DUKE UNIVERSITY
DIVINITY SCHOOL LIBRARY
FRANK BAKER COLLECTION
OF
WESLEYANA
AND
BRITISH METHODISM
I
LOOKING UNTO
ESUS:
A View of the Evcrlafting
G OS PEL;
Or, the SOUL'S
Eying of JESUS,
As carrying on the great Work of Man's Salvation, from Firft to Laft.
VOL. L
By IS A AC J MB ROSE, Miniftcr of the GofpcL
If*, xlv. 2 2. Look unto 7ng^ and he ye fat'ed, all the Ends of th^ Earth,
E T> I N BU RG H:
Printed for James Ormifton^ Merchant in Clerilaw* 1723
J
<!
Ill
A M,
To the Right Honourable,
WILLI
Earl of BEDFORD,
Lord RUSSEL, Baron of Thornehau^k
Right Honourable^
NCE I mdde hold to prefix tin Epifile to your Honour, hefort my Booi<t intituled Ultima \ fince xvhich Time^ yott (jmvc continued with Intredfe^yonr wonted Fdvonrs ; As the Sun thtft rejtiieth to run his R4ce^ 4nd is unweAried After his mMny Re-" *^T^r\f^r '^olf*^.io^^f A» ^'^^ 4/>fr TeMr, hnve you indefAtigAhly exprefs^d ^*fS« y^^^^ gredt Bounty^ whereby both my [elf And Family have been ,^'ceedingly refrejhed* As I cannot^ buty in Way of Thdnhfhlnejsy Acknow- ledge thus much^ fo I JJjaU be a fincere RemembrAncery both oj ytnr Honour ^ und yoHr neAreji ReUtioMS, At the Throne of GrAce.
4ind
Duties fet down inmy^w^r. ,^., ^ ^t^.w..., — . w.,,.,,,, ^j ,,.j — ^- ..„,.^..,.^ ,., J referved it for aTtaU by it felf. Indeed of aU other Duties^ J prefer it as the Chief '^ And J exceedingly wonder^ thAt before this Time^ it hAth not been undertaken by fome Abler Hand. Chriflians ordinArly go to PrAyer, SacrA- ments. Hearing, Readings And Meditation of the Word j And fometimes (jho* more feldom) they fet on the Exercife of other Duties^ as Self trial^ Self-de- niAly the Improving of Experiences^ the Clearing of Evidences, extemporAry And deliberAte MeditAtion, &:c. Xut, in the meanTime, how is the main, the prime Employment, even the Duty of Duties^ of Looking unto Jcfus, wholly negleEled? If mAny^ or mofi hAve been ignorant of it hitherto, I think it is high Time^ to difcover it to the flee py World ; and it ntAybt^ when D^y is clear,
t they
iv. The Epijile T>edicatory'.
they will walk in the Lifht, and hlefs Cod far finding jut d Wdv wherein they may more immediately '^have Commerce xoith'JtfuiChriJh.. ■ J conlTha^e n^ijhedy thtt others more able had appeared in this Service^ in a ^articHUr Handling of this excellent Suhje^l: I find it in. Print wijhed fdt Ify a. Godly Brother^ where he complains. That Chrift's Love had been fo little ftudicd. Men have been very fwift in fearching after other Truths, but flow in fcarching af- ter this. An ample exad Difcovcry of this Love of Chrift, I fay of this Love (in carrying on our Soul's Salvation from firft to lafl:) may well be fetdown amongfl the De/iderata, tbc Delirables of Divines, it having bceji fo little bandied (unlets in fomc Parts or Pieces) by any : Surely it is very fad to think, that the Knowledge of this Love of Chrift, (in a continued Series) being of fuch neceflary and high Concernment, hath been fo little enquired into. O what a gallant Gofpel-defign were it for fome one whp is acquainted with the Spirit, in a large Meifurc, to gp over the whole Hiftory of the Gofpel, (0/ the everlafiingC^fpel of Jefm) and to obfcrve the glorious Shinings of the Love of Chrift to Believers in aU ! It would be precious if feme would take it in Hand^ and pcrfed it to thcPurpofc,- but it is fad to think it hath been ncgleded fo long, ^s the Lord hath enakledj I have adventured : And^ if for rny Raflmefs, in vot ■waiting any longer y to fee if any Star of a greater Magnitude would haveap- neared^ I mufi.be senfured'y l flee to your Honour for Patronage-^ net only for Patronage y hut I hiimhly beg of Tou and Tours, to perufe and praiiife this fender Work: Who can telt^ but fome oj the golden OyLof Grace may come out of Jtfns Chnfi the true Oltve Tree, even thro' the fe Pipes} jind if fo, your oTvn fxseriences w.Ul be fatisfaSory 'Jfifwers to all others, Cenfures. Sure J am^ in this Exercife {hew ever the DireU ions rttay be rveakj yoHwill find the Advan^ i^„c of lyina at the Well Head, and fo you may drink more fweetly than others^ that make Vfe only of the Streams. Ihatyou, (My noble Lord,) and your virtuous Lady, with your hopeful Jffuiy may receive fpiritual Good by this Txeatife, and all other Helps which Cod's good Providence may put into your ' ' Handsy is the hearty Prayer, My Lor d^ of.
Tour Honours Thankful, Faithful^
though very unworthy Servant^
ISAAC AMUROSE>
To
To the READER.
AMONGST all the Duties I formerly mentioned, I omitted one, that now 1 look upon, as Chief and Choice of all the rcfl : This is the Duty I call Loehng unto Jefm^ and if I mufl difcovcr the Occafion of my falling on it, I fhall do it truly iind plainly, and in the Simplicity of the Gofpel, as thus, In the Spring 1.553, 1 was vifitcd with a fore Sickncfs, and as the Lord began to rc- llore my Health, it came into my Thoughts what my Jefus had done for my Soul, and what he was doing, and vrhat he would do for it, till he faved it to the Uctcrmofl:. In my Conceptions of thefc Things, I could find no Beginning of his A(f\ings, but in that Eternity before the World was made ; Nor could I find any End of his Adings, but in that Eterni- ty after the Woild fliould be unmade: Only betwixt thefe two Extre- mities I apprehended various Tranfatflions of Jefus Chrift, both paft and prcfent, and to come. lathe Multitude of thefe Thoughts within me, my Soul delighted it fclf, and that Delight ftirring up in mc other Af- / fedlions, (for one Alleclion cannot be alone) l began to conlider of thofc Texts in Scripture, which fccmed at firfl to impofe the Working of my Alfcif^ions on fo blcflcd an Objcft, as a Gofpel-duty : Then I refolvcd, if the Lord Jefus would but reftore my Health, and prolong my Life, I would endeavour to difcovcr more of this Gofpel-duty, than ever yet I knew : And that my Pains therein might not hinder my other necelltry Labours, my Purpofc was to fall on thisSubjc<^, in my ordinary Preach- ing, wherein I might hare Occafion both to fearch into Scriptures, fevc- ra) Authors, and my own Heart. laProcefs of Time I began this Work, begging of God, That he would help mc to finifh, as he cnclined mc to begin, and that all might tend to his Glory, and the Church's Good. In theProgrcfs of my Labours 1 found a World of fpiritual Comfort, both in Refpcft of the Onjcft that I handlcd,7f/i/^ Chrijf ^tnd in Refpeft of the Ad, wherein confided my Duty to him, in Looking nnto Jcfta. 1. For the Ob* jcd, it was the very Subjcd whereon more cfpecially I was bound to preach, Chrifi in yon^ the Ho^t of Glory ffaith Paul to his CoUjfi/ins) and he immediately adds, whom we pre.ich. Col. i. 27. 28. And nnto wr, who am lefs than the leajt of all the Saints, is this Grace given^ What GrtCC f That I Jhould preach among the Gentiles the itn fear chable Rtches of Chrijh^ Eph. 3. 8. Minifters ought in Duty more abundantly to preach Jefus Chrill. Dr. Ai'&j is clear. That the ffecialOjpce of the Mir,i(iry of Chnfi^ is to lay open Chrifi^ to hold up the T/tpijhy-, and to Hifold the hidden Myjlerits of Chnfi :
And
m. To the Reader. " ,
And therefore be exhorts. That we fmtld labour to be slw/tys fpe^hirtg ffmt what abont Chri(i^ or tending that Way ', vphen voe f^eak of the LaWf let it drive w- to Chr'fi *, when of AlorM Duties^ let them teach Hi to walk worthy of Chriff: Chrijty or fomewhat tending to Chrifi^ jlwnld be our Theme and Mark to aim at^ Sibbs. Cantic P. 428. And 1 may feelingly fay, it is the fwcctcfl: Subjcft that ever was preached on j is it not As an Ointment foured forth, whofc Smell is fo fragrant, and whofc Savour is fofweet, that Therefore all the Virgins love him i" Is it not comprehenfive of all Glory, Beauty, Excellen- cy, whether of Things in Heavcn,or of Things on Earth / Is it not a M)r- llery fwcetand deep? Surely Volumes are writ of Jefus Chrift ; There is Line upon Line, Sermon upon Sermon, Book upon Book, and Tome u- pon Tome •, and yet fuch is the Myftery (as one fpeaks plainly") that we are all but,as yet,at the firft Side of the finglc Catechifm of Jefus Chrift .' YcA^Solomon was but at What is hu Namet and I fear many of us know nei- ther Name nor Thing. It is a worthy Study to make further and further Difcoverics ot this blefled Myftery j and it were to be wifhed that all the Kdinifters of Chrift would fpcnd themfclves in the Spelling, and Reading and Underftandingof it. Look as fome great Point dotb require the A- bilities of many Scholars fand all little enough when joined together) to make a good Difcovery thereof^ fuch is this high Point, this holy, fa- crcd, glorious Myftery, worthy of the Pains of all the Learned*, and if they would all bring their Notes together, and add all their Studies toge- ther, (which I have in fome Meafurc endeavoured in the following Trea- tift) they fliould find ftill but a little of this MyHery known, in Compari- lon of what remains, and is unknown^ only this they fhould J^now, Qj}^d difficili intelle5tii, dileEiahile inquifitHf fas Bernard faid) That which is hardta underfland^ is delightful to he dived into^ and fo I found it. 2. For, the Act of Looking unto Jefpiiy as it is COmprchenfive of knowing, defiring, hoping, helieving, loving, fo alfo of joying : How then fhould 1 but be filled with Joy unfpcakable and glorious, whil'ft I was ftudying, writing, and cfpccially ading my Soul in the Excrcifeof this Looking'^. If there be any- Duty on Earth, refembling the Duty of the Saints in Heaven, I dare fay, this is it, Mr. -^//rW/or^in hisEpiftletoChrift dying,writeth th\x^,An j^{} of Living in Chrifi, and on Chrijl;in the AEis ofjeeing, enjoying,embracing,leV'- ing, refting on hir^, is that Noon-day Divinity, and Theology of beat if col Vifi- on\ There is a Ceveral Affembly of immediately illuminated Divines round about the Throne, who fiudy, leiiure, preach, praife Chrift Ni^ht and Day : Oh ! What Rays,what Irradiations and Dartings ofintelle^ual Fruition, heholding^enjoying, iivJfjg in htm', and Fervour of Loving come from that Face, that God<vifage of •fbf herd Cod Almighty^ md of the Lamb that is in the Midji of them ? And,
Oh^
To the Reader: vii;
Ohi what Refl^ElionSy. and Re Aching forth of irttetleSiudl ViJiotJy tmhrnc'ing^ lov in^y wonder in^y are returning back to him again, in a Circle of Glory} Now, if this be the Saints Duty, who arc pcrfcft in Glory ^ do not we imitate them, and feci fomething of Heaven in our Imitation, in our Looking alfo untojefm'^. 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 befecch thee, come, warm thy Heart at this bleflcd Fire ! O come, and fmell the precious Ointments of Jcfus Chrift ! O come, j4nd ft under his Shadow with great Delight ! Oh that all Men, fcfpccially into whole Hands this Book fliall come) would prefcntly fall upon the Pradicc of this Gof- pel-art of Looking unto Jefw ! If herein they find nothing of Heaven, my Skill will fail me •, only let them pray, that as thc^r Lock to him, fo Virtue may go out of him, and fill their Souls. '- » ir
Reader, One Thing more I have to fay to thee ; if thon wooldft knovr how to carry on this Duty conftantly, as thou doft thy Morning and Evening Prayer : It were not a Mifs if every Day, either Morning, or Evening, thou wouldcft take fome Part of it at one Time, and fome Part of it at another Time, at Icaft for fome Space of Time together. I know fome, that in a conftint daily Courfe carry on in Secret thofe Two neceflary Duties of Meditation and Prayer : What the Subjcft 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 Sin, or be it Grace, or be it what it will, if we be in Exercife of the felf-fame Subjed either conftant- ly, or frequently, we are apt to grow rcmifs, or cold, or formal ^ and the Reafon is. One Thing tires quickly, unlefs that one be all ; Now that is Chrift, for he is all. Col- 3. 11. If then but once a Day thou wouldft make this Jeffu Chrift thy Subjcft to know^ ctnfider, defire, hopf, believe^. joy in, call upcn, and conform unto, in his fcveral Rcfpcds of Plotting, Promifing, Performing thy Redemption in his Birth, Life, Death, Re- furrcftion, Afcenflon, Seffion, IntercclTion, 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 Laft, in thus Looking unto Jeftu^ I fuppofe thou wouldft never tire thyfclf ^ and why fo ? O there is a Va- riety in this Matter to be looked unto, and there is Variety in the Man- ner of looking on it. Ex. gr. One Day thou mighfftad thy knoving of Jefui, in carrying on the great Work of thy Salvation in his Eternity ; the next Day thou might'ft confider Jefns in that Refjjeft -, and the next Day thou might'ft defire after Jefus in that Refpcft i and the next Day thoa might'ft hope in Jefus in that Rcfpcft *, and io on, tiU thou coraeft
to
viiu f[o the Reader ' ,
to the laftDay of the Work, which Cbcfidcf ^'thc Objcft handled at large in every Period, in thefc very Actings upon the Objedj would in all amount to the Number of Eighty one Days. Now, would not tkis Variety delight? It is the Obfcrvation of Mr. Lockyer^ on Coh t. \6. that sn holy SohI cannot tyre it felj_ in^^the Cont'emfUtion of J^J^w : How much left can it tire itfclf in Looking unto Jefm^ which is far more cbraprehcnfivc than contemplating of Jcfus? Come, try this Duty>. and be conftant in* ity at leafl: for Eighty one Days in one Year, and fo for Eighty ouc Days in every Year during thy Life- And then, for thy Meditations on any o- ther Subject, I (hall not take thee quite off", but leave the Remainder of the Yearjwhich is above Three Parts more, to thy own Choice. If thou art fo refolvcd, I fhall fay no more, but. The Lord be with thee-, and if fooner or latter thoii findeft any Benefit by this Work, give GOD tlic Glory, and remember him in thy Prayer*, who hath takea this Pains ibr Chrift'i Honour, and thy Soul's Good. So rcHs,
"Thy Servant in Chrifi JefhS^
I. A,
'* J fttpp^fe the 'Reader n'lll^ at Uafl p»ce read over the vUle Beak ; and tbent /<"' *'' '*»* flarit daily Exercife^ during Bighty One Dayi in a Tear, I leave the Objeii in every Period to be ready or not ready at be fJeafetb •, unlefs it way in whole y or in Fart^ conduce any Thin^ to that 4nt JiS ^f knowing Jcfus, infuchy or fucb a Refpe^^
Pfal. XXXiv. 5. They looked to him^ And were lightned.
Ila. xlv. 22. Look unto me^ and be ye faved.
Zech. xii. 10. They jliall look upon him whom they have pierced,
lia. Ixv. I. Ifaidy Behold me^ Behold mr, unto 4 jN^dtion that were not ctiUed
by my Name, Mich. vii. 7. Therefore I mi Look un$o the Lordj I mil WAit for the God of
my SdlvAtinn. Nusnb. xxi. 8. Every one that is bitten^ when he looketh upon itj pd/l live,
johniii. 15. Whofoever believeth in him pall not periflj, but hnve ever-
Ufling Life. . ..
Heb. xii. 2. Looking unto fefm^ the Beginner^ and Finifher of our Faith: Philip, iii. 20, We Look for the Saviour^ the Lord Jefus Chrifl* ^
2 Cor. iii: iB- ButvPt 4II with open FMt^ beholding as in AGlafs^theGlory of
the Lord^
( I )
LOOK I N G'tf iif T O
J E S U S.
The Firfi BOOK..
CHAP. I.
Hebrews, Chap. 12. Verf. 2. Looking unto Jefus, the Beginner ^ and Fitii- fier of our Faith.
The Proemc, Divifion, and Opening of the Words.
HE moft excellent Subjea to dif- couYfe or wrife of, is JESVS CHRIST. Au- gujiin having read Ckero, his Works, comme/i- ded them for their Eloquence, hot he paflTed this Sentence iipon them, They are not fweef, hc- caufe the Name of yefui it not m them. A'nl Bernard's Saying is n^ar the fame, // thou 7vritejt^ it doth not rehjh vith me. fJn- lefi I read '^efus there ; if thou difpziteji or conferred^ it doth not relijh veil with me, un- 'Cfsjcfus found there, IndeeJ all we hy is
but unfavory, if it be not feafoncd with this Salt. I determined net to Inow any Tl.ing a- mcng you (faith faul) fave ^efus <.hnjt and. htm cruofied. He refr Ived WJth himfcf, be- fore he preached among theCorintLianj, that this (Ticuld be the rnly Pcint of Knowledge that he would profcfs himfelf to have Skill in; and that., in the Coxirfe of his Minii^ry he would labour to bring them to : This he made the Breadth, and Length, and Letth,' and lleighth of his Knew/edge, yea doubtlefs C faith he ) and I count ell Things tut Lefs for the Excfller.cy of tie KroivUdge cf Chnft '^efus rt.y'Lad^ I|h. 3. 13. Phil. 3. ^ In this Kno-vvledre i : Chrifl, there is an Ex- cellency above all othtr ICnowledce in the World ,•' there is nothing more plek ng and comfortable, mere animating and enlivening, A more *
Looking unto jefus.
Chap. I.
more ravifliing and Soul-contenting ; only Chrift is the Sum and Center of all Divine revealed Truths, we can Preach nothing elfe as the Objea of our Faith, as the neceffary Element of our Souls Salvation, whick "dbth not fome Way or other,-either meet in Chrift, or refer to Chnft ; only Chrift is the whole of Man's Happinefs, the Sun to enlighten him, the Phyfician 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 under the hea- vieft Preffures , At an hiding Flace from the Wind, and a Covert from the Tempefi, at Ri- ven of Water t in a dry Place^ and at the Shadow of a great Rock in a weary Landi Ifa 32. 2. Only Chrift is that Ladder be- twixt Earth and Heaven, the Mediator betwixt God and Man, a Myftery, which the Angels ef Heaven defire ta pry, and peep, and look into, I Pet 1. 12. Here's a blefled Subjeft indeed, who would not be glad to pry into it, to be acquainted with it ? Thit it JLife e- ternal to know Qod, andjefut Chnji -whom behathfent, Joh. 17. 3. Come then, let MS look on this Sun of Righteoufnefs; we cannot receive Harm but Good by fuch a Look ; indeed by looking long on the natu- ral Sun we may have our Eyes dazled, and our Faces blackned ; but by Looking unto Jefos Chrift, we Challhave our Eyes clearer, and our Faces fairer ; if the'Light of the Eye Rejoice ike Heart, Vrov. 15. 30- How much more, when we have fuch a bleffed Ohjea to look upon ? As Chrift is more excellent than all the World, fo fhis Sight tranfcends aU other Sights ; it is the Epitom of aChri- ftian's Happinefs, the QuinteiTence of evange-r lical Duties, Looking unto jefus.
In the Text we have the A<ft and Objecft; the A(ft in. the Original is very Eii^phati- cal, A^f^vr'.i ui ; the Englifh doth not -fully exprefs it ; it fignifies an averting, or drawing off the Eye from one Objedt toa- nother j there are two Expreflions, d-rrc snd i}^ ; the one iignifies a turning of the Eye from all other Objtits i tke other a faft fix-
ing of the Eye upon fuch an Objed, and on- ly upon fuch. So it is both a Looking off, and a Looking on, On what ? That is the Obje<^, o Looking unto "^efus ; a Title that denotes his Mercy and Bounty, as Chrift de- notes his Office and Eun(ftion. I fhall not be fo curious as to enquire whyjefus^ and not Chrift is ngminated ; I fuppofe the Pcr- fon is aimed at, which implies them both; only this may be obferved, that jefus is the pureft Gofpel Name of all other Names; Je- fus was not the Diaka of the Old Tefta- ment ; the fir ft Place that ever we read of this Title as given to Chnft, it is in Matth. I . 21. Thou Jhult call hit Name ^ESljS, for hejhallfave hit People from their Sint. Some obferve thot this Name Jefus was given him- twice; once till Death, Matth. i. Ji. And; afterwards for ever, Phil. 2. 10. The firft, was a Note of his entering into Covenant With God, to fulfil the Law for us, and to die for our Sins ; the fecond was a Note of fo meritorious a Perfon, who for his Humi- lity was more exalted than asy Perfon ever hath been, or fhall be. FirJ^, Jefus was the humble Name of his deferving Grace ; now Jefus is the exalted Naa^e of his tranfcendent Glory : At firft the '^ewt did crucifie Jefus and his Name ; and the Apoflle did then di- ftfuft, whether ^efut uot the true '^efut ; but now God batli raifed him from the Dead, and hath highly exalied him, and given him a Hame above every Name, that at the Name of Jefut every Kneejhall low, of Thingt in Heaven, and Thingt in Earth, itnd Thingt under the Earth, Luke 24. 2i. Phil, 2. p, 10. My Meaning is not to infift on this Name, in Contradi^ion io other Names of Chrift ; he is often called Chrift and Lord and'Mediatcr, and Son of God and Emma- nuel ; why, Jefus is all thefe, Jefus is Chrift, as he is the anointed of God ; and Jefus is the Lord, as he hath Dominion over all the World ; and Jefus is Mediator, as he is the Reconciler of God and Man ; and Jefus is the Son of God, as he was eternally begotten before all Worlds ; and Jefus is Emmanuel, as
he
Ghap. 2.
Looking unto Jefus,
he \fas incarnate, and fo God with us. Only becaufe Jefus /ignifies Saviour, and this Name was given him upon that very Account, For he Jhill fave h'u People from their Sins. I fliaJl make this my De%a to look at jefus more efpecially, as carrying ora the great Work of our Salvation from firi^ to laft. This indeed is the glad Tidings, the Gofpel, the Gofpel Priviledge, and our Gofpel Duty, 'Looking unto 'Jefus*
CHAP. II. Sta. I.
The Dutyof J^^oTting off oil other Things ^ con- firmed and cleared,
Firjf Docffine.
BUT firft we mud look off all other Things ; th^ Note is this, We muji take off our Mind from every Thing which Ttnght Divert ut in our. Chriiiian Race from ILooking unto Jefus. \\zuf>ovTi-^ the firft Word or firrl Piece of a Word in my Text fpeaks to us thus , Hands off or Eyes off from any Thing that Jiands in the Way of Jefus Chr'ijf, 1 Remember 'twas wrote over Plato^s Door, There'' s none may come hither^ that ts not a Geometer. But on the Door of my Text is written clean contrary: No ejrthly minded Man muf enter here. Not any Thing in the World te it never fo excellent, if it lland in the Way of Jefus Chrift, is to be named the f^me Day ,- we muft not give a Lot^k, or ■Squint st any Thing that niiy hinder this fair and lovely Sight of Jefus.
Thus was the Lord's Charge to Lof, 'Lo)k not hehi -J thee, Gen. 19. 1 7. He wa? fo far to renance and detell the JLewdnefs of So- dom, as that he muft not vouchfafe a Look towards it.
At that Day /hall a Man look towards his Maker., and his Eyes Jhall have Refpect to the holy One c/Ifrael , and ke Oijlnot 'ook to the Altars, the Work of his Hands, Ifa. 17. 7,3. This was the Fruit of God's Chadiifement on the Ele(ft Ifmel, that he Qiould act give a
Look to the Altars, Icaft the^ diverted, or drew his Eyes from off kis Maker.
We look not at the Things which are feeriy hut at the Things which are net feen, faith Paul, I Cor, 4. 18. A Chriftian's Aim ii beyond vifible Things, O when a Soul comes to know what an eternal God is, and what an eter»al jefus is, and what an eternal Crown is ; when it knows that great De- fign of Chrift to fave poor Souls, and to com- municate himfelf e:ernally to fuch poor Crea- tures, this takes of the Edge of its De/ires as ' to vifible temporal Things, what are they in Comparifon ?
'• JQs^eJiion, But what Things are they we
riiuft look off in this Refped ? I snfwer,
1. Good Things. 2. Evil Things.
I. Good Things. The ApoAle tells us of a Cloud of WiCneiTes in the former Verfe, which no Que/lion, in their Seafon, we are to look unto. But when this fecond Object comes in Sight, he fcatW-Trs the Cloud quite, and fets up Jefus himreJf ^ now the Apoftle willeth us cfpo^Zv to turn our Eyes from them, and to turn them hither to Jefus Chrift. q. d. If yon will indeed fee a >ight r^nce for all, look to him, the Saints though they be Guides to us, yet are they but Followers to him ; he is the Arrh-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 fpoken in the Name of the Lord, for anExcm/le: But when Jefus comes forth, that faid, I have given you an Example, an Example above all Examples, then ie ftlent 0 all FUJI) hcfore the Lord^ Ja. 5. 10. Joh. 13. l.^. Zach. 2. 13. Let all Saints and Seraphims, then cover their Faces • with their Wings, that vemay lopk on Je- fus, and let all other Sights go.
^ 2.EvilTOng.{-'"„f-^';
'I. In general, we mu/1 look offall Things that are on this Side Jefus Chrift, pnd fo, fo much the gather, if they be evil Things, in a word, we muft look off si] feJf ; whether A 2 it
Looking mto Jefe^s.
Gbap. ^»
it be finful fdf, or natural felf, or religious felf, in this Cafe -we muft draw Our Eycy of all thefe Things. - '. • • ' . ■ .
2. In fpecial we muft look off all that is m the World ; and that the Apeftle comprizeth under three Heals, the Lup of the Eyes, the I^uhsoftheFleJh, *nd the Pride ofLtfs-, I Toh. 2. l6. r. Pleafurcs,Profits and Honours. - 1 We muft look of this World, in RH- pea of its finful Pleafurcs; Jude teUs bs, Stich atarefenfml huve not the Spirit, Judc, 18 19 We cannot fixedly look on Plea- fures; and look on Jefus at once. Jol tells us- That they th^t tj^ke up the Timbrel and Harp, and Rejoice at the Sound of theOrgan^ that fund their -Days in Mirth, are the; ia«e that fay unto Gad, Detan from us, for we deftre not the Knowledge of thy Ways ; what is the Almighty that wejhould ferve htm ? And what Profit /bould we have ifive pray unto ' himi job 21. 12, 13, 14, 15- . We have a lively Example of this in Augujlin-'s CoBver- fion; he would indeed have had Chnft, and his Plcafores too, but when he faw it would BOt be, Oh J what Confli^s were within h«ij In his Orchard (as he Stories it in his Book of ConfeiTions) all his Pleafur?s paft, repre- lented themfelves before his Eyes, faymg. What wilttkou depart from us for ever, and (hall we be no more with thee for ever ? O Lord ( faith Augujim writting this Confel- Tion ) Turn away my Wind from thmking that which they objeaedto my Soul I What Filth ? What fhaaie'ul Pleafures did they lay before my Eyes ? At length, after this Com- bat, a Shower of Tears came from him, and cafting himfelf on the Ground under a Fig- Tree, he cries it out, O Lord, how long, how Mng fhall I fay, to MorroW to Morrow? Why not to Day Lord, why not to Day ■. • Why (hould 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, figging by, Take up and read. Take up and read : And thereupon opening- his Bible, that lay by him at Hand, fee read in Silence the fir a Chapter that offe-
red it felf, wherein was written, Z.et us -walk hoheffly as in the ti*y, not in' Rioting and , Druniennefs, nat in <ih^mlering or Wantcri' nefs, net in Strife and Entiying^ hut put' ye. on the "Lord ^eftts, and ma'ke not Prcvifton ■ for the Flejh, to fulfil the Zufls thereof^ Rom. 13. 13, 14- Further than this-Sen- tcnce I would not read ( faith Augtijiin ) 'neither indeed wasitneedfuJ, for prefently, as if Light had been poured into my Heart,, , all the Darknefs of my Doubtfulnefs fled.a- way. His Eye was row taken off his Plea- fures, and for ever after,- it -was fet on Jefus. 2- We muft look off this World in Re- fpe<^ of its finful Profits; a Look on this, ketfps off our Looking unto Jefus. 'Whofo- ever loveth the World, the 'Lovs »f the Father is not in him, 1 John 2. 15. Juft fo much as the World prevails in us, fo ifiuch is God's Love abated both in us^ and towards us, Te Adulterers and Adulterejfes ( faith yanies ) inow ye net that the Friendjhip of the World is Enmity with God ? James 4. 4. Covetouf • nefs in Chriftiinsis fpiritual Adultery, when we have enough in God and Chrifl; and >et we defire to make op our Happinefj in the Creature, this is plain Whoring. Now there are Degrees in this fpiritual Whoredom, is,--
1. The Minding of this Worlds ye know there may be Adultery in Affeciion, when the Body is not defiled ; unclean Glances are a Degree of Luft, fo the Children of God may have fome worldly Glances,- f.ragling Thoughts ;. when the Temptation is firong, the A^orld may be greatned in?their Efteein and Im.agination. •
2. The fetting of the Heart upon the World; this is an higher Degree of this fpiii.ual Adul- tery, our Hearts are due and proper to Chrift, now to fet them on the World, which fhould be chaft and loyal to Jefus Chnfl, what A- dultery is this ^ Te cannot ferVe Gcd and Mammon, Matth. 6. 24. That Woman that is not contented with one Husband, muft needs be an Harlot.
3. The preferring of the World before Chtift himfelf, ThiA. is the Height of Cove-
tou]jie&,
Sh-
lap*
2.
Looking unto Jefus.
(oufnefs, and the Height of this Adultery ; . what, to make the Members of Chrift the Membersof an Harlot? Why Worldlings J' thofc admiring Thoughts are Chrift's, thofe Pains are Chrift's, that Love is Chrift's, that Time, that Care, that Earneflnefs is Chrift's ; they are all Chrirt's, and will you ■give that which is Chrift's unto the World? and prefer the World befere Chrifl with his own i Whaf, live as profelTed Proftitutes, that prefer every one before their Husbands ? How will this.expole you to the Scorn of Men and Angels ■? At the laft Day they will come pointing and fay, 77;// // ike Man that made not Qtd hit Strength, but trujied in the Abundance of bis B.iches ; thtt it the Ga- daren that loved his Swine more than Chrtfi Jefus, Pfal. 57. 2. laove not the World, 'Cfaith John) i joh. 2. 15. Chrift is never precious in Man's Apprehenfion, fo long as the World feems glorious to him. At ive hegin to relijh Sweetnefs in Chrifl, fo the World begins to be bitter to ut. The more Sweetnefs we tafte in the one, the more Bit- ternefs we tafte in the other.
4. We mufl look off the World in Refpe<fl of US finful Honours; what is this Honour but a certain inordinata Defire to be well thought of, or well fpoken of, to be prjifed, or glorified of Men? As if a Man fhould run up and down Streets after a Feather fly- ing in the Air, and toiled hither and thither with the Gufts and Blafts of infinite Mens TMo'jths, it is a Queftion, whether ever he get it? But if he do, it is but a Feather; fuch is this Pride of Life, Honour, y^^ Glory ; it is hard to obtain it, but if obtain- e 1^ it is but the Breath of a few Men's Mouths, Ihat alter npvon every light Occafion ; but that which is word of all, it hinders our Sight of Jefus Chrift, hiot many wife Men fifter the FUpP, net many 'mighty, not many noble are called, I Cor. r . 26. Worldly Honour keeps many back from Chrilt, and therefore Mo- fes, v}hen he wis come to Teart,"rffujed to be'caUcd the Son of Pharaoh's Daughter, — -- Ejieeming the Reproaches of Chriji, greater
Riches than all the Treafures af Egypt, Heb. II. 24,26. If the blind Man in the Way to Jencho, had depended on the Breath, or Liking, or Approbation of the Multitude, he had never received the Benefite of his Sight, for t^cy ( faith the Text ) u-hich went before rebuked htm, that he Jhould hold'his Peace, Luke 1 g. 39- They difvadcd him from running and crying fo vehemently after Chnft; Experience telis us, how thefe Things pull and draw us off from Jefus Chrift, The Lufis of the Eyet, the Lujlt of the Flejh,and Pride of Life.
2 J^fji. But why muft we look off eve- ry Thing, that diverts our Looking unto Jefus ?
1. Becaufe wc cannot look fixedly on Chrifl, and fuch Things together, and at once ; the Eye cannot look upwards and downwards at once in a Dire<ft Line; we cannot ferioufly mind Heaven and Earth in one Thought, No Man can ftrve two Ma- Jiert, faith Chrift, Matth. 6, 24. Efpecijlly fuch as jar, and who have contrary Employ- ments, as Chrift and Wammonhavtf. "
2. Becaufe whiles we lookon thefe Things, we cannot fee the Beauty that is in Chrilt ; fuppofe a 5'quint Look on Chrift, whil'/i we have a direcit Look on other Thingv, alas Chrift will be of no Efteem that While; this was the Voice of Sinners concerning Chrift, He hath no Form nor Ctmlinefs, and when we fee him, there it no Beauty, that wejhor.ld de- fire him, Ifa. 5 3. 2. Indeed Beauty is the Attra<ftive of the Soul, the .Soul muft fee a Beauty in that which it lets out it felf to in Defiring : But our wifhing Looks on other Things, makes Ciirift but mean and contemp- tible in our Eyes.
3. Becaufe all Other Things, in Compar- rifon of Chrift, are not worthy a Look, they are but is vile Things, as uwder Things, as poor and low and mean, and bafe Things, in Comparifon of Chrift, I coitnt til Thingt but Lofs C faiiM Paul ) for the Fxcellencyof the
Knoiuledge ef Chrifl Jefut my Lo'rS. — T
count thim but JDung, tbat 1 may tvin Chrifi,
^ A 3 Phil.
Looking unto Jef^s.
Chzp.%
Phil. 3. 8. (5-^o,3aXce» fome Tranflate it Chaff, others Dogt-meat, others Excrements, Dung; aU agree, it is fuch a Thing as Men ufually caft away from them with fome In- dignation.
4. Becaufe it is according to the very Law of Marriage, Therefore Jhall a Man forfake Father and Mother, and ckarue to his Wife, Gen. 2. 24. The Lord Chrift marries him- felf to the Souls of his Saints, Iiuill hetroth thee unto me for ever, I will hetroth thee un- to me in Righteoufnefs and tn Judgment, and in Jjoving Kindnefs, and in Mercies, Hoi. 2. 19. And for this Caufe the Soul muft forfake all, and cleave unto Chrift, as marri- ed Wives ufe to do, we muft leave off all for our Husband the Lord Jefas ; Hearken 0 Daughter, and confider and incline thine Ear, forget alfo thy own People, and thy Father's Houfe, Pfal: 45' 'O.
5. Becaufe Chrift is a Jealous Chrift ; now Jealoufy is aPaflion in the Soul, that will not endure anyfharing in the Obj^cft bfi^oved ; the Woman that hath a jealous Husband, muft leave all her old Companion*; ; If llie caft a- ny amorous Looks or Glances after them, the Husband will be jealous, andjed»zffy ts cruel as the Grave, Cant, g- 6^ Chriftians 1 our God is a jealous God, Bxod. 2o. 5. Our Chnft is a jealous Chrift, he cannot endure that we fhould look oft-»*:y other Things, fo as to luft after them.
6. Becaufe all other Thin'gs can never? fa- tisfy the Eye, All Things are full of I^abour (■faith Solomon) Mm cannot utte'C it, the Eye is notfatisfied with feeing, Eccl. I. 8' It is but wearied W.th looking on diverfe Objedis, and yet ftill defires new ones : But once ad- mit it to behold that glorious Sight of Chrift, snd then it refts fully fatisfied. Hence it is, that the Daughters of Zion ar*? called to come forth ;' Oo forth Oye Diugbteri of Zion, and heboid Kin^ Solomr>n with the Croron where- with hts Mother 'croivned him in 1 he Day of
■ his Efpoi^fals, a-J in the Day of the Gladnefs ^ his Heart, Cant. 3. II. Go forth Oye Daughters of Zion, lay aftde all private and
earthly Afie(fiions, and looJc upon this Glo- ry of Chrift. As the Daughters of Jerufa- ■ lem fitting or remaining in their Chambers, Clofets, Houfes, could not behold the Glory o£ King Solomon pafling by, and therefore they were willed to come forth of their Doors. Even fo, if we will behold the great King, Jefus Chrift, in his moft excellent Glo- ry (a Sight able to fatisfy the Eye, and to ravifh the Hearty we muft come out of our Doors, we muft come out of our felves, O- therwife we cannot fee his Glory ; we are in our felves fhut up in a dark DOngeon, and therefore we are called upon to come forth in- to the clear Light of Faith, and with the Eyes of Faith to behold in daily Meditation, the Glory of Chrift Jefus. '
SECT. II.
An Jixbortation teloo'k off all other Thiti^i.
ONE Word of Exhortation. Chriftians: I befeech you look oft all other Things, efpecially all evil Things. I know I am plea- ding with you for an hard Thing, 1 had need of the Rhetorick of m Angel, to perfwade you to turn your Eyes from off thefeThin^^Sj nay, if I had, all were too little, // // God only muH perfwade Japhet to dudl in the Tents of Shem, and yet let me offer a few Confi- derations, venture at a Perfwading of you, and leave the Ifl"ue with God.
I. Confider that all ofher evil Things are in God's Account as very nothing, Verzly, e- very Man at his heji Eli ate is altogtihcr Va- nity, Viih sg. 5. Ni.t only Man, but every .Man ; nor every Man in his worft Conditicn, hut every Man at his be'fc Eftate ; nor every Man at his beft Eftate is little Worth, but eve- ry Man at his beft Eftate is Vanity, Eirpti- nefs. Nothing; it may be fo in Part, nay, tut in every Part, he .s whoJiy, totally, altoge- ther Varjity. Would any Man think, that a giear, rich, honourable Man,whcm we look upon with fuch high admiring Thoughts,^
ftculd
Chap. 2.
Looking unto Jefas*
fhould be laid thus low in God's Eftcem? thcr Tilings are Vamtki, butchnft is a real
O wonder, wonder ! and yet 'Cis no fuch folid, fubltantial, excellent, glorious Tiling -
Wonder, but one Day you fhall find the Ex- all other Things are temporary, fading
perience of this Truth your felves. Rich Men Things, but Chrift is kn enduring Sub/iance
have JUpt their Sleeps^ and none of the Men The fame Tefierdjyand to Day, and for ever
of Might have found their Hand, or as Others -which it, and which was, and which' is to
render it, They have found nothing in their come. Revel, i. 4. ^U other Things are
Handf,Vi3\. 76. ^. That is, rich Men have Thorns, Vexation of Spirit, but Chrift is
paflfed over^this Life, as JMien do pafs over a Sleep, imagining themfelves to have golden Mountains, and Rocks of Diamond, but when they awake at the Day of Death, they find themfelves to have nothing. Why Chriflian, W^// thou fet thine Eyes upon that which IS not^. Prov. 23. 5. ly?. Obferve
full of joy and Comfort, a moft ravifhing Obje<ft, all compofed of Loves, or altogether lovely. O who would make it his Buiinefs to fill his Coffers with PibbleJ, when he may have Pearls, or Gold, or Silver, or precious Things i What, inuft you look off your Sins i Why, fee btfore you the Graces of
that Riches are not, they are nothing, thofe the Spirit of Chrift ; muff you look off your Things that make Men great in the Eyes of idle /inful Company ? Sec before you, rJtcFf/-
the World, are notKing in the Eyes of God. lewjhip of the Father and the Son, the Lord
2. Obferve, That God would not have us fo Jefus Chrifi, j John i. 3. Muft you look
much as fet our Eyes upon them, they are off your Pomp and Glory ^ fee before you
not Objecfts worth the looking on. 3:0V the Priviledge of Adoption, you (hall be cal-
fcrve, with what Indignation he fpeaks againft led the the Sons and Daughters of God Heirs
thofethat will fel their Eyes upon thefe Va- and Co-heirs with Chrift, Kom g. 13.' Muft
nities, wilt thou fet thine Eyes upon a Thing you look off worldly Riches i f(.e before you
which is not I q. d. What a Vain, unreafona- the Richesof the Graaes of Chrift. Muft you
blc, fottiiTi, fenfelefs Thing is this ? look of finful Plrafures? fee before you Ful-
2. Confider, That all fuch Things Cif they nefs of Joy, at CkriiVs right Hand are Plca-
are any Thing) they are but Trifles, Deceits, fures evermore, Pfal. 16. 1 1 . Muft you look
Thorns, Miferies, uncertain Things ; this is off your own RighteOHfnefs i fee before you
an ordinary Theme, it is every Man's Qja^, the Kighteoulnefs of Chnft jefus. O what a
and every Man's Siibje<5t, and a verj^ljP^ vafl Difference is ther&betwixt thefe Ob/c(fts
Tning it is, to declaim up the Vanity, Mife- Chrift, and all other Things ? '
ry, Uncertainty of the Creatures : Ay but do you make it the Matter of your Mediati- on, and be you ferious in it, think of it deep- ly, and deiire God to be in your Thoughts; Oh what Work will it then Tnake in your Breafts / Ohjhow would it wean your Loves
4. Confider, That Chrift looked off Heaven and heavenly Things for you, how much more fhould you look off the Earth and earth- ly Things, the World and worldly Things for him ? Chrift left the Glory, the Com- pany, the Pleafures of Paradifc (or you, and
and Defires 0^ all thefe Things .' Chriflians.' he made himfelf of no Reputotion,he nothing^d
confider all thefe Adjuncts of all fublunary himfelf ps it werej for you ; you Jenow the
Things. When the Creatures tempt you, be Grace of our Lord Jefus Chrijf, who, though
not enticed by the Beauty of them, fo as to he was Rich, yet for your Sakes he iecxme
forget their Vanity ; fay, here is a Flower, Po$r, that you through his Poverty might ie
fair, but fading, here is a Glafs that's bright, Rich, 2. Cor. e. 9. O \tt that melting Love
but_^very brittle.
3'. Confider the Difference of thefe Obje<fls, ChriA and all other Things ; as thus, all 0-
win you to him, and wean you off all other Thiags .'
5. Con-
8
Loohing unto ^ejuu
Chap. 2.
5. Confidet, that the rational Soul of Man, is oft too high a Birth to fpcnd its Strength upon other Things ; the Soul of Man is of the fame Nature with Angels ; is is a Kind of divine Spark. .Now if a Man have a gol- den Mill, he would not ufc it to grind Dirt, Straws and rottek Sticks in. The Soul, the Mind, the thinking Faculty of Man is too Iiigh to bcexercifed in the Things of this-- Earth. The Soul is of a moft excellent ca- pacious Nature, it is fit to converfe not only with Angels, but- with the eternal God him- felf, with Father, Son and Holy Ghoft ; it ■ is of a tranfcendent Being, put aH the World into the BaUance with it, and it is nothing in Coraparifon. The Soul of the meaneft Galley Slave, ismore than Heaven and Earth, than Sun and Moon and Stars,, and all the Hoftof Heaven. Now if a Man's Soul be offuch an high-born Nature, if the Lord hath put fuch a Spirit into the Bofom of Man; for him, to beftow the Strength of it upon low, bafe, mean and earthly Things, oh what an Evil is this? , ^. ,. ^
6. Confider, how fhort is the Time, that you'have here in this World : This is the Ar- gument of theApoftle, Becaufe the Time iS Ojort, therefore let us ufe the^orld »s zf we ufid it not, I 'Cor. 7. 29, 3 f • Therefore let our Hearts be taken off thefe Things yet a few Days, and you fball be here no more; Time pafTeth on, many hundred Difeafes are ready to affault.you : You that are reading, or hearing, talking or walking, yoxJ muft verv fhortly be carried on Men's Shoulders, and laid in the Duft, and there left to the Worms in Darknefs and Corruption ; ycu are almoft there already, it is but a few Days or Months or Years, and what is that when once they are gone and part'? And oh J What ts a Mnn profited, if he gain ike uhole World, and then lofe his Soul L Mfltt^.. 16. 26.
7. Conhdi^r the great Account that you are togivecfallz-arthly Things: It is the Sin of mort of the Sons of Men, to look on Crea- ture Comforts, but they confider not the Ac- count they muft give for them.- Oh here's
a prevailing Motive to take off your Eyesl
Confider the laft Accounts ; what if ye were
now to die, and to go the Way of all Flefh
and then to make up your Reckoning, ■yp^at.
Good would it io you to remember all thofe
Contentments and Pleafuresyou once enjoyed
upon the Earth ? If the Facftor, after many
Years fpent in foreign Countries, at laft 1*6-
turns Home with this Bill of Accounts, Thus
much for Singing, Jo much for Dancings this
for. Courting, that for Fearing. 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.
DireHiont hojifi to holt off all other Things^,
U QTUDY every Day, more and more, ^ the Vanity of the Creature : Read over the Book o( Ecclejtafks well, it is e- nough, through the A/Tiftance of Chrift, to teach y«u that Leffon. A ferious and fruit- ful Meditation of that Word, Voniiy of Vani- ties, faith the Preacher, Vatiity of Vanities, all isJiagity, Ec'cles. i. 2. What Work laight iffiHBil in your Hearts? Menufually look on thefe Things, through fome falfe Glafs; or at a D-ftance, which makes them fo Ad- mire them ; but if they could fee them truly in themfelves, oh how uncomely would they be? Or if they could fee them as compared to Chrift, oh now vain would they be? Ho- nours and Greatnefs in that Refpe<ii, would appear as Bubbles, PJeafures and Delights in that Refpect would appear as Shadows.
2. Converfe but a little with any evil Thing On this Side Chrift , Have as little to do with the World, the finful Pleafures, Profits, Ri- ches, Manners of it, as poiTibly you can ; the leffer the better. Things of this Woild have a -glutinous Quality, if you let the Heart 'ly
Chap 2.
"Looking unto ^efui.
any while amongft theaif it will cleave unto them, and if it oace cleave to them, there will be no way, but either Repentance or Hell-fire muft part them.
3. JBe more and better acquainted with jefus Chrill ; get nearer to him, be more in Communion with him, get more Taftes of Chri/t and Heaven, and Earth will relifh the worle for tliem. Oh i when 1 lock on Chnll, and con/idcr. That he that was the Lord of Heaven and Earth, put himfclf into fo poor and low a Coadition, meerly for the redeeming of his Ele<5f , how fhould this but deaden ray Heart to the World ? lac- count all Things l)ut lucfs for the ^xcclhncj jof the KnoivleJ^e of Cbrtji ^^fufi rny Lord ; and account tlxm but Dung ihit I may win Cbnjiy Pnil. 3. g. If-Chrift be in View, all the World then is but Dung and Drofs, and Lpfs in Comparifon ; the Glory of Chrift will dai ken ail other Things in the World.
4. Set before- us the Examples of fuch Saints, who accounted themfelves Pilgrims and Strangers upon Earth. The Apoftle gives you a Catalogue of fuch, who confef-
Jedy that they were Strangers and Pilgrimt on the Earthy and fee how they are ufed. They were Jioncdy they were fawn a/under^ wers tern} ted, were Jlain with the Swtrd, they wan- dered about in Sheep-shinty and Goat-shnSy Being deJiitutCy affliffedy tormented: Who were thefe ? They were they of whom the World ivas not worthy y Heb- 1 1: 13, 3 7? 38« Oh .' when you read, or hear how joyfully thefe Servants of the moft High, went thro' their Wildernefs Condition, methioks 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, co run with Children an Hun- ting after Butter-flaes ? No more will a Soul that is taking a Survey of Heavea and hea- venly Things, fix his Eyes on fuch poor Things below : t^on v<fCat cxiguisj &.Ct ifi
the Characfter of a truly prudent Man ; T!»^ Children of that Kingdom above, have no While for Trifles,, and efpecially when they are impioyed in th^ i4 flairs of the Kingdom,. Oh J when a CI riilian hath but a Ghii f fe of Eternity, and then looks down on the World again, how doth he ccntemn and vilipend thefe Things ? How doth he f(.y of 'Laugh- ter y thou art n.ady and (f Mirih^ what ij this thou do'tjl i Ecclef. "2. 2. Whilft the Saints are taflmg Kciven, they feel fuch Sweet, that they c^re not for ether Things : Chrifiians / how would this Meditation wean your Hearts :' and make you Laugh at the Fooleries 'of the ^'crld i and fcorn to be cheated with fuch childifh Toys? If the Devil had fet upon Faer in the Mount, whea he faw Chrifl in his Transf guiaiion, and Mojes and Elios talking witJi him, would he Xo eafily have been drawn to deny his Lord ? "\^ hat, with all that Glory jn his Eye? So if the D^vil fhculd fet upon a believing Soul, and perfwade his Ke^rt to Profits, or Pleafuies, or Honouis of the World, when he is taken up in the Mount with Chrift, what would fi;ch a Soul fay ? G(t thee be- hind me Satany wcu/d''/} ihcu Jetfwade me from hence vith ptary trifiirg Toys \ \Vculd''Ji thou have me Jell theje Joysfcr Noi/.ing? It there any Honour or Lehgk^ lile this i Or can that be Profit y which Ujt th me this ? Some fuch Anfwer would the Soul return: Oh.' if we could keep the Tsfle of cur Souls conti- nually delighted with the Swectnefs of Hei- ven, as 3 Man would fpit cut Aloes after Ho- ney, fo fhould we fpit cut all thefe Eaits of the World with Difdain.
6. Cry mightily unto God, that he would take off your Hearts and Eyes, Turn away mine Eyes from beholding Van-ty, Ffal. 1 19. 37. Prays David -, either God muft do it,oc you will be wearied in the Multitude of your Endeavours: £ut if the Lord draw off the Eye, it will be drawn indeed. Incline my Heart unto thy Tifiimosies, and not to Ccve- toufnefs, prays Bavid again, Ffal. 1 19. 36. ' If the Heart tend downwardf, then co to
10
Looking untojefus.
Chap. 3.-
God io ere(fl it, and to incline it heaven- ■Wards ; if it be after Covetoufnefs, then cry to God, and fay, 'Lord, jiot after Covetouf- mff, but after th^ T tommies ^ inclim my Heart,
If^ave hitherto Jlood only at the Door of the Text, to call you in •, // now you will en- ter, and he intent, and fix your Eyes, PU Jhew you a hlejf:d, a moji glorious Sight. But Firfi. Imuft explain the A6i, you mufi Zooh [ Secondly, The Ohjea, you muft Tuook on Jefus. ]
CHAP. III. S E G T. I.
An Explanation of the Afi and OhjeB.
I. TTO^ the kS.; you muft LtwL X-ooTi- %^ zng is either ocular or mental. Fz>/?, For ocular Vifion, there m^y be fome Ufe of that in Heaven, for there we fhall Looi^ on Jefui. With thefe Eyes Jhall I behold hin, faith 5?o3, Job. 19 27. And we
JhaJlfee him at he is, faith the Aooftle, ijoh. 3.2. N(JW we fee. him at in a Glafs, then we
Jhill fee him Face to Face-. 1 Cor. 1 3. 1 2, But till then, WemuJ} walk iy Faith-, not by Sight, 1 Cor. 5.7*
Secondly, For- mental Vifi^.n, or t\\t. in- Trard Eye, that is it that will take up our Difcourfe, and that is it, which the Apo/lle fpeaks of, in his Prayers T^r the Ethefians, that the Eyes of their VrJeyJfandifig may be opened, that they may inovj, <Scc. Ephef I. 1 3. N w the Excellency of this mental Sight, is far above the ocular SighF: For, there are m^re excellent Things to befeertby the Eye of the Mind, than by the Eye af the Body, we only fee a Piece of the Creation by the Eye of the Body, . but the Mind reacheth e- very Thing that is in it, yea the Mind reach- eth to him that made it : God is invinble, and y.et this Eye fees Gnd. It is faid of Mo- fcs, Th?.t he fav/ him that is invtftble, Heb.
* 11.27. Id It is the Sight of the Mind, that gi^'cs Light and Vigour to the Sight of the
Eye; take away the inward Light, and the Light of the external Senfe, is but as Dark- nefs and Death. 3. It is the Sight of the Mind, that Looks into the Worth, Ufe, O'c. Propriety of any Thing prefented. The Eye can fee a Thing, but not the Worth of it ; a BeaA looks on Gold, is well as a Man, but the Sight and Knowledg^e of the Worthof it, is by the internal Light of tht Mind j fc the Eye can fee a Thing, but not the Ufe of it ; a Child looks on a Tool in the Hand of a Workman, bul the Sight 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 fee a Thing, but not the Pro- priety of it ; a Eealt looks on his Failure, but he likes it, not becaufe it is his, but becaufe it is a Pafture, and well furnifhed. Now we know that the Worth, and Ufe, and Propri- ety 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 Bo- dy. It's faid of '^ofiph-, that he faw his Bre- thren, gnd knew them^ but they linew not him. Gen. 42. 7, 8. T'his Avas the Reafon why ydfeph was fo exceedingly taken at the Sight of his Brethren, that his Bowels wrought with Joy, and a Kind of Compaf- fion towards them; but they were before him as cpmiron Strangers ; though they faw Jofefh their Rrotliera Prince, yet they vrere taken no more with the Sight of him, than of .any other Man, becaufe they knew him not. . Again, this mental Looking, is either no- tional and the'-iretical, or p>acftical and Expe- rimental, the firfl, we call barely the Look of our Minds, 'tis an enlightning ofour Underflan- dings witii fome Zyieafure of fpeci:lative Siglit, in fpiritual" and heavenly My frcries. The i2d. we call the Look of our Minds and Hearts, whereby we not only fee fpiritual Things, but we are affedted with him ; We defire, love, believe, joy and embrace them. To this Pu'pofe is that Rule, That Words of Knoivledge do fometitnet fignify the Affe^ions inihe Heart, and the Effe&s thereof in our Lives, And this wif the Look ^hich Paul
longed
Chap. I'
Looking unto J^fas,
II
longed for, That Imay Jtnoiv him, and thePow- manded from the Lord, ly the Angel Gabriel, ei of his^Refuntflion, Phil. 3. 10. i. e.» That L?^*e I. 26,31. Not to ll^ndcn ihe Nine, heniight hav^: Experience of that Power, that for the Matter it includes both \\\s Offices and it might fo Commurucate it felf unto him, his Natures ; he is the alone Saviour of jyian, as to work upon him to all the Ends of it. For tUre is none oti.er tsan.e under Heaven And this was the Look that Bernard prefer- giVcn among Men, ■ul.cnhy we v:u{i ief<i' red ai>3ve all Looks, In reading of Bochs ved, AtXs 4. 12. ^nd he is a peifecr, and an ( faith he ) let us not fo much kok for Science, abfolute i'avionr ; He is die to jave them to <is Savourintfs of Truth upon our Hearts, the utiaihoji thi^t icnie unto Gcd iyhrw,/ee- This I pray (fyid ihe ApoiWe) that your Love ing he evir Ifveth to nnte Intercejfxcn for may abotmd yet more and more, in Knou ledge them, Heb. 7. '^5. I wiJl not oeny, but that and in all Judgment,Vh\\. I. 9. i. e. m Know- the Work of Salvatirn is cciriir.cn to all the ledge and Feeling. And certainly this Feel- thiee Ferlons of the Tr:nity; it is a known ing, this expet-imental Looking on Jefus, is Rule, All outward Aihons ar< equally ccm- that my Text aims at ; it is not a fivimintng mon to the three let Jons : For as they are all Knowledge of Chrift, but an hearty feeling one in Nature and Will, fo nuft they be al- of Chrilt's inward Workings ; it is notheady fo one in Op-iation -, the Father favcth, the Notions of Chrift, but hearty Motions to- Son faveth, and the KoJy Gh :ft faveih ; Yet wards Chnft, that are implied iii this inward we mu/l diflinguifh them ia the Wanner of Looking. faving. The Father faveth by. the Son, the
5. For the Objert, you muft Look on iSon faveth by paying the Ranfom and Price ' Jefus. It is the bleiTe Jelt Objedt that the Eye of our 6alvat>on, the Holy Ghoft faveth, by of the Mnd can pofTibly fix upon ; of all a particular applying of that Ranfom unto Objects under Heaven, Jefus hath the Prehe- Men. Now, wiiereas the Son pays the Price minency in Perfe<f^ion, and he fhould have of our Redemption, and not the Father, nor the Preheminency in our Meditation. li is he, the Holy Ghoft, therefore, in this fpecial Re- that will make us moft happy when we pof- fpe<^i, he is called cur «Saviour, our Jefus, and fefs him, and we cannot but be joyful to look none but he.
upon him, efpecj^Uy when Looking is a De- This 01 jecftion though contained in a Word, gree of Poffe/Ting. 5^f/«/.f'ir rheNamefigni- is very comprehenfive; herein is fet forth fies Saviour; it is in He'jrezo Name,- the to our View, the OiT.ces of Chrill, the two Qreeks borrowed it from the Heireius. the Natures of Chrift, the Qiialities of Chrift, Littns from the Greeks, and ali other Lan- the Excellencies of Chrift ; O what Variety
guages from the Latins. It is ufed five hun- dred Times in Pa«/'s Epiftles, faith Gene- brard It comes frdhi the Hebrew Word JehoJ}ma, or Jofhua, which in the books of Fzri and Nehenit-^h (written after hcBaiylo- nhrj Captivity) is Jejhua^ and fo is our Sa-
of fweet A^itter is in jefus? .Ke hath in him all the Powders of the' Merchants, Cant. 3. 6. An holy 5'oul cannot tire it lelf in viewing Jefus, we know one Thing tirCs quickly, un- lefs that one be all • which fo is Chriil, aiid none elfe. He is all, and in all. Col. 3. 11.
vinn's Name always written, in t!t\^ Syrtack All belonging to Being, and all belonging to
Tranfl^tion of the' New Teflament. This Well-being ; in Things below Jefus, feme
N ime "Jefus vfzs given to Chrift the Son of have this Excellency, ?nd fome have that,
Gol by his Father, and brought from Hea- but none have all; and this withers Contem-
ven by An AngetX, firil to Miry, and then to plation at iht Root ; Contcmplaticn is Soul
Jof.^h. And on the Day when he was cir- Recreation, and Recreation is kept- up by
cum-ifej C as the Manner was ) this Name Variety ; J)ut O what Variety is in Jefus ?
was given him by his Parents, as it was com- Variety of Time, He is Alpha and Omega,
B 2 Variety^
12
Lpuking unto Jefuu
Ghap. 3.
Variety o^ Beauty, He is Wioiu and Rudy: Variety of Qiiality, He 13 a Lion and a -I^amb, a Servant aai a Son ; Variety of the Excellency in the World, he is Man and ' God. O irhere fhall we begin in this View of Jefus ? Who Jhall declare hii Generation ? er, wh9 Jhall count and reckon hit Age ? Ifa. 53. 8. All the Eyangelirls exhibite unto vs the Saviour, but every one of them in his ip^irticular Method. Murk defcribes not at all the Geaealbgy of Jefuf, but begins his Hi- ilory at his Baptifm. Matthew fearcheth out his Original from Airabam. Luie follovrs it backwards as far as Adam. John pz^eth further upwards, cren to the eternal Gene- ration of this \fard thit toat made Fle/h. So they lead us to 'Jefus^ mounting up four feveral Steps : In the one, we fee him only anaong the Men of his own Time ; in the fecond, he is feen in the Tent o^'^Ahrcham; in the third he isyet higher, to wit, in Adjm-, and finally, having traverfed all Ages, through fo many Generations, w? come to contemplate him in the Beginning, in the Bofom of the Father, in that Eternity in ■which he was with God before all Worlds. And there let us begin, ftill Looking unto JefuSi as he carries on the great Work of '«ur Salvation from firft tolsft ; from everla-* i^ing to everlafting. .
^^ E G T. n. '
T/;e nuin D&ffrine, and Confirmation of if*
B
UT for the Foundation of pur Building, take this N ote. — — .
Dofllrine 2.
-l/iipard experimental 'Looking ynto ^efui^,
Jiich as ftirs up AffefHons in the Hearty,
and the EffeSfs thereof in our Life, it is an
Ordinance of Cfjrift ,- « QhokCf «9 hfgb Go/'
fd. Ordinance,,,.
Or thus, . Inward^ experimental Knowing, Conjideringy Defiring, Hoping, Believing^ Loving ^ Joying, Qaling on jefus, and conforming . to Jefus, it is a complicate^ foulded, com-, founded Ordinance of Jefus Chrijf,. .
I need not much to explain .th« Poiat, you fee here is an Ordinance, or a Gofpel Duty held forth. Many other Duties we haveelfe- where defcribed, but this we have kept for this Place, and the rather for that, this is a choice Duty, a compounded Duty, an high Gofpel Ordinance. No QuefttOa, huiWatch- fulnefs, Self-trial, Self-denial, Experiences, Evidences, Midttation, Life of Faith, &.C. dwell in their Place and Order. Yet as Oars in a Boat, ( though it be carried with the Tide ) ttiay help it to go fafter. It is Jefut lifted up, ( as Mofes lifted up the Serpent ) which rtrikes more foundly into the Behol- der, than aay other way. Looking unto Jefus, is that great Ordinance appointed by God for our moft efpecial Good. How ma- ny Souls have bufied themfelves in the Ufe of other Means, and though in them, Chrift hath communicated fome Vertae to them, yet. bccaufe they did not Trade more with him,- they had little in Comparifon. Such a one, as deals immediately -vrith Chrift, viU do more in a Day, than another in a Year; and therefore, I call it a Choice, a compkte, a tompliCftte,an high Q of pel Ordinance. Now what this Ordinance is, . the Text tells you, -it- is a Looking unto Jifus...
I, Jefus is the Objeft ; and Jefus is Jeftjs, as he is our 5'aviour,. as he hath negotiated, or fhall-yet negotiate, in the great Bufinefs of our Salvation. I ground this on all the Texts jointly, as on .^0.45. 22» Ifa 55, i, Micah?. 7« Zcch. 12: lo. Nunii. 21.Q. John 3. 15. Heb. 12. 2. Phil. 3. 20. 2 Cor. 3, ig. Maitb. I. 21, (if c. 2d -Looking untOf is the A&. : But how ? It is fuch a Look is includes all thefe A^s, Knowing, confide- ring, deftring, hoping, behevmg, loving, mingyenjoNing of Jefus., and conforming to
Ghap- 3.
Looking UHto JefkS,
J3
ycfus. It is fuch a Look, as ftirs up Affec- Ordinances, are certain Fmpofitions fet forth tionsin the Heart, and the Effects thereof in by an external Mandate of a Lavrgiver, ha- Otir Life. It is fuch a Look^ as lives a quick- ving Authority to command. It is the Will niog and enlirening upon the Spirit. It is of Chrift, to impofe this Law on all theSons fuch a Look, as works us into a warm Af- of Men, that they fhould Look up unto him; fe<3ian, raifed Refolution,^ an holy and up- and concerning this, What have we to do, right ConvcrfatioD. Briefly, it isan inward, to enquire into the Reafon ? It is our Duty ejrperimental Looking untojefus. to obey, and not to know of him, why he
For Confirmation of the Point; This was , Commands. If 'ecuTaipti was enough in the Lord's Charge to the Gentiles of Old, Pythagoras his School, to put the Bufincfs Look unto me, and ye /hall be faved, *U the- pad difputing amongft his Schohirs, 1 am Endt of the Earfh And I faid^ behold me^ fure it fhould be much more in Chrift's heboid me, unto a l^ation that wax not called School ; we will therefore enquire no fur- by my 1^ ami, Ifa. 45-. 22. 65. i- And ac- ther Reafon for it,
;eording to this Command v^s their Pra<ftice. 2. W^y in Ordinance of Cfiril^, it is this ; Mine Eyes are evfr towards the Loud C faith becaufe all fpiritual Ordinances, Laws, Infti- DaVtd ) and they looked unto him and were tutions do hold on Chrirt ; it is not in the lightened, and t}jur Faces were not ajbjmed. Liberty of Man, to erecfl any new Ifiritual Kal. 25. IS'. 34- 5- Thus in the Gofpel, Ordinance in the Church of Chrift. I will after this Command, Looking unto Jefus, it not deny -but the Power of Man may come follows, Confider hiftuhat hath endured fuch in, to order fuch Things as are not proper, Contradiftion of Sinner j agmnSl hin\felf, but rather common to theChurch with other Heb. 12. 3. And according to this Com- Societies, as to meet together in foJne Place, mand, is the Pracfiife of Gofpel Believers, and at fome Time, iSic, according to that We all zvith open Face, beholding as in* Gl fs. Rule, Let all Things ie done decently, and tJ^e Glory of tlx Lord, are changed into the in Order, i Cor. 14. 40. For this is not an fame Imige fromGlory /o G/ory, -ez^^/j 0/ 3y Inftitution, but only the Di(ftate of right the S pint of tfx Lord, 2 Cor. 3. ig. Inftead Reafon. But when it comes up to an "Ordi- of the Vail of Mafical Figures, God hath : nance, Law, Inftitution, i. e. when fome- r\l)/f given to his Church the clear Glafs of thing more fhall be put on the Thing, than the Gofpel, and hence ^11 Believers under Nature hath put on it, when by Virtue of the G:ifpel, do by contemplative Faith, be- the Inftjtution, there is conjoined to it, fome holdChrift, together with theglorious Light Kind of fpiritual Efnacy to work upOn the of his Mercy, Truth, Goodnefs, and the reft Soul, this only holds on Chriil. Hence, be- ef his divine Att-ibutes j and by Means there- caufe in the preaching of the Word, and in of, they are made like unto him, in the Glo- the Adminiftration of the Sacraments, we ry of Holinefs and in Newnefs of Life. exped a Virtue, a fpiritual Efficacy, more
The Reafons why we are thus to look «n-.. than fhey have, or can yield in any natural to Jefiis, will be 3s fo many Motives, which Way, therefore" we fay, thefe are Ordinancst we fhall referve to an Ufe of Exhortation : of Chrifl ,- and fo becaufe in Looking unto But the Rdafons why this Looking unto Je- jf^fus, we expe<fl a Virtue, a fpirituarEfT^ca- ftis^ is, I. An Ordinance. 2» An Ordinance of - cy, to go along together with it, more than Chrift, may, be thefe. Nature can give it, therefore we call this an
I. Why an Ordinance ? Here is •nly Ordinance, and an Ordinance cf Chrijf, to di- this Reafon, the Will of the Lord, Even fo ftinguifh it from all other Ordinances, RtjIcs^ . F>iiher^ Jor fo it feetned goodjn thy Si^hf, . Conftitutioas of Men.wh^jtfoeyer. •
SECT.
H
Looking unto Jefas.
Chap. 3
SECT. III. Vfe of Eeproof.
Vfe I.
WELL then, is inward e^^perimental Looking unto '^efus a Choice, an high Gofpei Ordinance ? 'Hovr may this re- prove Thoufands i How many are there that mind not this Duty ? The Truth is, that as ihe whole World lyes in Wickedne/f^ I John 5. 19. So the Eyes of the whole World are mifplaced; there's few that have a Care of this Choice, of this high Golpel Ordinance. I fl^all therefore reprove both the Ungodly, and Godly.
I. For the Ungodly, not God^ nor Chr'tjl, is in all their Thoughts^ Pfal, 10. 4. Alas i they never heard of fuch a Duty as this, they cannot tell what it means, to Z.oo'k unto ^e- fus. Nor fpeak 1 only of poor Indians, and other Savages of the UnchrilUan World, Whofe 5ouls are over cjouded with the black- efl Mifts of Irreligion, that the Prince of Darknefs can po/Tibly inwrap them in, who came into the World, not knowing where- fore, and go otit of the World, not know- ing whither, an heavy Cafe, which cannot fufficiently^be bewailed with Tears of Blood: But I fpeak of fuch as live within the Fara- dife of the Chriftian Church, that have no- thing to diftinguifh them from thele Indian Mifcreants, but an outward Conformity, out- ward Formalities, the Charity of others, and their own flight Irasglnations. Why alas j thefe are they, that the Lord complains of, that they have Eyes, and fee not; My Peo- ple have forgotten me- Days without Number^ Jer. 2, 32. They have negligently fuffered rae to be out of their Minds, and that for a long Time. You will fay, is there any fuch here i Can 1 Tax any of you, that you fliouldnot l^odk up to Jefus i\Are not your Byts towards Chrii\ in your Prayer,^, Praifes, Soliloquies, pub lick azid private Duties? Nay, are not -you now ia the Duty, whilft I am fpeaking, aod 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 Refp-jcfts.
1. When it's not done to Purpofe, zs if our T-ooli to Chriji^ makes us not like Chrift ; a Man may give a Thoafand Glances every Day towards Chrift, yet if there be no effe- dual Impre/Tion upon the Heart, Chiiit takes jt, as if he had never looked towards him at all.
2. When it's done Unwillingly. Some- times Men think of Chrift, but they know not how to fhun it ; the Lord breaks in u- pon their Spirits, whether they will or no, whereas their own Temper is to follow, and to purfue other Objecfts: Thus you drop into our Affemblies out of Cuftcm,' or Fa- fhion, or for fome finifier End, and here is Chrift lifted up upon the Pole, he is difco- vered in his Beauties, Graces, Sweetneffes, Excellencies, but when you fee him, you fay, He hath no Form^ nor Comlinefs^ there is no Beauty^ that we Jhould aefite him, Ifa. 53. 2. Let no Man deceive hiriifelf^ ihough he call his Eyes towards Heaven all the Day long, if he love not this Work, he doth no- thing, he Looks not ut yefus.
3. When it's not done according to the Rule, TLis 2S not to ect the lLord''s Suffer, faid Paul to his CoriPihians^ I Cor: Ii. 2o. No Q_ueftion they did eat it, but becaufe it was not done after its due Manner, he faith. This is not to eat the Lord''s Suffer. Many think of Chrift, and look uf to 'Jefus, but becsufe their Thoughts are not holy, awful and fub- jecting to the Spirit in no Way proportionable to the Goodnefs and Glory of the Sen of God, they look locfly, carelefly and carnal- ly upon him, he therefore reckons it as not done, this is not to look unto '^efus.
4. When a Man makey it noi: fiis Courfe and Trade to look unto Jefus. A Man may come unto a Carpenter's Houfe, and take up his Tools, and do Something at hisrWork, but this makes him not a Carpenter, becaufe it is not their Trade. The beft Saints fin, yet becaufe it is not their Trade and Courfe,
they
Chap. 3.
Looking unto Jefis.
J^:
they are faid, not to fin, Whofoever is Born of Awah, awaie Deborah, awalte^ awah,, utter
Gjdjinnethnoty i Job: 5. 13. And fo ungod- ly Men may look, and mufe, and meditate, and think of Chvirt, but becaufe this is not their Courfe and Trade, they make it not their Work to look fo Chnft, they arc therefore faid, Not to look to him,
Wny, now confider, you that plead that
a Song, Judg. 7. 12. • Atvaling^ is a Word that imports Kottz/;?^, as Birds that provoke their young ones by Flight, to make Ufe of their Wings. Now, how few are there, that thus call upon themfelvcs ? It was th;: t'ro- phets Complaint, No Man f^irt up himfeif to take bold of God, I fa. 64. 7. O what a
youjre Chrifliaris, and that you mind Chriil Shame is this ? Is it fit that our Underftan-
at this very Inftant, that you are in the D«/y, even while l^ I am fpaaking of it, and yet you neither d3 it toPjrp>fe, nor willingly, nor according to Rule, nor as it is your Trade,- is it mt with you, 35 it is with them of whom '.Chriil [pikcy' Mat fb: 7. 22,.23. Many will fay to me at that Day^ Lord, Lord, bave we hot prophifi:d in tby Name ? and in thy Name have cifi out Devils •. and in thy Name have don% mjny xovidcrful \V)r'ks i They will
dings, which God ha;h entrufted us withal, fliould be no more improved •? Is it fit, that our Minds Cthofe Golden Cabinets, which God hath given us to be filled with heavenly Treafure ) liioiild either be Empty, or ftuft ■with Vanity, Nothing, "worfe than Nothing? O i that fuch glorious Creatures diS oui Souls, fhould Lackqiiej^fter every Creature, which i"hould he in Attendance upon Chrift, which fhould be like^ Angels, waiting and Handing
plead at the lal^ Day as you plead now, but in the Prefence of our God 1 O that fuch
for all that, you ksow the Aniyrcr, I never glorious Things as our immortal Spirits,
hie M you, depart from me ye Workers of tni- fhould run a'ter Vanity, and fo become vain;
quity. Surely Chrift will fay to you one which if rightly in.proyed, fh3uld walk with
Day, t know you not, I was a Stranger to Angels, fhould lodge themfelves in the Bo-
yOM upon Eirth, I could not have an Eye fom of the glorious God .' Do we not fee,
from you, but when your lazie idle Spirits how Chrifl is fending out to us continually ?
pleifeJ ; and now out of my Sight, Til never The Thoughts of his Heart are Love, eternal
own you nor look upon you more. Love ? And fhall not we fend out our
2. For the GoJly, are.not they carelefiof Thoughts towards him? Shall not we let
tiis Dv/y ? O their Excurfions' from God J our Minds runout towards him •?
fai Dejeflions of Spirit.' inordinate A fFe<flions of the sVorld .' and in the mean While, O the Negle^ of this Gofpel-ordinanCe even a- mong:^ Saints them felves .' I kn )W not whe- th-r through Want of Skill, or through Want of Will, but fure 1 am this Duty lies dormant, negl.efled o*^ moft of the People of GOD : T.ieic Faults j may exprefs in thefeRefpe.-'ts. I. In not fending out their UnJerfland- ii(r<f, in not pointing their Minds towards
2. In not bending of their Minds to this Work. It may be the Mind looks up, but it's fo feeble, that like an Arrow fhnt from a Bow weakly bent, it reacheth not the hUrk. It is the Wife Man's Counfel, What/oever tkinc Hand Jindcih to do, doit xvttb all thy Might, Eccl. 9. io O that God's People fhould be fo lazy, dull, fluggifh, floathful in this fpi- ritual Worki As jefus faid to theMuKitudes concerning John, What went ye out into the
Jeftis. J write unto you ( faid the Apoflle) Wddernefs to fee i M:tth. j I. 7. So may I
to Jtir up your pure Minds by Way of Re- htimirancci 2 Pet: 3. i. It is in the Ori- l^inal e v5t t.p, to awaken your pure Minds, and it wa^ but ntci.. See how David calls ijpon himfeif, Awake my Glory \ Pfal. 57. g. And fee how DeSforah calls upon her felf,
ask Believers in their Looking unto Jcfus, What went ye out to fee i When ye crawl, and move, as if you had ho Hearts, nor Spi- rits within you. Whom go ye forth tO fee ? What, him that is the Lord of Glory ? What, him that is the Brightnefs cf his Father'' s Glo-
Looking mto'jejtis.
ry^ and the estpnfs Image of his Per/on, Heb. J. 3. What, are fqch heavy and Lazy AC- pecls, fit to take in fuch a Glory as this is ? You fee, in what large Streams your Thoughts flie forth to other Things, andarc you only languifhing, weak and feebje in Things of fo great Concernment ;' Oh that Chriftians fhould be fo cold in Spirituals, and hot in tfae Purfuit of earthly temporal Things ?
3. la not binding of their Minds to this Object, in not ilaying 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 abide there, 3t leafl, till it
, come to fome profitable IlTue : Is not Chrift worthy, on whom our Souls fhould dwell ? Certainly if we Love our jefus» that Love will hold us : Chrift tlfen will be in our Thoughts, and Minds, and we cannot off him. As the JLoad .Stone having drawn the, Iron, it keeps it faft to it felf, fo if Love draw our Hearts, it holds it faft to the Objea loved. Chrift himfelf acknowledgeth fuch an Ope- ration of X-ove upon himfelf, T«r/J away thine Eye/, for they have overcome me ; thou tiiji ravijhsd my Heart, my Stfier^ mySpo^fe, with one of thine Eyes, Cant. 6., 5. Ch. 4. 9. Chrift was held in the Galleries, and capti- vated Vflh Love to his People, . lo that his Eye was ever upon them. Nay,. he could not get his Eyes off tliem, Can a Mother forget Ijer Child i Ho more can I forget you, Ifa 49. ,14. And. is Chrift fo tender in his Love to- wards us, that he ever minds us, and fhall our Zvlinds be fo loofe to him ? fo fluttering, and fleeting ? Shall there be no more Care to bind our Selves in Cords of Love to him, who hath bound himfelf in fuch Cords of :Love to us ?
4. In not daily exercifing this. blelTed Du- ty,- It may be now and then they are awak- ncd, and they get up into Heaven to fee their jefos, 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 our felves as Children ? What, to. MSo iHraage at Home i But now and then I
Ghap.^w
Once in a Month, in a Year ? Thereto be feldom, where we fhould always be? Is Je- fus Chrift fuch a mean Thing, that a ViCt now and then, fhould ferve the Turn ? The Queen of Sbei>& hearing Solomon's Wifdoo:. Oh faid Che J Blejfd are thofe thy Setvantf^ that nhvays ,£iand before thee; and hear thy Wtfdcmy I Kin^s. 10. 8. If (he were fo ta- ken with Solomon, remember, That a greatir than Solomon is here : ^nd ihall we deprive our Selves of that BlefTednefs, which we might enjoy, by fianding always in the Pre- fenceof Chrift, to hear hisWifdom, and tp behold his Glory ?
Oh my Brethren, let us take Shame to onr- Selves, that to* this Day we have been fo carelefs in feeding, bending, binding our Minds to this blefTed Object, jefus Chrift : Yea, let us blufh, that we have not made it our daily Bufinefs. 'David defcribcs the blef- fed Man, by his delighting in the Law of the Tjfird, and by his meditating on that JLov) Day and Hight, 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 ? OabsJ wclcecp not a conftant Courfe, we are not daily in the Exercife of viewing jefus. Nay, 1 fear, we look upon this Duty oi JLoohng unto ^e- Jk/, as a queflionnble Thing; it feems.to many as. a Duty unknown, u«heard of, un- thought of, it is not in their Notice, and how fhould it be in their Pradice ? But! leave this firft Ule.
S E C T. IV.
yfe of Exhortation,
Vfe 2.
115 inward, experimental Jjoohng unto 5^*- fus a Choice, and high Gofpel Ordinance? One Ufe of Exhortation. Ibefcech you, by the Meeiinefs andGentlenefs of Chr'ifi, 2 Cor. 10. I. Ihefeechyou, iy theMefCtesof<iod^ Rom, 12. I. Ihefeech you Brethren, for the JLerd Jefus ChriSTt Sale, «n4 for theJaffos
9f
Chap, 3.
Looking unto '^ejus.
^7
of the Spirit, to looTt unto ^efus^ Rom, 15.30. Or if my Befeechings will not prevail, why, yet look on me as an AmbalTador of Chxiii, confider as though God did befcech you by me, I befeech, / pri^y you in ChriiVs Stead, 2 Cor. 5. 23. It is a Meffage thit I have from God to your Souls, to look unto Jefus ; and therefore, Set your Hearts to all the Words thit I te'fiify to you this. Day, for tt ts net a vain thing, htiP it is for your L,ives, Deut. 32. 46.
O that I fhouia need thus to perfwade jour Hrarts to look unto "Jefusl What, is -not your Jefus worthy o" ihis ■.' Why then., are your Thoughts no more upon him ? Why are not your Hearts contin ally with "ium? Why are not your firongell Defires, and daily delights in, and after the Lord Jefus ? What's the Matter ? Will not God give you leave to approach this Light? V ill he not fufifer your Souh to lafte and fee ? Why ihen are thefe Words in the Text? Why fhen doth he cry, and donble his Cry, Be- hold me ^behold mc^. M\ vile Hearts.' How delightfully, :in<i unweariedly can we think of Vanity •? Hmw freely, and how fiequently cin we think of our Pleafures, Frien'ls, La- bo Jrs, Ls'ls ? Yea, of our Miferies, Wrongs, Sufferings, Fears? And what, is not Chrift in all our Thoughts ? It. was faid of the Jewr, that they ufed to cafi to the Ground, the tiook of Ejiher before they read it, be- cau'e tU Nanu-' of God is not in it ; ajid Au- ^ujiin cal by Cicero'*s Writings, becaufethey contained not the Name of Jefus. Chi iftians .' thus iTiouId you humble, and caft down your fenfual Hearts, that have in them no more of Chr;*^ : O chide theni for their wilful or weak Stranpeprfs to Jefus Chrifi ! O turn yAin- Thoughts from offal 1 earthly Vanities, and bend your Sculs t" liudy Chrift, habitu- ate ynur felves to fi-ch Contemplations, us in the next Ufe I fball prefent; and let not
Souls in thofe Delights, drench your Affec- tions, in thofe Rivers of Pleafuies, or rather in the Sea of Confolsticn. O tie your Souls in heavenly Galicnes, have your Eyes conti- nually fct on ChriA .' Say not, 'Ton arc unm able to do thus, iJiis wujf be God's IVcrk criy, and tl.cicfcre,all our Exhortations are inVain^ Baxter's ReA. A learned Div ne can tell you, though Ciod "be the chitf Difpnfcr oS your Hearts, yet next under .him yoo have the greateA Command of them your Selves c Though zviihout Chriji ye can do nothings yet under him you may do much ; Or elle it w 11 te undone, and you undone, through your Neglcdt; doynur own Parts, and you have no Caufe to diAruft whether ChriA will- do his ; it is not ufual with ChriA to forfakc his own People in that very V. ork he fett them on. Oh but ite can do nothing .' How nothing ? W h?X, are you neither fpiritual nor rational Creatures? If a carnal J\1inifier can make it hisW' rk to Afidy about Chnft through all his Life-time, and aJJ .' ccarfe it is the Trade he lives by, and knows not hovr to fulfiA wit!. out it : Why ihtn, me thinks 9 fpjritual ChriAian fhould do much more , if a Cook can labour and fweat about youi^ Meat, becaufe it is the Trade that marta^ns him, though perhaps he U^t it not h'nfdfj methink.i, you for whrim it is prtp^rfd, fhould take the Fains to taAc its Sweetrefs, and feed upon it ChriAir^ns .' if your Sf^v]a were found and right, iY(;y would pfrceive incomparably more Dehght and fwcetnefy, in knowing, thinking I elieving, lovii f pntf rejoicing in Jefus C hriA, than tf-e foundefl Stomach'f.nds in his Fo'^ d, or the < ror.f ell •Senfes jn the Enjoyment of their CI ff\s. Now for Sh?ne never fay> yctr ram- i J each it, J can do all Things (Taith r^:ul) through Chrifi ihat Jirergthncth tt]e,P/.iI^.- 13. Oh it is cur 5ioath,our Security, cur caina! Mind, which IS FrmJty to God .in ] ChriO, that
th'^fe Thoughts be feldom or curfory, but 'keeps us off. Be exhorted; Oh be exhorted fetfle upon them, dwell there, bath yeur in <he Fear of God •
SECT,
i8
Loohng unto Jefus*
Chap. gi
SECT. V.
Idmvet from our Wants yifi C'ifc of Negle6f.
O quicken us to thisDuty ; I fhall pro- ^. po'.ind fome maving Confiderations; ponJci' and weigh ihem vfith an impartial luJgment ; viio knows, but through the AfiiiUnce tf Chrift, they may prov&.effc£lual ffiih your Hearts, and make you to refolve upon this excellent Duty, of Lookinj^. unto
f I. Our Wants,, in Cafe "of our
) Negledt. Coi^hder \ 2. Our Riches, in Cafe ve are
C lively in this Duty. I. Foronr Wants ; if Chrift be not in V3t;>y, there iS nothing but Wants.
Suppole firf; a Chriillefs Soul; a poor Crea- ture, without uny Beam or Ray of this Sun »f Ri/jteoufneff^ and what fad Condition is ke in""^ I may fay of fuch a one, that - —
1 . He is without Light. Thete is no Oil of favmg Knowledge, no Star of fpiritxial Ligiit arifing in his Soul* Te ivcre once Dark- nefs, Ephcf. 5. a.' fsith^ the jipoftle to his E- thefians. , Not only Dark, but Darknc-fs-it ielfjthey were whoUyDark, univerfally Dark, having no Mixture,nor GlimpfeCwhilft with, out Chri.1) of fpiritual Light m them. Of (■uchcarna.! Wretches, faith our Saviour, T/;ey havenot hiQwn the Father, nor me, Joh. l6< 3. They have .not known the Father in his "Word, nor me in my Natures, Offices, Suf- ferings, Exaltations, Communications. Very miferable la. the carnal Zvlan's Ignorance of God and C'lariib,. he hath no fa ving Know- ledge of Jefus-
2. Such a one is without Grace, without Kolinefs ; Chrift it gur-.lVifdom and Sanciisi- cation, as weiJas Righieoufnefs andRedemp- ton, I Cor. 1, 30. Where Chrift is not, there is no fpiritual Wifdom, no Inclination io tt^e ^'ays and Works of Sandlification.
3. Such a one is without Contentation ; the Soul in this Cafe, finds nothing butEmp- ifeefc-sad Vaaity iq the grje^ctcH .Abundance,
Let a Man have what the World caa give, yet if he have not Chrift, he is nothing worth. Chrift is the Marrow and Fatnels, the Fulnefs- and Sweetnefs of all our Endowments; iepa- rate Chrift from them, apd they are biner, and do not plcafe us. Empty and do not fill us.
4. Such a one is without any fpiritual Beau- ty, There ti nothing in hint but Sores and Svitllings, and ' Wounds and FutrefaHton, Ifa. I. 6. From the Sole of h's Foot, to the Crovn of his Head, there is nothing ia him, but loatnfom and incuirable Maladies. Hence the greateft Sinner is the fouleft Moh- fter. Bodily Beauty without Chrift, is but iS Green Grafe upon a rotten Grave. Did Man fee his UncomJinefs and Deformity without Jefus Chnft, he would ftile ftimfelf as the : Prophet ftiled Vajhor, Migor-miffahih^ Pear round about. Every Way a Terror to him- felf, 5ffr.20. 3,
5. Such a one is without Peace : There \s no true, fpiritual heavenly Peace, no Joy and Peace in the Holy Ghoft, without Jefus Chrift. ^oram asking Jehu^ Is it Peace? was anfwcred, What haji thou to do with Ptacc, fo long AS the Whoredoms of thy Mother Je» Z3\x\,and herWltchcrafls are fo m<iny\ 7. Kings g. 27. A GhriftleCs Man asking. Is it Peace, O Meffenger of God? He can look for no other bwty ehu's Anfwer, What haft thow to do, O carnal Wan, with Peace, fo long as thy Lulls are fo ftrong withm thee, and thy E- ftrangements from the Prince of Peace, fo gieat I The Soul that is withcwt Jefus Chrift , is an Enemy to the God of Peace, a Sta;anger to the Covenant of Peace, uncapable fif the Word of Peace, an Alien to the Way of Peace, There is no Peace to the Wicked, faith piy God, Ifa. 57. 21.
6. Such, a one is without Acceptation with God the Father : Chrift only is God's Be- loved, and therefore, as Joftjti'i. Brethrea might not look him in the. Face, unlefs they brought their Brother Benjamin, fo cannot
we look God ia the Face with any Ccnfi- | deuce or Acceptance, unlefs we. bring Chrift. , 1
Chap. 3.
Looking unto Jefus.
^
with us in the Arms of our Faith ; without Chrift Man is Stubble, and God is a confum- ing Fire to de;1roy him ; Man is a guilty Na- lefa<ftor, and God is a fevere Judge to con- .demn hjm ; the Whole of Man without Jcfus Chnft isa very Abomination in God's Prefcnce.
7. Such 3 one is without Life : He tbat hath not the Son^ hath not JLrfe, faith j?o/;rr, 1 ^oh. 5. 12. Chrift lives not in that Soul ; it is a dead Soul ^ dead in Sins and TrefpaJJcj^Efh. 2. I, As the Dead fee Nothing of all that fweet and glorious Light which the Sun call forth upon them, fo the Dead in Sin have no comfortable ApprehenfiOn of Chrift, though he fbine in the Gofpel more glonoufly than the Sun at Noon. And iS the Dead know not any Thing, Ecchf.g.^. d the Dead in 5in know Nothing at all of the Wifdomof.Chnft guiding them, Or of the Hoknefs of Chrift fiinftifying them, or of the Fulnefy of Chrift fatisfying them, or of the Death of Chrift mortifying their Lufts, or of the Refurrecfti- on of Chrift quickning their Souls, or of the Dominion of Chrift reigning in their Hearts, O what a Mifery is this .'
All this you may fay is true to a chriftlefs Soul, but what Evil to him that may have a Title to Chnft, and yet minds not Chrift, inakeis not Ufe of Chnft, doth not look unto
JeJUi I
Such a Cafe I confefs may be ; yea, as ma- ny Duties are negleded by fome Godly, Co this main Duty is. ( I may tremble to think it^ exceedingly negle^'ted. But O the Sin, and Sadnefs of thofe Souls .' O the Wants atend- ing fuch poor Creature* thefe Particulars.
I. They have not that Wifdom, Kno|^ ledge, Difcerning of Chrift as otherwif^ th^ might have. By Lo^jtz/Tg and ferjous obfei- ving of Chrift, we gain more, and more Knowledge of Chrift. but if we will nottoo}!^ how fhould we underftand thofe great My- iierJes of Gr;(c.eC Nor fpeak I only offfau- htive Knowledge.) but more efp-ciaJ y of fruHicd and exj^erimentah withou' Icoking on ^liriji, we CAnnvt €xpc<il thst Vettue ftould
go out ofChrifl; there is but a poor Chata- der or Cognizance of Chrift upon them that are fuch ; they have not lb clear, and com- fortable, and inward, and experimental a JSCnowledge of Jefus Chnft.
2. They do not fo tafte the Goodnefs of Chrift, as otherwife they might, Chrift is no other unto them, whileft ntglccfted by them; but 3S an eclipfcdi't.ir, wth whofe Light they are not at all affeded , Chiift is not fweet to them in his Oidinances, they fmd not in them that Delight and Refreftment, that Comfort and Contentment, wJiich they ufua'.ly mini- fter: They cannot fa^- of Chrtft as theSpoufe did, Cant : 2., 3. I J at djwn undtr his Shz- dow With great Diiight, and hiS YrwJ wai fiveet to my Tajfe ; they arc in the Cafe of Bjrzilloty yrho could not taJJe xohat he did cat, cr what he did drink-, nor could hear ar.y more the Voice of finging Men, or cfftngingWitittn: So they cannot tafte the Things of God, nor hear the fpiritual Melody, which Chrift make* to the Souls of them that look up to Hirn,
3. They hivc not that Love to Chrifl, which Chiift's Beholders have; they meditate not upon Chrift ^s Lovers on theii Love ; they delight not thenifelves in Chrift, as the rich Man in his Treafure, and the Bride in the Bridegroom which they love; their Thought* are rather on the World than Chrift ; their Palatea are fo diftempered, that they have no Pleafure in the choicefl Wine, they cann; t fay. That their Souls long after him ; and no Wonder; for how fhould they love Chrifl, who turn their Eyes from him, who is tie
Conddcr them in fitreft often rhoufands to other Oivjeds ■? Sure- ly they have no flaming, burning Love to Chrift, tliat will give every bafeT'hing a Kind of Pxeheminence above Chrift.
4. They have not that Senfe of Chrift's Love, which thofe that exercife this Duty have, whileft the Soul negltjfts Chrift, it can- not poiTibly difcfirn the Love of Chrift, it perceives not Chrift applying the Do<ftrines of his Love to the Confcience : Chrift ap- pears not in his Banq«etting.houfe, he enables not the Soul to pray Hith Confidence, he
C 2 maJcei
20
Looking unto 'Jefus'.
Chap' ^,
makes it not joyful in the Hdiife of Prayer. And hence it is that fuch Souis move fo flow- \y in God's Service ; they are juft like Pha- rwli's Chariots, withont Wheels ; O they per- ceive not the Love of Chrift, either in the clear Revelation of his Secrets, or in the free Communication of his Graces, orinthefandi- fying and fweetning of their Trials, or in fealing up the Pardon of their Sins ; O they feel not thofc ravifhing Comforts, which ufu- ally Chrift fpeaks to the Heart, when he fpeaks from his Heart in Love. O the Want J O the Mifery of this Want J
5. They have not thatExperienceof the Pow- er of Chrifl,which they havethat are in theEx- ercifeof thisD«ry. Would you know wherein Jies the Power of Chrift? I anfwcr. In cafting down the ftrong Holds of Sin,in overthrowing S3tan,in humbling Mens Hearts,in fandifying their Souls, in purifying their Confciences, m bringing their Thoughts to the Obedience of Chrift, in making them able to endure Af- flictions, in caufing them to grow and en- creafe in all heavenly Graces; and this Pow- er they partake of, who rightly and experi- mentally/oo)^ up to Chrift. But ifthisDa/y ,benegleded, there is no fuch Thing; hence ' we call this. The Duty of Duties^ the chief Da- iy^ the efpecial Duty -, and for aU other Duties^ Me^ns, Odtnamej, if Ckrift be not in them they are-Nothing worth ; In every Duty this as ' the efTential P^rt, that we look through all, unto Jefusi'it is -only from Chrift that Ver- tue, and aEfflcacy is communicated in fpiri- tnal Ordinances ; there were many People in a Throng," about Chrift, but the infirm Wc- rmn that touched him, was fhe alone that felt Efficacy come , from him : we fee many attend tlie OrdmancesV frequent- the AiTemblies, but fome few oniy-^irad the -inward Power of Chrift derived unto their Souls.- The/ that neglecft, or are 'grofly ignorant of this gre^t Myftery of looking unio-^efui^ are no better than Strangers to the Power of Chrift.
6. They have not that Senfe of the Worth and Excellency of Chrift, that areunacquain. 1*4 .^itji this Duty ; tjie/. are n»t fo ravifhei
with his Beauty, they are n6t Co taken with the Sweetnefs and Pleafantnefs of the Face of Chrift ; he is not the faireft of ten Thou» fands in their Eyes; and hence it is that they do not pleafure, long after, delight or joy themfelves in Chrift : Indeed thefe Afie<5iions are the Evidences of our high Efleem , 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 Senfe either of their own Wants, or of the World's Vanity, who are not in the Pra<ftice of this Duty. In this Glafs we- fee that Man is biii^d, and no SuA butChrift can illighten him; that Man isn^ked, and no Garment but Chrlft's an cloth him ; that Man is poor, and no Treafure but Chrift can enrich him j that Man is indebted, arrd none but Chrift can make Satisfacftion for him; that Man is empty, and none but Chrifl can fill him ; that Man is diftreffed, perplexed, tormented, and none but Chrift can quiet him. Why all thi>, and much more than this ap- pears in this GJafs of "^efus : The Soul that looks here, cannot but comprehend an End of all other Perfetftion ; yea,.the further it looks on the Creature, the diaper and deeper Va- nities it difcerns. But alas! there is no Ob- fervation, no Senfe, no Feeling either of Man*s Wants, or of the World's Vanity, or of any futable Good in Chrift to them that are not in this divine and fpiritual Contemplation. Thus fur of their ^"ant/ that neglect ikk. D«/yo/Looking untojefus.
• S E G T. VL
^otivet from our Richcfin Cafe we are lively in this Duty.
2. TTOR our Richesin Cafe we are lively in I this Duty ; O the bleffed Incomes to fuch .' I may reckon up here thofe very Par- ticulars, which the others wanted. I ■ That Chrift gives Light unto them ; as the recei- ving of the Sun gives Light to the Body, fo the receiving -, of tlx Sun cf -Righte.au/hejs ■
give**
Chap. 3:
Looking unto "^efat.
It
gives Light, a fpiritual, heavenly and com- God and fuch Believers ; and as tficr mind fortable Light t) their Souls. 2. That Chrift him, fo he is ever mindful of them, pjead- givesGrace (:i.Holinefs uuto thens ; of hisFul- ing their Caufe, anfwenng all the ii ccufa^^s nefsvitrectcveGmce for Grace^y^h.i. 16, As iht of i'atan, and praying to his Father ih Print upon the Wax anfw-er-s to the Seal, or as their Behalf, 7, That Chrift gives Life the Charadiers upon the Son anfwers to the unto them, lie that hath the Sbn^ hath Life^ Father; fo there are certain Stamps of the I John 5. 2. He that hath Chrifh in his Grace of Clirift upon the i^ints, that what Heart as a Root of Life living in him, or as Good they do, it fprings not from ex- a King fetfing.up his Throne within him, or ternal Motives only, as in Hypocrites, but as a Bridegroom betroathing himfelf in Lo- from Ciirift working in them an inward prin- ving kindnefs to him, he hath Lifg, the Life of ciple of new Nature ; and upon this, Account Grace, and the Earneft of the Life of Glory, doth John tell us. The Lata wasg'uvenby 8* That Chrift gives V'ifdom unto them, . Mofesi but Grace and Truth came by Jefus Chriji hath in him all the Treafures of Wtf- Chriiiyjoh. I. 17" 3. That Chrift gives dom, and therefore he that looks moft to Contentation or 5atisfa<ftion unto them j as Chrii^ is the wifeU: Man in tht World; he the Pearl fatisfied the Merchant in the Pa- that hath the Sun, hath more Lirht than he rable with Treafure,- lo Chrift fatisfieth the that hath all other Lights in the World, and Soul with Wifdom in Underftand;ng, with the wants the Sun. 9. Tliat Chrift gives a Taftfe 5enf- of his La\e in the I'eart, With lure and of his Goodnefs unto them; They cannot blelTed Peace in the Confcience ; they that looTi unto him, but he makes them joyful x[ght\y look unto Jefuj, crny hy as Jacob d\d, with the feeling of himfelf and Spirit, and I have enough. 4, That Chrnl gives Glory hence it is that many times they break out unto them; He is the Glory o/Ifracl, 'Luke 2. into Pfalms^tSf Hymns and fpiritual Sonffs, ani 3-2. He is both the Author, and Matter of their make Melody in- their Hearts unto the Lord, Glory ; he is the Glory of their luftification, Ephef. 5. I9. O there is a Goodnefs of li- as the Garment is the Glory of him that lumination. Regeneration, Sanclification, Con- wears it; he is the Glory of their Redeinp- folation, Contentation, Pacification, and fpiri- tion, as the Ranfomer is the Glory of the tual Freedom flowing from Chrift to the Captive; he is tne Glory of their SancFtifica- Souls of his Saints, which to carnal Men is a tiOH, as Jordan clea ./ing him from his Le- fealed Well, whofe Waters their Palates nc- profie was the Glory oi Nnaman, he is their ver tafled. 10. That Chrift gives a fincere Allin all in whom they glory, and to whom and inward Love of himfelf unto theirHearts. they give all Honour, and Gloryyond Power, No fooner is their Eye of F.iith looking unto and Praife.l Cor, 5, 19. 5. That Chrift j(t/«A but prefently their Heart is all on Fire,- gives Peace unto them, GoJ // in Chrtji recon- fuch a Sutablenefs is betwixt Chrift and their tiling theWorldunto hiinfdf, htistht Author, Souls, iS IS betwixt the Heacts of LoverS; a vl the World arc th-.- 0'^je<fl of this reconci- their Love to Chrift is like the Love of Ja- liition. ChriSl is our Peace; and Peace is nathm to David, k vfondtxiul'Lovt, :ind taf- freachcdbyJefutChfifi,Efhef.2.\A'\ ^^^y fmg the Love of Women, 1 Sam. i. 26. tfiat hear Chrift in the Word, or that,- /oo* They love him as the Bridegroom to unto Ohn{l by the Eye of Faith they have whom their Soufs are married, as thechoiceft this Peace, Afis 10. 36. for. Chrift only Pearl by wh m they are enriched, as the in Ordinances is the Revealcr, and Procurer, Sun of Confolatioo, by whofe Beams theit and the Worker of Peace in all the Children Souls are comforted, as the Fountain by of Peace. 6. That Chrift procures Acceptati- whom their Hearts are refrefhed, and their on with. God for themj He iUuds betwixt Deto eyery Way fatisfied, II, TbstChrilf.
Looking mto JeJ^^-
22
gives the Senfe of bis own Love to them, they cannot look on Cimji^ but they fee him loving, and embracing their humble Soulsi they i»c him binding up their broken Hearts; they behold him gathering Co hjmfelf, and bearing in the Bofom of his Love, and com- forting with the Promifes of liis Word their ■wounded Spirits; They behold him like^?'?- coh ferving in the Heat, and in the Cold for B.acfxU ferving in manifold Afflictions from his Cradle to his Crofs, to make a Spoufc unto himfeif. 12. That Chriit gives, the Experience of his Power to them; They thzt look on Chnjf, do feel the Power of Chrift inwardly in their Souls, diffolving the "Works of Satan, casing down his Kingdom, ind mighty Holds witlun tfiem, healing all their fpiritual ftJaladics, furtaining them in all ilfai^tions, filling their Souls with all fpi- litual and heavenly lyiight, making them ilrong in Knowledge, and ftrong in Faith, and flrong in Love, and ftrong in Motion, and coming to Chrift, as a River of much Waters is ftrong in coming Home to the Ocean. 1 3. That Chrift gives the Senfe of his own Worth and Excellency* unto them, they fee now in Chrift is Wifdom furpafiing the Brightnefs of the Sun, even all the Treafures of Wifdom; in Chrift is- Power excelling the Strength of Rocks, he is aot only ftrong, but Strength it felf; in Chrift IS Honour tranfcending all the Kings of the Earth, for he is King of Kings, and Lotd of Lords; ia Chrift is Beauty exctlling- tke Rofe oi Sharon, and Lilly of the Valleys, he is fairer than all tlie Flowers of the JFicld, Ihan all the precious Stones of the L-^rth, than all the Lights in the Firmament, than all the Saints and Angels in the .h.igheft Hea- vens. 14. That Chrift gives the Senfe of their V/ants, and of the \yorid''s "Vanity, aad of his futable Goodnefs unto them. In look->' mg unto ^efus^ they fee themfelves in ihem- fclves naiferable, and all other Things mifera- ble Comforters: they have learnt the Mean- ing of that Ffalm, IPut not your Trtiji in £*rim€f) nor in ihc Sen t>f Mop, tmd. in
Chap; 5.
whom there is no "Help, hts Breoth goethjmth^ he rtturneth to kis Earth, in ihst -very Lay hit Thought! fttijh ; hafpy is the Man tf.tt hath the God of '^acc6 for fjit Gcd, zvkcj'e ■Hope ts tn the JLcrd his Gjod^ Pfal,^\£f6. 3,4. 15. That Chiift gives all Things, every ;. Thing unto them. All Things are yours , ( faith the Apoftle ) xvhether Paul, or / polio > or Cephas, cr the World, or JLrfe, or Ueath, or Tl.ingr preftnt, or Things to come, all ore yours, and you are Chr^''s, or.d ChriH it God's, I Cor 3. 22,23. AllThingsare your*j fiift, all iheMinifiers ofChriftfrcmthe higheft to the loweft,r'/;£//;frPaul, or^polo,#rCepha5; thcy are your Servants, they are Men that watch over you for your Salvation. Second- ly, the World is yours ; indeed the World ftandsbutfor ycur fakes, if ycur Numter vVere but once compleated, quickly would the World be feton Fire : you will fay, Ay i but how is the world curs? we find not this, for who hath the World at Will f why,' though you have not, yet the Mifery you find in the World, the Want cf irealth. as well as the enjoying of it is yours, (j^ie.) it tends to your Advantage. Thirdly, JLife is yours, it is a Fiting, a Preparing, a Squar- ing of yon for a better Life, even for Eterni- ty. Fourthly, Death is yours ^ for ycu ft aril die 2^if{ then when it is beft.for you, Death fhallferve but as a Servant to your Advantage. Fifthly, Things frefert, ar.d Thirgs to con.e are you;'s\ Gcdhnefs hath the Vronnfe if this 'Life, and of thn which is to con.e, \Tim, 4. 8. Sixthly', 1 will add, the Lord hin> ielf is yours, take God, and look en hini in his Greatnefs, in his mighty Power, even this great God the Lord of Hepven and Earth is yours, he is yours, and all that he hath is yours, and all ihat he doth is yours, and all that he c^n do is yours, Iwill le thine (fold God to AlraliamJ) I wiU le to thte an exceeding great heuard. Gen. 15. i. Here is a Catalorue, an Inventary of a Chriftian's Riches r have Chrift and have all. When an Heathen was but asked, w'}:ete all,- his Treafuic was, he anfwercd, uhire Cyr-
Chap. 3.
Looking unto Jefaf,
^5
OS my Friend is: and if any ask you, Thing to have Chrifl dwellin Cut Hearts where all your Treafure is, you may snfwer, and f jr to lodcfe in Clirifl's Bofoia .' Oh Woin Chriji your Trtend Is ; in thi« Refped it's zv^ happy Tnzng to maintain a reciprocal
yoa may. truly fay, there is n^y End of your Riches, they arc called the unfearchahle Kich- ts of Chnfl, Epkef B- 8- P^w/ could find no Bottom of thefe Riches; O who would not look unto J(^pis i" If Chrift be yours ( befiJes thofe Particulars enumerated in this Tex:, I Cor. 3. 2 2, 23. ) God is yours, the Fa- ther^ is yours, the Son is yours, tlie Spirit is the Promifes are yours, for
Communication of Affair." bet\ri:it Chriil and our^oulsJ as thus; ht bare our 5io5, take we ii'ii' healing; he endured VVou/ids for us, drink we the fpintual Balfom that fprang out o( his \V0uiid5; he tooicupoa him our Unrighfeoufi-,«rfs. Do we cIo:h our felves With his Righteoulhefs : He endured' Pains for us, come we. to him, and take Lis Pvert to our Souls ; he embraced our Curfe and
yours, all the Promiles are yours, tor m
Chrift they are all made; and for him the/ Conflemnation, do we embrace his Ble/Ting, Hull be psrformed. Come, let the proud Ju;lification, and Salvation. To this End Mm boaA in his Honour, and the migfcty do we look on Jefus, if he hide his Face Man in his Valour, and the rich Man in his by Defertions, reJt not till we find him. Wealth, but let the Chriilian pronunce him- if we find him, hold him faii, let him not felf happy; only happy, truly happy, fully go, difturb him not out of your Hearts by happy in beholding Chrift, tn'pymg Ghriil, our Corruptions. Thus if we would prize having Chtift, in looking unto J^efur. the Prefence of Chrifl, how comfortably
Tou hive the Motives of our Wantt^ in fhouid we maintain and encreafe our Com-
Cafe of Neglefi : and of our Riches in Cafe we are aclive, frequent, ferioUSy and lively in this Duty. But for our further Encourjgement to fall upon it^ f Jhjll add a few Motives more,
SECT. VII.
M9n Motives to encourage us m this Work.
c
lOnfidcr your looking an Jefus will
maintain your Communion with
Jcfiis; and is not this worth the while? Why Cariilians .' what is this Communim with Chrift, but very Heaven aforehand i hereby we enjoy his Perfin, and all fwcet Relations to his Perfon, his Dcatii, and all the faving Fruits, Priviledges,- and Influences of his D.vith; hereby vfc 3Xi brought into Qhrijfs B3npistingh3u/e,held in his Galleries^ his B inner over us being l.ovi. Cant. 2. 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^ M'ijier it is good for us to be here^ and. let urherc build TabtrnacUt, Oh it is aa happy Jl^n^ fomctiines you' fay, hi/
munion with Chrift.
2. Conhder that your daily. Neceflities ciJl for a frequent /(70/*rw^ up unto jfefus i you have need of Chriil, you have need that he pray in you^ and need that he pray for you to your heavenly Father; you have need that he work in you, and need that he work fcr you, his own bleiTed Will; you have need that he prefent you and yours blamelefs before his P^ather's Prefence in Life, and Death, and at the Day of Judgement; there's not a Moment in you:: Life, wherein you fland not in continwal need of Jefas Chri/t; And can a hungry Man forget his Bread ■? C3n the Hart that pants for Thirft forget the River? can a Man in Bonds forget Freedoms' can a Child in Dilircfs forget a Father in Honour and Wealth ? Oh then let your Neceffities drive you to Chrift, and mind you of-Chrift; Is not he the Fountain that fupplies all Wants? Chriftians; confult your own Expeiiencesj when you .lookup to Jefur^ and lean on Jefus, are yon not beft. at reft I O then why do you not always reft and lean upon
BreaJ i^
^^ Looking ifmo'Jefus. Chap. '3.
ftoeeUvndUfCup is pleaf^t, how amtahU the Crofs. defpifwg f /Ij^^^Tj ^rid hjct
i, his Prefence ? At fnch a Time you h^ve downat the nght Hand of the Throne of God;
never doner Wondering at him; O the fweet for confider Lm- that injured JuchContradzc^ Impre/Tions that are even then on your Spi- ^ts .' why do you not then always look unti
hlm^. or at leaft, why are you not frequent in his Difciples Pofture, who loohd Jiedfjjtl^ tswards Heaven as Chrifi went upy. ASi. I. 10. H«W richly might your idle Hours,
tion of Sinners oga'wji hirrj'df^ leaji you be •wearied and faint in your Mtr^d^ Heh. 1 2. C, 2, 3. It IS iloried ^f a Martyr, that having offered him a Cup of Spirits to fuf- ta n him, when he feenaed to faint under his greateft Trial, he returned th s Anfwer,
10. new ricniy migni ywiu luiv. ^av.— , --^ % 7 j ^,i a v j n n j rr- and fpare Time be laid out here to the fup- My Lord and Majkrhad Qcll and Vinegar plvof all Neceffities, bod.ly, or fpiritual? gwmhtm4odrznky^SAi he had been *'*-' ^ - ' - •' ^. . ^^ aftonifiiCd to fee himfelf fare better than
Jefus Ciirift. HoAV may it iirenglhen your Patience-in SuiFerings to ihink of Cbrift's Pa^ijencc'? Wiiat, are yen Xerved ill'' ay but Jcfiis Chrift was not fgrved ib well^ caa you fuffer fo much is he hath done^ / tell
\
3. Confider that an Eye, an Heart on Chrift is one of your rnoft unqneftionable Evidences of Sincerity. Where your Treafure 9t, there will your Hearts he alfo^ Mat. 6. 21. If Chrift be your Treafure, your Hearts wiU be on Chrift; and furely an Heart fet upon God m Chrift is a true Evi- ,dence of faving Grace. External Anions
you nay. O then do you iiay yourMurmuringi and Rcpiiiings, bear with Paaence the Little
dence ot laving urrace. r-Aiciud. r,^>-^^ - . » ', . Vi ■„ r j ^ ri ,
are eafveft difco?ered, but thofe of the Heart you endure; and to his End C./^Jer hzm arefiireft Evidences: When thy Learning that hath aidured the Contradiawns of will be no good Proof of thy Grace, when Smneru
fty Argutnent^ from thy Tongue & Hand 5- Confider^hata Throiigh-ilght of Chrjft may be Confuted, yet then will this Argu- Will encreafe ycur ou.Ward J y in Chnft, ^ ment from the Bent of thy Ke.rt prove thee Tour father Ahx.h.mrcjotcedjofeemy Day, fincere. Take a poor Chriftian that hath a and hefaw tt and v,as glad ^ch. 8. 56. . weak judgment, a failing Memory, a ftam- A ^^^^ht Sigat of thrift wi 1 rnake a right- mering Tongue yet if his Heart be fet on fighted Choftiaip giad ^^ Heart I wonder thrift! I had^rather die in this Man's Con- not that you walk uncomfortably, .if you Virion- and have my Soul in his Soul's (^er^er tned this Art of Chrift-conteniplation;. CartHanlnth.CafLf him without fuch -- 7- ^^^ ^^^.^^l^^ ""^x^ '"^ T an Heirt, though he had the m ^ft eminent ver hmk of Chrift? doth any Thmg ,n the Girts,<^Prts,^ Abilities of any in the World. World glad you, when yotr donot remem- rhri4i?ns' as vou would have a fnre Tefti- ber it? if you were pofteffed of all the 2^. y^^^^^ Treafure in .the Earth, if you had Title to
of your Titk to Glory, labw to get your the h.gheft Digmties, and never thought of "^ /^"^ .. .- -V, , ^.r. xr„.. them, fure they would never rejoice you.
Come, lock up unto ^efus, fix your Eyes, Thoughts, and Hearts on that blelTed Ob- je<'-t, and then yon may expert David^s Expe^ 4. Gonhder that your coo^tn^ o. ^,.. rlmc^, my Mouth Jhall troife thee with joy- Win ftrengthen Patience under the Crofs of /«/ L^M v..henl remember thee upon my ehrift This IS the Yery particular Motive Bed, and. meditate of the in the htght of the Text "Let usruntvithPatkncethe Watches, Pful. 63. S. ^ frequent Accefs iiacethat ii fet before us,loo\tngunto^efus, to Chrift in a Way of Meditation cannot but the Author and Fi. [/her of our Fatth^tvhe warm the Soul in fpiritual Comforts. \^hen f,r ;^ '^oy th^t i^fit l>eforc hmendund the Sun in the Sprang draws o«r *ur Par^f
Hearts on Chrift, 0 look on Jefut. You may be fure Chrift will acknowledge that you realy love him, when he fees your Hearts are fet upon Mm.
4. Confider that your looking on ^fus
Ghap. 3.
Lookmg unto Jefus,
2S
the Earth, how do all Things congratulate its Approach i the Earth looks green, the Trees {hoot forth, the Plant* revive, the Birds fing fweetly, the Face of all Things fmiles upon us, and all the Creatures below rejoice : ChriftiansJ if you would but draw near, and and look on this Sun of Righteou/hefsy Jef»s Chrirt, what a Spring of Joy would be within you ? JF/ow would your. Graces be frefh and green ? How would you forget your Winter Sorrows; 1/ow early would you rife C as thofe Birds m the Spring ) to fing the Praife of our great Creator, and dear Kedeemer. 6. Confider that your Eye on Jefus will pre-
Confider it's but equal that yOurHeart* fhould beonChrift, when the Heart oi Chrilt isfo much on you. Chrift is our I-riend, 5nd ia that Refpe<^'t he loves us, and bears us in his Hearti and iTiall not he be in ours? Surely this is ill Requital ; this is a great Contracii<f^ion to' the Law of Friendship : But Chrill is our Lord as well is Friend; and if the Lord of Glory can ftoop fo low as to fet his Heart on finful Dull, one would think Te (liould eafi- ly be perfwaded to fet our Hearts on jefus Chri/l. Chrifliansj do you not perce.ve tl^at the Heart of Chri/^ is fet rpon you ? and that he is ftill minding you WJth tender Love,
ferve the Vigour of all your Graces. As the even when you forget both your felves and Body is apt to be changed into the Temper him f Do you not find him following you of the Air it breaths in, and the Food it lives with daily AJercies, moving on your Souls, on, fo will your Spirits receive in Alteration, providing for your Bodies, and preferving according to the Obje<fls which they are ex- both i doth not he bear you continually in ercsfed about. You that complain of Dead- the Arms of Love, and prouiife that ali Jhall nefs and Dulnefs, that you cannot love Chrifl, ■woil( together for your (ioodl doth he not nor rejoice in his Loves, that you have no give his Angels Charge ovtr you, and fuit Life in Prayer, nor any other Duty, and all his Dealings to your greateA Advantage > yet you never tried this quickning Courfe, andean you find in your Hearts to caft him or at leal^ you were carelefs and unconllant by ■? can you forget your Lord, who fcrgets in It, what, are not you the Caufe of your not you/ fie upon this unkind Ingratitude! own Complaints. S^y^ It not your 'Life hid When the Lord fpeaks of his Thoughts and VJith Qhnjl in Godi O whither muft you go Refpec^ts to us, he gives this Language, Can but to Chrift for it I If you would have a Woman forget her fucMng-cU/d, that Jf;e Light and Heat, why then are you not more Jhould not have Compnffxcn on tlx Son of h^r in the Sm-fhiiie ? If you would have more -Womh ? yea, thty may forget, yet will not I of tliat Grace which flows from Chriil, why forget. Behold I have graven thee upon the are you no more with Chrift for it ■. For Palmt of my Handt^ thy Walls are continually Want of this Recourfe to Jefus Chrill, your iefore we, Jfn. 49.15, 16. But when he Souls arc as Candles that are not lighted, and fpeaks of our Thoughts to him, the Cafe is your Duties areas Sacrifices which have no otherwife: Can a Maid forget h^r Ornaments^ Fire ; fetch one Coal daily from (his Altar, or a Bride her Attire-! yet my People huvefor- and fee if your Offerings will not burn ; keep gotten me Days without l^umlcr, Jer 2. 32. -clofe to this reviving Fire, and fee if your q. d. You would not forget the Cloaths on Affetftions will not warm. Purely if there be your Backs, You would not forget your any Comfort of Hope, if any'Flames of Love, Braveries, your Ornaments, your Attires, and if any Life of Faith, if any Vigour of Difpo- are thefe of more Worth than Chrifl? yet
fitions, if any Motions towards God, if any Melytings of a foftned Heart, they flow from hence: Men are apt td bewail their Want of De/ire, and Hope, and ^oy, and Faith, and TLove to Jefus Chriji, whileil this very J^u- ty would nourilh all thefe.
you can forget me Dajifci»fter Day. . 8. Confider it's a Command of Chrirt that we Qiould look to Jefus, Beheld n>e, behold me, lo /, lo 1, A Command not only backt with Aethority, but accompanied with fpecial D Ofdi-
Looking unto Jffus.
^6
Ordinances appoirtted to this End: what is BaptiOn ? and vvhat is the Lord's Supper, but the Keprefentation of Jefus Chrift ■. Is it not Chrift's Command in his laft Supper, Do this in Rtmembrame of me ? and thu do ye at oft as ye drink in Kememlrance of me, i Cor. 1 1. 24, 25. In this Ordinance we have Chrift crucifiei before our Eyes, and c:in we forget him? or can we hold our Eyes off him? can •we fee the Bread broken, and the Wine dif- tind^ly fevered from the Bread, and not call to Mmd C according to the Scripture) Chriff's Xgony in the Garden, and on the Crofs? can we take and eat the Bread? and take, and drink the Cup and not apprehend Chrift /looping down from Heaven to feed our 'Sdtils? At fuch a Time if we forget the Lord jefas Chnft, it will argue our Difaff-^c- tion, our Ingratitude, oar Difobedience every
Way.
9. Confidcr ii's both Work and V/'ages to hoM up unto yefus. Hence David profeffed^ It is good for me to draw near te thee, Pf. 73, 28. aJid my Meditation of him 0}all be fweet, Pf. 104. 34. The Word imports a Sweetnefs with Mixture, like compound Spi- ces, or many Flowers. Every Thought of Jefus is fweet and pleafant, nay^ it's better than Wine, we will rememher thy Z.ove more tb^n Wine, Cant. 1.4. There is more Content in contemplating on Chrirt, more refrefhing to the Spirit, than Wine gives to the Body, 'JJow precious are thy Thoughts unto me, 0 God^Pf 139- 17' Lo'^k in what kind foe- ver yo« account a Thing precious, fo preci- ous are the Thoughts of God, and Chrift to a Man, whofe Heart is in right Frame. Such a one loves every Glance of Chrift, and the tnore it fees, the more it loves. It is fiid of one Eudoxius^ that he mihed he might be admitted to come near the Body of the Sun, to h^ve a full View of it, though it devour- •cd him ; he was f|Jiething rafh in his Wifb, but there is fomething proportionable in a godly Spirit, he fo loves Chrift, that he could be content to be fwallowed up in the Beholding df hisi. Certainly there js^ Blef-
Chap'. 3.
fing in fhisWorVj vlien ve are hid ^o lao^ unto Jcfus, it is but to receive from Jcfus: Is it any Thing clfr buc to csU and invite us to look on the moft pleairng and delightful Obje(5t? that in the Beholding of it, it may convey it felf unto us, and we be delighted and filled with it? it is all one as if he (hould bid us fit down by a Well of life, and drink; or if he (hould bid us, be a^ t{\e Anpeh are, 'who are bleffed in the Beholding of this Je- fus; why come then, if this be a bieiTedWork. why will we unblefs our felves? if the Work will exalt us, why -will we debafe our felves? in not Clofing with it? if we might live above Heaven, why will we live below? certainly when Thoughts of Chrift are mo- ving in us, Chrift himfelf is not 'far rff, he will come, and enter too; and how fweet is it for Chrift to 'Come and take up his Habita- tion in outSobIs?
10. Confider how the Angels exceedingly defire to look on 'Jefus: they ftoop down, and pry into the Nature, Offices, and Graces of Jefus Chrift: which Thfngs ( hifh the Apo- ftle ) the Angels dejire to looli into, 1 Pet, I . i 2 . He alluds to the Manner of the Che- rubims looking down into the Merry-feat; this is the Study, yea this is the Delight and Recreation of the eled: Angels to loolf on Jtfus, and t» look into the feveral Scopes of our Salvation by Jefus Chrift, to behold
• the whole Frame, and Fabrick of it, to ob- ferve all the Parts of it from the Beginning to the End, to confider all the glorious At- tributes of God; his WJfdom, Power, Juftice, Mercy, all fhinicg and glittering in it like bright Stirs in the Firmament, this I fay is their Work, yea, this is their Fcftivity and Paftime. And fhall not we imitate the Angels? fliall not we think it our HonoiJr to be admit- ted to the ftrae Priviledge with the Angels,
• II. Con fid er tkat looking unto 'Jefus is the Work of Heaven; it -is begun in this Uife ( faith Bernard )Vita xontemplaiiva incipit in hoc feculo, rroficitur in future, lut it is per- fefieJin thatZ,ife tocfftne; not only Angels, ■but the Saints ill -Giory 40 evei beba'd the
" rFace
Chap. J.
Looking ^nfojefiit.
^7
Fase of GoJand Chrift: If thpn we like not this Work, how will we live in He,} yen ? the Diflike of this I>uty is^a Bar agamft otir Entrance ; for the Life of BlefTednefs is a Life of Vifioii, furely if we take no Delrght in this, Heavea is n» Place for us.
12. Confider that Nothing elfe it in Com' ' parifon worth the miading, or looking after. ~ If Chrirt have not your Hearts, who? or what fihould have them? O that any Chriftian (hould rather delight to have his Heart a- mong Thorns and Briars, than in the Bofom of his dearell Jefusi why fhould you follow after Drops and negletft the Foimiain ? why fhouM you fly after Shadows, and negle^ him who is the true ^ubftance? if the Mind have it's Currant from Chrift toward other Things, thefe things are not only of lefs con- cernment, but deftru(f]ive ; They are gone far from nie, end have walked after Vanity^ and ore heconi? vain, Jer. 2. 5. How unwprthy the Woi)d is of the Look of Chriftians, e- fpecially when jt ftands in Competition with Jefus, we liave difculTed before.
M^ny other Motives might le given, htit iet thefe fujjice. I have done with the Exhortation ; In the next Piece IJhall lay open to you t})€ Particular Wuy of this Duty, which all tins while I have heen prfxoadmg to,
SECT. VIII.
Vfe of Dire&icn.
Vfe 3'
IS inward experimental X-ooking unto ^efus a choice or an high Golpel Ordinance I why then feme Dire<fiions how we are to perform this Duty. Practice is (he End of all found Do<flrine, and Viuiy is the End of all right f^aith, now that you may do what you have heard in fome good Meafure, I fhall prefcribe the Direflions in the next Vart prefcnbed.
But firft i n the Work oVferve thofe two Parts of <he Text, the K(\, and Objecfi; the Adl is iQihng un\9\ aad the Objc<ft is y«/w/.
1. By looking unio, we mean ( as you have heard ) an ;nward experimental Know- ings Defiring, Hoping, Bdttvwg, "Loving^ CtJ.'mg ■ on yefus, and conforming to 'Jefuf: It )s not a bare fwiming Knowledge of Chrifl, it is not a bare ihinking of Ghrii?', as thrift hath various Excellencies in hira- fclf, fo hath lie formed the Soul with a Power of diverfe "^ ;iyi apprehending, that fo we might be capable of enjoying thofe di- verfe Excellencies that are in Chtjft; even as the Creatures having their fcveral Ufes,God hath accordingly given us feveral Seofes, that fo we might enjoy the Delights of them all : What the better had we been for pleafant odoriferous Flowers, or fweet Ferfuines, ii we had notpofCcft the Senfe of Smel ing? or what good would Language, or MuAck have done us, if God had not given us the iSenfeof Hearing? or what Delight fhruld we have found in Meats, or Drinks, or fweet- eft Things, if we had been deprived of (he Senfe of Tafting ? fo what Pleafure fhould we have had even in the Goodnefs and Per- fection of God and Chrift, if we had been without the Faculty and Power of Knov-irg^ Deflrtng, Hoping, Believing, Z.oving, Joyingt and Enjoying? as the Senfes are to the Body, fo are thefe fpiritual Senfes,Powers,Affe<fiions to the Soul the very Way by which we muft receive Sweetnefs and Strength from the Lord Jefus.
2. By Jefus, who is the Objecft of this A <f^, we mean a Saviour, carying en ike great Work of Man''s Salvation from Firfl to jLafl ; hence we fhall follow this Method, to look on this yefuj as our yefus in thefe feveral Periods. 1. In that Eternity before all Time until the Creation. 2. In ihe Creation the Beginning of Time until his firft Ccirming. 3. In his firft Coming the Fulnefs of Time until his Coming again. 4. In his Coming again the very End of Time to all Eternity. In every of thefe Periods, oh what a bkfitd Object is lefcre i:s! Oh what Venders of Love have we to look upon .' Fefcre I direcft VOW how to look en him in thefe Ref^^tiis,
D2 I
25
Looking unto "Jefus.
Chap. g.
I.muft in the firft Place propound the Ob- jt(\ : ftill we muft lay the Colours of thi? admirable Beauty before your Eyes, and then ^ell you the Art how you are to looli up- on them-
You may obje<^, the Apoftle in thisText re- fers this Look only to the Pa/Eon and. Sefli- CH> of Chrift. But a worthy Interpreter tells you out of. thefe Words, AnJr. Ser. on the Wordfy That Chriji our bleffed Saviour is to he looked on at all Timet ^ and in all A6is ; though indeed, then, and in thofe Atts more efpecially. Befvdes, we are to looTi unto J^efut-, as the Author and "Fimjbtr of oM Yzith; and -why 2& the Author and Finifher of our Faith, but to hint out to us that we are to ftand flill, and to behold, as with a ftedfaft Eye,, •what he is from. Firft to Laft? You have cal. led us hither { fay they in Cinticlet ) to Tee y.our Shtdatmte, What JhM we fee in him ? What faith the Spoufe, l>uf as the Company of two Armies ? that is, many Legions of good .Rights; an Ocean of bottomlefs Depths of manifold high Perfections. Or if thefe Words be uaderftood of the Spoufe, and not of Chrift, yet bow many Words do we find ia
Canticles expreffing in him many goodJjr Sights? Myrrhe, AUes, and Cinnamon, all the . Perfumes, all the Trees of Frar.kmstnfe, ali, the Pouders of i/je Merchants are in him ; he it altogether lovtly: He is all every whit of hmi a Confluence, a Bunak, an Army of glorious Sights; all in one Clufler, Meeting and Growing upon on -S' a k There's ma- ay glorious Sights in ^efus, i fhall not there-, fore limit njy felf to tnofe two efpeoial ones, but take all thofe before me 1 have now pro- pounded.
And now if ever ftir up your Hearts. Say. to ^\\ worldly Bufinefs and Thoughts, aj^ Chrift to the Difciples, Sit you here, while I go and pray yonder. Mat. 26. 36. Or as A- braham when he went to facrifice Ifaac, left his Servants and A f« below the Mount, fay- ing,. Stay you here, and I and the Lad will go yonder^and wor^'ip, «nd come again to you;, fo fay 'you to all worldly Thoughts, Ab'idc^ you below, while I go up to Chrifl, and then ^-, will return to you again. Chriftians Jyoiir;' felves may be -welcome, but fuch Followers " may not,
L0OKI>Na.
4j^
29:
•<0€(
^YiXSTtXiS
vilfcH jTcA JTM^»Tfc«**Tt«<*
LOOKING UNTO
JESUS.
T^e Second BOOK,.
CHAP. I. Sea. I.
Revel. I. 8, ii. I nm Alf/ha and OmegXy the Begimi'mg and the Ending, fMith tloe LORD, which /s, and which was, and which is to come, the Almighty . --^ I am A/ph.t and Omega, thefirfiandthela^i and what thoufeeji, wrtte in a Bookf and fend it to the [even Churches-
Of the eternal GenerarioiT of Our Jefus.
I miift IdoTi unto Jefus the Beginmr of his Ertcnce he is b^often from all Eter-
and Vimfhcr of our Futh : We muft nrty. ^ ■ g|
W
behold jefus as with a ftedfaft Eye from firfl to lait. As he is Alpha. andOme-
\ gi^ the Beginning and the Endings the fir Ji and the ijfl; fo accordingly we muft look unto him. I. He is Aiphs, t/x Beginner, ( fo it is in the Original ) \f>x>'y^''-> ^'^^ Beginner,the In- ceptr)r, the firft Wheel of our Faith, Heb: 1 2. 2. and of the End of our Faitli, the Salvation of our Souls, 2ThtJJ'.2. 13. 2 Tim: 1.9- Tit. r. 2. Now Chrift may be called a Begin- ner, in Refpe-ft of the Decree, or Execucion. I iTiall begin with the Decree, wherein he Be- gun before the Beginning of Time to defign our Happinefs, for the Praife of the Glory of,
I his Grace, Ep)ef: i. 6. Many Depths are in. this Padaije. To this Purpofe we told you^ That y:f*f if God's Son, and our Jefus, eter- nally b.'gotlen before all Worlds. In this firlV Period we (hill look onhirj^ i. In Relation to God. 2. In Relation to u5.
I. In his Relation to God, W1)0 Jh*ll <fe. thre his Qenefition, Ipi. 5?. 3. He is God's.
For the opening of this eternal Generation, of our Jefus, we fhaJl confider, i. The Thing begotten, a. The Time. 3. The Man- ner of begetting. 4. The mutual Kindnefs and Love of him that begets, and of liim that IS begotten, which brings forth a third Perfon, or Subfiftence, which we call the Ho- ly Ghoft.. .
I. For the Thing it fejf, it is JefUs Chrijf^ who muft be confidered two Ways, as he js a Son, and as he is a God. Now as he is a Son, he is the Thingbegotten,6ut not as he i» a God, .As he is God, he is of hiaifelf, nei- ther begotten, nor proceeding ; the God^hea J of the Fatker, and the God-Jiead of the 5*00 is but one and the fame thing, and therefore * Ejjemis filii efi afeiffa et hae ratione diet poteft au]o (=)€s< , Tlx Son as he is God,Jie it God ofhimfelf, without Beginning^ even a* the Father, Effcntia tanien filii non efi' afe- ipfa idea ftc non cji ojJto (^io( , But ts he it a Son, he is not of himfelf, bat the Son of
Son, having his ^ubfillance from the Father the Father, begotten of him ; and hereupon it aloae, of which Father by Communicatioa folio ws> tfiat the Son is begotten of iht Fa,
5'
iO-
Loohing unto Jefus.
Chap. I.
ther as he is a Son, but not as he is a ,God. 2. For the "t'lme -of this Generatiori, it hath neither Beginning, Middle, nor End, and therefore it is eternal before all Worlds : This IS one of the Wonder« of our '^efus^ that the Father begetting, and the Son begot- ten are co-eternal. Wifdom in the Book of Froverhs ( which with one Confent of all Divines is faid to be €hrifl ) affirtueth thus. When tJjere wat no Depths I was brought forth; When there were no Fountains abound- ing with Water ; iefore the Mountains were fettled, before the Hdls was^ J was brought forth ; while «/ ye/ he fjad not made the Earth, nor the Fields, nor the higheji Part of ' the DuH of the World, When be prepared the Hea- vens I Wis there, when he fit a Compafs up- oh the Face of the Depth 1 was there, Prov. Q. 34, 25, 26, 27. And a little before, The Jjord pojiijjed me in the Beginning of his Way, before his W&r*x of old, I was fit up from Everlajiing, from the Beginning, or ever the World was, Prov. 8- 22, 23. That is to iay, from Eternity ; for, before the World was made, there was Nothing bxit Eternity. It may be alledged to the contrary, that the Saying of God the Father, Thou art my Son, this Day have I begotten thee, Pfal. 2. ?• Is cKpoundcd by Paul of the Time of Chriil's Refurre<ftion. And we^ declare unto you glad Tydings (Uith Paul) bow that the Promife which W3S made unto the Fathers^ God hath fulfilled the fume unto us their Children, in that he hath raifed up Jefus again, AHs 13, 32, 33. As it is alfo written in the fecond Vfalm, thou art my Son, this Day have I be. gotter^tbee. But we diftinguifh betwixt gene- ration it felf, and the Manifeftation or Decla- tion of it. Jefus the Son of God from all E- tcruity was begotten, but when he was in- carnate, and efpecially whea he was raifed a- gainfrom the Dead, then was he mightily de- clared to be God's Son by Nature. And of this Declaration or Manifeftation of his eternal Cenwatioa, is that of the A poftle underftood. g. For the Manner of this Generation of Je- pi the Sqq cf God) underAaad, there be
two Manners of Begetting, the one is carnal, 'sffifd OTitward, and this is fubje<it to Corrupti- otf, Alteration, and Time; the other is fpiri- tual, an«l inward, and fuch was the Begin- ning of the Son of God, of whofe Generation there is neither Corruption, Alteration, nor Time. But alasi Howjhould we declare his Generation, Ifa. 53. 8 • O my Soul, here- thou may eft admire, and adore with Paul 8c David, and cry out, 0 the Depths of the Rich" es both of the Wifdom and Knowledge ofGodl how unfiarthable are his 'J-udgntents . and his Ways paji finding eta ? Rom 11. 33. There is no Searching for us in to the fecret Coun- fels of God, which he never revealed in hi» word, but fa far as he hath revealed himfelf» we (haU in Sobriety according to the Light of the Scriptures, endeavour a Difcovery of the Manner of this fpiritual Generation of the
Son of God as thus, ~
We mart confider in God two Things, i. That in God there is an Underftanding. 2. That in God this Understanding eyerlaftingly a<Ss or works.
For the firlV, that God hath a moft excel- lent Underftanding, or that he is Ucderftand- ing it felf in the higheft Degree, is very clear; for, he that gives Underftanding to aU his intelligible Creatures, muft needs have it, & be it moft eminently in himfelf : If Fire be the Caufe of Heat in other Things, it muA needs be, that Fire is the hotteft of any Thing; * Propter quod unumquodque taje, H- lud efi magis tale. The Axiom is common, but- the Scripture verifies it. With God is Wif- dom and Strength, he hath Counfel and Vn- derjianding, yob. 12. 13. Nay, that this Underflanding is his very Being, is very plain, Counfel is mine, and found Wifdcm, lam Vn- derjf*nding, and lam Strength, Prov. g. 14, For the fecond, that this Under/landing in God everlaftingly a6ls or works, is very clear ; for that Under/landing ( which is the Nature, EfTence, and Being of God ^ is a meer A6i, or the fir ft A<51; it is all one with the Jjife of God, Now as all Life is ^vc is it felf, fo the chief Life ( fuch
Cliap. I.
Loohin^ unto JepiS*
as in the higheft O^gtxcis to be attributed to Gad ^ jnuft needs be adtive,- whit is the Life of God, but an efTential Property, vhere by the Divine Nature is in perpetual Action, li- ving ;ind moving in it felf i" and hereof is that Speech in Scripture fo often ufed, The }iaOrdJivethy^tr.i8.i6. Sc 2.4. Hereof like wife •iff that Afifcveration or Oath fo often ufcd by (Gody At the Lord lizKth, NumO. ,14. 2i. lAnd -i4/ I Itve faith the L»idy Rom. 14. II. Weil then, the Uodcrrtanding of Gad being a<flive, or Working from all Eternity, it muft needs have fome eternal Obje«rt on which it a<ftsorworks; evety Action requires a futable Obje(ft about which itmuft adl or be cxercifed; fo then if God's Unierftanding a6t eter- nally, it muft have fome eternal Objecft, and if God's Underllanding a<fi moft perfecflly, it muft have fome moft perfe<fi Obje(ft to 3€t upon ; and what is that but only God him- fejf'? that Gad's Underftanding fhould ad out of himfelf, would argue his Underlland- ing to 3(51 lipon that which is finite and imper- fe<^t. Certainly Nothing is infinite, eternal and perfeci^t but only himfelf, and therefore if his Underftanding will a<5l upon any futable Obje<fi,he muft ail upon Nothing but himfelf. And now we come to the Manner of this
high myftical, fpiritual Generation of Jefus , ^ „,„. .. ^^^^^yj. w^iucmdMa-
thcSonofGod. As the Uaderftanding of ing it Mf. / have Cour^f I and W{fJomy([aiih God doth a(ft and reflect upon it felf from Chrift ) lam Under ft andinz. Prov. V \a
3«
uruttzt felf. There is not only a carnal, but a fpiritual Conception; as wiien 1 under- ftand this or that, I {ay^ 1 conceive this or that, I have the Idea, or Image of this or that within my SouL Or ai in a Giafs a Nao doth conceive and get a perfecf^ Image of his own Faee by a Way of Reflecftion; fo God in beholding and minding of himfelf, doth in himfelf beget or conceive a rouii perfedt, and a mull lively Image of himfelf, which very Imjge -s that jn the Trinity which wc call the Son of God. Thus you read in Scripture that Jefus the Son of God is called the Bngitenefs of his Father's Glory, and the txjrefs Image of h:s Per^r, Hti> 1. ^. i. The Brightntfs cf his Father''s (Slory ; hereia God the Father is compared unto alightfom Body, and God the Son unto a Beam, or Splendor fent forth, or i/Tuing c^ut from that glorious liody. $. The exfrefs Image of his i'erfon, herein God the Father ts compared unto a Seal, and God the Son unto an Im- preflion refulting from the Seal, Now look as Wax upon a Seal hath the ingraven Image of the Seal , fo the Son of God ( which the Father has begotten or conceived of his own Under .'landing^ is the very Image of his Fa- ther's Underftanding; hence not only the Fa- ther, but alfo the Son is called Underftaad-
all Eternity, fo it works this Effcd, that it un- derrtands and conceives h felf; it apprehends in the Underftanding an Image of that Object which it looks upon, and this very Image is t'le Son of God. Tiiis we fhall lay out by fome Similitudes. A Man's Soul ( we know ) doth fometimes mufe and meditate on other Things ; as it thinks of Heaven, or if thinks of Earth ; this we call a right or dire<ft, or e- manant Thought; But fometimes tiie Soul doth mufe, or meditate on it felf, as when it thinks of it's own Eflfence, or Faculties, or the like; and this we caH a reflex Thought, nvhy- now the Soul Tinderftands iffelE, now it hath fome IJea, or Image of it felf, now it cwBceives-it felf j this is our ThfizzCjOt cori'
Whatfoever the Father is, the Son is, indeed the Underftanding in Men, and the Thing under ftood, are not ufually one and the fame but in God it is all one : God's Conceivings 8c Begettings are the moft inward of all ; the Fa- ther conceives of himfelf, and in himfelf; and his Conceiving is a Begetting, and his Beget- ting abideth ftill in himfelf, becaufe his Un- derftanding can no where meet with any Thing futable^^but that which he himfelf is, and. that conveying of himfelf, or begittiAg of himfelf is the fecond Subfiftence in the Tl'j- nity,which we call the everlaftingSon of God. 4. For the mutusl Kindnefs and Loving^ kindnefa of him that begets, and of him that is begotten, we fay this brings fQrlh a third
'52
Looking unto Jefe/s*
Chap, jr
'Perfon or Subfiflance in God. Now for the Unierilanding of this Alatter, we muft confi- der twoIningSjFirftji'iatin theEflenceof God,
■ -befnieA- liis Lnieriianding, thereis a Vvill. Se- -condly, that this Will doth work everjafting- ly upon It lelf, as his Under ftanding doth. For the firit, that w ihe EiTence of God, ■belides his Undeillanding, there is a WilJ, is very clear; tor he that gives a WiU to all rational Creatures, cannot -want it himlelf; how ihould ne be without Will, whofe Will - at is that we Will i Of Neceffity it is that there (hould be f.-me prit;e or chief Will, on whofe Wii all o heri^'iils fhould be; but theScriptures ■are plain, I am Oed, end weit ts none eifr, I am GOD^ and there is none like me,
^2y Courftl J)3all fiand, and I tviil
do all my yieajure. Ifa. 46. 9, lO.
For the lecond, that this Will in God doth everlaftingly work upon it felf, is clear: For, as doth the Underitanding, fo doth the Will ; but the Underftanding of God doth adt upon ic lelf as the chief and moft perfedi Truth; therefore the Will of God doth wiU himfelf as the chief and moft perfec't Good. Indeed what other futable Object can the Will of God have befiies himfelf c" an infinite Will muft needs have an infinite Good,and in this Senfe, as our Saviour tells us,T/;ere is none good but one^ihat is Qod.Matth. ip. 1 7. Hence It is that the Will of God doth refledl upon it felf,&: acquiefce in it felf as inan infiniteGood. 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 ad and reflecfi upon it felf from all Eternity; fo it works this Effedi, that it delights it felf in the infinite Good, which it knoweth in itfelf,for the Action of the Will is Delight and Liking ; and this very •Delight which God or his Will hath in his own infinite Goodnefs, doth bring fOrth a chird Perfon, or Subfiftence in God, which
* we call the Holy Gf^Jf; So that indeed if you would know what the Holy Ghoft is,I would anfwer, It ts the mutual Kindnefs and l-O- :ywgkindn£fiy «md Joy^ and Be%ht qf tJie
Father and the Son. The Father by this A6t of Will doth joy and delight in hisi'on, and the S'on by fms Art of Will d )th joy and de- light in his Father ; and this 15 it which the 5on faith of himfelf, and of his Father, / was daily his Behght^ rejoicing always be- fore him^ Prov. p 30 q,d. 1 was fiom aH Eternity his Delight, and he was from all E- ternity my Delight; the Father (as it were^ from all Eternity afpired in his Will, and ^ Love, and Joy tmfo the Son ; and the 5on ( as it were) from all Eternity afpired in his W ill, and Love, andjoy^into the Father; and from this common Deiire and Afpiring of either Perfon the Holy Ghoft proceeds, which makes up the whole Trinity of Ferfons.
1 fhall lay 'Out this by feme Similitude or Refenrtblance; As when a Man looks in a Glafs, if he finile, 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 Glaiis is another, and the .Smiling of them both together is a third, and yet all are in one F'ace, and all arc of one Face, and all are but one Face ; fo 'the Underftandifig which is in God is one, the Re- flexion or Image of his Underftanding'hebe- holdeth in himfelf as in a Glafs is a fecond, and the Love and Liking of them both to- gether, by Reafon of 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 ikft nor laft, in Re- fpedt 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 fmile, they fmile together, and not one before nor after another, — --for Conclufion of all. As we have the Son of tht Father by his everlaft- ing Will in Working by hisUnderftanding; fo we have the holy Ghoft of the Love, and Joy, and Delight of them both, by the Joynt Working of the Underftanding and Will together; where upon we con- clude three diflincft Pcrfons, or Sabfifterees, which we call the Father, Son and Holy Gheft, in oa fpiritual, y^et uufpeakable 5ub-
f\ance,
Chap.
I.
Loohifig unto 'Jcfus.
n
ilancc, "which is very God himfelf. — My in Time all Things as they vere foreknown
Weaning is not to infjil on the Father, or the Holy Ghort, but on]y on the Son. Yet thus far^l^have' added, that you nlay better under- i^and the ZVUnner of this Generation of the Son of God; together ifith the mutual Kind- vfiefs, Lovingkindnefs, Joy, and Delight be- twixt the Father and the Son even from E- verlafiing,
SECT. li.
and decreed. And this Action of God is ex- ternal, and by a temporal A&. pafTing from God to the Creatures.
^ Now for the Decree, th?.t is of divcrfe Kindsi As Firjl, There is a Decree common and general, which look*: to all the Creatures? 2nd it is either the Decree of Creation, or the Decree of Provid'^nce slu^ Preleirvation. 2. There is a Deciee fpecial, winch belongs to reaCDnable_ Creatures, Angels, and- Men; it is called the Decree of Predeibnaticii, anr' it con- Qf our EhSiion in Chrlji heforc all \Vor!^x. iirts of the Decree of Election and Reproba- tion. Crncerning the coamion and general Decrees we have but little ]a:d down in Scrip- tures, end it IS little, or Nothing at sll to our Purpofe; And concerning the fpeci^l Decree of Angels, there is not n.uch in Scripture?, and that is- as little alCo to our Purpcfe; -wq
NOw let us look on Chrifl in his Rela- tion to us before all Worlds. God being thus alone himfeif from Everlafling, and befides himfclf there being Nothing at all; the firll Thing he did (befides what ye
have heard ^ or the iirft Thing hepoflibly &. have only to deal with Men, and with Gcd'* conceivably could do, it was this; A Deter- Decree in Relation to Jtian's Salvation before mination ivith fhmftlf to manlfeji his Glory : all Worlds.
Or a Purpofe in hmfelf to communicate Lit And this we call Predeitinatiotj, or.the De- G lory out of his Alonenefs everlailing unto cree of Eleaion-, which is either of Chrifl, fomeivbat elfe. I fay unto fometuhat dfe, for or of the Meuibers of Chrift: Chrift j.in.felt what IS Communication but an Efflux, an E- was £rft predeftinated; this appears by that manation, an Iffuing from, or a Motion be- Spying of God. Behold my Servant whom I -twixt two Terms? 1 have now brought you uphold, mine EleH in xvhom my Soul delightetht to the A<fls, or Anions of God in Refe- i/i. 42. i. I haz-e put my Spint ufon htin^ he \renceto his Creatures; follow me a little, and Jhall bring forth Judgment to the Gentiles, - 1 fhall anon bring you to Chrift in Relation Matt, 12. ig. Thefe very Words the Evan- Jo your felves. gelift interprets of Chrift himfelf. ^nd Chrid Thefe Ads or A<5iions of God were and being predeftinate, the Members of Chrifl are. i The Decree. 2. The Execution of the vvere predeilinated in him: So the Apoflle; ^c- DecreeofGod. I muft open thefe Terms, cording as he hath chofcn us in him before the I. The Decree is an A <f^ion of God, out of Foundatien of the World, Ephef. i . 4. We are
the Counfe! and Fiirpofe of his own Will, determining all Things, and all the Circum- ftances, and Order of all Things from all E- ternity in himfelf certainly, & unchangeably, &: yet fr-ely Wijo xvorketh all Things C faith the Aportle ) tftertheOounfel of his own'mil.
chofen in Chrill as in a common Perlon, he was the £rft Perfon eleded in Order, and we in him: Suppofe a new Kingdom to be fet up, a new King is chofen, and all his SuccefTnrs are chofen in him j Why God hath erecfied a Kingdom of Glory, and he hath chofen Je-
Ephef i. II. aid this Work, or Adion of fus Chri/^for the King of this Kingdom, and God is mrernal, and for ever abiding within in him he hath chofen us, whom he hath his own Eilence it felf. made Kings and Priells unto the rnoH high
2. The Execution of the Decree, is an Art God. But obferve we this of the Apoftle He cfGod, whereby God doth effcaually work \iajh chofsnut in him before the Feundauon
" .2i. ' " of
Looking unto Jefut.
34
#f the World I. He hath chofen, (i. e.) God the Father hath chofen ; not that the Son and Spirit chofe not alio ; for if three of us had but one Will commoa to us all, one could not will any Thing, which the Will of the other twolhould not alfo will: tut becaufe the 5'on fullains the Perfonofone eledttd, and the Spirit is the Witnefe fealing this Grace unto our Hearts, therefore the Father only is expreffed, as the Father alone is often named in Prayer, not that the other Perfons are not to be prayed unto, but becaufe the Son is confidered as theMediator, and the Spi- rit as the InftruAor, teaching us to pray as we ought; therefore the Father only is ex- preffed.
Chap.
here,^c kath chofen utin him, fometimes for him, as elfew.iere, to ycu it is given for Chriji''i Sake^not only to believe, but tofuffer,. Phil. I. 29. Sometia,es through him, as in that oi Paul, Th'JT ks Le to God v)hich giveth. us the Vi^cry through our Lord Jefus ':hriji, I Cor. I?. 57. Now Ble/fings con.e through Chriji, in Refpe(ft that Chrift is a Mediator, not only of Impetrati n, but execution; EOt only obtaining «Sc receiving from Grace all Good for usi, but in execiiting and applying efficacioufly the f^me unto us: And Ble/Tmgs come for Chriji, in Rcfpetf^ that Chrift doth by his Obedience obtain tvery good Thing, which in Time is o mmunicated to us: And we have BleiTings in Chrtji,. becaufe that in
2. He hath chofen us in him, this him, de-' Chrift, as a common Store-houfe, every Thing
notes Chrift God-man, and this in him, notes the fame Chrift God-man, as the Head and *rft Elect, in whom, and after whom in Or- der "of Nature, all his Body are elerted : Mark here the Order, but not the Caufe of our E- IcAion; though Chrift be the Caufe of our Salvation, yetlThrift is ROt rtie Caufe of our Election j it is only the Foieknowledge of God5& his free Love that is the Caufe thereof. 3, He hath chef en us in him before the "FourMtion of the World, (i. e.) From all Eternity ; but becaufe within Eternity God doth fore-iee the- Things which are done in Time, therefore this Phr^fe (fay fome^ may be extended not only to refpc<ft the actual Creation, but the Decree it felf of the WnrrcTs Being; q. 6.. He h-ith chofen us in Order of Nature, before his Decree did lay -the foundation of the World. My Meaning is- iiot to enter into Controverfies; this all grant, That the ancient Love which the Lord hath born us in Chrift is not of Yefterday, but be- fore all Worlds. Paul mentions Grace given Uf before all Worlds, 2 Tim. I. 9. But that ■yThxc'^ is the moft obfervable inthsText,as to our Purpofe, is, that we arc chofen in him; we read of three Phrafes in Scripture fpeak-. jng of Chrift; Sometiinf^s we are faid to have £1 eflings in him, aid fom sitimes for him , and to »ctime§ through him*- Soaiciimes in hijn^ as.
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 Petfon. This Grace of Elecftion began firft at Chrift our Head, Sc fo defcends downwards on us hi.s Members ; Chrift is the firft begotten smongft all his Brethren, having the .Prehcminence, or Chrift was the firft born among many Brethren,. Rom* 8. 19. The firft that opened the Womb ; Chrift was fealed and fet apart to be the Prince of our Salvaiion, before .('inOrder of Nature} we are ekcfted. Concerning this Ele<5tion, or Pxedeft nadon of Chr.ft,'the A- poftle puts all out of (^ueftion,W/;o verily was foreordained before the Foundations of tit World, but was manifijied in thtfe lajl Times for yotf, 1 Pet. i. 20.
S E C T. II L
Ofthat$reat Treaty in Eternity betwixt God and Chriji to fave Souls.
n
Ow was it that God the Father called forth his Son to perform the Office of the Mediator j that in him all tKcfe that fhould-befaved might be chofen. tToncern- ing this Call of God the Father, in a fpecial Sort the Apoftle is clear, No Man taketh this . Utnom ftntQ fmfelf, but he that is called, cf " Gody
Chap.. I.
Looking unto Jefus,
55
God,at zvas Aaxon;p alfo ChriSl glorified not My Father is greater than all^ and no Man ix
himfelf to he made an high hrfefl, but he that able to jluck them out t>f my Father'' s Hind%
faidunto hiMyTnou art my Son^toDay have I Nerf. ^it 29. Here i« iirft the Power of
begotten thee^ he called him to this Honour ; Chrift, and all in him engaged for the Sal-
Ke^: 5; 4, 5- <rarilt thruft not himfelf into vation of his Sheep, that if he have any Pow-
this Office, but he came to it by the Will of er in him, and be able to do any Thing, not
God the Father, and by his Appointment; one of them (hall perifh; jAnd he gives
For it pleafsd the Father by him to reconcde all Things to himfelf. Col: i. 19, 20. and hi'Ti hit,) God the Father fealed, Joh: 6.27. And why \ but the more to aiTure us of the goad Will of God to fave us, feing he hath called his Son unto it : For therefore will he
the Reafon of the PrevaL-ncy of his Power from his Father's Power, engaged as much as his own in this Bufinefs , they are' alike fa ft in his Hands and in his Father's Hands, For he and the Father are ons, 3, One in N-a- ture, and of" this I luppofe are the \\ ojds
accept of all that Chrift Should do for us, as more tfpecially underiiood: The Fath.r (&.
that whi.:h he himfelf hath ordained.
And now was it that God the Son embra- •ced the Cal of the Father, and undertook the OflTice of Mediator, r/;^,';/^/-:/ i, Lo / come^ Htb: 10. 7. No Queftion it was Truth from Everlading : T/;« Lord God opened mine Ear, and 1 zujf not rebellious, neither turned away backjlh: 50.5. And. as the Father gave me Commjndmint, even fo I do, Joh: 14. 31. <Sc 6. 27. No fooner the Father called, but Chnft accepts the Oflfice to which he was de- fig led by the Father : Tliis is plain by thofe Words, Him hath God the. Father fealed, feal-
Son are botii of one Nature, of one ElTeAce, of one being, and this is not only an Argu- ment that they did both agree, and were like to agree in that great Tranfacftion of fiving Souls, but that they can never difagree; two that elTentially have two Wilis, though fo* the prefent Agreeing in one, yet they xtMy come todifigrce, ik. will not the fame Thing, but if effentially they have but one WiIj, it is impo/Tible then but that they ever uujft a-
gree. So then the Father from everlaft-
ing calls the Son to the Office of Mediator, q. d. Come my Son, the Son of my Joy, and
ed by Ordination, and fealed by Qualification, high Delight, my beloved Son in tuhcm I om
and fealed by Way of Invei^iture ; as publick Officers are inveiled in their Places by recei- ving their Commiffi^ns under Seal. And it muit neels be fo, becaufe whatfoevcr the Fa- ther wills the Son wills nKo^land my Father are one, faith Chrifl, John 1 0.30 How one? Why, one in Will, and one in Power, and one in Nature? i. One in Will, that appears in the Words precedent concerning Chrift's Sheep,My Father gave them me, — and I give unto them eternal Life, Verfe 23. They are both agreed to fave Chrift's Sheep; the Father is willing, and Chrift is willing ; Look how m'jch the Will of the Father is in it, fo much the Will of the Son is in it, For he- and the Father are one. 2. One in Power; that appears likewife in the Words precedent, Tijefe Sheep 'hill never pertjh, Cfaith Chrift) neither
wcll-pleafed ; There'' s a Thought tn my Heart to communicate myjelf out of this Aloncnefs ever I ailing unto feme-what elfe; And my Thought, or Purpofe, or Intention lies in this Order; Fir ft, I intend my ozun Glory, then Chrijl, then the Church, then the World; Thus is my Providence to drfpcfe every Tl.mg fo much more principally and timely, by how much it is the more excellent ; next to my GlO' ry, and. the Manifejiation of it, I will have a Chrijf, and this Chrijijl^altbe the chief Pattern of the Elefiion of Grace; and next to Chriji the Head I intend a Body, and this Body I will predeHinjte to be made like, or to be confor- med /A the Image of my Son. And now behold^ I call thee to the Office of Mediator, thou art my Son, to Day ( even in this Day of Eternity ) have I begotten thee -. and to Day (even in this
Jhill any Man^luck thetii ouf of my Hand', fiay of Eternity )do Icall thee tpthitHpnour to be
E -2 ~ a»
'c6f
Looking unt'^ JefiiTo
diap. i.
fi'^high PriejVfor ever. And as the Father calls, fo the Son from ever lading accepts the Office to which he is defigned by the Father, q. d. Come ? it thit the Voice of my everlajltn^ Fa-. tber\ -why, lo I come, tn the Vdum of the Book, it it written of me to do iky V/di O God; this it my hlirJ\ yei^ and this Jhall be my Mind forever; when lani. incurnste this Jhull be rity Mecit to do the Will of him thatfent me to jinl/h BsWork, Heb. lO. 7. Glorious Father y ^hyV/tUitmy WUi-, Ifeehnot mzne own WilL ( as if I hcii a- Will diftinB from^. thine ) luttheWdlofmy Father, John ^. l\. Now therefore locceft this Hcnour. Be it to me, or ie it.wtth me even as thou flcafefl.John 5. B^* This Call of the Father, and Anfwer of the Son is fully confirmed by that Saying of Chrift, ? was Jet u}> from Everhjiing, Frov,
' But concerning the particular PafTages of Ihefe Treaties betwixt God and Chrift to fave Souls,!. (hall fhew, i. The Projea. 2, The Counfel. 3. The Foreknowledge. 4. ^ he Purpofe. 5.- The Decree. 6. The Covenant, we fhaU find all thefe in our firft Period, in shat Eternity before all Times until the Cre- ation.
S E C T. I V.
The FrojeB.
THe Projea tofave Souls is direrfiy laid down by diffenting Brethren. Some, give it in thu?, I . That there (hould be a ?4e'diator 6c Red^eemer unto Mankind, confi- dered as fallen ia the State of Sin.. 2. That ail fuch (hiuldbi received into Favour as fhall repent, and believe, and perfevere unto the End. 3 . That fuihcient 8c neceiTary Means c£ Grace (hould'be offered i<. adminirlred un-, to all Men wichojt Exception. 4. That cer-, tain Angular Peri'jns {hould be faved, whom God forefaw wojld repent, aiyi believe, and; pcriievrere. This ,vVay is juilly oppofed by o- t&.ers, wl''0 den/. God's Ac^ts in Intention to, be in the fatr.e Order as we fee them in Pro-, iy^ioo; la O^ier.of Wt«ial Ezilling Jt if;
granted that Chrift is revealed, proHiifed,and' exhibited after Sin, arid that we repent, be- lieve, perfevere before we are faved ; but in Order of God!s Infention Chrift js before 5in, and Salvation before Rcperitance, Faith, P-r- - feverance. The Apoftle reckoned the Order in which Things exift thus, l. The World. 1, YontheEleB. s.Chrij!. 4. Gcd, iCor.3. 22,23. But he gives us to uaderiland the Order of In- tention thus-, as fir ft, (^od intends his own Glory ,then Chrijf, t hen the Ele&, th en theWorld, ' , Certainly it is an hard Thing to raarfha!- the eternal emanent A els of the divine Under- ftanding,-or Will into firft, fecond, thirds fourth: All God's Proje<^is are like himfelf, who is Totafimul et perfeffa poJle(fio fui, a whole andptfeH Fofftffion of himfelf together & at once; fo as in him confidered there is no frius nor fojlcrzus m any of his A€ts; but confidered in Effects, or in Refpe<fl 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' Re- fpedl of us we fay the End muil be in Nature., before the Means to the End,- now the Per- roifllonof the FalV Repentance, Faith, Per- feverance are ufed by God SiS Means to bring" iome to Salvatioa,- God therefore doth firft* projedl our Salvation, and then the Means; and both the End and the Means are the Pro- duct of Gcd-''s Eledion or Predeftmation. Here then is the Projec't, that Goduill giorifier' his Grace, and to this End he will predejiinater Chrijf, and in Chrijl he will choofe fome of the- Sons of Men to Salvation, whom, mtwith"' flanding Sin, he will make hvly, and tvithout Blsfme before him in "Love, Ecclef. i. 4. Thii - Project, or Plot, or Deilgn of God will be - further enlarged in the next Paffage, vi%^-^ hi? Couirfels.
SE C T. V-. ■
The Counfel:.
OF li^t Connfels of God concerning Maa - before *U ■^'^<?rid?, -,re read in ieveraf v.
Te^.t«
Ghap. t.
Looking tmto "^ejuf.
37
Texts. Chiji ton delivend ly the determi* mie Counfd of G(?J,Ad.2.23. For of a Truth againji thy holy Child Jefus^whom thoti haft anointed., both Herod ^ Pontius Yiir^t vtiih the (jentilesy and the People of Iffael were
fathered trgethcr^ for to do ivhiiifoevev thy {and, and thy Counfd deter niined htfore to be d»net Aifsji^. 27,23. And thus the Menibers Cf Chrifl are faiJ to detain an InheritarXe, he^ ing predeftinated according to the Purpofe of htm who worketh oil Tinngs r.ftcr the Counfd of hit ownWill, Ephef. i. 11, OfthisCoun- fel of God's Will ve know but Ifttle now, ytt this will be made known when we come to Gior/ ; yti., it v/ill be a great Part of the Glory of Heaven for theLord to make knowa <he Counfel of his Will; we now know //?# ■\^dh but we (hall then know the Ccunfd of htj Willyknd praife him to all Eternity for it^ Thii- iTiall be the Glory of the Saints, that they Hiali fee into t}.e Counfel of God's lVi.'l in choofing Ihem, and calling them, and paf- fing by others, and. letting others go. In the mean while thus far we may know, for thui far he hath revealed himfelfcnnccrning his Counfels about Man from Everlafting.
I, That Man fhould be a reafonable Crea- ture, and bccaufe that every Creature is un- avoidably ftibjecft'to t!-.e Creator ( for he made ell T/jingT for himfdf Frov: 1 6. 4. and all iS to return thsl Glory to him for which he I ma'de th^m ) therefore Man fhould ferve him I as all other Creatures mull, only his Service ffiOuUl be .^fter a reafoaable Manner, out of judgn-.ent, Difcretion and Elecftion ; hence .David is faid to have chofn the Way of Truth, Pfil. 1 19. 30. aad Mcfex to hsvechofen the A:ffliHtoris of Qod'^i People, and the.Keproocbts cf Cb'ift iff re the Plesfures of Stn, or the Trcdfuref (f Egypt, Heb: 1 1. 25,26. j4nd hence it is that Hoi nefs in the Phrafc of Scrip- ture is called '^udgment^He fliall convince tlie World of judgment, Jo: 16. II. and hejball . iring forth judgment unto Vi&ory, Mattk: 12.- 20. And hence it is that our Service is calIed,--<4 resfonahle Service, Rom: 12. I. God wo«i4 not Ctt any. fuch deterifiiaatiag ^aw.
over the Operations of ^fan, as over otiiet Creatures, that fo he might truly work out of Judgment, and ftand or fall by his own Election.
2. That it Man fhould deviate from this reafonable Service, and break the Law, which God would give, and which he himfelf ftould have aa original Power to perform, that then he fhould incur the Difpleafuie o- God ; and fuch a Cuffe, and fuch a Penalty fhould be infli<5ied. And here comes in tne Fall of Man into God's Con fi deration; he looks upon ita» a wilful Trar>fgre/Hon of his Law, and by how much the Law was mo?e jufl, and the Obedience more ea/ie, by fo much he judges tr.e Tranfgre/Tion mere unreafcnable. and t.he Punifhment more cei,ain and intolerable.
3- That Sin fhould not pafs unrevenged ; and that for thefe Reafons. I, Bccaufe of (Sod's infinite Hatred thereof, He ij cf furer Eyes than tjj behold Evth^ he canmt look on Inicjui- ty,Uab: I. 13. It provocksaNaufeounefsand Abhorrency in him; for all thffe are Thing t which I hate., fu:th the Lord, —- ihey area Trouble unto me., I am uvury to bear them., Zech: 8. 17. 2. Bccaufe of his Truth, he hath faid, In the Day that thou eateft thereof thou J))altfurely die, or thoufnalt dying die. Gen-,
2. 1 7. die temporally, and die eternaUy ; and furely God will in no wife abolifli this Law, One Jot, or Title J}]oll in no wife psfs from the Law till elf be fulfilled, Mattk^. 1 8.
3. Becaufe of his Terror and fearful Majefty^ for God will have Men ;i\yf;iy.s treinble be- fore him, and by his Terror to be perfwaJed from finning, Knoiving therefore tfjt Terror cf the Lord we perfwade Men, 1 Cor-. 5, If. .And fcur kirn who is -abte to deft rm both Body and Soul in lit. 'I, I fay unto you. Fear him, Matth: m, 28. and let us have Grace, whereby us mey Jerve God acceptably with Eeverence andgcdly Ff.ar^for Gcd ij a confuming Firr^ Heb: 12. 23, 29. Uporx fhtfe Reafons God is refolved. Sin fhall not pafs unrevenged, leA thereby his JuHi-v: fhould be fecufely abufed, his Hatred cgainil ^3r [^^ i?^ - 4^cJ^iL^tl, bis Tjuth queflioned.
53
Looking unto Jffos*
Chap.
and his dreadful Majefty by Men negleded.
4. That every Man, notwithiianding Sin, flhould not be utterly deftroyed : And that for thefe Reafons, i, Becaufe of that infinite De- light which the Lord hath in Mercy : Why, this Delight is it that io difpofeth him to par- don abundantly, and to exercife Lovingkind- ncfs on the Sons of Men; Who is a God Wke unto thee^ that pardonejl Iniquity^ and pajieji by the TranJgreJJior§ of the Remnant of thy Heritage, thou retaiwji not thy Anger for ever, becaufe thou delighieji in Mercy, Pfal. 103. 8 • And; I am the Lord which exerczfe Loving- 'kindnefr^ Judgment and Kighteotifnefs in the Earth, for in thefe Things I delight, faith the Lord, Jer, 9- 24. 2. Becaufe of that Delight "vvhich God hath to be adiively glorified by his Creatures vohmtary Service 8c Subjection; Herein is my Father glorified, if ye bear much ■ Frmt,Jehn 15. 8« -And, I hive no Pleafure in the Death of the Wicked; hut that he turn from his Way and live, Eze*. 33. ii. He de- lighteth mofl in unbloody Conquefts^ when by his Patience, and Goodnefs, and Forbea- rance he fubdueth the Hearts, A&t£\ions, and Cpnfciences of Men unto hiinfelf: He efteem- eth hirafelf mOie glorified in the Ser- vices,, than in the Sufferings of Men and there- fore in this Eternity he refolves not to deflroy sU Men, left there fhould be no Religion up- on the'Earthi when the Angels fell, they fell not all, many were ftill left to glorifie him adively in their Service of him, but when ^<!/c2mfeI], and Mankind fell in him; fo that there was m T ree in this Paradife left to bring forth any Fruit unto God; and this is moft certain that God wouW rather have his Trees for Fruit, than for Fcwel; hence he refolves that Mankiad, notwithftanding Sin fhould not be utterly deftroyed,
Hereupon the Trinity calls a Counfel; and the Queftion is, What is to he done xvith foor Mcrii The learned here frame a I^nd of Confli(ft in God's holy Attributes, and by a Liberty which the Holy Ghoft from the Language of holy -Scripture doth allow them, tbey fj^eak of God after the Manow of Men,
as if he were reduced unto fome Straits, and Difficulties, by the crofs Den:ands of his fe- veral Attributes- Juftice (:^]\s vpon him for the Condenjnation of a finfu), and. therefore worthily accurfed Creature; which Demand is feconded by his Truth, to ijiake good thai Threatning, In the Dny that thou eat- eji thereof thou J}ja It die the Death; Mercy on the other Side pleads for Favour, and Compaf- fion towards Man, wofuily feduced, and o- verihrown by Satan, and this Plea is feconded by Love and Goodnefs, und the like Attri- butes, at lal^ when the Bufinefs come» to De-." termination, Wisdom finds out a Way, which the Angels of Heaven gaze on with Admira- tion and Aftoniiliment, how to reconcile thcf^ different Pleas of his Attributes together. A
?efus is refolved on ; one of the fame bleiTed rinity, who by his Father's Ordination, his own voluntary Sufeeption, and the Holy Spi- rifs Sancfiification fhould be fitted for the Bu- finefs. To this Purpofe this Jefus fhould be both a Surety and an Head over finful Men ; a Surety to pay Mens Debts unto God, and an Head to reftore God's Image unto Man,- and thus in him Mercy (fJ* Truth have ■ met to get her, Right eoufnefs it Peace have hjpd each other, Pfal. 85. 10. ■
Ti:is is the greatMy fiery of the Gofpel; this is that which the Angels ("as I tell you^ pry into ; nay, this is that which the Angels and Saints too (hall admire, and blefs God ' for to all Eternity; this is that which fet the infinite Wifdom of God on Work from all Eternity. If all the Angels in Heaven^ and all the Men in the World, had been put to it to find out a Way to anfwer this Quefiion, How JhallSin be pardoned, the Sinner reconciled, and God ghrifie his Jufice ? They could never have done it; this coft God dear, it coft him the Heart-blood of his own Son, and that's a fure Sign that God's Heart was much in it, and indeed we are not Chriftians, until in fome Meafure we fee and have our Hearts takeo^ with the Glory of God in this Myftery, Cx^ the Wonder of Heaven and Earth.' here's the Cafe, Man is fallen through Sin, and ever " ' fince
Chap. I.
Looking UJitoJefus,
£nce the Fall, Man and Sin are as infeparably joined together as Fire and Heat; y et God will have Mercy on the Man, ^nd he will take Vengeance on the Sin ,- the E ternal Wifdom •of Ciod hath found out a Way to tranilafe this Man's Sins on another Perfon who is able to bear them, snd to intere/t this Man's Per- fon in another's 2?ighteoufnefs,. which is able to cover him ; fo that now ali^s one in Re- gard of Man, zs if the Law had been utterly abrogated and all's one to in Regard of God, as if the Creature had been utterly condem- ned. And all this is done in our yefus; on him was executed the Curfe of the Law, by him was fulfilled the RighteouCnefs of the Law, for him was remitted the Sin of Man, and through him were all Things made-new again ; The World was in Chrirt is in it's Surety, making Suisfacftion to the Juftice of Godj and God was in Chriil rs in his Embaf- fador, re;nnciling the World unto himfelf again, 0 r^i^os .' O the Depihf of the Riches both of the Wifdom and Knoiokdge of God : horn uifearchibk arc. hi: 'judgments', and his Ways paji finding out,, Rom. II. 33. You \have feen the Projedl, and the Counfels of God for Man's Salvation, before all Worlds^ I it is but dimly. For who h^tb known the Mtnd of the Lord ? *r ivho hath ^een hit I Counfehy •? Rom, 1 1. 34.
39
SECT. vr. The Foreknowledge,
OF the Foreknowledge of God, in this Refpe<^ we read in Scriptures, Chrift is f.':id to be delivered i>y tf:^ determined Counfd and Foreknowledge ofQod., A<ffs 2. 23. And it is fa.d of ChriR's Members, T/;e called accor- ding to his Purpofe^ rvhom he did foreknow^ Rom: Q. 29, And elfewhcre in the fame Eprftle, Cod hath not caH away his Feople., which he foreknew,, Rom: II. 2. And Peter writes to the Stragers Ele&., according to the Fore- knowldge of Qod the Father^ I Pet: i. 2. Un- der (land, That FfL^kcewlid^e is afcribed to
God jnRcfpc<^of the Creature properly ; but in Refpec^t of God there is Nothing. rU Nothing to come; all Things part, and all Things to come are prcfer.t to him; ard therefore, in that .Sen fe he cannot be faid to foreknow any Thing. Now the Lord in Re- fpe<fl of m is faid in Scripture to foreknow Things or Perfons two Ways.
I. Generally, By a general Knowledge, r,f which Davtd {peaks : Thine Eyes did fee m\ Suljlance, yet being unferfea, and in thy Book all my Members were written, which in - Continuance zvere fajhicned, when a* yet tiers was none of them, P fed: 139. 16.
'2.S pecially, By an\oic f^-ecial Foreknow led re, which js a Knowledge vith Love and Appro- bation ; the very fame which haxe\y compre. hondeth that we call Elefiion, fo God's choo- fing is txpreifcd by Lovinq, Jacob have I lo- v*d,andE^:a\\ have Ihated,,Rom: o. 13. And this is that which the ^portle fpeaks of. The Lord knoiveth who are his, 1 Tim: 2. 19. i.e. the Lord fi om everlafting knoweth his with- Love and with Approbation, Hath Godcajl o- way ins People, which heforeknewl Rom; 1 1. 2. i.e. Which he before loved and approved ■? Hence we gather that after the Projed was laid, and the Counfels of God were agreed upon it, then-God /<?re*wzy or forefaw whom .. to embrace in his eternal Love as his own. ' At one At\ he foreknew whom he would choofe, and fet apart of his own free Love, to Life and Salvation. And here you have the Caufe of God's predeflinating his 5'aints toGlo- ry, it was only the Foreknowledge, and free Love of God ; the Lord from Everlafting, and before the Foundation of the World fore- ordained, or fore-appointed fome to Salvation, Nothing moving him thereunto but his own good Pleafure and his own free Love. This is it that in Order of Nature, and ftri<ftly goes before, and is the Caufc of our Predeflination, for whom he did foreknoxv, he alfo did prede- Jiinate, Rom: 3. 2 p. Fir ft he foreknew, and then he did prrdeftinate £rft he loved, and then he ele^ed ; firil he embraced" them as his own in the Arms of his eternal Love, and
then
40
Looking unto 'Jefus.
Ghap. -^i,
then o^his free Love he fet them apart to Life, and to Salvation : Hence the Apoftle calls it, 'TheEle6iion of Grace ^ Kom: I I. 5. fignifying that our Elecftion fprings out of the Womb of Lovci free Love, free Grace is the Caufe of our Eiedion. iSome object. That we are predeftinared y and elected according to Foreknowledge, i. e, iay they, According to the Foreknowledge of our Faith, and Repentance, and PerfeverancC; but if that were Paul's Fore-knowledge, why then would he fay, That ihofe vjhom he did fon-knowt he alfo did predejiinate to he con- form to the Ipiage of his Son ? Eom: £■• '^9* If God did foreknow them firft conformed, Tvhy did h/then predeftjnate them te Ire con- formed i' And if that were Peter''s Fore-know- ledge, y/hy then would he fay, That they were Wefi according to the Foreknowledge Cf God the Father, — unto Obedience^, i Peti 1.3. If God did fore-know them fir ft obedient, 60W then did he fore-know them unto Obedt- - ence ? I know it is a Queftion, Whether God , in Fore-ftght of Belief, and Perfeverarice in Faith and Holinefs, do choofe us to Salvation I For my Part I am for the Nagative, upon thefe well known Grounds.
i.Becaufe Ele<fiion 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 elec4 i new this is againft the All-fufiiciency of God's Knowledge, as if he fhould get I^owledgefrom the Things we know ; and againft the All-fufficiency of God's Will, as if he muH; be beholden to Something in us, before the Bufinefs of Ciur Elecftion can be determined.
2. Becaufe Ele<ftion on Faith or Love fore- feen, it makes God to. choofe us when we have chofen him . and to love us when we have loved him firfl ,- but this is contrary to Scrip .'ure. We love him hecaufe he loved ut 3rfi\ 2nd herein is "Love, not that we loved \f3od,but that he loved us, andfent his Sen to be rfbe Propitiation for our Sins, I.j?#.4 19. v-io, 3. Becaufe Ekdion on Faith forefeen,flands liiQt jiTith the Freedom of God's Will within
himfelf, but God tells ns plainly, I will ha, Mercy on whom I will hove Mercy, and Iw\ have Comfajfion en ivhcmlwill i^veCom^a^ fion, Kom: ©• 1 51. See ^o. Goodwinh Expof: o Ronr. 9. 15, 16. 1 know feme would n lave this Text under/iood of EletSicii fr. Eternity, but of Juftification, Adoption, Sal tion, and yet they grant the Truth of it to alike, whether in Reference to EJedion, Jufiif.catJOn : The Wo'rds,i ti:;// have Men en whom I will have Mercy, are one and thw fame with thofe Words fpoken by Gcd to Mofes, I will be gracious to rvhcm I-will legrti- ctous, Ex. 33.19- Now to he gracious, is is confef- fed, properly imports a Propenlnefs of Mind 8c Will to do fome fignal (iood without any Motive or Engagement thereunto from with, out, efpecially from the Ferfon or Perfons t whom this Good is done, or intended ; whic is a plain Argument that IxvUl have Merc, is not of that Kind of Mercy, the Exercifi whereof is drawn cut, or pr(4cured by a Thing whatfoever in' thofe to whom it fhewed, but becaufe it pleafeth it felf, or hi_ in whom it relideth fo to do; and in this Re^ i^t£i Mercy differs very little, or Nothing a all from Grace -• The Apofile exchangin Mofes his Words, was but his Interpreter.
4. Becaufe Ele<ftiDn on Faith forefeen,is all on^, as to fay , we are ordainedto eternal Life becatift we believe; but the Scripture.fpeaks contrary. As many as were ordained to eternal "Ltfe h Iteved, A^,. 1-3. 48. And net as many as lieved were ordained to eternal Life.
5. Becaufe a prime and eternal Caufe ca.- cot depend upon the felf-fame temporal Ef fe<fis which are thereby caufed; Now E, !e<5iion is the prime and eternal Caufe whence our Faith, Repentance, and Perfeverance wert derived, and therefore cur Faith, Repentance, and Perfeverance cannot be imagined aatece* dent Caufes, Conditions, or Motives unto tht divine Eleiftion, ■ t\
6. Becaufe Ele^lon en Faith forefeen, oi Ele<^iqn of Men believing and perfevering ia J Faith and Holinefs unto the hA Gafp, bring! with it many Abfurdities, As, 1. This is"t»
'Chap. I.
Lookifig unto Jefus^
\\
Ele£t Men, not cbniidercj as in the Stktc cf liing TredeSlmate according to the Vurpoft of Innoce»ry, nor of Mifcry, but is in 5tate of kim who worketh all TLzngs ofter the Lourfd ^ _^ . .^.L .-_ _ -r. „ -~, ■. ^j: j^jf fj^„ -^r^ii^ Ephel. I. II. ^rid cjfe-
■wrhere the Af oftlc fpeaks olthe mtn.fdd W if- dom of God, according to li.e eternal hurp^fe^ Which he purfo/cJ m CLrifi ^cfuj ou> l.ordy Ephef. 3: II. And ag^m, He hatkf^T^td ut «nd called us xviih (iTi holy Callings not a ccor- ding to our World., but accordiug to his own hurpofe and Graced vshkh was given ^J tn ChriH yefus, before the World tci^an, 2 Tim. I. 9. AJJ thefe hold forth this Truth, That God purpofed in himfelf from aJ] Lternity to bring them; whom he foreknew, to Life, znd to 5c4lvation, ThisFurpofeof God, in order of Nature, comes tefcre Piedeflination, ir»
^Grace,contrary tothafr own Tenets. 2. This is not to bring Faith, H )liaefs, Perfeverance out of the gracious Benefit of Election, but to bring Election out of tht forfeen A<^s of believing, obeying, -perfevering, quite con- trary to Scriptures, He hath chofen us in him btfore the Foundntion of the World, thjt we Jhould be Holy and without Blame before him ^in hove, Ecclef. I. 4. 3. This were to fay, that Election or Predeftinstion .^ffoords no Man :iny Help at all, in the Way unto eternal Salvation ; for how <;an that be the Caufe leading infallibly in the W3y into eternal Life, which comes not fo much is into Con-
fideratton, until a Man have run out his Race that vre are faid to le Fredcftivatt acccrdin? to
Cat leall in God's Foreknowledge) in Faith, & Godlinefs,5c be arrived at Heaven's Gates.Such a faldy named Predeltination might more truly and properly have been called a Poft- dei^ination. But I have too long flood on this Controverfy, and indeed it is againft my
his Purpofe, Ephef. i. 11. And yet it mnft needs follow after his Fureknowicdge and Counfcl : For Firji, he Loves before he will Purpofe, And every Vtirpofe is eJfaLnJ}:edhy Counfcl, ^ 5fea, Without Counfcl Vurpofcs faith the Wifeman) ore difaf panted, Prov. 30. ip-.
Defign, WJAch is not to minifler ^lefiions, 8c 15. 22. V\ hy then, firft he Counfeis (I
but ratlter Edifying, which is in Faith, I Tim. 1.4. I remember what I have read, and in- deed I begin already to feel, that thefe con- troverfial Points will but difcompofe our Spi- rits, and wafle our Zeal, our Love, our De- light in Jefus Cthis lovely Subjert and Object vre are a viewing) even by t/ie Interruption and Diverfion of our Contemplations. Not a Word more in that Kind.
^ E C T. VIT-
The Purpofe.
OF the Purpofe of God concerning Man's Salvation before all Worlds we read in Scriptures, We knozo that all Things zvork to- gether for good to them that love God, to tlxm who are called according to his Purpofe, Rom
fpeak after fhe Manner of Men) and then he foreknows, i.e. either/he krwws whom he will choofe, for God /foth not bHndly choof© he knows not whon/; or elfe he fets ins Love to Lifeonfome, he ]/nows them with a Know- ledge of Afprobat/on, and then he feitles a Purpofe to bring them to Life, whom he foi fore knows, in that cfpecial & unfpeakableWay. This Purpofe of God fpeaks our Stability and Certainty of Salvation in Chrift ; when God once purpofeth, it is paft altering:5?^/-f/y as 1 hxve thought, fo fh<ill it come to pafs, and as I have purpojtd ([iith God) fo /hall it fland. You may write upon it, that God's Purpofes are immutable. Would not Paul lightly after Purpofes taken up by him; When I therefore was thus minded Cfaith he) did I ufe 'Lightncfs i" Or the thing that I Vtirpofe^
8. 23. And It is faiJ of Jticob and Efau, that '^o I Purpofe according to the ¥lejh,that wuh
in Qhrifl we are faid fo obtain an Inheritance ^ this Word fpeaks to me, as if I heard God iij
S from
^
Looking unto JefuS.
^2
from all Eternity, // is my Purpofe to five a Remmnt of Mankind; though all are loji iy Sin, yet my Wifdom hath found out a Way to ch):^p outfome, and though thofefome, thofe fewlhave purpjjfed to fave, ft and in very Jlippery Places, yet J wdl be the fame Tejier- day, and to Day^ and for ever, Heb. 13. g. Iforfee indeed many Thoufands of Failings and Exafperttions, to alter the Purpofe that I have toiojrdt my People,! forfee their daily Provoca- tions af my Jujiice, Iforfee thetr many T^ujls within^ and their many Enemiesnvithout, Ifor- fee that Grace inherent I will give them to le as mutahle in all the Proginy, as in their Father Adam , and if I live them in the Hands of their own Counfel, they cannot hut depart duly from me, even as Water, though it c$uld he mxdr as hot as Fire, yetheing left unto it felf, it will quickly reduce^ and work it felf to its own original Coldnefs again ; Iforfee them in their heH Condition, at full Sea, at their high- e); Tide of Grace, to he as changeahlc and moveable f ever al Ways, as Wheels ; to he as per- plexed, hindered and diJiraBedin ihemfdves^ as crofs Wheels in one another ; Grace Jwaying one Way, and Flejh another Way, and what Stability ctn I think in fuch ? Why yet (Tays God^ yet I Purpofe to bring this little Flock to Heaven, my Purpofe is in, and from my felf , and I am God, and not Man, and therefore I cannot repent, nor call in the Purpofe whicJ) no'JO I have; Htve Ifaid, gndjhill not I do it a Have Ifp)ken, andjhall I not make it goad ? N'jTib. 23. 19. Tes, yes. My Purpo- fes muji Jland. and for this Purpofe I willfet my Son beiwixt my People and my felf, fi that if they Sin, I will look on him, and by that Memt, I will fee no Iniq^uity in Jacob, nor Tranf^rejfion in Ifrael, Numb. 23* 21. Jind for this Purpiffe, I wdl join to the Wheels the living Creatures, that when the living Creztures go, the Whells Jhill go, vnd when the living Creatures ^and, they Jhull Jiand , and when the living Creatures are lifted up from t'e Earth, the. Wocels Jhall he lifted up againji thenu for the Spirit of the living Creatures. Jhill be in the Wheel Sj Erck. i. 21, My
Chap. I.
Meaning is, that my Saints fball not have their Stahility from themfelves, fcr tBey are like Wheels, hut they Jhall have it from me, and from my Son, unto whom, by the feme Spirit of JLife, they Jhall he united. Thus may I imagine the Lord from aH Eternity to fay, and fpeak, and purpofe with himfelf,and fure- ly his Purpofesmuft fland upon this Account, For the Gifts and Calling of God, are without Repentance, Roie. 1 1 . 29.
S E C T. V I I I. ,
The Decree,
THe Decree of God concerning Man's Salvation before the Fouridation of the World, appears in thefe Texts, / will declare the Decree (faith God^ What* was that? why concerning Chrift, &. concerning the Church, thou art my Son, this Day have I begotten thee; ask of me, and I Jhall give thee the Heathen for thine Inheritance, and the uttermoSi Parts of the Earth for thy Poffeffion, Pfal. 2. 7, g. 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 his Father. This Decree in Scripture Phrafc hath feveral Titles, I. It is the very fame with that which we ijfually call Predejtination ; for what is Pre- dertination but a Decree of God concerning the different Preparation of Grace, whereby fomc are guided infallibly unto Salvation? Predeftination is a Decree both of the Means and Endi a Decree of given Grace cffedual unto fome Perfons here, and of bringing the fame Perlons unto Glory hereafter. This Decree, this Predeftinatien, this golden Chain of the Means and End, is fet down by the A- poftle, Whom he did predejlinate, them he alfo ' called, and whom he called, them he alfo jus- tified, and whom he juSiified, them he alfo glo- rified, Eom. S. 30. As God hath predefti- nated fom.e to Life and Glory, fo he hath
. predeflinated them to be called, and juftified before the/ tie -glorified j "y^hoaifocver the
^ ' " Lord
Chap, I.
Lcokmg unto Jefas^
43
Lord hath decreed to fave, them hath he alfo decreed to fan^iifie before they come to en- joy that Salvation. God hath chofen ut in Chrifi before tie Foundation of the World, that rue jhould he firft holy, and then happy, Eccl, I. 4. See how thele are twifled by the A- poftle once and again, God hath from the Be- ginning chofen you to Salvation, through Sanc- jificiition of the Spirit, and Belief of the Truths 2 Thef- 2. 13. I have heard of fome blafphem- ons Reafonings, If we ore fredejfinate to be faved, we miy live as we lift, for howfoever
Boolt which thou hnjl written, faid Mcfcs m his Zeal for Ifrael, to whom the Lord anfwer- ed, Whofoever ftnneth againji me, him ivill I blot out of my Book, Lxod, 31. 32, 33. Hut this was not the Book (Tay fomtj) of God's eternal Decree, but the Book of his Provi- dences; God hath a doudle Book, and both in a Figure; hath a Book of his refolved De- crees, and a Book of his aded Providences ; tfcis latter is but a Tranfcript, or a Copy of the former: thofe huge original Volums of Love and Ele/Tings Avhish God hath laid np
welive, though never fo wickedly, yet we fhall in his Heart for his own People from all E-
le faved. O fearful • O divelifh Reafoningi furely this comes from the Divel, and not from God, or his Word: Mark here one of Satan's Depths ; In outward "things he tempts Men to dejirujl God^ and to rely altogether on Means : But in heavenly Things, and Matters of Salvation he tempts Men to lay all on Ged's Decrees, and God'^s Purpofcs, without any Re- gard had to the Means, Gal, 3. 29. Such Men might as well fay, theLordhath ap- pointed that we fhall live to fuchaTime,&. till then we fhall not die, ^therefore what need
ternity is the Book I mean ; Indeed this Book is writing out every Day, by the hand and Pen of Providence in the Ordering of all thofe
Affairs which concern our Salvation -3.
This Decree is the very fame alfo with God's Seal; The Foundation of God Jiandeth fure, having this Seal, tie "Lord knoweth them that are his, 2 Tim. 2. 19. A Seal is ufed in three Cafes; I. To keep Things diflindl. 2. To keep Tbings fccret. 3. To keep Things fafe : In every of thefe Refpecfts God's De- crees are Seals; but efpecially in the laft;
we Food in Health, or Phyfick in Sickncfs? thofe 5'ouls that are fealed by God, they are
Oh take heed of tliefe Reafonings • God's De- cree doth not remove the Ufe of the Means
but ertablifh and confirm them. 2. This
Decree is the fame with that Book of Life wherein are written the Names o£the Ele<ft ; Patil tells us o£fome Women, with Clement, and other Fellow-lahourers, whofe Names are in the Book of Life, Phil. 4. 3. And Chrift
fafe in the Love and Favour of God ; as when ypi tells us that God fealeth up the Stars, C /. #. ) hy fome, he preferveth ihe Stars in their Orbs, in the Places where he hath fet them they fhall never dropout; fo God feals up his ^aint?, i. e. he fecures them of the eternal Love of God, fo that they fhall never drop out of his Heart. All thefc
bids his Difciples rejoice, becaufc their Names Titles fpeak the Immutability of God's eter
are written in Heaven, Luke. 12. 2o. And nal immanent A<fts, gr: ^. I Decree, iPredeJli-
John faw in his Vifion the Dead , fmall and nate, I Book it. Seal it, that fuch and fuch
great Jiand heftre God, and the Books were Perfonsjhall he eternally faved; and why all
opened, and another Book was opened, which this I But to note the certainty and Stability
is the Book of Life, Rev. 20. 12. As Cap- of the Thing ; fhall great Monorcht of the
tains have a Book where in they write the Earth do thus ■? Shall they Decree and Book
Names of their Souldiers ; and Citizens have a and Seal, to fhsw their Grcatnefs and Wifdom^
Book wherein they record the Names of their that they could fo refelve^ as no Petfon or
BurgelTcs; So God hath his Decree or Book Power what foever, Jhould he firong enough
of Life, in which he regifters all that belong to caufe them to change their Refolutions ? And
to him. Some other Texts fpeak of a Book Jhall not I much more ? Do not I know, or
of Life, as, Blof me J ^ray th« out of thy forfc all that can or will follow ? // there
F 2 9ny
Looking unto Jefusl.
41f
cny Paufer, cr ever Jh*ll he^ to take them out of my Haridr ? Or it it poji'jle^ that ever I Jhould hsvt a relenting Though at thefaving of the fe Soul si Can any Thing fall out here- »fter^ to mike me more provident^ more power- ful, more wife, more merciful thin now lam ? // may he in fome Things I miy 'Will a Change^ iut can Tin any Thing truly change my Will •? Ho, no, lam the 'Lord, I chmge not, there- fore ye Sons of Jacob are not confumed. MaL
S E C Ti I X.
Ths Covenant*-
THE Covenant concernmg ManV S'alva- tion, is the laft and main particular I Soflanced in ; I dare not be too curious to infifl on the Or^der of Nature,, and the rather, bccaofe I believe the Coven3:it betwixt. God and Chrift from ererlalling, is interwoven \vith the Decree, Forekno\vledge and Elec- • tion above. So the Apoftle tells us, He hath thofcn U! in Ch*-ijl before the Foundation of the World, 'E^hd, r. 4. Mark that, in Chrijl, There was an eternal Plot bef.vixt the Father and the Son ; there was a Bargain made ( I fpejk it with Revereace ) betwixt God and Christ, there was a Covenant bstwixt the L-vrd and hij Son Jefus Chriil, for the Salva- tion of-the Ekii ; and of this obferve we ef- pecialiy thefe following Texts.
in Tfai2hA9. I, 2, 3") 4- The Prophet feamsto fetit Dialogue-ways ; one exprelTeth- itthus ; F<r/?.\Cmift b?gin5, and (hews his CominiiTion, telling Gjd how he had called hitn, and fitted him for the Work of ReJemp- tion, and he would know whit Reward he- fhjuld have of him for fo great an Under- taking. T/oe LordhrJjj called me ■ from the, Womb, from the hoiodsof^my Nlo-iherhathhe- tmds Mention of my Nj;m,and he h-ith made rny Mouth like a fh irp Sword, in the Shsdom of his Hnd hath he hid ?»?, and made me a polipid Shafty in his ^iivsr bitb he hid we,- Ifa, 4p. ij 2. Upoq ^is G^d anfwers
Chap I,
him, and tells him what Reward h.e (houl^, have for fo great an Undertaking; only at fir ft he offers low, viz. Only the VAf.&. Peo- ple ot Ifrael. And he faid unio me, Thoti art my Strvint 0 Jfrael in whon . J vill be glo- rified : Or, Ifrael, it is in •whqntlwill beglO". rified by ti.ee, Ifa. 49. 13. Chnft who hood now a ir,aking his Bargain With him, tiiought thcfe too iew, and n.'.t wcrti:. fo great a La- bour and Work, becaufe few of the jj^cwjj , would come in,, buf would rtf'jfe him, and „ •therefore he fays, he fhould labour in Vain, if. this were all his Rerompence, Then faid j^ , I have laboftnd. in Vain, I have ffeht my Strength for Naught, and in Vain, Ifa. 45. 4. And yet withal he tells God, that feing his Heart was (b much in; faving Sinners, he would do it howfoever for thefe few, con- . forting himfelf with this. That his Work or his Reward >}fss with the Lord. Uppn this , God comes off more fieely, and opens his Heart more largely^to him^ as meaning mor^ amply to content him for hJS Pains in dying^ // is tt light Thing, that th ujhouldeji be my . Servant toraife up the "tribe of Jacob, and to rejiorc the. preferved »f Ifrael, Ifa. 49. 6, ' Tnat J5 not worth the dying for, I value thy Sufferings more than fo, I will-alfo givt thee for a Jaight to the Gentiles, that thoti . mayeji bg..my Salvation unto the Ends of the Earth. Methinks I imagine as if I heard God fpealc unto Chrififrom Eternity, * See here I 'have loved a Remnant of Mankind both of ' jfsiw/ and Qentiles, with an everlafting Lov^ , 'I know they will, fin and corrupt fhem- • ' felves, and fo become Enemies to me, and! ' liable unto eternal Death 5 now thou art a- ' mighty PerCon, able to do what I require of- ' the? for them ; if thou wilt take upon thee ' the.ir ^TatlIre and. Sins, and, undertake to fa-
* tisfie ray juf^^ce and Law, and take away
< t }at Hatred tliatis in. them, towards me and
< my Lfiyry and make them a believing holy
* People, then / will pardo;i them, and adopt ' thena in thee for my Sons and Daughters, s and make them Co-heirs with thee, of ari
* inc<?rruptiUc Cro\ra of Life.' Aa(t"^he]« .
Chap", r- Looking unto 'Jtfns. ^^
laid Gmrt, ic I C9me to da thy Will 0 God, that Counfel of Peace fpoken of by the Pro"
Keb. lo: 7, 9. Then Chrift as itwere ftruck phet^ And the Counfd of Peace Jhtll he he-
Hands with God, to take upon him the Na- trotxt them both, Zach.^. 13. ( i. e. ) be-
ture aad Sin of Man, and to do and fuffer for tween tJie Lord, and the M-n whofe Name
him, whatfoever God required of him. Cer- if the Branch, Veiff. 12. J\nd for thi<; jAprree-
tainly, thus \v^s the whole Bufinefs of our ment it is, that Chrift is called the /econd A-
Salvation, firfl tranfa(fled. betwixt God the ^a»i; for,as with the firil ^/-^w God | lieh.
Father and ohrilt, before it was revealed to ted a Covenant concerning him, and his Po*
us. Hence we ire faid, to be friven unto fterity, fo alf-> he did indent vith Chrift and
Chrift, I have manifejled thy Name ffaid his Seed concerning eternal Life to be obfais-
Chrijt) unto the. Men ivbich thou gave Jl me ed by him. I denjT not bnt that fome Promi-
\eut of the World, thtne they ivere, and thou fes .vere made only to Chrift in his own Per-
gave ft them OT<:,Joh. 17.6. This very Giving fri, and not to defcend to his Chr'dren as
implies, asif the Father in his Eternity (l^ould Sit on my right Hind ur.til I ritu'ke thne Fnel
have faiJ to the 5on, ' Thefc I take to be rnies thy Foot-flool^ Htb. i 13 And ite
» VelTels of Mercy, and thcfe thou fihalt bring Oj ill fee bis Seed, h pi^l ' prolong 'hit Dayr
* unto mc. for they will deftroy themfelyes, the Pleifure of the Lord /hall frofter in hit
* but thou (lia It fave them out of their loft E- Handt, Ifa: ^3. 10. And asJ( efme'ifid I will <Rztc.\ And thet\ the Son tsk^s them At his give thee the Heathen for thme Inheritance, Father's Hand, and looking at his Father's and the utter mojl Part f of the Esrthfbrlhi Will. This IS the Father's Will zvhich hathfent Pojfejion, pfa: 2. g. But there are ot er Pro- tne, that of dl zvhich he hath given me, I mifes made to- him and his- as that erancJ
Jboutd hfe nothing. Job. 6. 59. He thcrcu- Promife, / vjill be to^him « Father and he p9n takes Care of fuch, he would not for a fhtll be to me aSon,Heb: i. r ^er\i qt? World any of them fhould be loft, which hisFa- It is firft made to him, and the''n to us ' K^i ther hath given him,they arc more dear than fo. that fpccial Promife of fpiritual Grace no i
In Ifa. 53. 10, II. and in Pfsl. 40. 7. 16. Of Juftificatinn, //a; 50. 8- Of Vidorv Chrift 15 brought in as a Surety, offering him- and Dominion, Pfr. lib.?- Of the Kincdom fdf for us, and readiiy accepting of God's of Glory, -Luxe 24. 26. They are everv one Will in this very Matter: And hence it is, firft made to him, and then to ns • — The • that he is called God's Servant, and his Ears Bofinefs from Eternity lay thus * Here is are faid to be opened. ' Man \o?i( fuid God to his Son ) but thou
InJ^^: 42. 6. th-s very Covenant is ex^ ' ^alt in the Fulnefs of Time go and be borrt
Kl^ "^TlT^' 7^''' ^""u^ ^^t'H ^^ ' ?^ ^^^"^ "''^ '^^"^^^ ^^'l ^'^ for them, and
ChVift, Behold my Servant zvhom I uphold, ' fatisne my juftice, and they (hall 'be thine
mzne Klea tn whoHi my Soul dehghteth : — <■ for a Portion, and theyfhall be called
Awillgive thee for a Covenant of the People, ' the holy People, the Redeemed of the l,ord,
for a Light of tl^ Gentiles, Ifa. p. „. Pfa, ' Ifa: 61. l2.Thisaialt thou do ( faid the
40.6. \ea, this Covenant and Agreement 'Father) and upon thefe Teims they fhall
feemstobeconnrmedwithan Oath, in Heb: ' live that believe. Tliis was God'7cove.
7. 20 And for 'his Service, Chrift is required nant with^he- Son of hi» Love for us- to
0 ash of. God and he wulgivrhim the Hea. whom the ton anfwered ( ,s it were ) again;
tbenf^r hulnhentonce Pfal: 2. j- Obferye ' Content Father, /will^go, and fulfiftTy
how tae Church of God IS given to Chrift, ' Pleafure, and they fell be mine forever^
as a Reward of that ^Obedience which he ' /will in the Fulnefs oFTimedie for them
17:^!? ^¥?^"? ° ^ ?«^^-^ «^,^ Sure- ' and they fhall live in me : Burnt.e%ungs\ '
ty.,v:rua. This Stipulation fome make to be ^ tnd Sin-oferings thou h<iii mt required (to.
45
Loohing unto Jefas.
Chap. I.
' it was Self-ofFcriag ) then faid /, to / come .< in the Volum of the Booli it it written #/ me, « to do thy Will, 0 my God,' Pfa: 40. 6, 7., In >rhat Book "was it written, that Chrift fhould come to do the Will of God ? Not on- ly in tfae Book of the Law and the Prophets, but alfo in the Book of God's Decrees ; In this Se«fe, The'Lamh wntJlainfromtheFtun. dation of the World, Rev. 13. 8- His Father from before all Time, appointed