix. 7. _

4. Chrift welcomes them into his glorious pre-
fence ; if the father could receive his prodigal, but
repenting fon, with huggs and kilTes, How will
Chrift now receive his faints, when they come as a
bride to the folemnization of the marriage ? His
very heart fprings (as I may fay) at the light of his
bride ; no fooner he fees her, and falutes her, but
he welcomes her with fuch words as thefe, 4 O my

* love, my dove, my fair one, come now and enjoy

* thyhuiband ; many a thought I have had of thee ;
4 before I made the world I fpent my infinite eter-

* nal thoughts on thy falvation ; when the world

* began, I gave thee a promife, that I would be-

* trothe thee unto me in righteoufnefs, and injudg-
' ment, in loving-kindnefs, in mercy, and in faith-
« fulnefs, Hof. ii. 19,20. It was I that for thy fake
' was incainate, and lived, and died, and rofe a-

* gain, and afcended ; and fince my afcenfion that

* have been interceding for thee, and making ready

* the bride-chamber, where thou and I muft live
' for ever and ever. And now I come hither into

* the clouds to meet thee more than half the way ;
' and my meaning is to take thee by the hand, and

* to bring thee to my Father. Now do I take thee

* for my own ; O my filler, my fpoufe, thou art as

* dear to me as my own dear heart ; come, lee into
' my bofom, fee here love written in the golden

' letters of free grace ; come near, for I muft have

• thee with me, and 1 will never more be lb ftrangc
' to thee as to this day ; fometimes thy fins have
4 made a wall of partition between me and thee j
' fometimes I withdrew and was gone, and I hid
4 myfelf beyond the curtains, and for a time thou
4 haft lain hid in the clofet of the grave, but now
' we'll never part more, anon I will bring thee to
4 my Father, and I will fay to him, Father, be-

* hold! here my fpoufe that I have married unto
4 myfelf: in the mean time welcome to thy Jefus,
4 I have purchafed thee with my blood, I have paid
4 dear for thee, and now I'll wear thee as a crown
4 and ornament for ever.'

5. Chrift fets them on his right hand, Upon thy
right hand doth Ji and the queen in gold of Ophir,
Pfal. xlv. 9. This is the fign of Chrift's love and
refpect to his faints ; when he himfelf afcended up
into heaven, then faid the Father to him, Son,Jic
thou doivn at my right hand ; and no fooner the
faints are afcended up to Chrift, but he fpeaks the
fame to them, Sit thou down at my right hand-
Chrift entertains them, as God the Father enter-
tained him ; he at the right hand of God, and they
at the right hand of Chrift. And herein is fet forth
the great exaltation of the faints ; as Chrift being
fet at God's right hand, God highly exalted him,
and gave him a name above every name, fo now
are the faints highly. exalted by Jefus Chrift, now
are they filled with unmatchable perfection, now
is the [plerowa,] the fulnefs of perfection, and
fulnefs of honour and ^lory conferred upon them j
Upon his right hand is fet the queen in.gold of Ophir,
i. e. in the beft, richeft, fineft gold. The Loid
now puts upon his faints heaven's glory, he adorns
them with all his ornaments fit for the marriage-
day j and indeed here is the beginning of the fo-
lemnity of the marriage of the Lamb, not but that
the contract was before, but the folemnity was
referved for this day, and all the glory of this day
is for nothing elfe but to fet out the folemnity of
the marriage. As the bridegroom on the day of
nuptials comes forth in his glory, and as the bride
on the marriage-day comes forth in her beft array ;
and as the fervants, and parents, and friends, and
all appear on the marriage-day in as much glory as
they can ; fo Chrift on this day comes forth in his
glory, with all his angels in their glory; and the
faints, the Lamb's wife, The King's daughter is

all

Carrying on the great M^ork sf our Salvation in bis fecond Coming.

S°*

all glorious "without and within, Pfalm xlv. 13.
Though liars may lofe their fhining when the
fun arileth, yet the glory of the Taints fhali be no
lefs becaufe of the fun of righceoufnefs, but ra-
ther more. This is the day that Chriit {hall ho-
nour his faints before all the world; come (will
he lay) and fit you down at my right hand ; as a
ihepherd divideth his fheep from the goats, fo will
I feparate you from wicked reprobates : why, you
are they for whom the eternal counfels of my Fa-
ther did work, you are they in whom I am now to
be glorified for ever ; and therefore, now will 1
exalt, and advance, and honour you ; fit here, or
ftand here on my right hand ; O come ! come hi-
ther to the right hand of your Saviour.

6 Hereupon Chrift fully and actually joys in
them, and they in him: he joys in them, becaufe
now he tees of the travail of his foul ; he fees the
iflue of all his doings and fufferings here on earth,
he fees now the great work he hath brought about,
to ivit, The glory of his faints, and he cannot but
rejoice therein. As a man that makes a work
that is very curious and glorious, he takes abund-
ance of delight to look upon it ; when God made
the world, he looktupon what he had made, and
he faw it was good, and he delighted in it ; fo
Chriit looks on his faints, and when he fees what
he hath done, in railing fo poor a worm to fo
EL high an excellency, he takes mfiiutedelight there-
in. Now he lees that he hath attained his end in
that great defign, and deepefl counfels that he had
before the world ; he was then refolved to lave a
number of finners, and to bring them at laft to
himfelf that they might behold him in his glory,
and manifeft the riches of his grace ; and to that
purpofe hach he ftili been carrying on the great
work of fouls falvation, as we have heard ; and
now that he fees it accomplifhed and fulfilled in
them, he muft needs delight, ' In that day it fhall
• be faid to Jerufalem, Fear thou not ; and to Zion,
' Letnot thinehands be flack-, for the Lord thy God
' in the midft of thee is mighty, he will fave,, he
1 \. iil rejoice over thee with joy, he will reft- in his
Move, he will joy over thee with finging,' Zeph.
jii. 16, 17.

And as he joys in them, fo ^hey cannot but re-
joice in him. «♦>■• he delights in their glory, fo they
cacaot but delight in his glory. Are they not at
* Aug. 1. zo. de ciiitaie Dei, cap. 14.

Chrift's right hand ? And is not that the place of
pleaiure, the paradife of God? In thy pre fence is
fulnefs of joy, and at thy right hand are pleafures
for evermore, Pial. xvi. 1 1. The very fetting them
on Chrilt's right hand, is the beginning o! hcaveii l
joy. The prefence o/Chrift makes joy, exceeding
joy, faith jude, Jude 24- O ! butwhat joy ? What
fulnefs of joy? What exceeding joy, v. ill it be to
be fet at Chrift's right hand ? Now begins that joy,
that never never fhall have an end. O tjhe compla-
cency which the blc fled feel in their feeing, know-
ing, loving and being beloved of Jefus Chrift ! ' O
' my Chrift ! let me have tribulation here, let me
' here fpend my days in forrow, and my breath in
' fighings ; punifh me here, cut me in pieces here,
' burn me here, fo that I may there be placed at thy
' right hand.' For then joy will come, and forrow
will vanifh ; forrow is but for a night, this night of
life, but joy will come in this morning of the refur-
reftion, and it never fhall be night again-

SECT. V.

Of CbrijVs fentencing his faints.
5. T?OR Chriit fentencing of his faints: no

J, fooner are they fet on his right hand, but
he prepares for fentence. In the opening of which
.we muft confider, 1. The preparative. 2- The
fentence itielf.

1 . The preparative before fentence will be fome
exploration or trial of the parties to be fentenced.
As,

1. The book muft be opsned, And I f aw the
dead, fmall and great, fiand before God, and the
bocks were opened, and another book was opened,
ivbich is the book of life, Rev. xx. 12. It is fpoken
after the manner of men, in whofe public judg-
ments are produced all the writings of the procels,
informations, depositions of witnefTes, to fliew
that all actions, even the moft fecret ones, fhall
then be rehczrfed and made manifeft. * Auguftine
thinks thefe books to be the books of the Old and
New Teitament, wherein all things either to be
done, or omitted, areprefcribedby God: and then
fhall thefe books be opened, becaufe, according
to them, fhall fentence be given, In that day God
(l)all judge the fecrets of men by Jefus Chrijl, ac-
cording to my goj pel, Rom. ii. 16. f Origen, and
almoft all with him, think thefe books to be the
fOrig Com. ad Rom. 14.

S f f 2 books

$68

Looking unto JESUS.

Chap. I.

books of our confcience?, which now are fhut up,
and concealed from men, but then mall be made
m .nifeft to all the world. W hatfoever thole books
are, we find here one book opened, which is pro-
per to the faints, called the book of life : this book
contains in it the names of all that are elected from
firft to laft : thou John, and thou Jofeph, and thou
Judith, and thou Mary, and thou Elizabeth, &c.
you are all booked down, there is the particularity,
and there is the certainty, Tour n ones are ■written
in heaven, rejoice in it: oh! what is the joy of
faints, when once they fee this book opened, and
their names inrolled, engraven there in letters of
glory ? This very book clears it to me, that God
irom all eternity made choice of a particular and
determinate number of perfons, to fave them ; and
that none other can be laved, but thole who were
fo elected, and whofoeverare fo elected, they fhall
not fall away; ' All that worfhip the beaft, their
' names are not written in the book of life of the

* Lamb, from the foundation of the world, Rev.
« i j. 8. — xvii. 8- On the other fide, He that
' overcometh, the lame fhall be written in the

* book of life, and I will not blot out his name,
' but I will confefs his name before my Father,

* and before his angels,' Rev. iii. 5. This is the
day when that book of life fhall be opened, and
Chrilt fhall read the names of every elect perfon
before God and angels; not that Chrilt needs a
book, or indeed reads a name, but that his eledtion
Hands fo firm, that he knows every predeftinated
faint, as well as we know their names, whom for
our memories we commit unto our books ; and
then he will fo honour his faints, that he will pu-
blifh their names to all the world.

2. All the actions, demeanours, graces, duties,
and (it may be) fins of faints (hall be produced, and
laid open; the Holy Ghotr. tells us, That ' the
« dead were judged out of thole things which were
' written in the books.' It appears hence, that
not only names, but things were written, and thefe
things were produced, and accordingly they were
judged.

1. As to evil things, unfruitful works of dark-
nefs. It is a quellion, and I dare not be too pofi-
tive in it, viz. Whether the fins of God's people
{hall be manifeft at the day of judgment? Some
are ror the negative, becaufe God in his promifes
fpeaks fo exprefly ' of forgiving iniquities, of re-

' membering them no more, of blotting them out,
' of throwing tuem into the bottom ol tnefea, calt-
' ing them behind his back,' Ifa. xlni. 25 — xliv.
22. — -xxxviii. 17. In which leipect, lay they, the
Godly are laid not to come into judgment, John v.
24. 1 luppo.e this kit text is ill urged, for by judg-
ment is not meant dilculiion, but condemnation,
and in our belt tranflations lo it is rendered : others
are for theaifirmative, upon thole giounds, 1. Be-
caule many ot the godly and wicked men's fins are
mingled together, and there cannot be a judgment
of dilculiion preceding that of condemnation, un-
lefs godly men's fins aie alto produced. %. Becaufe
it is tpoken generally in refpect of all forts, that the
books were opened ; by which books, molt under-
ftand the conlciences of men ;and by the opening of
thole books, they understand the manifefting, clear-
ing, and diicovering of conlciences at that general
day. 3. Becaufe the fcriptures are exprefs r'or the
affirmative; not but that thofe texts are truths,
4 That fins are forgiven, blotted out, thrown away,
' to be remembered no more,' (i. e. ) as to condem-
nation ;but as for exploration or dilculiion, the Lord
fpeaks univerlally, That o/f^ry idle ivordth.it men
fpeak, they jk all give on account thereof at the day
of judgment, Mat. xii. 36. If the balance weigh
down on this fide, (for my part I am not peremp-
tory, but lhall eafily iubmit to the fpirivs of the
prophets) yet this manifeftation fhall not be "or the
ihame, grief, trouble, ignominy, or confuiion of
the gouly, but only for the letting up of God's
juttice, and that the goodnefs and free grace of
God in Chrilt may be made more lilultrious ; how
will Chrilt then be exalted, when all the world
fhall fee hisrighteoulhels and goodnels, his truth
and mercy now again meeting together, and killing
each other ? It was fo at his tint coming, and it
will be lo at his fecond coming; then fhall his ju-
ltice and mercy, his righteoufnefs and goodnels,
be manifefted to all ; in that by his own merits,
notwithstanding their fins, he will bring all his
feints to his heavenly glory

2. As for good things, whether good works,
duties or g.;ces, there is noqueition but all thefe
that day will be produced and laid open. 1. We
fee Chrift enumerru<..g r'..c good works of them
on his right hand ; for ' 1 was an hungered, and ye
4 gave me meat; I was thirtiy, and ye gave *;e
« drink ; I was a ftranger, and ye uok me in j na-

* ked.

Carrying on the g> eat Woik of our Salvation in his fecond coming.

509

' ked, and ye ciothed me ; fick, and ye vifited
* me ; in prifon, and ye came unco me,' Matth.
xxv. 35, 36. It is true, in this catalogue, we find
nothing of faith, but all of works ; but certainly
laith is included, as the life of the tree is included
in the fruit ; not only, nor principally, are works
here mentioned for the goodnefs of the work con-
lidered in itfelf ; but as thefe works did exprefs
our faith and love to Jefus Chrift, in that by faith
we could fee Chrift in a poor beggar, or prifoner,
and could love Jefus Chrift in thefe poor, better
than all our wordly goods or liberties. I do not
wonder fhat Paul advifeth his Corinthians, See
that ye abound in this grace of contribution to the
faints, 2 Cor. viii. 7. And that he prayeth his
Philippians, And this I pray, that your love may
abound yet more, Phil, i- 9. And that he prayeth
for his ThefTalonians, Now the Lord make you to
increafe, and to abound in love, one towards a-
tiother, and towards all wen, 1 Then", iii. 12-
And that he praifeth God in their behalf, ' We
' are bound to thank God always for you, bre-
' thren, as it is meet, becaufe that your faith
' groweth exceedingly, and the charity of every
' one of you all towards each other aboundeth,'
2 Th-lT. i. 3. Christians ! if we did but confider,
that every duty done to God or man, that every
penny given to a poor naked faint, that every cup
01' cold water given to a prophet, in the name of
a prophet, fhould not lofe his reward ; but this
day fhould be leckoned up, or drawn (as it were)
into a full inventory; imprimis, For this piece of fil-
ver, given fuch a day to luch a one ; item, For this
piece of bread, luch a day given to fuch a one, &c.
Oh ! who would not abound in faith and love ? Oh !
who would think any thing too much, too good, too
dear, to give to the needy membersof Jefus Chrift ?
There is a charge laid upon minifters to preach this
dodtrine, I befeech you give me leave to difcharge
my duty, and to lay it, and leave it at your doors,
where beggars ufually ftand, Charge them that are

rich in this world, that they do pood, that they

be rich in good works, ready to dijlribute, willing
to communicate ; layinp up in fore for themfelves
a good foundation again fl the time to come, that
they may lay hold on eternal life, 1 Tim. vi. 17,
18, 19. You to whom God hath given the riches
of this world, as you would meet Chrift with com-
fort, learn thislefion; confider whether of thefe

two reckonings will be more comfortable at th&t
day: item, fo much given co luch and luch a re-
ligious ufe ; or fo much given towards luch a teaft,
and for the entertainment of fuch brave gallants .
lomuch to promote thegolpel, or foniuca at dice,
cards, hone-races. It one lhould tell you, That
either you mult ieed Christ in the poor, or you
mint ftarve in heil ; you muit either clothe naked
Chrift in the poor, or you muft be laid naked to
the fiery indignation of the Lord for ever, Oh!
what ttrictnefs wo'uld you call this ? Buc I recoi
left myfelf, if Chrift fet you at his right hand, he
will then recount all your charities, and all your
labours, of love to the faints; you that are poor,
and had nothing to give, he will tell of your good
works, if it was no more, but at iuch a time you
caft a m<te into his treafure ; and, at fuch a time,
you carried a letter for the Lord Jefus ; he will
produce and commend thefe pittances of your
poor charities to all the world.

2- Not only good works to man, but all the
faints duties to God fhall come in iemembrance Oh
then! it will be known, who ferved the Lord in
fpirit and truth, and who did not; then men! and
angels fhall know, ' fuch a day this poor faint per-
' formed luch a fpiritual fervice;7 every prayer in
public or private, every tear fhed for fin, every
fob, or figh, every fpiritual meditation, or feif-
examination, every glance, ejaculation, or looking
up unto Jefus, fhall be recounted by Jefus : it was
faidof Cornelius, That as well his prayers to Goci,
as his alms to men, tame up for a memorial before
God, Acts x. 4. Certainly every duty, in reference
to the firft table, is booked in heaven, and at this
day the book being opened, it will appear, that
fuch a prayer thou madeft fuch a morning, and
fuch an evening in thy cfofet, and now will Chrift
fay, ' Did not I tell thee, that if thou wouldeft
' pray to thy Fathei in iecret, then he that iW
' thee in fee ret, fhould reward thee openly ? M
' vi. 6 W hy, now fhalt thou have thy reward in
' a full view, I will divulge here all thy fecret du-
• ties to men and angels ; all the world !■ all know
' it; thy wanderings 1 told them, and thy tear* I
'bottled them: Jo! here, are they not a', v r't-
' ten in my book ?' Pfalm hi 8-

3. Not only duties but graces fhall now be re-
hearfed ; thy knowledge, faith >hope, love, and fpiri-
tual joy ; thy fear, obedience, repentance, humility,

meek-

5*9

Looking unto JESUS.

Cha*. I,

mccknefs, patie::ce, z»al, and perfeverance, Hia.1 1
lie fully discovered j dine was, that in the incenfe
of fucn a prayer, many Sweet fpices were burned
together ; therein was faith working by love,there-
in was humility, therein was patience, in Submit-
ting to God's will and pleafure, therein was hope
of a gracious anfwer in God's due time, therein
was holinefs, brokennefs of heart, and love to o-
thers, &o ' Time was, faith Chrift, That / ga-
* thered my myrrh with my fpices, that I eat my
' boney-comb witkmy-b&ney, Ca. v. |. That I both
' accepted and delighted myfelf in thy heavenly
4 graces; I ihall never forget how thou didft ra-
' vifh my heart, my filler, my fpoufe ; how thou
' didft ravilh my heart with one of thine eyes,
' and with one chain of thy neck.' Why, thus
ftiall the Lord fet forth, and tell all the world
what gracious children he had ; then will appear
indeed the meeknefs of Mofes, the faith of Abra-
ham, the patience of Job, the zeal of Phineas, the
!cve of Magdalene; and, according to the meafure
of grace conferred upon thee, Chrift will fet thee
out i ' We commend the graces of fuch and fuch
1 taints at their death ; but, Oh ! let Chrift blazon
' me, and his graces in me at the refurrettiv^n-day ?'
Thus far tor the exploration or trial before fen-
ten ce.

2. For the fentence itfelf ; then ihall the king
fay to them on his right hand, ' Come ye bleifed
* of my Father, inherit the kingdom prepared for
' you from the foundation of the world,' Matth.
xxv. 24. Every word here is full of life and
joy; 1. Come. This is the king's invitation of
his faints to his court ; he had Summoned them
before to bis prefence, and now they are about
nim, he will not part with them, they muft come
a little nearer yet, they muft go with him into his
prelence-chamber ; the manfions are ready, the
Supper of the Lamb is ready, and now he begins the
■ am invitation of his bride, €ome. 2. Come ye
blejjedofmy Father Chrift blelfed them when he
went up to heaven, and whilft yet on earth he pro-
nounced them bleSTed many a time, Bleffed be ye
J>oor, bleffed are ye that hunger, bleffed are ye that
weep, Luke vi. 20, 21- But now he calls them
the blejfed of his Father ; not only Chrift, but God
the Father hath ever looked upon them as_ his
children ; it is the Father's will as well as Chrift's,
that they Should be bleifed, Ye blefled of my Fa-

ther. 3. Inherit the kingdom. Chrift had told them
before, // is your Fathers pleafure to give you the
kingdom, Luke xii. 32- But then they were only
as fervants, or as children under age, but now they
are heirs, heirs of God, and joint heirs -with Chrift,
Rom. viii. 17. and now they are come to full age,
To the meafure of the Jluture of the fulnefs of
Chrift, Eph. iv. 13. and therefore they muft have
the inheritance in poifeifion ? thev muft all be
kings ; this very word fpeaks them kings, and
makes them kings ; it is the Solemn coronation of
the faints, it is the anointing, the Setting of the
crown upon the heads of the faints ; Henceforth
there is laid up for me a crown oj righteou fiefs,
•which the Lord the righteous judge /hall give me
at thiit day, and not for me only, but unto them
alfo that love his appearing, 1 Tim. iv. 8. 4. In-
herit the kingdom prepared for you. As Tophet
was prepared of old, fo was this kingdom prepar-
ed of old ; it was the firft creature that ever God
made, In the beginning God created heftven, Gen.
i. 1 . His firft work was to make heaven for him-
felf and his faints to dwell in ; he prepared it for
them, and then he prepared them for it : but why
for them? Weie not the angels the firft creatures
that pollened it ? Nay, were they not created in it,
or together with it ? Yes; but yet the angels are
not properly the heirs, fons, members, fpoufe of
God and Chrift, as the faints are; the angels are
but miniftring Spirits, and the fervants of the bride-
groom ; but the faints are the bride herfelf, heirs,
and co-heirs with Chrift. 5. Prepared for you from
the foundation of the world. This was the great
defignof God and Chrift from, all eternity? before
the foundations of the world, and at the firft ftone
laid, and ever fince, they have been carrying on
this mighty work ; it is not a bufinefs of yefterday
only; no, no, the eternal thoughts of God hath
been upon it, He hath chofen us in him before the
foundations of the world, Eph. i. 4.

Oh ! what thoughts are in faints when this
fentence is propounded! Oh ! what joy enters in-
to them when now they are to enter into their ma-
iler's joy! methinks if it were poSfible that tears
could be in a glorified eftate, the faints (hould not
fee Chrift reach out a crown to fet it on their
heads, but they lhould weep, and hold away their
heads, but Chrift will have it fo ; This honour have
all the faints, praife you the Lord.

SECT.

Carrying on the great Work of our Salvation in his fecond Coming.

SECT. VI.

OfCbriJi and the faints judging the refi of the
IV 0' Id.

6- XT' O R Chrilt and his faintsjudging the world:
JP no fooner lhall the faints be fentenced,
jultitied, acquitted, anointed, and crowned; but
prefently they muft be enthronized, and fit with
Jelus Chrift to judge the world. In the unfold-
ing of this we may obferve thefe particulars.

i. As Chrill is on a throne, lb now muft the
elect be let on thrones, ' To him that overcometh

* will I grant to fit with me in my throne,' Rev. iii.
Si. Thrones are for kings and judges; and in
that Chrilt hath now lifted up his faints to this con-
dition, he will have them fit with him as fo many
judges, and as fo many kings ; or if it be more ho-
nour to have thrones by themfelves, than to fit with
Chrill in his throne, John in his vifion law many
thrones,' And I faw thrones, and they that fat upon

* them,and judgment was given unto them,' Re xx.
4.. And Chrilt himfelf told his apoftles, ' Verily, I
' fay unto you, that ye which have followed me in
1 the regeneration, when the Son of man lhall fit in
' the throne of his glory, ye alfo lhall fit upon
' twelve thrones, judging the twelve tribes of Ifra-
' el,' Mat. xix. 28. Hence fome argue, That a-
n.ongft all the faints, the apollles fhall have their
throne s feated next to Chrilt ; hov/foever the reft
lh.di not be deprived of their thrones ; for not only

! ones, but twelve and twelve are fetabout
e of Chrift,4 And round about the throne

* were four and twenty thrones,' (or feats) ' and
' upon the throne I faw four and twenty elders, fit-

* ting, clothed with white raiment, and they had

* on their heads crowns of gold,' Rev. iv. 4. Only
four and twenty thrones, and four and twenty el-
ders are numbered, but thereby is reprefented the
whole church of Chrilt: it is plain enough, that all
the faints lhall appear plainly in the glory of Chrilt's
kingdom, having thrones with him in the air, du-
ring the time of hisjuclgment.

2. The goats on the left hand lhall then be
called to receive their doom : no fooner the faints
enthronized, but then lhall Chrift lay, ' Ye blelT-

* ed angels, bring hither all thofe mine enemies,

' who have faid, I lhall not rule over them, that
' I may bruife them with my iron-mace, and break
' them in pieces like a potter's velfel.' O ! the fear
and trembling that will now leize on reprobates ! do
but fee the cafe of prifoners, when the judge fpeaks
that word, Come J ay lor s, bring hither thofe prifon-
ers to the bar. But, alas! what companion can
we make to fuit with the condition of thefe re-
probates? Now, fhall their hearts fail them for
f^r ; now (hall they leek death, (Oh ! how glad-
ly would they die again) ? but fhuii not find it ;
now lhall they cry to rocks and mountains, Fall
on us, and hide us from the face of him that fit tetb
on the throne, and from the voratb of the Lamb}
Rev. vi. 16. As a prifoner in a defperate cafe had
rather remain in his fordid ftinking dungeon, than
coming into the open air for execution ; fo the re-
probates newly raifed from the earth, would fain
return again unto the earth, glad to remain, tho'
not on the face of it with pleafure, yet in the bow-
els of it with rottennefs and folitude ; like male-
factors preifing to death, they cry out for more
weight, ' Hills cover us, mountains fall upon us»
1 yet more weight, more rocks, more mountains ;
' hide us, prefs us, cover us, difpatch us.' But
all in vain, the command is out, angels and devils
will force them to the bar, for the Lord hath fpo-
ken it, Thofe mine enemies, ivhich tvould not thiit
I Jhould reign over them, bring them hither, Luke
xix. 27.

3. They lhall look on Chrift, and his faints,
now fitting on their thrones. As prifoners that
ftand at the bar in the face of the judge ; fo muft
thefe reprobates look the judge and all his alTelTors
in the very face.

1 • For the judge, they lhall look on him, Behold
he cometh ivith clouds, and every eye jh all fee bimy
and they aljo ivhich pierced him. We heard before,
That no fooner Chrilt in the clouds, but they faw
him then ; as the prifoners that fee the judge rid-
ing to his judgment-feat ; Oh ! but now they lhall
fee him in thejudgment-feat, ready, with fparkling
eyes, and thundring voice, to fpeak their fevteaee
Prifoners at the bar muft not turn their backs on
the judge when he begins their fentence ; no more
. muft reprobates ; • * They mult fee him in majef-

* In majeflate vifurifunt, quern in humilitate videre noluerunt 5 ut tanto difl melius virtutem fen-
tiant, quanto contemptius infirmitainn deriferunt,

Locking unto JESUS.

Ch,

' ty, whom they would net deign to look upon in
' humility j that by fo much more they may feel
' his power, by how much more they derided his
' weaknefs.' Oh! the difference betwixt Chrift's
coming in the flefh, and in his iecond coming in the
clouds j then he came in poverty, now in majeiiy ;
then in humility, now in glory ; then with poor ihep-
herds, now wirh mighty angels ; then the contempt
of nations, now the terror of the world ; tlten
crowned with thorns, now with majefty; then jucf£-
ed by one man, now judging all men ; then as a
lamb, now as a lion. Oh ! horror to conceive, how
will the fight of this Judge amaze the wicked ! and
the rather becaufe they fhall fee him whom they
have pierced. Is not this the aggravation of their
terror ? Conceive the guilty man -flayer coming to
his trial, Will not the red robes of his Judge make
his heart bleed for his bloodfhed ? Doth not that
crimfon cloth prefent a monftrous hue before his
eyes ? O ! then, what fight is this, when the man
(lain fitsin the judgment-feat! The rofywoundsof
our Savour ftill bleeding (as it were) in the prifoners
preiencc ! well may they hang their heads, but
they fhall not fhut their eyes, They Jhnll fee him,
faith the text, yea, they alfo which pierced him
Jhall fee him. This very fight will be as convinc-
ing, as it they heard Chrift iay, * Thou art the man
4 didft murder me, thou art the man haft pierced

* me, this wound, this fear, and this print of the
' nails in my hands and feet were thy very doings
! in thy finning againft me.' And who can tell but
Chrift may fpeak in foine fuch a manner as this ?

* Come all you on the left hand, prepare you for

* the fentence ; I am the man whom you did cru-

* cify afrefh ; I am he whofe perfon you delpifed,
*j whofe commands you difobeyed, whofe minifters

* you abufed, whofe fervants you hated, whofe of-
' iersyou rejected; and of whom you faid, There
1 is no beauty in him that we fhould defire him.'
W hatfoever he fhall fay, this I believe, that Chi ill's
iweet face will be moft terrible to the wicked at
that day. Oh ! it will cut them to fee him in the
judgment-feat, whom they bafelyfhutout of doors,
preferring a luft before hisprefence; then will they

J^egin, with extremeft grief, and bitternefs of Spi-
rit, to figh and fay, ' Oh! he that I look upon,

* andmuft look upon, and cannot choofe but look
' upon; he whom I now fee fitting in yonder flam-
0 ing, white, and glorious throne, is Jefus Chrift,

the mighty God, the Prince of peace, that true
Mefliah, whofe precious blood was poured out
as water upon the earth, to lave his people from
their fins: it is he, yea, the lelf lame he, that
many a time, whilft Hived on earth, invited and
wooed mebyhisfaithfurminifters, that befought
and entreated me with tears of deareft love, to
leave my lufts, and to bid the devil adieu ; that
knocked again and again at the door of my heart
for entrance, offering himfelf to be my all ftifli-
cient, and everlafting hufhand, telling me, That
if 1 would but have embraced him, at this time
fhould have been the iolemnity of the marriage,
and now he would have fet an immoital crown
of blils and glory upon my head with his own Al-
mighty hand ; but, I alas ! like a wilful defperate
wretch, forfook my own mercy, judged myfelf
unworthy of everlafting life, and wretchedly and
cruelly, againft my own foul, peri'ecuted all the
means which fhould have fandtihed me, and all the
minifters which fhould have laved me, as inftru-
ments in the hands of Chrift, and now happy I, if
I were an hundred thoufand millions of miles di-
ftant from this fight of Jefus Chrift; oh! that
thefe eyes in my head were holes again, as they
were but even now when I was rotting, or rotten
in the grave ! oh! that I could turn any way afide
from this glorious fight! oh ! that I were a ftone,
a tree, or air, or any other thing that wanted
eyes! Oh! that I had no eye within, nor un-
derftanding faculty to conceive of Chrift, or to
know Chrift Jefus as my Judge, now ready to bid
me go to hell!' Certainly thefe will be the wo-
ful wifhes of the wicked, when thev fhall look on
Chrift as fitting on his throne of judgment.

2- For the faints, they fhall look on them. In-
deed they fu o near their Saviour, that they cannot
look on him, but they mu ft look on them ; the faints
are on their thrones, either in the throne or about
the throne of Jefus Chrift; and the reprobates
ftand in a direct oppofite line to the faints ; fo that
their eyes cannot be off them : it is faiu in the pa-
rable, that the rich man being in heil, He lift up
his eyes, and.fato Abraham ajar off, and Lazarus
in his bofom, Luktr xvi. 23. But the distance be-
ing fo great as heaven and hell, that cannot be li-
terally underftood, but only parabolically ; it is
otherwife here, for howfoever the feparation be
already made, yet.neither is the fentence, nor ex-
ecution

Carrying on the great Work of our Salvation in his fecond Coming.

S»3

ecution paft upon the reprobates ; and indeed as
yet, both the faints and reprobates are in the air,
the one on the right hand and the other on the
left hand of Jefus Chri.t, and therefore they can-
not but hive full view of each other. In the a-
pocryphal book there is a plain aefcription of this
view, Then frail the righteous man jland in great
loldnej f he fore the face ofiu.h a.; have afflicled bim ,
and ma Je rfo account of his labours ; and ivben they
fee it he troubled with terrible fear, ana

fhall be amazed at the flran^eneisof hisfalvation,
Jo far beyond all that they looked for ; and they re-
penting and xroaninp for anguifh offpirit, /hall fay
within themjtlves, this is he ivhom ive have had
Jome times in dc ri/ion , and a proverb of reproach ; ive
fool}, accounted his life madnefs, and his end to be
without honour ; hovu is he numbered among the chil-
dren of God, and his lot is among the faints f Wild.
v. i, 2, 3, 4, 5. Here is a fight that will trouble
and amaze the wicked, that thofe who fometimes
were their footfiools lhould now be on thrones ;
that poor Lazarus, who lay at the gates of that
certain rich man, ihould now mine like a ftar near
the Sun of righteoufnefs ; that they which were
reproached, reviled, maffacred and murdered by
them, ihould now be their Judges, joining with Je-
fus Chriir. to lentence them to hell. Oh ! who can
conceivethe terrible thoughts of thefe mens hearts!
now the world cannot help them, their old com-
panions cannot help them, the faints neither can,
nor will ; only the Lord Jefus can, but oh ! there
is the foul-killing mifery, he will not; ' Ye men
1 and devils (faith Chiitt) joint heirs of hell, fit fuel
' for eternal fire, look on us on our thrones ; time
' was we could not have a look from you ; Chrift
1 and Chriftians were an abhorrency of fpirit unto
' you, you trod us under foot, but now we are

* got above you. Oh! fee the vaft difference betwixt

* us and you ; look on us, look on me and my

* faints'; fee us on our thrones, fee us glittering in
4 glorv, and be confounded and amazed for ever '

4. A particular ftridt account ihall then be re-
quired and given. Of what ? you will fay ; Ianfwer,
1. Of fins ; Come (will Chriir. fay) now confefs
all your fins before all the world ; time was that
you concealed your fins, but now every fin fhall
• be laid open before God, angels and men, and
now is the black book of their confeiences opened,
wherein appear all their fins, original and actual,

of omiifion and commiiTion. For omiffions of du-
ties, all thofe fhall be difcovered, • Chrift hungry,
' and 1 gave him no meat ; Chrift thirfty, and I
1 gave him no drink ; Chi ill a ftranger, and I lodg-
' ed him not ; Chrift naked, and I clothed him
' not ; Chrift fick and in prifon, and I vifired him
' not.' And for commiifions o: eviis, all thofe
Avail be difcovered. ' Thefe aad thefe fins I com-
' mitted in my childhood, youth, ripe age, and
' old age : thefe were my grofs fins, blaiphemy,
' perjury, idolatry, robbery, drunkennefs, unclean-
4 nefs, profanenefs, cjfe. And thefe were mylefs
' fins, anger, hatred, diftruft, impatience, pride,
' prefumption, contention, derifion, inconftrmcy,

* hypocrify, effe Oh! the numberlefs number of
' evil thoughts, words and deeds that now are laid
open j in the black book are not only written all fins
done, but all fuch fins as were intended or purpol-
ed to be done"; all the projects of the heart, though
never acted, mutt now be difcovered. Men lit-
tle think of this : if I ihould tell you of fuch de-
figns that died in your hearts, and never came out
to light, you v/ould be now ready to lay, ' Tuft,
' I never did fuch a thing, I only intended it, or had
' fome thoughts about it, And what then V Why,
then thofe very thoughts, fecrets, purpofes, and
projects ihall come to light; or, if there be a-
ny thing more hidden or fecret, as the very bent
and frame of our hearts, the very inclinations
of our fouls to this or that evil, then fhall be ma-
nifeft to all the world. Nay, yet more, fuch
fins as bv the finners themfelves were never taken
notice of either before or at, or after the com-
mifhon of them, fhall this day come out. Con-
fidence is fuch a kind of private notary or fecreta-
ry, that it keeps notes or records of all acts and
deeds, whether you obferve them or no; confid-
ence hath the pen of a ready writer, and takes in
fhort hand, and in an illegible character, from
your mouths as faft as you fpeak, and fiom your
hearts as faft as you contrive. ' Confidence writ-
' ing (faith one) is not now legible: as that which

* is written with the juice of a lemon is not to be

* read by day-light, but againft the fire by night
' you may read it ; fo conlcience writing cannot
now be read, but in that day when heaven and
earth are fiet on fire, this book fhall be opened,
' and the cypher be difcovered.' Oh? what a
day will this be, when not a fin committed by any

T t t reprobate

5»4

Lot/king unto JESUS.

Chap. I.

reprobate from the beginning of the world, but
now it ihall be rehearfed.

2. As an account of all fins, fo an account of all
temporal gifts which God hath imparted to repro-
bates, mull now be given. Some have the gifts
of the world, as riches, honours, and places of
authority; others have the gifts of the body, as
health, ftrength, beauty, and life ; others have the
gifts of the mind, as undemanding, wifdom, po-
licy, and learning; now of ail thefe gifts mull they
give an account. Come you that are rich, (faith
Chrift) render an account of your Jlcwardjhip ;
how have you fpent your riches ? The like will
he fay to the honourable, and to thofe in places
of authority; 'oh! remember you were in au-
thority, and office, and place, But what fervice
' did you to me, or my members? You had wii-
' dom, and learning, and knowledge, and under-
4 Handing conferred upon you, But what good had

* the church or commonwealth by it ?' The like
will- he fay to others according to the talent be-
llowed on them, * You excelled in ftrength, beau-

* ty, health of body, and length of days; and now

* tell me; and publifh it to all the world, how were
' thefe improved.' I believe, many a fad anlwer
will be given to Chrift of thefe things, riches mif-
pent, and health mifpent, and wifdom, policy,
learning, gifts and parts mifpent ; O confider it !
if the fa&or, after many years fpent in foreign coun-
tries, at laft returns home without his reckonings,
Who will not blame him for his negligence ? But
when his mailer calls him to an account, and he
finds nothing but a bill of expences, this in court-
ing, that in feafting ; who laughs not at fo fond
a reckoning : thus many pais the time of their life
as a time of mirth, then when they return to their
Lord again, behold, all their accounts are lins,
their profits, vanities.

3. I ihall add one thing more : not only of gifts
temporal, but of all bleffings fpiritual, though but
tendered and offered, mull all give an account.
Oh! the fad accounts that many a foul will make of
thefe things. Methinks, I hear fome wicked wretch
confeffing this to Chrift, • True, Lord, I lived at
« fuch a time when the fun of the gofpel ihone

* bright in my face, and in fuch a placewhere all

* was Gofhen ; I lived under fuch a miniftry, who
' fet before me life and death ; many and many

* a powerful and fearching fermoahave I heard,

' any one paiTage whereof (if J had not wickedly
' and wilfully foriaken my own mercy) might have
4 been unto me the beginning of the new birth and
4 everlailing biifs. Sometimes in the ufe of the
4 means I ielt ilirrings or ilrong workings in my
4 heart, and then I was fully purposed to have been
4 another man, to have cleaved to Chrift, and to
4 have foriaken the world ; I was almoft rtfoived
4 to have been wholly for God, I was almoft per-
4 fuaded to be a real Chriftian: oh! what thoughts
4 were in my heart when fuch a faithful minifter
4 preiTed the truth home ? Methinks, every fermon
4 1 heard then is now a preaching again, methinks,
4 I hear ftill the voice of the minifter ; methinks, I
4 fee ftill his tears dropping down his cheeks Oh !
4 how frefh is the reproof, admonition, exhortati-
4 on of fuch and fuch a preacher now in my mind?
' Oh! how earneftly did he intreat me? With
4 what love and tender compaffion did he befeech
4 me ? how did his bowels yearn over me ? How
4 ftrongly did he convince me, that all was not
4 well with my fin fick foul ? How plainly did he
4 rip up all my fores, and open to me all my fe-
4 crets, and my whole heart? But, alas! within a
4 while I made a jeft of all, I haidned my heart
4 againft all, I ftified all his convictions, I (hut my
4 eyes againft his difcoveries ; 1 cared neither for
4 the minifter, nor any thing he faio or did. And
4 yet here is not all, not only the miniftersor Chrirr,
4 but the Spirit of Chrift fomeumes fpake to my
4 heart: I remember at fuch a time, Chrift hiin-
4 felf (as it were) condefcended and bowed the
4 heavens, and came down to intreat me for my
4 foul's health ; oh ! the drivings of the Spirit of
4 Chrift, as if he had been loath to have taken a
4 denial! O Chrift, I remember thy words when
4 thou criedft to me, Open (inner, open thy heart
4 to thy Saviour, and I will come in, and fup with
4 thee, and thou with me, Rev. iii. 20. V\ hy, fin-
* ner, are thy lufts better than I ? Thy carnal plea-
sures better than I? Thy worldly commodities
4 better than 1 ? Why, finner, what doft thou
' mean? How long Ihall thy .vain thoughts lodge
4 within thee ? O take pity on thy Jefus ! for .here
4 I Hand, and wait at the door of thy heart, and
4 my head is filled with the dew, and my locks
4 with the drops of the night. But, alas! I re-
4 filled Chrift and his Spirit; O thou Judge and
4 Saviour of all thine elect ! Idealtchuriifhly with

4 thee

Carrying on the great Work of our Salvation in bis fecond Coming.

5"»

' thee, I tired out thy patience, I gave thee a re-

■ pulfe, I toid thee I Lid entertained other lovers,

* and I would none of thee ; I trod on counfel, I

* trampied thy precious blood under my feet, and
' now I am ex peeling no other but to eat the fruit

■ of my own way. Now mayeft thou accompliih

* thy word, becaufe I let at nought all thy coun-
4 fels, and would none of thy reproof; therefore
4 thou mayeit laugh at my calamity, and mock now,
4 my fear cometh.' Lo, here the confelfions of fin-
ners, every thing now comes out, for Chrift will
have it lb as a preparative to his doom upon them.

<;. Chrift and his faints proceed to fentence.
Firft, Chrift the chiel judge lhall pronounce it, De-
part Jrom me, ye curjed, into e<verlajlingfire pre-
pared for the devil and his angels, Mat. xxv. 41.
Every word breathes out nothing but fire and
brimltone, vengeance and woe ; to depart from that
glorious pretence of Chrift were hell enough, but
they muft go with a curfe ; not only fo, but into
fire, and that muft be everlajling ; and therein they
fhall have no other company or comforters but
wicked devils, and they infulting over them with
helliih fpite, and (tinging exprobrations.

Give me leave a little to enlarge upon thefe
words. No fooncr Chrilt begins the fentence, De-
part from me, but uiethinks, I imagine the repro-
bates to reply, how? Depart from thee? Why,

0 Chrift! thou art all things, and therefore the
lofs of thee is the lofs of all things ; thou art the
greateft good, and therefore to be deprived of thee
is the greateft evil ; thou art the very centre, and
perfeel reft oi the foul, and therefore to be pulled
from thee is the molt cruel reparation. We were
made by thee, and lor thee, O let us never be di-
vided from thee! we were made according to' thy
image ; O never drive us from our glorious pat-
tern ! Aivay, atvay, (faith Chrift) ye have no part
in me, or in my merits ; never ("peak or intreat me
any more, but depart from me. But, fecondly,
They may reply again, If we mult depart, and
depart from thee, at leaft, give us thy bleifing be-
fore we go j thou haft great ftores of blellings to
give, and we hope thou haft one yet in ftore for us,
we crave but a ("mall thing, but a blefling, O it is a
little one ; thou art our Father, (witnefs our crea-
tion) and it is a chief property of a father to blefs
his children. ' No, depart from me, ye curled, in

1 plice of a blefling take the full curfe of your

4 father ; you have been mod; prodigal and difo-

• bedient children, you have followed him who
' had my firft curfe, and now lhare ye curfes with
- him ; curled be you in your fouls, and in your
' bodies, and in your thoughts, and in your words,
' and in the heinoufnefs of your (ins, and in the
' grievoufnefs of your puniihinent.' But, Thirdly,
If we muft depart from thee, and depart accurfed,
yet appoint us fome meat and convenient place to
go into ; create a fruitful piece of ground, and let
a goodly fun daily (hine upon it ; let it have a fweet
and wholfome air, and be ftored with fruits and
flowers of all forms and colours; give us the va-
riety of creatures for our ufes- O! if we muft go
from thee, the fource and fountain of heavenly
fweetnefs, afford us fome plenty of earthly plea-
fures, which may in fome fort recompence our pain
of lofs, fpeak but the word, and fuch a place will
prefentlyftart up and ihewitfelf. ' No, depart from
' me ye curfed into fire; tho' fire naturally burns

* not fpirits, yet I will lift and elevate this fire a-
' bove its nature ; you have finned againft nature,
' and I will puniih you above nature.' Fire ? Alas !
that ever we were born ! who is able to reft in fire ?
The very thoughtof italready burns us. Of all the
creatures appointed by God to be the inftruments
of revenge, fire and water have the leaft mer-
cy. But, Fourthly, If we muft into fire, let the
fentence ftand but a very fhort time; quench the
fire quickly, half an hour will feem a great while
there. ' No, depart from me ye curfed into ever-
' lafting fire ; it was kindled by my breath, and it
1 hath this property, among other ftrange qua-

■ lities, that it is an unquenchable fire ; as long
4 as I am God it lhall endure, and ye broil in it ;
4 and when I ceafe to be happy, then (hall ye ceafe
4 to be miferable.' O woe is us! what, to live in a
fire perpetually, without all end, or hope of end? —
Yet, Filthly, Allotus then fome comforters, whole
fmooili and gentle words may fweeten our tor-
ments, or foinewhat dull the moft keen edge of our
extremity ; O let the angels recreate us with fongs
and hymns of thee, and of thy bleflednefs, that
we may hear that fweetly delivered which others
fully enjoy! * No, no, depart from me, ye curf-
4 ed, into everlafting fire, prepared for the devil
4 and his angels ; they (hall be your comforters,
4 they that will triumph in your miferies, they that
4 are your daily defperate enemies ; they that will
T t t a « te«l

$i6

Liking unto J E S V S.

Chap. I.

' tell you by what deceits and byways they led
' you from me, and-that will give you every hour

* new names of fcorn and horrible reproach.' O
fentence not to be endured, and yet never, never
muft it be reverfed I O my brethren, I tremble at
the very mentioning of this fentence ! and 0 what
will they do on whom it mult pals ; I befeech you
before we pafs from it, will you afk but your fouls
this one queftion, What, can you dwell with ever-
lafting fire ? If you can, you may go on in fin, but
if you cannot, why then ttop here, and repent of
fin : O now fay, ' If this be the effect of fin, Lord
' pardon what is paft, and O give me grace that I

* may fin no more, as fometimes I have done.'
Methinks, if a temptation fliould come again for
ordinary entertainment, you fhould fright it away
with the remembrance of thefe powerful words,
Depart from me, ye curfed, into ever lafling fire,
prepared for the devil and his angels.

z. The faints (hall judge the very felf fame judg-
ment, Do ye not know that the faints Jhall judge
the world? i Cor. vi. 2- That they, as well as
Chrift, /hall judge the world, is without contro-
verfy, And judgment was given to the faints of the
mofl High, Daniel vii. 22. Te aljo Jhall fit upon
twelve thrones judging the twelve tribes of Ifrael,
Matth. six. 28. Behold, the Lordctmeth -with ten
thoufands of his faints, to execute judgment upon
nil, Jude 14,15- Know ye not that we fhall judge
the angels? 1 Cor. vi. 3. Not only fliall we judge
the world, but the God of the world ; the princi-
palities and powers that captivate wicked men at
their pleafure ; even they muft be judged by thofe
whom they formerly foiled : fo then there is no
queftion but they Ihall judge.

Only how the faints Ihall judge together with
Chrift, is a very deep queftion j for my part I am
apt to think, that it ihall not be directly known, 'ere
it be {een and done. I fhall only relate what o-
thers fay to this point, and fo leave you to your li-
berty of judging what is. right.

1. Some fey, That the faints Ihall judge the
world by prefenting their persons and actions, by
comparing their good examples with the evil ex-
amples of all the reprobates; and.fo, they fhall
convince and condemn the world, Behold, the Lord
.cOmetb with ten thoufands of his faints, to execute
judgment upon all, and to convince all that are
ungodly among them, Jude 14, 1 5. This I conceive

to be a truth ; yet furely this is not all truth.

2- Others fey, That the feints /hail judge the
world by way of inditing, impleading, accufing,
witneffing, &c. And I conceive it may be thus too j
the faints of the law mere especially accufing the
breakers of the law, by the law j Do not thins, that
I will accufe you t>j the father ; there is one that
accufeth you, even Mofes in whom ye trujl, John
v. 45. And the taints of the gofpelmore efpecially
judging the profaners of the golpel, by the gofpei,
In that day, when God Jhall Judge the Jecrets of
men by J ejus Chrifl, according to my goj pel, Rom.
ii. 16. This likewife is truth ; but I believe as yet
we have not the whole truth.

3. Others fay, That the feints (hall judge the
World after the manner of exultation, glorying,
and rejoicing to fee the vengeance, The righteous,

jhall rejoice when he feeth the vengeance, he Jhall
wa/h his feet in the blood of the wicked, Pfe. lviii.
10. But this their exulting being a conftant and
perpetual act, not for a time, but for eternity, me-
thinks this pfefenj act Ihouid be yet fomewhat
more.

4. Others fay, That the feints lrnll judge the
world by way of afTeifion, affent, vote, furfrage,
comprobation, and the like fubordinate and con-
formable acts : And I heard another out of the al~
tar, Jay, even jo, Lord God Almighty, true and
righteous are thy judgments, Rev. xvi. 7. And af-
ter thefe things I heard a gr, at voice of much peo-
ple in heaven, faying, Alleluja, falvation, and glo-
ry, and hernour, and power unto the Lord our God ;
for true and righteous are his judgments, Rev. xix.

1, 2. This certainly is truth, and commonly fo re-
ceived; yet neither is this all truth.

5. Others fay, That the feints fhall judge the
world, (i e.) Chrilt in the faints,- and the faints
in Chrift. He in them, by thole infallible princi-
ples of divine juftice, which are impreit in them ;
and they in him, by thofe inseparable bonds of u-
nion, whereby they wholly relate to him ; or he
and they together as head and members, the act of
the head imputed to the members, and the act of
the members acknowledged by the head ; hisjudi-
ciary act (efpecially as from his medi itor/hlp and.
manhood) having a peculiar influence upon them ;
and their judiciary act (in a perfect conformity, tho'
not any abfolute proportion) having a peculiar re-
ference to him- And methinks, thofe texts of

Mat-

Carryin? on the great Work of our Salvation in his ft con J Coming.

Matthew xix. 28. Jude 14, 15. fpeak there of
Ch rift' sand of the faints judgment, as of one joint
a£t

Oh, what terror will it be to all wicked men!
when not only Cliriit, but all the faints fhall fay of
them, Avjay ivilh them, wway --with them, let them
he damned. You that arc fathers, it may be your
children will thus fentence you ; I remember,
when the Jews told Chrift, That be caji out devils
through Beelzebub, prince of devils ; he anfwered,
If I through Beelzebub, cafi out devils, By whom
do your children caji them out ? Therefore they Jh all
be your judges, JViatth. xii. 24, — 27- They liked
well enough of the miracles of their children who
were diiciples of Chrift, but they could not endure
them in Chrift ; and therefore he tells them, that
their children whom God had converted, and to
whom he had given power to do the fame works
that he did, even they ihould be their judges to
condemn them. And lb it may be with you, if a-
ny of your children be converted to the Lord, and
you remain Hill in a natural eftate, your very chil-
dren fhall be your judges, and condemn you to
hell. But of that anon.

6- In this doom which Chrift and his faints mail
pals on reprobates, our Saviour tells us of fome
reafonings betwixt him and them, / was an hun-
gred, (faith Chrift) and ye gave me nomeat ; I voas

thirjiy, and y? gave me no drink, &c. Matth.

xxv. 42. Then Jh all they an fiver, Lord, when faw
tve thee an hung red, or atbirjl, or a fi 'ranger, or
naked, or fick, or in [>rifon, and did not minijler
unto thee r And then jbatl he anfwer them, Verily,
I fay unto you, inajmuch as ye did it not to one of
the leaf of tbefe, ye did it not to me, ver. 44, 45.
As if Chrift ihould have faid, Time was that I
was under reproach, mifery, calamity, necelHty;
■ at your doors like Lazarus full of fores, and
as I thought nothing too much for you, fo I ex-
ted alio fomething from you, but, Oh ! cruel-
c -, to fee t'iv Chrift an hungred, and not to feed
him ! to fee thy Chrifl athirft, and not to cool or
quench his third ! to fee thy Chrift a ftranger, and
not to give him a night's lodging! to fee thy
Chriftnaked, and notto cover him with agarment,
who would gladly have covered thee with the
rche of righteoufnefs, the garment of falvation! O
monftrous inhuman heart ! O prodigious wretch !
w ho among theHeathen; ever dealt thus with their

idols ? Have any of the nations ftarved their gods,
turned them out of doors ? And muft I only be
flighted ? Away reprobates ! you had no mercy
on me, and now I laugh at your calamity ; fureiy
he fhall have judgment without mercy, that hath
Jtewed no mercy. 1 hey Hand wondering at this,
and cannot remember that ever they faw Chri.- Li
fuch a condition, 11 by Lord, (fay they) when fa.iv
tve thee an hundred, or thirjiy, or naked? Art not
thou he that roje again from the dead, and ajceni-
ed on high, and ever Jtnce had been exalted above
the highefl cherubims, a name being given thee a-
hove every name ; at which name to this day, but
efpecially novo on this day, every knee doth bow, of
things in heaven, and things in earth, and things
under the earth, Phil. ii. 9, 10. How then could
we fee thee in fuch a condition ? Is not this thv
fecond coming in glory ? And were we alive at
thy firtt coming in humility ? How can this be ?
Oh ! why fhouldeft thou charge us with unkind-
nefs to thyfelf ? Sure, if we had known thee in
need, we would have given thee of thy own ; thou
lhouldeft never have wanted what things we en-
joyed, but thou fhouldeft have commanded both us
and them. To which our Saviour replies, ' O de-
' ceitful, ignorant, and ftupid fouls ! have you no
' better learned Chrift than fo? Am not I head of
' the church, and can the head be without mem-
' bers ? Verily, if you had loved, relieved, or
' done good to them, you had done fo to me; but
' in being uncharitable to them, you were no lefa
1 unto me.' Never lay, you would have been thus
and thus kind to Chrift, whilit you were unkind
to Chriftians: herein lies the deceitfulnefs of your
hearts, O ! they are deceit ful above all things, and
defperately ivicked, Who can knovj them ? But I
the Lord jearch the heart, I try the reins, even to
give to every man according to his ways, and ac-
cording to the fruit of his doings, jer. xvii. 9, 10.
In as much as ye did it not to one of the leaftof my
members, ye did it not to mc ; and therefore get
ye down to hell, get ye out of my prefence ; rake-
them, devils, away with them, angels, to the devil
and his angels for ever.

Thefeare the reafonings betwixt Chrift and re-
probates ; and if fo, may we not imagine the iil.o
betwixt faints and reprobates? Is there not flic
fame reafon of reafoning betwixt them and tin?

inferior fudge, a; betwixt them and the fumeme

° - j •»

P-" j

Loikinr unto JESUS.

Chap. I,

judge? For my part I cannot conceive, but if we
admit or iuch disputes betv. ixt Chrift and them,
well may there be the like ditputes, arguings, and
reatbnings betwixt faints and them: for they had
on earth more familiarity, converfe, and commu-
nion together. Some or them, it may be, were in
near and dear relations to each other > and now
that the one, (hall judge the other to eternal
flames, Oh! what paifages will be betwixt them ?
I lhall inttance in our neareft relations upon earth,
as of matters and fervants, parents and children,
hulbands and wives, minifters and peopie , no que-
stion, but in theie very relations fome'ihall judge,
and others be judged. Our Saviour tells us, There
jball be two men in one bed, the one J1"1 all he ta-
ken, the other jball be left; two women Jhall be
grinding at one mill, the one /hail be taken, and
the other left-; two men /ball be together in One
field, the one Jhall be taken, and the other left,
Luke xvii. 34, 35, 36. Wherein the Lord feems
to (hew, that God's election doth extend itleif to
all forts of perfons, and feparates the moll They
jhall not be laved by families, as in Noah's -time ;
but one friend (hall be taken by Chrift into heaven,
and another left for the devil to carry into hell.
Give me leave but to enlarge on thofe reatbnings or
difcourfes, that we may imagine will be now be-
twixt thefe feveral relations. As,

1. Betwixt mailer and fervant. If the matter be
the faint, and his fervant the reprobate, then (hall
the matter fay, O ! thou wicked fervant, how ma-
ny a time did 1 call on thee to duty ? How often
have I told thee, that I would have thee to be
God's fervant, as well as mine ? How often came
that word to thyears, Servants, obey your ma/iers
in all things according to the fie 'h, not with eye«Jer-
<vice, as men pleafers, but in finglene/s of heart,
fearing God? Col. iii. 22 How often was that
precious word laid dole to thy conscience, He that
d'<tb <wromr, Jhall receive Jor the ivrong -which he
tio'h ; but in doin^ fer<vice to me, as to the Lord,
tbrni jhouldefl of the Lord receive the reward of the
inheritance, for in hub Jervice thou didjlfer-ue the
LordChriJl, Col. iii 23, 24, 25. But thou wouldeft
not be warned, and now thou art julily condem-
ned ; I fay amen to Chritt's fentence, get thee
down to hell and there ferve Satan, and receive his

wages in fire and brimftone for ever. Or, if the

fervant be the faint, and his maftej the reprobate,

then (hall the fervant fay, O my quondam matter,
how many a time haft thou tyrannized it over me ?
How didtt thou ufe me, or abule me, to ferve thy
own lulls and corruptions ? Many a time I have had
ttrong defires to wait upon God in the ufe of public
and private ordinances ; this morning, and that e-
vening, I would have ferved my matter the Lord
jefus Chrift, but thou wouldeft net fpare me one
hour's time for prayer, reading, meditation, &c. I
was ever faithful in thy fervice, going to bed late,
and rifing early; The drought conjumed me by
day, and the /rofl by night, and my Jleep many a
time departed from mine eyes ; jurely God hathfeen
my affliiiion, and the labour of my hands, and now
be bath rebuked thee, Gen. xxxi. 40, 42. Doll
thou not obferve the admirable juftice and righte-
oufneis of Chrift in the fentences pad on us both ?
Remember that thou in thy lifetime receivedft thy
good things, and I received evil things ; but now
1 am comforted, and thou muft be tormented. I
now ferve a better mailer, after my week's work
with thee, I (hall keep a perpetual Sabbath with
God j but go thou with thy old companions from
thy glorious manfion, to a lothforne dungeon ; from
thy table of furfeit, to a table of vengeance ; from
thy faithful fervants, to afflicting fpirits ; from thy
bed of down, to a bed of fire ; from foft linen and
iilken coverings, to wifh a rock for thy pillow, and
a mountain for thy coverlet.

2. Betwixt parent and child. If the parent be
the faint, and the child the reprobate; then (hall
the parent fay, O thou wicked rebellious fon !
or, O! thou wicked, rebellious, and difobedient
daughter! it is I that begot thee, or that brought
thee forth ; that during thy infancy laid thee in
my bofom, and dandled thee on my knee, and
carried thee in my arms, and fet thee as a leal up-
on my heart ; that during thy minority fed thee,
and apparelled thee, and trained thee up in man-
ners, learning, a particular calling, and efpeci-
aliy in the nature and admonition of the Lord :
and then, when Haw thy untowardnefs of (pi-
nt, and thy breakings out into things forbidden
by God and man, O ! the admonitions, reprehen-
fions, corrections! O! the many thoufands of
warnings that I gave thee of this day, and of the
wrath to come! and yet thou wenteft on in thy
ftubbornnefs, till thou becameft many and many
a time a grief of mind, a bitternefs of fpirit unto

me :

Carrying on the great Work of 'our Salvation in hisfecond coming. 5 ig

me: and then, how often did I mind thee of thy band be the faint, and the wife the reprobate, then

duty ? Children, obey your parents in all things, (hall the hufband lay, Thou art (he whom I knew

Col. iii 20. Honour thy father and mother, which in the fie/h, whom 1 dearly affecled with my heart

is thefirft commandment with promife, Eph. ii. 6. and foul ; whom I nourifhed and cherifhed as my

The eye that m'.cketb his father, and dejpijeth too- own body ; thou art'lhe that was the wife of my

bey his mother, the ravins of the valley ji all pick it bofpm, as near and dear to me as my heart in my

out, and the young eagles /ball eat it, Prov. xxx. bofom ; thou waft my companion, my yoke-fellow,

17. Butalas! all thefe expre-ifions made no faving and my very delight'; but Oh! I could never rule

impreilion on thy hardened heart, thy brow was thee, lead thee, guide thee in the way of life, in

brafs, and thy finew of iron, thou waft ever ft iff- that path that is called holy. Many a time have

necked, and now thou art juftly damned ; I c&n- I wooed, fued, and fought to gain thy foul to that

not but approve of Chrift's judgment upon thee, bleffed bridegroom, the Lord Jefus Chrift; many,

though thou cameft out of my bowels, yet now I a time have I prayed with thee, and for thee ;

have no pity, no bowels of compaffion towards many atimehave I ftirredrheeup tohear the word,

thee; the glory of God hath fwallowed up all my to wait upon God in the ufe of all means public and

natural affections, that I cannot but laugh at thy private; and inftead of embraces, or yieldings to

calamity, and joy in thy damnation ; I gave thee thefe bleffed motions, 1 have met with contentions

a body, and God himfelf gave thee a foul ; but now and jars, As a continual dropping in a very rainy

let devils have both, and torment them in hell : be day, Prov. xix. 13. xxvii. 15. But death hath

gone, I fhall never fee thee again. Or, if the diffolved that knot, Id that now I am no more thy

child be the faint, and the parent the reprobate ; hufband. This is the day of feparation, and I (halt

then (hall the child fay, O! unworthy parent, un- no more confort with thee ; At the refurreilion

worthy of cverlafting life ! I had my natural being there is no ufe of marriage, but novo lam to live

from thee, but my fpintual being was from the as an angel in heaven, Mark xii. 25 Andbecaufe

Lord: if I had followed thy fteps, I had been e- thou wouldeft not draw with me in Chrift's yoke,

verlaftingly damned ; did not I know thy ignor- now therefore adieu for ever and ever. We fhal!

ance, thy unbelief, thy worldlinefs, thy covetouf- never more lie in one bed, or fit at one board, or

nefs, thy pride, thy malice, thy luft, thy luke- walk in one field, or grind at one mill : thou halt

Warmnefs, thy impatiency, thy diicor.tentment, thy loft me, and thou haft loft Jefus Chrift, two huf-

vain-glory, thy felt-love ? Didft thou not often bands in one day ; go now and take thy choice in

check me for my forwardnefs, and zeal, and ho- hell! thou art free from us, but thou (halt be bound

linels m religion? Didft thou not alk me,, what, there with indiffoiuble bonds to the devil and his

art thou wifer than the reft of the neighbour- angels. Or, if the wife be the faint, and the

hood? Are there not many gray hairs amongft us, hufband the reprobate; then (hall the wife fay

whole wifdom and experience thou haft not yet Thou art he, whom I looked upon as my fecond-

attamed? And cand not thou walk on foberly to- felf, my head, my governor, my helper, my huf-

wards heaven, and either do as the mod or keep band ; for whom I was willing to forfake my native

pace w.th the wut-ftf What, have any of the rul- home, father', houfe, dear relations, of father, mo-

ers orof thePhanfeesbehevedon Chrift? Oh! ther, brother, fifter, and many comforts in that

I (ha) ever remember, to the pra.fe and glory of kind ; and I expefted to have found new matter,

Chrift, what encouragements 1 had, and yet how andacontinuedinfluenceof comfort, anddehVhtm

rhe Lord pluckr me as a fire-brand out of the fire; a marriage-date : but oh the vexations offpuit!

and now hath the Lord let me on the throne, to hadft thou not almoft drawn me away from lelus

judge ithee according to thy demerits: and there- Chrift? Was I not forced, through many provo-

fore I join with him who is the Father of fpirits, cations, fometimes to break out and fay, Surely a

againft the father of my flelh ; depart, go to the bloody hufband art thou to me? Exo. iv. 2< M--

gods whom thou haft fcrved, and fee if they will ny a time I cried out, O my hufband, when wile

help thee in the day of thy calamity. thou fet up the rich and royal trade of grace in thy

3. Betwixt hufbond and wi:*. Now if the huf- family? When wiit thou eWife prayed, reading,

cate- -

ZZO

Looking unto J E S US.

Chap. I.

catechifing, conference, days 0/ humiliation, and
other houfhold, holy duties r Oh, fordoing fome-
rhing to aiFure our fouls of meeting together here-
after in heaven! butalos! it would not he ; and
now lee the effect ; here I (land like a queen, d
and adorned with cloth of gold, with raiment of
needle-work, with the white 1 one of Chrift's righ-
teoufnefs, fo that the king of heaven greatly de-
files my beauty, and my foul is this day married
to Chrift ; I acknowledge him, and no other hui-
band in the world : and for thee who retufed to
join with me in the worfhipoi God, now God hath
refuted thee Farewel or tare iil for ever.

4. Betwixt a minifter and fome of his people at
leaf! : if the people be as fo many faints, and the
minifcer the reprobate, then fhall the people iay,
O! thou art the man that undertookeft that high
and mighty calling of feeding fouls with the word
of life -, but now are thy fins written in thy fore-
head, for either thou runneil before thou waft lent,
or being fent, thou haft been exceeding negligent
in the gift that was in thee Didft thou not pro-
phefy in Baal, and caufe God's people to err?
Didft thou not ftudioufly and mainly leek for the
fleece, not regarding refpectively the flock ? Didft
thou not ftrengthen the hands of evil-doers, in
preaching peace, peace to wicked men ? Waft thou
not profane, and wicked, and loofe in thy life,
*.nd by that means leadeft many thoufands to hell ?
U thou bloody butcher of fouls ? hadft thou been
faithful in thy miniftry, well might thofe damned
companions about thee have ei'caped the flames !
Lut they are doomed todeath, and now thou mayeft
hear their cries, and grievous groans and com-
plaints againft thee ; this was the man fet over us
to give us the bread of life, but O Chrift! did he
not fail us ? Did he not feed us with unprofitable
matter, fables, conceits, airy ft ntences, father than
with any thing tending to gcc.'ly edifying, which is
in faith ? Did not our tongues, and the tongues of
our children (lick to the roof of our mouths, in call-
ing and crying for bread, for the bread of lite, and
he would not piry us ? we gave him the tenths wh ich
thou appointed, but he gave not us thy truth which
thou didft command him j why, Lord Chrift, thou
. judge of all the world, didft thou not bid him feed,
feed, feed? Didft thou not bid him feed the flock

committed to his charger Didft thou not bid
preach the word, Be injlani infeafon, and out of
jeajon ; reptove, rebuke, exhort vuith all Un^-Juf-
fering? And notwithstanding all thy commands,
did he not miferably ftarve us ? Jnftend of feed-
ing us to falvation, hath he notftarved many thou-
fands of us to our deftrucftion ? O Chrift ! thou arc
the judge of nations, and .the revenger of blood,
reward thou this man, as he hath rewaided us;
he led us in the ways of wickedne's, ana (if it mult
be fo) let hirn be our ring-leader to hell ; and up-
on his foul once buried in heil, let this be the e-
pitaph, The price of blood, the price of blood. \i
thou didft hear the blood of Abel, being but one
man, iorget not the blood of many, now thou art
judging the earth. Why, thus do the damned cry
about thine ears ; and as tor us (lay the faints)
who were once thy people, but now thy judges,
we content to their cry, and to our Saviour's doom,
Go, thou c'urfed into everlafting fire.

Men, brethren, and fathers, I begin thus with
the minifter's doom, that you fee I would deal im-
partially ; and verily 1 believe it, if our cafe come
to this, we of the miniftry fhall be in a thouland
times worfe condition than any of you : for, be-
fides the horror due to the guilt of our own fouls,
all the blood of thofe fouls that have perilhed under
our miniftry, through our default, will be laid to
our charge ; little do you know, or confider the
burden that lies upon us, a burden able to make
the (houlders of the moft mighty angel in heaven to
fhrink under it. Chryfoftom was a glorious faint,
yet catting his eye upon one only text in the Bible,
* Obey them that have the rule over you, andfubmit
yourfelves ; for they watch for your fouls, as they
that muft give account, Heb. xiii. 17 He pro-
fefleth, That the terror of this text made his heart
to tremble Surely it is enough to make our hearts
to tremble, if we ferioufly weigh ou r terrible doom ,
in cafe that we (hould mil carry.

But now on the other fide, if the minifterbe the
eleft, and fentenced to falvation, and many of his
people prove no better than reprobates ; then (hall
the minifter fay, O miferable fouls ! now you feel
the truth of thofe comminations and curfes which
we opened and unfolded, and difcovered to you
out of God's word! we dealt plainly with you,

* Hujus comminationis terror a mm urn mihi concutit. Chryfoft. de.

That

Carrying on the great Work of our S a vat ion in his fecond coming.

That the unrighteous foonld not inherit the kingdom
of God, r Cor. vi g. Vv e ad vife you again and again,
Be not deceived, neither fornicators, nor idolaters,
nor adulterers, nor effeminate, norabujersojthem-
fel'ves ivitb mankind, nor thieves, nor covetous, nor
drunkards, nor rcvi/ers, nor extortioners, Jhall in-
herit the kingdom of God, verfe 10, H. And fuch
were you, and notwithstanding all our threats,
warnings, intreatings, befeechings, thus ye lived,
and thus ye died ; and here is the ifTue, Chrift hath
now doomed you to hell, and here am I fet on a
throne to judge your fouls; for the faints fhall
judge the world as well as Chrift himfelf. Oh!
what fhail I do? O my bowels, my bowels! here's
a cafe beyond all the former, each of them accor-
ding to their relations judge another; but here's
a multitude, not one, or two, or ten, or an hun-
dred, but many hundreds, or thoufands, according
to the number of fuch and fuch congregations,
where I have preached.

In Chrift's reafoning with the wicked, we have
heard of his fayings, and their anfwers, and of his
replications to their anfwers, much faid on both
fides to and again ; I may fuppofe the like here.
Oh ! what mail I do, (fays theminifter) what doom
mall I pafs on this aflembly of reprobates? Can I
abfolve them whom the righteous God hath con-
demned ? Can I fay, Come along with me to hea-
ven, now Chrilt hath faid. Go ye curfed into hell ?
And, oh ! now fhall I turn my fpeech from my
wonted wooing, befeeching, intreating, exhorting
to a direct dooming, damning, condemning thefe
foula to the pit of hell? Sometimes indeed I open-
ed to thefe fouls all the armoury of God's wrath,
I thundered and lightned in their congregations, but
my defign was to fright them out of hell fire, and
knowing the terrors of the Lord, to have perfuad-
ed them towards heaven and heavenly things ; but
now if f fpeak of condemnation, no fooner mall
I fpeak, but their fouls will fink down to hell ; O
miferable fouls ! what fhall I fay, or what can you
fay for yourfelves? Then fhall theyanfwer, Oh,
Sir! do not you aggravate the torment by your
condemnation ; the weight of Chrift's doom is
already unfupportable; But will you add more
weight? Why, remember, we are, fome.of us
of your flefh and blood ; many a time you told us,
That you unfeignedly loved us, and that we were
dearer to you than all the worldly enjoyments ;

52;

many a time you told us that you were willing to
fpend yourfelf for us, as the candle that burns it-
felf to give others light ; you were pleafed to be-
llow your prayers, tears, fighs, and groans for our
fouls ; your very books and writings were high ex-
prelfions, and abiding lnonumenrsofyourdear love
to us ; you weighed not your ftrengtli and fpirits in
companion of our fouls ; And fhall this fair comical
fcene end in a difmal, doleful, bloody tragedy ?
Would you do, or fuffer any thing to fave us, and
will you now condemn us? Oh, forbear !

Ah, no, (faith the minilter) I cannot forbear,
all is true that you fay, I loved you dearly, and
I was willing to fpend, or to be fpent for you, but
this aggravates the more; ah! my travail, pains,
books, writings, words, tears, fighs, and groans,
are in one volume together, and this volume has
been opened this day, and now is the queflion put,
W hat have you profited by all my words, prayers,
tears, fighs, and groans? Is not all loft ? And are
not your fouls loft ? And now, do you tell me
of love? What, did I ever love you more than
Chrift loved you ? Were the drops of my tears to
be compared with the fhowers of his blood ; Were
my pains for you equal to the pains of his crofs?
And hath not he condemned you to hell ? And
fhall not I be like-minded to Jefus Chrift ? Surely
the Lord's will muft be my will ; he hath already
judged you, and he will make me to judge you ;
fo far I am from pitying you, that if he that form-
ed you will fhew you no mercy, if he that faves
me, and all the elect people of God, will not fave
you ; Can I pity you, or fave you, or difTent from
Jefus in his fentence upon you ? Speak no more of
flefh and blood, of labours of love, Chrift's fen-
tence muft ftand, and as I am a member of Chrift,
I cannot approve of ft, and fo judge you to hell.

Why then, (fay reprobates) we will curfe thee
and blafpheme Jefus Chrift forever; curfed be the
time that ever we heard of Jefus, or that ever we
knew thee, or thy miniftry. Do not thy fermons
fend us deeper into hell? Had it not been eafier
for us at this day of judgment, if we had lived in
Tyre andSidon, where the gofpel never waspreach-
ed ? Didft thou not harden our hearts in fuch and
fuch fermons, when the word came home ? Didft
thou not deny us the feals which might have been
for confirmation of our foul's falvation ? Didft thou
not eftrange thyfelf from us in refpeft of any in-
U u u ward,

$22

Looking unto j E S US.

Chap. I.

ward, intimate, and familiar fociety which thou
afforded to others? Doth not the event plainly
ftew, that all thy tears, prayers, words, and works,
as in reference to us, were hypocrify, flattery, de-
ceit, and diffimulation ? Oh ! curled be the day
that we lived under fuch a minillry, or that we e-
ver heard of Jefus Chriir.

Nay, then (faith the minifter) it is time for us
to part, fuch were your invectives on earth, and
now they are, and will be your language in hell ;
But have I not anfwered thefe cavils many a time ?
Have not I told you that the word would harden
fome and foften others, the fault being in your-
felves? Have I not cleared it, that the feals are
not fet upon blanks, and that confirmation could
not be without a work of converfion to lead it ?
And were we not commanded in the name of our
Lord Jefus Chrift to withdraw ourfelves from eve-
ry brother that walketh diforderly? 2 Thefl*. iii.
16. Did not the wife man tell us, He that touch-
etb pitch Jhall be defiled therewith, and be that
hath felhivjbip ivitb a proud man Jhall be like un-
to him? Can a man take fire in bis bofom, and his
clothes not be burnt? Can a mango upon hot coals
and bis feet not be burnt ? Prov. vi. 27, 28. As
for other cavils, the Lord be Judge betwixt you
and us j nay, the Lord hath been Judge betwixt
you and us: lo, here we ftand on the right hand
of Chrift ; lo, here we fit on our thrones to judge
you, and that world of wicked men and angels;
let Chrift be glorious, and let his fentence ftand,
and let that word of judgment never be reverfed,
He that hnjeth cur/ing, let it come upon him ; and
be that clothe tb bimfelf 'ivitb curfing, as <with a
garment, let it come into his boivels like "Water,
and like oil into his bones, Pfal. cix. 17, 18- No
more, but adieu fouls, adieu reprobates, adieu
forever; you muft defcend, but we muft afcend.
Go you to hell, whilft we mount upwards to hea-
ven and glory.

At this laft word, down they go ; the evil an-
gels falling like lightning, and evil men haled and
pulled down with them from the preience of God,
and Chrift, and angels, and all the bleffed ones ;
even from their fathers, mothers, wives, huhbands,
children, niinifters, fervants, lovers, friends, ac-
quaintance ; who (hall then juftly and defervedly
abandon them with all deteftation and derifion ; and
forgetting all nearnefs, and deareft obligations of

nature, neighbourhood, alliance, any thing v/ili re-
joice in the execution or divine juitice. - Oh the
lhrieks, and horrid cries that now they make, fil-
ling the air as they go ! oh the wailings and wring-
trigs of hands."! oh the defperate roarings! oh the
hideous yellings, filling heaven, aud earth, and
hell ! but I (hall follow them no farther ; no (bon-
er do they fall into the bottomlefs pit, but pre-
fently it (huts her mouth upon them, and there I
muft leave them.

SECT. VII.

OfChrifi and his faints going up into heaven, and

of the end of this -world.
7. XT' O R Chrift and his faints going up into hea-
JP ven, and fo for the end of this world :
no fooner are the reprobates gone to their place,
but the faints afcend ; now Chrift arifeth from his
judgment feat, and v/ith all the glorious company
of heaven, he marches towards the heaven of hea-
vens. Oh! what a comely march is this? What
fongs of triumph are here fung and warbled ? Chrift
leads the way, the cherubims attend, the fera-
phims wait on, angels, archangels, principalities,
powers, patriarchs, prophets, priefts, evangelills,
martyrs, profeflbrs, and confeiTors of God':* law
and gofpel following, attend the Judge and King
of glory ; finging with melody, as never ear hath
heard; Ihining with majeity, as never eye hath
leen ; rejoicing without mea'ure, as never heart
conceived. O blelled train of foidiers ! O good-
ly troop of captains! each one doth bear a pai:n
of victory in his hand, each one doth wear a crown
of glory on his head ; the church militant is now
triumph -nt; with a final overthrow have they con-
quered devils, death and hell ; and now muft they
enjoy God, life and heaven ; fometimes I have,
with much wonder and admiration, beheld fome
regiments pafiingour ftreets ; but had 1 feen tho-e
Roman armies, when they returned victors, and
made their folemn triumph in the ftreets of Rome,
oh then! how (hould I have admired, never was
the like fight to this of Chrift and his army in this
world. O the comely match they make through
the (ky, and through the orbs, and through all the
heavens till they come to the heaven of heavens!
wasever fo manyglittering funstogetherincneday ?
Was ever fo many glories together on this fide the

king-

Carrying on the great Work of our Salvation in bis fecond Coining.

5*3

kingdom of glory ? Not to fpeak of Chrift, or his
angels, 0 'who is jhe that looketh forth as the morn-
ing, fair as the moon, clear as the Jun, and ter-
rible as an armywith banners ? Cant. vi. io. Are
not in the head of thole regiments, Adam and A-
bel, and Noah and Abraham, and lfaac and Ja-
cob, and all the patriarchs, and all the prophets,
and all the apoitles? And (if thou art a faint that
readeft this) art not thou one fun appointed by God
amonglt the reft to follow Chritt? Here is enough
to rill thy heart with joy before-hand, as Aire as
yonder fun now (hines in the firmament, (halt thou
that believe t pals through that fun in its very orb,
and by reafon of thy glory it mail iofe its ihine ;
oh then ! what fpreading of beauty and brightnefs
will be in the heavens as all the faints go along ?
What lumps of darknefs (hall thole glittering (tars
appear to be, when all the faints of God (hall enter
into thefe feveral orbs and fpheres ? And thus as
they march along higher and higher till they come
to the higheit, at lait heaven opens unto them, and
the faints enter into their Matter's]' oy. What is
there done at their firft entrance, I (hall difcover
another time ; only for a while let us look behind
us, and fee what becomes of this nether world.

No i'ooner Chrift and his company in the impe-
rial heaven, but prefently this whole world is fet
on fire: to thisprophaneauthorsfeemtoaiient : as,

r. Philofopheis, efpetialiy the Stoicks, were of
this mind. Flu nor primordium, exitus ignis, faid
Seneca, ' Moidure was the beginning, and fire (hall
' be the end of this world.' And fpeaking of the
fun, moon, and (tars. Murk, (fays he) IVhatfo-
e-vrr now /hints in <";• nely and decent order , Jhall
at lajl hurn together in one f re

2. The poets grant this.

3. The Sybills grant this, to which the Roman
miflal feems to allude, in joining them with the
prophet David, though I know not by what war-
rant. Dies ir<s, dies ilia, folvst Ja?culum in favil
la, rede David cumfybilla-

A day of wrath, a day of fire,

So David ivith the Sybills doth confpire.

But to wave all thefe, one text of fcripture is

to me more than all thefe. 2 Pet. iii. to The

heavens Jhall pafs avuay voitbagreat noife, and the
elements Jhall melt ivith fervent heat ; the earth
alfo,'and the tuorks that are therein Jhall be burnt
up. Hence all our divines agree, That a (ire lhali
feizeon theuniverfe, only fome difference is among
divines, Whether the world lhall be wholly anni-
hilated or renewed by fire ? Jerome and Augultine,
and many after them fay, the end of this fire is for
purifying and refining of the heaven and earth, for
all corruptible qualities (hail be burnt out of them,
but they in their fubftance (hall remain (till : if we
a(k them, To what end (hall this nether world be
renewed? * Some fay, for an habitacle of the re-
ftored hearts: others, for a fitter accommodation
of men and the glorified faints: others, for a per-
petual monument of God's power and glory. Po-
lanus, and fome of our moderns are of opinion, f
' That thefe heavens, and this earth, when puri-
* fied with thole fires', and fuperinvelted with new
4 endowments, they (hall be the everlaiting habi-
' tationsof the bleiTed faints.' But, on the con-
trary, others are of the other opinion, that all the
world, with all the parts and works, (except men,

angels, and devils, heaven and hell, the two manfi-

Lucan fpeaking of ons for the faved and damned) (hall be totally and

thote whom Casfar left unburned at the battle of finally dillblved and annihilated. And of thisopini-

Pharfalia, Hos Ca>far populos ft nunc non uftrit on were Hillary, Clement, and all the ancients be-

ignis, urent cum terris.-» * If fire (hall not now
' burn thefe, when heaven, and earth, and all

'■ (hall burn, then mult they burn.' Ovid, in

like manner, I fj'e quoque in fatis quo mare,

quo tellus- ardent ' A time fliall come, when

' fea, and earth, and all the Iraixe of this great
■ woild (hall be confumed in fire.'

fore Jerome ; and of our moderns not a few. For
my part, I rather incline this way, becaufeofthe
many fcriptures that are fo exprefs, I (hall mention

Only thefe. Man lietk doivn, and rifeth not

till the heavens be no more, - Job xiv. 12. Of
old thou hajl laid the foundations of the earth, and
the heavens are the ivorks of thy hands ; they jh^ll

^ * Munlus in melius immutectut a parte accommodabitur hominibus in melius im mutatis, Auguft. de
: i v i r . Dei. I. 20 C 16.
f Polan. Syntag. 1. 6. C. 70.

U U u 2 peri/b,

524

.•^uwfoVt: Looking unto j E S U S.

Chap. I.

perijb, but thou jh ah endure, Pfal. cii. 25,26.
All the hofts of heaven Jhall be diffolved, and the
heaven (hall be rolled together as a fcroll, and all
the hojls jhall fall down, as the leaf falleth from
the vine, and as a falling fig from the fig-tree, Ifa.
xxxiv. 4. To which prophecy John leems to al-
lude, And the heavens departed as a fcroll when
it is rolled together, and every mountain and ifland
were moved out of their places, Rev. vi. 14. A-
gain, Heaven and earth Jhall pafs avjay, (faith
Chrift) but my word Jhall not pafs away, — Mat.
xxiv. 36. The day of the Lord will come as a thief
in the night, in the -which the heavens Jhall pajs
aivay with a great noife, and the elements Jhall
melt with fervent heat, the earth alfo, and the
works thai are therein, jhall be burnt up, — 2 Pet.
iii. 10. And the world paJJeth away, and the lufts
thereof, but he that doth the vjill of God abideth

for ever, 1 John ii. 17. And I faw a great

white throne, and him that J at on it,from<whofeface
the earth and the heaven fled aivay, and there nvas
found no place for them,Kev.xx. u. Now I would
demand, whether being no more, as Job j and pe-
riling, as David ; and rolling together, and fal-
ling doivn like a -withered leaf , as Ifaiah ; and puf-
fing avjay, as our Saviour and Peter ; and flying
avjay, as John ; do not include an utter aboliti-
on ? If to thefe fcriptures I fhould add one reafon,
I would argue from the end of the world's creati-
on ; Was it not partly for the glory of God, and
partly for the ufe of man? Now for the glory of
God, the manifeftation of it is occailoned by the
manifeftation of the world unto man -, if man there-
fore fhould be removed out of the world, and no
creature in it be-capable of fuch a manifeftation,
What would become of his glory ? And for the
ufe of man, that is either to fupply his neceffity in
matter of diet, phyfick, building, apparel, or for
his inftruction, direction, recreation, comfort, de-
light: now, when he fhall attain that bleffed e-
ftate of enjoying God, and feeing God face to face,
thefe ends, or the like, muft needs be fruftrate.
This argument is weighty, and we need no more.
Only we fhall hear our antagonifts objections, and
give them their anfwers, and fo conclude.

The texts more efpecially objected againft this

opinion, are two: the firft is that in Rem. viii. 2 1.
The creature itfelf Jhallbe delivered from bondage
of corruption, into the glorious liberty of the Jons
of God. Here, (lay they) is an earneit expecta-
tion attributed to brute creatures, that they fhall
be delivered from the bondage of corruption into
the glorious liberty of the children of God. Bur
I anfwer, That no immortal being of the brute.
creatures is here promiied, but only a fimple deli-
verance and difmiihon from the fervitude they were
in to ungrateful men. The birds, beafts, and fifti-
es, do now luffer for our diet ; horfes, mules, and
beafts of that nature, do now groan under the bur-
dens of our pleafures or necefhties ; their annihi-
lation therefore to them muft needs be a kind of
deiiverance ; and, at laft, they fhall be delivered
at the time of the glorious liberty of the fons of
God j the text will bear it thus, * [eis pro dia,~\
The creature Jhall be delivered by the glorious li-
berty of the fons of God, (i. e.) When fuch a de-
liverance comes to men, thefe fhall be freed from
their fervitude, by being not at all, having done
all the bufinefs for which they were ordained, or
created.

Thefecond text is that in 2 Pet. iii. 13. We lo-fk
for nevj heavens, and a neiv earth wherein dwelleth
rigbteoufnefs. Thefe words (fay fome) imply a
purging, rather than abolishing; a taking off the
corrupt qualities only, not the fnblrance. But I
am of another mind, and if I mull give my ienfe
of the place, I fay, —

1. Negatively, that by neiv heavens and new
earth, is not meant renewed heavens and earth ;
is it not punctually in the fevenih verfe, That the
heavens anil the earth, which are now, are referv-
ed unto fire againfi the day of judgment ? And doth
he notdefcend unto particulars in the tenth verfe,
That the heavens which ai e now, jhall pafs away
with a great noife ; that the elements fhall melt
with fervent heat ; and that the earth alfo, and the
works therein Jhall be burnt up? And doth he
not infer thereupon in the eleventh and twelfth
verfes, that all thele things fhall be diffolved? And
in the thirteenth verfe, that we are therefore to
look for new heavtns, and a neiv earth ? 2 Pet.
iii. 7, 10, II, 12, 13. Diflolution mends not a

* [eis pro dia,] Rom. viii. 21. 1 Cor. x. 2. as fometiraes [dia pro eis,] Rom. iv.
15. So Chryfoftome expounds it, [eis pro dia-]

111 Cor. ii.
fabric,

Carrying on the great Work of our Salvation in his fecond Coming.

fabric, but deltroys it; how then mould that which
is uiilolved, be laid to be reierved, and let ftand ?
Surely if Peter had thought of »his refining only,
lonie words of his would nave intimated fo much.
The end of thefe creatures was tor man's ufe, and
man's uling them no more, To what end mould
they be reierved ? To fay tor a monument of "what
hath been, or for the habitation to the faints, or
for an out-let for the faints, defcending lometiraes
from the higheft heavens to folace themlelves here
below, are but groundlefs furmifes, and deierve
no anfwer at all.

2- Pofitively, by new heavens, and new earth,
is meant the heaven of heavens, and place of glo-
ry. Now, thefe heavens are termed new, not in
regard 'of their new making, but of our new taking
polfeffionof them for our new habitation ; and they
are called heavens and earth, becaufe they come
inftead of that heavenly covering, and that earth-
ly habitation which we now enjoy ; fo that the
text may well bear this paraphrafe, We look for
neiv heavens, (i. e.) the fupreme court of God's
prefence, and a neiv earth, (i. e.) a new habitati-
on for us, which ihall infinitely exceed the com-
modities and happinets of thofe heavens and earth
which we now enjoy: thus John in his revela-
tions, Andl faiv a neiv heaven, and a new earth ;
for the fir Jl heaven, and the firft earth were pafj-
ed away, and there voas no morefea, Revel, xxi.
\. This new heaven, and new earth, is the place
or habitation prepared for the blelTed faints and
people or God. A new heaven, where the moon
is mors glorious than our fun, and the fun as glori-
ous as he that made it, for it is he himfelf, the Son
of God, the fun of righteoufnefs, the fun of glo-
ry ; a neiv earth, where all their waters are milk,
and all their milk honey ; where all their grafs is
corn, and all their corn manna; where all their
glebe and clods of earth are gold, and all their
gold of innumerable carats; where all their mi-
nutes are ages, and all their ages eternity ; where
every thing is every minute in the higheft exalta-
tion as good as can be. Of thefe new heavens,
and this new earth, I can never fay enough, nor
know enough, till I come thither to inhabit it.
Something only we mall difcover of it in our next
fe<5tions ; tor now are the faints entered in with Je-
fus Chiift.

VJe. Only one word of ufe ; Chriftians! what

is the matter that we are fo bufy about this world ?
Why, look about you, not one of thefe viable ob-
jects lhall that day remain, or have a being ; thofe
houfes wherein we dwell, thefe temples where-
in we meet, this town, this country, this ilie,
and the feas and waters that furround it, lhall
be all on fire, and confume to nothing ; the lea
ihali be no more, and time lhall be no more : Or,
if we look higher, yonder fun, and moon, and
liars, fhail be no more ; that glorious heaven which
rolls over our heads, ihalJ be rolled together as a
fcroll, and all the hofi Jhall fall down as a leaf
falleth from the vine, and as a failing fig from the

fig tree, Ifa. xxxiv. 4. The heavens /hall va-

nijh away like J moke, (faith Ifaiah) Ifa. li 6 Com-
minuentur in nihilum, (as Hierom reads it) They
fhail be battered into nothing. Alas, alas! what
do we toiling all the day (it may be all our life)

for a little of this little, almoft nothing earth :

You that have an hundred, or two hundred, or
a thoufand acres, if every acre were a kingdom,
all will be at laft burnt up; fo that none fhail fay
here was Prefton, or here was London, or here
was England, or here was Europe, or here was
the globe of earth on which men trod ; let others
boatt as they will of their inheritances, but Lord
give me an inheritance above all thefe vilibles ;
heaven flia.ll remain, when earth lhall vanifh ; that
imperial heaven, thofe feats of faints, thofe in an-
fions above, prepared by Jefus Chrift, lhall never
end ; but for my riches, lands, poiTeffions, move-
ables, goods reals or perfonal, they will end in
fmoke, in nothing ; What, wilt thoufet thine eyes
upon a thing that is not ? Prov. xxiii. 5. Upon
this the primitive Chriftians took joyfully the fpoil-
ing of their goods, it was but a lofs little before
the time, and they knew in themfelves that they
had in heaven a better, and an enduring fitbfiance \
Heb. x. 34. O let this be our care ! here we have-
no abiding city, but, O! let uf feek one tocome,
even that one that will abid^. for ever and ever.
Amen.

SECT. VIII.

Of Chrifts fur rendering, and delivering up tie
kingdom to Gqd, even the Father.

OR Chrift'sfurrendering and delivering up
the kingdom of God, even the Father i

looking unto JESUS.

52,6

no fooner Is he in heaven, but thefe things fol-
low.

1. He prefents the eleft unto his Father ; of
thi .; the apofUe fpeaks, Youbatb he reconciled™ the
body or bis fiejh through death, to prejent you holy
and unblameable, and unreprovuble in bis fight,
Col. i. 21, 22- To this end Chrift died, that he
might wafh us, and cleanfe us by his blood, and
then that he might prefent us without Ipot unto
his Father. We may imagine Chrift as going to
his Father, with his bride in hish,.nd, and laying
thus, l O my Father ! here is my church , my fpoufe,

* my queen ; here are the faints concerning whom
' I covenanted with thee from eternity, concern-
4 ing whom I went down f om heaven, and died
' on earth, and afcertding up, I have interceded

* thefe many hundred years ; concerning whom I

* went down to judge the world, and having ien-
' tenced them to life eternal, I now bring them in

* my hand, to give them the poifeffion of thyfelf.

* fnefe are they whom thou gaveft me in the be-
' gjnnwg of the world, and now 1 reftore them to
' thyfelf at the end of the world, for they are thine.'
Thus he prefents them to his Father. Indeed we
read that Chrift prefents the faints to himfeif, as
well as to his Father, Chrift loved the church, and
gave f^mf elf fr it, — — that he might prefent it to
himfeif a glorious church, not having Ipot or wrinkle,
Ep- v. 25, 27. But this I take it was dor.e before ;
when tirit a foul believes, it is contracted to Chrift,
when the foul is fentenced to glory, then is the
folemnity and contamination of the marriage, then
doth Chrift prefent the foul to himfeif; and 1 know
not but that the mimfters of Chrift may have a
part in this matter, For 1 have , -J pouted yju to one
hujband, (faith Paul to his Corinthians) ihat Inlay
frfentyou as achalle virgin to Chrift, 2 Cor. xi. 2
And ai ter this, when Chrift takes the bride home,
brings her into heaven, and leads her by the hand
into his Father's prefence ; then is the laft pre-
fentation, then be prefents her fault lefs mfore the
prefence of his glary with exceeding joy. The word
fignihes leaping, fpringing, and exulting joy : O !
what fpringing, leaping, and exulting is in'heayen,
when Chrift takes the hand of his bride, and gives
her into the hand of his Father ! q. d. ' O my Fa-

• ther ! fee wnat a number 1 have brought home
' to thee; thou knoweft what I have done, and

• what 1 have futfered, and what offices 1 have

Cha?. I.

' gone through, to bring thefe hither; and now
' my mediatorlhip is done, 1 refign all my charge
' to thee again; fee what a goodly troop, what
' a noble army 1 have brought thee home ; why,
' all thde are mine, and ail mine are thine, and
' all thine are mine, Andl am glorified in tbem,

* all tbofe that thougavejl me 1 have kept, and none
1 of them is loft, John xvii. io, 12- See here is

* Adam, and Abel, and Noah, and Shcm, and e-
' very faint from the beginning to the end of the
' world, the nuptial between them and me is fo-
' lemnized, And whither lhould I lead them, but
' to my Father's houfe, and into my Father's pre-
' fence? I have already pronounced them blelT-
' ed, And the glory which thou gavejl me, I have
' given them, that they may be one, even as ive are
4 one ; / in them, and thou in me, that they may
' be made perjed in one, John xvii. 22, 23. Here
' take them from mine hands, now give them a

* welcome into glory, and let them knovo that
' thou bajl loved them, as thou haft loved me.''

2. He prefents all his commiifions to his Father,
as he is a Mediator (at leaft by deftination) from
all eternity; were not the faints cbofen in Chrift
before the foundation oj the world? Ep'h- i. 4.
Then was he a Mediator in the bu fine is or electi-
on, and then was he predeftinated to be a Medi-
ator of reconciliation. / was fet up from ever-
lafting, Prov. viii. 23- (i- e.) I was appointed
and defigned to be a Mediator from all eternity.
Howfoever he was a Mediator virtually and in-
choatively from the rail of Adam ; then did he
undertake that great r.egociation of reconciling
God to man, and man to God, and actually he
was a Mediator after \\n incarnation ; roc then v. g .
he manifeiled in the fleih, then was he m mife^eu
to be W'hat before he was, then did he att that
part vifibly upon earth, which before he had acted
fecretlyand vifibly in heaven, then he entred up-
on the work of his active and paffive obedience,
then he difcharged his prophetical and prieill y ot'r
fice here on earth, which having done, then he en-
tred upon his kingly adminitiration in heaven.
Now, as to this work, he was called by God,
(Him hatb God the Father fealed, John vi. 27. It
pi a fed the Father by him, — to reconcile all things
to himfeif, Col. i. 19.20) And as to thefe offi-
ces feverally he had commiifion from Go/1, (The
Lor J hath anointed me to preach goo I tidings un-
to

Cat vying on the great PFork of cur Salvation in bis fecond Coming.

to the meek, Ifa. Ixi. l. And the Lord bath fworn,
end tut 11 not repent , Thou art a prieji for ever,
Pfal. ex. 4. And the Lrrd faid unto my Lord, Hit
thou at my right hand until I make thine enemies
thy foot fool, Pfal. ex. 1.) So now he comes with
ail his commiffions in his hand, and he aelivers
r^em all up unro his Father again. In this cafe
it is with Chrilt, as with Tome general, whom the
king fends forth with regal authority to the war,
who having fubdued the enemy, he returns in tri-
umph, and all being finifhed, he makes a furren-
der of his place ; thusChritr. having difcharged all
his offices impoied on him, now the work is finiffi-
ed, he leaves his function, by delivering up his
commiffions to his Father. In heaven there is no
need of fun or moon, Rev. xxi- 23. That is, as
fome interpret, there is no need of preaching or
prophefying, of the word or facraments, For the
Lamb is the light thereof; Chrift is the only means
of all the communication that the elect there mall
have j and as for his regal office, the apoftle is ex-
prefs, Then jhallbe deliver up the kingdom to God,
even the Father, 1 Cor. xv. 24. Only here is the
queftion, How is Chrift laid to refign his kingdom
to God the Father? For, faith not the fcripture,
that Chrifl's kingdom [hall have no end? Luke i.
3 3 And that C'brifs throne is jor ever and ever ?
Heb. i. S. For anfwer, I lee no contradiction, but
that Chrift may both refign his kingdom, and yet
referve it. See a like cafe, All ' povuer, (faith Chrift)
in heaven an J earth is given to me of my Father,
Matth. xxviii 18. Shall we fay now, that the Fa-
ther himfelf is quire ftript of it?, No; but as the
kingdom which the Father gave the Son, is never-
thelefs called the Father's kingdom, or the king

.5.2 7

Mere particularly, Chrift is faid to deliver up
the kingdom IH three refpefts.

1 Becaufe he ceafeth to execute that authori-
ty, which nevtrtheiefs he bath ; as a judge that
goeth frbiii the b&icfr, isajudge ftihV, although hi
givet'h ne judgment, but employeth his time in o-
ther oeeafions ; fo Chrift is faid to rehgn his place,
not that his authority is i'ubject to diminution, but
in that he makes no ffiow, for when his enemies
are all put under, there is no need that any more
blows mould proceed from his kingly power.

2- Becaufe the manner of his kingdom, after
the judgment-day (hall be wholly changed ; he
ffiall not reign in the fame fafhion that he did be-
fore ; there is no need in heaven of good laws to
keep men from Halting into wickednefs; the or-
ders of this life are changed into a new kind of
government, and in that refpect he is faid to give
over the kingdom.

3. Becaule he ceafeth to increafe his dominion.
In this world Chrift was dill gaining more fouls to
his kingdom, by the preaching of his word ; and
fo he fpread his dominio» farther and farther: but
when the Lord (hall have made up the number of
his fervants to his mind, then he will end tfie
world, and give up the kingdom, (i. e.) he will
ceafe to enlarge his confines any more, he will be
content with the number of his fubjetts that he
hath already. Here is the fecond thing. Chri't
preients all his commiffions to his Fatnfer, he gives
up ihs prieitly, prophetical, and regal offices at his
firtl entrance into heaven.

_ 4. He pi efents himfelf unto his Father, not only
his offices, but Chrift himfelf is prefented, and kib-
jeded unto God. This I take it is the meanin?

^C ,.!.,. .11- ...L- 1 r • . <-*-. n ,, , „ °

dom of God, fo Chrift ffiall return it, yet return it of the apoftle, when he faith, Then (hall the Sen

alio. Two things (we fay) are contained in the
term of reign, fed. dominion and execution, to
wear the crown, and to bear the fceptre : now,
Chrift in the former fenfe (hall reign for ever, the
honour of dominion, and of wearing the crown,
he (hall never refign up to his Father, for his Fa-
ther's throne difturbs not his, there are both their
thrones at once, Rev. vii. 11. But the functions
of a king, to fit in judgment, to reward defervers,
to puniffi evil doers, to refcue the oppreffed, to
fight with the enemy, Chrift, in this fenfe, fhall
ceafe to reign, and fhall deliver up the kingdom to
his Father.

aljo himfelf he fubjeel to him that put all things
und.rbim, 1 Cor. xv. 28. The words are myfti-
cal, and therefore we had need to underfiand them
foberly, and according to the analogy of faith.
The Allans hence inferred that the Son was not
equal with the Father, becaufe he that is fubjecl
muft needs be inferior to him whofe fubjeel he i>.
But the anfwer is eafy, Chrift is cohfidferfed cither
as God, or as man, and Mediator betwixt Gd 1
and man; Chrift as God, hath us fubjedt to him,
andisfubjefttonone; but Chrift, as man and Me-
diator, is fubjeft to his Father, together with us.
Some would have it, that Chrift ii fubjetf to his

Fa-

Uoktng unto JESUS.

Qiu

' his myftica! body, the church ;
and the,: th )uld be the meaning of the a-

poitle, Then Jhall the church be j ubjed to the Fa-
ther ; but I cannot affent to this expofition. I-
Becaufe the apoftle fpeaks exprefly of Chrift and
of his kingdom. 2. Becaufe tho' Chrift be fome-
times in fcripture read for the church, or for the
body of Chrift, yet the Son, as oppofed to the Fa-
ther, is never fo read 01 underlrood. 3. Becaufe
we read, that he that is to be fubjecf , mult firft
have all things iubject to himfelf Now, the Fa-
ther doth not properly fubjecf or fubdue all things
to the church of Chrift, bat only unto Chrift, and
therefore the apoftle fpeaks of Chrift's fubje&ion
to the Father : in the fame way as Chrift delivers
up the kingdom to the Father, is Chrift alfo to be
fubjecl: to his Father; but Chrift delivers up his
kingdom as man, and as Mediator betwixt God
and man : in thefe refpects Chrift (as we have
heard) mult reign no more, at that day his m'e-
diatorfhip (hall ceafe ; and by confequence, in re-
fpect of his mediatorfhip, or in refpeft of his hu-
manity, he fhall that day be fubjecf to his Father.
You will fay, is not, and wan not Chrift always
fubject to his Father, as man, or as Mediator be-
twixt God and man ? How then do we limit this
fubje&ion to that day ? Then (faith the apoftle)
jbull the Son be fubjecl.

I anfwer, This fubjecYion will be then, or at that
dav, more clearly manifefted than ever it was be-
fore ; then he muft furrender his kingdom to his
Father, in the fight of men and angels ; then he
fhall lay afide all his offices in the view of all : fo that
thenceforth God fhall not reign by the humanity
of Chrift, but by himfelf; nor fhall we thenceforth
be fubject to God through a Mediator Chrift, but
immediately to God himfelf; nor fhall Chrift him-
fulf reign over us as Mediator any more : for the
very glory of his majefty fhall become fo illuftrious,
that all eyes fhall fee how tranfeendently eminent
the Deity of Chrift is above all creatures, even a-
bove the humanity of Chrift himfelf. That a ful-
ler view of Chrift's fubje&ion fhall be at that day
then ever before, we may illuftrate thus : by night
the fun reigns and rules over us, but by the moon ;
for the light of the moon is borrowed from the
fun, though in the night we fee not any fubjettion
of the moon to the fun at all: but fo foon as the
fun riieth, prefently the moon fureeafeth its office

of enlightning others, and becomes fubjecl to the
fun itlelf, not by anew fubje&ion, but by a de-
claration of its former fubjeclion, fo that now al!
may fee what eminency of glory and light the fun
hath both above the ftars, and above the moon.
Thus it is with God and Chrift, now it is God
reigns over us, but only by Chrift as Mediator ;
God's immediate reign we diicern not i'o clearly
tor the prefent, but when the end fhall come, and
Chriftihall furceafe his office of mediatorfhip, then
fhal! the glory of Chrift's divinity appear more e-
minently, not only above all creatures, but above
the brightnefs of Chrift's humanity itfelf ; and in
thisrefpect Chrift then fhall be fubjecl;, if not by a
new fubjecl ion, yet certainly by a new declaration
and manifeftation of his fubjecfion, fo as never was
before.

Ufe. O the wonders of this day ! O the admir-
able fhews in heaven, at Chrift and his faints firft
entrance into heaven ! O my foul ! where wilt thou
ftand, or what v/ilt thou fay, when Chritt fhall take
thee by the hand, and bring thee into the prefence
of his glorious Father ? when he fhall prefent thee,
and prefent all his commiffions which he received
for thee, and prefent himfelf unto his Father
with thee, faying, ' O my Father! here are we all
1 before thy glorious Godhead ; thus far I have
* carried on the great work of man's falvation, and
' now all is done according to the covenant be-
' twixt thee and me ; lo! here are all the faints,
' which by decree thou gaveft me before the world
' was made ; lo! here all the commiffions which
' I received from thee, in order to their falvati-
' on ; lo ! here the humanity which thou gavefl
' me when I came into the world ; fuch were
' the fins of my redeemed ones, and grown to fuch
' an height, That facrifice and offering thou ivoul-
' dtji not have, but a body baft thou prepared me,
1 Heb. x. 5. And, lo ! here I prefent all thefe be-
' fore thee; come take thy commiffions, and be thou
' all in all. We praife thee, O God, nve acknoiv-
' lednre thee to be the Lord. Come welcome me, and
' welcome mine, we all ftand here before thy glo-
' rious throne, and expecf every way as high an
' entertainment as heaven, or the God of heaven
' can afford us ' O my foul ! what joy will poffefs
thee at this paffage ? Be fure now thy danger is o-
ver, and thy arrival is fafe ; neither fhall it here
be heard, Friend, how cameft thou thither ? For

the

Carrying on the great lfrork of our Saltation in bis fecond coming.

the Lord bhufeif will run unto thee, he will hug
rhee,. and embrace thee, mouth on thy mouth,
eyes on thy eyes, hands on thy hands; and each
hand ihall clap tor joy, each harp (hall warble, each
knee lhall bend and bow, and each heart be merry
and glad. O rbr the day! Oh! when will the
day come on, when Chrift lhall deliver up the king-
dom to the Father.

SECT. IX.

OfCbriJl'sftebjeclion to the Father, that God may
be all in all.

9. TT' O R the end of Chrift's fubjecVion to his
Father, That God may be all in all, 1 Cor.
xv. 28- Surely this is the meaning, Chritt there-
fore fubjects himfelf unto the Father, that God
himfelf may be all in all -t that God may no more
reign by a deputy, or by a Chrift, but that imme-
diately and perfectly he may reign by himfelf,
fo that every one may fee him lace to face. Here
we enjoy God (as it were) by means, as in the
ufe of the word, and facraments, and the like;
but when that kingdom (where thefe adminiftra-
tions are made ufe of) fhall be delivered up, then
lhall God himfelf be all in all, without means,
vvithout defect, without end.

It is obfervable, that Chrift in his Mediatory
kingdom hath fome fuch things, as bear an analo-
gy to the means and inftruments of governing in
the kingdoms of men. 1. He hath his militia and
his laws, with threatnings and promifes, in the or-
dinances oi the word. 2. He hath his grants and
feals, with many privileges to contirm his people
in the ordinances x>f his lacraments. 3. He hath
his officers and embaifadors, for the management
of fpi ritual affairs in the ordinances of his miniltry ;
but the ceafing of Chrift's kingdom, is the ceafing
of all thefe: and he therefore ceafeth his king-
dom, that God may immediately fucceed all thefe,
without any means, or without any Mediator at
all, he himfelf may be inllead of all, or all in all.

In profecution of this, I lhall dil'cufs, 1. The
meaning, What is it for God to be all in all? 2.
The particulars, wherein more efpecially is God
all in ail?

i. For the meaning: it is a periphrafis of our
complete enjoyment of God. That God may be

5*9

all in all, is as much as to f.y, that we may en-
joy God alone to all purpofes, neither wanting nor
willing any thing belides himfelf; for a perfon to
be ail in all to me, it is to have an enjoyment of
that perfon to all purpofes, fo that J neither do,
nor need I to enjoy any thing befiues himfelf: thus
God is to the faints in glory, he is their exceeding
great reward ; they need nothing die befides him-
lelf , their very draughts of happinefs are taken in
immediately from the fountain, and they have as
much of the fountain as their fouls in their wideft
capacity can poilibly hold.

2. Foe the particulars, wherein more efpecially
is God our all in all? I anfwer,

1. In our enjoying God immediately. Here we
enjoy God by means ; either he communicates him-
felf unto us through his creatures, or through his
ordinances ; and hence it is that we know, him but
in part, we fee him but in a glafs darkly ; but when
he ihall be our all in all we (hall fee him face to
face, 1 Cor. xiii. 12. we (hall then fee God as be
is, 1 John iii. 2. clearly and immediately. Oh?
how excellent is this enjoyment above all pre Tent
enjoyments here below I As the enjoyment of a
friend in his picture, letters, tokens, is fhort of
what we enjoy when we have his perfonal pre-
tence ; or as the heat and light of the fun through
a cloud, is beneath that heat and light when the
glorious body of it is open to us without any inter-
pofition; even fo all the enjoyments of God in the
ufe of means, graces, bleillngs, and ordinances,
are infinitely inferior to that enjoyment of God
which (hall be without all means ; all the ravifli-
ments of our fpirit in prayer, hearing, reading and
meditating, is but a fip of thofe rivers which we
(hall have in heaven. I know the remembrance
of God in a private meditation is fweet, Pfal. civ.
34. and communion with God in any ordinance,
is a feaft 0) fweetnefs, and marrow, and fatnejs,,
Pfal. Ixiii 5, 6. But when the foul (hall immedi-
ately polfel* God, when this kingdom of grace (hall
expire, and all the adminiftrationsof it (hall vanilh
away, Will not the fountain be much more fweet
than all the dreams i Surely feafls, andfiveetnefs,
marrow and fatnefs, are terms exceedingly too.
diminutive to give us any more than a fmall hint
of that incomprehenftble fatisfaction by immediate
communion. O the wonders of heaven ! there
(hall be light without a candle, and a perpetual
X x x day

53°

Looking unto J E $ U S.

Chap. I.

day without a fun; there fhall be health without
phyfick, and ftrength of body without ufe of food ;
there fhall be knowledge without fcvipture, and fet-
tled government without a written law ; there fhall
be communion without facraments, and joy with-
out promifes to be its fuel j the foul in glory fhall
go ftraight unto God, and immediately participate
his glory and happinefs. It is the companion of
a learned divine, ' Suppofe you faw a company of

* cryftal globes placed in a parallel line, becaufe
4 their pofiture will not admit the fun's immediate

* beams ; we'll fuppofe another fingle globe fet
' by the middle of them, to tranfmit the fun beams

* unto all thefe globes, by this means they all ihine,
4 though it be only by reflection ; but when the

* fun fhall fo come abGut, as that they may imme-
' diately receive its beams, there is no farther

* ufe of the fingle globe then ; fo here, while we,

* through our diftance from God, are uncapable
' or" immediate enjoyment, there is a neceffity of

* Chrift's mediation; but when all things that caufe

* that diftance are removed, and we brought into

* the prefence-chamber of God himfelf, there is
' no fuch need of a mediator then.' Now, here
is one thing, wherein he is our all in all, we fhall
enjoy him immediately.

2. It confifls in our enjoying God fully, Now I
knovo in part, (faith the apoftle) but then I fhall
knovo, even as I am known, i Cor. xiii- 12 Our
enjoyment of God is but here in its infancy, there
it will be in its full age ; here it is in drops, there
it will be in the ocean ; here we fee God's back-
parts, and we can fee no more ; but there we fhall
fee his face, not" his fecond face, (as fome diftin-
guifh) which is grace and favour enjoyed by faith ;
but his firft face, which is his divine efTence, en-
joyed by fight. Yet I mean not fo, as if the foul,
which is a creature, could take in the whole ef-
fenceof God, which is incomprehenfible: but the
foul fhall, and muft be fo full of God, as that it
fhall not be able to receive or defire any jot more.
And, Oh ! how excellent is this enjoyment above
all prefent enjoyments ! It is now our highefl hap-
pinefs to have fome glimpfes of his glory mining
on us, and fome drops of his favour diftilled into
us: oh! but when God fhall be our all in a 'I,
we fhall have as much of God as our fouls can
hold ; we fhall have the glory of God fo poured
in, till we can be able to receive no more. And

here is that which gives the foul a full fatisfa&i-
on ; never would it be fatisfied till it come to this.
Suppofe that God fhould draw cut all the beauty,
fweetnefs and goodnefs that he hath communicated
to all creatures in the world, and bring the quin-
teifenceof all, and communicate that unto the foul
oi one poor faint, certainly it would not ferve the
turn, there muft be a greater communication be-
fore the foul be fully fatisfied and reft content ; on-
ly once admit it into the glorious prefence of him,
who is all in all, and prefently it expires its infi-
nite defire into the boibm of that God : for thee
is enough to fill hisfpirit, he cannot defire fo much,
but there is more, and yet infinitely more. If there
be enough in God for the fpirits of all juft men
made perfect with God ; if there be enough in God,
for angels, whole capacities are greater than the-
faints ; if there be enough in God for jefus Chrift,
whofe capacity is yet far wider than the angels ;
if there be enough in God for God himfelf, whole
capacity is infinitely greater than them all : then
there muft needs be fatisfa&ion enough in God to
any one poor foul. Here is another thing where-
in God is our all in all, we fhn.ll enjoy him fully.
3. It confifts in our enjoying God folely. Not as
if there were nothing elfe in heaven but only God,
but that God in heaven fhall be all in all, or in-
ftead of all ; it is God in heaven that makes hea-
ven to be heaven ; the faints blelfednefs and God's
own bleffednefs, doth confift in the enjoyment of
God himfelf. The fchoohv.en tell us, That we
fhall not properly enjoy any tiling elfe but only
God ; we may have lome uleof the creatures, bwt
no fruition,; and therefore is God faid to be all,
or as good as all. And, indeed, what can we i-
magine to be in heaven, which is not eminently in
God himfelf; If it be greatnefs, and power, and
glory, and victory, and majefty, all thefe are his :
if it be joy, or love, or peace, or beauty, or any
-thing amiable or defirable, all thefe are in him.
Hence fome take it to be David's meaning, when
he faid, He had none in heaven but God, Pfalm
hxiii. 25. That the fole enjoyment of God, (of
God, and of nothing elfe but God) is the foul's
true happinefs, when it is at highefl ; Whom have
I in heaven but thee ? Whom? Why, there are
angels, there are faints, there are the fpirits ofjull
and perfect men; Are thefe nothing with David ;
O yes ! all thefe are good; but they are not able

Carrying on the gr:at Work of our Salvation in his fecond coming.

S3«

to Satisfy a foul without God himfelf. Whether
God will make ufe of any creatures for our fervice
then, or, if any, of what creatures, and what ule,
is more than 1 yet know: but to make a full en-
joyment there is required a gracious, glorious pre-
tence, a fweet elfufion or communication ot that
pretence, a juftconiprehenfion of the excellency of
that communication, a perfect love, and a perfect
reft in the love of whatsoever it is we comprehend :
now, this is proper only to God, it is he only that
fills the whole capacity of the foul, it is he that \'o
fills it that it can hold no more, it is he only that
is the object of love intended to the uttermoft ; and
therefore he only is properly enjoyed, he only is
polleiied with a full contentment, as portion e-
nough, and as reward enough for the foul forever.
Hut (hall not the faints have to do with fome-
thing elfe in heaven, but only with God ? Oyes!
I believe there (hall be in heaven a communion of
the bleiTed fpirits of God, an alTociation of the
faints and angels of God: yet this fhall not take
away the fole enjoyment of God, that he fhould
not be their all in all: for they (hall not mind
themfelves, or their own good, as created things,
but altogether God ; they fhall not love them, or
one another as for themfelves, but only for God ;
here we love God tor himfelf, and it is a gracious
love; but there we fhall love ourfelves for God,
and it is a glorious love. Why, this is to enjoy
God folely, in this refpect, he is all, and in all ;
ivhom have I in heaven hut thee ?

Ufe. Here is a point enough to wean us from the
world. Alas! the time is coming on apace, that
all this world fhall be diflblved, and then God fhall
be all in all. Here lie.s the f bints happinefs to have
God immediately, God fully, and God folely ;
and will not faints prepare themfelves for fuch a
condition as this? You that have the world, Ufe
it as if not, for the fajhion of this vcorld paffetb
away, \ Cor. vii. 31. And you that have but a
little to do with this world, improve that conditi-
on ; iuielv it is your own fault if you have not
more to do with God, for you have little elfe to
take up vour hearts ; God may dwell and walk in
your hearts without difturbance ; Give me neither
poverty nor riches, (faith the wife man upon that
account) a mean condition is more capable of hap-
pinefs, than that which overloads us with outward
things i whilft others aie cafting up their accounts,

you may fay with David, Ho-w precious are thy
thoughts unto me, O God? Hotv great is thefunt
of them? Pfal. cxxx'ix. 17. Whillt others are fol-
lowing their fuits at courts of juftice, you may fol-
low all you have at a throne of grace, whilft others
are numbering their flocks and herds, all your arith-
metic may by employed to number your days,
whilft others cannot get out of the clutches of the
world, you may get into the embraces of your
God; why, this is to prepare yourSelves for ful-
ler and fuller enjoyments of God, it is God will be
all in all, and this is the very top of heaven's hap-
pinefs ; i'urely the lefs you have of the world now,
if you can but improve it, the more you may have
of heaven's happinefs even upon earth ; For what
is the happinefs of heaven, but the fole enjoyment
of God ? Chriftians ! If you feel any inclinations,
pantings, breathings after this world, give me leave
to tell you, That you will never be happy till you
have loft all, till you have no friends nor eftates, no
enjoyment but God alone ; when all is done, when
this world is nothing, when means fhall ceafe both
for bodies and fouls, and when Chrift fhall ceafe
his mediator's office, and the Son of man be Sub-
ject to his Father then God fhall be all in all.

SECT. X.

OfChrifl's (notvjithftanding this) being all in all

to bis bleffed, faved, and redeemed J aints, to all

eternity

10. T? O R Chriit's being all in all, to his blef-

J/ fed, faved, and redeemed faints to all

eternity, we fhall dilate in this Section. Some may

object, If God be all in all, What then becomes

of Chrift? Is not this derogatory to Jefus Chrift ?

I anfwer, No, in noways : For,

1. It is not the Father perfonally and only, but
the Deity efTentially and wholly, that is our all in
all: when we fay God hall in all, we do not ex-
clude the Son, and Holy Ghoft; for the whole
Godhead is all in all to all the faints, as well as
the firft perfon in the trinity; the Father is all,
and the Son is all, and the Holy Ghoft is all ; and
in that Chrift is God, and the Son of God, we may
fay of Chrift, That he is all in all: only, the truth
of thispofition is not from the human nature, but
from the divine nature of Jefus Chrift.

2. It is not derogatory to Chrift, but rather it
X x x a doth

53*

Looking unit JESUS.

Chap. I.

doth exceedingly advance Chrift in the thoughts of was from the firft inliant o" his conception full of
all his faints; while it was neceffary Chritt vailed glory, becaufe even then he received grace, not
his Deity, and when his work of mediation is fully by meafure as we do, but as comprehenlor ; he
finilhed, Chrift then fhall reveal his Deity to his had the clear vifion of God, even as the angels of
faints more thanever before. In this refpect might heaven, which arofe from that hypoftatical union
I fay, If any perfon in the trinity receives more ho- of two natures at his firft conception. It is true,
nour than other, Chrift fiiould have moil, ' Every that by the fpecial difpenfation of God, the fulnels

* creature which is in heaven heard 1 faying, Blef- of joy accompanying that glory was withheld from
4 ling, honour, glory, and power be unto him that Chritt in the time of his pailion, and the redundan-

* filtethon.the throne, and unto the Lamb, forever cy of glory from his foul unto his body, was totally

* and ever,' Rev. v. 13. Not only unto God, but deferred until the exaltation of Chrifl ; but Chrift
particularly to the Lamb for ever and ever. It is no fooner exalted, and fet on the right hand of God,
true, that God only, and God fully, and God im- but immediately the interruption of joy in his foul,
mediately, is all in all; but doth that hinder that and the interception of glory from his foul to his
Jefus Chrift is not alio only, fully, and immediate- body,was altogether removed. Then it was that his
ly, all in all? See how the fcripture joins them foul was filled with all joy, folace, plealure, which
together, which plainly argues, that they may con- could polfibly flow from the fight of an object fo
fill, ' I faw no temple in the city, for the Lord infinitely pleafing, as is the efience, majefty, and

* God Almighty, and the Lamb, are the temple of glory of God. And then it was, that his body

* it; and the city had no need of the fun, neither was replenifhed with as much glory as was pro-
' of the moon to ihine in it, .for the glory of God portionableunto the moftvaft capacity of any crea-
' does lighten it, and the Lamb is the light thereof,' ture; not only his foul, but his body is a glorious
Rev. xxi. 22, 23. creature; it is [foma tes doxes,~\ A bo, ly of glory,

Now then as I have fpoken of God, fo that I that is, a moft glorious body in itfelf, and the
may fpeak of Chrift, and conclude all with Chrift, fpring of glory unto others, Ought not Chrift to
I aitert this doctrine, That the glory of Chrift, vohich have fuffered thefe things, and fo to enter into his
the faints Jh all behold in Chrift to all eternity , is glory? Luke xxiv. 26. It is called his glory, as
their all in all. In the difcuflion of which, I fhall if it were appropriated unto him as the moft emi-
open thefe particulars. 1. What is the glory of nent fiibjec~t, and principal efficient of glory, as if
Chrift? 2- How the faints fhall behold his glory ? he had the monopoly of glory: all the glory in
3. Wherein is the comprehenfivenefs of this ex- heaven is in fome fort his glory. Surely Chriit's
predion, that the beholding of Chrift is our all manhood is exalted unto an higher degree of glo-
ry, than the inoit glorious faint 01 angel ever was,
or fhall be; principalities, powers, mights, and
dominions, fall fhortof his glory.

But fome object, that the mediatory office of
Chrift fhall wholly ceafe, and that the body and
foul of Chrift fhall then be annihilated.

Indeed this was the opinion of Eutiches, That
the human nature of Chrift fhould be changed or
ihall fpeak to both thefe, that we may rather take converted into the divine; and thus he interprets
a view of Chrift in thefe glories, (as we are able) that fcripture, Then JJja.'l the fan alfo himfelf be
wherein he will appear to his faints as their all in fubjeel, th.it God may be all in all, 1 Cor. xv. 28.
all to all eternity. * 4 What is the fubjeclion. (faith he) but a con-

Firft, For his human glory, that is, either in ' verfion of the creature into the very fubftance or
regard of his foul or body ; for his foul, Chrift ' efience of the Creator himfelf?' But we deny the

* Ut ipfam fubjeftionem, commumcatlonem cif conv:rftonem credat futuram crenturte in ipfam fub~
ftantiam velejfentiam creattris, Aug. de Trinit. Lib- j. C. 8. Aret- inloc.

inter-

tn all?

1. What is the glory of Chrift ? I anfwer,That
the glory of Chrift is.either human or divine.

1 . There is an human glory, which in time was
more efpecially conferred upon his manhood.

2. There is an efTential or divine glory, which
before time, and after time, even from everlaft-
ing to everlafting, iflueth from the Godhead; I

Carrying on the great Work of our Salvation in bisfecondccming. 533

interpretation: the Ton, as man, fhall be fubjefl, teoufnefs, in the time of his abode upon ea, ih,

and yet the manhood of Chrift fhall ftill remain ; (except a little glimpfe only in his transfiguration)

iris true, that his mediatory office fhall wholly did not fend forth his glorious beams ; but nere-

ceafe, butitfoilowsnot that therefore the manhood after the body or humanity of Chriil /hall not hiu-

ol" Chrilt fhall be converted or changed into the der the breaking forth of all his divine gjory. No

Deity. There may be other reafons for the conti- (boner the Son is (ubjected, and his mediatory of-

fttad that thereby our very bodily eyes may come not yet appear vuhat '<vue /hall be ; but we knonu
to fee God, as much as is poilible for any creature ivhen be Jb all appear ive Jlall be like him, for ive

to fee him, Ijballfee him (faith Job) not <witb 0- fhall fee him as he is, 1 John Hi. 2. Mark h,*vb.n

ther, but ivitb thefe fame eyes. Job xix. 27. 2- he fhall appear , at and after the refurrection-day,

That the faints may lee how the power of an in- ive fall fee him as be is, (i. e.) We fhall fee the

finite God can convey the luftre of his Deity into very effential glory of Jefus Chrift. Quefl. Hut

a creature ; upon this account, I verily believe, what is the eflential glory of Chrift? /mf. I can-
that angels and men will be continually viewing of not anfwer, it is a queftion not to be refolved by

Jefus Chrift, He fhall come to be admired of the all the men in the world ; we know little of the

faints, 2 ThelT. i. 10. He fhall be admired (as glory of faints, How fhould we know any thing of
we have heard) at the judgment-day; nor is that the effential glory of Chrift as God? The fcrip-

all, but the faints in heaven fliall fee with their tures fay, That God fpake to Mofes face to face,

eyes fuch excellencies in Chrift, as they fhall ad- Exod. xxxiii. n. yet God tells him, Thou canft

mire for ever ; 1 fay for ever, as much as they did nit fee my face, and he favours him fo far as to

at the firft moment when they faw him : here, if we tell him the reafon, For there pall no man fee my

fee any thing excellent, we admire at firft, but af- face and live, Ver. 20. q. d. No man in this life,

ter a while we do not lb; but in heaven there will he mu ft firft die, and be changed, and then 'he

be fo much excellency in Chrift, that we fhall ad- fhall have a peculiar revelation of the divine maje-

mire as much to all eternity, as we did at the very fty ; then he fazWfee him as he is ; but how that

firft moment; there will be no abatement in glory vis, I cannot tell. "Come, let us queftion this no

of our being taken with the fight of the glory, in farther; furely it is a mercy that this infinite glory is

jefus Chrift. 3. That Chrift, by his humanity may notdifcovered to us : for as a weak eye is notable to

converfe more freely, and familiarly with his bre- b.hold the fun, or to fee it in rota, (as the fchool-

thren in his Father's houfe; oh! the intimacy that men fpeak) in that wheel or circle wherein the fun

will be there betwixt Jefus Chrift and his Chrifti- doth run, but only in the beams of it ; no more can

an faints! oh! the mutual rejoicing and delight we fee Chrift as God in his glorious eii'ence, or in

that will be there betwixt Jefus Chrift and his dear- his eflential glory, but onlv in the beams thereof, in

eft dailings. As Chrift from eternity rejoiced in his word and effects. If now we know fo little of

the habitable part of his earth, fo will the faints fpirits and fpirituals, oh! then, How little do we

( his habitable earth) toalleternity rejoice in Chrift ; know of him who is the Father of fpirits ? I fliall fay

the eye of the faints in glory can never be off Chrift no more therefore, let us be content to be ienorant

as mediator and God: now the eye of the faints of thefe things, till we enter into the confines of

in glory fliall never be off Chrift as God and me- eternity.

diator then. Thus far of his human glory. Quejl. But whether fhall this glorious efTence

idly, For his effential divine glory, it is that or effential glory of Ch.ift be more feen, ormani-

glory which Chrift hath as God: this he never laid felled, at, or after the day of judgment, than ever

afide, but as the fun in a dark gloomy day may not it was before t I anfwer,

fend forth his beams, fo Chrift, the Sun of righ- Anfvj. I believe it will. * Some tell us of fe-

* Dr Annefly's communion ivitb Cod.

1 veral

534

Lo.hing un'.o J E_ S U S.

Ch.

veral periods, wherein the glory of Chrift is ftill
more and more Teen: as, i. In this life we may
fee it in part; thus David fpeaks of himlelf, My
foul thir/lcth for thee, my fiejh lengetb for thee, to
jee thy potver and thy glory, as I have feen thee in
the fan&uary, but this fight is very dim, We fee
only noiv as through a glajs darkly, I Cor. xiii. 12.
The fecond period is betwixt our dilfolution and
refurrection ; and then fhall we fee the effential
glory of Chrift more immediately and fully ; our
creeping apprehenfion of God ihall then be elevat-
ed, and ourdiitance from God fhall then be Short-
ened, and all the riddles of grace and of JefusChiift
Ihall then be opened. This fight is fo great, that
if a foul fhould come from heaven to declare it,
neither could that foul ex'prefs it, nor we under-
hand it : we read of Lazarus, whofe foul Chrift
returned unto his body, whom much people of the
Jews came purpofely to fee, that they might hear
llories of the other world, bur not a word from
him of any fuch matter: Paul's rapture may fatis-
fy with the reafon of it, he heard there [arbreta
remata~\, tuordlefs iv-rds, 2 Cor. xii. 4. fuch
words as could not pofiibly be repeated on earth ;
and yet all this is but the (econd ftep to the full vi-
fion ol Chrift's effential glory. The third period is
at the refurredtion, and during the time of the laft
judgment, and then we fh nil fee more of his glory.
.Camero affirms, ' That it is no curiofity to fay,

* that the faints and angels in heaven had a new

* glorv of the exhibition of Chrift, the great my-

* ftery of the incarnation being thereby better
' known.' And we may as fafely affirm,, that the
faints fh'cdl have a new glory, by new vifions of the
glory of Chrift at the day of refurrection ; they
ihall then (ee the folemnity of heaven's glory car-
ried on by Chrift in his glorious actings ; and all
that ever the foul faw before in being with Chrift in
heaven til! the refurreftion, ihall be fwallowed up
with the fight of this glory of Chrift at the refur-
rection-day. Thelaft period is aftei the refurrecti-
on, and that fhall continue even to all eternity ;
now, all the manifeftations of Chrift's glory before
this, are but as a few green ears rubbed in our
hands ; fo that the full crop, or the full harveft is
yet behind. But this is that, (which as we told
vou before) we cannot tell, tho' we had the tongues
of men and angels. Thus far of the firft point,
What is the glory of Chrift ?

2- How fhall the faints behold this glory ? I
anlwer, As Chrift hatha twofold glory, fo there
i: a twofold manner of beholding it, (i. e.) Ocu-
lar and mental.

if. There is an ocular vifion, a fight of Chrift
with our very eyes, Whom I fhall fee for myfelf
and mine eyes jhall behold him, Job xix. 27. Vvith
thele eyes in our heads, we (hail one day behold
the human glory of Chrift: I doubt not we ihall
behold the beauty of heaven, the fhining bodies
of the faints, but above all, our very eyes fhall
delightfully contemplate Chrift's glorious body ;
and indeed this ihall drown all the other fights.
If any think, that Chrift's glorious body fhall be
too inteniive, and too extraordinary a brightnefs
lor our weak eyes ; let fuch confider. That, —

1. The eye in heaven ihall be glorified ; now
glorification adds a lingular excellency to the fa-
culties7it advanceth the faculties, and raifeth them
to an higherpitch of excellency; glorification adds
a greater capacity to the eye than ever it had be-
fore. In this world there is a difference in our
eyes and fight; a man of a clear fight fees more
things, and more of every thing, than a dark fight
doth: fo a glorified eye fees more of things, than
our eyes now can fee. It ihall be enlarged exceed-
ingly to take in objects which now it cannot re-
ceive ; glorification adds ftrength to the faculties
both interna] and external, fo that the eye ihall
be able to look on the glory of Chrift, not with
difficulty, but with contentment ; in this world e-
very fenfe we have is apt to be deftroyed by ex-
cellent objects, and the more excellent and tran-
fcendant the object is, the more it hurts and de-
ftroys the fenfe} as the fun by its brightnefs dar-
kens the eye, and other things by mighty founds
bring deafnefs on the ear. Paul indeed had a vi-
fion of glory, but becaufe his faculties were not
glorified, he was, he knew not how, whether in
the l-ody, or out of the body, whether alive or dead,
he did not know : certainly the fighr of the glory
of the other world would amaze, diftract, and de-
ftroy us, if we had alight of it as now we are ;
but in heaven the eye ihall have great pleafuie in
beholding the brighteft light, becaufe it ihall be ad-
vanced to the higheft pitch of ftrength that may be.

2. As the eye ihall be glorified, fo it fhall act in
a glorified body, and this will make the fight of the
glory of Chrift inftead of hurting us, to leave upen

Carrying on the ^reat Work cf our Salvation in his fecond Coming.

535

usa moiefwcet, enlivening, and powerful impreffi-
011. By this means all the impediments that hin-
der the conveyance of divine influences from that
heavenly object will be removed- Toilluftrate this,
let the molt excellent fight be fet before a man that
is defective in his bodily ftate, and i t doth not take
him, what fhould a fick man do with fuch things ?
He makes nothing of the mod pleafant gardens,
orchards, buildings, nor of the molt glorious fights
that are j when he is fick, they are but fick things
to him, and of none effect ; but in heaven the body
(hall be glorified, and ftript of all corruptions and
i.npei lections ; lb that there (hall be no bar unto
the influences of the glory of Chriit which fhall
there be feen

3. As there fhall be a glorified eye acting in a
glorified body, io it fhall be acted by a glorified
Spirit; the eye is but the organ, or inftrument of
fight, and without the Spirit, would convey no
more than a glafs doth ; it is the fpirit of a man
that gives life to vifion, it is the fpiritof a man that
difcovers things, and fets them forth in their worth,
virtues and ends ; now in heaven the Ipirits of men
fhall be glorified, and enabled to perform all thofe
offices in peifecti.-n ; fo that when a man fhall look
on the man Clint! Jefus, by virtue of a glorified
fpiiit, he fhall fee more, know more, tafte more,
than any other can. As a man of underftanding,
wiien he looks on a diamond, or a wedge of gold,
he hath other apprehenfions of it, and a far-
ther tcuch upon his fpiiit, than a beaft, or a child
in a cradle hath ; fo, where the fight of the eye is
acted by a glorified mind, it takes in more from
the fight oi every thing which is to be feen, (un-
expreffibly more) than what can be done here by
the molt fanctified fpirit in the world. Now, in
thefe refpectsChr ill's glorified body, (tho' it be the
britditeir vifible thing in the heaven of heavens) yet
m i) it he the object of the eyes of faints, for they
fhall have glorified eyes in glorified bodies, and
acted by their glorified fpirits.

zdly. There is a mental vifion, a fight of Chriit
by the eyes of our underflr.nuings ; and furely this
exceeds the- former, the eye of the body is onlv
on the body oi Chriit, but the eye of the foul is en
the bodv and foul, on the humanity and Deity of
JelusChiift. This is the very top of heaven, when
faints fhall be enlightncd with a clear and glorious
fightof Ch rift as God ; divines ufually call it, Bea-

tifical vifion.

Quell. But how fhall faints behold the glorious
effence, or Godhead of Chrift ?

Anjixi. \. Some fay, Chrift as God, or the God-
head of Chrift, fhall be known by the humanity of
Chriit ; fuch a luftre of his Deity fhall fhine thro'
his humanity, as that thereby, and by no other
means fhall the efiential glory of Chrift appear.

2- Others fay, That befides the humanity of
Chrift, there fhall be a fpecies reprefenting the di-
vine effence of Chrift, and a light of glory elevat-
ing the underftanding by a fupernatural ftrength ;
and that thereby the glorious effence of Chrift fhall
be difcovered.

3 Others fay, That the divine effence fhall be
repreiented to the glorified underftanding, not by
Chrift's humanity, nor by any fpecies, but imme-
diately by itfelf ; yet they alfo require a light of
glory to elevate and fortify the underftanding, by
reafon of its weaknefs, and infinite difproportion
and diftance from the incomprehenfibie Deity.

4. Others hold, That to the clear vifion oi "Chrift
as God, there is not required a fight of Chrift's
humanity, as the firft fuppofe ; nor a fpecies re-
prefenting the divine effence, as the fecond fup-
pofe; nor any created light elevating the under-
ftanding, as the third fuppofe ; but only a change
of the natural order of knowing: it is fufneient-
(fay they) that the divine effence be immediately
reprefented to a created underftanding ; which,
though it cannot be done according to the order
of nature, as experience tells us, (for fo we con-
ceive things as firft having pafled the fenfe and
imagination) yet -it may be done according to the
order of divine grace. 1 fhall not enter into thefe
fcholaftical difputes, it is enough for a fober man
to know, that in heaven we fhall fee him face to
face, 1 Cor. xiii. 12 Hisfer<vantsjba!lfer<ve him,
and they jh all fee his face , Rev. xxii. 3, 4.

Que)}. His face, What is that ? I anfwer,

An. 1. They fhall fee Chrifi a? God, of the fame
effence with the Father, and the Holy Ghoft, and
yet a diftinct perfon from them both ; they fhall
fee the unity in trinity, and tiinity in unitv ; they
fhall fee how the Son is begotten of the Father*
and how the Holy Ghoft proceeds from the Fa-
ther, and the Son ; they fhall fee the difference
between the generation of the Son, and pioceflion
of the Spirit, Thefe are myfteries in which we

a; c

'$39

are blind, atid know very little or nothing ; but in
feeing his face, we fhali fee all tneie.

^. They (hall fee Chrifl as the fir" ft Being, or
principle of all the good that is in the world, They
fall Jte hozv all things 'ivere made by him, and
without him ivas not any thing made that iv«s made,
John i. 3. They (hall fee all the good in the crea-
ture as Mowing irom Chi ill, and as contained in the
abfolute perfection of Chrift's divine natuie; they
ihall fee in one Chrift all the excellencies of all
the creatures united, which is indeed to fee him
in his eminency, if there be any beauty, riches,
honour, goodnes in any creature, that is eminent-
ly, tranicendantly, and originally in Chrift, and that
(hall be feen.

3. They (hall fee Chrift, in all his ways, conn-
fels, decrees, executions and tranfattions, fiom e-
verlafting to everlafting ; that great bufine' s o( e-
Jection and reprobation will then be difcovered :
it is anexpreiTion of Auguitine, ' They (hall then

* fee the reafon why one is ele&ed, and another
1 reprobated ; why one is rich, and another poor :'
they (hail then fee all the works that ever God
aid, or that ever God will do ; it is not yet 6000
years fince the creation of the world, and what is
6000 years to eternity? Certainly the truth of
Origen's opinion, * ' touching the exiftency of o-
< ther worlds before this, and the future fucceflion

• of other worlds after this,' will then be known.
If no worlds before this, yet if God in Chrift hath
done fuch great things in only 6000 years, what
he may do in the next 6000 years, and (o in the
next 6000 years, who now can tell? We iee not
thefe things, but the faints, in feeing the face of
Chrift, h\a!l fee all things.

4. They (hall fee Chrift in all his glory, ways,
counted, decrees, executions and tranfattions, as
working for their happinefs. Now this is more
than the former ; there is a great deal .of differ-
ence in feeing an object, as excellent in itfelf, and
in :eeing an object, as conducing to my happinefs :
as one that is a ftranger, and another that is an
heir, rides over fuch a demefne ; the ftranger rides
over it, and takes delight to fee the fituation, ri-
vers, trees and fruits ; but the heir looks upon it
after another manner, ' This (faith he) is the land
• for which my father laid out (b much, and all to
5 enrich me, and all to beftow it on me, as my in-

* Orig. 1. de principiis 3. C 5.

iiytki-ng unto JESUS.

Ch,

' heritance.' So the faints admitted into the glo-
rious fight of Chrift, they take not only a view of
Chrift, of theeiTential glory of Chrift, of the tranf-
actions of Chrift, things excellent in themfelves,
but they fee, all theie.as to make them happy;
they fay of Chrift, and of all his actings, The/e are
mine, and' for my happinefs : a ftranger may look
upon a king, and fee beauty, and majefty, and glo-
ry, and honour in him ; but the queen looks upon
the king and his beauty as her own ; lb the faints
look upon the king of heaven, they fee Chrift, and
all in Chrift, as their own, to make them happy
for ever and ever.

5. They (hall/^ Chrifl as he is, 1 John in. 2.
But what, do we not fee him noiv as he is? Oh
no ! we now fee him not as he is indeed and truth,
but only as he is in hearfay and report; we now
fee him only as he is (hadowed out to us in the gof-
pel of peace ; and what is the gofpel, but the por-
traiture of the king, which he lent to another
land, to be feen by his bride ? So kings and queens
on earth woo one another ; whilft the bride is on
earth, (he never fees him as he is in his beft fab-
bath- royal- robe of immediate glory, (hefeeth him
rather by the fecond hand, (i. e ) by meiTengers,
words, and mediation, he rather fends his por-
traiture, than comes himfelf ; but in heaven the
faints fee him as he is, they fee Chrift himfelf in
his own very perfon, they fee the red and white
in his ow:i face, they fee all the infide of Chrift,
and thousands of excellencies (hall then be re-
vealed, that we fee not now, the myrteries of that
glorious ark fhali then be opened, his incarnation,
his twonatuiesin one perfon, his (ufFering as man,
and his fitting in the feat of God as God, all thefe
lhall be feen-

6- They lhall fee Chrift without interruption,
and without intermillion to all eternity. If once
the eye be let on the lace of Jefus Chrift, it will
never be taken off" again. Some conceive this to
b? rhe realon why the faints in heaven can never
fall away, becaufe they lhall have a continual view
or Chrift as God: furely to have but one giimpfe
of Chrift in this refpect, though it were gone pre-
fently, it were a great happinefs beyond all that
the world affords,; it was fometimes the defire of
aphiloiophertoiee the nature of the fun, though
he weie to be burnt by it; fo if Chrift (hould but

- - grant

Carrying on the great Work of our Salvation in bis fecond Coming.

grant us this happinefs, You. jh all come to fee me,
but the fight of me will defray you, this were a de-
firable thing ; but to have luch an excellent glori-
ous fight as fhall never end, that Chrift fhould not
only pufs by, but (land itill, fo as the foul fhall ne-
ver lofe his fight ; O how glorious is this! it a man
do but look upon a delightful object, he is loth to
have the eye drawn from it ; furely the eyes of
faints (hall be eternally opened to fee the divine
nature of Chrift ; turn them which way they will,
they fhall never turn afide the bufied eyes of their
underftanding from off the Deity of Chrift ; he
fills heaven ; he is that fair tree of life, the branch-.
es whereof, in all thefe huge and capacious bor-
ders of heaven, have not room to grow in, for the
heaven of heavens cannot contain him. O the won-
ders of heaven ! there is Abraham, Mofes, E-
lias, the prophets, the apoftles, and all the glorifi-
ed martyrs ; but the faints have neither leifure,
nor hearts to feed themfelves with beholding of
creatuies ; no, no ; all the eyes of heaven (which
are a fair and numerous company) are upon (only,
only upon) the Lord Jefus Chrift ; the father hath
no leifure to look over his fhoulder to his fon j
the hufband hath no leifure to look over his fhoul-
der to his wife ; Chrift takes all eyes off from luch
created things ; furely it is enough for the faints
and angels in heaven to ftudy Chrift for all eternity ;
it fhall be their only labour to read Chrift, to fmell
Chrift, to hear, fee, and tafte Chrift, to love, joy,
and enjoy Jefus Chrift for ever and ever. Thus
far of the fecond point, how the faints fhall be-
hold the glory of Chrift.

■ 3. Wherein is the comprehenfivenefs of this
expreffton, That the beholding of Chrifi is our all

in all? I anfwer,

I. It comprehends the immediate feeing and
looking upon all that majefty and glory which Je-
fus Chrift hath. In this fenfe Paul took it when
he complained, We walk hy faith, not by fifht, 2
Cor. v. 7. q. d. On earth we have faith, and in
heaven we have fight ; it is fome comfort that now
I fee Jefus Chrift by faith, but comparatively to
that fight which the faints have in heaven it is as no
comfort at all ; Alas ! I am not, 1 cannot be fatisfi-
ed fo long as I am abfent from the Lord, I look
upon myfelf as one from home : and as a prince
in a ftrange land fits down fadly, becaufe he hath
not the fight of his father, fo I am forced to com-

plain, O ! I cannot fee my Lord, I would jain be-
hold him, I am a fir anger on earth, a pilgrim ir.
this ivor Id, I am not -where Lwould be, I dm ab-
jen! from him whom I mojl defire ; O ! I dejire 10
be difjolved, and to be with Chrifi ; / walk with
him here on earth by faith, but to walk with him
in the Jlretts of heaven by fight is far better ; O ! I
fang, I pant, I breathe, I dejire, I think ev ry day
a year , and eve ry year an age , tilll be in heaven, at
borne, in my father's arms, that 1 may behold and
jee him, and that immediately, I jay immediately
in his glory. This is one way of beholding Chriit,
it is an immediate fight.

2. It comprehends the fruition and enjoyment
of Chrift in his glory. Surely the faints fhall not
be meer idle fpeAarors of the glory of Chrift, but
they fhall enjoy him, and be taken into fellowihip
with him : it was faid of Mofes, that he did fee
the land of Canaan, but he was not admitted into
it ; it is otherwife with the faints, they fhall fee
heaven, and they fhall enter into heaven, Come thou
faithful fervant, and enter into thy m./fier's joy,
not only behold it, but enter into it ; they muft
behold Chrift, and take poffeiiion of Chrift, and
enjoy him as their own, and thus the word to fee,
ox behold, is often ufed in fcripture, Except a man
be born again he cannot fee the kingdom of God,
John iii. 3. (i. e.) he cannot enjoy it; and Fa-
ther, I will, that thofe whom thou haft given trie be
with me where I am, that they may behold my glo-
ry, John xvii. 24- (i. e). That they may enjoy
my .glory j for Chrift is not only gloricus in him-
felf, but he is the fpiing of glory unto others;
now, in thisrefpecl:, more efpecially is Chrift our
ail in all ; he is all in himfelf, and if v.e enjoy
him, he is ail in all unto us : to fee a little into
the ftate and condition of the faints in glory in this
enjoyment of Chrift.

i. They poffefs Chrift as their own, they go
to Chrift, and lay hold on him, faying, Thou art
mine. It was indeed the language of the fpoufe
whilft yet On earth, 7 am my beloved's, and my be-
loved is mine. Thereisarighr and a propriety made
over to her in her betrothing unto Chrift ; but af-
ter the folemnity of the marriage is over, the pof-
fefTion is then more full : when once the fpoufe
comes to behold Chrift in his kingdom, (he may then
go boldly to her beloved, and fay, ' All I fee is my
1 own, I had thee in hope, but nqw hope is va-
Y y y ' nifi.cd,

5iS

Looking unto JESUS.

Chap. I.

* nifhed, and actual enjoyment comes in place ; lo,
' now I have thee in my eye, and in my heart,
' and in my hands, and in my arms ; and as no-

* thing fhall feparate us now, for all our enemies

* are trod under foot, fo never will I part with

* thee, fo far as to be out of my eye, I will ftill

* behold thee, and in beholding i will ftill poflefs

* thee, for thou art mine own.'

2. They have the ufe of what they poflefs, and
this is an infinite good to the faints j they fhall not
only pofTefs Chrift, but they fhall have what ufe
they willof Chrift, and of all in Chrift; they fhall,
sis they pleafe, make ufe of his humanity, and of
Lis Deity, of his glorious eflence, and of his glo-
rious attributes; O wonder! that a faint fhould
come to Chritl, and fay, ' O my Lord, thou art

* mine, and my pleafure is to make ufe of thy wif-

* dom, power, and mercy j' and that Chrift fhould
reply, and fay, Welcome, fiveet foul, ufe me and
nil my glory as thou pleafeft. Why, thus it is, even
as a friend will fay to his friend, ' Make ufe of

* all I have as your own j' fo will Chrift come to
his faints, and bid them make ufe of all his riches,
glory and excellency, even as they will, even to
the utmoft that they are capable of.

3. They have the fweet and comfort of all they
ufe, and this makes up a complete enjoyment. In
things below we may have the pofTefTion of them,
and the ufe thereof, but if we have not the fweet
and comfort of that we ufe, we cannot be faid tru-
ly or fully to enjoy thofe things ; what is the pof-
iefiion and ufe of meat and drink, if we tafte not
the fweet of them ? Hence God is faid to give us
all things richly to enjoy ; no creature can give us
richly to enjoy another ; one may give us fuch and
fuch things wherein there may be comfort, but he
cannot give us comfort in fuch things, it is only
God can give us that ; it is fo with the faints in
glory, God gives them all things, yea, Chrift gives
himfelf to them, as all in all, to enjoy hiai richly,
fully, fweetly, to the very uttermoft. This is ano-
ther way of beholding Chrift, it is a fruition or en-
joyment of Chrift, wherein, and whereby he is our
all in all.

3. It comprehends all the effects and confe-
quents of fuch a beholding of his glory, which are
infinite delight and complacency in the will, and all
praifeand thankfgiving in the mouths of his faints.
For the firft, It is difputed, whether eternal liap-

pinefs be more in the acts of the underftanding, or
of the will ; And fome conclude, that it is prin-
cipally in the wiil, becaufe that it is an active ap-
petite and predominant in a man, indeed the whole
of a man. Oh! the joy, delight, and complacen-
cy that will arile in the will, upon the feeing and
beholding of Jefus Chrift ! they fhall delight in-
finitely in the elfential glory of Chrift, and in the
declared glory of Chrift ; they* fhall delight in all
that glory that is reflected upon Chrift by all his
creatures in heaven ; they fhall delight in his pre-
fence, and in his love: Chrift is all delights, and
how then fhould they but delight in Chrift ? For
the fecond, As they delight in their wills, fo wiil
their mouths be filled with praiies: we read of
faints and angels continually praifing God in hea-
ven, there fhall be none of our duties of mourning,
failing, praying and humbling ; the acts of patience
and juftifying faith fhall ceale in heaven ; but the
duty of praifing and glorifying God will continue
to all eternity. Methinksl fee the faints following
the Lamb ; methinks I hear the familiar converfes
betwixt Chrift and them, as Chrift opens himfelf to
them, fo they to him ; Firft, He begins, 4 Oh ! my
' dear faints, you are they, for whom, before all
' rime, I decreed this heaven, and now you fee the
' execution of my decrees; whilft the world flood,
' I was ftill carrying on the work of your fal-
' vation, either in doing or iuffering, or in fuc-
' celfive works, applying my doings and fuffe -
4 ings, my active and paffive obedience to your
' perfons ; and now the work! is at an end, you
' iee the end of my work, and the end of your
1 faith, which is the eternal lalvation of your fouls ;
' Oh ! now I have my wifh, and you have your
'happinefs; here you and I will live together,
' that I may for ever behold you, and that you
' may for ever behold me, and my glory.' Which
no fooner faid, but methinks I hear all thofe in-
numerable faints in heaven to anfwer, Worthy is
the Lamb that nvas ftain to receive pctvtr, and
riches, andvuiflo»i,an.l jlrength, and honour, and
glory, and blejfing. Rev. V. 12- And therefore un-
to him that loved us, and ivajhed us from our fens
in his oivn blood, and hath made us kings unto God
his Father, to him be glory and dominion for ever
and ever, Amen. Rev. i. 5, 6 Yea, methinks I
hear every creature in heaven fay, BleJJing, honour,
glory, and power be unto him that felfeth on the

throne

Carrying on the great Work of our Salvation in his fecond coming.

539

throne, and unto the Lamb for ever and ever , Amen.
Rev. v. 13. Why, this is their continual work in
heaven, they have nothing elfe to do, but with joy
and gladneis to ling rorth the prailes ot God, and
of Chrift, and that his mercy endureth for ever.
And this likewife is comprehended under that no-
tion of the faints beholding ef Chriji, which com-
pletely makes up the propofition afferted, ' That
■' Chrift, or the giory ot Chrift, which the faints
' ihall behold to all eternity, is their ail in all.
Thus tar we have propounded the object, which
is Jefus carrying on the falvation or his faints,
in his coming again to earth, and taking them
up with himfeir and his angels into heaven ;
oui next work is to direct you how to look un-
to Jems in this relpect, and then we have done.

C H A P. II. S E C T. I.

Of knowing Jefus as carrying on the great work

of our Jalvation in his fecond coming.
V T HAT looking is, and what it contains, we
VV have often heard, and that in thefe refpects
we may look on Jefus.

1. Let us know Jefus, carrying on the faints
falvation in his fecond coming, and taking them
to heaven. Many glorious excellent things, ma-
ny precious paiTages, many high and heavenly car-
riages are in this tranfaction: Is it not of high con-
cernment, that he that now fits at God's right hand
interceding for us, fhould thence come again to
judge the world, and after judgment take up his
faints with him into glory ? Can we read of the fe-
veral actings of this general aifize, and not defire
to read on itill ? Nay, is not all our reading mixt
with admiration of every paflage ? Come ! won-
der, and fit, and paufe, and flop at every word ;
ftay, and wonder, and adore that light, which ap-
pears in any beam of truth, and in the admiration
of that truth which doth appear, caft thyfelf down
at the feet of Chrift, and cry out, 01 the depth
of glory, and majejly, and goodnefs, and grace in
thee! Of the riches of love, that thou (Jjouldejl let
out thyfelf in t.heje Jeveral admirable difpenfations!
Come, be exact in this ftudy, gather up all the
crumbs and filings of this gold ; the ieaft beams
of the glory of Chrift (efpecially as it fhines and
glitters at his fecond coining) have fo much light,
and love, and fplendorin them, as that they will

be very fweet to look upon them : every piece or
part of this knowledge will be of very fpecial ufe
and worth ; yea, the low and imperfect knowledge
of this myftery is of infinite more value than the
high and perfect knowledge often thou land things
beiides. And one thing (O my foul !) let me tell
thee, it is pollible for thee to attain a very iweet and
iatisfactory degree of this very knowledge. And
therefore ftudy clofe, run over again all that hath
been ipoken, and dig yet deeper into that glorious
mine ; content not thyfelf with a bare difcovery of
that gold ore, which is only upon the fuperficies or
top or the mind, but go fo far as to find out the in-
ward, fpiritual, and experimental knowledge,
which the faints, by the light of the Spirit, may
come to attain. O ! ftudy Chrift in his fecond
coming to judgment.

SECT. II.

Of confider in% Jefus in that refpecl.

2. T E T us confider Jefus, carrying on this

J| j work of falvation at his fecond coming.

It is not enough to know, but we mult meditate,
and ferioufly confider of it. A m£er ftudent mav
know Chrift, and ftudy Chrift, as he knows and
ftudies other things ; he may heap together many
notions concerning Chrift, and his coming to judg-
ment, but he hath no impreflion of the holinefs of
Chrift upon his heart j and, in this refpect, he is
a ftranger to Chrift, and to all his actings; alas !
he ftudies Chriit, but he doth not rightly, feriouf-
ly, and inwardly confider of Chrift ; he doth not
look unto Jefus, as one that looks to the pattern,
or as one that looks to his refuge, hope, and help ;
true and fpi i itual confideration is a ferious matter ;
it is not fome few and fleeting thoughts that are the
discharge of this work, but thoughts refting, dwel-
ling, fixing, and flaying upon Chrift, until they
come to fome profitable iflue ; O! it is another
manner of bufinefs than many are aware of, it is
a thinking with thought upon thought, it is a
reiteration and multiplication of the thoughts
of the mind upon the fubject propounded, fo the
fcriptuie exprefleth it, / looked en all the xvorks
that my hands had wrought; and, in the next
verfe, / returned to fee, Ecclef. ii. 11, \z- He
looked upon, and confidered his works, and he re-
turned to behold them; he thought on them be-
fore, but now he returned to think ; he renewed
his thoughts upon the matter, and took anew view
Y y y z of

54°

Looking unto y L S US,

Chap. II.

of them Indeed when the underftanding works
ferioufly and fpiritually, it will fetch things into
fight, and not only fo, but it will hold them there,
and fallen upon them, and when they are gone, it
will fetch them again, My foul bath them fill in
remembrance^ Lam. iii. 20. My foul in remem-
brirrg doth remember them, and will not off* till
the end be obtained ; fo a man eyes Chrift, till he
have more of Chrilt, more of his prefence, arftl
more of his light, and more of his favour, and more
of his image. O! let this be our work, let us thus
confider Jeus in reference to his fecond coming
to judgment- And that we may do it in order, —
1. Confider Chrilt's preparing for judgment;
realize it, as if thou faweft or bearded the fame;
no looner the time determined which God hathap-
I'O n:ed, but Chrilt commands, ' Make ready ye

* angels to wait upon me, and make ready, ye glo-

* rious fouls, that now are with me ; it is the Fa-

* ther's pleafure, and it is my plealure to go down

* into the nether world, and to call before me all

* the men and women that ever lived in it ; there
' will I pals my doom upon all flefh, and reward

everyone, good and bad, according to his works.'
Oh ! what a fhout may I imagine in heaven at this
news ! what joy is in the fouls of faints, that now
they muft go to their bodies, and enter into them,
that both their fouls and bodies, which fometimes
lived together, may now dwell together with Chrift
in gloTy, and never part more? If thofe that live
on earth are commanded by Chrift, To lift up their
heads becaufe their redemption dranxieth nigh 5 How
much more (hall they joy in heaven, who alfohave
ivaited for the adaption, to wit, the redemption of
their bodies? Rom. viii. 23. That now the long-
look'd for day is come, it is come ; O ! the ex-
ultation of the faints and angels at this tidings!
this is worthy a paufe, a Selah to be fet upon it.
2 Confider Chriit's coming to judgment All
now in readinefs, the Son of God comes forth with
all his glorious attendants, For the Son of man /ball
£ome in the glory of his Father, nvith his angels,
Matth. xvi. 27. And with the louls of faints, that
for a time have been in paradife. Oh ! what a
goodly fight is here ! in this meditation I may fee
■with John, the netv Jferufalem coming dozvn from
God out of heaven, prepared as a bride a 'orned for
her hufband, Rev xxi. 2. Down comes Chrift,
and down come the angels, and down come the

fpirits of the ju it made perfect ; and as they come
along, fee how they fhalce the heavens, and dim,
ant. dark the very lights of heaven ; fee what a
flood of fire goes before them, see how they pals
into the cloud, where Chrift makes a hand, and
erects a throne for himfel&to lit on. Sure it will
be a gilded glorious doud, when Chrift, with
all his celeftial fervants, {hall fit upon it; a morn-
ing's cloud, gilded with the beams of the fun, is
admirably fair and fhining ; But what a fnining cloud
is that, where the Sun of righteoufnefs, with all
his morning (tars, de fit and thine s Here is enough
to dazzle my eyes, and to take up my thoughts ; O
my foul think on it!

3. Confider Chrift's fummons of the elect to
come under judgment. No (boner in the cloud,
but he Jhalljend his angels ivith a great found of
a trumpet, and thsy fhall gather together his eled
from the four ivinds,from one end of heaven to the
other, Matth. xxiv. 3 1. Will not this be a ltrange
fight, to fee Chrift a coming, with trumpets found-
ing before him, caufingall the dead to awaken out
of their fleeps of death? The very found of this
trumpet was ever in Jerome's e trs, Arife,ye dead,
and come to judgment, and noqueltion but thy eais
fhall be filled with the bhft thereof; the trumpet
fhall found that fhall be heard over allthewoila,
and then fhall the dead arife out of their graves,
and every faint's foul fhall re enter into his own bo-
dy, by virtue of the re-iurrection of Ciuiit their
head. Can 1 pais this meditation without lome
reflection on mvlelf! O my foul! how joyfully
wilt thou greet thy body, when thou (halt enliven
it again? How wilt thou fay, O my dear filter !
whom I left behind me in the duft when I went to
heaven, how fweet is thy carcafe, how comely is
thy countenance ? How i\o I enter into thee, and
animate thee, and 1 will never more leave thee ;
thou wait my yoke feilow in the Lord's labours,
and my companion in perfecution and wrong ; now
fhall we enter together into our mailer's joy : fee,
lift up thy head, behold, Jefus Chrilt yonder, fit-
ting in the cloud, and, lo ! here the angels wait-
ing onus, and coming to take us with the relt of
faints into the air, to meet our Redeemer there.
Could I but realize the fummons, thisrefurreclion,
this meeting of the foul and body, and going with
the angels into the judgment-feat, oh! how would
it work; and what work would it make within !

4- Con-

Carrying on the great Work of our Salvation in his fecond Coming. 541

4 Confider Chrift and the faints meeting at the blefj'ed of my Father, inherit th> kingdom prepared

judgment-day. Oh! how fhaJl the Taints look, for you from the foundation of the world, Matth

and (tare, and gaze at the beauty oi Jefus Chrift ? xxv. 34 q. d. 'Come my taints, come with me

Oh! how will they break out into admiration at 'into glory; come now from labour to reft, from

the firft \kw of thefe glories, which never before ' difgraceto glory, from the jaws of death, to the
appeared on this fide heaven? Is not this he (will ' joys of eternal life ; for my fake ye have been

they/ayjni 'whom we read lb often, That he was * railed on, reviled and curled ; but now it (hall

fairer than the fons 01 men? That he was white « appear to all thofe curled Eiaus, that you are the

and ruddy, the chiefeft among ten thoufands; That * true Jacobs that (hall receive the bleifing, and

his countenance was as Lebanon, excellent as the ' bleffed fhall you be ; come now and poifefs'vvith

ctdars, glorious as whea the fun fhineth in his ' me the inheritance of heaven, where you fhall

ftrength? But was ever the half told us, of what « be ' for love, fons ; for birth-right, heirs; for

now we fee and behold ? O ! the iuper-excellent ' dignity, kings ; for holineis, priefts: come,' you

tranfcendent beauty of this Son of righteoulhefs ! « may boldly enter in, for my Father hath prepar-

O ! the treafures of lovelinefs in this Jefus Chrift * ed and kept it for you, ever fince the firft foun-

never feen before ! and thus as they admire, fo ' dation of the world was laid.'

they adore; now they begin thofe Hallelujahs that O my foul! doft thou not remember, when

never, never fhall have an end ; they fali at the fometimes thou haft been at the feet of Chrift in

feet of Chrift, and the Lord Chrift takes them up the beauty of holinefs, and there tookeft in thofe

with his hands, and folds them in his arms : oh ! droppings of his Spirit, which were better to thee

what mutual reciprocal falutations are thefe be- than the feafts of kings? Doft thou not remem-

twixt Chrift and his members? Oh my head! and, ber, when fometimes thou haft had the very beams

oh my body ! oh my hufband ! and, oh my fpouie ! of light darted from the face of Jefus! Chrift, when

oh my dear! and, oh my darling! never two loy- he whifpered to thy foul theforgivenefs of thy fins,

ers met with Inch heat of love a.s Chrift and his faying. Fear not, thy fins (hall not hurt thee. I

flints ; ' Come, faith Chrift, and fit you down here am thy jnlvation '? Oh what joy was then ! what

* at my right hand, and let the ; world be on my meltings, movings, ftirrings, leapingsof heart were

* left Sand ; it vvasotherwile with you in your life- then in thy bo!om! but was that joy any thing to
'time, my gold, and my jewels were then caft in- this, or to be compared with this? That was a
4 to rhedu'1. ; you were then clothed with infamy, drop, but here is an ocean, here isfulne'.s of joy;
« and the vileft of men were then gilded with ho- oh ! what leapings of heart, what ravifhments will
•nourj but now I will let all right, now the dull be within, when thou lhalt fee jhyfelr" in the arm*

* (hall be fwept away, and the jewels of my king- of Chrift, and lhalt receive words of life from the
•doni fhall be gathered up: now the goats lhall mouth of Chrift, in the face of all the world?

* be driven into tiie defart, and you, who are the What a thing will this be, when Chrift fhall pafs
« iheep, fhall be brought into my fold.' Oh my a fentence of death on others, and fpeak word* of
foul! what a meeting is this ? What a fight will life unto thee ! when thou fhalt fee him frowning
this be, to behold the faints in this condition, and upon the world, (and, oh ! thofe frowns will break
thyfelf amongft them?" Couldeft thou but realize the heart) and fhall behold him fmiling in the ful-
thisone very paflage, it were enough to quench nefsof his love upon thyfelf! that Chrift at fuch
thy luft, and to kmdle a flame of pure love in thy a time fhould be delighting thee with all the em-
heart to Jefus Chi ill ; it is a quickning, rouling, braces of love, and with this fweet invitation to
railing, rejoicing consideration. heaven, Come thou blefje J, inherit the kingdom, it

5. Conhder Chnlt ientencinghisfaintsfor eter- were enough to fpirit a foul half dead : "the very

nal glory. Then fhall the books be opened, and meditation of this mull needs be fweet.

all the good works of the faints fhall be revealed 6. Confider Chrift and the faints judgin* the reft

and made known ; and then fhall the Judge, from of the world. No fooner are the faints Tentenc-

his throne of majefty, (in the fight and hearing of ed, but Chrift turns to the wicked, and bids them

all the world) pronounce that fentence, Come, ye go into ever lajl ingfire -,'m which fentence the faints

fhall

54*

Looking unto JESUS.

Chj

II.

(hall join with Chrift himfelf; Do ye not know that
the Jaints Jhall judge the fuorldf i Cor. vi. 2.
When the faints appear, it is not only by a fuin-
mons, but with commillion ; not only to be judged,
but to judge ; not only (hall they ftand at Chrilt's
right hand, but they ihall fit down on the throne
of the Son of God, to judge the wicked angels
and the world. O the torment! O the vexation
of wicked men and devils, when they (hall fee thofe
very men whom they fcorned, oppreffed, and per-
fecuted, to be now advanced not only to glory, but
to be their judges! it is as if iome nobleman had
wronged fome poor man, and that the king (hould
therefore deliver the nobleman into the power of
the poor man to take his own revenge. Surely the
ungodly ft) all fee this, and be grieved ; hejhallgnajh
with his teeth for indignation, and melt away , Ff.
cxii. 10. But on the contrary, The righteous /hall
rejoice •when he feet h the vengeance, hejball wafb
his feet in the blood of the ungodly, Pfalm lvii 10.
O my foul, dolt thou believe this truth ? And
art thou confident that thou (halt fit with Chrift
on his very throne to judge the world ? Why then
be joyful in afflictions, exerci.e thou patience in
the cenfures and judgments of the world, know
rhou for thy comfort, that there is a turn and time
of judging, and therefore fay, IVith me it is afmall
matter that 1 fhould be judged of you, or of man's
judgment, as the original hath it, of man's day,
i Cor. iv. 3. Is it not enough to command pati-
ence, if God's day be at hand, when I Ihall judge
my unjuft judges ? Hark what the apoftle faith, Be
patient, brethren, unto the coming of the Lord ; be-
hold, the hujbandman waitethfor the precious fruit
of the earth, and hath long patience for it, until be
receive the early and latter rain: beye alfo patient,
Jlablifb your hearts ; for the coming 0/ the Lord
draweth nigh. Behold, the judge ft andeth be-
fore the door, James v. 7,8,9 Come exercife
patience, let the woild be judging ; if they will
needs flander, reproach and perfecute thy foul,
they had better abule any judge on earth than
thee : tho' thou art the poorelt, weakeft, meaneft,
of God's faints upon the earth, they will know one
day, that they have abufed their own judge in abus-
ing thee; and therefore be thou quiet, filent, patient.
Say as David, • Let him alone, and let him curie,
' yea, let him judge, for the Lord hath bidden
* him ; it may be the Lord will look on mine af-

' fliction, and will requite good for his judging this
' day: this is his day, but the day of the Lord is
' my day, and then Ihall I fit with Chrift on his
'throne to judge the world.' Oh! the fweet
that I may fuck from this honey- comb, of Chrift
and his faints judging the world !

7. Confider Chrift and his faints going up into
heaven. No fooner hath he done his Work with
the world, and lent them away, but then he /hall
conduct all his flock like a faithful (hepherd to their
fold ; then Ihall he go with all his troops follow-
ing him into heaven. Hath not Chrift laid lb ? If
I go aivay, I will come again, andveceiveyou un-
to myfelf, that ivbsre I am, there you maybe alfo,
John xiv. 3. O thole longs of joy, and lhoutsof
piaife that will fill the world at that day ! and thus
as they go along, heaven opens unto them, and they
enter in ; what welcomes they have there is paft
my telling ; if we may imagine and guefs, O the
welcome that Chrift will give! ' Come my fpoufe,
' and come, my dear, come, all my faints ; here
' be thofe manfions that I went before to prepare
' and make ready for you ; here be thofe ever-
' lafting habitations wherein you and I will dwell
'together-; here is your father's houfe, the build-
' ing of the wall is all of jafper, and the worft
' piece of it is all of pure gold, like unto clear glafs,
' Rev. xxi. 18. Why this is your home, your
' houfe made without hands ; here you and I will
' fpend our time, eternity itfelf, in joying, enjoy-
' ing, and beholding each other.' And as thus
Chrift falutes them, To will the angels, thofe crea-
ted citizens of heaven falure them too ; for if joy
be in heaven at the converfion of one (inner, what
joy will there be at the glorification of all thefe
faints ? What welcome entertainment will the an-
gels give to thefe new guelts at their firfi: entrance
into heaven ?

O my foul ! if thou art one of them that (hall
have this welcome, What wilt thou fay when thou
art admitted in thither, if weeping were in heaven
wouldeft thou not weep for joy ? Sure thefe things
are no fictions of man's brain, but truths and rea-
lities; and as they are true and real, fo they are
exceeding full of joy : all the excellencies of this
world are but a dream in comparifon of them ; e- .
ven the fun in its brightnefs is but darknefs to this
glory that (hall then be i'een. Come, think over
thefe things, and be fo enlarged in thy thoughts,

that

Currying on the gnat Work if our Salvation in his fecond coming. $43

that before they go, thou mayeft feel the fweet, but his prefence is, or certainly it fhall be confpi-

and tafte of the goodnefs of the Lord. cuous to ail his faints : when he was in the world

8. Confider all the feveral tranfactions that will his glory was covered under a mean outfide, he

follow in heaven ; then will Chrill prefent all his was like a bright light in a dark lantern, and there

elect to God his Father ; then will he give in all were very tew that knew him then j but in heaven

his conuniilioKs which he hath received from his he fhall be as a cabinet opened, or as the fun in his

Father ; Then will the Son himfelf he fubjeft to full glory, ' We (hall know him, as we are known,

the Father, that God may be all in all. I cannot ' and behold him face to face ; we fhall fee him as

ilay to enlarge on thefe ; only remember, though ' he is,' 1 John iii. 2. Nor only will he be confpi-

God be all in all, that excludes not Chrift, for he- cuous, but his prefence mail be vital ; a ftone may

alfo is all in all to all his faints, even to all eterni- be with us, and feen clearly, but there is little in

ty ; immediate vifions and fruitions of Chrift, as the fight of that ; in the beholding of Chrift there

God, is the very top of heaven's joy : Chrift is all, will be an acting or kindneis upon the faints, there

and in all ; Chrift is the centre of heaven's hap- will be vifions with life and dear refrefhing. O the

pinefs ; Chrill is the well-fpring that fill's the ca- influences that the fight of Chrift will have on his

pacifies of faints and angels ; Chrift is the object faints in heaven ! nor only will he be confpicuous

of happinefs itielf, there is as much happinels in and vital, but his prefence lhall be fixed j he fhall

Chrill: as happinels is ; whatever belongs to glory is abide with the faints, that they may for ever behold

in Chrift, in him dzvelletb all the fulne/s. What- him. O ! if there was fuch running after Chrift

ever excellency is in heaven it is in Chrift, not on- in this world, fome getting on hills, and others on

ly in perfection, but connection ; for all thofe ex- trees, that they might behold him when he paired

cellencies meet together, and reft in Chrift. Chrift by, what will the fight of Chrift in heaven be, when

is all good things to all his faints in heaven ; he is he fhall be always in the eye of his faints, and ne-

beauty to their eyes, mufick to their ears, honey to ver out of fight, when they fhall be always vk:w-

their mouths, perfume to their noftrils, health to ing of him, and be always fatisfied with thatvusw ?

their bodies, joy to their fouls, light to their un- Nor only will he be conspicuous, vitaland fixed, but

derftanuings, and content to their wills; he is time his very prefence (hall transform ; They jhall fee

without Aiding, fociety without lothing, defire his face, — and they fhall rei^n for ever and ever,

without fainting, Alpha and Omega, the beginning Rev. xxii. 4, 5 6 the influence of this fight ! it

and ending ; wanting both, needing neither, yet is of fuch a transforming nature, that to fee the

the author of them both : he is all in all, from king will make king-: ; this vifionof glory amounts

one, not all. Even all the ftrength, wit, pleafure, unto a fruition of glory ; if ever thou art a fpecta-

virtue, colours, beauties, harmony, and goodnefs tor of Chrift, thou art fure to be a pnrtakerof Chrift

that are in men, beads, fifties, fowls, trees, herbs, in all his glory ; J jball be fatisfied when I awake

nnd all creatures, are nothing but fparkles of thole with tby likenefs, Pfal.-xvii. 15. It doth not yet

things which are in Chrift. Chrift himfelf will appear whatwe Jball be ; but weknow, that when

then fupply their ufe ; fo that the beft creatures he jball appear, we (h a II be like him, and why fo ?

which now ferve the faints, fhall not have the For we Hall fee him as be is, 1 John iii. 2. And

honour to ferve them then ; There will be no need no wonder, for if the imperfect beholding of his

of the fun, nor of the mcon to fhine in that city ; for glory in the glafs of his gofpel, Change the foul into

the glory oj God doth lighten it, and the Lamb is the fame image from glory to glory, 1 Cor. xiii. 11.

the tight thereof, Rev. xxi. 23. How much more fhall the full view of his glory

And hence the beholding of Chrift is the all in In heaven, transform both the fouls and bodies of

all to the glorified faints ; this was Chrift's prayer, his faints into a fulnefs of glory ? Here then is the

Father, I iuill that tbof whom thou haft given me, top of heaven ; here is the all in all ; here is the

be with me where I am ; to what end ? That they fatisfaction of fouls to the very uttermoft : if

may behold my glory, John xvii. 24 Chrift's Kea- Chrift's glorv in his transfiguration was io fruisfic-

venly prefence is confpicuous, he is not prefent as tory to Peter, as that he defired his fight of it

fome things that are not feen, and yet are prefem, might never haveend or iniei ruction, 0 ! 11 is rood

t<r>

) i V

Looking unto JESUS.

Chap. II.

to be here, hi us here build tabernacles ; and yet
Peter was only a Fpe&ator of this glory, for he had
hinifelf no fhare in it : O then ! what infinite fa-
tisfadtion mayeft thou expect in the beholding of
Chrift's glory in heaven, which will be accompa-
nied with an everlafting enjoyment ? The luftre of
his glory will be diffufed into all, fo that lbme ihall
enjoy the glory of the fun, others of the moon,
and others of the ftars. O my foul ! if thou art
but a ftar there, yet if thou art filled with that
light that comes from the Sun of righteouihefs,
it is enough. O remember ! O confider ! O ne-
ver forget this looking unto Jefus ! -as it is thy
duty on earth, fo it is thy privilege and higheft
happinefs in heaven for ever and ever.

SECT. III.

Of defer ing after Jefus in that refpefi.

3. T E T us defire after Jefus, carrying on this
I j work of man's falvation at his fecond
couning. It is true, many fhrink at the thoughts
of death and judgment, and it is an. high pitch to
defire the diilblution of ourfelves, and of this
world : the belt Chriftians are compounded of flelh
and fpirit, and if the fpirit long to be in heaven,
yet the fleih is loth to leave this earth. Speak
out, O my foul ! thou prayed daily, Come Lord
Jefus, let thy kingdom come ; but is not the fleih
afraid, left God mould hear thy prayers ? Oh ! that
we could lothe our lothnefs in that refpett ! Oh !
that we could long for this fecond coming of Chrift
to judgment? And Chriftians, this is attainable,
or ocherwile I fhould not perfuadeyou to it ; lam
inaflrait (faid Paul) betwixt two, having a de-
fere to depart, and to bewiih Chiijl ; which is far
better, Phil. i. 23 And this is the voice of the
defolate bride, Come ; for the Spirit of Chriit with-
in her faith, Come ; The Spirit and the bride fay,
Come, Revel, xxii. 17. Yea, the whole creation
laith, Come, Waiting to be delivered from the bon-
dage of corruption, into the glorious liberty of the
children of God ; and not only they , but ourfelves
aljo, vjhich have the firjl -fruits of the Spirit ; even
•zve ourfelves groan within ourfelves, waiting for
the adoption, to wit, the redemption of our body,
Rom. viii. 21, 23. Oh that we could groan ! Oh !

that we could come up to this high pitch, even to
figh out, not our breath, but our lpirits even to
groan out, not lbme vapours but our hearts .'

I know it is fuitable to fleih and blood to
tremble at the thoughts of judgment, When Paul
reafonedofrightenufnefs, temperance, and of judg-
ment to come, Felix trembled, A£ts xxiv. 25.
Weak Chriftians, as well as Heathens, may have
many terrible fancies and notions of that day ; Oh,
to think of a time ! When there /hall be a great
earthquake, when the fun Jhall become black as
fackcloth of hair, and the moon red as blood ; when
the ftars of heaven fh all fall unto the earth, and
when the heavens fh all depart as a jcroll when it
is rolled together ; and every mountain and ifland
Jhall be moved out of their places. When tht kings
of the earth, and the great men, and the rich men,
and the chief captains, and every bond-man, and
every free-man, Jhall hide t he mf elves in the dens,
and in the rocks of the mountains, and jhall fay to
the rocks, and to the mountains, Fall on us, and
hide us from the face of him that ftttelh upon the
throne, and from the wrath of the Lamb, for the
great day of his wrath is come, and who jhall be
able to fland ? Rev. vi. 12, 13, 14, 15, 16, 17.
Will it not be terrible? If the people were fo a-
fraid when the Lord came without fuch attendants
to give the law upon mount Sinai, certainly much
more terrible muft fuch a coming in this manner
be, when he mall come like a revenging judge, to
take an account of the world, for the keeping, or
for the breaking of that law.

In thisrefpecT:, I wonder not at fome weak Chrif-
tians, that cry out, ' O Lord, thou knoweft that
' I have not defired this woful day.' A wife Jew
was wont to fay, from a deep forefight of the ter-
ror of this day. The Mejfeah will come, but the Lord
let me not live to fee his coming. Now, to conquer
this fear, and to abate fuch flaviih terror in fuch
fouls, Oh ! that they would confider it in the whole
notion <.f it, not only as it fhail be a day of black-
nefs and of terror, but as it fhall be alfo a day of
reft and of releafe. Some are apt to take it up in the
half notion of it ; they look upon it only as a day
of judgment, and a day of condemnation, and fo
they fly fromitasfromaferpent :' but if they would
take it up again, and look on the other fide, the
ferpent would be turned into a rod- The day which
will be fo dreadful to the ungodly, and the begin-
ning

Carrying on the great Work of cur Salvation in bis fecond Coming.

54'

ningof their mifery, it -vill be asjoyful to the faints,
and the beginning oi their glory.

But in what refpefl is this day of Chrift fo de-
niable a day? 1 anfwer, in thefe particulars,

i. It is a Jay of repefhing, Acts iii. 19. Here
the faints work, in a furnace, His f re is in Zion,
ana1 his furnace in Jerufalem, Ifa. xxxi. 9. But
Chrift in his fecond coming, (when all the world
fhall be on tire) mail fan wind (as I may fay) on
his laints toucool them : to the wicked it is an hot
day, a day ofeverlafting burning ; but to the faints
it is a day of cooling, quickning, reviving, and re-
frelhing.

2. It is a day of re flaring of all things, A£ls iii.
?,\. Every creature is now in its work-day drefs,
all defiled with fin; but at that day there (hall be
a reliitution of all things: all the diforders and
ruiiio which fin hath brought into the world fhall
then be repaired, and man himfelf, whofe fin is
the caufe of all, (hall then be reftored to his ori-
ginal glory.

3. Jt is a day of the tnanifeftation of the fons of
God, Rom. viii. 19. Then lliall it be known who
are true laints, and who are reprobates: here we
live in confufion, and in our molt refined churches
(it we have none fcandalous) yet we may have ma-
ny hypocrites, and we cannot difcern them ; but
in that day it (hall be known who are the Lord's,
and who are not. The hypocrite fhall then be un-
manned, and the fons of God (hall (hine and glit-
ter as the fun, that all may run and read, Thefe
are God's eleel , thefe are the fons and daughters of
the Almighty.

4. It is the day of adoption, and of the redempti-
on of our bodies, Rom viii. 23. It is the day of our
fonfhip and deliverance : T deny not, but that the
faints are adopted and redeemed before this day;
but this adoption, and redemption is not confum-
mate nor declared, before Chrift come again to
judgment ; then it is that he takes his faints home
to his houfe, and all the angels and men of the
world (hall underftand the love wherewith he loves
them ; thetj, (hall Chrift fay, The/e are my fons
•whom I have redeemed, and as I have fet them
free, fo now /ball they live and reign tvitb me for
ever and ever.

5. It is the day ofCbrijTs coming. He was here
not long fince, travelling about the earth, and a-
bout her bufinefs; which done, he went away to

heaven upon a fpecial errand for his faint: ; and
there now he is to intercede for them, to attend
the court, to be their advocate, and to agitate the
bulinels of their fouls; and withal, there now he
is to take up lodgings for them, and to prepare
them maniions for eternity. And no fooner (hall
he have difpatched his bufinefs there, but he will
come for earth again, he will bow the heavens,
and come down to give a report of his tranfacYi-
ons there : hath he not left us a letter to that ef-
fect ? 1 ivill come again, and receive you to myfelf .
that tvhere 1 am, there you may he alfo, John xiv
3. O! why are his chariots fo long a coming ?
Why tarry the wheels of his chariots ?

6. It is the day of Chri/l's revealing, 2 Theft*
i. 7. Chrift to many of his faints here is hidden
and withdrawn; it is true, he may be in them, yea,
certainly he is in them by his Spirit; but no man
knows it, no, nor themfelves neither, which makes
them cry, O ! vohere is he whom my foul loveth ?
But at this day of Chrift's revealing, all curtains
(hall be drawn afide, Chrift (hall be unhid, and the
faints (hall fee him face to face, they (hall never
lofe him more ; for without any intermilfion they
(hall ftare, and gaze, and be ever looking unto
Jefus.

7. It is the day ofChrifs bright and glorious
appearing, Col. iii. 4. When he was upon the
earth he appeared in our drefs ; many then faw him ,
who then laid of him, There is no beauty in him
that vue fhould defire him. Oh ! it was a lad fight,
to fee him crowned with thorns, and fcourged with
whips, and nailed to the crofs; but inhisnextap-
pearing we (hall fee him in his heft attire, arrayed
in white, attended with the retinue of glory, rid-
ing in his chariot of light, and fmilingupon all his
faints: now, is not this defirable ? The apoftle
tells us, of the faints looking for the glorious ap-
pearing of the great God, and our Saviour Jefui
Chrift, Tit if 13. Therefore furely they defire it.

8. It is the day of Chrift's joy. Then he fhall
fee of the travail of his foul, and beflmllbefatisfieA,

Ifa. liii. l 1. Now, what is the travail of his foul ?
Is it not the perfection of his redeemed ones ; Oh !
when Chrift leeth this, when he feeth his fpoufe as
without fpot or wrinkle, then fhall be fulfilled that
prophefy, As the bridegroom rejoiceth over the
bride, fo fhall thy G)d rejoice over thee, Ifa. lxii. 5.
Look how the joy of a bridegroom is over his bride
Z27 upon

$46

Looking unto J E S US.

Chap. II.

upon the wedding day, (finely then, if ever, all is marry fuch a one, as he miy be aihamed to think
loveandjoy) fo is ChritVs joy over his faints at the of bringing to his father's houie • but, how mean
laft day; then begins that joy, that never fhall and finful foever we are of ourfelves, when once
have end', thei e fhall be no moment of time where- we are married unto Chri ft, he will not think it a-
in Chrift will not rejoice over his faints for ever ny difhonour, no not before his Father, that he
after hath fuch a bride, ' Father, (will he fay) lo! heie

9. It is the day if Chrift's perfeBion. Chrift, as « all my faints, of all that thou haft given me, I
Mediator, is not fully perfect till all his members * have loft none, but the children of perdition ;
be in glory united to him: as an head that wants * thefe are mine, dearly bought, thou knoweft
an arm, or hand, or leg, we fay is lame, fo it is * the price, O welcome them to glory!
a kind of myftical lamenefs that Chrift our head 12. It is the day of Chrift's glory. What glo-
hath not with him all his members ; the faints are rious defcriptions have we in fcripture of Chrift's
little pieces of myftical Chrift, and it fhall not be coming to judgment? The Son of man Jhall come
well till Chrift gather in his arms and thighs, and from heaven with power and great glory, Matth.
pull them nearer to himfelf in glory. And is not xxiv. 30. And the work no fooner done, but he
this defirable, to fee the Lord Jefus Chrift, as fhall return again into heaven with power and great
head of the church, in his perfeftion? To fee glory. Not to mention the elTential glory of Chrift,
the fun of righteoufnefs with every beam united O ! the glory of Chrift as Mediator ; all the glo-
to him ? O defirable day! ry that Ahafuerus could put upon his favourites

10. It is Chrift's wedding day, ox the marriage was nothing to this fpiritual and heavenly glory,
day of the Lamb. The faints are betrothed to Chrift which the Father will put upon the Son; it is a
when firft they believe in Chrift ; that is Chrift's glory above all the gJories that ever were, or fhall
-word, / will betrothe thee unto me, and thou art be ; it is an eternal glory, not but that Chrift fhall
■my ftfter, myfpoufe, Cant. iv. ie>. Not my wife, at laft give up his kingdom to his Father ; he fhall
thou art not yet married, only contracted here ; no more difcharge the ads of an advocate or in-
but at that day the marriage of the Lamb will be tercelTor for us in heaven, only the glory of th's
complete, and then will the voice be heard, Let us fhall always continue; it fhall to all eternity he
be glad and rejoice, and give honour to him, for recorded that he was the Mediator, and that he
the marriage of the Lamb is come, and his wife is the Saviour that hath brought us to life and im-
bath made herf elf ready , Rev. xix. 7. O ! the joy mortality, and upon this ground the tongues of all
that Chrift, and faints, and angels, and all that be- the faints fhall be employed to all eternity to cele-
long to heaven will make at this marriage! BlefJ- brate this glory.^ This will be their everlafting
ed are they that are called into the marriage-fup- fong. Unto him that loved us, and wa/hed us from
per of the Lamb, Revel, xix. 9. One of the feven our fins in his own blood, and hath made us kings
angels that came to John in vifions, talked with andpriefls unto God and his Father, to him be glo-
him, faying, Come hither, ami I will/bew thee the ry and dominion for ever and ever, Amen. Rev. i.
bride the Lamb's wife, Rev. xxi. 9. If the efpouf- 5, 6. Nov/, is not this a defirable thing ? Do we
ed virgin be willing to be married, how is it that believe there is fuch a thing as Chrift's mediatory
we cry not.CW Lord Jefus, come quickly ? glory, and Chrift's efTential glory, as Chrift's hu-

11. It is Chrift's day of prefenting his faints man glory, and Chrift's divine glory ? And have we
unto his Father ; He delivers up the kingdom to no defires to behold this glory ? Surely Chrift him-
God, even the Father, \ Cor. v. 24. Then fhall felf defired it of God, he would have his faints
he take his bride by the hand and bring her to his with him where he is, that they might behold his
houfe, and prefent her inall ftateand folemnityto glory; and fhall not we defire it whom it moil:
the Father. Is not this a defirable day? Sure- concerns? O! the fweet temper of the fpoufe,
ly Chrift rejoiceth, and his very heart even fprings when fhe cried out, Make hafte my beloved, and
again to prefent his church unto his Father, 'Fa- be tbou like a roe, or to a-ounghart upon the moun-

* ther, here behold my bride, that I have married tains of J pices, Cant, viii 14.

* unto myfelf.' It is true, a child may fometimes Come now and run over thefe particulars. Sure-

' Carrying on the great Work of our Satiation in bis fecund Coming.

547

iy every one is motive enough to defire this day ; it gotten with difficulty. Lazy hopes that will not

isadayofrefreffiing,adayofreftoring,adayofma- be in the ufe of means, though difficult, are not

nifeftationorthefonsofGod^dayofadoption^nd true hopes; we fee many dehrable things let be-

of the redemption of our bodies; a day of Chi id's fore us, of which we may fay, Oh! that <we hat

coming, ofChrift's revealing, of ChriiVs appearing, Our part and portion of them. But ffiall we go on,

of Chrift's Joy, of Chrift's perfection, ofChrift's and fearch and find out the truth, whether we have

wedding, of Chrift's prefenting of his faints, and of anypartor portion in them? Or, whether we have

Chrift's glory. What, are we not yet in a longing any hopes of any fuch things? Oh! this is worthy

frame ? The wife of youth that wants her huihand our pains. Come then, let us make a farther pro-

for Come years, and expects that he ffiould return grefs, let us not only defire that it may he thus and

from over-fea lands, ihe is often on the ffiore,herve- Jo, but let us fay, on fome lure and certain grounds,

ry heart loves the wind that fhould bring him home ; We hope it is thus andfo, ive hope Cbrifl tui.ll come

every ffiip in view, that is but drawing near the again, and receive us to himfett, that where he is,

fhore, is her new joy, and new reviving hopes ; fne there nve may be alfo, John xiv. 3.

afks of every paffcnger, 'O! faw you my huf- Indeed there is the Chriftian's ftay and comfort,

« band; What is he adoing? When will he come? fuch an hope is a fur -e anchor, Heb. ix. 12. that

4 Is he not yet fhipped and ready fora return?' Souls will hold the ihip in a ftorm ; only becaufe our

truly related to the Lord Jefus Chrirtihould, me- fouls lie upon it, we had need to look to it that

thinks, longnolefs; O! what defire fhould the our hopes be true ; the worft can fay, They hope to

Spirit and the bride have, to hear when Chrift ihall be famed as well as the bejl ; but I fear the hopes

fay to his angels, ' Make you ready for the jour- of many will be lamentably fruftrated. Our Sa-

* ney, let us go down, and divide the Ikies, and bow viour brings in many pleading with confidence at
« the heavens : I will gather my prifoners of hope the laft day for life, who ihall be rejected with mi-

* unto me, I cannot want my Rachael, and her ferable difappointment, Many fh all fay to me at
'weeping children any longer, behold I come that day, Lord, Lord, Sec and I will confefs un-

* quickly to judge the nations?' Methinks, every to them, 1 never knew them, depart from vie.
fpoufe of Chrift" fhould love the,quarter of the flcy, Now, to clear this point, that our hopes are of the
that being rent afunder fhould yield unto her huf- right ftamp, and not counterfeit hopes, I ihall lay
band ; methinks, ihe fhould love that part of the down fome figns, whereby we may know that
heavens where Chrift puts through his glorious Chrift's coming is for us, and for our good, and
hand, and comes riding on the rainbow and clouds for the grace that is to be given us at the revelfti-
to receive her to himfelf. I conclude this with on of Jefus Chrift.

the conclufion of the Bible, He that teflifieth thefe \. If we are born again, then will his glorious
things, faith, Surely 1 come quickly, Amen. Even coming be to glorify us, Blefj'ed be the God and
fo, come Lord Jefus, Rev. xxii. 20. Father of our Lord Je/us Cbrijf, ivho, according to

bis abundant mercy, hath begotten us again into a
SECT. IV. lively hope, to an inheritance incorruptible, 1 Pet. i.

3,4. Whofoever hath the true hope ol heaven, he is
Of hoping in Jefus in that refpecl. one that is begotten again ; fo our Saviour, Except a

man be born again , he cannot fee the kingdom of God,
4. T ET us hope in Jefus, as carrying on the John iii. 3. Many things may be done, as Herod

J j great work of our falvation for us in his heard John the Baptiil, and did many things ; but

fecond coming. Hope is of good things to come ; except a man be born again, thole many things are
hope is an act of the will extending itfelf towards in God's account as nothing. W hen Peter had
that which it loves as future; only the future good, told Chrift, that he and his fellow difciples had
as it is the object of hope, it is difficult to obtain, forfaken all, and followed him, Then Jefus faid,
and therein it differs from defire ; for defire looks Eerily I fay unto you, That ye which have folloiv-
at future good without any apprehenfion of diffi- ed me in the regeneration, when the fan of man
culty, but hope refpects the future good, as it is pall fit on the throne of his glory, ye Jh all alfo fit

Z 7 7. 2 »Pon

>-p

Looking unto JESUS.

Ch-

II.

upon :w-!v- thrones, jigging the twelve tribes of
Ifruel, Mat. xix. 28. q- d. Peter, You have for-
i&ken all, and followed me, but know, that bare
ftrfaking is not enough ; but you who have ielt
the work of God regenerating your fouls, upon
which ye have followed me, ye lhali lit upon twelve
thrones. In thofe who are alive at the laft day
there will be a change, and this change will be to
them inftead of death : Behold I fheiu you a my-
llery, ive (hall not all flee p, but ive Jhall all be
changed, 1 Cor. xv 51. Certainly, in thofe who
at the laftday lhall fit on thrones with Chrift, there
muft be a change likewife in this life, ft. e .Ja. new
fpirit, snd a new life muit be put into them : oh!
what a change is this ! fuppofe a rational foul were
put into a beaft, what a change would be in that
creature ! fuppofe an angelical nature were put up-
on us, what a change would there be in us! oh ! but
what a change is this, when a man is born again
of water and of the fpirit? I muft tell you, that
the higheft degree of glory in heaven is not to dif-
ferent from the lowelt degree of grace here, as
the loweft degree of grace there is different from
the higheft excellency of nature here ; becaufe the
difference betwixt the higheft degree of the glory
of heaven, and the lowelt degree of grace is only
gradual; but the difference that is betwixt the low-
eft degree of grace, and the higheft excellency of
nature, is a fpecifical difference. Oh ! there is
a mighty work of God in preparing fouls for glory
by grace, and this change muft they have that mult
fit on thrones. Come then, you that hope tor
glory, try yourfelves by this ; Is there a change
in your hearts, words, and lives ? Is there a migh-
ty work of grace upon your fpirit ? Are you expe-
rienced in the great myftery of regeneration ? W hy,
here is your evidence that your hopes are found, and
that you fhallfit upon thrones to judge the world.
2. If we long for his coming, then will he come
to fatisfy our longings, BLjJed are they that hun-
ger and thirft, for they Jhall be fatisjied ; How
Satisfied, but in being faved ; Chrijl ivas once of-
fered to bear the fins of many ; and unto them that
look for him Jhall he appear the fecond time, voitb-
out fin, unto falvatiw, Heb. ix. 28. Unto them
thai look for him, or long for him, /hall he ap-
pear the fecond time unto falvation : it is very ob-
fervable, how this looking for Chrijl, is in fcripture
a frequent defcription of a true believer in Chrift.

Who are true, fincere, and found Chriftians, but
fuch as live in a perpetual defile and hope of ChrilVs
blelled coming ? They are ever looking for, and
haft uning unto the coming of the ay of God, 2 Pet.
iii. 12. Here are two figns in one verie, Looking
Jor, and haftening unto : true believers are notcn-
ly in a poiture looking for the coming of Jefus
Chrift, but alio, as it were, going forth to meet
Jefus- Chiilt with burning lamps, Luther could
fay, That he ivas no true Chrijrian, neither could
he truly recite the Lord's prayer, that ivith all his
heart, dejired not this day of the coming of Cbrijl,
Matth. vi. 10. It is true, that whether we will
or no, that day will come ; but in the Lord's pray-
er Chrift hath taught us to pray, that God would
accelerate and halten the day of his glorious com-
ing. Thy kingdom come, (i. e ) the kingdom of
glory at the judgment, as well as the kingdom of
grace in the church. It is true alio, that the day
of the Lord i-s a terrible day, the heavens, and
earth, and fea, and air fhall be all on a bonfire,
and burn to nothing, Never tbelejs, ive accord-
ing to his promije, look Jor neuo heavens, and
a neiv earth ; we that have laid hold upon God,
and laid hold on him by the right handle, Ac-
cording to his promijes, we look for this day of
the Lord, ive look for it, and hnften unto it ; we
are glad it is fo near, and we do what we can to
have it nearer; with an holy kind of impatience
v. e beg ol the Lord, Come Lord 'Jefus, come quick-
ly. Phis was Paul's character, IVe knovj that the
ivhole creation %roa>nth, and Ira-vaileth in pain to-
gether until no-iv ; and not only they, but our; clues
alfo, uuhich have-the firjl fruits of the Spirit ; e-
ven toe ourf elves groan uoithin our/clues, tvxiting
for the adoption, to wit, the redemption oj our bo-
dies, Rom viii. 22, 23. God's children, fuch as
have the firlt-fruitsof the Spirit, the beginnings of
true laving grace in them, they conftantly look and
lonig for the day of full deliverance, or of thecom-
ing of Chrift. This the apoltle inttanceth in his
Corinthians, Ye come behind in no gift, zuaitino
for the coming of our Lord Jefus Chrijl, 1 Cor. i.
7 And in like manner he writes to his Philippians,
Our converjation is in heaven, from vubence alio
it- e look for the Saviour, the Lord Jefus Chrift,
Phil. iii. 20. And to Titus himfelf, he writes the
fame things, We look for that blefjed hope, and the
glorious appearing of the great God, and our Sa-
viour

Carrying on the great Work of our Salvation in bis fecond coming.

$49

viour Jefus Chrift, Tit. ii. 13. Now Chriftians,
lay this character to heart ; Do you long, pant,
and look for this glorious and fecond coming of
Ghrift ? Have you any fuch wilhes, and layings of
heart and mind, as thefe are ? ' Oh that Chrift
' would appear ! oh that Chrift would now break
' the heavens, and come to judgment ! oh that I
' could fee him in the cloud, and on his throne !
' oh that his enemies were ruined, my fins fubdu-
; ed, my foul laved, that I might ferve him with-
i out uean'ncfs, for ever and ever !' Surely if thefe
elongations of foul be in you, it is a comfortable
evidence that your hopes are found, and that Chrill
will come to receive you to himfelf, and to bring
you to glory.

3. If we love Chrift's appearing, then will he
appear on our fide ; Henceforth there is laid up for
vie a croivn of ri^hteoufnejs, vohicb the Lord, the
righteous Judge, Jball give me at that day ; and not
to me only, but unto all them alfo that love his ap-
p earing, 2 Tim. iv. 8- A true Chriftian loves Chrift's
appearing in ordinances, and in all the means of
grace, How much more in his own perfon ? But
how fhould we love that we fee not ? O yes ! there
is a kind of an idea of Chrift, and of his glorious
appearing in every fan&ified foul, and in that re-
fpeft, we love him, though we cannot fee him,
' Who having not feen, ye love,' faith the apoftle,
1 Pet. i. 8- y\nd fo your ' love and faith, at the
' api earing of Jefus Chrift, ihall be found unto
' praife, and honour, and glory,' Verfe 7. Thole
that have not feen Chrift, and yet love the idea of
his fight, even they lhall appear, at the appearing
of Chrift, in praife, end honour, and glory. Is not
the crown laid up for them that love the appearing
of Chrift ? Is it not a fign of a good caufe, to love-
a day of hearing r Surely love of Chrift's coming
cannot confift without fome aflurance, that a foul
iliall ftand upright in the judgment. He that hath
not a confidence in his cauie, loves not the coming
of the judge ; no guilty prifoner loves the feflions,
or loves the judge's prefence; it is the cry of re-
probates, ' O ye mountains ' and, O ye rocks ! Fall
' on us, and hide us from the face of him that fit-
1 tcth on the throne,' Rev. vi. 16. But as for Chrift
and his faints, O the mutual loves,and mutual longr
ings in their breafts ! The iaft words that Chrift
fpeaks in the Bible, (and aniongft us, laft words
make deepeft imprellions) are, Surely I come quick-

ly, and the laft anfwer that is made in our behalf
is, Amen, Even fo, come Lord Jefus. I know
this character is near the former, and therefore I
fiiall pafs it over.

4. If our works be good, then will he reward
us according to our works. At that great day,
this will be the trial, works, or no works ; ' Then
1 will he fay to them on his right hand, Come ye
' blelTed of my Father, inherit the kingdom prepa-
1 red roryou, fori was an hungred, and ye gave me
' meat ; I was thirfty, and ye gave medrink ; I was
' a ftranger, and ye took me in ; naked, and ye clo-
' thed me ; I was fick, and ye vifited me; I was in
' prifon, and ye came unto me,' Mat. xxv. 33, 34,
35, 36. Here were works, upon which followed
the rewards of heaven, for thefe vjent into eternal
life, Ver. 46. I know works are not meritorious,
and yet they are evidences ; I know works without
faith are but glittering fins ; and yet works done
in faith are fignsand forerunners of eternal glory :
I know, that if all the excellencies of ail the mo-
ralities of all the men in the world were put toge-
ther, thefe could never reach glory 3 and yet a cup
of cold water given to one of Chrift s little ones, in '■
the name of a difciple of Chrift, jhall not Ufe iti
reward, Mat. x. 4?.. If a Chriftian doubt, How
(hould I know that my works are of a right rtamp ?
I anfwer, 1. Look at the principle, Is there not
fomething above nature ? Do I not find fome new
light let out by God, that (hews a glory, and ex-
cellency, and beauty in good works? Is there not
lomething in me that makes the fame to be fweet,
or pleafant, or agreeable to me ? 2. Look at the
end ; natural works have no better end than feK" and
creature-refpecls ; but, in my works, Is there no
aim at fomething higher than felf? Whatever I do, .
Is not this in mine eye, that all I do may tend to the
honour and glory of God ? I had need to take heed
of vain glory and felf-appluufe ; the godly, at the
day of judgment, do not know the good works
they did ; if my aim be at God, I (hall forget my-
felf, as if all I did were fwallowed up in God. j:
Loak at the manner of my doing works: Uzziah
had a gootl intention, but his work was not good,
becaufc the manner was not good ; Are my works
according to the rule? Do they carry a conformity
to the law ? ' Let every man try his own work in
' this.' O my foul ! bring thv works to the touch-
ftone, the fctipture, the rule of goodnefs, Is not all

thy

Looking unto JESUS.

Chap. II.

thy gold then discovered to be droi's ? The fcrip-
ture doth not only tell or works, but tells us the
manner of performing them ; as for inttance, if
rightly done, they mutt be done in zeal, in fer-
vency, in activity; thus God's people are called a
peculiar people, zealous of good works ; a formal,
cuftomary, fuperficial performance of holy works
fails in the manner of performing them: what, are
my works performed in zeal ? Is there not too much
of coldneis, emptinefs, formality in all 1 do ? Vv hy,
thus I may know, whether my works aie of a right
jftarnpj certainly all works, duties, actings, which
are not done by a gracious heart, through a gracious
power, to a gracious end, in a gracious manner, are
iins, and not fuch works as fhall have the rewards
.of heaven Some may object, this is an hard fay-
ing, Who then fhall be faved? Ianfwer, Firji, By
conceihon very few ; ' What is the whole compa-
' ny of Chriftians, befides a very few, (faid Salvi-

* an) but a fink of vices?' Are they only good works
which are thus and thus qualified ? It were enough
to make us all fear all the works that ever we have
done. But, 'Secondly, Here is all our hope, that,
in a gofpe'-way, Chrift looks at our good works
in the truth of them, and not- in the perfection of
them j no man goes beyond Paul, who, 'when be
"Mould do good, found evil prefent with him, Rom.
\ii. 18, 19 Alas! there is a perpetual oppofition
and conflict betwixt the flefh and the Spirit, fo that
the moft fpiritual man cannot do the good things
he would do ; and yet we mult not conclude, that
nothing is good in us, becaufe not perfectly good.
Sincerity and truth in the inward parts, may in this
cafe, hold up our hearts from finking, as he in
the gofpel cried, / believe, Lord, help my unbe-
lief; fo if we can but fay, ' I do good works,

* Lord help me in the concurrence of all needful cir-
« omittances :' Here will be ou r evidence that our
hopes are found, and that Chritt will fentence us
to eternal life. Come ye blejjed, &c And, why fo?
For I ivas an hungred, and ye gave me meat, &c.

5. If we believe in Chriil, then fhall we live
in Chrift ; if we come to him, and receive him
by faith, then will he come again, and receive
us to himfelf, that vohere be is, there ive may be
alfo. Good works are good evidences, but of all
works, thofe of the gofpel are clearelt evidences,
and have cleareft promifes; come then, let us try
our obedience to the commandments of faith as

well as life ; let us try our fubniiffion to the Lord,
by believing as well as doing. Surely the greateft
work of God, that ever any creature did, it is this
goipel-work, when it apprehends its ownunwor-
thinefs, and ventures itfelf and its eftate upon the
righteoufnefs of Jefus Chrift: if we were able to
perform a full, exact, and accurate obedience to
every particular of the moral law, it were not fo
great a work, nor fo acceptable to God, nor fhould
be fo giorioufly rewarded in heaven, as this one
work of believing in his Son Jeius Chrift. This
is the work to which in exprefs terms, falvation,
heaven, and glory is promised, ' He that believeth
' on the Son, hath everlafting life, John iii. 36.
' And he that heareth my words, and believeth on
' him that fent me, hath everlafting life, and fhall
' not come into condemnation, but he hath parted
1 from death to life, — John v. 24 And this is the
' will of him that fent me, that every one that feeth
' the Son, and believeth on him, may haveeverlaft-
' ing life, — John vi. 4.0. And thefe things are writ-
' ten, that ye might believe that Jefus is the Chrift
' the Son of God, and that believingye might have
' life thro' his name, — John xx. 31. Believe on the
' Lord Jefus Chrift, and thou fhalt be faved, — Acts
* xvi 31. And if thou fhalt confefs with thy mouth
' the Lord Jefus, and fhalt believe in thine heart,
' that God hath raifed him from the dead, thou
' fhalt be faved, — Rom. x. 9. And we are not of
' them who draw back unto perdition, but of them
' that believe unto thefavingof the foul, — Heb. x.
39. And thefe things have I written unto you, that
' believe on the name of the Son of God, that ye
' may know that ye have everlafting life,' 1 John v.
13. Why, this, above all, is the gofpel work, to
which are annexed thofe gracious promifesof eter-
nal life ; fo that if we believe in Chrift, How may
we be allured that we fhall live with Chritt ?

O my foul ! gather up all thefe characters, and
try by them. Every one can fay, That they hope
well, they hope to be faved, they hope to meet
Chritt with Comfort, though they have no ground
for it, but their own vain conceits ; but hope on
good ground is that hope that malteth not afham-
ed, Rom. v. 5. Say then, Art thou born again ?
Doll thou look and long for the coming of Chrift
in the clouds ? Dolt thou love his appearing ? Art
thou rich in good works, ready to diftribute, wil-
ling to communicate ? Doft thou obey the com-
mandments

Carrying 0:1 the great Work of our Salvation in his fecond coming.

55'

mandments of faith as well as life ? Sure thefe are
firm, and found, and comfortable grounds of an
allured hope. Content not thyfelf with an hope
of poiiibility or probability, but reach out to that
plerophory, or full afjurance of hope, Heb. vi. 11.
The hope of poiiibility is but a weak hope, the
hope ol probability is but a fluctuating hope ; but
the hope of certainty is a fettled hope, fuch an
hope fweetens all the thoughts of God and Chrift,
of death and judgment, of heaven, yea, and of
hell too, whilft we hope that we are faved from
it ; And are not the fcriptures written to this very
purpofe, that ive might have this hope ? Rom. xv.
4. Are we not juftified by his grace, that ive might
be heirs in hope, heirs according to the hope of eter-
nal life? Tit. iii. 7. And was not this David's con-
fidence, Lord I have hoped for thy falvation? Pfal.
cxix. 166. fVhy thenarl thou cajl doivn, O my foul?
Andwhyart thou difquietedivithin me ? Hope thou
in God, for Ifhallyet praife him, who is the health
of my countenance, and my God, Pfal xlii. 1 1.
If I may here enter into a dialogue with my own

poor, trembling, wavering foul. Perfon,

Yv hy are thou hopelefs, O my foul ! wouldeft thou
not hope, if an honeft man had made thee a pro-
mife of any thing within his power? And wilt thou
not hope, when thou haft the promife, the oath,
and the covenant ol God in Chrift? — Soul, — Yes,
methinks I feel fome little hope ; but, alas ! it is but

a little, a very little Perfon, — Ay, but go on

my foul, truehope is called a lively hope, and alive-
ly hope is an efficacious hope ; no fooner faith com-
mends the promife unto hope, but hope takesit,and
huggsit, and reckons it asits treafure, and feedson
it as manna, which God hath given to refrefh the
weary foul in thedefart of (in ; go on then, till thou
ccmeft up to the higheft pitch,even tothat.triumph-
ant joyful expectation, and waiting forChiift in glo-
ry.— Soul,~VJ hy , methinks I would hope, I would
afcend the higheft Hep of hope, but, alas! I cannot ;
oh ! I am expofed to many controversies, I am prone
to many unquiet agitations ; though I have a pre-
lent promife, yet I extend my cares and fears, even
to eternity; alas! I cannot comprehend, and there-
fore I am hardly fatisfied ; my finful reafon fees not
its own way and end ; and becaufe it muit take all
on truft and credit, therefore it falls to wrangling;
nay, Satan himfelf fo fnarls the queftion, and I am
fo apt to liften to his doubts, that is rne conciufion

I know not how to extricate myfelf, Perfon, —

Sayeft thou fo? Surely in this cafe there is no cure,
no remedy, but only the teftimony of God's Spirit ;
But, faith not the apoftle, That the Spirit itfi '/
bears ivi/nefs vjith our fpirits, that ive are children
of God? Rom. viii. 16. If a man, or angel, or arch-
angel, fhould promife heaven, peradventure thou
mighteft doubt ; but if the fupreme eflence of the
Spirit of God bear witnefs within, What room for
doubting ? Why, this voice of the Spirit is the very
voice of God ; hark then, enquire O my foul ! if
thou haft but this teftimony of the Spirit, thou art

fure enough. — >— "5W, Oh, that it were thu^

with me ! oh, that the Spirit would even now give
me to drink of the wells of falvation! oh, that the
Spirit would teftify it home ! oh, that he would fhine
upon, and enlighten all thofe graces which he hath
planted in me! fain would I come to the higheft
pitch of hope ; oh, that I could look upon the things

hoped for, as certainly future! Perfon, — —

Thou fayeft well, O my foul ! and if thefe wifhes
be real, then pour out thyfelf unto God in prayer ;
this was the apoftle's method, Now the God of hope
fill you with all joy and peace in believing, that ye
may abound in hope, through the povjer of the Holy
Ghojl, Rom. xv. 13 Let this be thy practice, pray
as he prayed, pray thou for thyfelf, as he prayed
for others ; if an earthly father will hearken to lira
child, Hovj much more iviU God the Father give
the Spirit to them that afk the Spirit of him ? Luke

xi. 13 -Soul, — Why, if this be it, to thee,

Lord, do I come, O ! give me the Spirit, the wit-
nefs of the Spirit, the firft-fruits of the Spirit, the
fealing of the Spirit, the earneft of the Spirit, O'
give me the Spirit, and let the Spirit give me this
hope. ' O the hope of Ifrael, and Saviour rhere-
1 of, in the-time of trouble, Why fhouldeft thou
* be as a ftranger in my foul, and as a way-faring
' man that tui nethafide to tarry for a night? Come,
' O come ! and dwell in my foul. Come and blow
' on my garden, that the fpices thereof may flow
' out.' Come and fill me with a lively hope, yea,
Lord, excite, and quicken; and ftir up my foul
to a6t this hope, yea, fo enlighten, or fnine upon
my hope, that I may know that I hope, and know
that I joyfully expect, and wait for the coming of
Chrift ; O let me hear thy voice ! Say unto my
foul, lam, and ivill be thy falvation, Pfal. xxxv-

3 Perfon, Well now, thou haft prayed,

O my

552

--Looking unto J E S U .$'.

O my foul! come, tell me, Doft thou feel nothing
ftir? Is there nothing at all Hi thee, that uiiu res
theeot this afiurance of hope ? Is there no life in
thy affections ? No fpark that takes hold on thy
heart to fet it on flame ? No comfort or the Spirit,

no joy in the Holy Ghoft ? Soul, — YesJ me-

thinks I feel it now begin to work, the Spirit that
hath breathed this prayer into me, conies in as a
comforter} Oh! now that 1 realize Chrifl's com-
ing, and my refurrection, I cannot but conclude
with David, 'Therefore my heart is glad, and my
giory re oiceth, and myfiejh alfo Jhall rejt in hope,
Pfal. xvi. 9. Oh ! what an earnett is this ! what a
piece hath the Spirit put into my hand of the great
ium promifed ! not only that he, in great mercy,
promiied me heaven, but becaute he doth not put
me into a prefent poffeflion, he now gives me an
earned of my future inheritance. Why, furely all
is fure, unlefs the earned deceive me: and what,
Jhall I dilpute the truth of the earned ? Oh, God
forbid ! the damp is too well known to he miflruf-
ted ; this feal cannot be counterfeit, becaufe it is
agreeable with the word; I find in myfelfan hope,
a tiue fincere hope, though very weak ; I find up-
on trial, that I am regenerate, that I look and long
for the fecond coming of Jefus, that I love his ap-
pearance even before hand ; that my works, tho'
imperfect, are fincere and true ; that I believe on
the name of the Son of God, and flefh and blood
could never work thefe duties, or thefe graces in
me, it is only that good Spirit of my God, which
hath thus iealed me up to the day of redemption.
■Way, away defpair, trouble me no longer with a-

-ng thoughts ; I will henceforth (if the Lord
enable) walk confidently and cheai fully in the
drength of thisaflurance, and joyfully expect the
full accomplifhment of my happy contract from the
hands of Chrid, 1 he Lord is my portion, therefore
nvill I hope in him ; the Lord is good to th.-m that
ivait for him, to the foul that Jeeketh him ; it is good
that 1 both hope, and qui • tly tvait for thefalziation
of the Lord, — Lam. iii. 24, 25, 26. It is good that
J hope to the end, for the grace that is to be' brought
unto me at the revelation of Jefus Cbrijf, 1 Peter
i. 13.

SECT. V.
Of believing in Jefus in that refpecl.
5. T E T us believe in Jefus as carrying on the

I ,1 great work of our fakation ir; his fecono

coming. Now, this believing in Chrid, is more
than hoping in Chrid ; faith eyes things as pre'ent,
but hope eyes things as future ; and hence the a-
podle defcribes faith to be the fubflance of things
hoped for, Heb. xi. 1. It is the fubflance, foun-
dation, or prop which upholds the building ; or it
is the fubflance, eflence, and exiflence of a thing
hoped for, and conlequently ablent and afar oft',
to be a firm apprehenfion of the believer, as al-
ready prefent and real. And this is as neceflary
as the former j Oh ! if we could but fee things,
now, as they fhall appear at that lad general day
of judgment ! how mightily would they work up-
on our fouls ? I verily think the want of this work
of faith, is the caufe, alnioft of all the evil in the
world ; and the acting of faith on this fubject,
would produce. fruits, even to admiration. If we
-could but fee that glory of God in Chrift, and thofe
glorious treafures of mercies that fhall then be
communicated ; if we could but fee thofe dread-
ful evils that are now threatned, and fhall then be
fulfilled -j would not this draw the hardeA heart
under heaven ? Come, let us act faith this day,
as if this day were the lad day ; a thoufand years
are but as one day to faith, it takes hold upon e-
ternal life, whenloever it acts ; it takes prefent
pcfleflion of the glorious things of the kingdom of
God even now.

O then! let us believe in Jefus, as in reference
to his fecond coming to judgment.

But how fhould we believe? What directions
to act our faith on Jefus in this refpect ? I an-
fwer,

1. Faith mud directly go to Chrid.

2 Faith mud go to Chrid, as God in the flefh.

3. Faith mud go to Chrid, as God in the flefh,
made under the law.

4. Faith mull go to Chrid, made under the di-
rective part of the law by his life, and under the
penal part of the law by his death.

5. Faith mud go to Chrid, as put to death in
the flefh, and as quickned by the Spirit.

6 Faith mud go to Chrid, as going up into glo-
ry, as fitting down at God's right hand, and as
fending down the Holy Ghod.

7. Faith mud go to Chrid, as interceding for
his faints, in which work he continues till his com-
ing again. Of all thefe before.

8. Faith mud go to Chrid, as coming again in-

Carrying on the great Work of our Salvation in his fecond Coming,

553

to th'u nether world, to judge the quick and the not the voice of faith. O! believe on Chi ift, a.,
dead : this is the lair act of taith, in reference to carrying on our lalvation at his coming again ;for
Chrift, from thence be jball come to judge both the yet a little while, and be that Jhall come, will
quick and the dead, The coming of Chrilt, the come, and will not tarry, Heb- X. 37.
refurrection oi the dead, the change of the living, 9- Faith muft principally and mainlylook to the
the laft judgment, and the glory of Chrilt with his pur pole, defign, intent and end of Chrift in his fe
faints to all eternity, is that tranfaction which muft cond coming to judgment. Now the ends aie, —
be difpatched at the end of the world ; now, this 1. In refpect of the wicked, that they may be de
is the object of faith as well as the former, Chrift's ftroyed, for be muft reign till be bath put all his
work is not fully perfected, till all thefe be finifhed, enemies under his feet. He Avail come with flam-
nor is our work of faith fully completed, till it ing fire, and then he will take 'vengeance on them
reach to the very laft act of Chrift in laving fouls, that know not God, and that obey not the goj'pel of
— Oh ! what an excellent worker is Jefus Chrift ! our Lordjefus Cbrift ; who Jhall be punijhed with
be doth alLhis works thoroughlyand perfectly: the euerlafting deftrudion from the prefence of the
greateft work that ever Chrift undertook, was the Lord, and from the glory of his power, 2 Theff.
work of redemption ; that work would have bro- i. 8- O miferable men ! now it is God's defign to
ken men and angels, and yet Jefus Chrift will carry be revenged on you. This is the day when the
it Oii to the end, and then will he fay, not only pro- wicked ihall fuddenly ftart out of fleep, and meet
pheticully, but exprefly, / have finifhed the work with ghattly amazednefs at the mouth of their fe-
wbich thougaveji me to do, John xvii. 4. Now, pulchres ; above them ftands the judge condem-
iaith mould eye Chrilt as far as he goes ; if Chrift ning, beneath, hell gaping, on the right hand, ju-
willnot have, done till he come again, and receive ftice threatning, on all iidej, the world burning;
us to himfelf, and fettle us in glory, no more to go forward is intolerable, to go backward is im-
ihould faith, it mould ftill follow after him, and pollible, to turn afide is unavailable j which way
take a view of all his tranfattions from firft to laft ; then ? heaven's gates are fhut, hell's-mouth is o-
what, will Chrift come again? Will he fummon all pen where they muft end their endlefs mifery ;
the elec~t to come under judgment? Will he fen- the laft torment lalteth ever. Oh the liirieks or
tence, or judge them to eternal life ? Willhecon- the wicked at every palTage'of this day ! when the
duct them into glory, prefent them to his Father, prophet Joel was defcribing the formidable acci-
and be their all in all to all eternity? Why then, dentsof this day, he was not able toexprefsit, but
let our faith act itfelf upon all thefe promifes ; or, Hammered like a child, or an amazed imperfect
if I may inttance in one for all, Chrift's coming is the perfon, A. A. A. for the day of the Lord is at
molt comprehenlive of all; and is not the coming hand. \\ e tranflate it, Alas, for the day of the
of Chrilt very frequently mentioned in the pi omi- Lord is at hand, Joel i. 15. But Lyra, Ribera,
fes, as the great fu pport, and itay of his people's fpi- the vulgar Latin, and others tranllate it, A A. A.
rits till then ? Do not the apoftles ufually quicken in Hebrew it is indeed but one word, and founds
us to duty, and encourage us to waiting, by the Aha, which howfoever fo written, yet it is pro-
mentioning of this gloriouscoming of Jefus Chrift? nounced without any a.piration as Aharon is pro-
Why then, let us act our faith on this glorious ob- nounced Aaron. The bed: critics would have it
jeft; Chriiiians! what do we believe, and hope, one word, and fo they write it, A-a-a. for the day
and wait for, but to fee this coming ? This was of the Lord is at band: thu'sthey that ftammer,
Paul's encouragement to rejoicing, and to mode- and cannot fuddenly fpeak, fay, A-a-a. it is not
ration, Rojoice in the Lord always, — And let your fenfe at firft ; the prophet was fo amazed, that he
moderation be known to all men, the Lord is at knew not what to fay ; the ftammering tongue that
band, Phil. iv. 4, 5. To think and fpeak of that is full of fear, can beft fpeak that terror, which
day with horror, doth well befeem the impenitent will make all the wicked of the world to cry, and
finner, but doth ill befeem the believing faint ; fuch fhriek, and fpeak fearful accents ; oh the fhrieks?
may be the voice of an unbeliever, and it may be oh the fearful founds, that will then be heard!
of a believer m defertion or temptation, but it is fure that noife muft needs be terrible, when mil-

A a a a lions

554

Looking unto JESUS.

Chap. U.

lions of men and women, at the fame infract, fhall
fearfully cry out, and when their cries Ihali mingle
with the thunders of the dying and groaning hea-
vens, and with the crack of the diilolving world,
when the whole fabrick of nature fhall ihake into
eternal diilblution, Now co,iJicier this ye that
forget God, left he tear you in pieces, and there be
none to deliver you, Pfal. 1. 22- ShaJl not the con-
fideration of thefe things awake your fpirits, and
raife you from the death of fin? What, do you
believe thefe things, or do you not ? If you do not
believe thefe things, where is your faith? If you
do believe them, and fin on, Where is your pru-
dence, and where is your hope? But enough oi'
this, it belongs to the wicked.

2. In refpect of the Godly, that they may be
fayed. Now this contains leveral fteps, As,

i. They inuft be regenerated. It is true, they
partake of this grace before, but now is the full
perfection and manifeftation of it ; and therefore
the laft day is called the day of regeneration, Mat.
xix. 28.

2. They muft be redeemed. So they are in this
life. Paul could tell his Coloifians, That Chrift
had delivered them from the power of darknejs ;
and that in him they had redemption through his
blood, Col. i. 13, 14. Yet the fcripture calls the
day of judgment, in a peculiar and eminent man-
ner, the day of redemption, And grieve not the ho-
ly Spirit of God, whereby ye arejeahd unto the day
of redemption, Eph. iv. 30.

3. They muft be adopted. It is true, they are
adopted in this life, We are novo the Sons of God,
(faith the apoftle) yet it doth not appear what we
Jhallbe, 1 John iii. 2. the glory which Chrift will
put upon us at the laft day is far tranfcendant and
1'uperlative to what now we are, that we know
not what we fhall be, tons, and more than fons ;
and therefore rhe apoftle calls the laft day, the day
of adoption, Rom. viii. 23.

4. They muft be justified. I know they were
juftihedby faith before, and thisjuftification was e-
videnced to fome of their confciences ; but now
they (hall be juftiried fully by the lively voice of
the judge himfelf; now (hall their juftification be
fohmnly and publicly declared to all the world:
the Syriac word to juftify, is alio to conquer,
becaufe, when a man is juftified, he overcomes
all thofe bills and indictments which were brought

in againft him, now this is manifestly done in the
day of judgment, when Chrift fhall, before men
and angels, acquit, and abfolve his people : Oh!
what a glorious conquest will that be over fin,
death and hell, when the judge of the whole world
iha.ll pronounce them free from all fin, and from
all thefe miserable effects of fin, death, hell, and
damnation !

5. They muft inherit the kingdom prepared for
them, fo is the fentence at that day, Come ye b'rjf-
ed, inherit the kingdom, Matth. xxv 34. Not only
are they freed from hell, but they mult inherit hea-
ven. Now herein is an high ftep of falvation, and
a great part of the defign of Chrift's coming, to
bring his faints into heaven ; he went thither be-
fore to prepare it for them, and now he comes a-
gain to give them the pofleffion of it, Come,, enter
into heaven. Heaven! what is heaven? Surely
it is not one fingle palace, but a city, a metro-
polis, a mother city, the firft city of God's creati-
on : when the angel carried John in the Spirit to a
great and hi ^h mountain, bejhe-jved frim the great
city, the holy ferujalem, dejcendin% out of heaven
from God, having the glory of God, Re. xxi. 10, 11.
But a ciry is too liule, therefore it is more, it is a
kingdom, Fear not, little flock, it is your Father's
good plea'ure to give you the kingdom: and at this
fall day he bids his faints to inherit the kingdom,
Luke xii. 32. Or if a kingdom be too little, it is
cailed a world ; The children 0 .' ibis world marry,
and are given in marriage, ■' ut they which /hall be
accounted worthy to obtain that world, end the re-
furr eel ion from the dead, neither marry, nor are
given in marriage, neither can they d e any m;re,
Luke xx. 34, 35, 36. There is another world
befides this, and for eminency it is called the world
to come, Heb. vi. 5. O the breadth, and largenefs
of that world ! as the greater circle mull contain
the lefs, fo doth that world contain this ; alas ! all
our dwellings here are but as caves under the
earth, and holes of poor clay in companion- In the
bofom of that heaven is many a dwelling-place ;
In my Father's bouje are many man/ions, John
xiv. 2- There lodge many thoufands of glori-
ous kings ; O what fair fields, and mountains of
rofes and ipices are there! furely gardens of length
and breadth above millions of miles are nothing in
comparifon. O the wines, the lilies, the rofes, the
precious trees that grow in luunanuel's lands! an

, hun-

Carrying on the great Work of our Saltation in hisfecond Coming.

hundred harvefts in one year are nothing there.
The lowelt Hones in every mansion there, are pre-
cious Hones ; the very building of the <w all about
it is jafper, and the city is pure gold, like unto clear
glafs, Rev. xxi. 18. O glorious inheritance ! tell
me, Christians, in what city on earth do men walk
upon gold, or dwell within the walls of gold ? Tho'
none fuch here, yet under the feet of the inhabi-
tants-ot" heaven there is gold ; all the Streets, and
fields of that city, kingdom, world, are pure gold,
as it were tranlparent glafs, Rev. xxi. 21 But,
alas ! what fpeak I oi' gold, or glafs ? All thefe
are but lhadows ; indeed and in truth there is no-
thing fo low as gold, or precious (tones;' there is
nothing fo bafe in this high and glorious kingdom,
as gardens, trees, or roles ; comparisons are but
created lhadows, that come not up toexprefs the
glory of the thing. I fhall therefore leave to fpeak
this, becau e unlpeakable.

6. They mull live with Chrift in heaven ; they
mull fee, and enjoy Chriil there to all eternity.
This is a main end of Chrill's coming, ' I will come
4 again, and receive you unto myfelf, that where
' I am, there ye may be alfo. — John xiv. 3. And,

* Father, I will, that thofe whom thou halt given
4 me, be with me, where I am, that they may be-

* hold the glory which thou haft given me,' John
xvii. 24.. O let faith eye this above all the former !
What, will my Saviour come again ! And lhall
I fee his face ? Oh ! what a pleafant light will
this fame be! if heaven, if the inheritance be fuch
a wonder to the beholders, what a beauty is that
which is in the famplar ! Oh, what an happinefs
to (land befide that dainty precious prince in hea-
ven ! to fee the king on his throne ! to fee the
Lamb, the fair tree of life, the flower of angels, the
fpotlefs rofe, the crown, the garland, the joy of
heaven, the wonder of wonders for eternity ! Oh,
what a life to fee that precious tree of life ! to fee
a multitude, without quantity, of the apples of glo-
ry ! to fee love itfelf, and to be wanned with the
heat of immediate love that comes out from the
precious heart and bowels of Jefus Chrilt ! Oh,
what a dearnefs to lee all relations meet in one !
to fee the Saviour, the good Shepherd, the Re-
deemer, the great bilhop of our fouls, the angel
of the covenant, the head of the body of the
church, the king of ages, the prince of peace, the
Creator of the ends of the earth, the fong of an-

555

gels and glorified faints ! not only muit they fee
Chrift, but they lhall enjoy him whom they fee ;
they fly with doves wings of beauty after the
Lamb, and in flying after him, they lay hold up-
on him, and they will not leave him ; they can ne-
ver have enough of the chafte fruition of the glo-
rious prince Immanuel, and they never want his
inmoft prefence to the full ; they fuck the honey
' and the honey-comb ; they drink of the floods of
eternal confolations, and fill all empty defires ;
and, as if the fouls of faints were without bottom,
afrefh they fuck again to all eternity. Now this is
falvation indeed ; the foul that attains this full en-
joyment, is laved to the uttermoft.

3.. In refpeet of Chrift himfelf, that he may be
glorified. Now, in two things more efpecially will
he be glorified at that day. 1. In his juftice. 2.
In his mercy, or free grace.

_ i. His juilice will be glorified, efpecially in pu-
nifhing the wicked: here on earth little juftice is
done on moft offenders ; tho' fome public crimes
are fometimes puniihed, yet the actions of clofets,
and chambers, the defigns and thoughts of men,
the bufinefsof retirements, and of the night, efcape
the hand of juftice ; and therefore God hath fo
ordained it, that there lhall be a day of doom,
wherein all that are let alone by men, lhall be
queltioned by God; SJhall not the judge of all the
earth do right? Gen. xviii-2^. Then all thoughts
ihall be examined,and fecret actions viewed on each
fide, and the infinite number of thofe fins which e-
fcaped here, lhall be blazoned there ; all lhall
have juftice, and the juftice of the judge will be fo
exact, that he will account with men by minutes;
and that juftice may reign intirely, God lhall open
his treafure, I mean the wicked man's treafure,
and tell the funis, and weigh the grains and fcru-
ples, 4 Is not this laid up in ftore with me, and
4 fealed up among my treafures? I will reftore it
4 in the day of vengeance, faith the Lord,' Deut.
xxxii. 34. Oh ! how will God glorify his juftice
at that day? Surely his juftice lhall lhine, and be
eminently glorious in every paflage.

2. His mercy, or free grace, will be glorified in
rewarding the faints. And this is the main, the
fupreme end of his coming to judgment, He /hall
come (faith the apoftle) to be glorified in his faints,
2 Theft', i. 10. Not but that the angels lhall glo-
rify the riches of his grace, as well as faints ; but
A a a a 2 k€

5$6

Looking unto JESUS.

Chap. II.

becaufe the angels never finned, ' (They have now
' kept their robes of innocency, their cloth of
' gold above five thoui'and years, without one
4 fpai k of dirt, or change of colour ;') therefore
the glory of his grace is more efpeciaily fattened on
faints, that fometimes were finners. Oh! what
ilories will be told at this day of grace's ads ? /
-was ablafphemer, and a perfecutor, and an inju-
rious per/on, (('aid Paul) but I obtained mercy, i
Tim. i. 13. [AW ecbeethen], but I -was be mer-
cied, as If he had been dipt in a river, in a fea of
mercy; it may be he will make the fame acknow-
ledgment at the day of judgment, ' I was a finner,
* but the grace of the Lord Jefus to me was a-
' Hundant, fuperabundant ; I obtained as much
' grace as would have faved a world.' Certainly
free grace fhall then be difcovered to fome pur-
pofe ; then it (hall be known, tuber e Jin abounded,
grace far more; it overabounded, or more than 0-
verabounded, Rom. v. 20. [hupereperirienjen], it
is a word borrowed from fountains, and rivers,
which have overflowed with waters ever fince the
Creation; then all the faints fhall exalt, and mag-
nify, and with loud voices praife the glory of his
grace; they fhall look on their debts written in
grace's book, and then fhall they fing and fay, 0
the myjiery of grace! O the gold mines, and depths
cf Chriji's free love! why, this was the great de-
fign of our falvation : at the fir ft, when God was
willing to communicate himfelf out of his alonenefs
cverlafting, he laid this plot, that ali he would do,
ihould be to the praife of the glory of his grace, Ep.
i. 16. And now at his i'econd coming, having done
all he would do, the faints, for whom he hath done
all, admire, efteem, honour, and found forth the
praifes of his grace. Is not this their everlafting
long which they begin at this day, glory to the
Lamb, and glory to his grace, that fetteth on the
throne for evermore? Not but that they glorify
him in his wifdom, power, holinefs, and his other
attributes, ay, but especially in this; it is his grace
in which he inoft delighteth, evenas virtuouskings
affeft, above all their other virtues, to be had in
honour for their clemency and bounty ; fo Jefus
Chrift, the King of kings, affeds above all, the
glory of his grace. And to this purpofe, heaven
itfelf is an houfe full of broken men, who have
borrowed millions from Chrift, but can never re-
pay, more than to read and fing the praifes of

free grace j glory to the Lamb, and glory to the
riches of his grace for evermore.

Thus for directions : one word of application,
or a few motives to work faith in you in this re-
fpecT

1. Chrift in his word invites you to believe,
thefe are his letters from heaven, Come all to the
marriage-f upper of the Lamb ; ho, every one thut
thirjls come in ; heaven's-gate is open to all that
knock, but fools, foolifh virgins.foolifh fouls, which
have no faith, nor will have any, to render them
fit for heaven. This meets with fome that fcruple,
' What, will Chrift come again to receive me to
' himfelf? Shall I enter with him into glory? A-
1 las! no unclean thing fhall enter into that holy
' city, and fhall fuch a finner as I am be admitted ?'
Oh believe ! believe thy part in this coming of
Chrift, to receive thee to himfelf; and no fin, that
thou feeleft a burden, fhall keep thee out of hea-
ven. There is Rahab the harlot, and Manafleh
the murderer, and Mary that had fo many devils ;
a man that hath many devils, may come where there
is not one, lame, and blind, halt, may enter into
heaven, and yet there is room, Luke xiv. 22. There
is great variety of guelts above, and yet one table
large enough for all ; no crowding, and yet thou-
fands, and thou&nds of thou farids fitting together.
Ah poor foul! why doll thou make exceptions,
where God makes none ? Why fhouldeft :hou ex-
clude thyfelf out of thefe golden gates, when God
doth not? Believe, only believe in the L ord 'Je'usi
and the promife is fore, and without all eon trove r-
fy, thou /halt be faved.

2- Chrift by his mini ft ry intreatsyou to believe j
come, fay they, we befeech you believe in your
judge: it may be you ftartle at this, what, to be-
lieve in him who is a coming to be your judge?
But if your judge be Jefus, if the fameperfon who
died for you fhall come to judge you, why fhould
you fear? Indeed, if your judge were your ene-
my, you might fear ; but if he who is your Lord,
and who loves your fouls, fhall judge you, there
is no fuch caufe : will a man fear to be judged by
his deareft friends, a brother by a brother, a child
by a father, or a wife by her hufband ? Confider !
is not he your judge who came down from heaven,
and who being on earth was judged, condemned,
and executed in your ftead ? And yet are ye fear-
ful, O, ye of little faith ? Oh! what an unreason-
able

Carrying on the great JVork of our Salvation in his fecmd Coming.

able fin is unbelief! nay, fay the fcrupulous, if I
were allured of this, if I knew that my judge were
my friend, I fhould not fear ? but is he not my e-
nemy ? Have not I provoked him to enmity againft.
my foul ? Do I not Hand it out in arms againft
my judge ? Am not I daily finning againft him,
who juftly may condemn me for my fin ? Give this
for granted, that this and no other, no better is
my cafe, and what fay you then ? If it be fo, heark-
en then to the voice of our miniftry. We poor
minifters that love your fouls, (fay what you will
of us) would fain have all this enmity againll God,
and againft Chrift done away ; and to this purpofe,
we not only appear many and many a time upon
our knees to God for you, but (maugre all your
oppofition againft us) we would be content to come
upon our knees from God to you, to befeech you
not to provoke your judge againft your fouls :
what, is Chrift and you at odds ? Is the difference
wide betwixt your judge and you ? I do now in
my mafter's name, in the name of God, and in the
name of the Lord Jefus Chrift, befeech you to
believe, / bejeech you in Chrift 's name, in Chrift's
Jfead, be ye reconciled unto God. Is not this the
apofile's word ? Alow, then tve are embaffadors for
Chrift, as thovobGott did befeech you by us, ive pray
y.u in ChriJVs fend, 2 Cor. v. zo Chrift's mini-
fters are not only Goo's legates, but Chrift's fur-
rogates : to make this plain to you, when a prince
fends a mefienger to another prince, that meflen-
ger is only an ambafiador, the prince being not
bound to carry the mefiage himfelf in perfon ;
but now Jei'us Chrift, he is the Father's ambaifa-
dor, and Chrift is thereby bound to bring the mef-
fage of peace himfelf; but being neceilarily em-
ployed elfewhere, (in the fame defign of grace) he
conftitutes us his officers, fo that we do not come
only in the name of God, but in the place of Chrift,
to do that work which is primarily his, As the Fa-
ther hath fent me, even fo fend I you, John xx. 21.
And this was the commendation of the Galatians,
That they received the apoftle Paul even as JeJ'us
Chiifi, Gal. iv. 14. Now, weigh our defire, we
befeech you to believe ; we befeech you to fign
the articles of agreement betwixt Chrift and you;
what, ftiall fome bafe inconfiderable luft ftand in
competition with Jefus Chrift ? Will you not make
your peace with your judge whilft you are in the
way, and before he fit on the throne i Behold we

* s,/

give the warning, The judge is at the door., novo be-
lieve, andbejaved, Oh ! how fain would we tempt
you (as it were) with glory? We tender Chrift,
and we offer peace, we come in the judge's name
to befeech you to make ready for him, and for
heaven ; we bring falvation to your veiy doors,
to your very ears, and there we are founding,
knocking, « Will ye go to heaven, finners? Will
' ye go to heaven ? Oh ! believe in him that will
'judge you, and he will lave you.'

3. Chrift by his Spirit, moves, excites, and pro-
vokes you to believe. Sometimes in reading, and
fometimes in hearing, and fometimes in meditating,
you may feel him ftir ; have you felt no gale of the
Spirit all this while? It is the Spirit that convin-
ceth the 'world of Jin, John xvi. 8. efpeciallyof that
great finofunbeliefjand thenof righteoufne/s, which
Chrift procureth by going to his Father. Obferve
here, it is the work of the Spirit thus to convince,
fo that all moral philofophy, and the wifeft direc-
tions of the moft civil men, will leave you in a
wildernefs ; yea, ten thoufandsof fermons may be
preached to you te believe, and yet you never
ftiall, till you are overpowered by God's Spirit : it
is the Spirit that enlightens and directs you, as oc-
cafion is, Jaying, This is the vuay, walk ye in it,
Ila. xxx. 21. It is the fpiiit that roufeth and a-
wakeneth you by effectual motions, Arife my lov ,
my fair one, and come aiv ay. Cant. ii. 10 He
jiands at the dour and knocks ; he ftretches out his
hand with heaven in it, and he doth fo all the day
long, All the day hng have 1 flretched 'out my hand,
Rom x. 2-i. And that you may find his yoke ea.y,
and his burden light, it is the Spirit that draws
the yoke with you, and by fecret animations, and
ftveet imputations, heartens and enables you to do
the work with eafe ; and, in this refpect, the faints
are faid to be led by the Spirit, Rom. viii. 14. E-
ven as a mother leads her child that is weak, and
enables it ro go the better, fo the Spirit leads the
faints (as it were) by the hand, and ftrengthens
them to believe yet more and more. I fpeak no\\t
to faints, if whilft I prefs you to believe in Jefus,
you feel the Spirit in its flirrfngs, and impetuous
acts, fureiy it concerns you to believe, it concerns
you to be obfeutiious and yielding to the breath-
frigs of God's Spirit, it concerns you to co-operate
with the Spit it, and to anfwer his wind blowing.
As you are to take Chrift at his word, fo you arc

553

Looking unto J E S US.

Chap. I1

to take Chriil's Spirit at his work: if now he
knocks, do you knock with him ; if" now his fin-
gers make a ftirring upon the handles of the bar,
let your hearts make a ftirring with his fingers al-
foj O! reach in your hearts under the ftirrings of
free gracej obey difpofitions of grace, as God him-
felf. If now you feel your hearts as hot iron, it
is good then to fmite with the hammer ; if now
you feel your fpirits docile, fay then with him in
the gofpel, / believe, Lord, help my unhelief ; I
believe, What? I believe vohen Jejus comes again,
he will receive me to himjelf, and that I jhall be
for ever with the Lord. Amen, Amen.

SECT. VI.

Of loving ytfus in that refpefl.

6. 1 ET us love Jefus, as carrying on the

J j great work of our falvation lor us in his

fecond coming. In profecution of this, I muft firft
fet down Chrift's love to us, and then our love to
Chrift; that is the caufe, and this the effecT: ; that
is the fpnng, and this the ftream j in vain fhould
we perluade our hearts to love the Lord, if, in
the firft place, we were not fenfible that our Lord
loves us, We love hint, (faith the apoftle) becauje
he firft loved us, i John iv. 19. It is Chrift's way
of winning hearts, he draws a lump of love out of
his own heart, and cafts it into the finner's heart,
and fo he loves him. Come then, let us firft take
a view of Chrift's love to us, and fee, if from
thence, any ("parks of love will fall on our-hearts to
love him again Should I make a table of Chrift's
acts of love, and free grace to us ? I might begin
with that eternity of his love before the beginning,
and never end till I draw it down to that eternity
of his love without all ending : his love is as his
mercy, from everlafting to everlafting ; he loved
us before time, in the beginning of time, in the
fulnefs of time ; at this time the -flames of his love
are as hot in his breaft, as they were at firft, and
when time fhall be no more, he will love us ftill ;
this fire of heaven is everlafting ; there is in the
breaft of Chrift an eternal coaJ of burning love,
that never, never (hall be quenched. But I have,
in tome meafure, already difcovered all thofe a£ts

, of his grace and leve till his fecond coming : and

1 therefore I begin there.

1. Chrift will come; Is not this love ? As his
departure was a rich teitimony 01 his love, // is
expedient for you that I go aivuy, fo is his return-
ing, / vjill not leave you comfortlefs, I will come
unto you, John xiv. 18. Oh! how can we think
of Chrift's returning and not meditate on the great-
nefs of his love ? Might he not fend his angels,
but he muft come himlelf? Is it not ilaie and ma-
jetty enough to have the angels come for us, but
that he himlelf muft come with his angels to meet
us more than half the Way ? What king on earth
would adopt a beggar, and after his adoption would
himlelf go in perion to fetch him from the dung-
hil to his throne? We are as filthy Lazarus, from
the crown of our heads to the idles of our feet
we are full of fores, and yet the King of heaven
puts on his beft attire, and comes in perion with
all his retinue of glory, to fetch us from our graves
to his own court of heaven. Oh! the love of Chrift
in this one act, he will come again, he is but gone
for a while, but he will come again in his own
perfon.

2- Chrift will welcome ail his faints into his pre-
fence : And is not this love ? After he is come
down from heaven, he ftays for them a while in
the clouds, and commanding his angels to bring
them thither, anon they come ; and, oh ! how
his heart fpringswithin himat theircoming ; What
throbs and pangs of love are in his heart at the firft
view of them ? As they draw near, and fall down
at his feet, and worihip him, fo he draws near and
falls upon their necks, and welcomes them. Me-
thinks I hear him fay, ' Come bleifed fouls, you
' are my purchafe, for whom I covenanted with
' ray Father from eternity ; O ! you are dearly
' welcome to your Lord, in that now I have you
' in my arms ; I feel the fruit of my death, the
' acceptation of my facrifice, the return of my
' prayers ; for this I was born and died, for this
' I arofe again and alcended into heaven, for this
' I have interceded a pried in heaven thefe many
' years, and now I have the end and defign of all
' my actings and fufferings for you ; how is my
' joy fulfilled ?' Look, as at the meeting of two
lovers there is great joy, efpecially if the diftance
hath been great, and the defires of enjoying one
another vehement ; fo is the meeting of Chrift with
his faints ; the joy is fo great, that it runs over
and wets the lair brows, and beauteous locks of

Che-

Carrjihg on the great IVork of our Salvation in his fecond coming.

Cherubims and Seraphims, and all the angels have
a part of this banquet at thh d iy.

} Chrift will fentence his Taints for eternal life.
Here is love indeed, every word of the lenience
is lull of love; it contains the reward of his taints,
a reward beyond their work, and beyond their
wages, and beyond the promife, and beyond their
thoughts, and beyond their undemanding ; it is a
participation of the joys of God, and ot the inhe-
ritance of the Judge himielf: Come, enter intoyour
Mnjler's joy, inherit the kingdom. Oh ! but ii ail
the faints have only but one kingdom, Where is
my room ? Fear not, O my foul ! thou (halt have
loom enough, though but one kingdom, yet all
the inhabitants there are kings; whole heaven is
fuch a kingdom, as is entirely, and fully enjoyed
by one glorified faint, all and every one hath the
whole kingdom at his own will, every one is filled
with God, as if there were no fellows there to
fiare with him. Oh! that I may come under this
blefied fentence. Never was more love expreffed
in words than Chrift expreffeth in this fentence,
Com ye bls£edt &c.

4. Chrilt will take up all his faints with him
into glory, where he will prefent them to his Fa-
ther, and then be their ail in till to all eternity.
This is the height of ChriiVs love, this is the im-
mediate love that comes out from the precious
heart and boweis of Jefus Chrift ; this is that Ze-
nith of love, when kniibly and feelingly it burns
at hotteft ; it is true, that Chrift's love breaks out
in all thole precedaneousacts we have already fpo-
ken: oh! but what loves will he call out from
himfelfin glory? The more excellent the foil is,
the nearer the fun is, and the more of fummer,
znd the mere of day; the more delicious mull; be
the apples, the pomegranates, the rofes, the li-
lies, that giow there: furely Chrift in glory is a
blefled foil-; rofes, and lilies, and apples of leve,
that are eternally fummer-grecn and fweet, grow
out of him; the honey of heaven is more than
honey ; the honey of love that is pure, and unmix-
ed, and glorious in Chrilt, mult needs be incom-
parable. J cannot fay, but that Chrift's love, like
liimlelf, is the lame yejierday, and to-day, and for
ever ; there is no intention, or remiflion ol his love
as in itfelf, for God is lwve, 1 John iv. 8- He is
eflentially love, and therefore admits of no de-
grecc; yet, in refpeft of the fenfe, or mrujifelta-

tion of this love of Chrift, there muft needs be a
difference; thus, if he loved his fpoufe on earth,
How much more will he love her when his bride
in heaven? If he loves us while finners, and ene-
mies to his holinels, How much more will he love
us, \\'H°r> we are Ions, and perfected faints in glo-
ry ? He that could fpread his arms, and open his
heart on the crofs, Will he not then open arms,
and heart, and all to them that reign with hiiu in
his kingdom ? It, in this life, fuch is love's puif-
l'ance, that we ufually fay of Chrilt, ' Though tiie
' head be in heaven, yet he hath left his heart on
' earth with finners ;' What fliall we fay of Chrift
in giory, where love, like the fun, ever Hands in ,
the Zenith? Where ' the eternal God is the foul's
' everlafting refuge, and underneath are his ever-.
' tailing arms?' Dcut. xxxiii. 27.

2 And if Chrilt love thus, How fhould we love
again for fuch a love ? Lord, What a fum of love
are we indebted to thee? Is it poifible that ever
we fhould pay the debt ? Can we love as high, as
deep, as broad, as long as iove itfelf, or as Ch; tit.
himielf ? No, no, all we can do is bur to love a
little; and, oh! that, in the confederation o' his
love we could but love a little in fincerity. Oh !
that we were but able feelingly to fay, ' Why,
• Lord, I love thee, I feel I love thee, even as I
' leel 1 love my friend, or as I feel I love myfclf.'
Such arguments of love have been laid before us,
as that now 1 know no more ; we have feen whole
Chrilt ca/>-a-pee, we have heard ol the loves of
Chrilt from eternity to eternity, we have had a
view of the everiaiung golpel of Jefus Chrilt,
wherein his love is reprefented to us as hot as
death, or as the flames of God; And do we not
yet love him ? Hath Chrilt all this while opened
his bread and heart to us, faying, ' Friends, doves.
' come in, and dwell in the holes of this rock ?'
And do we fcratch his breaft? Do we turn out-
backs upon him, and require his love with ban
Surely this is more than fin ,- for what is fin bu: a
traufgrefhon of the law? But thisfin is both a tranf-
grefiion of the law aad gofpel What, to fpurn
againftthe warml love?, To fpit'ongraa

To dildain him v ho is the white and ruddy, the
fa ire ft of heaven ? Oh ! the aggravation of this (in,
it is art heart of flint and ad. .man: thai fprh; at evan-
gelic love : law-love is love, but evanrelic-love is
.hmLvt; it ii the gchi, the flower ofChrifl s

V, iiCiit,

Look in. unto JESUS.

wheat, and of his fined love. Oh ! the many gof
pel paflages of love that we have heard. O ! the
f'weet ltreams of love that we have followed, till
now that we are come to a fea of love, to an hea-
ven of love, to an infinite, eternal, everlafting love
in heaven. I want words to exprefs th*3 Iqv* of
Jefus, a fea of love is nothing, it hath a bottom,
an heaven of love is nothing, it hath a brim, but
infinite, eternal, everlaiiing love hath no bottom ;
no brim, no bounds. And do we not yet love him ?
Do we not yet feel the fire of love break forth ?
If not, it is time to turn our preaching into pray-
ing ; 'O thou, who art the element or fun or love!
'come with thy power, let out one beam,, one
' ray, one gleam of love upon my foul, fhine hot
* upon my heart, call my foulintoa love trance, re-
' member thy promife,' To circumcije my heart,
that I may love the Lord my God, with all my heart,
and with all my foul, Deut. xxx. 6. Surely the
great marriage of the Lamb is coming on, he will
come, and welcome all his faints into his pre ence;
he will bid them inherit the kingdom, and put them
in a poifeflion of the inheritance j and then we
cinnot chafe but love our Lord Jefus with all our
hearts, and with all our fouls ; only begin we it
here, let us now be fickof love, that we may then
be well with love ; let us now rub and chafe our
hearts (our dead, cold hearts) before this fire, till
we can fay with Peter, 14' by, Lord thou knowejl all
i 'ings, thou knowefl that I love thee.

SECT. VII.

Of joying in Jejus in that refpecJ.

ET us joy in Jefus, as carrying on the
great work of our talvation lor us in his
fecond coming. Chrilt delights to have his people
look upon him with delight ; for a foul to be al-
ways under a fpirit of bondage, and lb to look up-
on Chritt as a Judge, a Lion, or an offended God,
n doth not pleafe God ; the Lord Jefus is tender

Chap. II.

upfhot or end of all ; if he caft down, it is but to
raile them up ; if he humble, it is but to exalt ;
if he kill, it is but to make alive ; in every difpen-
fation ftill he hath a tender care to preferve their
joy. This is the Benjamin, about which Chrift's
bowels beat, ' Let my children fufFer any thing,
' but nothing in their joy ; I would have all that
' love my name to be joyful in me.'

Oh! fay fome, but Chriit's day is a terrible
day ; when Chrilt appears, he will make the hea-
vens, and the earth, and hell to (hake and trem-
ble j Our God jhall come, and Jhall not keep fi-
le nee ; a fire Jhall devour before him, and it jhall
be <very tempefluous round about him, Pfahn 1- 3.
True ! but what is all this terror, but an argument
of my Father's power, andjuiiice againft finners?
If thou art Chrift's, and halt thy part in him, not
one jot of all this terror belongs to thee ; the Lord
knows bow to deliver the godly out of temptations t
and to refewe the unjujl to the day of judgment to
be puni/bed, 2 Pet. ii. 9. He knows how to make
the fame day a terror to his foes, and a joy to his
people; he ever intended it for the great diftin-
guilhing and leparating day, wherein both joy and
lorrow fhould be manifeited to the higheft. O
then let the heavens rejoice, the fea, the earth, the
foods, the bills, for the Lord cometb to judge the
earth; with right coufnefs (ball he judge the world,
and the people with equity, Pfalm xcviii. 7, 8, 9.
If you find it an hard thing to joy in Jefus, as in
reference to his fecond coming, think of thefe

motives,

1. Chrift's coming is the Chriltian's encourage-
ment, lb Chrilt himfelf lays it down, You .(ball ee the
Son of man coming in a cloud, with power and great
glory ; and when theje things begin to come to pajs,
then look up, and lift up your heads, for your re-
demption dranjoetb nigh, Luke xxi. 27, 28. The
ftgns of his coming are the hopes of your approach-
ing introduction into glory ; And what fhould you
do then but prepare for your approaching with ex-
ceeding joy ? Many evils do now furround you e-

of the joy of his faints, Rejoice, and be exceeding very where ; Satan hath his fnares, and the world

elad\ faith Chrilt, Mat, v. 12. Rejoice evermore, its baits, and your own hearts are apt to betray

1 Theff. v 16. Rejoice in the Lord always, and you into your enemies hands j but when Chnft

again i fay. Rejoice, Phil. iv". 4. Let the righ- comes, you fhall have full deliverance, and per-

teous be glad, let them rejoice before God, yea, let feft redemption j and therefore look up, and lift

them exceedingly rejoice', Pfalm lxviii. 3. All that up your beads. The apoftle [peaks the very fame

.Chrill doth to his faints tends to this joy, as the encouragement, The Lord htmjelj JbaJ defend

from

Currying on the great Work of our Salvation in bis fecond coming.

561

frvm heaven, ivi>h a fhmt, ivitb the voice of the
archangel, an i ivitb the trump oj God, and the-
dead in Cbrijl fall rife firji ; then ive ivbich
are alive, and remain, jhallbe caught up together
ivitb them in the clouds, to meet the Lord in the
air, ——Where fore comfort one another ivitb theje
nuo'ds, 1 Theil*. iv. 16, 17, 18- Ch rift's coming
is a comfortable doctrine to ali beiievers ; and
therefore all the elect thac hear thefe words, ihould
be comforted by them, Comfort ye, comfort ye, my
people.

1 Chrift our Saviour muft be our Judge, the
fame Jcfus that was born for us, and lived for us,
and died for us, and doth now pray for us, will
come at laii to judge us; is not this comfortable ?
You that have heard all his tranfactions, Can you
ever forget the unweariednefs of Chrift's love, in
his conftant and continual actings -for your fouls ?
How long hath he been interceding for his faints ?
How long hath he been knocking at their hearts
for entrance r It is now above a thoufand fix hun-
dred years that he hath been praying, and knock-
ing, and he refolves not to give over till all be his ;
till all the tribes in one's and two's be over Jordan,
and up with him in the heavenly Canaan. And
if this be he that mult be our Judge, if he that
loves our fouls muft judge our fouls, if he that hath
a great interelt and increafe of joy in our falvation,
muft pafs our fentence, Will not this work us in-
to a rejoicing frame ?

3. Chrift's fentence is the Chriftian's acquittance ;
(I may call it his general acquittance, from the be-
ginning of the world to the end thereof.) Hence
ibme call this the day of the believers full juflifi-
cation ; they were before made juft, and efteem-
edjuft, but now by a lively fentence they fliall be
pronounced juft by Chrift himfelf; now is the com-
plete acquittance, or the full absolution from all
fin ; now will Chrift pardon, and fpeak out his par-
dons once for all ; now will he take his book,
(wherein all our fins, as fo many debts or trefpaf-
fes are written) and he will cancel all 5" Tour fins
fliall be blotted out, (faith Peter) ivhen the time of
refrefbingjhall come from the prefence of the Lord,
Acts iii. 19. And is not this enough to caufe our
joy ? When the Spirit witneifing with our fpirits,
doth but in part afiure us of fin's pardon, Is it not
exceeding fweet ? Oh ! but how fweet will be that
Sentence, which will fully refolve the queftion, and

ieave^ no room of doubting any more for ever ?
Conhder, O my foul ! the day is a-coming, when
the Judge of heaven and earth will acquit thee of
all thy fins before all the world : it is a pirt of his
bufinefs at that day, to glorify his jullice and free
grace in thy abfolution. O Chriuians! how may
we comfort one another with thefe words ?

4. Chrift in the illue will lead us into glory.
As the bridegroom after nuptials, Lads his bride
to his own home, that there they may live toge-
ther, and dwell together ; fo Chrift our Royal
Bridegroom will lead us into the palace of his glo-
ry. And is not this joy of our Lord enough to
caufe our joy ? Oh ! what embraces of love, what
making of hands, what welcomes (hall we have in-
to this city ? There ftiall we fee Chrift in his gar-
den, there ftiall we be fet as a feal on Chrift's arm,
and, as a feal upon his heart ; there ftiall we be
rilled with his love, enlightened with his light, en-
circled in his arms, following his fteps, and praif-
ing his name, and admiring his glory ; there /hall
we joy indeed, F 'or in thy prefence there is fulnefs
°fj°y> and at thy right band there are pleafures for
evermore, Pfal. xvi. n. there is joy, anu full joy,
and fulnefs of joy ; there are pleafures, and plea-
lures evermore, and pleafures evermore at God's
right hand. O the mufickof the fanctuary! O the
finlefs and well-tuned pfalms ! O the fongs of
the high temple without either temple or ordinan-
ces as we have them here ! Can we choofe to jov
at the thought of this joy above ? If God would
fo difpenle, that even now we might ftand at the
utmoftdoor of heaven, and that God would ftrike
up a window, and give us a fpiritual eye, and an
heavenly heart, fo that we could look in and be-
hold the throne, and the Lamb, and the troops
of glorified ones, clothed in white ; Would not
this chear up your hearts, and fill them with joy,
unfpeakable, and full of glory? Certainly this day
will come, when Chrift will bring us, not only to
the door, but through the gates into the city, and
then we ftiall fee all- thefe fights, and hear all the
mufick made in heaven; how then mould we but
joy in the hope of the glory of God? O methinks
railed thoughts of our manfion in glory, ihould
make us fwim through the deepeft lea of troubles
and afflictions, and never fear. Come then, O
mydrowfy foul, and hearken to thefe motives, if
yet thou feeft not the fun itfelf appear, methinks
B b b b the

562 Looking unto JESUS.

the twilight of a promife fhould revive thee ; it is
but a little while, and be that (hall come, will
come, and he 'will not tarry. It may be thou art
reviled, and perfecuted here orj earth, And what
then ? Hath not Chrid bid thee to rejoice in afflic-
tions? Is it not his word, That in this very cafe
thou (houlded rejoice, and be exceeding glad ?—
Mat. v. 12. Is it not his command. Think it not
jlrange concerning the fiery trials, but rather re-
joice, in as much as ye are partakers of Chrijis
fujferings, that ivhen his glory jhall be revealed,
ye may be glad alfo ivith exceeding joy ? 1 Pet. iv.
13. We muft rejoice now, that we may rejoice
then ; indeed our prefent joy is a tade of our fu-
ture joy, and God would have us to begin our
heaven here on earth. Come then, come forth,
O my dull, congealed heart ! thou that fpendeft
thy days in ibrrow, and thy breath in fighing, that
mingled thy bread with tears, and drinkeft the
tears which thou weepeft ; thou that prayed: for
joy, and waited for joy, and longed for joy, and
complained ror want of joy ; O the time is a com-
ing, when thou (halt have fulnefs of joy ; the time
is a-coming when the angels (hall bring thee to
Chrift, and when Chrid (hall take thee by the hand,
and lead thee into his purchafed joy, and prefent
thee unfpotted before his Father, and give thee thy
place about his throne ; And dod thou not rejoice
in this ? Art thou not exceedingly raifed in fuch a
meditation as this ? Surely if one drop or lively
faith were but mixed with thefe motives, thou
mighteft carry an heaven within thee, and go on
ever finging to thy grave ; fay then, Dod thou be-
lieve, or dod thou not believe ? If thy faith be
firm, How (houlded thou but rejoice? If thou rol-
led thyfelf on Chrift, and on that promife, / 'will
fee you again, and your hearts /hall rejoice^ and
your joy no man taketh from you, John xvi. iz.
How (houlded thou but rejoice, and be exceeding
glad ? If thou looked upon the Holy Ghod, as de-
figned bv the Father and the Son, to bring joy and
delight into thy foul, How (houlded thou but be
filled with the water of life, with the oil of glad-
nefs, and with the new wine of the kingdom of
God ? O the blefled workings of faith on fuch a
fubjeft as this! if once we are but juflified by faith ,
rnd that we can act our faith on ChrilVs glorious
coming, then it will follow, that we (hail have
peace with God, and rejoice in hope of the glory of

Chap. II.

God, and not only fo, but vae Jhall glory in tribu-
lation aljo, Rom. v. 1,2, 3.

SECT. VIII.

Of calling on Jefuj in that refpecl.

8- T ET us call on Jeius, as carrying on our

1 j fouls falvation, at his fecond coining j this
contains prayer, and praiie.

1. Let us pray for the coming of Chrid ; this
was the condant prayer of the church, Come Lord
Jefus, com' quickly : the Spirit and the bride fay,
Come, Rev. xxii. 17. Well knows the bride that
the day of Chrid's coming is her wedding-dav,
her coronation-day, the day of prefenting her un-
to his Father ; and therefore, no wonder if (he
pray for thehadeningof it, Make bafle, my beloved,
an I be thou like to a roe, or to a young hart, Cant,
viii. 14. Thy kingdom come. Many prayers are
in the bowels of this, as, that Chrid, when he
comes, may bid us welcome, and give us a place
on his throne, on his right hand, and pronounce
us blefled, and take us to him elf, to live with
him in eternal glory, &c. But I mention only this
general, and let each foul expatiate on the reft.

2 Let us praife him for his coming, and for all
his actings at his coming. Our engagements to
Chrift, even for this tranfaclion, are fo great, that
we can never extol his name ; at that day the books
(hall be opened, and why not the book of our en-
gagements to Jefus Chrid? If it mini: be opened,
I can finely tell you it is written full ; the page and
margin, both within and without, is written full;
it is an huge book of many volumes •, O then let
our hearts be full of praifes ! let u? join with thofe
bleffed elders that tell down before the Lamb,
and fung, ll'orthy is the hamh that tuasjlain, to re-
ceive powjr, and riches, andiv/'fdom, and jlrength,
and honour, and glory, and blejfing, Rev. v. 12.
Yea, let us join with all thofe creatures in heaven,
and on earth, and under the earth, and in the fea,
whom John heard, faying, Rkffing, honour, glory,
and power be unto him that fit tetp on the throne,
and unto the Lamb for ever an I ever, Amen v. 13.

SECT. IX.

Of conforming to Jefus in that refpecl.
9. T ET us conform to Jefus, as coming a-
I j gain to judge the worid. Looking to

Jefus

Carrying on the great Work of our Salvation in his fecond Coming-

563

Jefus contains this; when the apoftle would per-
fuade Chriftians to patience under the ciofs, he
lays down firlt the cloud of witneffes, all the mar-
tyrs of the church of'Chrift j and, fecondly, Jefus
Chrift himfelf; as of more virtue and power than
all the reft ; the martyrs fuftered much, but Chrift
endured more thnn they all ; and therefore, faith
the apoftle, Look unto Jefus, Hcb. xii- 2. Surely
he is the beft examplar, the chief pattern, to whom
in all his tranfadtions, we may, in fome way or
other, conform.

But how fhould we conform to Chrift in this re-
flect? I anfwer,

1. Chrift will, in his time, prepare forjudgment ;
Oh let us at all times prepare for his judging of
us ; dotb it not concern us to prepare for him, as
well as it concerns him to prepare for us ? If Chrift
come, and find us carelefs, negligent, and unpre-
p red, what will become of us ? The very thought
of Ch rift's fudden coming to judgment, might well
put us into a waiting, watching pofture, that we
might be ftill in readinefs ; it cannot be long, and
alas! what is a little time when it is gone? How
quickly fhall we be in another world, and our fouls
' receive their particular judgments; and fo wait
till our bodies be railed and judged, to the fame
condition, or falvaiion? It isnotan hundred years,
in all likelihood, till every foul of us fliall be in
heaven or hell ; it may be, within a year, or two,
or ten, or thereabouts, the greateft part of this
congregation will be in heaven or hell ; and I be-
feech you, what is a year, or two, or ten ? What
is an hundred, or a thoufand years to the days of
eternity? How fpeedily is this gone? And how
endlefs is that time, or eternity that is to come ?
Is it not high time then to prepare our lamps, to
trim our fouls, to watch and faft, and pray, and
meditate, and to remember, that for all our deeds,
good or evil, God will bring us tojudgment? Here-
in is our conformity to Chrift's coining ; before he
comes, he prepares for us, Oh let us, againft his
coming, prepare for him.

2- Chrift at his coming, will fummonall his faints
to arife, to afcend, and to come to him in the
clouds; O let us fummon our fouls to arife, to a-
fcend, and to go to Chrift in the heavens. What
Chrift will do really at that day, let us do fpiritually
on this dry. It was the prodigal's faying, / will
artfe, and go to my father, and fay unto him, Luke

xv. 1 8. We are naturally fluggifh, we lie in a bed
of fin, and fecurity ; and we are loth to arife, to
afcend, and to go to God. Oh then, let us call
upon our own fouls! Awake, atvak?, Deborah!
why art thoufo heavy, O my foul? Let us ftir up
ourfpirits, confeiences, wills, affections everyday;
let Us wind them up as a man doth his watch, that
it may be in a continual motion. Alas! alas! we
had need to be continually ftirring up the gifts and
graces that are in us ; it is the Lord's plealure that
we fhould daily come to him, he would have us
on the wing of prayer, and on the wing of.medi-
tation, and on the wing of faith ; he would have us
to be ftill arifing, afcending, and mounting up to
divine contemplation of his majefty ; and is it not
our duty, and the faints difppfition to be thus?
IVherefoever the dead car cafe is, thither will the
eagles refort, Mat. xxiv. 28. If Chrift be in hea-
ven, where fhould we be, but in heaven with him?
For where your treafure is, there ivillyour hearts
be alfo. Oh! that every morning and every e-
vening, at leaft, our hearts would aiife, alcend,
and go to Chrift in the heavens.

3. Chrift will at laft judge all our fouls, and
judge all the wicked to eternal flames ; Oh, let
us judge ourfelves, that we may not be judged of
the Lord, in that fad judgment! /five would
judge ourfelves, (faith the apoftle) we fhould not
be judged, 1 Cor. xi. 31. Good reafon we have
to conform to Chrift in this point; or otherwife,
How fhould we efcape the judgment of Chrift at
the laft day? But in what manner fhould we judge

ourfelves? I anfwer, 1. We mull fearch out

our fins- 2 We muft confefs them before the
Lord. 3. We muft: condemn ourfelves, or pafs a
fentence againft our own fouls. 4. We muft plead
pardon, and cry mightily to God in Chrift for the
remiifionof all thofe fins, whereof we have judged
ourfelves, and condemned ourfelves.

1. We muft fearch out our fins ; Winnow your-
felves, O people ! not worthy to be beloved, Zep. ii.
1. There fhould be a ftrift fcrutiny to find out all
the prophanenefs of our hearts and lives, all our
fins againft light, and love, and checks, and vows,
winnow yourjelves. If you will not, I pronounce
to you from the eternal God, that 'ere long the
Lord will come in the clouds, and then will he
open the black book wherein all your fins are writ-
ten, he will fearch Jerufalem with candles, he will
B b b b 2 come

5^4

Looking unto JESUS.

Chap. 11=

come with a fvvord in his hand, to fearch out all
fecure finners every where, and then will all your
fins be difcovered to all the world. O that we
would prevent this by our fearch, and icrutiny
aforehand !

2. We muft confefs our fins before the Lord j
we mud fpread them before the Lord, as Heze-
kiah did his letter^ only in our confeihons, ob-
serve thefe rules. As,-

i . Our confeffion mull be full of forrow, / will
declare mine iniquity , (faith David) Iwillbeforry
for my fin, Pfal. xxxviii. 18. His confeihons were
dolorous confeihons, he felt fin, and it wrought
upon him as an heavy burden, 7' bey are too heavy
for me, ver. 4. There is nothing in the world can
make an heart more heavy, than when it feels the
weight and heavinefs of fin.

2. Our confeffion muft be a full confeffion, we
muft pour it out. Thus David tfiles one of his
Pfalms, A prayer of the nffiicled, when he is over-
whelmed, and peureth out his complaint before the
Lord, Pfal. cii. preface. We muft pour out our
complaints, as a man poureth water out of a veffel.
4 Arife, cry out in the night ; in the beginning of

* the watches pour out thine heart like water before

* the face of the Lord,' Lam. ii. 19. Water runsall
out of a veffel, when you turn the mouth down-
ward, never a fpoonful will then ftay behind ; (o
ihould we pour out our hearts before God, and
(if it were poffible) leave not a fin unconfefted, at
leaft for the kinds, if not for the particular fins.

3. Our confeffion muft be with full aggrava-
tion ; we ihould aggravate our fins, by all the cir-
cumftances that may ihew them odious. Thus
Peter when he had denied Chrift, it is faid, That
he thought thereon and he wept, Mark xi*. 72. He
thought thereon, or he caft in his thoughts, one
thing upon another, q. d. Jefus Chrift was my ma-
iler, and yet I denied him, he told me of this be-
fore hand, that I might take heed of it, and yet
1 denied him ; I profeffed to him that I would ne-
ver do it, I would never forfake him, and yet I de-
nied him j yea, this very night, and no longer fince,
I faid it again and again. That I would not denv
him, and yet I denied him, yea, I faid, Though
ail others deny thee, yet tvill not I -s and yet worfe
than all others, I denied him with a witnefs, for I
affirmed defperately that 1 knew not the man,
nay, I fware defperately that I knew Rot the

man, nay, mere than fo, I fware, and I cur-
fed too, If 1 knew the man lei God's cwje fall
upon me, and all this I did within a :ew ftrides of
my Lord, at that very lime when I ihouia have
ftood for my Lord, in that ail the world forfook
him : why, thefe were the circumi'tances of Peter's
fin, and meditating on them, He went out and
wept bitterly. And thus we ihould aggravate our
fins in our confeifions ; O my fins were out of mea-
fure finiul ! O they were fins againft knowledge,
and light, againft many mercies received, againlt
many judgments threatned, againft many checks
of confidence, againft many vows and promifes;
thus oft, and in this place, and at that time, and
in that manner, I committed thefe and thefe fins ;
but of all the aggravations let us be i'ure to remem-
ber how we finned againft the goodnefs, and pa-
tience, and love, and mercy of God ; furely thefe
circumftances will make our fins out of meafure
finful. The angel that reproved the children of
Ifrael at Bochim, after the repetition of his mercies
towards them, and of their finsagainft him, he e-uef-
tions them in thefe words, O, why have ycu done
ibis? Judge ii. 2 q. d. The Lord hath done thus
and thus mercifully unto you, Oh! why have
done rhus unthankfuliy towards him? Why was
his mercy abuied, his goodnefs (lighted, his pati-
ence defpifed? Do you thus require the Lord, O
fooliih people, a -.d uriwiic ? Jn like manner ihould
we confels and aggravate our fins, ' O my G
' thou art my father : was I ever in want, and thou
' didft not relieve me ? Vv as 1 ever in weakness,
' and thou didit not itrengthen me ? Was I ever
' in ftraits, and thou didft not deliver me ? Was
' I ever in ficknefs, and thou didft not cure me ?
' Was 1 ever in misery, and thou didit not fuccour
' me! haft thou not been a spacious God to me ?
' All my bones can fay, V> ho is like unto thee,

* Lord, who is like unto thee I And (hall I thus

* and thus reward the Lord for all his mercies to-
' wards me ? Hear, O heavens, and heaiken, O
' earth j fun, (land thou ftill, and thou moon be

* amazed at this ! hear angels, and hear devils ;
1 hear heaven, and hear hell, and be you avenged
4 on fnch a fin as this is! O, the finfuineisof my
' fin, in regard of thefe many circumitances .'

3. We mutt condemn ourfelves, or pais a fentence
againft our own fouls : ' Lord, the worft place in
' hell is too good for me ; Loid, heieis my foul,

• thou

Carrying on the great Work of our Salvation in his fecond Coming.

S^S-

* thou ma; eft, if thou pk-afeft fend Satan for it,
' and give me a portion among the damned-' This
fei'-juuging, or felf-condemning is exemplified to
tite life in Ezra ; For,

1. He fell en his knees, Ezraix. 15. He did not
bow down his knees, but like a man aftonifhed,
he feli on his knees ; he had before rent his gar-
ment ano man tie, and piuckt off the hair of his
bend, and of hi beard, and lat down aftonifhed ;
and now at the e\ cning-facririce he falls on his
knees and on the ground, in great amazement.

Z- He fpread out his hands unto the Lord, ver.
5. q.d. ' Here is mybreaft, and hereis my heart-
' biood, I fpread my arms, and lay all open, that
' thou mayeft fet the naked point of thy fword of
4 juftice at my very heart.'

3. He is dumb and fpeechlefs (as it were) be-
fore the Lord, And now, O our God! tvhat fkall
ive fay after all this, for ive have forjaken thy com-
viandments? ver. 10 q. d. ' Shall I excuie the
'matter? Alas! it is inexcufable ;' What /hall
we fay after all this ? Shall we call for thy pati-
ence? We have had it, but how did we abufe it?
Should we call for mercy ? Indeed we had it, but
our fiubborn hearts would never come down. O
our God! what fha!l we fay? I know not what
to fay, for we have finned againft thee.

4. He lays down his foul, and all the people's
fouls at God's feet, q. d. Here we are, thou mayeft
damn us if thou wilt, Behold, ive are all here be-
t-ire tree in our trejpafj s, for ive cannot /land be-
fit e tJ.ee, hecuuje of this, wr. 1 5 Behold, here we
are, rebels we are ; here are our heads and throats
before the naked point of thy vengeance, if now
thoufliouldeft take us from our knees, and throw us
into hell, if we muft go from our prayers to dam-
nation, we cannot but fay, That thou art juft and
righteous; Oh! it is mercy, it is mercy indeed
that we are fpared, it is ju ft and righteous with
God that we fhould be damned.

In this more efpecially lies felf condemnation j
it makes a man to trample upon his own felf, it
makes a man freely to accept of damnation, They
Jlall accept of the punijhment of I heir iniquity, then
<will I remember my covenant tvith Jacob, Levit
xxvi. 41,42. They fave God (as it were) a la-
bour, judging themfehes, that they may not be
judged.

4. We muft plead pardon, and cry mightily to

God in Chrift, for the remiffion of all our fins.
This the way of judging ourfelves, we fee no-
thing but hell and damnation in ourfelves ; but
then we fling down ourfelves at God's gate of mer-
cy ; we deipair not in God, though in ourfelves ;
God in Chrift is gracious and merciful, forgiving
iniquity, trnnfgrelfion and fin ; and hence we make
bold to intreat the Lord for Chrift's fake, to be
merciful to us; furely herein lies the difference
betwixt nature and grace ; the natural man may
;ee his fins, and confels his fins, and judge himielf
for his fins, thus Saul did, and thus Judas did ;
but then they defpaired in God, and were damned
indeed : now the gracious man hath a confcience
within, that reprefents to him his damned el
but withal it reprefents to him the free grace of
God in Jel'us Chrilt, und fo he only defpairs in
him felf, and not in his God ; now thus far good.
Come Chriftians ! do we defpair in ourfelves ? Do
we fling oft* all our own hopes, and our own de-
pendencies, hangings, holdings on duties, purpofes,
graces, performances? And do we go to God in.
Chrift, and tell him, ' We hang upon noth:ng I ut
' the mere mercy, the free grace of God in Chrilt ;
' and therefore, Lord pardon, Lord forgive for
' thy name's fake, promife fake, mercy's fake, and
' for the Lord Jefus's fake; Olet free grace have
* his work, Lord glorify thy name, and glorify
4 the riches of thy grace in faving us.' Why, this
is the belt hold in the world, though the world
canr.ot abi3e it ; fuulyif we thus judge ourfelves
we fhoi Id not be judged.

4. Chrift at coming vt ill be glorified in his faints;
not only in himfelf, but in his faints alfo, whole
glory, as it comes from him, fo it will redound
to him ; Ch ! let him new be glorified in us, let
us row, in lome high way conform to the image
of his glory ; let us look on Chrilt till we are like
Chrift, not only in grace, but in glory; and this
glory, as it comes from him, fo fet it redound to
him. 1 will not fay, That the kingdom of heaven
and glory is in this life, I leave this opinion to the
dreamers of this time, I mean to the familifls qu L-
kers, and fueh like ; but this 1 fay, That even in
this life the faints of God enjoy c begun and im-
perfect conformity to Canlt's glory, and this is that
I would now prefs upon us ; let us fo heboid the g lo-
ry of the Lord in the %lafs of the go/pel, as that ive
may h changed into the fun. i/na. ry-te

Zhry*

5 65

Looking unto JESUS.

Chap. II.

g'ory, z Cor. iii. i8. From a lefTer meafure, to
an higher meafure of glory. The day is a-com-
ing, chat Chrift wiil be glorified in himfeif, and he
will be glorified in his faints; O ! the glories that
will then be accumulated, and heaped upon Jefus
Chrift! come now,, let us behold this glory of
Chrill: till we are changed in fame high meafure
into the fame glory with Chrift; Ch rift's glory
rightly viewed, is a changing glory ; and herein
the views of Chrift furpafs all creature-views, if
we behold the fun, we cannot poitibly be changed
into another fun ; butif.with the eye oJ knowledge,
and faith, we behold Jefus Chrift, we ihall be chang-
ed into the glorious image of Jefus Chrift; if the
fun of righteoufnefs caft forth his golden beams
upon us, and we enjoy this light, why then, luho
.is Jhe that looketh forth as the morning, (as Aurora,
the firfi birth of the day) fair as the moon, clear as
the fun? Cant. vi. 10.

I know this glorious change is but a growing
change by degrees, from glory to glory ; and yet
who can deny but there is fame conformity to
Chrift's glory, even in this life ? Do not thefe very
texts (peak the felf fame thing? Thefe things btrve
I f poker, to you, that my joy might remain in you,
and that your joy might he full, John xv. 11. And
theje things <write ive unto you, that your joy may he
full, i John i. 4. And ajk , andye fhall receive , that
your joy may he full, John xvi. 24. And rejoice ye
ivith Jerufalem, and he %lad ivitb her, all ye that
love her, — that ye mayjuck andbefatisfied ivith the
breafis of her conjolation. that ye may milk out, and
be delighted ivith the abundance of her glory, Ifai.
lxvi. 10, 11. And the God of hope fill you ivitb all
joy and peace in believing, Rom. xv 13. Surely all
joy and peace, are fynechdochically put for all other
inchoations of glorification. But how is a faint in
this life filled with all joy ? I aniwer, 1. In regard
of the object, God and Chrift. 2. In regard of
the degrees ; tho' not absolutely, yet fo far forth
as the meafure of joy is in this life attainable ; I
might inftance in the joy of Mr. Peacock, Mrs. Bret-
turgh, and of fame martyrs, who fur. o in the fires.

3. In regard of duration, rejoice alivays, Phil. iv.

4. not only in the calm of peace, but in the ftorni
of violent oppofttion. A faint may have his trou-
bles, but thefe troubles can never totally or ;inally
extinguish his joy, Tour joy no man taketb from

you, John xvi. 22 He rejoiceth always.

O! that fame of the glory of Chrift might reft
upon us! Oh! that having this glory of Chrift in
our thoughts, we could now feel a change from
glory to glory! is it fa, that the Lord Jefus will
be glorified in all his faints? And Ihall we have in-
glorious fouls, bafe and unworthy affections and
converfations? Or, fhall we content ourfelves with
a little meafure of grace? O be we holy, even as
he is holy ; let our converfation be heavenly, let us
purify ourfelves, even as he is pure; letusrefemble
him in iome high meafure of grace. And laftly,
let us glorify him in bodies and fpirits ; all our
glory is from him, and therefore let all our glory
redound to him ; let us begin now that golpel- tune
of the eternal long of free grace, which one day
we fhall more perfectly chauntin glory ; Allelujah !
and apain^ Allelujah ! and Amen, Allelujah ! fil-
iation, and glory, and power, and praife, and
tbankjg/ving, and 'obedience, be unto him that fits on
the throne, the Lamb bleffed for euer and ever.
Amen.

The CONCLUSION.

And now, my brethren, I have done the errand
which Chrift fent me on, I verily believe, I have
now delivered this work of the everlaftinggofpel,
or of Chrift's carrying on the great work of man's
falvation , and it hath been famewhat long in fpeak-
ing, but. Oh ! how long in acting ? May I give you
a fhort view of what I have faid, and of what hath
been acted from eternity, and will yet be acted to
eternity; you may remember, that God, in his e-
ternity, laid a plot or defign to glorify the riches of
his grace in laving tinners ; and to that purpofe, 1 .
He decreed a Chrift. 2 Prefently after the fall, he
promifed the Chrift he had decreed. 3. Infulnefsof
time he exhibited the Chrift that he had promifed;
then it was, that the fame Chrift took upon him our
nature, and joined it to.his Godhead to be one per-
fon ; and, in that perfon he was born, and, lived, and
died, and rofe again, and afcended into heaven ;
there now he hath been fitting, fending down the
Koly Ghoft, and interceding for his faints, for a-
bove one thoufand fix hundred years ; and, in this
laft work, he will continue til! the end of the work),
and then he will come again to judge the world,
and to receive his faints to himfeif, that where he
is they may be with him, to fee and enjoj! him to
ail eternity. This is the epitome or all 1 have (aid,

only

Carryim en the great Work o? Man's SaltMtion in his fecon J coming.

567

only in every particular I have fet down Chrift's
ficTtings towards us, ana our actings towards Chrift ;
in various forms, and outgoings or his love he hath
acted towards us ; and in various forms, and out-
goings or our Souls we have been taught fitly and
iuirably to aft towarus him.

Now, in all thefe actings, Mow doth the free
grace of God in Chrift appear ? Ye are faved by
grace, faith the apoftle, Eph. ii- 5. 1 he decree, the
means, the end or our falvation is grace, and only
grace. The decree is grace, and therefore it is cal-
led, The'elediitn of grace, Rom. i- 5. Themeansare
of grace, and therefore -ive are called according to
his grace, 2 Tim i. 9. and ive are jujiijied freely
by his gr, ice, Rom iii. 24. And the end is of grace,
for eternal life is ifae gift of God, Rom. vi. 23.
Both beginning, and progrefs, and execution is
all of grace. This is the riches of bis grace, Eph.
i. 7. The exceeding, the hyperbolical riches of his
grace, Eph. ii. 7. The conclusion of all is this,
God's free grace, which was firft defigned, will at
laft be manifefted, and eternally praifed by faints
and angels; the fame free grace, which from the be-
ginrdngof theage ov God, from everlasting, drove
on the laving plot and fweet defign of our falvati-
on, will at laft be glorified to purpofe ; when hea-
ven's inhabitants will be ever digging into this gol-
den mine, ever rolling this foul- delighting and pre-
us (lone, eveT beholding, viewing, enquiring,
; r.d feaiching into the excellency of this fame
Chrift, and this free grace. Now all is done,
Shall T fpeak a word for Chi ill, or rather forour-
felves in relation to Chriit, and fo an end ? If I had
but one word mure to fpeak in the world., it Should
be this; CI>. ! kt all our Spirits be taken up with
Chriit, let us not bufy ourfelves too much with
toys, or trifles, with ordinary and low things, but
look unto Jefus. Surely Chrift is enough to fill
all our thoughts, defires, hopes, loves, joys, or
whatever is within us, or without us ; Chriit alone
comprehends all the circumference oS all our hap-
pineis ; Chrift is the pearl hid in the large field of
God's word ; Chrift is the Scope of all the fcrip-
tures ; all things and perfons in the old world were
types of him ; all the prophets foretold him, all
God's love runs through him, all the gifts and
graces of the Spiiit flow from him, the whole eye
of God is upon him, and all his defigns both in
heaven and earth meet in him ; the great defign

of God is this, That he might gather to-" tier in
one ali tbinos in Chrift, both tvbirh rirf in fyrttsen,
and which are on earth, e<ven in him, Ephei. i
10. All things are Summed up in this one' Jefus
Chrift, if we look on the creation, the whole .world
was made by Chrift, if we look on provicfeiK-e?,
all things fubilft in Chrift, they have their being,
and their well-being in him. Where may we find
God but in Chrift? Where mav we fee God but
in this effential and eternal g!afs? Chrift is the
of God, 2 Cor. iv. 6- The hrighi'nefsofhis'glc'ry,
the exprefs image of his rather,s per J on, Heb i 3.
The Father is (as it were) all fun, and all pearl ;
and Jefus Chriit is the Substantial rays, the eter-
nal and effential irradiation of this fun of glory :
Chrift outs God, as the feal doth the Stamp ; Chrift
reveals God, as the face of a man doth reveal the
man; f<5 Chrift to Philip, He that hath feen me,
hath feen the Father, John xiv. 9 q. d. 1 am as
like the Father, as God is like himfelf; there is a
perfect indivisible unitybetween theFather and me,
/ and my Father are one ; one very God, he the
begetter, and I the begotten ; Chrift is the Sub-
stantial rofe that grew out of the Father from e-
ternity; Chrift is the effential wifdom of God;
Chrift is the Substantial word of God, the intellec-
tual birth of the Lord's infinite underftanding : Oh
the worth of Chrift! compare we other things with
Chrift, and they will bear no weight at all ; caft
into the ballance with him angels, they are wife,
but he is wifdom ; caft*into the ballance with him
men, they are liars, lighter than vanity, but Chrift
is the Amen, the faithful ivitnefs ; caft into the
fcr.ie;-; kings, and all kings, and all their glory,
why, he is King of kings ; caft into the fcale mil-
lions of talents weight of glory ; caft in two worlds,
and add to the weight millions of heavens of hea-
ven.,, and the ballance cannot down, the Scales nre
unequal, Chrift outweighs all. Shall I vet come
nearer home ? What (6 heaven but to be with
Chriit ? V>. hat is life c ternal hi r fo believe in God,
nnd in hi Son Jefus Chrift? Where mav we find
peace with God, and reconciliation w irh God. but
only in Chrift? QoJ nvas in Chrift reconciling the
ivorld unto biuifett, 2 Cor. v. 19. W here may we
find compaSSion, mercy, and gentlenefs to Sinners,
but onl) in Chrift ? Ir is Chrift that takes of; infi-
nite wrath, afldfatiafiesjufticd, and ft.-God isa moft
lev.!), companionate, defuablt God in Jefus: all

the

568

Looking unto JESUS, l$c.

Chaf. H.

t?he goodnefs of God conies out of God through
this golden pipe, the Lord Jefus Chrift. It is true,
thole eiTentiai attributes of love, grace, mercy, and
goodnefs are only in God, and they abide in God ;
yet th^mediatory manifeftation of love, grace,
mercy,\nd goodnefs, is only in Chrilt; Chrift a-
lone is the treafury, ftore-houfe, and magazine
of the free goodnefs and mercy of the Gotihead.
In him we are eletled, adopted, redeemed, jufti-
fied, fandtified and laved ; he is the ladder, and
every ftep of it betwixt heaven and earth ; he is
the way, the truth and the life, he is honour, rich-
es, beauty, health, peace, and falvation ; be is a
iuitable and rich portion to every man's foul : that
which fome of the Jews obferve of the manna,
that it was in tafte according to every man's palate,
it is really true of Chrift, he is to the foul, what-
foever the foul would have him to be. All the
fpiritual bleffings wherewith we are enriched, are
in and by Chrift; God hears our prayers by Chrift ;
God forgives us our iniquities through Chrift ; all
we have, and all we expett to have, hangs only
on Chrift ; he is the golden hinge, upon which all
our falvation turns.

Oh ! how ihould all hearts be taken with this

Chrift? Chiivlians! turn your eyes upon the Lord ;
Look, and look again unto Jefus, Why ftand ye
gazing on the toys of this world, when fuch a
Chrilt is offered to you in the gofpel ? Can the
world die for you ? Can the world reconcile you
to the Father ? Can the world advance you to
the kingdom of heaven ? As Chrilt is all in all,
fo let him be the full' and complete fubjecl of
our defire, and hope, and faith, and love, and
joy j let him be in your thoughts the firft in the
morning, and the laft at night. Shall I fpeak one
word more to thee that bdievelt ? Oh! apply in
particular all the tranlaclions of Jefus Chrift to thy
very felt; remember how he came out of his Fa-
ther's bofoQi for thee, wept for thee, bled for thee,
poured out his life for thee, is now rifen for thee,
gone to heaven for thee, fits at God's right hand,
and rules all the world for thee; makes intercef-
fion for thee, and at the end of the world will
come again for thee, and receive thee to himfelf,
to live with him for ever and ever. Surely if thus
thou believeft and liveft, thy life is comfortable,
and thy death will be fweet. If there be any hea-
ven upon earth, thou wilt find it in the practice and
exercife of this gofpel-duty, in looking unto Jefus.

A POEM of Mr. George Herbert in his Temple.

JE S U is in my heart, his facred name
Is deeply carved there ; but th' other "Meek
A great affliftion broke the little frame,

Ev'n all to pieces, which I went to feek :
And firft I found the corner, where was J,

After where ES, and next where U was graved,
When I had thefe parcels, inflantly

I fat me down to f pell them, and perceived
That to my broken heart he was, I eafe you,
And to my whole is J E S U.

FINIS.

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Full text of "Looking unto Jesus : a view of the everlasting gospel ; or, the soul's eying of Jesus, as carrying on the great work of man's salvation, from first to last"

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