SECT. I. The Duty of looking off all other things, confirmed, and cleared.

Doctrine. 1 BUT first we must look off all other things; the note is this: We must take off our mind from every thing, w^ch might divert us in our Christian Race from looking unto Jesus. [...], the first word, or first piece of a word in my Text speaks to us thus, hands off, or eyes off from any thing that stands in the way of Jesus Christ. I remem­ber 'twas writ over Plato's door, [...], there's none may come hither that is not a Geometer; but on the door of my Text is written clean contrary, [...], No earthly minded man must enter here: not any thing in the world, be it never so ex­cellent, if it stand in the way of Jesus Christ, is to be named the same day; we must not give a look or squint at any thing that may hinder this faire and lovely sight of Jesus.

Gen. 10.7.Thus was the Lords charge to Lot, look not behind thee; he was so far to renounce and detest the lewdness of Sodom; as that he must not vouchsafe a look towards it?

Isai 17.7, 8. At that day shall a man look towards his maker, and his eyes shall have respect to the holy one of Israel; and he shall not look to the Altars, the work of his hands. This was the fruit of Gods chastisement on the Elect Israel, that he should not give a look to the Altars, lest they diverted, or drew his eyes from off his Maker.

2 Cor. 4.18. We look not at the things which are seen, but at the things which are not seen, saith Paul. A Christians aim is beyond visible things, O when a soul comes to know what an eternal God is, and what an eternal Jesus is, and what an eternal Crown is; when it knows that [Page 3] great design of Christ to save poor souls, and to communicate himself eternally to such poor creatures, this takes off the edge of its desires as to visible temporal things, what are they in comparison?

But what things are they we must look off in this respect? I answer,—1. Good things. 2. Evil things. Question. 1

1. Good things. The Apostle tells us of a cloud of witnesses in the former verse, which no question in their season we are to Look unto. But when this second object comes in sight, he scatters the cloud quite, and sets up Jesus himself; now the Apostle willeth us [...], to turn our eyes from them, and to turn them hither to Jesus Christ q. d. If you will in­deed see a sight once for all, look to him: the Saints, though they be guides to us, yet are they but followers to him; he is the arch guide, the leader of them, & of us all, look on him. There is a time when James may say,James 5 10. [...]ohn 13.15. Zach. 2 13. take my brethren the Prophets who have spoken in the Name of the Lord for an example; but when Jesus comes forth, that said, I have given you an example, an example above all examples, then be silent O all flesh before the Lord. Let all Saints and Seraphims then cover their faces with their wings, that we may look on Jesus, and let all other sights go.

2. Evil things, 1. In general, 2. In special.

1. In general, we must look off all things that are on this side Jesus Christ, and so, so much the rather, if they be evil things; in a word, we must look off all self; whether it be sinfull self, or natural self, or religious self; in this case we must draw our eyes off all these things.

2. In special, we must look off all that is in the world; 1 John 2.16. and that the Apostle comprizeth under three heads, the lusts of the eyes, the lusts of the flesh, & the pride of life; (1.) Plea­sures, Profits, and Honours.

1. we must look off this world in respect of its sinfull pleasures; Jude tells us, such as are sensual have not the spirit: we cannot fixedly look on pleasures,Jude 18.19. Job 21.12, 13, 14, 15. and look on Jesus at once. Job tells us, that they that take up the Timbril, and Harp, and rejoyce at the sound of the Organ, that spend their dayes in mirth, are the same that say unto God, depart from us, for we desire not the knowledge of thy wayes; what is the Almighty that we should serve him? and what profit should we have if we pray unto him? We have a lively example of this in Augustines conversion; he would indeed have had Christ, and his pleasures too; but when he saw it would not be, Oh what conflicts were within him. In his Orchard (as he stories it in his book of confessions) all his pleasures past represented themselves be­fore his eyes, saying, What wilt thou depart from us for ever? Dimittesne nos & a momento isto non crimus tecum ultra in aeternum? Aug. in lib confess. Et tu Domine usque quo? quam diu, quam diu cras & cras & quare non mo­do? quare non hoc hora sinis est turpitudinis meae: Aug. ibid Tolle & lege [...] tolle & lege, Idem ibid. Rom. 13.13, 14. and shall we be no more with thee for ever? O Lord (saith Augustin, writing this confession) turn away my minde from thinking that which they objected to my soul! What filth? What shameful pleasures did they lay before my eyes? At length after this combate, a showr of tears came from him, and casting himself on the ground under a Fig-tree, he cries it out, O Lord, how long, how long shall I say, to morrow, to morrow? Why not to day Lord, why not to day? why should there not be an end of my filthy life even at this hour? Immediately after this he heard a voice, as if it had been a boy or a girle singing by, take up, and read; take up, and read; and thereupon opening his Bible that lay by him at hand, he read in silence the first Chapter that offered it self, wherein was written, Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering or wanton­ness, not in strife and envying; but put ye on the Lord Jesus, and make not provision for the flesh to fulfil the lusts thereof. Further then this sentence I would not read (saith Augustine) neither indeed was it needful; for presently, as if light had been poured into my heart, all the darkness of my doubtfulness fled away. His eye was now taken off his pleasures, and for ever after it was set on Jesus.

2. We must look off this world in respect of its sinful profits: a look on this keeps off our looking unto Jesus. Whosoever loveth the world, the love of the Father is not in him; just so much as the world prevails in us, so much is Gods love abated both in us,1 John. 2 15. Jam. 4.4. and to­wards us; ye adulterers, and adulteresses (saith James) know ye not that the friendship of the world is enmity with God? Covetousness in Christians is spiritual adultery; when we have enough in God and Christ, and yet we desire to make up our happiness in the creature, this is plain whoreing. Now there are degrees in this spiritual whoredome: as, —

1. The minding of this world; ye know there may be adultery in affection, when the body is not defiled; unclean glances are a degree of lust: so the children of God may have some worldly glances, stragling thoughts, when the temptation is strong, the world may be greatned in their esteem and imagination.

[Page 4]2. The setting of the heart upon the world; this is an higher degree of this spiritual adultery: our hearts are due and proper to Christ: now to set them on the world, which should be chaste and loyal to Jesus Christ, what adultery is this? Ye cannot serve God and Mammon: Matth. 6.24. that woman that is not contented with one husband, must needs be an har­lot.

3. The preferring of the world before Christ himself. This is the height of covetous­ness, and the height of this adultery; what, to make the members of Christ the members of an harlot? Why worldlings! those admiring thoughts are Christs, those pains are Christs, that love is Christs, that time, that care, that earnestness is Christs, they are all Christs; and will you give that which is Christs unto the world? and prefer the world before Christ with his own? What, live as professed prostitutes, that prefer every one before their husbands? how will this expose you to the scorn of men and Angels? at the last day thy will come pointing, and say, This is the man that made not God his strength, but trusted in the abundance of his riches; Psal 52.7. this is the Gadaren that loved his swine more than Christ Jesus. Love not the world, said John. 1 John 2.15. Christ is never precious in mans apprehension, so long as the world seems glorious to him. As we begin to relish sweetness in Christ, so the world begins to be bitter to us: Cui Christus incipit dul­c [...]ss [...]e, necess: esto marescere mundum. Bern. the more sweetness we taste in the one, the more bitter­ness we taste in the other.

3. We must look off the world in respect of its sinful honours: what is this honour but a certain inordinate desire to be well thought of, or well spoken of, to be praised, or glori­fied of men? as if a man should run up and down streets after a feather flying in the aire, and tossed hither and thither with the gusts and blasts of infinite mens mouths; it is a que­stion whether ever he get it; but if he do, it is but a feather; such is this pride of life, ho­nour, vain-glory, it is hard to obtaine it, but if obtained, it is but the breath of a few mens mouths, that alter upon every light occasion; but that which is worst of all, it hinders our sight of Jesus Christ, not many wise men after the flesh, not many mighty, not many noble are called; 1 Cor. 1.26. Heb 11.24, 26. wordly honour keeps many back from Christ; and therefore Moses when he was come to years, refused to be called the son of Pharaohs daughter, —esteeming the re­proaches of Christ greater riches than all the Treasures of Egypt. If the blind Man in the way to Jerico had depended on the breath, or liking, or approbation of the multitude, he had never received the benefit of his sight;Luke 18.39. for they (saith the text) which went before, rebuked him that he should hold his peace; they disswaded him from running & crying so vehement­ly after Christ; experience tells us, how these things pull and draw us off from Jesus Christ, the lusts of the eyes, the lusts of the flesh, and pride of life.

Question. 2 But why must we look off every thing that diverts our looking unto Jesus?

1. Because we cannot look fixedly on Christ, and such things together, and at once; the eye cannot look upwards & downwards, at once in a direct line; we cannot seriously mind heaven & earth in one thought; no man can serve two masters, saith Christ, especially such as jar,Mat. 6.24. and who have contrary imployments, as Christ and Mammon have.

2. Because whiles we look on these things, we cannot see the beauty that is in Christ: suppose a squint look on Christ, whilst we have a direct look on other things; alas, Christ will be of no esteem that while; this was the voice of sinners concerning Christ, he hath no form, Isa 53.2 nor comeliness; and when we see him, there is no beauty that we should desire him. Indeed beauty is the attractive of the soul, the soul must see a beauty in that which it lets out it self to in desiring: but our wishing looks on other things, makes Christ but mean and contemptible in our eyes.

3. Because all other things, in comparison of Christ, are not worthy a look; they are but as vile things, as under-things, as poor, & low, and mean, and base things, in com­parison of Christ: I count all things but loss (saith Paul) for the excellency of the knowledge of Christ Jesus my Lord. Phil 3.8.—I count them but dung that I may win Christ. [...], some tran­slate it chaffe, others dogs-meat, others excrements, dung; all agree, it is such a thing as men usually cast away from them with some indignation.

4. Because it is according to the very law of marriage; therefore shall a man forsake fa­ther, Gen. 2.24 and mother, and cleave to his wife; the Lord Christ marries himself to the souls of his Saints.Hos. 2.19 I will betroth thee unto me for ever; I will betroth thee unto me in righteousness, and in judgement, and in loving kindness, and in mercies: and for this cause the soul must forsake all, and cleave unto Christ; as married wives use to do, we must leave all for our husband the Lord Jesus; Harken, O daughter, and consider, and encline thine ear, forget also thy own people, P [...]al. 45.10 and thy fathers House.

[Page 5]5. Because Christ is a jealous Christ; now jealousie is a passion in the soul, that will not endure any sharing in the object beloved; the woman that hath a jealous husband, must leave all her old companions: if she cast any amorous looks or glances after them, the husband will be jealous, and Jealousie is cruel as the Grave. Christians,Cant. 8.6. Exod. 20.5. our God is a jealous God, our Christ is a jealous Christ; He cannot endure, that we should look on any other things, so as to lust after them.

6. Because all other things can never satisfie the eye;Eccles. 1.8. all things are full of labour (saith Solomon) man cannot utter it, the eye is not satisfied with seeing; it is but wearied with loo­king on divers objects, & yet still desires new ones: but once admit it to behold that glo­rious sight of Christ, and then it rests fully satisfied. Hence it is that the Daughters of Zion are called to come forth; Go forth, O ye daughters of Zion, Cant. 3.11. and behold King Solomon with the Crown wherewith his Mother hath crowned him in the day of his espousals, and in the day of the gladness of his heart. Go forth O ye daughters of Zion, lay aside all private and earthly affections, and look upon this glory of Christ. As the daughters of Jerusalem sit­ting or remaining in their chambers, closets, houses, could not behold the glory of King Solomon passing by, & therefore they were willed to come forth of their doors: even so, if we will behold the great King, Jesus Christ, in his most excellent glory (a sight able to satisfie the Eye, & to ravish the Heart) we must come out of our Doors, we must come out of our selves, otherwise we cannot see his Glory; we are in our selves shut up in a dark dungeon, and therefore we are called upon to come forth into the clear light of faith, and with the Eyes of Faith to behold in daily meditation, the Glory of Christ Jesus.

SECT. II. An Exhortation to look off all other things.

ONe word of Exhortation. Christians! I beseech you look off all other things, espe­cially all evil things. I know I am pleading with you for an hard thing; I had need of the Rhetorick of an Angel, to perswade you to turn your Eyes from off these things; nay, if I had, all were too little, it is God only must perswade Japhet to dwell in the tents of Shem; and yet let me offer a few considerations, venture at a perswading of you,Gen. 9.17. and leave the issue with God.

1. Consider, that all other evil things are in Gods account as very nothing; verily, every man at his best estate is altogether vanity; not only man, but every man; Psal. 39.5. nor every man in his worst condition, but every man at his best estate; nor every man: man at his best estate is little worth, but every man at his best estate is vanity, emptiness, no­thing; it may be so in part, nay, but in every part, he is wholly, totally, altogether vanity; would any man think, that a great, rich, honourable Man, whom we look upon with such high admiring thoughts, should be laid thus low in Gods esteem? O wonder, wonder! and yet 'tis no such wonder, but one day you shall find the experience of this truth your selves. Rich men have slept their sleeps, and none of the men of might have found their hands. Psal. 76.5. or as others render it, they have found nothing in their hands; that is, rich men have passed over this life as men do pass over a sleep, imagining themselves to have golden mountains and rocks of diamond; but when they awake at the day of death, they find themselves to have nothing. Why Christian, wilt thou set thine eyes upon that which is not? Prov. 23.5. 1. Ob­serve that riches are not; they are nothing, those things that make men great in the eyes of the world, are nothing in the eyes of God. 2. Observe that God would not have us so much as set our eyos upon them, they are not objects worth the looking on. 3. Observe with what indignation he speaks against those that will set their eyes upon these vani­ties, Wilt thou set thine eyes upon a thing which is not? q. d. what a vain, unreasonable, sottish, sensless thing is this?

2. Consider that all such things (if they are any thing) they are but trifles, deceits, thornes, miseries, uncertain things: this is an ordinary theme; it is every mans object, & every mans subject, & a very easie thing it is, to declaim up the vanity, misery, uncer­tainty of the creatures; Ay but do you make it the matter of your meditation, & be you serious in it, think of it deeply, and desire God to be in your thoughts! Oh what work will it then make in your breasts? O how would it wean your loves and desires off all these things! Christians! consider all these adjuncts of all sublunary things; when the creatures tempt you, be not inticed by the beauty of them, so as to forget their vanity; say, Here is a flower, faire, but fading; here is a glass that's bright, but very brittle.

[Page 6]3. Consider the difference of these objects, Christ, and all other things; as thus, all other things are vanities, but Christ is a real, solid substantial, excellent, glorious thing; all other things are temporary, fading things, but Christ is an enduring substance, the same yesterday, Revel. 1.4. and to day, and for ever, which is, and which was, and which is to come: all other things are thorns, vexation of spirit, but Christ is full of joy and comfort, a most ra­vishing object,Cant. 5.16. all composed of loves, or altogether lovely. O who would make it his busi­nesse to fill his coffers with pibbles, when he may have pearls, or gold, or silver, or preci­ous things? what, must you look off your sins? why see before you the graces of the Spirit of Christ? must you look off your idel sinfull company? see before you the fellow­ship of the Father, 1 John 1.3. and the Son, the Lord Jesus Christ; must you look off your pomp and glory? see before you the priviledge of adoption, you shall be called the sons and daugh­ters of God, Rom. 8.13. heirs and co-heirs with Christ; must you look off your worldly riches? see before you the riches of the graces of Christ: must you look off sinful pleasures? see before you fulness of joy,Psal. 16.11. at Christs right hand are pleasures evermore: must you look off your own righteousness? see before you the righteousness of Christ Jesus. O what a vast difference is there betwixt these objects, Christ, and all other things?

4. Consider that Christ looked off heaven and heavenly things for you, how much more should you look off the earth and earthly things, the world and worldly things for him? Christ left the glory, the company, the pleasures of Paradise for you, and he made himself of no reputation, he nothing'd himself (as it were) for you; you know the grace of our Lord Jesus Christ, 2 Cor 8.9. who though he was rich, yet for your sakes he became poor, that you through his poverty might be made rich. O let that melting love win you to him, and wean you off all other things!

5. Consider that the rational soul of man is oft too high a birth to spend its strength upon other things? the soul of man is of the same nature with Angels; it is a kind of divine spark; now if a man have a golden mill, he would not use it to grind dirt, straws, and rotten sticks in; the soul, the mind, the thinking faculty of man is too high to be ex­ercised in the things of this earth; the soul is of a most excellent capacious nature, it is fit to converse not only with Angels, but with the eternal God himself, with Father, Son, and Holy Ghost; it is of a transcendent being; put all the world into the ballance with it, and it is nothing in comparison: the soul of the meanest gally-slave is more precious than heaven and earth, than Sun, and Moon, and stars, and all the hoast of heaven; now if a mans soul be of such an high-born nature, if the Lord hath put such a spirit into the bosome of man, for him to bestow the strength of it upon low, base, mean, and earthly things, Oh what an evil is this?

9. Consider how short is the time that you have here in this world: this is the argu­ment of the Apostle,1 Cor. 7.29.31. because the time is short, therefore let us use the world as if we used it not, therefore let our hearts be taken off these things; yet a few days, and you shall be here no more; time passeth on, many hundred diseases are ready to assault you; you that are reading, hearing, talking or walking, you must very shortly be carried on mens shoul­ders, & laid in the dust, and there left to the worms in darkness & corruption; you are almost there already; it is but a few days, or months, or years, and what is that when once thy are gone and past? and Oh what is a man profited, if he gain the whole world, and then lose his soule? Math. 16, 26.

7. Consider the great account that you are to give of earthly things: it is the sin of most of the sons of men to look on creature-comforts, but they consider not the ac­count thy must give for them. Oh here's a prevailing motive to take off your eyes! Con­sider the last accounts; what if you were now to die, and to go the way of all flesh, and then to make up your reckoning, what good would it do you to remember all those con­tentments & pleasures you once enjoyed upon the earth? If the factor, after many years spent in forreigne countries, at last returns home with this bill of accounts, thus much for singing, so much for dancing, this for courting, that for feasting, who would not blame him for so fond a reckoning? oh it will be a sad reckoning if the bill come in, that you have spent most of your time in looking and gazing upon earthly things.

SECT. III. Directions how to look off all other things.

1. STudy every day more & more the vanity of the creature: Read over the Book of Ecclesiastes well; it is enough, through the assistance of Christ, to teach you that lesson. A serious and fruitful meditation of that word, Vanity of vanities, Eccles. 2.2. saith the Prea­cher, vanity of vanities, all is vanity, what work might it make in your hearts; men usual­ly look on these things through some false glass, or at a distance, which makes them so admire them; but if they could see them truly in themselves, oh how uncomely would they be? or if they could see them as compared to Christ, oh how vain would they be? honours and greatness in that respect would appear as bubbles, pleasures and delights in that respect would appear as shadows.

2. Converse but a little with any evil thing on this side Christ; Have as little to do with the world, the sinful pleasures, profits, riches, manners of it, as possibly you can; the lesser the better; things of this world have a glutinous quality, if you let the heart lie any while amongst them, it will cleave unto them, and if it once cleave to them, there will be no way but either Repentance or Hell fire must part them.

3. Be more and better acquainted with Jesus Christ; get nearer to him, be more in communion with him, get more tastes of Christ and heaven, and earth will relish the worse for them. Oh when I look on Christ, and consider, that he that was the Lord of heaven and earth, put himself into so poor and low a condition, meerly for the re­deeming of his Elect, how should this but deaden my heart to the world?Phil. 3.8. I account all things but loss for the excellency of the knowledge of Christ Jesus my Lord, and ac­count them but dung that I may win Christ. If Christ be in view, all the world then is but dung, and dross, and loss in comparison; the Glory of Christ will darken all other things in the world.

4. Set before you the examples of such Saints, who accounted themselves pilgrims and strangers upon earth. The Apostle gives you a Catalogue of such, who confessed that they were strangers and pilgrims on the earth, and see how they are used,Heb. 11.12.37.38. they were stoned, they were sawn asunder, were tempted, were slain with the sword, they wandred about in sheep-skins and goat-skins, being destitute, afflicted, tormented; who were these? they were they of whom the world was not worthy. Oh when you read, or hear how joyfully these servants of the most high went through their wilderness condition, methinks this should 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 these earthly things; would a man leave his plough & harvest in the field to run with children a hunting after butter-flies? no more will a soul that is taking a survey of heaven and heavenly things, fix his eyes on such poor things below: non vacat exiguis, &c. is the character of a truly prudent man; the children of that Kingdom above have no while for trifles, and especially when they are imployed in the affairs of the Kingdom. Oh when a Christian hath but a glimpse of eternity, and then looks down on the world again, how doth he contemn and vilipend these things?Eccles. 2.2. How doth he say of laughter, thou art mad, and of mirth, what is this thou doest? whilst the Saints are tasting heaven, they feel such sweet that they care not for other things: Christians! how would this meditation wean your hearts? and make you laugh at the fooleries of the world? and scorn to be cheated with such childish toyes? If the devil had set upon Peter in the mount, when he saw Christ in his transfiguration, and Moses and Elias talking with him, would he so easily have been drawn to deny his Lord? what, with all that glory in his eye? so if the devil should set upon a beliveing soul and perswade his heart to profits, or pleasures, or honours of the world, when he is taken up in the Mount with Christ, what would such a soul say, Get thee behind me Satan, would'st thou perswade me from hence with many trifling toyes? would'st thou have me sell these joys for nothing? is there any honour or delight like this? or can that be profit, which loseth me this? Some such answer would the soul return. Oh if we could keep the taste of our souls continually delighted with the sweetness of Heaven; as a man would spit out aloes after hony, so should we spit out all these baits of the world with disdain.

6. Cry mightily unto God, that he would take off your hearts and eyes,Psal. 119.37. turn away [Page 8] mine eyes from beholding vanity, prays David; either God must do it, or you will be wea­ried in the multitude of your endeavours; but if the Lord draw off the eye, it will be drawn indeed.Psal. 11 [...].36. Incline my heart unto thy testimonies, and not to covetousness, prays David again; if the heart bend down-wards, then go to God to erect it, and to incline it heaven-wards; if it be after covetousness, then cry to God, and say, Lord, not after covetousness, but after thy testimonies incline my heart.

I have hitherto stood only at the door of the Text to call you in; if now you will enter, and be intent and fix your eyes, I'le shew you a blessed, a most glorious sight. But first I must explain the act, you must look.] Secondly, the object, you must look on Jesus.]

SECT. I. An Explanation of the Act and Object.

1. FOr the act, you must look.] Looking is either ocular, or mental.

First, for ocular vision, there may be some use of that in heaven, for there we shall look on Jesus; with these eyes shall I behold him, saith Job; Job 19 27. 1 John 3 2. 1 Cor. 13.12. 2 Cor. 5.7. & we shall see him as he is, saith the Apostle; now we see him, as in a glass, but then we shall see him face to face. But till then we must walk by faith, and not by sight.

Secondly, for mental vision, or the inward eye, that is it that will take up our dis­course, and that is it which the Apostle speaks of in his prayers for the Ephesians, Ephes 1.18. that the eyes of their understanding may be opened, that they may know, &c. Sim [...]ds sight and saith. Now the ex­cellency of this mental sight is far above the ocular sight; for there are more excel­lent things to be seen by the eye of the mind, than by the eye of the body; we only see a peece of the creation by the eye of the body, but the mind reacheth every thing that is in it, yea the mind reacheth to him that made it; God is invisible, & yet this eye sees God;Heb. 11.27. it is said of Moses, that he saw him that is invisible. 2. It is the sight of the mind that gives light and vigour to the sight of the eye, take away the inward light, and the light of the external sense is but as darkness and death. 3. It is the sight of the mind that looks into the worth, use, &c. propriety of any thing presented; the eye can see a thing, but not the worth of it; a beast looks on gold as well as a man, but the sight and knowledge of the worth of it is by the internal light of the mind, so the eye can see a thing but not the use of it; a child looks on a tool in the hand of a work­man, but the sight and knowledge of the use of it, is only by a man of reason that hath internal light to judge of it: and so the eye can see a thing, but not the propriety of it; a beast looks on his pasture, but he likes it not because it is his, but because it is a pasture, and well furnished. Now we know that the worth, and use, and propriety of a thing, are the very cream of the things themselves, and this the eye of the mind con­veys,Gen. 42.7, 8. and not the eyes of the body. It is said of Joseph, that he saw hi [...] brethren, and knew them, but they knew not him: this was the reason why Joseph was so exceedingly ta­ken at the sight of his Brethren, that his bowels wrought with joy, and a kind of com­passion towards them, but they were before him as common strangers, though they saw Joseph their brother a Prince, yet they were taken no more with the sight of him than of any other man, because they knew him not.

Again, this mental looking is either notional and theoretical; or practical and ex­perimental; the first we call barely the look of our minds; it is an enlightning of our un­derstandings with some measure of speculative sight in spiritual and heavenly mysteries: the second we call the look of our minds and hearts, whereby we not only see spiritual things, but we areSub oculo­rum nomine-omnes affectus notari non ra­rum est. Calv. in Ps. 25.17. Phil. 3.10. affected with them; we desire, love, believe, joy, and embrace them. To this purpose is that rule, that words of knowledge do sometimes signifie the affections in the heart, and the effects thereof in our lives. And this was the look which Paul longed for, that I may know him, and the power of his resurrection; (i.e.) that he might have ex­perience of that power, In legendu li­b [...]is non quae­ramus scienti­am sed sapo [...]em Dei. Phil 1.9. that it might so communicate it self unto him, as to work upon him to all the ends of it. And this was the look that Bernard preferred above all looks. In reading of books (saith he) let us not so much look for science, as savoriness of truth upon our hearts. This I pray (said the Apostle) that your love may abound yet more and more, [Page 9] in knowledge, and in all judgement; (i.e.) in knowledge and feeling. And certainly this feeling, this experimental Looking on Jesus, is that my Text aims at; it is not a swimming knowledge of Christ, but an hearty feeling of Christs inward workings; it is not heady notions of Christ, but hearty motions towards Christ, that are implied in this inward looking.

2. For the Object, you must look on Jesus.] It is the blessed'st Object that the eye of the mind can possibly fix upon; of all Objects under Heaven, Jesus hath the prehemi­nence in perfection, and he should have the preheminence in our Meditation. It is he that will make us most happy when we possess him, and we cannot but be joyfull to look upon him, especially when looking is a degree of possessing. — Jesus, for the name signifies Saviour; it is an Hebrew name; the Greeks borrowed it from the He­brews, the Latines fom the Greeks, and all other Languages from the Latines: It is used five hundred times in Pauls Epistles, saith Genebrard: it comes from the Hebrew word Jehoshua, or Joshua, which in the Books of Ezra and Nehemiah Ezra 5.2. Nehem. 8.17 (written after the Babylonian captivity) is Jeshua, and so is our Saviours Name always written in the Syriack translation of the new Testament. This name Jesus was given to Christ the Son of God, by his Father, and brought from Heaven by an Angel, first to Mary, and then to Joseph; and on the day when he was circumcised (as the manner was) this Name was given him by his Parents, as it was commanded from the Lord, by the Angel Gabriel.Luke 1.26.31 Not to stand on the Name, for the matter it includes both his office, and his natures; he is the alone Saviour of man,Act. 4.12. for there is none other name under Heaven given among men, whereby we must be saved, and he is a perfect and an absolute Saviour;Heb. 7.25. he is able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. I will not deny, but that the work of salvation is common to all the three persons of the Trinity; it is a known rule,Opera trinita­tis ad extra sunt indivisa. all outward actions are equally common to the three persons; for as they are all one in Nature and Will, so must they be also one in Operation; the Father saveth, the Son saveth, and the holy Ghost saveth; yet we must distinguish them in the manner of saving; the Father saveth by the Son, the Son saveth by paying the ransom and price of our salvation, the holy Ghost saveth by a particular applying of that ransom unto men: Now whereas the Son pays the price of our redemption, and not the Father, nor the holy Ghost, therefore in this special respect he is called our Saviour, our Jesus, and none but he.

This object, though contained in a word, is very comprehensive; herein is set forth to our view, the offices of Christ, the two Natures of Christ, the qualities of Christ, the excellencies of Christ: O what variety of sweet matter is in Jesus? he hath in him all the powders of the merchants; an holy soul cannot tyre it self in viewing Jesus; Cant. 3.6. we know one thing tyres quickly, unless that one be all: which so is Christ, and none else, he is all, and in all, all belonging to being; and all belonging to well-being;Col. 3.11. in things below Jesus, some have this excellency, and some have that, but none have all, and this withers contemplation at the root; contemplation is soul recreation, and recreation is kept up by variety; but, O what variety is in Jesus? variety of time, He is Alpha and Omega; variety of beauty, he is white and ruddy: variety of quality, he is a Lion and a Lamb, a servant and a Son; variety of the excellency in the world, he is Man, and God. O where shall we begin in this view of Jesus? Who shall declare his Generation? or who shall count and reckon his Age? All the Evangelists exhibit unto us the Saviour, Esa. 53.8. but every one of them in his particular method; Mark describes not at all the gene­alogy of Jesus, but begins his history at his Baptism; Matthew searcheth out his origi­nal from Abraham; Luke follows it backwards as far as Adam; John passeth further up­wards, even to the Eternal Generation of this Word that was made flesh: so they lead us to Jesus, mounting up four several steps; in the one we see him only among the men of his own time; in the second he is seen in the Tent of Abraham; in the third he is yet higher, to wit in Adam; and finally, having traversed all ages, through so many generations, we come to contemplate him in the beginning, in the bosom of the Father, in that eternity in which he was with God before all worlds: And there let us begin, still Looking unto Jesus, as he carries on the great work of our salvation from first to last, from everlasting to everlasting.

SECT. II. The main Doctrine, and confirmation of it.

BUt for the foundation of our building take this Note. —

Or thus, ‘Inward experimental knowing, considering, desiring, hoping, believing, loving, joy­ing, calling on Jesus, and conforming to Jesus, it is a complicate, foulded, com­pounded Ordinance of Jesus Christ.’

I need not much to explain the Point, you see here is an Ordinance, or a Gospel-duty held forth; many other Duties we have elsewhere described, but this we have kept for this place; and the rather for that this is a choice Duty, a compounded Duty, an high Gospel-ordinance. No question but Watchfulness, Self-trial, Self-denial, Experiences, Evidences, Meditation, Life of Faith, &c. do well in their place and order; yet as oars in a boat, (though it be carried with the tyde) may help it to go faster; it is Jesus lift­ed up, (as Moses lifted up the Serpent) which strikes more soundly into the beholder, than any other way. Looking unto Jesus, is that great Ordinance appointed by God for our most especial good. How many souls have busied themselves in the use of other means, and though in them Christ hath communicated some vertue to them, yet because they did not trade more with him, they had little in comparison? such a one as deals immediately with Christ will do more in a day, than another in a year, and therefore I call it a choice, a compleat, a complicate, an high Gospel-Ordinance. Now what this Or­dinance is, the Text tells you, it is a Looking unto Jesus.

1. Jesus is the Object; and Jesus I ground this on all the Texts jointly, as on Isa. 45, 22. Isa. 65.1. Micha 7.7. Zach 12.10. Numb. 21.8. John 3.15. Heb. 12.2. Phil. 3.20. 2 Cor. 3.18. Mat 1.21. &c. Isa. 45.22. Isa 65.1. Psalm 25.15 Psalm. 34 5. Heb. 12.3. as Jesus, as he is our Saviour, as he hath nego­tiated, or shall yet negotiate in the great business of our salvation. 2. Looking unto, is the act; but how? it is such a Look as includes all these acts, knowing, considering, de­siring, hoping, believing, loving, joying, enjoying of Jesus, and conforming to Jesus. It is such a look as stirs up affections in the heart, and the effects thereof in our life; it is such a look as leaves a quickening and enlivening upon the spirit; it is such a look as works us into a warm affection, raised resolution, an holy and upright conversation. Briefly, it is an inward, experimental Looking unto Jesus.

For confirmation of the point; this was the Lords charge to the Gentiles of old, Look unto me, and be ye saved all the ends of the Earth.— And I said, behold me, behold me, unto a Nation that was not called by my Name. And according to this command was their practise; Mine eyes are ever towards the Lord, saith David, and they looked unto him and were lightened, and their faces were not ashamed.— Thus in the Gospel, after this command, Looking unto Jesus, it follows, Consider him that hath endured such contradiction of sinners against himself. And according to this command is the practise of Gospel-believers,2 Cor. 3 18. We all with open face beholding as in a glass the Glory of the Lord, are changed into the same Image from Glory to Glory, even as by the Spirit of the Lord. Instead of the vail of Mosaical figures, God hath now given to his Church the clear glass of the Gospel; and hence all believers under the Gospel do by contemplative Faith, behold Christ, together with the glorious light of his mercy, truth, goodness, and the rest of his Divine Attributes; and by means thereof they are made like unto him in the glory of Holiness, and in newness of life.

The reasons why we are thus to Look unto Jesus, will be as so many motives, which we shall reserve to an use of Exhortation; but the reasons why this Looking unto Jesus, is, 1. An Ordinance. 2. An Ordinance of Christ, may be these. —

1. Why an Ordinance? here is only this reason, the will of the Lord: Even so father, for so it seemed good in thy sight. Ordinances are certain impositions set forth by an external mandate of a Lawgiver, having Authority to command. It is the will of Christ to impose this Law on all the sons of men, that they should Look up unto him; and concerning this, what have we to do to enquire into the reason? it is our Duty to obey, and not to know of him why he commands; if [...] was enough in [Page 11] Pythagoras his School, to put the business past disputing amongst his Scholars, I am sure it should be much more in Christs School; we will therefore enquire no further reason for it.

2. Why an Ordinance of Christ? it is this; because all spiritual Ordinances, Laws, Institutions, do hold on Christ; it is not in the liberty of man to erect any new spiritual Ordinance in the Church of Christ. I will not deny, but the power of man may come in to order such things, as are not proper, but rather common to the Church with other so­cieties, as to meet together in some place, and at some time, &c. according to that rule, Let all things be done decently, and in order; for this is not an institution,1 Cor. 14.42. but only the di­ctate of right reason. But when it comes up to an Ordinance, Law, Institution, (i.e.) when something more shall be put on the thing, than nature hath put on it, when by vertue of the institution, there is conjoyned to it some kind of spiritual efficacy to work upon the soul, this only holds on Christ. Hence, because in the preaching of the Word, and in the administration of the Sacraments we expect a vertue, a spiritual efficacy, more than they have or can yeild in any natural way, therefore we say, these are Ordinances of Christ; & so because in Looking unto Jesus, we expect a vertue, a spiritual efficacy, to go along together with it, more than nature can give it; therefore we call this an Ordinance, and an Ordinance of Christ, to distinguish it from all other Ordinances, Rules, Consti­tutions of men whatsoever.

SECT. III. Ʋse of Reproof.

WEll then, is inward experimental looking unto Jesus a choice, an high Gospel-Ordinance? Ʋse 1 how may this reprove thousands? how many are there, that mind not this Duty? the truth is, that as the whole world lies in wickedness, 1 John 5.19. so the eyes of the whole world are misplaced; there's few that have a care of this choice, of this high Gospel-Ordinance: I shall therefore reprove both the ungodly, and godly.

1. For the ungodly, not God, nor Christ is in all their thoughts. Alas!Psal. 10.4. they never heard of such a Duty as this; they cannot tell what it means, to Look unto Jesus. Nor speak I only of poor Indians, and other Savages of the unchristian world, whose souls are over cloud­ed with the blackest mists of irreligion, that the Prince of darkness can possibly inwrap them in, who came into the world, not knowing wherefore; and go out of the world, not knowing whither, an heavie case, which cannot sufficiently be bewailed with tears of blood; But I speak of such as live with in the Paradise of the Christian Church, that have nothing to distinguish them from those Indian miscreants, but an outward conformity, outward formalities, the charity of others, and their own slight imaginations; why alas! these are they that the Lord complains of, that they have eyes, and see not;Jer. 2 32. My people have forgotten me dayes without number, they have negligently suffered me to be out of their minds, and that for a long time. You will say, is there any such here? Can I tax any of you, that you should not Look up to Jesus? are not your eyes towards Christ in your prayers, praise, soliloquies, publick and private Duties? Nay, are not you now in the Duty, whilest I am speaking, and you hearing?

I answer, however you may deem that you do this or that; yet God reckons it as a thing not done in these respects. —

1. When it's not done to purpose; as if our looking to Christ makes us not like Christ; a man may give a thousand glances every day towards Christ, yet if there be no effectual impression upon the heart, Christ takes it as if he had never looked towards him at all.

2. When it's done unwillingly. Sometimes men think of Christ, but they know not how to shun it; the Lord breaks in upon their spirits whether they will or no, whereas their own temper is to follow, & to pursue other objects: thus you drop into our assem­blies out of custome, or fashion, or for some sinister end, and here is Christ lifted up upon the pole, he is discovered in his beauties, graces, sweetnesses, excellencies; but when you see him, you say, he hath no forme nor comliness; Isa. 53.2. Isa. 52.3. there is beauty that we should desire him. Let no man deceive himself; though he cast his eyes towards Heaven all the day long, if he love not this work, he doth nothing, he Looks not at Jesus.

3. When it's not done according to the rule; this is not to eat the Lords Supper, 1 Cor. 11.20. said Paul to his Corinthians; no question they did eat it, but because it was not done after its due manner, he saith, this is not to eat the Lords Supper. Many think of Christ, and Look up to Jesus, but because their thoughts are not holy, awful and subjecting to the Spirit, in no way proportionable to the goodness and glory of the Son of God, they look loosely, carelesly, and carnally upon him, he therefore reckons it as not done: this is not to Look unto Jesus.

[Page 12]4. When a man makes it not his course and trade to look unto Jesus. A man may come unto a Carpenters house, & take up his tools, & do somthing at his work, but this makes him not a Carpenter, because it is not his trade. The best Saints sin; yet because it is not their trade and course,1 Iohn 5.18 they are said, not to sin: whosoever is born of God, sinneth not. And so ungodly men may look, and muse, and meditate, and think of Christ; but because this is not their course and trade, they make it not their work to look to Christ, they are therefore said, not to look to him.

Why now consider, you that plead that you are Christians, & that you mind Christ at this very instant, that you are in the duty, even whilst I am speaking of it, and yet you neither do it to purpose, nor willingly, nor according to rule, nor as it is your trade; is it not with you,Matth 7.22 as it is with them of whom Christ spake; many will say to me at that day, Lord, Lord, have we not prophesied in they name? and in thy name have cast out devils? and in thy name have done many wonderful works? they will plead at the last day, as you plead now; but for all that, you know the answer, I never knew you, depart from me ye workers of iniquity. Vers 23 Surely Christ will say to you one day, I know you not, I was a stranger to you upon earth; I could not have an eye from you, but when your lazie idle spirits pleased: and now out of my sight, I'le never own you, nor look upon you more.

2. For the godly, are not they careless of this Duty? O their excursions from God! sad dejections of spirit! inordinat affections of the world! and in the mean-while, O the neglect of this Gospel-ordinance, even amongst Saints themselves! I know not whether, through want of skill, or through want of will; but sure I am, this duty lies dormant, neglected of most of the people of God: their faults I may express in these respects. —

1. In not sending out their understandings, in not pointing their minds towards Jesus. I write unto you (said the Apostle) to stir up your pure minds, by way of remembrance; it is in the Original [...],2 Pet. 3.1 Psal. 57.8 Judg 7.12 to awaken your pure minds; and it was but need. See how David calls upon himself, Awake my glory! and see how Deborah calls upon her self, Awake, awake Deborah, awake, awake, utter a song. Awaking is a word that imports rouzing, as birds that provoke their young ones by flight to make use of their wings; now, how few are there that thus call upon themselves? it was the Prophets complaint, no man stirs up himself, Isa. 64.7 to take hold of God. O what a shame is this? is it fit that our understandings, which God hath entrusted us withal, should be no more improved? is it fit that our minds (those golden cabinets which God hath given us, to be filled with heavenly treasure) should either be empty, or stuft with vanity, nothing, worse then nothing? O that such glorious creatures as our souls, should lacquey after every creature, which should be in attendance upon Christ, which should be like Angels, waiting and standing in the pre­sence of our God! O that such glorious things as our immortal spirits, should run after vanity, and so become vain; which if rightly improved, should walk with Angels, should lodge themselves in the bosom of the glorious God! Do we not see how Christ is sending out to us continually? the thoughts of his heart are love, eternal love? and shall not we send out our thoughts towards him? shall not we let our minds run out towards him?

2. In not bending of their minds to this work. It may be the mind looks up, but it's so feeble, that like an arrow shot from a bow weakly bent, it reacheth not the mark. It is the wise mans counsel,Eccl. 9.10 Whatsoever thy hand findeth to do, do it with all they might. O that Gods people should be so lazie, dull, sluggish, sloathfull in this spiritual work! As Jesus said to the multitudes concerning John, Matt 11.7 What went ye out into the wilderness to see? So may I ask believers in their looking unto Jesus, What went ye out to see? when you crawle, & move, as if you had no hearts nor spirits within you, whom go ye forth to see? what,Heb. 1 3. him that is the Lord of glory? what, him that is the brightness of his Fathers glory, and the express image of his person? what, are such heavy & lazy aspects fit to take in such a glory as this is? you see in what large streams your thoughts fly forth to other things. & are you only languishing, weak, and feeble, in things of so great concernment? Oh that Christians should be cold in spirituals, & hot in the pursuit of earthly temporal things.

3. In not binding of their minds to this object, in not staying the eye on Jesus Christ. Some may give a glance at Christ, but they are presently wheeled off again: but why doth not the eye abide there, at least, till it come to some profitable issue? is not Christ worthy on whom our souls should dwell? Certainly if we love our Jesus, that love will hold us; Christ then will be in our thoughts, and minds, and we cannot off him: as the load-stone having drawn the iron, it keeps it fast to it self; so if love draw our hearts, it holds it fast to the object loved. Christ himself acknowledgeth such an operation of love upon himself, Turn away thine eyes, for they have overcome me; [Page 13] thou hast ravished my heart, my sister, my spouse, with one of thine eyes: Cant. 6.5. Christ was held in the galleries, and captivated with love to his people, so that his eyes was ever upon them; nay he could not get his eyes off them, Can a mother forget her child? Isa. 49.14. no more can I forget you; and is Christ so tender in his love towards us, that he ever minds us, and shall our minds be so loose to him? so fluttering, and fleeting? shall there be no more care to bind our selves in cords of love to him, who hath bound himself in such cords of love to us?

4. In not dayly exercising this blessed Duty; it may be now and then they are a­wakened, and they get up into heaven to see their Jesus, but it is not dayly. Oh con­sider! Is this now and then going to heaven within the vail, to live the life of friends? is this to carry our selves as children? what, to be so strange at home? but now and then, once in a month, in a year, there to be seldom, where we should always be? is Jesus Christ such a mean thing, that a visit now and then should serve the turn? the Queen of Sheba hearing Solomons wisdom, Oh said she,1 King 10.8. Blessed are those thy ser­vants that always stand before thee, and hear thy wisdom; if she were so taken with Solomon, remember that a greater than Solomon is here; and shall we deprive our selves of that blessedness, which we might enjoy by standing always in the presence of Christ, to hear his Wisdom, and to behold his Glory?

Oh my Brethren, let us take shame to our selves, that to this day we have been so careless in sending, bending, binding our minds to this blessed object, Jesus Christ; yea, let us blush that we have not made it our daily business.Psal. 1.2. David describes the blessed man by his delighting in the law of the Lord, and by his meditating on that Law day and night; how then is he to be reproved, that neither meditates on the Law of the Lord, nor on the Lord, the Law-maker, day and night? O alas! we keep not a con­stant course, we are not daily in the exercise of viewing Jesus; nay, I fear, we look upon this Duty of looking unto Jesus, as a questionable thing; it seems to many as a Duty unknown, unheard of, unthought of, it is not in their notice, and how should it be in their practice? But I leave this first Use.

SECT. IV. Ʋse of Exhortation.

IS inward, experimental Looking unto Jesus a choice, and high Gospel-ordinance? Ʋse 2 One Use of Exhortation, I beseech you by the meekness and gentleness of Christ, 2 Cor. 10.1. Rom. 12.1. Rom. 15.30 I be­seech you by the mercies of God, I beseech you brethren, for the Lord Jesus Christs sake, and for the love of the Spirit, to look unto Jesus: or if my beseeching will not prevail, why yet look on me as an Embassador of Christ, consider as though God did beseech you by me, I beseech, I pray you in Christs stead; it is a message that I have from God to your souls, to look unto Jesus; and therefore set your hearts, 2 Cor. 5.20 Deut. 32.46 to all the words that I testifie to you this day, for it is not a vain thing, but it is for your lives.

O that I should need thus to perswade your hearts to look unto Jesus! What, is not your Jesus worthy of this? why then are your thoughts no more upon him? why are not your hearts continually with him? why are not your strongest desires, and daily delights in, and after the Lord Jesus? what's the matter? will not God give you leave to approach this light? will he not suffer your souls to tast and see? why then are these words in the Text? why then doth he cry, and double his cry, behold me, behold me? Ah vile hearts! How delightfully, and unweariedly can we think of vanity? how freely, and how frequently can we think of our pleasures; friends, labours, lusts? yea, of our miseries, wrongs, sufferings, fears? and what, is not Christ in all our thoughts? It was said of the Jews, that they used to cast to the ground the book of Esther before they read it, because the name of God is not in it; and Augustine cast by Cicero's writings, because they contained not the name of Jesus; Christians! thus should you humble, and cast down your sensual hearts, that have in them no more of Christ: O chide them for their wilfull or weak strangeness to Jesus Christ! O turn your thoughts from off all earthly vanities, and bend your souls to study Christ, habi­tuate your selves to such contemplations as in the next Use I shall present; and let not those thoughts be seldom or cursory, but settle upon them; dwell there, bath your souls in those delights, drench your affections in those rivers of pleasures, or rather in the sea of consolation; O tye your souls in heavenly galleries, have your eyes continu­ally [Page 14] set on Christ! Say not, you are unable to do thus, this must be Gods work only, and therefore all our exhortations are in vain. Baxte's Rest A learned Divine can tell you, though God be the chief disposer of your hearts, yet next under him you have the greatest command of them your selves: though without Christ you can do nothing, yet under him you may do much; or else it will be undone, and you undone through your neglect; do your own parts, and you have no cause to distrust whether Christ will do his; it is not usual with Christ to forsake his own people in that very work he sets them on. — Oh but we can do nothing: how nothing? what, are you neither spiritual nor rational creatures? If a carnal Minister can make it his work to study about Christ through all his life time, and all because it is the trade he lives by, and knows not how to subsist with­out it: why then me thinks a spiritual Christian should do much more; if a Cook can labour and sweat about your meat, because it is the trade that maintains him, though perhaps he taste it not himself; Methinks, you for whom it is prepared, should take the pains to tast its sweetness, and feed upon it. Christians! if your souls were sound and right, they would perceive incomparably more delight and sweetness in know­ing, thinking, believing, loving and rejoycing in Jesus Christ, than the soundest stomack finds in his food, or the strongest senses in the enjoyment of their objects. Now for shame never say,Phil. 4.13. you cannot reach it. I can do all things (saith Paul) through Christ that strengtheneth me. Oh it is our sloath, our security, our carnal mind, which is enmity to God and Christ, that keeps us off. Be exhorted! Oh be exhorted in the fear of God!

SECT. V. Motives from our wants in case of neglect.

TO quicken us to this Duty, I shall propound some moving considerations; Ponder and weigh them with an impartial judgement; who knows but through the assi­stance of Christ they may prove effectual with your hearts, and make you to resolve upon this excellent Duty of Looking unto Jesus.

Consider

• 1. Our wants, in case of our neglect.
• 2. Our riches, in case we are lively in this Duty.

1. For our wants; if Christ be not in view, there is nothing but wants.

Suppose first a Christless soul, a poor creature without any beam or ray of this Sun of righteousness, and what a sad condition is he in? I may say of such a one that—

1. He is without light: there is no oyl of saving knowledge, no star of spiritual light arising in his soul; ye were once darkness, saith the Apostle to his Ephesians: not only dark,Ephes. 3 8. but darkness it self; they were wholly dark, universally dark, having no mixture, nor glimpse (whilest without Christ) of spiritual light in them. Of such carnal wretches,John 16.3. saith our Saviour, they have not known the Father, nor me; they have not known the Father in his Word, nor Me in my Natures, Offices, Sufferings, Exal­tations, Communications: very miserable is the carnal mans Ignorance of God and Christ, he hath no saving knowledge of Jesus.

1 Cor. 1.30.2. Such a one is without Grace, without Holiness; Christ is our wisdom and sanctifi­cation, as well as righteousness and redemption. Where Christ is not, there is no spiri­tual wisdom, no inclination to the ways and works of sanctification.

3. Such a one is without contentation; the soul in this case finds nothing but empti­ness and vanity, in the greatest abundance. Let a man have what the world can give, yet if he have not Christ, he is nothing worth; Christ is the marrow and fatness, the fulness and sweetness of all our endowments; separate Christ from them, and they are bitter, and do not please us; empty, and do not fill us.

Isa. 1.6.4. Such a one is without any spiritual beauty; there is nothing in him but sores and swellings, and wounds and putrefaction; from the sole of his foot, to the crown of his head, there is nothing in him but loathsom and incurable maladies; hence the great­est sinner is the foulest monster; bodily beauty without Christ is but as green grass upon a rotten grave; did man see his uncomliness and deformity without Jesus Christ, he would stile himselfe as the Prophet stiled Pashur, Jer. 20.3. Magor-Missabib, fear round about, every way a terrour to himself.

5. Such a one is without peace: there is no true, spiritual, heavenly peace, no joy [Page 15] and peace in the holy Ghost without Jesus Christ. Joram asking Jehu, is it peace? 2 Kings 9.22. was answered, what hast thou to do with peace, so long as the whordomes of thy mother Jezabel, and her witchcrafts are so many? a Christless man asking, is it peace, O Messenger of God? he can look for no other but Jehu's answer, What hast thou to do, O carnal man, with peace, so long as thy lusts are so strong within thee, and thy estrangements from the Prince of peace, so great? the soul that is without Jesus Christ, is an enemy to the God of peace, a stranger to the Covenant of peace, uncapable of the Word of peace, an Alien to the way of peace: there is no peace to the wicked, Isa. 57.21. saith my God.

6. Such a one is without acceptation, with God the Father: Christ onely is Gods beloved, and therefore as Josephs brethren might not look him in the face, unless they brought their brother Benjamin, so cannot we look God in the face with any confi­dence or acceptance, unless we bring Christ with us in the armes of our faith; without Christ man is stubble, and God is a consuming fire to destroy him; man is a guilty ma­lefactor, and God a severe Judge to condemn him; the whole of man without Jesus Christ is a very abomination in Gods presence.

7. Such a one is without life: he that hath not the Son, hath not life, saith John; 1 John 5.12. Ephes. 2.1. Christ lives not in that soul, it is a dead soul, dead in sins and trespasses. As the dead see nothing of all that sweet and glorious light which the Sun casts forth upon them, so the dead in sin have no comfortable apprehension of Christ, though he shine in the Gospel more gloriously than the Sun at noon. And as the dead know not any thing; Eccles 9 5 so the dead in sin know nothing at all of the wisdom of Christ guiding them, or of the holiness of Christ sanctifying them, or of the fulness of Christ satisfying them, or of the death of Christ mortifying their lusts, or of the resurrection of Christ quickning their souls, or of the dominion of Christ reigning in their hearts. O what a mise­ry is this!

All this you may say is true to a Christless soul; but what evil to him that may have a title to Christ, and yet minds not Christ, makes not use of Christ, doth not look unto Jesus?

Such a case I confess may be; yea, as many Duties are neglected by some godly, so this main Duty is (I may tremble to think it) exceedingly neglected. But, O the sin, and sadness of those souls! O the wants attending such poor creatures! Consider them in these particulars.

1. They have not that wisdom, knowledge, discerning of Christ, as otherwise they might have. By looking, and serious observing of Christ, we gain more, and more knowledge of Christ; but if we will not look, how should we understand those great mysteries of grace? nor speak I only of speculative knowledge, but more especially of practical and experimental; without looking on Christ, we cannot expect that vertue should go out of Christ; there is but a poor character or cognizance of Christ upon them that are such; they have not so clear, and comfortable, and inward, and experimental a knowledge of Jesus Christ.

2. They do not so taste the goodness of Christ, as otherwise they might; Christ is no other unto them, whilst neglected by them, but as an eclipsed Star, with whose light they are not at all affected; Christ is not sweet to them in his Ordinances, they find not in them that delight and refreshment, that comfort and contentment, which they usually minister: they cannot say of Christ as the Spouse did, I sate down under his shadow with great delight, and his fruit was sweet to my taste; Cant. 2.3. they are in the case of Barzillai, who could not taste what he did eat, or what he did drink; nor could hear any more the voice of singing-men, or of singing-women: so they cannot taste the things of God, nor hear the spiritual melody which Christ makes to the souls of them that look up to him.

3. They have not that love to Christ, which Christs beholders have; they medi­tate not upon Christ, as lovers on their love; they delight not themselves in Christ, as the rich man in his treasure, and the bride in the bridegroom, which they love; their thoughts are rather on the world than Christ; their palates are so distemper­ed, that they have no pleasure in the choycest wine, they cannot say that their souls long after him; and no wonder, for how should they love Christ, who turn their eyes from him who is the fairest of ten thousands to other objects? Surely they have no flaming, burning love to Christ, that will give every base thing a kind of prehemi­nence above Christ.

[Page 61]4. They have not that sense of Christs love, which those that exercise this Duty have; whilest the soul neglects Christ, it cannot possibly discern the love of Christ; it perceives not Christ applying the Doctrines of his love to the conscience: Christ appears not in his banquetting house, he enables not the soul to pray with confidence, he makes it not joyful in the house of prayer. And hence it is, that such souls move so slowly in Gods service; they are just like Pharaohs charrets, without wheels; O they perceive not the Love of Christ, either in the clear revelation of his secrets, or in the free communicati­on of his graces, or in the sanctifying and sweetning of their tryals, or in sealing up the pardon of their sins: O they feel not those ravishing comforts, which usually Christ speaks to the heart, when he speaks from his heart in love. O the want! O the misery of this want!

5. They have not that experience of the power of Christ, which they have that are in the exercise of this Duty. Would you know wherein lies the power of Christ? I answer, in casting down the strong holds of sin, in overthrowing Satan, in humbling mens hearts, in sanctifying their souls, in purifying their consciences, in bringing their thoughts to the obedience of Christ, in making them able to endure afflictions, in causing them to grow and encrease in all Heavenly graces; and this power they par­take of, who rightly and experimentally look up to Christ. But if this Duty be neglect­ed, there is no such thing; hence we call this, the Duty of Duties, the chief Duty, the especial Duty; and for all other Duties, Means, Ordinances, if Christ be not in them, they are nothing worth; In every Duty this is the essential part, that we look through all, unto Jesus; it is only from Christ, that Vertue and Efficacy is communicate in spiritual Ordinances; there were many people in a throng about Christ, but the infirm woman that touched him, was she alone that felt efficacy come from him; we see many attend the Ordinances, frequent the Assemblies, but some few only find the inward power of Christ derived unto their souls. They that neglect, or are grosly ignorant of this great mistery of looking unto Jesus, are no beter then strangers to the power of Christ.

6. They have not that sense of the worth and excellency of Christ, that are unac­quainted with this Duty; they are not so ravished with his Beauty, they are not so taken with the Sweetness and Pleasantness of the Face of Christ; he is not the fairest of ten thousands in their eyes; and hence it is, that they do not take pleasure, long after, delight or joy themselves in Christ: indeed these affections are the Evidences of our high esteem; they that rejoyce not in Christ, nor have any longings after Christ, they put a very unworthy price upon Christ.

7. They have not that sense either of their own wants, or of the worlds vanity, who are not in the practice of this Duty. In this glass we see that man is blind, and no Sun but Christ can Enlighten him; that man is naked, and no garment but Christ's can cloath him; that man is poor, and no treasure but Christ can make satisfaction for him; that man is empty, and none but Chrst can fill him; that man is distressed, perplexed, tormented, and none but Christ can quiet him. Why? all this, and much more than this appears in this glass of Jesus: the soul that looks here, cannot but com­prehend an end of all other perfection; yea, the further it looks on the creature, the deeper and deeper vanities it discerns. But alas! there is no observation, no sense, no feeling either of mans wants, or of the worlds vanity, or of any sutable good in Christ, to them that are not in this Divine and Spiritual contemplation.

Thus far of their wants, that neglect this Duty of looking unto Jesus.

SECT. VI. Motives from our riches, in case we are lively in this Duty.

2. FOr our riches, in case we are lively in this Duty: Oh the blessed incomes to such souls! we may reckon up here those very particulars which the others wanted. 1. That Christ gives Light unto them; as the receiving of the Sun gives light to the body, so the receiving of the Sun of Righteousness gives light, a spiritual, heavenly, and comfortable light to their souls. 2. That Christ gives grace and holiness unto them; of his fulness we receive grace for grace. As the print upon the wax answers to the seal, or as the characters upon the Son answers to the Father; so there are certain stamps of the grace of Christ upon the Saints, that what good they do, it springs not from external mo­tives [Page 17] only, as in hypocrites, but from Christ working in them an inward principle of new nature; and upon this account doth John John 1.17 tell us, the Law was given by Moses, but grace & truth came by Jesus Christ. 3. That Christ gives contentation or satisfaction unto them: as the pearl satisfied the Merchant in the Parable with treasure, so Christ satisfieth the soul with wisdome in the understanding, with the sense of his love in the heart, with sure and blessed peace in the conscience; they that rightly look unto Jesus, may say as Jacob did,Luke 2.32 I have enough. 4. That Christ gives glory unto them; he is the glory of Israel, he is both the Author, and the matter of their glory; he is the glory of their justification, as the gar­ment is the glory of him that wears it; he is the glory of their redemption, as the ran­somer is the glory of the captive: he is the glory of their sanctification, as Jordan clean­sing him from his leprosie was the glory of Naaman; he is their all in all, in whom they glory, and to whom they give all honour, and glory, and power, and praise. 5. That Christ gives peace unto them, God is in Christ reconciling the world unto himself, he is the Author,2 Cor. 5.29 Ephes. 2.14. Acts. 10.36 and the world is the object of this reconciliation. Christ is our peace; and peace is prea­ched by Jesus Christ; they that hear Christ in the Word, or that look unto Christ by the eye of faith, they have this peace; for Christ only in Ordinances is the revealer, and pro­curer, and the worker of peace in all the children of peace. 6. That Christ procures ac­ceptation with God for them; he stands betwixt God and such believers; and as they mind him, so he is ever mindful of them, pleading their cause, answering all the accusa­tions of Satan, and praying to his Father in their behalf. 7. That Christ gives life unto them; he that hath the Son, hath life; 1 John 5.11. he that hath Christ in his heart as a root of life living in him, or as a King setting up his throne within him, or as a Bridegroom betroathing himself in loving kindness to him, he hath life, the life of grace, and the earnest of the life of glory. 8. That Christ gives wisdome unto them, Christ hath in him all the treasures of wisdome, and therefore he that looks most to Christ is the wisest man in the world; he that hath the Sun, hath more light than he that hath all other lights in the world, and wants the Sun. 9. That Christ gives a taste of his goodness unto them; they cannot look unto him, but he makes them joyful with the feeling of himself and Spirit: and hence it is that many times they brake out into Psalms, and Hymnes, and spiritual songs, Ephes. 5.19 and make melody in their hearts unto the Lord. O there is a goodness of illumination, rege­neration, sanctification, consolation, contentation, pacification, and spiritual freedome flowing from Christ to the souls of his Saints, which to carnal men is a sealed Well, whose waters their palates never tasted. 10. That Christ gives a sincere and inward love of himself unto their hearts. No sooner is their eye of faith Looking unto Jesus, but present­ly their hearts is all on fire; such a sutableness is betwixt Christ and their souls, as is be­twixt the hearts of lovers; their love to Christ is like the love of Jonathan to David, a wonderful love, and passing the love of women; 2 Sam. 1.26 they love him as the bridegroom to whom their souls are married, as the choycest pearl by whom they are inriched, as the Sun of consolation, by whose beams their souls are comforted, as the fountain by whom their hearts are refreshed, and their desires every way satisfied. 11. That Christ gives the sense of his own love to them; they cannot look on Christ, but they see him loving, and embracing their humble souls; they see him binding up their broken hearts; they behold him gathering to himself, and bearing in the bosom of his love, and comforting with the promises of his Word their wounded spirits; they behold him like Jacob serving in the heat and in the cold for Rachel, serving in manifold afflicti­ons from his cradle to his cross, to make a Spouse unto himself. 12. That Christ gives the experience of his power to them; they that look on Christ, do feel the power of Christ inwardly in their souls, dissolving the works of Satan, casting down his Kingdom, and mighty holds within them, healing all their spiritual maladies, sustaining them in all afflictions, filling their souls with all Spiritual and Heavenly might, making them strong in knowledg, and strong in faith, and strong in love, and strong in motion, and coming to Christ, as a river of much waters is strong in coming home to the Ocean. 13. That Christ gives the sense of his own worth and excellency unto them, they see now in Christ is wisdome surpassing the brightness of the Sun, even all the treasures of wisdome; in Christ is power excelling the strength of rocks, he is not onely strong, but strength it self; in Christ is Honour transcending all the Kings of the earth, for he is King of Kings, and Lord of Lords; in Christ is beauty excelling the Rose of Sharon, and Lilly of the valleys, he is fairer than all the flowers of the field, than all the precious stones of the earth, than all the lights in the firmament, than all the Saints and Angels in the highest heavens. 14. That Christ gives the sense of their wants, and of [Page 18] the worlds vanity, and of his sutable goodness unto them, In looking unto Jesus they see themselves in themselves miserable, and all other things miserable comforters: they have learnt the meaning of that Psalm,Psal. 146.3, 4. Put not your trust in Princes, nor in the son of man and in whom there is no help, his breath goeth forth, he returneth to his earth, in that very day his thoughts perish; happy is the man that hath the God of Jacob for his God, whose hope is in the Lord his God. 15. That Christ gives all things, every thing unto them. All things are yours (saith the Apostle) whether Paul, 1 Cor. 3. 22, 23. or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and you are Christs, and Christ is Gods. All things are yours; First, all the Ministers of Christ from the highest to the lowest, whe­ther Paul, or Apollo, or Cephas; they are your servants, they are men that watch over you for your salvation. Secondly, the world is yours; indeed the world stands but for your sakes, if your number were but once compleated, quickly would the world be set on fire: you will say, ay! but how is the world ours? we find not this, for who hath the world at will? why, though you have not, yet the misery you find in the world, the want of wealth as well as the enjoying of it is yours, (i e.) it tends to your advantage. Thirdly, life is yours, it is a fitting, a preparing, a squaring of you for a better life, even for eternity. Fourthly, death is yours; for you shall die just then when it is best for you, death shall serve but as a servant to your advantage.1 Tim. 4.8. Fifthly, things present, and things to come, are yours; godliness hath the promise of this life, and of that which is to come. Sixthly, I will add, the Lord himself is yours, take God, and look on him in his greatness, in his mighty power, even this great God, the Lord of heaven and earth, is yours, he is yours, and all that he hath is yours, and all that he doth is yours, and all that he can do is yours, I will be thine (saith God to Abraham) I will be to thee an exceeding great reward. Gen. 15.1. Here is a Catalogue, an Inventory of a Christians riches; have Christ and have all; when an Heathen was but asked; where all his treasure was, he answered, where Cyrus my friend is: and if any ask you, where all your treasure is, you may answer, where Christ your friend is; in this respect you may truly say,Ephes. 3.8. there is no end of your riches, they are called the unsearchable riches of Christ; Paul could find no bottom of these riches; O who would not look unto Jesus? If Christ be yours (besides those particulars enumerated in this Text, (1 Cor. 3.22, 23.) God is yours, the Father is yours, the Son is yours, the Spirit is yours, all the promises are yours; for in Christ they are all made, and for him they shall be performed. Come, let the proud man boast in his honour, and the mighty man in his valour, and the rich man in his wealth; but let the Christian pronounce himself happy, only happy, truly happy, fully happy, in beholding Christ, enjoying Christ, having Christ, in Looking unto Jesus.

You have the Motives of our wants, in case of neglect: and of our riches in case we are active, frequent, serious, and lively in this Duty. But for our further encouragement to fall upon it, I shall add a few Motives more.

SECT. VII. More Motives to encourage us in this work.

1 COnsider your looking on Jesus will maintain your communion with Jesus; and is not this worth the while? Why Christians! what is this communion with Christ, but very heaven aforehand? hereby we enjoy his person, and all sweet relation to his person, his death, and all the saving fruits, priviledges, and influences of his death; hereby we are brought into Christs banquetting-house, Cant. 2.4. held in his galleries, his ban­ner over us being love: hereby we are carried up into the Mount with Christ, that we may see him (as it were) transfigured, and may say with Peter, Master, it is good for us to be here, and let us here build Tabernacles. Oh it's an happy thing to have Christ dwell in our hearts, & for us to lodge in Christs bosome! Oh its an happy thing to main­tain a reciprocal communication of affairs betwixt Christ and our souls! as thus; he bare our sins, take we his healing: he endured wounds for us, drink we the spiritual balsom that sprang out of his wounds; he took upon him our unrighteousness, do we cloath our selves with his righteousness: he endured pains for us, come we to him, and take his rest to our souls; he embraced our curse and condemnation, do we embrace his blessing, justification, and salvation. To this end do we look on Jesus, if he hide his face by desertions, rest not till we find him; if we find him, hold him fast, let him not go, di­sturb him not out of our hearts by our corruptions. Thus if we would prize the pre­sence [Page 19] of Christ, how comfortably should we maintain and encrease our Communion with Christ.

2. Consider, that your daily necessities call for a frequent looking up unto Jesus; you have need of Christ, 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 for you his own blessed will; you have need that he present you and yours blameless before his Fathers presence in life, and death, and at the judgment day; there's not a moment in your life, wherein you stand not in continual need of Jesus Christ; And can a hungry man forget his bread? can the heart that pants for thirst forget the River? can a man in bonds forget freedom? can a child in distress forget a Father in honour and wealth? Oh then let your necessities drive you to Christ; and mind you of Christ; Is not he the fountain that supplies all wants? Christians! consult your own Experien­ces; when you look up to Jesus, and lean on Jesus, are you not best at rest? O then why do you not always rest and lean upon him? sometime you say, his Bread is sweet, and his Cup is pleasant, how amiable is his Presence? At such a time you have never done won­dering at him; O the sweet impression, that are even then on your spirits! why do you not then always look unto him? or at least, why are you not frequent in his disciples posture, who looked stedfastly towards Heaven as Christ went up? Act. 1.10. How richly might your idle hours, and spare time be laid out here, to the supply of all necessities, bodi­ly, or spiritual?

3. Consider, that an eye, an heart on Christ, is one of your most unquestionable Evi­dences of sincerity. Where your Treasure is, there will your hearts be also. Matth. 6.21. If Christ be your Treasure, your hearts will be on Christ; and surely an heart set upon God in Christ is a true evidence of saving Grace. External actions are easiest discovered, but those of the heart are surest Evidences: when thy learning will be no good proof of thy Grace, when thy arguments from thy tongue and hand may be confuted, yet then will this Argument from the bent of thy heart prove thee sincere. Take a poor Christian that hath a weak judgment, a failing memory, a stammering tongue, yet if his heart be set on Christ, I had rather die in this mans condition, and have my soul in his souls case, than in the case of him without such an heart, though he had the most eminent gifts, and parts, and abilities of any in the world. Christians! as you would have a sure testimony of the love of God, and a sure proof of your title to glory, labour to get your hearts on Christ, O look on Jesus. You may be sure Christ will acknowledg that you really love him, when he sees your hearts are set upon him.

4. Consider, that your looking on Jesus, will strengthen patience under the Cross of Christ. This is the very particular Motive of the Text,Heb. 11.1, 2, 3. Let us run with patience the Race that is set before us, looking unto Jesus, the Author and finisher of our Faith, who for the joy that was set before him endured the Cross, despising the shame; and is set down at the right Hand of the Throne of God; for consider him that endured such contradicti­on of sinners against himself, lest ye be wearied and faint in your mind. It is storied of a Martyr, that having offered him a Cup of spirits to sustain him, when he seemed to faint under his greatest Trial, he returned this answer, My Lord and Master had Gall and Vinegar given him to drink; as if he had been astonished to see himself fare better than Jesus Christ. How may it strengthen your patience in sufferings to think of Christs patience? What, are you served ill? Ay, but Jesus Christ was not ser­ved so well; can you suffer so much as he hath done? I tell you nay. O then do you stay your murmurings and repinings, bear with patience the little you endure; and to this end, Consider him that hath endured the contradictions of sinners.

5. Consider, that a through-sight of Christ, will encrease your inward joy in Christ, Your father Abraham rejoyced to see my day, and he saw it, and was glad. Joh 8.56. A right sight of Christ, will make a right-sighted Christian glad at heart; I wonder not that you walk uncomfortably, if you never tried this Art of Christ-contemplation; can you have comfort from Christ, and never think of Christ? doth any thing in the world glad you, when you do not remember it? If you were possessed of all the Treasure in the Earth, if you had title to the highest Dignities, and never thought of them, sure they would never rejoyce you. Come look up unto Jesus, fix your eyes, thoughts, and hearts on that blessed ob­jects, and then you may expect Davids experience,Psa 63.5. my mouth shall praise thee with joyful lips, when I remember thee upon my bed, and meditate of thee in the night watches. A frequent access to Christ in a way of meditation cannot but warm the soul in spiritual comforts. When the Sun in the spring draws near our part of the earth, how do all [Page 20] things congratulate its approach? the earth looks green, the trees shoot forth, the plants revive, the birds sing sweetly, the face of all things smiles upon us, and all the creatures below rejoyce: Christians! if you would but draw near, and look on this Son of Righte­ousness, Jesus Christ, what a spring of joy would be within you? how would your Gra­ces be fresh and green? how would you forget your winter sorrows? how early would you rise (as those Birds in the spring) to sing the Praise of our great Creatour, and dear Redeemer.

6. Consider that your Eye on Jesus will preserve the vigour of all your Graces. As the body is apt to be changed into the temper of the air it breaths in, and the food it lives on, so will your spirits receive an alteration according to the Objects which they are exercised about. You that complain of deadness and dulness, that you cannot love Christ, nor rejoyce in his loves, that you have no life in Prayer, nor any other Duty, and yet you never tried this quickning course, or at least you were careless and uncon­stant in it; what, are not you the cause of your own complaints? say, is not your life hid with Christ in God? O whether must you go but to Christ for it? If you would have light and heat, why then are you not more in the Sun-shine? if you would have more of that grace which flowes from Christ, why are you no more with Christ for it? for want of this recourse to Jesus Christ, your Souls are as candles that are not lighted, and your duties are as Sacrifices which have no fire; fetch one coal daily from this Altar, and see if your Offerings will not burn; keep close to this reviving Fire, and see if your affecti­ons will not warm. Surely if there be any comfort of hope, if any flames of love, if any life of faith, if any vigor of dispositions, if any motions towards God, if any meltings of a softned Heart, they flow from hence; men are apt to bewail their want of desire, and hope, and joy, and faith, and love to Jesus Christ, whilest this very duty would nourish all these.

7. Consider, it's but equal that your hearts should be on Christ, when the heart of Christ is so much on you. Christ is our Friend, and in that respect he loves us, and bears us in his heart; and shall not he be ours? Surely this is ill requital; this is a great contra­diction to the law of Friendship: But Christ is our Lord as well as Friend; and if the Lord of glory can stoop so low as to set his heart on sinful dust, one would think we should easily be perswaded to set our hearts on Jesus Christ. Christians! do you not perceive that the heart of Christ is set upon you! and that he is still minding you with tender love, even when you forget both your selves and him? Do you not find him following you with daily mercies, moving on your souls, providing for your bodies, and preserving both! doth he not bear you continually in the armes of love, and promise that all shall work together for your good? doth he not give his Angels charge over you, and suit all his dealings to your greatest advantage? and can you find in your hearts to cast him by? can you forget your Lord, who forgets not you? Fie upon this unkind Ingratitude! When the Lord speaks of his thoughts and respects to us, he gives this language, Can a woman forget her sucking-child, Isa. 49.15, 16. that she should not have compassion on the Son of her Womb? yea, they may forget, yet will not I forget. Behold I have graven thee upon the palms of my hands, thy walls are continually before me. But when he speaks of our thoughts to him, the case is otherwise:Jer. 2 32. can a Maid forget her Ornaments, or a Bride her Attire? yet my People have forgotten me days without number, q. d. you would not forget the cloaths on your backs, you would not forget your braveries, your Ornaments, your Attires, and are these of more worth than Christ? yet you can forget me day after day.

8. Consider, it's a command of Christ, that we should look to Jesus. Behold me, behold me; lo I, lo I; A command not only backt with Authority, but accompanied with special Ordinances appointed to this end: what is Baptism? and what is the Lords Sup­per,1 Cor. 11.24 25. but the representation of Jesus Christ? Is it not Christs command in his last Sup­per, Do this in remembrance of me? and this do ye as oft as ye drink in remembrance of me? In this Ordinance we have Christ crucified before our Eyes, and can we forget him? Or, can we hold our eyes off him? can we see the Bread broken, & the Wine distinctly sever­ed from the bread, and not call to mind (according to the Scripture) Christs Agony in the Garden, and on the Cross? can we take, and eat the bread? and take, and drink the cup, and not apprehend Christ stooping down from Heaven to feed our souls? At such a time if we forget the Lord Jesus Christ, it will argue our disaffection, our ingratitude, our disobedience every way.

Psa 73.28 Psal 104.34.9. Consider, it's both work and wages to look up unto Jesus. Hence David professed, it is good for me to draw near to thee, and my meditation of him shall be sweet: the word [Page 21] imports a sweetness with mixture, like compound spices, or many flowers. Every thought of Jesus is sweet and pleasant, nay, it's better than wine,Cant. 1.4. we will remember thy love more than Wine; there is more content in contemplating on Christ, more refreshing to the spi­rit, than wine gives to the body, How precious are thy thoughts unto me, O God? Psa. 139.17. look in what kind soever you account a thing precious, so precious are the thoughts of God and Christ to a man, whose heart is in a right frame. Such a one loves every glance of Christ, and the more it sees, the more it loves; It is said of one Eudoxius, that he wished he might be admitted to come near the body of the Sun, to have a full view of it, though it devoured him; he was somthing rash in his wish: but there is somthing proportionable in a godly spirit, he so loves Christ, that he could be content to be swallowed up in the beholding of him. Certainly there is a blessing in this work; when we are bid to look un­to Jesus, it is but to receive from Jesus: is it any thing else but to call and invite us to look on the most pleasing and delightful object? That in the beholding of it, it may con­vey it self unto us, and we be delighted and filled with it? it is all one as if he should bid us sit down by a well of Life, and drink; or if he should bid us be as the Angels are, who are blessed in the beholding of this Jesus; why come then, if this be a blessed work, why will we unbless our selves? If the work will exalt us, why will we debase our selves, in not closing with it? If we might live above heaven, why will we live below? certain­ly when thoughts of Christ are moving in us, Christ himself is not far off, he will come, and enter too; and how sweet is it for Christ to come and take up his habitation in our souls.

10. Consider how the Angels exceedingly desire to look on Jesus: they stoop down, and pry into the Nature, Offices, and graces of Jesus Christ: which things (saith the Apo­stle) the Angels desire to look into. He alludes to the manner of the Cherubims looking down into the Mercy-Seat; this is the study,1 Pet. 1.12. yea this is the delight and recreation of the Elect Angels to look on Jesus, and to look into the several scopes of our salvation by Jesus Christ, to behold the whole frame, and fabrick of it, to observe all the parts of it from the beginning to the end, to consider all the glorious Attributes of God, his Wisdome, Power, Justice, Mercy, all shining and glittering in it like bright Stars in the Firmament; this I say is their work, yea, this is their Festivity and Pastime. And shall not we imi­tate the Angels? shall not we think it our honour to be admitted to the same priviledge with the Angels.

11. Consider that looking unto Jesus is the work of Heaven;V [...]ta contem­plativa incipit in hoc seculo, proficitur in futu [...]o. Bern. it is begun in this life (saith Bernard) but it is perfected in that life to come; not only Angels, but the Saints in glory do ever behold the face of God and Christ; if then we like not this work, how will we live in Heaven? the dislike of this Duty is a bar against our entrance; for the life of a blessedness is a life of Vision; surely if we take no delight in this, heaven is no place for us.

12. Consider that nothing else is in comparison worth the minding or looking after. If Christ have not your hearts, who? or what should have them? O that any Christian should rather delight to have his heart among Thornes and Briers, than in the Bosom of his dearest Jesus! Why should you follow after drops, and neglect the Fountain? why should you fly after shadowes, and neglect him who is the true substance? if the mind have its currant from Christ toward other things, these things are not only of less con­cernment, but destructive: they are gone far from me, and have walked after Vanity, Jer. 2.5. and are become vain. How unworthy the world is of the look of Christians, especially when it stands in competition with Jesus, we have discussed before.

Many other Motives might be given, but let this suffice. I have done with the ex­hortation; In the next place I shall lay open to you the particular way of this Duty, which all this while I have been perswading to.

SECT. VIII. Ʋse of Direction. Ʋse 3

IS inward, experimental looking unto Jesus a choice, or an high Gospel Ordinance? why then some directions how we are to perform this Duty. Practice is the end of all sound doctrin, and duty is the end of all right faith; now that you may do what you have heard in some good measure, I shall prescribe the directions in the next part prescribed.

But first in the work observe those two parts of the Text, the act, and object; the act is looking unto; and the Object is Jesus. 1. By looking unto, we mean (as you have heard) an inward experimental knowing, desiring, hoping, believing, loving, calling on Jesus, and conforming to Jesus: it is not a bare swiming knowledge of Christ, it is not a bare thinking of Christ; as Christ hath various excellencies in himself, so hath he formed the soul with a power of diverse wayes apprehending, that so we might be capable of enjoying those divers excellencies that are in Christ; even as the creatures having their several uses, God hath accordingly given us several senses, that so we might enjoy the de­lights of them all: what the better had we been for pleasant odoriferous Flowers, or sweet perfumes, if we had not possest the sense of smelling? or what good would lan­guage, or musick have done us, if God had not given us the sense of hearing? or, what delight should we have found in meats, or drinks, or sweetest things, if we had been de­prived of the sense of tasting? so what pleasure should we have had even in the goodness and perfection of God and Christ, if we had been without the faculty and power of know­ing, desiring, hoping, believing, loving, joying, and enjoying? as the senses are to the bo­dy, so are these spiritual senses, powers, affections to the soul the very way by which we must receive sweetness and strength from the Lord Jesus.

2. By Jesus, who is the Object of this Act, we mean a Saviour, carrying on the great work of mans salvation from first to last; hence we shall follow this method, to look on this Jesus, as our Jesus in these several periods. 1. In that Eternity before all time until the Creation. 2. In the Creation the beginning of time until his coming. 3. In his first coming, the fulness of time until his coming again. 4. In his coming again the very end of time to all Eternity. In every of these Periods, Oh what a blessed Object is before us! Oh what wonders of love have we to look upon! Before I direct you how to look on him in these respects, I must in the first place propound the Object: still we must lay the colours of this admirable beauty before your eyes, and then tell you the art how you are to look upon them.

You may object, the Apostle in this Text refers this look only to the passion and ses­sion of Christ.Bp. Arde. But a worthy Interpreter tells you out of these words, That Christ our blessed Saviour is to be looked on at all times, and in all acts; though indeed, then, & in those Acts more especially. Besides, we are to look unto Jesus, as the Author and finisher of our Faith; and why as the Author and finisher of our Faith, but to hint out to us that we are to stand still, and to behold, as with a stedfast eye, what he is from first to last? You have called us hither (say they in Canticles) to see your Shulamite, What shall we s [...]e in him? What saith the Spouse, but as the company of two Armies? that is, many legions of good sights; an Ocean of bottomless depths of manifold high perfections. Or if these words be understood of the Spouse and not of Christ, yet how many words do we find in Canticles expressing in him many goodly sights? Myrrhe, Aloes, & Cinamon, all the Trees of Frankincense, all the Powders of the Merchants are in him; he is altoge­ther lovely: he is all every whit of him desirable, he is not one single Star, but a con­stellation; there is in him a confluence, a bundle, an army of glorious sights, all in one cluster, meeting and growing upon one stalk. There's many glorious sights in Jesus, I I shall not therefore limit my self to those two especial ones, but take all those before me I have now propounded.

And now, if ever, stir up your hearts. Say to all worldly business and thoughts, as Christ to the Disciples,Matth 2 [...].36. Sit you here while I go & pray yonder. Or as Abraham when he went to sacrifice Isaac, left his Servants and Asse below the Mount, saying, Stay you here, and I and the Lad will go yonder, and Worship, and come again to you; so say to all worldly thoughts, Abide you below, while I go up to Christ, and then I will return to you again. Christians! your selves may be welcom, but such followers may not.

SECT. I. Of the eternal Generation of our Jesus.

WE must Look unto Jesus, the beginner and finisher of our faith: we must behold Jesus as with a stedfast eye from first to last. As he is Alpha and Omega, the beginning and the ending, the first and the last, so accordingly we must Look unto him. 1. He is Alpha, the beginner, (so it is in the Original) [...], the beginner, the inceptor, the first wheel of our faith, Heb. 12.2. and of the end of our faith, the salvation of our souls, 2 Thes. 2.13. 2 Tim. 1.9. Tit. 1.2. Now Christ may be called a beginner, in respect of the Decree, or execution. I shall begin with the Decree, wherein he begun before the begin­ning of time to design our happiness, for the praise of the glory of his Grace, Ephes. 1.6. Many depths are in this passage. To this purpose we told you that Jesus is Gods Son, and our Jesus, eternally begotten before all worlds. In this first period we shall look on him, 1. In relation to God. 2. In relation to us.

1. In his relation to God, who shall declare his generation? Isa. 53.8. He is Gods Son having his subsistence from the Father alone, of which Father by communication of his es­sence, he is begotten from all eternity.

For the opening of this eternal generation of our Jesus, we shall consider, 1. The thing begotten. 2. The time. 3. The manner of begetting. 4. The mutual kindness and love of him that begets, and of him that is begotten, which brings forth a third person, or subsistence, which we call the Holy Ghost.

1. For the thing it self, it is Jesus Christ, who must be considered two ways, as he is a Son, and as he is a God. Now as he is a Son, he is the thing begotten, but not as he is a God. As he is God, he is of himself, neither begotten, nor proceeding; the God-head of the Father, and the God-head of the Son is but one and the same thing; and thereforeEsientia filiis est a seipsa & hac ratione, dici potest [...] essentia tamen siliis non est a seipso ideo sic non est [...]. the Son as he is God, he is God of himself, without beginning even as the Father; but as he is a Son, he is not of himself, but the Son of the Father, be­gotten of him; and hereupon it follows, that the Son is begotten of the Father, as he is a Son, but not as he is a God.

[Page 24]2. For the time of this generation, it hath neither beginning, middle, nor end, and therefore it is eternal before all worlds; this is one of the wonders of our Jesus, that the Father begetting, and the Son begotten, are coeternal. Wisdom in the book of Proverbs (which with one consent of all Divines is said to be Christ) affirmeth thus,Prov 8.24.25 2 [...], 2 [...] When there was no depths I was brought forth, When there were no fountains abounding with water; be­fore the Mountains were setled, before the hills was, I was brought forth; while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world; when he pre­pared the heavens, I was there; when he set a compass upon the face of the depth, I was there. And a little before, [...]rov. 8.22, 23 the Lord possessed me in the beginning of his way, before his works of old, I was set up from everlasting, from the beginning, or ever the world was; that is to say from eternity; for before the world was made, there was nothing but eternity. It may be alleaged to the contrary, that the saying of God the Father, thou art my Son, this day have I begotten thee, Psa. 2.7 Acts 13.32, 33 is expounded by Paul of the time of Christs resurrection. And we declare unto you glad tydings (saith Paul) how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again, as it is also written in the second Psalm, thou art my Son, this [...]ay have I begotten thee. But we distinguish betwixt generation it self, and the manifestation or declaration of it. Jesus the Son of God from all eternity was begotten; but when he was incarnate, and especially when he was raised again from the dead, then was he mightily declared to be Gods Son by nature. And of this declaration or manifestation of his eternal genera­tion is that of the Apostle understood.

3. For the manner of this generation of Jesus the Son of God, understand, there be two manners of begetting; the one is carnal, and outward, and this is subject to cor­ruption, alteration, and time; the other is spiritual, and inward, and such was the be­ginning of the Son of God, of whose generation there is neither corruption alteration, nor time.Isa. 53.8 Rom. 11.33 But alas! how should we declare his generation? O my soul, here thou mayest admire, and adore with Paul and David, and cry out, O the depths of the riches both [...]f the wisdom and knowledge of God! how unsearchable are his judgments, and his ways p [...] finding out? There is no searching for us into the secret counsels of God, which he never revealed in his Word; but so far as he hath revealed himself, we shall in sobriety accord­ing to the light of the Scriptures, endeavour a discovery of the manner of this spiritual generation of the Son of God: as thus,—.

We must consider in God two things, 1. That in God there is an understanding. 2. That in God this understanding everlastingly acts or works.

For the first, that God hath a most excellent understanding, or that he is understanding it self in the highest degree, is very clear; for he that gives understanding to all his in­telligible creatures, must needs have it, and be it most eminently in himself: if fire be the cause of heat in other things, it must needs be, that fire is the hottest of any thing;Propter quod unum quodque tale, illud est magis tal [...]. Job 12 13 Prov. 8.14 the axiome is common, but the Scripture verifies it, with God is wisdom and strength, he hath counsel and understanding. Nay, that this understanding is his very being is very plain, Counsel is mine, and sound wisdom, I am understanding, and I am strength.

For the second, that this understanding in God everlastingly acts or works, is very clear; for that understanding (which is the nature, essence, and being of God) is a meer act, or the first act, it is all one with the life of God; now as all life is active in it self, so the chief life (such as in the highest degree is to be attributed to God) must needs be active; what is the life of God, but an essential property, whereby the Di­vine nature is in perpetual action, living and moving in it self? and hereof is that speech in Scripture so often used,Jer. 4.2 Jer. 38.16 Numb. 14.21 Rom. 14.21 the Lord liveth; hereof likewise is that asseveration or oath so often used by God, as the Lord liveth, and As I Live saith the Lord; well then, the un­derstanding of God being active, or working from all eternity, it must needs have some eternal object on which it acts or works; every action requires a sutable object, about which it must act, or be exercised: so then if Gods understanding act eternally, it must have some eternal object; and if Gods understanding act most perfectly, it must have some most perfect object to act upon; and what is that but onely God himself? that Gods understanding should act out of himself, would argue his understanding to act upon that which is finite and imperfect: Certainly nothing is infinite, eternal, and perfect, but onely himself; and therefore if his understanding will act upon any sutable object, he must act upon nothing but himself.

And now we come to the manner of this high, mystical, spiritual generation of Jesus the Son of God. As the understanding of God doth act and reflect upon it self from all [Page 25] eternity, so it works this effect, that it understands and conceives it self; it apprehends in the understanding an image of that Object which it looks upon, and this very image is the Son of God. This we shall lay out by some similitudes. A mans soul (we know) doth sometimes muse and meditate on other things; as it thinks of Heaven, or it thinks of earth; this we call a right or direct, or emanant thought; but somtimes the soul doth muse, or meditate on it self, as when it thinks of its own Essence, or faculties, or the like; and this we call a reflect thought; why now the soul understands it self, now it hath some Idea, or image of it self, now it conceives it self; this is our phrase, it conceives it self. There is not only a carnal, but a spiritual Conception; as when I understand this or that, I say, I conceive this or that, I have the Idea, or image of this or that, within my Soul. Or as in a glass, a man doth conceive and get a perfect image of his own face by a way of reflection; so God in beholding and minding of himself, doth in himself beget or conceive a most perfect, and a most lively image of himself, which very image is that in the Trinity which we call the Son of God. Thus you read in Scripture that Jesus the Son of God is called the brightness of his Fathers Glory, Heb. 1.3. and the express Image of his per­son. 1. The brightness of his Fathers Glory, herein God the Father is compared unto a lightsom body, and God the Son unto a beam, or splendor sent forth, or issuing out from that glorious body. 2. The express Image of his Person, herein God the Father is compared unto a seal, and God the Son unto an impression resulting from the seal; Now look as wax upon a seal, hath the engraven Image of the Seal; so the Son of God (which the Father hath begotten or conceived of his own understanding) is the very Image of his Fathers understanding; hence not only the Father, but also the Son is called Under­standing it self. I have Counsel and Wisdom, (saith Christ) I am Ʋnderstanding; Prov. 8.14. what­soever the Father is, the Son is; indeed the understanding in men, and the thing under­stood, are not usually one and the same, but in God it is all one: Gods conceivings and begettings are the most inward of all; the Father conceives of himself, and in himself; and his conceiving is a begetting, and his begetting abideth still in himself, because his understanding can no where meet with any thing suitable, but that which he himself is; and that conveying of himself, or begetting of himself is the second subsistence in the Trinity, which we call the everlasting Son of God.

4. For the mutual kindness and lovingness of him that begets, and of him that is be­gotten, we say this brings forth a third person or subsistence in God. Now for the un­derstanding of this matter, we must consider two things; first, that in the Essence of God, besides his understanding there is a Will. Secondly, that this Will doth work e­verlastingly upon it self, as his Understanding doth.

For the first, that in the Essence of God, besides his Understanding, there is a Will, is very clear; for he that gives a will to all rational creatures, cannot want it himself; how should he be without will, whose will it is that we will? of necessity it is that there should be some prime or chief will, on whose will all other wills should depend; but the Scriptures are plain, I am God, and there is none else; I am God, and there is none like me. Isa. 46.9, 10. — My Councel shall stand, and I will do all my pleasure.

For the second, that this will in God doth everlastingly work upon it self, is clear: for, as doth the understanding, so doth the will; but the understanding of God doth act upon it self as the chief, and most perfect Truth, therefore the will of God doth will himself as the chief and most perfect good. Indeed what other sutable Object can the will of God have besides himself? an infinite will must needs have an infinite good; and in this sense, as our Saviour tells us, there is none good but one, that is God; Mat. 9.17. hence it is that the will of God, doth reflect upon it self, and acquiess in it self as in an infinite good.

And now we come to the manner of this high, mystical, spiritual procession of the Spirit from the Father and the Son. As the Will of God doth act and reflect upon it self from all Eternity; so it works this effect, that it delights it self in the infinite good which it knoweth in it self; for the action of the Will is delight and liking; and this very delight which God or his Will hath in his own infinite goodness, doth bring forth a third person, or Subsistence in God, which we call the holy Ghost: So that indeed, if you would know what the Holy Ghost is, I would answer, it is the mutual kindness, and lovingness, and joy, and delight of the Father and the Son. The Father by this act of Will doth joy and delight in his Son, and the Son by this act of Will doth joy and delight in his Father; and this is it which the Son saith of himself, and of his Father,Prov. 8 30. I was daily his delight, rejoycing always before him, q. d. I was from all eternity his delight, and he was [Page 26] from all Eternity my delight: the Father (as it were) from all Eternity aspired in his Will, and Love, and joy unto the Son; and the Son (as it were) from all Eternity aspi­red in his Will, and Love, and joy unto the Father; and from this common desire and aspiring of either Person the Holy Ghost proceeds, which makes up the whole Tri­ [...]y of persons.

I shall lay out this by some similitude or resemblance; As when a man looks in a glass, if he smile, his image smileth 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 glass is another, and the smi­ling of them both together is a third, and yet all are in one face, and are of one face, and all are but one face; so the understanding which is in God is one; the reflection, or image or his understanding he beholdeth in himself as in a glass, is a second; and the love and likeing of them both together, by reason of the will fulfilled, is a third; and yet all are in one God, and all are but one God. In this Trinity there is neither first nor last, in respect of time, but all are at once, and at one instant; even as in a glass the face, and the image of the face, when they smile, they smile together, and not one before, nor after another. — For conclusion of all. As we have the Son of the Father by his everlasting will in working by his understanding; so we have the Holy Ghost of the love, and joy, and delight of them both, by the joynt working of the understanding and will together; whereupon we conclude three distinct persons, or subsistences, which we call the Father, Son, and holy Ghost, in one spiritual, yet unspeakable substance, which is very God himself. — My meaning is not to insist on the Father, or the holy Ghost, but only on the Son. Yet thus far I have added, that you may better understand the manner of this generation of the Son of God; together with the mutual kindness, lovingness, joy, and delight betwixt the Father and the Son, even from Ever­lasting.

SECT. II. Of our Election in Christ before all Worlds.

NOw let us look on Christ in his Relation to us before all Worlds. God being thus alone himself from everlasting, and besides himself there being nothing at all, the first thing he did (besides what ye have heard) or the first thing he possibly and conceivably could do, it was this; a determination with himself, to manifest his Glo­ry: Or, a purpose in himself to communicate his glory out of his aloneness everlasting unto somewhat else: I say unto somewhat else, for what is communication but an efflux, an e­manation, an issuing from, or a motion betwixt two Terms? I have now brought you to the acts, or actions of God in reference to his Creatures; follow me a little, and I shall anon bring you to Christ in relation to your selves.

These acts or actions of God were and are. 1. The Decree. 2. The Execution of the Decree of God. I must open these Terms.

1. The Decree is an action of God, out of the Councel and purpose of his own Will, determining all things, and all the Circumstances, and order of all things from all Eternity in himself certainly, and unchangably, and yet freely, Who worketh all things (saith the Apostle) after the Counsel of his own will; Ephes. 1.11. and this work, or action of God is internal, and for ever abiding within his own Essence it self.

2. The execution of the Decree is an act of God, whereby God doth effectually work in time all things as they were fore-known and Decreed. And this action of God is external, and by a temporal act passing from God to the Creatures.

Now for the Decree, that is of diverse kinds: As first, There is a Decree common and general, which looks to all the creatures; and it is either the Decree of creation, or the Decree of Providence and preservation. 2. There is a Decree special, which be­longs to reasonable creatures, Angels, and Men, it is called the Decree of Predesti­nation; and it consistss of the Decree of Election and Reprobation. Concerning the common and general Decrees we have but little laid down in Scriptures, and it is little, or nothing at all to our purpose; And concerning the special Decree of Angels, there is not much in Scriptures, and that is as little also to our purpose; we have only to deal with Men, and with Gods Decree in relation to Mans Salvation before all Worlds.

And this we call Predestination, or the Decree of Election; which is either of Christ, [Page 27] or of the Members of Christ. Christ Himself was first Predestinated: This appears by that Saying of God; Behold My Servant whom I uphold, Isa. 41.2. Mine Elect in whom My Soul de­lighteth; I have put My Spirit upon him, he shall bring forth Judgment to the Gentiles. These very words the Evangelist interprets of Christ Himself, Matth. 12.18.Mat. 12.18. And Christ being Predestinate, the Members of Christ were Predestinated in Him: So the Apostle; According as He hath chosen us in Him, before the Foundation of the World. Ephes. 1.4. We are chosen in Christ as in a common Person; He was the first Person Elected in order, and we in Him. Suppose a New Kingdom to be set up, a New King is chosen, & all his Successors are chosen in him: Why, God hath Erected a Kingdom of Glory, & He hath chosen Jesus Christ for the King of this Kingdom; and in Him He hath chosen us, whom He hath made Kings and Priests unto the most High God. But observe we this of the Apostle; He hath chosen us in Him be­fore the Foundation of the World. 1. He] hath chosen, (i.e.) God the Father hath chosen; not that the Son and Spirit chose not also; for if Three of us had but one Will common to us all, One could not will any thing, which the Will of the other Two should not also will: But because the Son sustains the Person of one Elected, and the Spirit is the Witness sealing this Grace unto our Hearts; therefore the Father only is expressed; as the Father alone is often named in Prayer, not that the other Persons are not to be prayed un­to; but because the Son is considered as the Mediatour, and the Spirit as the Instructor, teaching us to Pray as we ought; therefore the Father only is expressed.

2. He hath chosen us in Him:] This Him] denotes Christ God-man; and this in Him] notes the same Christ God-man, as the Head and first Elect, in whom, and after whom, in order of Nature, all His Body are Elected: Mark here the Order, but not the Cause of our Election; Though Christ be the Cause of our Salvation, yet Christ is not the Cause of our Election: It is only the Fore-knowledge of God, and His free Love, that is the Cause thereof.

3. He hath chosen us in Him before the Foundation of the World.] (i.e.) From all Eter­nity; but because within Eternity God doth fore-see the Things which are done in time; therefore this Phrase (say some) may be extended not only to respect the Actual Crea­tion, but the Decree it self of the World's Being; q. d. He hath chosen us in order of Nature, before His Decree did lay the Foundation of the World. My meaning is not to enter into Con­troversies; this all grant, that the antient Love, which the Lord hath born to us in Christ, is not of Yesterday, but before all Worlds. Paul mentions Grace given us before all Worlds. 1 Tim. 1.9. But that which is the most observable in the Text, as to our purpose, is, that we are chosen in Him. We read of Three Phrases in Scripture speaking of Christ: Sometimes we are said to have Blessings in Him, and sometimes for Him, & sometimes through Him. Sometimes in Him, as here, He hath chosen us in Him; sometimes for Him, as elsewhere, To you it is given for Christ His sake; not only to Believe, but to Suffer; sometimes through Him, as in that of Paul; Thanks be to God, which giveth us the Victory through our Lord Jesus Christ.Phil. 1.29. 1 Cor. 15.57. Now Blessings come through Christ, in respect that Christ is a Mediatour not only of Im­petration, but Execution; not only obtaining and receiving from Grace all Good for us, but in executing and applying Efficaciously the same unto us: And Blessings come for Christ, in respect that Christ doth by His Obedience obtain every good Thing, which in time is communicated to us: And we have Blessings in Christ, because that in Christ, as a Common Store-house, every thing is first placed, which is to be imparted afterwards to any of us. And thus we are chosen in Christ, as in a common Person. This Grace of Electi­on began first at Christ our Head▪ and so descends downwards on us His Members. Christ is the First Begotten amongst all His Brethren, having the Preheminence;Rom. 8.29. or Christ was the First-born among many Brethren, the First that opened the Womb. Christ was sealed, and set apart to be the Prince of our Salvation, before (in order of Nature) we were Elected. Concerning this Election, or Predestination of Christ, the Apostle puts all out of question; Who verily was fore-ordained before the Foundations of the World, 1 Pet. 1.20. but was manifest in these last Times for you.

SECT. III. Of that Great Treaty, in Eternity, betwixt God and Christ, to save Souls.

NOw was it, that God the Father called forth His Son to perform the Office of the Me­diator; that in Him all those that should be Saved, might be Chosen. Concerning this Call of God the Father in a special sort, the Apostle is clear;Heb. 5.4, 5. No man taketh this honour [Page 28] unto himself; Heb. 5.4, 5. but he that is called of God, as was Aaron: So also Christ glorifyed not himself to be made an High-Priest; but He that said unto Him, Thou art My Son, to day have I begotten Thee, He called Him unto this Honour. Christ thrust not Himself into this Office; but He came to it by the Will of God the Father, and by his Appointment: For it pleased the Father by Him to Reconcile all things to Himself; Col. 1.10, 11. John 6.27. and Him that God the Father sealed: And why? but the more to assure us of the good will of God to save us, seeing he hath called his Son un­to it: For therefore will he accept of all that Christ should do for us, as that which he him­self hath ordained.

And now was it, that God the Son embraced the Call of the Father, and undertook the Office of Mediatour:Heb. 10.7. Isa. 50.5. John 14.31. Then said I, Lo I come. No question, it was Truth from Ever­lasting: Th [...] Lord God opened mine Ear, and I was not Rebellious, neither turned away back. And, As the Father gave Me Commandment, even so I do. No sooner the Father called, but Christ accepts the Office to which He was designed by the Father:John 6.27. This is plain by those words, Him that God the Father sealed; sealed by Ordination, and sealed by Quali­fication, and sealed by way of Investiture; as Publick Officers are invested in their Places by receiving their Commissions under Seal. And it must needs be so; because whatso­ever the Father wills,John 10.30. the Son wills also: I and My Father are One, saith Christ: How One? Why, One in Will, and One in Power, and One in Nature. 1. One in Will: That appears in the words precedent, concerning Christ's Sheep;Ver. 28. My Father gave them Me,— and I give unto them Eternal Life: They are both agreed to save Christ's Sheep; the Father is willing, and Christ is willing: Look how much the Will of the Father is in it; so much the Will of the Son is in it: For He and the Father are One. 2. One in Power: That appears likewise in the words precedent;Ver. 28, 29. These Sheep shall never perish, (saith Christ) neither shall any Man pluck them out of My Hand: My Father is Greater than All, and no Man is able to pluck them out of My Father's Hand. Here is first the Power of Christ, and all in Him en­gaged for the Salvation of His Sheep; that, if he have any Power in Him, and be able to do any thing, not one of them shall Perish: And he gives the Reason of the Prevalency of his Power, from his Father's Power, engaged as much as his own in this Business; they are alike fast in his Hands, and in his Father's Hands: For He and the Father are One. 3. One in Nature: And of this, I suppose, are the words more especially understood: The Father and Son are both of one Nature, of one Essence, of one Being: And this is not only an Argu­ment that they did both agree, and were like to agree in that Great Transaction of saving Souls; but that they can never disagree: Two that essentially have Two Wills, though for the present agreeing in One; yet they may come to disagree, and will not the same Thing; but if essentially they have but One Will, it is impossible then but that they ever must agree. —So then, the Father from Everlasting calls the Son to the Office of Me­diatour: [q. d. Come My Son, the Son of My Joy, and high Delight; My beloved Son, in whom I am well-pleased: There's a Thought in My Heart to communicate My Self out of this Aloneness everlasting, unto some-what else; and My Thought, or Purpose, or Intention, lies in this Order: First, I intend My own Glory, then Christ, then the Church, then the World; thus is My Providence to dispose every thing so much more principally & timely, by how much it is more Excellent: Next to My Glory, & the manifestation of it, I will have a Christ; and this Christ shall be the chief Pattern of the Election of Grace: & next to Christ the Head, I intend a Body, and this Body I will Predestinate to be made like, or to be conformed to 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 Day of Eternity) do I call Thee to this Honour, Heb. 10.7. to be an High-Priest for ever. And as the Father calls, so the Son from Everlasting, accepts the Office to which He is designed by the Father: [q. d. Come, Is that the Voice of My Everlasting Father?John 4.34. Why, Loe I come; in the Volume of the Book, it is written of Me to do Thy Will, O God: This is My Mind; yea, and this shall be My Mind for ever: John 5.30. When I am Incarnate, this shall be My Meat, to do the Will of Him that sent Me, to finish His Work. Glorious Father, Thy Will is My Will: I seek not Mine own Will, (as if I had a Will distinct from Thine) but the Will of My Father. Now therefore, I accept this Honour: Be it to Me, or be it with Me, even as Thou pleasest. This Call of the Father, Prov. 8.23. and Answer of the Son, is fully confirmed by that Saying of Christ; I was set up from Everlasting.

But concerning the Particular Passages of these Treaties betwixt God, and Christ, to save Souls, I shall shew: 1. The Project. 2. The Counsel. 3. The Fore-knowledge. 4. The Purpose. 5. The Decree. 6. The Covenant. We shall find all these in our first Period, in that Eternity, before all Times, until the Creation.

SECT. IV. The Project.

THe Project to save Souls, is diversly laid down by Dissenting Brethren. Some give it in thus: 1. That there should be a Mediatour and Redeemer unto Mankind, con­sidered as fallen in the State of Sin. 2. That all such should be received into Favour, as shall Repent, and Believe, and Persevere unto the End. 3. That sufficient and necessary Means of Grace should be offered and administred unto all Men without Exception. 4. That certain singular Persons should be saved, whom God fore-saw would Repent, and Believe, and Persevere. This way is justly opposed by Others, who deny God's Acts in Intention, to be in the same order as we see them in Production: In order of Material Existing, it is granted, that Christ is Revealed, Promised, and Exhibited after Sin; and that we Repent, Believe, Persevere before we are Saved: But in order of God's Intention, Christ is before Sin, and Salvation before Repentance, Faith, Perseverance. The Apostle reckoned the Order, in which Things exist, thus: 1. The World. 2. You, The Elect. 3. Christ. 1 Cor. 3.22, 23. 4. God, 1 Cor. 3.22, 23. But he gives us to understand the Order of Intention thus: As First, God intends His own Glory, then Christ, then the Elect, then the World. Certainly, it is an hard thing to marshal the Eternal, Immanent Acts of the Divine Understanding, or Will, into First, Second, Third, Fourth: All God's Projects are like Himself,Tota simul & perfecta posses­sio sui. who is a whole and perfect Possession of Himself together and at once; so as in Him considered, there is no Pri­us nor Posterius in any of His acts; but considered in Effects, or in respect of us, one thing may be said to be First, Second, or Third in Nature, Time, & Being, before or after another. And thus in respect of us, we say the End must be in Nature before the Means to the End: Now the Permission of the Fall, Repentance, Faith, Perseverance, are used by God as Means to bring some to Salvation: God therefore doth first project our Salvation, and then the Means; and both the End, and the Means, are the Product of God's Election, or Predesti­nation. Here then is the Project, That God will glorify His Grace; & to this end He will pre­destinate Christ, & in Christ He will choose some of the Sons of Men to Salvation; whom, Eccles. 1.4. not­withstanding Sin, He will make holy, and without blame before Him in love. This Project, or Plot, or Design of God, will be further enlarged in the next Passage, viz. His Counsels.

SECT. V. The Counsel.

OF the Counsels of God concerning Man, before all Worlds, we read in several Texts. Christ was delivered by the determinate Counsel of God.—For of a truth, Acts 2.23. against thy Holy Child Jesus, whom Thou hast anointed, both Herod & Pontius Pilate, with the Gentiles,Acts 4.27, 28. & the People of Israel, were gathered together, for to do whatsoever thy Hand, & thy Counsel determined before to be done. Ephes. 1.11. And thus the Members of Christ are said to Obtain an Inhe­ritance, being Predestinated according to the Purpose of Him, who worketh all Things after the Counsel of His own Will. Of this Counsel of God's Will, we know but little now; yet this will be made known, when we come to Glory; yea, it will be a great Part of the Glory of Heaven, for the Lord to make known the Counsel of His Will; we now know his Will, but we shall then know the Counsel of His Will, & praise Him to all Eternity for it. This shall be the Glory of the Saints, that they shall see into the Counsel of God's Will, in chusing them, and calling them; and passing by others, and letting others go. In the mean-while, thus far we may know; for thus far He hath revealed Himself, concerning His Counsels, about Man from Everlasting.

1. That Man should be a Reasonable Creature; and because that very Creature is un­avoidably subject to the Creator, (for He made all things for Himself, Prov. 16.4. and all is to return that Glory to Him, for which He made them) therefore Man should serve Him as all other Creatures must; only his Service should be after a reasonable manner, out of Judgment,Psal. 119.30. Heb. 11.25, 26. Discretion, and Election: Hence David is said to have chosen the Way of Truth; & Moses to have Chosen the Afflictions of God's People, & the Reproaches of Christ, before the Pleasures of Sin, or the Treasures of Egypt. And hence it is, that Holiness, in the Phrase of Scripture, is called Judgment; He shall convince the world of Judgment; John 16.11. Mat. 12.20. & he shall bring forth Judgment [Page 30] unto Victory; and hence it is, that our Service is called a Reasonable Service. God would not set any such determinating Law over the Operations of Man, as over other Creatures, that so he might truly work out of Judgment, and stand or fall by his own Election.

2. That if Man should deviate from this Reasonable Service, and break the Law which God would give, and which he himself should have an Original Power to perform, that then he should incur the Displeasure of God; and such a Curse, and such a Penalty should be inflicted. And here comes in the Fall of Man into God's Consideration; He looks upon it as a wilful transgression of his Law; and by how much the Law was more just, and the obedience more easie, by so much he judges the transgression more unreasonable, and the punishment more certain and intolerable.

3. That Sin should not pass Unrevenged; and that for these reasons. 1. Because of Gods infinite hatred thereof,Hab. 1.13. He is of purer Eyes than to behold Evil; He cannot look on Iniquity; it provokes a Nauseousness and Abhorrency in him; For all these are things which I hate, Zach. 8.17. saith in the Lord,—They are a trouble unto me, I am weary to bear them. 2. Because of his truth,Gen. 2.17. he hath said; In the day thou eatest thereof thou s [...]al [...] surely die, or thou shalt dying die; die Temporally, and die Eternally; and surely God will in no wise abolish this Law,Matth. 5.8. One jot or tittle shall in no wise pass from the [...]aw till all be fulfilled. 3. Because of his terrour and fearful Majesty, for God will have Men alwayes tremble before him, and by his terrour to be perswaded from sinning.2 Cor. 5.11. Matth. 10.28. Knowing therefore the terrour of the Lord we perswade men; and Fear him who is able to destroy bo [...]h Body and Soul in Hell; I say unto you, Heb. 12.28, 29. f [...]ar him: & Let us have Grace, whereby we may serve God acceptably with Reverence and Godly Fear; for God is a Consuming Fire. Upon these Reasons God is resolved, Sin shall not pass unrevenged, lest thereby His Justice should be securely abused, his Hatred against Sin the less declared, His Truth questioned, and His dreadful Majesty by Men neg­lected.

4. That every Man, notwithstanding Sin, should not be utterly destroyed; and that for the [...]e Reasons: 1. Because of that infinite Delight, which the Lord hath in Mercy: Why this Delight is it that so disposeth Him to pardon abundantly, & to exercise Loving-kindness on the Sons of Men;Psal. 103.8. Who is a God like unto Thee, that pardonest Iniquity, and passest by the Transgression of the Remnant of Thy Heritage? Thou retainest not Thy Anger for ever, Jer. — because Thou delightest in Mercy. And, I am the Lord, which exercise Loving-Kindness, Judgment, & Righteousness in the Earth; for in th [...]se things I delight, saith the Lord. 2. Be­cause of that Delight, which God hath to be actively glorified by His Creatures, voluntary Service and Subjection:John 10.18. Ezek. 33.11. Herein is My Father glorified, if ye bear much Fruit; and, I have no Pleasure in the Death of the Wicked, but that he turn from his Way, and live. He delight­eth most in unbloody Conquests, when by His Patience, and Goodness, and Forbearance, He subdueth the Hearts, Affections, and Conscienc [...]s of Men unto Himself: He esteemeth Himself more glorified in the Services, than in the Sufferings of Men; and therefore in this Eternity, he resolves not to destroy all Men, lest there should be no Religion upon the Earth: When the Angels fell, they fell not all, many were still left to glorify Him actively in their Service of Him; but when Adam fell, all Mankind fell in him; so that there was no Tree in all this Paradise lest to bring forth any Fruit unto God: And this is most cer­tain, that God would rather have His Trees for Fruit, than for Fewel: Hence He resolves, that Mankind, notwithstanding Sin, should not be utterly destroyed.

Hereupon the Trinity calls a Counsel; and the Question is, What is to be done with poor Man? The Learned here frame a kind of Conflict in God's holy Attributes, & by a Liber­ty, which the Holy-Ghost from the Language of Holy Scripture, doth allow them, they speak of God after the manner of Men, as if he were reduced unto some Straits and Diffi­culties, by the cross Demands of His several Attributes. Justice calls upon Him for the Condemnation of a Sinful, and therefore worthily Accursed Creature; which Demand is seconded by His Truth, to make good that Threatning; In the day that thou eatest thereof, thou shalt die the Death. Mercy, on the other side, pleads for Favour and Compassion to­wards Man, wofully seduced, and overthrown by Satan; and this Plea is seconded by Love and Goodness, and the like Attributes: at last, when the Business comes to Determination, Wisdom finds out a way, which the Angels of Heaven gaze on with Admiration & Astonish­ment, how to reconcile these different Pleas of his Attributes together. A Jesus is resolved on, One of the same Blessed Trinity, who by His Father's Ordination, His own voluntary Susception, and the Holy Spirits Sanctification should be fitted for the Business. To this purpose this Jesus should be both a Surety, and an Head over sinful Men; a Surety to pay Mens Debts unto God, and an Head to restore God's Image unto Man: And thus in Him [Page 31] Mercy and Truth have met together, Righteousness and Peace have Kissed each other. Psal. 83.10.

This is the great Mistery of the Gospel; this is that which the Angels (as I tell you) pry into; nay, this is that which the Angels and Saints too shall admire, and bless God for, to all Eternity; this is that which set the infinit Wisdome 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 answer this question, how shall sin be pardoned, the sinner reconciled, and God glorify his justice? they could never have done it; this cost God dear, it cost him the heart-blood of his own Son, and that's a sure sign, that Gods heart was much in it; and indeed we are not Christians, until in some measure we see, and have our hearts taken with the glory of God in this mistery. O the wonder of Heaven and Earth! here's the case, man is fallen through sin, and ever since the fall, man and sin are as inse­parably joyned together as fire and heat; yet God will have mercy on the man, and he will take vengeance on the sin; the Eternal Wisdome of God, hath found out a way to translate this mans sins on another Person, who is able to bear them, and to interest this mans person in anothers Righteousness, which is able to cover him; so that now all's one in regard of man, as if the Law had been utterly abrogated; and all's one too, in regard of God, as if the creature had been utterly condemned. And all this is done in our Jesus; on him was executed the curse of the Law, by him was fulfilled the righte­ousness of the Law, for him was remitted the sin of man, and through him were all things made new again: the world was in Christ as in its Surety, making satisfaction to the Ju­stice of God; and God was in Christ as in his Embassadour,Rom. 11.33. reconciling the world unto himself again. [...]: O the depths of the riches both of the Wisdome and Knowledge of God: how unsearchable are his judgements, and his ways past finding out? You have seen the Project, and the counsels of God for mans salvation, before all worlds,Rom. 11.34. it is but dim­ly, for who hath known the mind of the Lord? or who hath been his Counsellour?

SECT. VI. The foreknowledge.

OF the knowledge of God in this respect we read in Scriptures,Acts 2.23. Rom. 8.29. Rom. 11.2 1 Pet. 1.2. Christ is said to be delivered by the determinate Counsel and foreknowledg of God. And it is said of Christs members, the called according to his purpose, whom he did foreknow: and else­where in the same Epistle, God hath not cast away his people, which he foreknew. And Peter writes to the strangers Elect, according to the foreknowledge of God the Father. Un­derstand, that foreknowledge is ascribed to God in respect of the creature properly; but in respect of God there is nothing past, nothing to come; all things past, and all things to come are present to him, and therefore in that sense he cannot be said to foreknow any thing. Now the Lord in respect of us is said in Scripture to foreknow things or persons two wayes.Psal. 139.16.

1. Generally, by a general knowledge, of which Davids speaks; thine eyes did see my substance, yet being unperfect, and in thy book all my members were written, which in con­tinuance, were fashioned, when as yet there was none of them.

2. Specially, by a more special foreknowledge, which is a knowledge with love and approbation; the very same which barely comprehendeth that we call Election;Rom. 9.13. 2 Tim. 2.19 Rom. 11.2. so Gods choosing is expressed by loving: Jacob have I loved, and Esau have I hated. And this is that which the Apostle speaks of, the Lord knoweth who are his, (i.e.) the Lord from everlasting knoweth his with love, and with approbation, hath God cast away his people which he foreknew? (i.) which he before loved and approved? hence we gather that after the Project was laid, and the Councels of God were agreed upon it, then God foreknew, or foresaw whom to embrace in his eternal love as his own. At one act he fore­knew whom he would choose, and set apart of his own free love to life and salvation. And here you have the cause of Gods predestinating his Saints to glory, it was only the foreknowledge, and free love of God: the Lord from everlasting, and before the foun­dation of the world, fore-ordained or fore-appointed some to salvation, nothing moving him thereunto but his own good pleasure and his own free love. This is it that in order of nature, and strictly goes before, and is the cause of our Predestination;Rom. 8.27. for whom he did foreknow, he also did Predestinate; first he foreknew, and then he did Predestinate; first he loved, and then he Elected; first he embraced them as his own in the Arms of his [Page 32] eternal love, and then of his free love he set them apart to life, and to salvation: hence the Apostle calls it the Election of Grace, Rom. 11.5 signifying that our Election springs out of the womb of love, free love, free grace is the cause of our Election.

Some Object, that we are Predestinated and Elected according to fore-knowledge, (i.e.) say they, according to the fore-knowledge of our Faith, and Repentance, and Perseve­rance;Rom. 8.29 but if that were Pauls fore-knowledge, why then would he say, that those whom he did fore-know, he also did Predestinate to be conformed to the Image of his Son? if God did fore-know them first conformed, why did he then Predestinate them to be conformed? And if that were Peters foreknowledg, why then would he say, that they were Elect according to the fore-knowledg of God the Father—unto Obedience? 2 Pet. 1, 2 if God did fore-know them first Obedient, how then did he fore-know them unto Obedience? I know it is a question, whether God in fore-sight of belief, and perseverance in Faith and Holiness, do choose us to Salvation? For my part, I am for the Negative, upon these well-known grounds.

1. Because Election on Faith foreseen, makes God to go but of himself, looking to this or that in the Creature, upon which his will may be determined to Elect; now this is against the all-sufficiency of Gods knowledge, as if he should get knowledge from the things we know, and against the all-sufficiency of Gods Will; as if he must be beholding to something in us, before the business of our Election can be determined.

2. Because Election on Faith or Love fore-seen, it makes God to choose us when we have chosen him, and to love us when we have loved him first; but this is contrary to Scripture,1 John 4.19. Verse 10. We love him because he loved us first; —and herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

3. Because Election on faith fore-seen, stands not with the freedom of Gods Will within himself,Rom. 9.15 but God tells us plainly, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. John Good­wins expositi­on on Rom. 9.15, 16. I know some would not have this Text understood of Election from Eternity, but of Justification, Adoption, Salvation, and yet they grant the truth of it to be alike, whether in reference to Election or Justi­fication: the words, I will have mercy on whom I will have mercy, are one and the same with those words spoken by God to Moses, Exod. 33.19 I will be gracious to whom I will be gracious; Now to be gracious, as is confessed, properly imports a propenseness of mind and will to do some signal good without any motive or engagement thereunto from without, especially from the person or persons to whom this good is done, or intended; which is a plain Argument, that I will have mercy, is not of that kind of mercy, the exercise whereof is drawn out, or procured by any thing whatsoever in those to whom it is shewed, but be­cause it pleaseth it self, or him in whom it resideth so to do; and in this respect mercy differs very litle, or nothing at all from grace: the Apostle exchanging Moses his words, was but his Interpreter.

4. Because Election on Faith fore-seen, is all one as to say, we are ordained to Eter­nal Life because we believe;Acts 13.48. but the Scripture speaks contrary, as many as were ordained to Eternal Life believed, and not as many as believed were Ordained to Eternal Life.

5. Because a prime and Eternal cause cannot depend upon the self-same temporal effects which are thereby caused; Now, Election is the prime and eternal Cause whence our Faith, Repentance, and Perseverance were derived; and therefore our Faith, Re­pentance, and Perseverance cannot be imagined antecedent Causes, Conditions or Mo­tives unto the Divine Election.

6. Because Election on Faith fore-seen, or Election of men believing and persevering in Faith and Holiness unto the last gasp, brings with it many absurdities. As, 1. This is to Elect men, not considered as in the State of Innocency, nor of Misery, but as in state of Grace, contrary to their own Tenets. 2. This is not to bring Faith, Holiness, Perseve­rance out of the gracious benefit of Election, but to bring Election out of the foreseen Acts of believing,E [...]cles. 1.4. obeying, persevering, quite contrary to Scriptures; he hath chosen us in him before the foundation of the World, that we should be holy and without blame before him in Love. 3. This were to say that Election or Predestination affords no man any help at all, in the way unto Eternal Salvation; for how can that be the cause leading infallibly in the way unto Eternal Life, which comes not so much as into consideration, until a man have run out his Race (at least in Gods fore-knowledge) in Faith, and Godliness, and be arrived at Heavens Gates? Such a falsely named Predestination might more truly and properly have been called a Post-destination. But I have too long stood on this Contro­versie;1 Tim. 1.4. and indeed it is against my design, which is not to minister questions, but rather, edi­fying, which is in Faith. I remember what I have Read, and indeed I begin already to [Page 33] feel, that these Controversal Points will but discompose our spirits, and wast our zeal, our love, our delight in Jesus (this lovely subject, and object we are a viewing) even by the interruption and diversion of our contemplations: not a word more in that Kind.

SECT. VII. The Purpose.

OF the Purpose of God concerning mans salvation before all worlds, we read in Scriptures; we know that all things work together for good to them that love God, Rom. 8.28 to them who are called according to his purpose And it is said of Jacob and Esau, that be­ing not yet born, neither having done any good or evil, that the purpose of God according to Election might stand. And in Christ we are said to obtain an inheritance, Rom. 9 11 being predestinate according to the purpose of him who worketh all things after the counsel of his own will. Ephes. 1.11 And elsewhere the Apostle speaks of the manifold wisdom of God ac­cording to the eternal purpose, which he purposed in Christ Jesus our Lord. And again, he hath saved us and called us with an holy calling, Ephes. 3 1 2 Tim. 1.1 not according to our works but according to his own purpose and grace, which was given us in Christ Jesus before the world began. All these hold forth this truth, That God purposed in himself from all eternity to bring them, whom he foreknew, to life, and to salvation. This purpose of God in order of nature comes before predestination,Ephes. 1.11 in that we are said to be predestinate according to his purpose, and yet it must needs follow after his foreknowledg and counsel; for first, he loves before he will purpose, and every purpose is established by counsel; yea without coun­sel, purposes (saith the wise man) are disappointed; why then, first he counsels (I speak after the manner of men) and then he foreknows;Prov. 20.18 P [...]ov. 15.22. (i.e.) either he knows whom he will choose, for God doth not blindly choose he knows not whom; or else he sets his love to life on some, he knows them with a knowledg of approbation, and then he set­tles a purpose to bring them to life, whom he so foreknows in that especial and un­speakable way.

This purpose of God speaks our stability and certainty of salvation in Christ: when God once purposeth, it is past altering: Surely as I have thought, so shall it come to pass, and as I have purposed (saith God) so shall it stand; Isa 14.24. you may write upon it that Gods purposes are immutable. Would not Paul lightly alter purposes taken up by him; when I therefore was thus minded (saith he) did I use lightness? or the thing that I purpose, 1 Cor. 1.1 [...] do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay? would not Paul (I say) alter his purpose? and will God think you alter his? methinks this word speaks to me, as if I heard God say from all eternity, it is my purpose to save a remnant of mankind; though all are lost by sin, yet my wisdom hath found out a way to choose out some; and though those some, those few I have purposed to save, stand in very slippery places, yet I will be the same yesterday, and to day, and for ever. Heb. 13 8 I foresee indeed many thousands of fail­ings and exasperations, to alter the purpose that I have towards my people, I foresee their dai­ly provocations of my justice; I foresee their many lusts within, and their many enemies with­out; I foresee that grace inherent I will give them to be as mutable to all the progeny as in their father Adam; and if I leave them in the hands of their own councel, they cannot but depart daily from me, even as water, though it could be made as hot as fire, yet being left unto it self, it will quickly reduce, & work it self to its own original coldness again: I foresee them in their best condition, at full Sea, at their highest tyde of grace, to be as changeable and movable several ways as wheels; to be as perplexed, hindered, and distracted in themselves, as cross wheels in one another; grace swaying one way, and flesh another way, and what stability can I think in such? why yet (says God) yet I purpose to bring this little flock to heaven; my purpose is in, and from my self; and I am God and not man, and therefore I cannot repent, nor call in the purpose which now I have; have I said, and shall not I do it? have I spoken, Numb. 23.15 and shall I not make it good? yes, yes, my purposes must stand, and for this purpose I will set my Son betwixt my people and my self; so that if they sin, I will look on him, and by that means I will see no iniquity in Jacob, nor transgression in Israel; and for this purpose I will joyn to the wheels the living creatures, that when the living creatures go, the wheels shall go; Numb. 23.21 and when the living creatures stand, they shall stand; and when the living creatures are lifted up from the earth, the wheels shall be lifted up against them, Ezek 1.21 for the spirit of the living creatures shall be in the weels: my meaning is, that my Saints shall not have their stability from themselves, for they are like wheels: but they shall have it from me, and from my Son, unto whom by the same spirit of life they shall be united. Thus may I imagine the Lord from all eternity to say [Page 34] and speak, and purpose with himself, and surely his purposes must stand upon this ac­count,Rom 11.29 for the gifts and calling of God are without repentance.

SECT. VIII. The Decree.

THE Decree of God concerning mans salvation before the foundation of the world, appears in these texts, I will declare the decree (saith God); what was that? why, concerning Christ,Psa 2.7, 8 and concerning the Church, thou art my Son, this day have I begotten thee; ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. It was Gods Decree to give out of Jews and Gentiles a Church to Christ; and this Decree was made in that day of eternity, when the Son of God was begotten of his Father. This Decree in Scripture-phrase hath several titles, 1. It is the very same with that which we usually call predestination; for what is predesti­nation but a Decree of God concerning the different preparations of Grace, whereby some are guided infallibly unto salvation? predestination is a Decree both of the means and end; a Decree of giving Grace, effectual unto some persons here, and of bringing the same persons unto glory hereafter. This Decree, this predestination, this golden chain of the means and end,Rom. 8 30 is set down by the Apostle, Whom he did predestinate, them he also cal­led; and whom he called, them he also justified, and whom he justified, them he also glorified. As God hath predestinated some to life and glory, so he hath predestinated them to be called, and justified before they be glorified; whomsoever the Lord hath decreed to save them hath he also decreed to sanctifie before they come to injoy that salvation.Eccles. 1.4 God have chosen us in Christ before the foundation of the world, that we should be first holy, and then ha­py. 2 Thes. 2 13. See how these are twisted by the Apostle once and again, God hath from the begin­ning chosen you to salvation, through sanctification of the Spirit, and belief of the truth. I have heard of some blasphemous reasonings, if we are predestinate to be saved, we may live as we list; for howsoever we live though never so wickedly, yet we shall be saved. O fearful! O devilish reasoning! surely this comes from the Devil, and not from God, or his Word: Mark here one of Satans depths; in outward things he tempts men to distrust God, and to rely altogether on means: but in heavenly things, and matters of salvation, he tempts men to lay all on Gods Decrees and Gods purposes, without any regard had to the means. Such men might as well say, the Lord hath appointed that we shall live to such a time, and till then we shall not die, and therefore what need we food in health, or physick in sickness? Oh take heed of these reasonings! Gods Decree doth not remove the use of the means, but establish and confirm them.—2. The Decree is the same with that book of life wherein are written the names of the Elect;Phil. 4 3 Luke 12 20 Rev. 20.12 Paul tells us of some women, with Clement, and other fellow-labourers, whose names are in the book of life. And Christ bids his Disciples rejoyce, because their names are written in heaven. And John saw in his vision the dead, small and great, stand before God, and the books were opened, and another book was opened, which is the book of life. As Captains have a book wherein they write the names of their Souldiers; and Citizens have a book wherein they record the names of their Burgesses; So God hath his Decree or book of life, in which he registers all that be­longs to him.Exod. 32.32, 33. Some other texts speak of a book of life, as, blot me I pray thee out of thy book which thou hast written, said Moses in his zeal for Israel; to whom the Lord answered whosoever sinneth against me, him will I blot out of my book. But this was not the book (say some) of Gods eternal Decree, but the book of his providences; God hath a double book, and both in a figure he hath a book of his resolved Decrees, and a book of his acted providences; this latter is but a transcript, or a copy of the former: those huge origi­nal volumes of love and blessings which God hath laid up in his heart for his own people from all eternity 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 those affairs which con­cern our salvation.— 3. This Decree is the very same also with Gods seal; the founda­tion of God standeth sure, having this seal, the Lord knoweth them that are his. A seal is used in three cases; 1. To keep things distinct. 2. To keep things secret. 3. To keep things safe: In every of these respects Gods Decrees are seals, but especially in the last; those souls that are sealed by God, they are safe in the love and favour of God; as when Job tells us that God sealeth up the stars, (i.e.) say some, he preserveth the stars in their Orbs, in the places where he hath set them they shall never drop out; so God [Page 35] seals up his Saints, (i.e.) he secures them of the eternal love of God, so that they shall never drop out of his heart. All these titles speak the immutability of Gods eternal em­minent acts; q. d. I decree, I predestinate, I book it, seal it, that such and such persons shall be eternally saved; and why all this? but to note the certainty, and stability of the thing: shall great Monarchs of the earth do thus? shall they decree, and book, and seal, to shew their greatness, and wisdom, that they could so resolve, as no person or power what­soever should be strong enough to cause them to change their resolutions? and shall not I much more? do not I know, or foresee all that can or will follow? is there any power, or ever shall be to take them out of my hands? Or is it possible that ever I should have a relenting thought at the saving of th [...]se souls? Can any thing fall out hereafter to make me more provident, more powerful, more wise, more merciful then now I am? it may be in some things I may will a change, but can I in any thing truly change my will? no, no, I am the Lord, I change not, therefore ye sons of Jacob are not consumed. Mal. 3,

SECT. IX. The Covenant.

THE Covenant concerning mans salvation is the last and main particular I instanced in: I dare not be too curious to insist on the order of nature; and the rather, be­cause I believe the Covenant betwixt God & Christ from everlasting is interwoven with the Decree, fore-knowledge, and election above. So the Apostle tells us,Ephes. 1.4. He hath chosen us in Christ before the foundation of the world; mark that in Christ: There was an eter­nal plot betwixt the Father and the Son; there was a bargain made (I speak it with reve­rence) betwixt God and Christ, there was a Covenant betwixt the Lord and his Son Jesus Christ for the salvation of the Elect; and of this observe we especially these following Texts.

In Isaiah 49.1, 2, 3, 4. the Prophet seems to set it Dialogue-wise; one expresseth it thus; First Christ begins, and shews his commission, telling God how he had called him, and fitted him for the work of redemption, and he would know what reward he should have of him for so great an undertaking. The Lord hath called me from the womb, Isa. 19 1, 2. from the bowels of my mother hath he made mention of my name, and he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he bid me. Upon this God answers him, and tells him what reward he should have for so great an undertaking; only at first he offers low, viz. onely the elect people of Israel. And he said unto me, thou art my servant O Israel,Ver. 3. in whom I will be glorified; or Israel it is in whom I will be glorified by thee. Christ who stood now a ma­king his bargain with him, thought these too few, and not worth so great a labor and work, because few of the Jews would come in, but would refuse him, and therefore he says he should labour in vain, if this were all his recompence, then said I, ver. 4. I have la­boured in vain, I have spent my strength for naught, and in vain; & yet withal he tells God, that seeing his heart was so much in saving sinners, he would do it howsoever for those few, comforting himself with this, that his work, or his reward was with the Lord. Up­on this God comes off more freely, and opens his heart more largely to him, as meaning more amply to content him for his pains in dying;ver. 6. it is a light thing that thou shouldest be my servant to raise up the tribe of Jacob and to restore the preserved of Israel: that is not worth the dying for, I value thy sufferings more than so, I will also give thee for a light to the Gentiles▪ that thou mayest be my salvation unto the ends of the earth. Methinks I imagine as if I heard God speak unto Christ from eternity: See here I have loved a remnant of mankind both of Jews and Gentiles with an everlasting love, I know they will sin and cor­rupt themselves, and so become enemies to me, and liable unto eternal death; now thou art a mighty person, able to do what I require of thee for them; if thou wilt take upon thee their nature and sins, and undertake to satisfie my Justice and Law, and take away that hatred that is in them towards me and my Law, and make them a believing holy people, then I will par­don them, and adopt them in thee for my sons and daughters, and make them co-heirs with thee of an incorruptible crown of life. And then said Christ, loe I come to do thy will O God; Heb 10.5.9. then Christ as it were struck hands with God to take upon him the nature and sin of man, and to do and suffer for him whatsoever God required of him. Certainly, this was the whole business of our salvation first transacted betwixt God the Father and Christ, before it was revealed to us. Hence we are said, to be given unto Christ, I have manifested thy [Page 34] [...] [Page 35] [...] [Page 36] name (said Christ) unto the men which thou gavest me out of the world, John 17.6 thine they were, and thou gavest them me, this very giving implies, as if the Father in his Eternity should have said to the Son, these I take to be vessels of mercy, and these thou shalt bring unto me, for they will destroy themselves, but thou shalt save them out of their lost estate. And then the Son takes them at his Fathers hand, and looking at his Fathers will; this is the Fathers will which hath sent me, J [...]hn 6.39, that of all which he hath given me, I should loose no­thing; he thereupon takes care of such; he would not for a world any of them should be lost which his Father hath given him, they are more dear than so.

In Isaiah 53.10, 11. and in Psal. 40.7. Christ is brought in as a Surety— offering himself for us, and readily accepting of Gods will in this very matter: and hence it is that he is called Gods servant; and his ears are said to be opened.

Isa. 5.11 Psal. 40.6 Isa. 42.16In Isa. 42.6. this very Covenant is expresly mentioned. Thus God speaks of Christ, Behold my servant whom I uphold, mine elect in whom my soul delighteth: — I will give thee for a Covenant of the people, for a light of the Gentiles. Yea, this Covenant and agree­ment seems to be confirmed with an Oath, in Heb. 7.28. and for this service Christ is required to ask of God, Psal. 2 8 and he will give him the heathen for his Inheritance. Observe how the Church of God is given to Christ as a reward of that obedience which he shew­ed in accepting of the office of a Surety for us This stipulation some make to be that counsel of peace spoken of by the prophet,Heb. 7.28 and the counsel of peace shall be between them both, Zach 6.13 ver. 12 (i.e.) between the Lord, and the man whose name is the Branch. And for this agree­ment it is, that Christ is called the second Adam; for, as with the first Adam God plighted a Covenant concerning him, and his posterity, so also he did indent with Christ and his Seed, concerning eternal life to be obtained by him. I deny not but that some promises were made only to Christ in his own person, and not to descend to his children, as, Sit on my right hand untill I make thine enemies thy foot-stool; Heb. 1.13 Isa. 53.10 Psal 2.8 Heb. 1.5 Jer. 32 38 and he shall see his seed, he shall prolong his dayes, the pleasure of the Lord shall prosper in his hands; and ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. But there are other promises made to him and his; as that grand promise, I will be to him a Father, and he shall be to me a Son; it is first made to him, and then to us: and that special promise of spiritual grace, John 1.16. of justification, Isa. 50.8. of victory and dominion, Psal. 110.2. of the Kingdome of glory, Luke 24 26. they are every one first made to him, and then to us; — The business from eternity lay thus; here is man lost (said God to his Son) but thou shalt in fullness of time go and be born of flesh and blood, and dye for them, and satisfie my justice, and they shall be thine for a portion, and they shall be called the holy people, the redeemed of the Lord, Isa. 62.12. This shalt thou do (said the Father) and upon these termes they shall live that believe. This was Gods Covenant with the Son of his Love for us; to whom the Son answered (as it were) again;Psal. 40.6, 7. Content Father, I will go, and fulfil thy pleasure, and they shall be mine for ever; I will in the fullness of time die for them, and they shall live in me; burnt-offerings, and sin-offerings thou hast not required, (no, it was self-offering) then said I, loe I Come, in the volume of the Book it is written of me, to do thy will O my God. In what Book was it written, that Christ should come to do the will of God? Not only in the Book of the Law and the Prophets, but also in the Book of Gods decrees: In this sense the Lamb was slain from the foundation of the world. Rev. 13.8 His Father from before all time appointed him to be our high Priest, and he from all eternity subscribed to his Fathers pleasure in it.

In Galath. 3.15.G [...]l. 3.15. Brethren, I speak after the manner of men; though it be but a mans Covenant, yet if it be confirmed, no man disanulleth, or addeth thereto. Now to Abraham & his seed were the promises made; he saith not, and to seeds, as of many, but as of one, and to thy seed, which is Christ. There is a question whether this Covenant here mentioned, was made onely betwixt God and Christ, or onely betwixt God and us, or both betwixt God and Christ, & betwixt God and us. The occasion of this question is in these words, Now to Abraham, Jer. 3.31 & his seed, were the promises made; he saith not, and to seeds, as of many, but as of one, and to thy seed which is Christ. 1. Some argue hence, that there is no Covenant or promise made to us, but only to Christ, or with Christ; Christ stood for us, & articled with God for us, and performed the conditions for life and glory; so that the promises are made all to him: yet this indeed is confessed, that because we are Christs, and are concerned in the Covenant, it is therefore sometimes called a Covenant made with us; I will make a new Covenant with the house of Israel, and with the house of Judah; not that the Covenant is really made with us, but only with Christ for us; and when we feel our selves under the [Page 37] Power of the promise, we begin then to know that we are in that same Covenant. But this is rather (say they) to feel our selves in that Covenant which God hath made with Christ, than to enter into Covenant with God our selves.

2. Others argue hence, that there is no Covenant or promise made with Christ per­sonal, but only with Christ mystical, such who are members of Christ, and so united to Christ; for mark the Text say they) the promise is made first to Abraham, and then to his seed; this seed is such a seed as comes to have right to the promise in order from Abraham; now this cannot be Christ personal, but Christ mystical: And whereas the Text sayes, the promise is not made to seeds, but to one seed, which is Christ, John 8 37 Gal. 37.29 they distinguish of a double seed of Abraham; First, there is a carnal natural seed according to the flesh, and in this sense Christ speaks to those wicked unbelieving Jewes, which went about to kill him. I know ye are Abrahams seed, but ye seek to kill me. Secondly, there is a spiritual seed that walk in the faith & steps of Abraham; know ye therefore that they which are of faith, the same are the children of Abraham. And if ye be Christs, then are ye Abrahams seed, and heirs according to the promise; now the promise is made to Abraham and his seed, not seeds; (i.e.) not to both seeds, both carnal and spiritual, but only to the one, which is the spiritual, and this seed is Christ, (i.e.) Christ mystical, the body of Christ, the faithful that are knit to Christ by a true and lively faith.

3. Others argue hence, that this Covenant is made both betwixt God and Christ, and betwixt God and us; First, betwixt God and Christ: all the work of redemption and salvation was transacted betwixt God and Christ before the foundation of the world, but this doth not hinder, but that the same promise is afterwards in time made to us also: Look as it is in Covenants amongst men, while the child is yet unborn the father takes conveyance of an inheritance for his child, which he keeps in his own hand till the child be born and come to years, and then he puts it into his own possession; so it is here, we are for a time hid in the womb of Gods Election, till we are brought forth by the grace of regeneration; now during this time we are not in our selves capable of receiving any promise of life made to us; but it is made to Christ in our behalf, and he receives the promise from the Father in our stead: but yet so that when we come to be born anew, the promises are made unto our selves, and then we are put into possession of them.

Here then is the meaning of the Text, the Covenant is made with Christ; (i.e.) with Christ, and his heirs; principally with Christ, and with Abrahams nature in Christ, and yet personally with believers, who are also the seed of Abraham. All the difference is in that terme Christ, what thereby is meant, whether Christ personal, or Christ mystical, or Christ representative: And we say—

1. Not Christ personal, I mean not Christs person singly considered, for that, 1. Would fight with the scope of Paul, whose bent it is to prove the promise of eternal life to be made to all believers: and that, 2.ver. 17. ve [...]. 8. ver. 14. ver. 13. Would conclude the promise of eternal life to be given onely to Christ, and not at all to those that are believers in Christ.

2. Not Christ Mystical, for 1. The promise is made to Christ, In whom the Cove­nant was confirmed. 2. In whom the nations were blessed. 3. In whom we receive the promise of the Spirit through faith. 4. Who was made a curse for us. Now not any of these can agree to Christ mystical; Christ mystical did not confirme the Covenant, nor bless the Na­tions, nor give the Spirit, nor was made a curse.

3. It is Christ representative, Christ-Mediatour, Christ a publick person, to whom the promises were made, for Christ and his heirs, are but all of them one confederate fa­mily; and as the Covenant of works was made with Adam, and all his: and there were not two Covenants, so here, the Covenant is made with the second Adam, and his chil­dren: But every man in his own order, Christ the first-fruits, 1 Cor. 15.23. and afterwards they that are Christs.

I have now propounded the Object we are to look unto; it is Jesus in that eternity before all time untill the Creation. Our next business is to direct us in the Art or Mystery of Grace, how we are to look unto him, in this respect.

SECT. I. Of knowing Jesus carrying on the Great work of our Salvation in that Eternity.

LOoking comprehends knowing, considering, desiring, hoping, believing, loving, joying, calling upon Jesus, and conforming to Jesus. If then we will have an inward experi­mental Look upon Jesus, we must act, and exercise all these particulars.

1. We must know Jesus, carrying on the great work of our salvation in that eternity before all time. Come, learn what this Jesus is, 1. In his relation to God, and so he is Gods Son, eternally begotten before all worlds. See above, and learn it through­ly, who it is that was begotten, for the person, when it was for the time, how it was for the manner, and what was the mutual kindness and love of him that begot, and of him that was begotten: O the height and depth of this knowledge! 2. Come, learn what this Jesus is in his relation to us before all worlds, and to that purpose study close that great transaction betwixt God and Christ for our salvation. 1. Study that pro­ject of God, that he would glorifie his grace; and to this end, that he would predesti­nate Christ, and in Christ he would choose some of the souls of men, and amongst the rest, that he would choose thee, whom notwithstanding sin, he would make holy, and without blame before him in love. 2. Study the counsels of God concerning man before all worlds: O 'twas an hard question, how sin should be pardoned, the sinner reconciled, and yet God glorifie his justice? none but the wisdome of God could ever find out a way to have had mercy on the man, and yet to take vengeance on the sin; but herein appeared the depth of the riches both of the wisdome and knowledge of God, he devised the way to translate this mans sin (suppose thine own sins) on anothers person, who was able to bear them; & to interest this mans person (suppose thine own self) in anothers righte­ousness, who was able to cover him. 3. Study the foreknowledge of God, how the Lord knew his from everlasting with a knowledge of love and approbation; after the project was laid, and the counsels of God were agreed upon it, then God fore-knew, or fore-saw whom to imbrace in his eternal love: And, O my soul, if thou art one of his, if God in Christ hath of his own free love set thee apart to life and salvation, then know it for thy self, J [...]b 5 27. it is inward experimental knowledge we speak of. 4. Study the purpose of God concerning thy salvation; this purpose of God speaks the stability, and certainty of they salvation in Christ; his purpose is in, and from himself, who is God, and not man and therefore cannot repent;Numb. 23.19 hath he said, and shall he not do it? hath he spoken, and shall he not make it good? 5. Study the decrees of God, they are all one with Predestination, the book of life, the seal of God: what hath the Lord decreed, predestinated, booked, sealed thee for salvation?Psal. 89 15. O how blessed is the people that know this joyful sound! they shall walk in the light of they countenance, O Lord. 6. Study the Covenant of grace, remember how the business of eternity lay thus: here is every man lost (said God to his Son) but thou shalt in fulness of time go, and be born of flesh and blood, and die for some of them, and satisfie my Justice, and they shall be thine for a portion,, and they shall be called the holy people, the redeemed of the Lord. To whom the Son answered, be it so Lord, I will go and fulfil thy pleasure, and they shall be mine for ever. Observe, and be acquainted with this Covenant in that very Dialogue: first God demands of his Son that he lay down his life, and for his labour he promiseth that he shall be his seed, and God shall give him many children.Isa 53.10. Heb. 10.5, 9. And secondly, the Son consents to lay down his life, and saith, here I am to do thy will O God, thou hast given me a body. What, O my soul, that the Father and Christ should transact a bargain from eternity concerning thee? that there should be any communing betwixt the Father and the Son concerning thy happiness and salvation? Surely this is worthy thy paines,Job 3.7. and study; O hear it, and know thou it for thy good.

SECT. II. Of considering Jesus in that respect.

2. VVE must consider Jesus, carrying on this work of salvation in that eternity. It is not enough to study, and know him, but according to the measure of [Page 39] Knowledg we have attained, we must ponder, and muse, and meditate and consider of him: now consideration is an expatiating, and enlarging of the mind and heart on this or that subject: consideration is a fixing of our thoughts, a stedfast bending of our minds to some spiritual matter, till it work on the affections, and conversation. We may know, and yet be inconsiderate of that we do know; but when the intention of our mind and heart is taken up about some one known object, and other things are not for the present taken notice of, this is consideration. O that, if it were possible, we could so consider Jesus in this first period of eternity, as that for a while at least we could for­get all other things! Christians! I beseech you be dead to the world, be insensible of all other things, and look onely on Jesus; it is said that men in a phrenzy are insensible of what you do to them, because their minds are taken up about that which they appre­hend so strongly; and if ever there was any object made known to take up the mind of a spiritual man, it is this, even this: not but that other objects may be deeply and seriously minded of men; it is reported of Archimedes, who was a great Mathematician, that when the City was taken wherein he was, and the warlike instruments of death clattering about his ears, and all was in a tumult, yet he was so busie about drawing his lines, that he heard no noise, nor did he know there was any danger: but if such ob­jects as those could take up the intention of his mind, so as not to regard other things, how much more should this consideration of Christ? If a carnal heart, a man that minds earthly things, be so taken up about them, because they are an object suitable to him, how much more should a gracious heart, that can see into the reality of these things of God & Christ from everlasting, be so taken up with them as to mind nothing else? come then, O my soul, and set thy consideration on work, as thus.—

1. Consider Jesus: in his relation to God, how he was the eternal Son of the Father: I know in some respects we have little reason thus to look on Jesus: as we are sinners, and fallen from God, there is no looking on an absolute Deity: alas, that Majesty (because perfectly and essentially good) is no other then an enemy to sinners as sinners; so as we are sinners, and fallen from God, there is no looking on the Son of God; I mean on the Son of God, considered in the notion of his own eternal being, as coequal, and coessential to God the Father: Alas! our sin hath offended his justice, which is himself: and what have we to do with that dreadful power, which we have provoked? But considering Jesus as Jesus, which sounds a Saviour to all sinners believing on him: and that this Jesus containes the two natures of Christ, both the God-head, & man-hood; now we that have our interest in him, may draw neer,Heb, 1.3. and (as we are capable) behold the brightness of his glory. To this purpose the Scriptures have discovered to us God the Son, how he is the second person in the Trinity, having the foundation of personal subsistence from the Father alone, of whom by communication of his essence he is begotten from all eter­nity; when there were no depths I was brought forth,—before the mountains were setled, and before the hills I was brought forth. Ante colles genita eram,Prov. 8.24 25 before the mountains I was begotten, as some; or, ante colles filiata eram, before the mountains I was sonned his son, as others translate it.—why thus O my soul, consider Jesus, the Son of God, but in this consideration be not too curious; thou hearest of the generation of the Son, and of the procession of the Holy Ghost, but for the manner how the Father begets the Son, or how the Father and Son do spire, and send forth the Holy spirit, be not too busie to enquire; thou mayest know a little, and consider a little, but for the depth and main of this great mystery of grace, let the generation of the Son of God be ho­noured with silence. I remember one being too curious, and too inquisitive,Aug. lib 1 confess c. 12. what God was doing on that long Evum of eternity before he made the world? it was answered, he decreed to make hell for such curious inquisitors. Be not therefore too nice in this consi­deration: keep within bounds of sobriety and humility; and then as thou art able to comprehend, the Scriptures will discover that before God made the world in that long-long Evum of eternity, he was doing these things,—

• 1. Some things in relation to himself.
• 2. Some things in relation to his creatures.

1. Some things in relation to himself; and those things were either proper, or common to the three persons. 1. The things proper to each of the persons were those internal, incommunicable actions of God, as 1. To beget; and that belongs onely to the Father, who is neither made, nor created, nor begotten of any. 2. To be be­gotten; and that belongs onely to the Son, who is of the Father alone, not made, nor created, but begotten. 3. To proceed from both; and that belongs onely to the Holy [Page 40] Ghost, who is of the Father, and the Son, neither made, nor created, nor begotten, but proceeding. And these were Gods actions in that eternity before all worlds: the Fa­ther was begetting God the Son: the Son was begotten of God the Father, the Holy Ghost was proceeding from God the Father, and God the Son. But what, were these actions of God, never in action during all that eternity? yes; as they are called internal actions, so they are permanent; look as the Sun doth alwayes beget his beams, and both Sun and beams do send forth the heats: So the Father from all eternity ever did, and now doth, and ever will beget his Son, and both the Father and the Son ever did and now do, and ever will aspire and breath forth the Holy Ghost: And therefore Orig [...]n saith well,O [...]g h [...]. [...]in Je [...]m. Heb. .3 Prov. 8.25 Our Jesus is the brightness of Gods glory; now the brightness of glory is not once begotten, and then afterwards leaves to be begotten; but as often as the glory riseth from whence the brightness springeth, so often doth the brightness of glory arise. Before the hills, was I brought forth. Some translate thus, ante colles generat, and not as others, gene­ravit me, before the mountains were setled he begetteth me. Surely the Son of God is ever begetting, and the Holy Spirit is ever proceeding.

2. The things common to the three persons in that eternity were those internal acti­ons of God, wherein the three persons did communicate: as 1. That one was in another, and possessed one another; the Father remaining with the Son, the Son with the Father, and the Holy Ghost in,P ov. 8.22 John 1.1 John 14.10 and with them both. Thus we read of Christ, the Lord possessed me, in the beginning of his way, before his works of old. And in the beginning was the word, and the word was with God. And I am in the Father, and the Father in me. 2. That one glorified another,John 17 5. the Father glorified the Son, and the Son glorified the Father, and the holy Ghost glorified both the Father and the Son: And now, O Father, glorifie thou me with thine own self, with the glory which I had with thee before the world was.

3. That one delighted in another, the Father delighted in the Son, the Son delighted in the Father,Prov. 8.30 and the Holy Ghost delighted in them both; then I was by him, as one brought up with him, and I was daily his delight, rejoycing alwayes before him. I was daily his delight, in the Original, delights intimating that the Son was variety of delights unto his Father: rejoycing alwayes before him, Christ speaks in terms very quaint and fa­miliar, alwayes rejoycing, q. d. greatly sporting: it is a Metaphor or simile taken from little ones which sport and play before their parents. O see how the Father and the Son rejoyce in one anothers fellowship: nay, see how they spend that long eternity before the creation in nothing but reioycing and delights: The Father delights in his Son, and the Son rejoyceth in his Father. Consider O my Soul, thou hast sometimes had a tickling to know, what God was a doing before the Creation? why now be sober, and satisfi­ed with this knowledge: God spent all that time (if I may call it time) in delighting himself in Jesus; why, this was Gods work to delight in his Son, and he so delighted in him, that he desired no other pleasure than the company and beholding of him; which accordingly he twice told from heaven, while Christ was on earth, saying, This is my beloved Son in whom I am well pleased: —in whom I am well pleased. The first sound was at his Baptisme, Matth. 3.17. and the second at his transfiguration, Mat. 17.5.

2. Some other things God was a doing in relation to his creatures; they will fall in at our next consideration: only this by the way. As God and Christ rejoyced in the fruition of one another without communicating the notice thereof to any creature; so in the next verse we find them rejoycing in the salvation of men:Prov. 8.3 [...]. and my delights were with the sons of men. Amidst the other considerations, O my soul think of this: what, that God from all eternity should delight in thy salvation; why this consideration sets out to purpose the heart and desire of God to save thy soul: for, 1. Delights arise out of the strongest and choycest desires; men are pleased with many things in which they delight not. 2 God and Christ are mentioned here to delight in this work, and in no other work of theirs, not in the Angels, not in the world, nor in any thing in it. 3. This their delight is mentioned next to their delighting in each other. 4. This delight is aforehand, whilest Gods heart was only in the expectation, and his mind but laying the plot of thy salvation, all these argue how great a matter this was in Gods esteem, and how much his heart was in it, even from everlasting. O let these fall into thy con­sideration?

2. Consider Jesus meerly in his relation to us: consider him in that great transaction betwixt God and him for our salvation. And that we may settle our thoughts, and dwell here,—

[Page 41]1. Consider the Project. The great God having entertained thoughts within him­self, to communicate himself out of his aloneness everlasting, he layes this plot, that all he would do in that respect, it should be to the praise of the glory of his grace. Ephes. 2.6 O my soul consider, meditate and muse on this plot of the Almighty; it is contained by the Apo­stle in a very few words, do thou weigh them all: here is, 1. The Praise. 2. The glory. 3. Of his Grace. 1. Praise is a setting forth of this or that, by word, or deed, or gesture; it containes in it reverend respect, an high esteem, a strong admiration. 2. Glory is the glorious being, or essence of God, the glory of God in himself. Sometimes we read of the glory of his power, that is, his glorious essence which is most powerful, and some­times of the glory of his Majesty, that is, his glorious essence which is most Majestical;2 Thes. 1.9 Isa. 2.16 Ephes. 1.6. and sometimes of the glory of his grace, that is, his glorious essence, which is most gra­cious and merciful; but, 3. Why the glory of his grace? mercy and grace meet both in love, only they differ thus, mercy is love as it helps the miserable, and grace is love as it gives good things, freely without desert; here then is the great designe which God from everlasting carried on, that the glorious essence of his free love, free-grace, should be especially manifested to his Saints, that so thy might admire it, esteem it, honour it, and sound forth the praises of it. All the other designes of God were but sub­servient unto this. Some reckon up three great designes of the Almighty communi­cating himself; as 1. The glory of his Saints. 2. The glory of Christ. 3. The glory of himself, and especially the glory of his grace. 1. That his Saints should be glorious, and to that purpose he made heaven and earth, and he makes them Lord of all,1 Cor. 3.21 vers 23. 2 Thes. 1.10 all things are yours. 2. That Christ should be glorious, and to that purpose he makes the Saints, and gives them to Christ, all things are yours, and you are Christs. And certainly saith the Apostle, at the last day, Christ shall come to be glorified in his Saints, and to be admired in all them that believe. 3. That God himself should be glorified; he made all things for himself. —Bring my sons from farre, and my daughters from the ends of the earth, even every one that is called by my name, for I have created him for my glory. Prov. 16.4 Isa. 43.6.7. Now this is the high de­signe of God, to which all the rest are subservient; mark the steps, all things are yours, and you are Christs, and Christ is Gods (i.) For God, and for his glory: the two former designes are to which, but not for which God worketh: he that buildeth an house, that he may lay a sure foundation, and that he may raise the frame, he gives it the due filling which belongs to it: but these are not his proper ends, his main designe: but that he may have an house for his habitation: So God works, many things to our glory, and that in us Christ may be glorious; but the proper end, that high designe which he hath in all, it is his own glory. And yet O my soul, consider a little further, the plot of our salvation, of the Saints glory, and of Christs glory, as it aimes at the glory of God, so especially at the glory of his grace: As if we see that one doth this or that in wisdom, it is the glory of his wisdome: if he do it in strength or power, it is the glory of his power: if he do it out of grace, it is the glory of his grace: so God designed the salvation of our soules out of his meer grace, favour, love, he must needs intend to have his grace notified in us, and to have it (being known) accordingly admired, and prai­sed, and honored by us; not but that God must be glorified in his wisdome, power, justice, holiness, and his other attributes; ay, but especially in this, it is the grace of God in which he most delighteth, even as vertuous Kings affect, above all their other ver­tues, to be had in honour for their clemency, and bounty. So it is with our God the King of Kings, Lord of Lords; all he doth is to this end, that his grace may be ma­nifested to his greater glory. And to this end is the glory of Christ, and the glory of Christians referred. Why Lord, that this should be thy plot, to save my soul, that my soul should praise the glory of thy grace? that thy grace should before all worlds think on me for good? O how should I but think on thee, and thy free-grace? How should I but admire it, adore it, praise it, exalted it above Sun and Moon, and Starres? how should I but cry out with the Apostle, Oh the depth of the riches of thy grace! for of him, Rom. 11.36 and through him, and to him are all things, to whom be glory for ever, and ever, Amen.

2. Consider the counsels of God about thy salvation:Ephes. 1.11 he worketh all things after the counsell of his own will: and with him is counsel, and with him is understanding. This counsel (as we have discovered) was primarily about that reconciliation of the riches of his grace, and the glory of justice. Consider this, O my soul, thy sin put all the attributes of God to a kind of conflict; hereupon was that great and mighty counsel▪ how God should make way for his love and goodness, and yet satisfie his truth, and justice? at last the wisdome of God found out that glorious and wonderful expedient, [Page 42] the Lord Jesus Christ: Rom 3.25 is not this the meaning of the Apostle? whom God hath set forth to be a propitiation through faith in his Blood, to declare his righteousness for the remissi­on of sins. Pouder, and weigh these words! God sets not forth Christ to be a propitia­tion to declare only his mercy in the forgiveness of sinnes: how? is there any thing but mercy in the forgiveness of sins: yes, there is something else, there is righ­teousness also, and therefore he hath set forth Christ to be a propitiation, that he might declare his righteousness; v rs. 26. nay, see it repeated, to declare I say his righteousness, that he might be just, and the justifier of him which believeth in Jesus: not that he might be mer­ciful, but that he might be just in justifying him that believeth in Jesus. This Text Luther had a great deal ado to understand, and he prayed much, before he could get the right meaning of it.

This is the great mystery of the Gospel; no wonder if a poor man could not reach it: This is that which set the infinite wisdome of God on work from all eternity, how to find a way to save sinners, and to be infinitely righteous notwithstanding. — Nay, yet O my soul consider, a little further; not only is the mercy of God in this way glo­rified, but the glory of his justice is as much, yea more then if the sinner were eternally damned: — It is made good thus.—

1. When God appointed a surety, his Son, and charged our debts upon him to satisfie his justice: in that God would not spare his Son the least farthing token, I mean, not the least degree of punishment; hereby the Lord shewes a stronger love to justice then if he had damned ten thousand, thousand creatures. Suppose a Malefactor comes before a Judge, the Judg will not spare the Malefactor, but commands satisfac­tion to the Law; this shewes that the Judge loves justice: but if the Judges own Son be a delinquent, and it appears before all the Country, that the Judge will not spare him, the Judge now doth more honour justice in this, than in condemning a thou­sand others: So when the Lord shall cast many thousands to Hell there to be tormented for ever, and ever, and ever, this shewes that God loves justice; but when his own Son shall take our sins upon him, and God will not spare him, (that is the very word in the Scripture,Rom. 8.32 he spared not his own Son) this, surely this declares Gods love to righteousness more than if all the World should be Damned.

2. Suppose the sinner that is reconciled had been Damned, then the justice of God had been but in satisfying, and never had been fully satisfyed: but in that way that God hath found out to save a sinner, his justice is not onely satisfying, but it comes fully to be satisfied, to have enough. As for instance; suppose a man to be a creditor to one, who owes him 100000 l. this man is poor, and the utmost he can pay is but a penny a day; suppose the creditor should lay him in the Goale until he had paid the utmost farthing, it is true he would be receiving day after day, but he would never be paid so long as the debtor lives; now if another rich man should come, and lay down an 100000 l. at once, the creditor is presently satisfied. Why here is the difference betwixt Gods satisfying his Justice upon sinners, and upon Jesus Christ; God comes upon the sinner, and re­quires the debt of punishment, because he did not pay the debt of obedience: God casts him into Prison, and the utmost he can pay, is but (as it were) a penny a day; and hence the poor sinner must still be paying, and paying, and paying to Eternity: this is the ground of their Eternal punishment in Hell, because in any finite time they can never pay enough: But now comes Jesus Christ, and he fully payes the debt at once, so that justice saith, I have enough, I am satisfied: Surely this is the greater Glory to the very justice of God.

These were the counsels of God from all Eternity, how he should make way for his love and goodness, and yet satisfie his Truth and Justice. O my soul, consider and won­der! Jesus Christ was the Expedient, and in Christ not only Gods mercy, but his justice is Exalted, yea more Exalted, and more Glorified in thy salvation, then ever it could have been in thy Damnation.

3 Consider the fore-knowledge of God; he knew from everlasting whom he would set apart for life and salvation. All the Saints of God from first to last, they were then present to him, and before him, and he did look on them in his Beloved Christ. Before there was a World, or a man, or any creature in it, he fore-knew Adam, and Abraham, and Isaac and Jacob, and all the Patriarchs, and all the Prophets, and all the Apostles, & all the Disciples of Christ, and Believers in Christ; And O my soul, if thou art one of Gods Elect, he foreknew thee with a knowledge of love and approbation, he had thee in his Eye,Rom. 9.11 and Heart: he had thoughts on Jacob, when he was yet unborn, and had done [Page 43] neither good nor evil. Assure thy self, the Lord works not without prevision or fore-knowledge of the things effected; that cannot be in God, which is not to be found in a wise and prudent man; he that builds an house hath the frame of it first in himself: and the Psalmist tells thee, that the eyes of God did see thy substance yet being unperfect: Psal. 139.16 Rom. 9.13 in this Book of knowledge were all thy members written, when as yet there was none of them! yea, he knew thee with a knowledge of singular love; he embraced thee in his Eternal love, as it is written, Jacob have I loved, but Esau have I hated▪ [...] will not say, that this love was actually bestowed on thee till due time, yet it was prepared for thee from all Eter­nity: and hence it is called, an everlasting love; The Lord hath appeared of old unto me, Jer. 31.3 saying, I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee.

O muse, and meditate, and ponder on this love! it contains in it these particulars: as, 1. The eternal good will of God: what else is the love of God towards the Elect, but his everlasting good will to shew them mercy, to do them good, and to save their souls? hence the Angels sung that Antheam at Christs birth, Glory to God in the highest, Luk. 2.14 and on earth peace, good will towards men. 2. The Eternal pleasure and delight of God in the sons of men; the greatest delight that God hath, or ever had, it is in communicating him­self to his Son firstly, and next unto his Saints: nay, such delight he takes in letting out his mercy to his Saints: as that he was well-pleased with the death of his own Son, as a means conducing thereunto. O wonderfull! one would think that the death of Christ should be the most abhorring to the heart of God of any thing in the world, and yet saith the Scripture, It pleased the Lord to bruise him; Isa. 53.10 he took a pleasure and delight in the very bruising of Jesus Christ: the Lord saw this was the way for him to communicate himself in the fulness of his grace unto his Saints, and therefore though it cost him so dear as the death of his own Son, yet he was well-pleased with it. 3. This love of God con­tains in it a fore-knowledg and approbation of all those effects of his love, whether they be temporal concerning this life, or Eternal concerning the life to come. Concerning these effects of his love, saith John, 1 John 3.1 Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God. q. d. Behold it, stand amazed at it, that children of wrath should become the sons of the most high God: for a beggar on the dunghil, a vagabond, a runnagate from God, a prodigal, a stranger to God, whom the Lord had no cause to think on, to be made a Son of God Almighty, O divine love! Pause a while, and muse on this! O my soul, that God should fore-know thee from all Eternity with a knowledg of love and approbation, it is admirable to consider, I say it is admirable to consider.

4. Consider the purpose of God concerning thy salvation:1 Thes. 5 9 God hath not appointed (or purposed) us wrath, but to obtain salvation by our Lord Jesus Christ. As when we have a will to do any thing, there follows upon this in the mind a setled purpose to effect it; so when God hath loved some to life, there is in God a setled purpose of bringing them to it: that the purpose of God according to Election might stand, or be sure;Rom. 9.11 it im­ports Gods stability, and steadiness, and constancy, and firmness in saving souls. There is much inconstancy and fickleness in the love of man, or in the love of a woman, but the love of God to his people is a steady love; as the Bridegroom rejoyceth over the Bride, Isa. 62.5 so shall thy God rejoyce over thee; not only so doth thy God, but so shall thy God rejoyce over thee. Gods purposes are without any alteration, the love of Christ after thousands of years is still as the love of a Bridegroom upon the wedding day; indeed then ordi­narily love is hot, and appears much; so is Christs love, and so is Gods love ever hot; there is no moment of time from Eternity to Eternity wherein God rejoyceth not over his Saints, as the Bridgroom over his Bride; not only as an husband over his wife, but as a Bridegroom over his Bride, we may say of this purpose of God, as it was in the be­ginning, is now and ever shall be World without end.

O my soul, muse and meditate on this purpose of God, Isa. 55.3 and by consequence on the sure mercies of David; it may be it is not always alike sure to thee; the love of God as the shining of the Sun doth not always in the fruits of it shining out so gloriously, but the Sun keeps his course in a steady way: what though it be sometimes clouded? what though at times it shine not so gloriously as at high-noon? yet the purpose of God according to E­lection must stand. All the Devils in Hell cannot frustrate Gods purpose concerning only one soul:John 6.39 this is the Fathers will which sent me (saith Christ) that of all which he hath given me I should lose none.

5. Consider Gods decree concerning thy souls salvation, and the means to it. As the [Page 44] purpose of God, so the decree of God speaks the stability and certainty of the thing de­creed. The foundation of God standeth sure; 2 Tim. 2.16 (i) The decree of God touching mans Salva­tion is unchangable. If the Laws of the Medes and Persians were so absolute, that they could not be reversed, then much less can the decrees of God be reversed: no man that is not Elected can be Elected; and no man that is Elected can possibly be damned. My sheep hear my voice (saith Christ) and I give unto them eternal life, and they shall never perish, neither shall any man pluck t [...] out of my hand. And it must needs be so, for Gods decree is grounded on the Eternal and unchangable will of God; and hence we say that there is a certain number of the Elect known only to God, which cannot possibly be encreased or diminished.John 13 18 I know whom I have chosen, saith Christ. And yet thou canst not, O my soul, hence infer, that thou mayest be secure; for in this decree the end and the means are joyned together of God, and they cannot be separated by any man: if thou beest not godly, never expect to be happy: Gods decree of Predestination is as well for the giving of grace, as for the giving of glory.

6. Consider the Covenant struck betwixt God and Christ for thy salvation. If thou wouldst fain be acquainted with the very Articles of it, go on then, take Scripture along, and first on Gods part thou mayest observe, and meditate, and consider of these particulars. —

1. That there was a designation and appointment of Christ from all Eternity to the office of Mediatorship:John 6.27 Isa. 42 1 whence Christ is said to be sealed by the Father, for him hath God the Father sealed: and chosen of the Father, behold my servant whom I uphold, mine Elect, or chosen one.

2. There was a commandment from the Father to the Son, which he must obey, and submit unto. As first, he had a command what to teach his people, as the Prophet of the Church,John 12.49. for I have not spoken of my self (saith Christ) but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. Secondly, he had a commandment to lay down his life fore those that were given him,John 10.18 no man taketh it from me, but I lay it down of my self; I have power to lay it down, and I have power to take it again; this Commandment have I received of my Father.

3. There was a Promise from the Father to the Son: the Father covenants with him in these things;Isa. 42.1. first, that he will give him the Spirit in abundance. Behold my ser­vant whom I uphold;—I have put my Spirit upon him, he shall bring forth judgment to the Gentiles. Isa 11.1, 2 —And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and under­standing, the Spirit of counsel and might, the Spirit of knowledg, and of the fear of the Lord. Secondly, that he will give him assistance and help in this great work of Redemp­tion. I the Lord have called thee in righteousness, Isa. 42.6 and will hold thy hand; what's that? why, I will strengthen thee with my power, I will so hold thy hand that thou shalt not be discouraged in the work;Isa 42.4 He shall not fail, nor be discouraged tell he have set judg­ment upon the Earth. Thirdly, that he will give him a blessed success, that he shall not labour in vain,Isa. 53 10, 11 he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hands: he shall see of the travail of his soul, and shall be satisfied. Christs suffering were as a womans travail, though she suffer many pains and pangs, yet she sees her Child at last; so shall Christ see many believing on his Name: they are the promise made by the Father to the Son,Isa. 55.5 that Nations that know him not shall run unto him. Fourth­ly, that he will give him and his Redeemed ones everlasting glory; to Christ himself there is a promise of glory, he hath gloryfied thee. And to the Members of Christ there is a promise of glory; and this promise of glory to them was made known to Christ from everlasting: it was one of the secrets of God, and Christ brings out that secret from the bosome of his Father,Luk. 12.32 and reveals it to his Disciples. It is my Fathers pleasure (said he) to give you the Kingdom; Christ knew his Fathers will by the Covenant passing betwixt his Father and him, and this will of the Father concerning glory promised to the Saints Christ doth bring forth to light. These were the Articles of the Covenant on Gods part; now O my soul, see them on Christs part in these particulars.—

1. There was an acceptation of the office to which he was designed by the Father; he did not take the office of Mediatorship upon himself, but first the Father calls him to it,Heb. 5.5 Heb. 1.10.7 and then the Son accepts it: Christ glorified not himself to be made an high Priest, but he that said unto him, thou art my Son, to day have I begotten thee; he called him, and then the Son answered, Lo I come.

2. There was a promise on Christs part to depend and trust upon God for help: And again I will put my trust in him, they are the words of Christ to his Father. And Isaiah [Page 45] brings in Christ as looking for help from God, for the Lord God will help me, Heb. 2.13. Isa. 50.7, 8, 9 Isa. 59.5 therefore shall I not be confounded — And behold the Lord will help me, who is he that shall condemn me? whereto agrees that other passage, and my God shall be my strength.

3. There was a promise of submission to his Fathers will in bearing the reproaches and injuries that should be done to him, and to lay down his life for those, that were given to him by the Father: the Lord God opened my ear, and I was not rebellious, Isa. 50.5, 6 neither turn­ed away back, I gave my back to the smiters, and my cheeks to them that plucked off the hair, I hid not my Face from shame and spitting, John 10.17 and therefore my Father loves me because I lay down my life. Christ first thus Covenanted with his Father, and then he was careful to discharge the same, and at last he tells God,John 17.4 I have finished the work which thou gavest me to do.

4. There was an earnest expectation of that glory which the Father promised Christ and his members: And now O Father glorifie thou me with thine own self, John 17.5 John 17.24. with the glory which I had with thee before the World was. And Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me, for thou lovedst me before the Foundation of the World.—These were the Articles of the Co­venant on Christs part, and hence it is that God is called the God and Father of our Lord Jesus Christ, viz. by reason of the Covenant.Ephes. 1.3

O my soul, with what delight mayest thou consider, muse, and ponder on these Articles? what, that God should make a Covenant, and enter into these, and these Articles with his own Son for thy good, and for thy Eternal good? what, that God should bring in the second person in the Trinity to be the head of the Covenant as on thy part? what a mercy is this? O run over and over this meditation, a thousand, and a thousand times! O consider thy hope of Eternal life, which God, that cannot lye, Tit. 1.2 promised before the world began! If thy soul question what promise was there made before the World began? to whom was the promise made? who was there before the World began for God to make any promise to? why now thou hast learned it was only to the Son of God, the second per­son in the Trinity. There was a most blessed transaction between God the Father and God the Son, before the world began, for thy everlasting good; and upon that trans­action depends all thy hope, and all thy salvation. O this is worthy of thy deep, and sad, and serious, and inmost meditation. I have been particular and large in this passage of Looking unto, or considering Jesus, but I shall be brief in the rest.

SECT. III. Of desiring after Jesus in that respect.

3. VVE must desire after Jesus carrying on the great work of our salvation in that Eternity. It is not enough to know & consider, but we must desire. Now, desire is a passion looking after the attainment of some good which we enjoy not, and which we imagine to be fitting for us. In this respect we cannot desire after Jesus, as now to carry on that work of our salvation before the World began, for that work is already per­fectly done; But these things we may desire after, as, 1. After the manifestation of that work in us. 2. After God and Christ the complotters and actors of that great work for us. 3. After the full and utmost execution, whereby God effectually works in time according to all his workings, or decrees before time.

1. We must desire after the manifestation of this work in us. We have heard of mar­vellous, excellent, glorious things done by Jesus Christ for his Saints from all Eternity; & oh what desires now should be in us to know that we are of that number? when I hear and consider that there was such a project, and such counsels, and such love, and such a purpose, and such decrees, and such a Covenant betwixt God and Christ for salva­tion of souls; and withal, that they are but few in comparison concerning whom God and Christ hath all this care, will not this whet on my desires? and make me cry, and cry again, Oh that these loves were mine! how happy were I, if I had a share in these eter­nal thoughts of God? Methinks we should not hear of such transactions, but it should stir up our hearts in infinite desires; methinks we should pant after assurance, and still be wishing, Oh what is truth? and what is Christ? and what did Christ for me before I was, or before the World was? I would I knew him, I would I could enjoy him, I would I were assured that he had one good thought of me in that Eternity! Christians! if you have any share in those transactions, sooner or later you will feel these desires? nay, if my sin­ful [Page 46] heart deceive me not, upon the very consideration of these things I feel my self another creature in my desires then I was before. Tell me, you that have took a full view of God & Christ, and of all these wonders of Eternity: do you not sensibly differ from your selves in your affections? Is not the world, worldly pleasures, worldly profits, and worldly honours fallen too; yea, ten in an hundred with you? have they not lost their price? would you not rather be assured that your names are written in the Book of Life, then to have all the world yours; yea, and all the Devils in Hell subject to your commands? Cer­tainly, if these revelations work nothing in your hearts, if your affections be so strong and hearty to the world, and the vanities of it; if your desires be so impure, and strong­ly working downwards, that Gods ancient loves, and everlasting workings, have no pow­er on your hearts, it is a very sad condition. If David may have his wish, it runs thus, Lord lift thou up the light of thy countenance upon us; he would have the manifestation of Gods Eternal love;Psa. 4.6 one smile of his countenance (as an image of that countenance which God had towards him before the world began) was more gladness to his heart, then all that which the men of the world had, in the time that their corn, and their wine increased.

2. We may and must desire after God and Christ, the complotters and actors of that great work for us; what, hath the Gospel revealed this truth, that before the Creation God and Christ were busied about our good? yea, and hath Christ especially, that came out of the bosom of his Father, & brought the treasures of his Fathers counsel to the world, discovered such love to men? how then should our desires be after God in Christ? Whom have I in heaven but thee? Psa. 73.35 & there is none upon earth that I desire besides thee. A right beholding of Christ in his eternal workings, will cause a desire of Christ above all desires; the heart now thirsts for nothing but him that is all, all power, all love, all holiness, all hap­piness: tell such a soul of the world, and gold, and glory; O what are these? the soul will quickly tell you,Phil. 3.8 the world is dung, and gold is dung, & glory is dung, all is but loss & dung for the excellency of the knowledge of Christ Jesus my Lord. Give me God, & Christ, saith the soul, or I die; Oh my desires are to him who hath done all this for me. Is not this the peri­od still of thy expression at the end of every discourse, would Christ were mine? thou hearest it may be, some worldings talk, such a one, and such a one hath got so much in these times; he that was yesterday as poor as Lazarus, he is this day like that nameless rich man, cloathed in purple, Luk. 16.19. and fine linnen, and faring sumptuously every day; ay, but dost not thou reply either in word or heart, would Christ were mine, and then I had got more then he? Poor soul, dost thou not gasp only after Christ, when thou fetchest (as I may say) the very deepest breath? canst thou read over the generation of Jesus the Son of God, the time when he was begotten, the manner of his begetting, the mutual kindness and love of him that begets, and of him that is begotten? and dost not thou pant, and breath, and gasp after Jesus at every period? canst thou read over Jesus his acts and decrees in re­ference to thy self? canst thou turn over those many leaves, in every of which is disco­vered those everlasting loves of God in his projects, counsels, foreknowledg, purpose, decree, covenant for thy souls happiness? and art thou not ready at every discovery to sing Davids Psalm,Psa. 42.1, 2 as the hart panteth after the water-brooks, so panteth my soul after thee O God; my soul thirsteth for God, for the living God, O when shall I come and appear before God? O my soul, hadst thou but these pantings, thirstings, breathings after God and Christ, thou mightest comfortably conclude, these are the fruits of Gods Spirit, it is the Spirit of the Lord Jesus which makes those sighs and groanes in thee, Rom. 8.26 which cannot be expressed. He and thee sigh together, one in another, and one after another; O there­fore look, Look unto Jesus, and sigh, and desire after him.

3. We may and must desire after the full and utmost execution whereby God effectu­ally Workes in time according to all his workings or decrees before time. God that purposed and decreed from all Eternity, he will not have done the full execution of that purpose or decree till that after-Eternity, in that world without end. Indeed some part is a fulfilling now, but the main, the great part is yet to come: why then as we see the Plot,Phil. 1.23 let us desire after the full accomplishment, let us desire after the glory without end, to which we were predestinated before the beginning. It was Pauls desire to be dissolved, & to be with Christ. As men burthened, so should we desire and groan after the enjoyments of God in the world to come. O my soul, that thou were but cast in the Apostles mould, that they affections were but on the wing, that they might take flight and steer their course towards heaven, and thereupon that thou mightest say, yond is the glorious house, the goodly building, made without hands, which God from all Eternity, decreed to be my home, my rest, my dwelling place to all Eternity; and in yond stately Fabrick, is many an [Page 47] heavenly Inhabitant before I come: there are Angels, and there are all the souls of Sain [...]s, that from Adam to this day have had their pass out of this sinful world: yea, there is Jesus the Son of God; and there is God the Father, God the Son, and God the Holy Ghost; and if I am predestinated to this fellowship, Lord, when shall I have run through the means that I may come to this end? O my end! where is my end? where is my Lord, my God, my Com­forter? where is my rest? where is my end? I cannot be at rest without my end, and there­fore come Lord Jesus, come quickly, be like a Roe, Cant. 8.14 or a young Hart upon the Mountains of Spices. Christians! why are not your Spirits alwayes breathing thus after the glory, to which you are predestinated? why do not you long after full enjoyment? the utmost execution of Gods decree? why are not your hearts, your souls, your spirits already in heaven? Surely there be your relations; your Father is there, your elder brother is there, and there are many, I dare say most of your other younger brethren: again, there is your interest, your estate is there, if you believe: and therefore, Where should your hearts be, but where your treasure is? come then, come, set in tune those desires of your souls, set your affections on things above, especially on that one thing Jesus Christ: Looking unto Jesus.

SECT. IV. Of hoping in Jesus in that respect.

4. WE must hope in Jesus, as carrying on the great work of our salvation for us in that Eternity. It is not enough to know and consider, and desire; but we must hope, and maintain our hope as to our own interest. Now hope is a passion, whereby we ex­pect, probably or certainly some future good. All the question is, whether that salvation, concerning which the great transaction was betwixt God and Christ, belongs now to me? and what are the grounds and foundations on which my hope is built? I know some exceedingly abuse this Doctrine; If God had before all worlds appointed me to sal­vation, why then I may live as I list; I need not hear, or pray, or confer, or perform any ho­ly Duty, for I am sure I shall be saved. And thus at once they take away all grounds of hope. It is true, Gods decrees are unchangeable, but they do not afford any such infe­rences or deductions as these: you might as well say, the Lord hath appointed me to live to such a time, and before that time I shall not, cannot die, and therefore I need no meat nor drink, nor cloathes, nor any other thing: Ah silly, foolish, devilish, arguing! Gods decree is for the means, as well as for the end; whom God hath decreed to save, them also hath he decreed to call, to justifie, to sanctifie, before he save: O my Soul, look to the grounds whereon they hope is built: if those be weak, thy hope is weak: but if those be strong, thy hope will prove most strong; and certain, and prudent.

In the disquisition of these grounds, say not in thine heart who shall ascend into Heaven? Rom. 10.16 or who shall descend into the deep? seek not above or below: it is not possible for thee to go bodily into Heaven, to see the Records of Eternity, and to read thy name in the Book of Life, but search into these fruits and effects of thy election As—

1. If thou beest within Gods decrees for salvation, then, sooner or later, God will cause the power of his Word to come with authority and conviction upon thy conscience: knowing brethren, beloved your election of God, for our Gospel came not unto you in Word on­ly, but also in power. The Apostle speaks thus of others;1 Thes. 1.4, 5 he might know they were the Elected of God, either by his judgment of charity, or by a spirit of discerning, which was vouchsafed to some in the Apostles times; but how comes he immediately to know this truth? by this glorious effe [...]t, our Gospel came not in Word only, but also in power. Oh 'tis good to consider with what power the Word preached falls into thy heart; doth it convince thee, humble thee, mollie thee, soften thee? this argues thou belongest to God. The Word preached will be more than the word of a man, more than a meer hu­man Oration, or verbal declamation, where it comes in power: Oh! it will be like fire in thy bowels, like a two edged Sword in the secret places of thy heart; thou wilt cry out, verily God is here: Oh the power! the conviction, the meltings of my soul that I feel within me!

2. If God hath ordained thee to Salvation, then, sooner or later God will effectually call thee. Moreover, whom he did predestinate, them he also called; Rom. 8.30. this calling is a cal­ling of the Soul from sin, from amongst the rest of the World unto Jesus Christ; it is such a call as enables the soul to follow Christ; as Matthew being called by Christ, he [Page 48] arose and followed Christ. These two are linked together in Pauls golden chain, prede­stination and effectual vocation.Mat. 9.9. We are bound to give thanks alway unto God for you, bre­thren, [...] Thes. [...] [...]3, 14. beloved of the Lord; and why so? because God hath from the beginning chosen you to salvation.—Wherunto he called you by the Gospel to the obtaining of the glory of the Lord Jesus Christ. All those that belong to Gods election, are sometime or other effectu­ally called by the Word and Spirit of Christ; and it must needs be so, because as the Lord hath put a difference betwixt his Elect and others before the world was, and he will make a final difference betwixt them and others, after the end of the World; so he will have them differenced and distinguished whilest thy are in this World by this in­ward, effectual, operative calling; they are men of other minds, wills, affections, disposi­tions,Acts 26 18 Ephes. 5.7, 8 conversations; they are called from darkness to light, and from the power of Satan unto God. As the Apostle, ye were somtimes darkness, but now are ye light in the Lord. — Be not ye therefore partakers with them.

3. If thou art chosen for salvation, then sooner or later thou shalt have true soul-sa­ving justifying faith;Acts 13.48. As many as were ordained to eternal life believed. When God hath a people to call home to himself, he either brings them to the means, or the means to them, and those that belong to the Election of Grace believe; O my soul, hast thou this saving faith? not a fancied faith, a dead faith, an easie faith, but saving faith; such a faith as was wrought in thee by the Word and Spirit with power; such a faith as was not in any power to give, nor in any power to receive, untill God enable thee by his Spirit;Rom 8 [...]0 Rom. 5 1 then here is thy ground that thou art ordained to eternal life: for whom he calls he justifies; and we are justified by faith. Not that the essence of faith justifies, but faith justi­fies instrumentally, in that it lays hold upon that which justifies, even the righteousness of Christ Jesus.

4. If thou art decreed for salvation, then sooner or later the Lord will beget and in­crease in thee, grace, holiness, sanctification: Elect according to the foreknowledg of God the Father, 1 Pet. 1.2. through sanctification of the Spirit. God predestinates his people unto holi­ness;Ephes. 1.4 he chose us in Christ before the foundation of the World, that we should be holy, and without blame before him. If God appoint thee to eternal life, he doth here in this World appoint thee to an holy gracious life. No sanctification, no election; no grace, no glo­ry; thou art to be a precious Jewel here, ere God will make thee up at that great day. Observe the chain, Rom. 8.29. If I be sanctified, with the Divine Nature, in which glory is begun, then I am justified; if justified, then I have been called according to purpose; if called, then I was predestinated; and if predestinated to means, then I was foreknown, as one whom God would choose to the end, even immarcessible and eternal glory.

5. If thou art appointed and prepared for glory, then God will give thee a thankful heart for so great a mercy: thou canst no more keep in the heart from over-flowing, when thou art sensible of this everlasting love, then thou canst put bounds to the Sea: See Paul praising God for the Election of himself and others, after I heard of your faith and love, Ephes. 1.15 1 [...]. Ephes. 1.3, 4 I cease not to give thnaks; and Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ, according as he hath chosen us in him before the foundation of the world. And what glorious triumphs doth Paul in the person of all the Elect make over all kind of enemies that can be thought of? he challengeth every adversary to put forth his sting, and why? even because God hath Elected, Rom. 8.33.39 and nothing can separate them from this unchangeable love; & this was it that begot his thanksgiving,Rom. 7.25 I thank God through Jesus Christ our Lord. O my soul, how is thy heart affected with praise and thankfulness in this matter? he that bestoweth great things, looks for great return of thanks, especially this being all thou canst do.

6. If the project, counsel, love, purpose, decree, and Covenant of God with Christ concerned thee, and thy souls happiness, then God will crown thee with perseverance, and a stedfast continuance in the way of grace thou wast first set in: final apostasie, and total back-sliding from the ways of God, can never befal those that are thus chosen, they went from us, 1 John 2.19. Mat. 24 [...]4. Jer. 32.40 because they were not of us, said the Apostle; and if it were possible they should deceive the very Elect, said Christ; but it is certainly impossible, and why? I will put my fear in their hearts, that they shall never depart from me. Oh what a blessed mer­cy is this, when there are so many hours of temptation in the world, so many blustering storms and tempests that are able to raise up the very roots, did not that immortal seed preserve them. Of this sign we are sure, if any of the former belongs to us; but to this we cannot actually seal till the end of our life.

Come now, are these, O my soul, the grounds of thy hopes? hath Gods word come [Page 49] with power on thy heart? hath the Lord so effectually called thee, that thou hast left all to follow Christ? dost thou believe on the Lord Jesus for life and for salvation? art thou holy? is thy life holy? dost thou walk exactly, as the grace of God which bringeth to salvation teacheth? Canst thou with inlarged thankfulness amplifie the love and grace of God in thy election; surely these effects are the very fuel of hope, they are the blessed and clear evidences so thy souls election; and therefore hope well, take strong consolation; it is clear as the Sun, that God hath predestinated thee to life, and that thy name is writ­ten in the Book of Life, and that none in Heaven, or on Earth, or in Hell, shall be able to blot it out again. Away with all sad, dumpish, dejected thoughts: Look unto Jesus: hope in Christ, that, that very salvation concerning which that great transaction was betwixt God and Christ, belongs even to thee, and that one day thou shalt see it, and enjoy the happiness of it to all Eternity

SECT. V. Of believing in Jesus in that respect.

5. WE must believe in Jesus, as carrying on that great work of salvation for us in that Eternity. It is not enough to know, and consider, and desire, and hope, but we must believe. Now this is the nature and property of faith, to apply all these ancient and future doings and dealings of God to our selves, as if they were now present. Some difference there is betwixt hope and faith; as hope hath respect to that which the Word pomiseth, rem verbi; but faith respects the word it self, verbum rei; hope eyes chiefly the mercy and goodness of the promise, but faith eyes mainly the authority and truth of the promiser; hope looks upon its object as future, but faith only looks upon the object as present; both make a particular application to themselves, but hope in a waiting for it; and faith in a way of now enjoying it. Hence faith is called, the substance of things hoped for; it is the substance, or confidence of things hoped for,Heb. 11.1 as if we had them already in hand: faith gives the soul a present interest in God, in Christ, in all those glorious things in the Gospel of Christ; even in the things of eternal life. Faith is an appropriating, an applying, an uniting grace; it is a blessed thing to have the sight of God, there is much power in it; but to see God in his Glory as my God, to see all the Majesty, greatness, and goodness of God, as those things that my soul hath an interest in; to see how the eternal counsels of God wrought for me to make me happy, why this is of the nature of Faith; And herein lies the sweetness of faith, in that we believe not Christ on­ly to be a Saviour, and righteousness, but my Saviour, and my righteousness; And therefore Luther affirmed that the sweetness of Christianity lay in pronounes; when a man can say, my Lord, and my God, and my Jesus. I live by the faith of the Son of God, Gal. 2.20. who loved me, and gave himself for me.

O my soul! believe for thy self; believe, and be confident of it that those Eternal pro­jects, counsels, love, purpose, decree, and covenant betwixt God and Christ were all for thee: hast not thou a promise? Nay, was there not a promise before the world began? and that very promise the promise of eternal life? Mark the words,Titus 1.2 in hope of eternal life, which God that cannot lie, promised before the World began. Here's a promise, and a promise of Eternal life, and a promise of Eternal life made by God, by God that cannot lie, and that before there was a World, or any man in the World; If thou enquirest, to whom then was this promise made? Sweet soul, it was made to Christ for thee; many promises thou hast in Scripture made more immediatly to thy self, but this was the grand promise, and all the other promises they are but a draught of that grand promise that God the Father made to his Son before the World began.

O cries the Soul, I cannot believe: what? is it possible that God in his Eternity should have any thought of me? What, of me, being not yet born, Rom. 9.11 neither having done any good or evil? What, of me, born in these last times of the world, the least of Saints, the greatest of Sinners, less then the least of all Gods mercies? that of such a one the great God, the Majesty of Heaven and Earth should have a thought, a project, a counsel, a knowledge of approbation, a purpose, a decree: Nay, enter into a Covenant with his Son for my salvation? I cannot believe it. Alas! What am I to God? or what need hath God of me? If all the Nations of the Earth are to him, but as a drop of a bucket; Isa 40.15 and as the small dust of the Ballance; O what a minime am I of that drop? or what a little, little atome am I of that small dust; and is it probable that the greatness of God [Page 50] the goodness of God, the power of God, the wisdom of God, the Eternal Counsels of God, should work for me, to make me glorious, blessed, happy, to make me one with himself, and one with his Son, and one with his Spirit? what care take I of every dust of the Earth, or of every sand one the Sea-shore? and yet these are my fellow-creatures; there's a thousand times more disproportion betwixt God and me, and would God take care of me before I was, or before the World was? what, would he busie himself and his Son, about such a worthless wretched worm? would he decree Christ to come from the Father for me, to be my Redeemer, my Jesus, my Saviour? I cannot, I dare not, I will not believe.

O stay my soul; and be not faithless, but believing, I'le take thy argument in pieces: As,Jer. 29 11 1. Thou sayst, hath God any thoughts of me? Yes: saith God, I know the thoughts that I think towards you, thoughts of peace, and not of evil; and before the World was, my thoughts,Prov. 8.3. and my delights were with the Sons of men. 2. Thou sayst, I have no thoughts, no care of my fellow-creatures, Isa. 55.8 as of the dust, or sand, or atoms? and what then? my thoughts are not as your thoughts, neither are your ways my ways, saith the Lord; for as the Heavens are higher than the Earth, so are my ways higher than your ways, and my thoughts than your thoughts. What if thou hast no thoughts or care of the smaller creatures? yet God ex­tends his thoughts, and care, and providence not only to thee, but even to them: neither can a Sparrow fall to the ground, nor an hair from thy head, nor a leaf from the tree, without the providence of our heavenly Father? 3. Thou sayest, I dare not believe, I am astonished at,Mat. 10.29, 30. confounded in these thoughts of Gods eternal love; it is too high for me, I cannot believe it. I answer, herein thou sayst something: I know it is an hard thing to believe these great things in reference to thy self: But see now how God and Christ stoop and condescend to make thee believe: God stands much upon this, that the hearts of Saints should confide in him: he accounts not himself honoured, except they believe, and therefore mark O my Soul, how Christ suits himself to thy weakness; what is it that may beget this Faith, this confidence in thy Son? what is it (saith God) that you poor creatures do one to another, when you would make things sure between your selves? why, thus; —

1. We engage our selves by promise one to another. And so will I, saith God: poor soul, thou hast my promise, my faithful promise; I have made a promise both to Jews and Gentiles, and thou art the one of these two sorts; the promise is to you, and to your children, Acts 2 39. and to all that are afar off, even as many as the Lord our God shall call. Be only satisfied in that ground of thy hope, that thou art called of God; and then every promise of Eternal life is thine, even thine. Thou mayest find a thousand promises scat­tered here and there in the book of God; and all these promises are a draught of that promise which was made from all Eternity, and therefore it is so much the more sure; it is as if Christ should say, wilt thou have engagement by promise? this is past long agoe; my Father hath engaged himself to me before the World began; yea, and I have made many, and many a promise, since the World began? Read in the Volume, and thou wilt find here and there a Promise, here and there a draught of the first Copy of that great Promise, which my Father made unto me from all Eternity.

2. When we would make things sure to one another, we write it down; And so will I, saith God: thou hast the Scripture, the Holy Writ, those Sacred Volumes of Truth and Life, and therein thou hast the golden Lines of many gracious Promises; are they not as the Stars in the Firmament of the Scripture? thou hast my Bible, and in the Bible thou hast many blessed glorious Truths: but of all the Bible, methinks thou shouldst not part with one of those promises, no, not for a World. Luther observing the many pro­mises writ down in Scripture, expresseth thus, the whole Scripture doth especially aim at this, that we should not doubt, but hope, confide, believe, that God is Merciful, Kind, Patient, and hath a purpose and a delight to save our souls.

3. When we would make things sure to one another, we set to our Seals. And so will I, saith God: thou hast my Seal, the Broad-Seal of Heaven, my Sacraments, the Seals of my Covenant; and thou hast my privy Seal also, the Seal of my Spirit. Grieve not the Holy Spirit, Ephes. 4.30. whereby ye are Sealed unto the day of Redemption.

4. When we would make things sure to one another, we take Witnesses. And so will I,John 5.7, 8. saith God: thou shalt have witnesses as many as thou wilt, witnesses of all sorts, wit­nesses in heaven, and witnesses on earth, for there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. And there are three that bear witness in earth, the spirit, and the water, and the blood; and these three agree in one.

[Page 51]5. When we would make things sure to one another, we take an oath. And so will I, saith God:He. 6.17. God willing more abundantly to shew unto the heirs of promise the immutabi­lity of his counsel, confirmed it by an oath, q. d. there is no such need of an oath, but I will be abundant to thee, because I would have thee trust me, and confide in me through­ly: and as I swear (saith God) so will I swear the greatest Oath that ever was, I swear by my self: God swears by God: he could swear by no greater, and therefore he swear by him­self: and why thus, but for their sakes who are the heirs of promise?Heb. 6.13. he knows our frame, and members, that we are but dust; and therefore to succour our weakness, the Lord is pleased to swear, and to confirm all by his Oath.

6. When we would make things sure to one another, we take a pawn. And I will give thee a pawn saith God: and such a pawn, as if thou never hadst any thing more, thou shouldest be happy: it is the pawn of my Spirit. Who also hath sealed us, 2 Cor. 1.22. and given the earnest of the Spirit in our hearts, q. d. I will send my Spirit into your hearts, and this Spirit shall be a pawn, an earnest in your hearts, of all the good that I intend to do for you for ever.

7. When we would make things sure to one another, something it may be is present­ly done, as an ingagement of all that which is to come. And thus will I deal with thee, saith God, who livest in these last of times: why thou seest the greatest part of thy Sal­vation already done, I made a promise from all Eternity of sending my Son into the World to be made a curse for sin; yea, and if thou believest, for thy sin; and this is the greatest work of all that is to be done to all Eternity. Surely, if I would have failed thee in any thing, it should have been in this; it is not so much for me now, to bring thee to Heaven, to save thy Soul, as it was to send my Son into the World to be made a curse for sin: but when I have done so great a work, & have been already faithful in that Promise, how shouldst thou but believe my faithfulness in making good all other pro­mises? If a man should owe thee a thousand pound, and pay thee nine hundred, nine­ty, and nine, thou wouldst think surely, he would never break for the rest; why God hath paid his nine hundred, ninety, and nine; and all the Glory of Heaven is but as one in comparison of what he hath done; we may therefore well believe, that he who hath done so much for us, will not leave the little undone.

Come then, rouse up O my Soul, and believe thy interest in those eternal transactions betwixt God and Christ: is not here ground enough for thy Faith? if thou art but cal­led, the promise of God is thine: or if thou darest not rely on this promise (which God forbid) thou hast his Indenture, his Seal and Witnesses of all sorts, both in Hea­ven and Earth; or yet, if thou believest not, thou hast an Oath, a Pawn, and the greatest part of thy Salvation already done to thy hand; nay, I'le tell thee more poor soul then thus; even Christ himself from all Eternity hath engaged for thee that thou shalt be­lieve; O then put not Christ to be challenged of his engagement by refusing the Gos­pel! surely when thou believest, thou makest Christs word good; he that believeth not makes God a liar; though in another sense, and for ought he knoweth, even in this, that he frustrates Christs undertakings in the Covenant. And therefore believe; yea, and cry, Lord I believe, help thou my unbelief; increase my Faith, till I come to full as­surance of Faith. Faith in this sense is the very Eye of the Soul, reading is Name Writ­ten in the Book of Life; it is an apprehension of our particular Election. O believe, till thou comest up to this fullness of perswasion of Gods Love in Christ.

SECT. VI. Of loving Jesus in that respect.

6. WE must love Jesus, as carrying on that great work of our Salvation in that Eternity. And this is the fruit, or effect of Faith; if once we believe that all those designs, and transactions were for us, even for us; O then how should we but love that God, and love that Christ who thus firstly and freely loved us? God loved us before we loved him; for he loved us in that Eternity before all Worlds, surely then we are bound to love him: First, and above all things. As the Diamond formeth and fashi­oneth the Diamond, so love formeth and fashioneth Love; or as fire converteth Fewel into Fire, so this antient love of God and Christ may well cause our love again. O Christ! didst not thou love us? who doubts it, that but reads over the project, councel, fore­knowledge, purpose, decree, and covenant of God and Christ? who doubts it that but [Page 52] reads the eternal designe of God, that Christ should go out of himself, and suffer an extasie through the vehemency of his love? that Christ should so far abase his Majesty as to dye for us, that we might not dye, but live with him? O then how should this but kindle in our hearts a most ardent love towards God and Christ? what more effectuall motive to work mans love, then to be prevented by the love & bounty of another? That this fruit doth spring from the sense of our Election, Bernard observes, who is righteous but he that requiteth the love of God with love again? Bern. Epi. 107. which is never done, except the holy Ghost reveale unto a man by faith, Gods eternal purpose concerning his future sal­vation. And hence it is that the heart is most in frame, when it is a considering the eternal love of God in Christ:2 [...]am 1.26. As David said of Jonathan, thou hast been very pleasant to me, thy love to me was wonderful; so a poor soul gathering up all the goodness of God in that Eternity, and feeding upon it, and the variety of it, it breaths out in that expression, thou hast been very pleasant to me O God, thy love to me hath been wonderfull. O my soul, that thou couldest so live by faith on these eternal passages, as that thou mightest attain to the highest fruits of faith, not onely to love God and Christ, but to love them with a burning love, with a mighty love, such a love as lyes in the most vigorous prosecution after Jesus Christ, and in the most faithful resignation of thy self to God; such a love as works the most delightful aspect of God and Christ, as makes a man to behold God and Christ with all cheerfulness; such a love as works a man to extoll the praises of God. O in these things lyes the strength of love.

But alas! this is, or at least this should be thy grief, that thou canst not love so well, and so warmly as thou art beloved: Christ comes towards thee Skipping like the Hart, or Roe on the Mountaines of spices, Cant 8 14. but thy love towards Christ is creeping like the worme in the unwholsome valley. Indeed the best affections have their fits of swooning: it may be for the present thy love is cold: O but come up to this fire, consider how God and Christ loved thee in every of these. —

1. His project to save they soul sprung out of his love: love was the first wheele that set all the eternall works of God a going; what was that great designe of God, but onely an expression of his love? it was his pleasure to communicate himself, and the rise of that communication was his love.

2. The Counsels of God were all in love; had not love been as President of the Coun­sel, where hadst thou been? when all the attributes of God were at a stand, it was the love of God in Christ that resolved the question for thy salvation.

3. The foreknowledge of God was a foreknowledge of love and approbation: in his eternal love he embraced thee as his own; he foreknew thee, (i.) of his free love he set thee apart to life and to salvation; God hath chosen us in Christ before the foundation of the World: Ephes. 1.4. he chose us in Christ, but not for Christ; nothing at all moved him to Elect thee but his own good pleasure and free love.

4. The purpose of God was a resolution of love, it speaks his love to be a constant, setled abiding love;John 13.1. no unkindness shall alter it, for having loved his own, he loves them unto the end, nay, he loves them without end, from everlasting to everlasting.

5. The decree of God was an order (as I may call it) or an act of love, to give in time that grace unto his elect, which before all time he decreed should be an effectual means to bring them unto glory.

6. The covenant betwixt God and Christ was an agreement of love: God and Christ struck hands to save our souls;2 Tim. 1, 9. grace was given us in Christ Jesus before the World began. Grace was given us, that is, the gracious love and favour of God in Christ was given us before all secular times. This was Gods meaning from everlasting, this was the designe, yea the greatest designe that ever God had, to set out the infinite glory, and the riches of his love in Jesus Christ. No question but he had other great designes in doing such great things as he hath done; but above all the designes that ever God had in all his works, this is the chiefe, to honour his mercy, to glorify the riches of his love and grace: had it not been for this he would never have made the World; and therefore in that World to come it will be the delight of God to shew his Saints and Angels what he is able to do for a creature; yea, he will to all Eternity declare to them, to what an height of excellency and glory his love and mercy is able to raise poor souls, so that the very Saints and Angels shall admire, & adore, and magnifie the name of God everlastingly for it.

O my soul, canst thou ponder on this, and not love him dearly who has thus loved thee? Come, stir up the gift that is in thee; if thou art a Christian thou hast some sparks, though now (it may be) under the ashes: come, rub, chase, and warm thy affections at this [Page 53] fire; love, like a watch, must be wound up, or else it will fall downwards: what dost thou? why stand'st thou idle in the heat of the Day? Christ hath fire in his hand, 'tis but looking up, and reaching out thy hand to take it from him: O take it with both thy hands, and be thankful for it. Prayer, ejaculation, contemplation, judicious observation of the Spirits season, are thy best instruments to kindle this fire of love in thee.

And methinks thy heart should begin now to melt, methinks it should receive more easie impressions from the object before it, methinks these eternal works and acts of God and Christ towards thy poor soul, should begin to overcome thee, Cant. 6.5. Cant 8.6. and to burne thy heart as with coales of Juniper. Why Lord, is it thus? was I Elected from all Eternity in Christ? was I ordained to a glorious inheritance before there was a World? was this business to make me happy, one of the cheef deep counsels of God? was this one of the works of his wisdome that he was exercised about before the World began? was this the great designe of God in making the World, and in making Heaven, the place of glory, to glorifie himselfe, and to glorifie such a poor wretch as I am? O then how should this but mightily inflame my heart with the love God, and love of Christ? how should I choose but say as the Martyr did, Oh that I had as many lives, as I have haires on my head, to lay them down for Christ? Ah what flames of Divine affection, what rap­tures of zeal, what ravishments of delight, what extasies of obedience can be enough for my blessed God, and dearest Redeemer.

SECT. VII. Of joying in Jesus in that respect.

7. WE must joy in Jesus, as carrying on that great work of our salvation in that Eternity. This joy is a passion arising from the sweetness of the Object that we enjoy. O my soul, dost thou believe? and art thou now cast into a pang of love? how then should thy joy but come on? As Christ said to the 70. In this rejoyce not, Luk. 10.20. that the spirits are subject unto you, but rather rejoyce because your names are written in Heaven; so rejoyce not thou in this, that the world is thine, that riches are thine, that thou hast subdued men and devils; but herein rejoyce, that thy name is written in the Book of life. O what a comfortable point is this! that the Father and Christ should transact a bar­gaine from Eternity, concerning thee by name, that the Father and the Son should com­mune together concerning thy heaven, as if their language had been thus; Father, what shall be given to thy justice to ransome such a one, Abraham, Isaac, Jacob, Matthew, Mark, Luke, John, Mary, Martha, Hannah, &c. why no more but this, thou shalt dye my Son, and whosoever believeth in thee shall live for ever. Why then saith Christ, I will engage for such, and such a one; I will enter into Bond for such and such a person; Abraham shall believe in time: See, I have writ down his name in the Book of life. And who art thou that readest? art thou a believer? dost thou believe in the Lord Jesus Christ? Christ said the same of thee, and entered into a bond for thee, and entered they name in the Book of life; See the certainty of this in Phil. 4.3.Phil. 4 3. Thou Thomas, Andrew, Peter, Christ knows thee by name, and thy name is written in the Book of life. O go thy way, and rejoyce, and take strong consolation! is there not cause? why, I tell thee thy name is in the Book of Hea­ven, and if this may adde to thy joy, know there is none in Heaven or Earth shall ever be able to blot it out again. No, no poor soul,Rom. 8.1. there is no condemnation to them that are in Christ Jesus: God hath decreed thy salvation, and Gods decree shall stand, let Men and Devils say what they will to the contrary,Psal. 33.11. The counsel of the Lord standeth for ever, the thoughts of his heart to all generations: it is as possible for God to deny himself, as it is possible for thee a believer to perish.1 Pet. 1.5. We are kept (saith the Apostle) by the power of God through faith to salvation; and therefore rejoyce, and againe rejoyce; yea, raise up thy joy to that pitch of triumph, which is joy elevated; and elevated so high, that it comes to victoriousness, and magnanimous conquest of heart over all things; say with the Apostle, what, my name written in the Book of life? Rom. 8.3 [...], 35, 38, 39. who shall lay any thing to the charge of Gods Elect? —who then shall separate me from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? nay, I am perswaded that neither death, nor life, nor Angels, nor Principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate me from the love of God which is in Christ Jesus my Lord.

SECT. VIII. Of calling on Jesus in that respect.

8. VVE must call on Jesus, or on God the Father in and through Jesus. This also is included in looking, as David while Praying, unto thee do I lift up mine Eyes, Psa. 123.1. O thou that dwellest in the Heavens. Now this calling on God, or looking to God, con­tains Prayer, and Praise. 1. We must pray that all these transactions betwixt God and Christ, may be assuredly ours, and that God would clear up our Titles more and more; yea, and seeing all good things tending to Salvation, were from all Eternity prepared for us, we are therefore to pray; that by prayer we may draw them down from Heaven; for what though our Evidences be clear? Yet this must not cast out means; God doth not use to bestow his saving Graces on lazy sluggards; those therefore who from the certain­ty of Predestination do pretend that the duty of Prayer is superfluous, do plainly shew that they have no certainty at all. Aquinas Aquinas part c q. art. 8. was Orthodox in this, the Predestinate must Pray, because by these effects of Predestination, the Salvation of Souls is best ascertained. The same Spirit which Witnesseth to our Spirit that we are his Chosen, is also the Spirit of Prayer and Supplication; and therefore he that believes that he is one of Gods Elect, he cannot but pray for those things which he believeth, that God hath prepared for him before the foundation of the World. — 2. We must praise God: what, that God should look on us, and Predestinate us to Life? That he should pass by so many on the right hand and on the left, and that I should be one whom the Lord did Elect? what, such a vile, and sinful Wretch as I am? was there ever like Love? was there ever like Mercy? may not Heaven and Earth stand amazed at this? O what shall I do to be thankful enough to this dear God? Thus thou that knowest thy interest in Christ, study praise and thankfulness. Say in thy self, who made me to differ from those Cast-away Souls? Alas! we were all fra­med of the same Mould, hewed out of the same Rock, It is storied of one of the late French Kings, that in a serious meditation, considering his own condition of being King and Ru­ler of that Nation, Oh (said he) when I was born, a Thousand other Souls were born in this Kingdome with me, and what have I done to God more than they? O my Soul, what diffe­rence betwixt thee and those many Thousands of Reprobates that live with thee in the world at this day? nothing, surely nothing but the free mercy, goodness, and love of God in Jesus Christ. O then praise this God, yea, sound forth the Praise of the Glory of his Grace. Remember that was Gods design, and that is thy Duty.

SECT. IX. On conforming to Jesus in that Respect.

2. WE must Conform to Jesus: we must fix our Eyes on Jesus for our Imitation, that also is the meaning of this looking in the Text. And in respect of our Predestination the Apostle speaks expresly,Rom. 8 29. he did Predestinate us to be conformed to the Image of his Son: This is one end of Predestination, and this is one end of looking unto Jesus, nay it is included in it. A very look on Jesus hath a Power in it to conform us to the Image of Jesus.2 Cor. 3.18. We are changed by beholding, saith the Apostle: Oh when I see Gods love in Christ to me even from all Eternity, how should this but stir up my Soul to be like Jesus Christ? where there is a dependance, there is a desire to be like even among men; how much more considering my dependance on God in Christ, should I desire to be like Christ in disposition? all the question is, what is this Image of Christ, to which we must be conformed? I Answer, Holiness and Happiness: but because the latter is our reward, and the former is our duty, therefore look to that.

But wherein consists that? I Answer, in that resemblance, likeness, and conformity to Christ in all the passages forementioned: And in every of those must we conform to Christ. As —

1. Christ is the Son of God; so must we be Gods Sons. As many as received him, to them he gave Power to become the Sons of God. Joh. 1.12. Mal. 1.6. 1 Pet. 1.17. O what duty lies upon us in this respect; If I be your Father, where is mine Honour? and if ye call on the Father, pass the time of your sojourning here in fear. God looks for more honour, fear, reverence, duty, and obedience from a Son than from the Rabble of the World: if thou art Gods Son, thy sins more [Page 55] offend God then the sins of all the reprobates in the world; why alas, thy sins are not meer transgressions of the Law, but committed against the mercy, bounty, and good­ness of God vouchsafed unto thee; thy sins have a world of unthankfulness joyned with them, and therefore how should God but visit?Amos 3.2 you onely have I known of all the Fami­lies of the Earth, therefore will I visit you for all your Iniquities. O think of this, you that are Gods Sons; and conform to Christ, for he was an Obedient Son.

2. Christ the Son of God delights in the Father, and his delight is also with the Sons of men; so must we delight in the Father, and delight in his Children.Psa. 37.4. Psa. 16.3. Delight thy self in the Lord, and he shall give thee the desire of thy Heart. And the Saints that are on the Earth are they, in whom is all my Delight, saith David. It is storied of Dr. Taylor, that being in prison he could delight in God; and he rejoyced that ever he came into Prison, because of his acquaintance with that Angel of God, as he called Mr. Bradford. O this is Heaven upon Earth! not only God, but the very Saints of God are sweet Objects of delight. Mark them, and if they be Saints indeed, they are savory in their Discourse, in their Duties, in their Carriages; their Example is powerful, their society profita­ble, how should we but delight in them?

3. God and Christ laid this Plot from all Eternity, that all he would do, should be to the praise of the glory of his Grace: So must we purpose this as the end of all our acti­ons, whether we eat, or drink, or whatsoever we do, we must do all to the glory of God. 1 Cor. 10.31 But especially if from God we receive any spiritual good, then give all again to the glory of his grace.Dan. 2 20, 23 Blessed be the Name of God for ever and ever (said Daniel) for Wisdom and might are his; — and I thank thee, and praise thee O God of my Fathers, who hast given me Wisdome and Might: an excellent spirit of Wisdome and Might wrought in Daniel, and he acknowledges all to the Giver: wisdome and might are his. Christians! if you feel grace in your hearts, I beseech you acknowledge it to Christ: He does all, he sub­dues Lusts, heals VVounds, staies inward Issues, sets broken Bones, and makes them to rejoyce; and therefore let him him the glory of all; do you acknowledge grace in it's latitude to the God of all grace.

4. God and Christ counselled about our Salvation; there was a great conflict in the Attributes of God; justice and mercy could not be reconciled, till the Wisdom of God found out that glorious and wonderful expedient, the Lord Jesus Christ: so let us Coun­sel about our Salvation: the flesh and the spirit whereof we are compounded, draw se­veral wayes, the Flesh draws Hell-ward, and the Spirit Heaven-ward; come then, call we in heavenly and spiritual Wisdome to decide this Controversie; you may hear its Language in Job 28.28.Job 28.28 Behold the fear of the Lord, that is Wisdome; and to depart from evil is Ʋnderstanding. If we would draw heaven-ward, and save our souls; come then, let us hear the conclusion of the whole matter, fear God, and keep his Commandments, Eccles. 12.13 for this is the whole duty of Man. Keep his Commandments in an Evangelical sense (i) look at the expedient, Jesus Christ, who hath kept them for us, and in whom, and through whom, our imperfect Obedience is accepted with God.

5. God and Christ loved us with an everlasting Love. So must we love him who hath first loved us: this is the nature of spiritual Love: that it runs into its own Ocean, O love the Lord all ye his Saints! who hath more cause to love him then you have? who hath been loved so much? or who hath so much come under the power of love as you have?Ps. 31.23 hath not Christ loved you, not only with a love of well-wishing, which is from everlasting (some call it the love of Election, the fountain-love, the well-head of salvation) but also with a love of complacency? hath not Christ shed abroad his love into your hearts, and shall he lose by it; will not these cords of love draw up your hearts to love him again? sure it's but reason to love him, who hath first loved you, yea, and loved you when you were unlovely, and had nothing in you worthy of love. Christians! then it was that Christ loved you in rags, it is meet therefore that you should love him in Robes.

6. God and Christ appointed, or purposed us unto salvation, his love was a sure, and setled, and firme, and constant love: the purpose of God according to Election must stand. Rom. 9.11 Ps. 119 112. So must we love him, and cleave unto him for ever: I have enclined my heart to perform thy Statutes alwayes even to the end. Davids heart was much taken with the Statutes of God, and therefore he gives this expression of the fulness of his heart, alway and even to the end. it is a kind of pleonasme, his resolutions were such that he would never depart from his God.

7. God and Christ decreed, booked, and sealed our salvation: and so must we put to our seal that God is true (i.) we must believe in Christ? for when we believe, we make [Page 56] Christs word good. He that believes not, makes God a lyar, (as you have heard) in that he frustrates, or endeavors to frustrate Christs undertaking in his predestination.

8. God and Christ entered into Covenant concerning our salvation: So must we enter into Covenant with him; we must take him to be our God, and give up our selves to be his people: — Why thus we must in all particulars conform to Christ. The sum of all is this, we must be like Christ in grace, and gracious actings.

O my soul, see to this grace, see to this conformity to Jesus Christ in gracious act­ings, and this will enable thee to read thy name written in the Book of Life. O abhor, & repel that Devils dart, I am predestinated, and therefore I may live as I list; how contrary is this to the Apostle,Eph. 1.4 he hath chosen us in him before the foundation of the World, that we should be holy, and without blame before him in love? and as the Elect of God put on bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, forgiving one another, —Even as Christ forgave you? this conformity to Christ in grace is the very effect of our predestination:Colos. 3 12, 13. Ps. 45 21 O look unto Jesus, and be in grace like unto Jesus: why, Christ is full of grace, a vessel filled up to the lip, or very brim, thou art fairer than the children of men, and grace is poured into thy lips. Christ was as it were grace speaking, Luk 4.22. Grace sighing, weeping, dying, Heb. 2.9. Grace living again, and now dropping, or rather rain­ing down floods of grace on his living members, Ephes. 4.11. Christ is the great Apple-tree, dropping down Apples of Life, Cant. 2.3. and all that falls from this tree, as apples, leaves, shadows, smell, blossomes, are but pieces of grace fallen down from him, who is the fulness of all,Cant. 2.1 and hath filled all things. Christ is the rose of Sharon, and every leaf of this rose is an Heaven; every white and red in it is grace and glory, every act of breathing out it's smell from everlasting to everlasting is Spotless and unmixed grace; why then my soul, if thou wilt conform to Christ, conform in this: Be holy as he is holy; John 1.16. of that fulness of grace that is in him, do thou receive even grace for grace.

Christians! where are we? O that ever men should hear of so much grace, and of such acts of grace in that eternity before all worlds, and yet no impression of grace upon their hearts! O that God and Christ should both be in that business of Eternity: that heaven, hell, justice, mercy, souls, and deep wisdome, should be all in that rare piece, and yet that men should think more of a Farme, an Ox, an house, a pin, a straw, or of the bones of a crazy livelihood; O look up, look up, if thou art Christs, Consider what he hath done for thy soul; why, thou art predestinate to be conformed to the Image of Christ.

Thus far we have Looked on Jesus as our Jesus, in that Eternity before all time untill the creation: Our next work is to Look on Jesus, carrying on the great work of mans salvation in the Creation, the beginning of time, untill his first coming.

SECT. I. Of Christ Promised by degrees.

IN this period, as in the former, we shall first lay down the Object; and then direct you how to look upon it.

The Object is Jesus, carrying on the work of mans sal­vation in that dark time before his coming in the flesh.

No sooner is the world made, & the things therein; but man was created, that way might be made for God to shew his grace in the salvation of his Elect. And now was it that Gods eternal project, and counsel, & fore-know­ledge, and purpose, and decree, and Covenant with Christ was to come into execution. Indeed at the first there was no need of Christ; for man at first was made in holiness, the image of God, and to bear rule over the rest of the visible creatures; though this his state was but of a little standing. It was the received opinion in in former times, that our first parents fell the very same day in which they were created. Augustine amongst the rest writes, that they stood but six hours: but though we cannot describe the certain time, very probable it is, that it was but short: This we finde, that Moses having set down the creation of man, without the interposition of any thing else, he comes immediatly to the fall; and the Devil no doubt took the first occasion he possibly could, to bring man to the same damnation with himself. Well then, long it was not but Adam by his sin deprived himself, and all his posterity of the image of God: All mankind was in his loynes, so by the order and appointment of God all mankind partake with him in the guilt of his sins: Hence is the daily & continual cry, not only of Adam, Abraham, David, Paul, but of every Saint, O wretched man that I am, who shall deliver me from the body of this death? But sweet souls, stay your complaints, here's Gospel-news.—

In this sad hour of temptation God stepped in: he will not leave man without hope; he tells the Devil who begun this mischief; I will put enmity between thee, and the woman, and between thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heel. At the very instant, when God was pronouncing judgment upon the several delinquents [Page 58] in the fall; nay, before judgment was pronounced on the persons tempted, Jesus is hin­red, the Covenant of grace is proclaimed. O the infinite riches of the mercy of God in Christ!

But you will say, how comes Jesus in? how carried he on the great work of our salvation in this dark time?

I answer, 1. By assuming and taking upon him the form and shape of man, and so dis­charging some special offices in that respect: We read often of Christs apparition be­fore his Incarnation, and then especially when he had to do with this great Nego [...]iation of mans Eternal happiness. Some think it not improbable that Christ assumed the form of man when he first created man; and so he made man, not only in his own image which he had as God, In holiness, and true righteousness, but in respect of that form which he had assumed. Howsoever this we find, that after man had sinned, Christ then appeared, first to Adam, then to Abraham, then to Isaac, then to Jacob, then to Moses, &c. — first, he appeared to Adam in the garden, and they heard the voice of the Lord God, walking in the garden in the cool of the day. God as he is God hath neither voice to speak, nor seet to walk, but assuming the form and shape of a man he exercised both: and so he was the first that published that first promise to the World, It shall bruise thy head. — 2. He appeared to Abraham in the plain of Mamre, where the Lord talked with Abraham, and Abraham calls him the Judge of all the Earth, which can be ascribed to none but Christ the Judge of quick and dead. Some from that saying of Christ, your Father Abraham rejoy­ced to see my day, and he saw it, and was glad, do gather that Abraham saw Christ, not only with the eyes of faith (as all the rest of the Patriarchs and Prophets did) but also in a visible shape which he assumed, like unto that whereunto he was afterwards to be united; And so it was Christ that renewed the Covenant with Abraham, saying, I will establish my Covenant between me and thee, and thy seed after thee in their generations, for an everlasting Covenant, to be a God unto thee, and to thy seed after thee. — 3. He ap­peared to Isaac, Gen. 26.2. and to Jacob, Gen. 32.24, 30. and to Moses, Exod. 20.1, 2, 3. and to many others, of which I shall comment in order. And these apparitions of Christ were as praeludiums of his Incarnation. But this is not the way I shall insist upon.

2. Christ carried on the great work of our salvation in that dark time, not by himself exhibited (as when he was Incarnate) but onely promised. The great King would first have his Harbingers to lead the way, before he himself would come in person. As the Lord had observed this method in creating the World, that first he would have dark­ness, and then light, and as still he observes this method in upholding the world, that first he will have dawning, and then clear day; so in the framing and upholding of his Church, he will first have Christ held forth in Ceremonies, Rites, Figures, Types, Pro­mises, Covenants; and then like a glorious Sun, or like the day-spring from on high he would visit the world, to give light to them that sit in darkness. To this purpose we read, that as Christ, so the Covenant of grace (which applies Christ to us) was first promised, and then promulgated: the Covenant of promise was that Covenant, which God made with Adam, and Abraham, and Moses, and David, and all Israel in Jesus Christ; to be Incarnate, crucified, and risen from the dead; and it was meet that the promise should go before the Gospel, and be fulfilled in the Gospel, that so a great good might earnestly be desired, before it was bestowed. In a time of darkness men desire light; as the morning-watch watcheth and longeth for the morning, so the obscure revelation of Christ in a promise, raised the hearts of the Patriarchs to an earnest desire of Christ his coming in the flesh. But in this obscurity we may observe some degrees; before the Law given by Moses the promise was more obscure; the Law being given, even to the time of the Prophets, the promise was a little more clear; in the time of the Prophets, even to John the Baptist, it was clearer yet; as the coming of the messias did approach nearer and nea­rer, so was the promise clearer and clearer still: Just as the approach of the Sun is nea­rer or further off, so is the light that goes before it greater or lesser. In like manner was the Revelation that went before Christ more dim or clear, as the rising of the Sun of righteousness was more remote, or nigh at hand. It was the good pleasure of God to manifest the riches of his grace by degrees, and not all at once; we see to this very day, that God in his several approaches of mercy and goodness draws nearer and nearer to his Church: Even now in this marvellous light of the Gospel we have our divine Ce­remonies and Sacraments, we see him afar off, we know but in part; but time shall come (even before his second coming) that we, or our children shall see him more clearly, per­fectly, immediatly. My present businesse is to hold forth Jesus in the Covenant of grace [Page 59] as promised, and because the promise receives distinction of degrees according to the several breakings out of it to the dark world, we will consider it as it was mani­fested.

• 1. From Adam till Abraham.
• 2. From Abraham till Moses.
• 3. From Moses till David.
• 4. From David till the Babylonish Captivity, or thereabout.
• 5. From the Captivity, or thereabout, till Christ.

In every of these periods will appear some further and further discoveries of Gods mercy in Christ, of the Covenant of grace, of our Jesus carrying on the great work of mans Eternal salvation in that dark time.

You heard before of the Covenant betwixt God and Christ concerning our salvation; but that was not the Covenant of grace which God immediately made with man as fallen; but a particular Covenant with Christ to be the Mediator. Or so far as it was a Covenant of grace, it was then made betwixt God and Christ, and after to be made betwixt God and us: for a time we were hid in the womb of Gods Election, and not being then capable to enter into Covenant with God, Christ undertook for us, but yet so that when we come to be regenerate, we are then to strike Covenant our selves. And hence we read expresly of Gods Covenanting with sundry particular persons, as with Adam, and Abraham, and Moses, and David, &c. Of which in the next Sections.

SECT. II. Of the Covenant of promise as manifested to Adam.

THe Covenant of grace in this sense is nothing else but a compact made betwixt God and man, touching reconciliation, and life Eternal by Christ. Now the first brea­king forth of this gracious Covenant was to Adam and Eve, immediatly after the fall, expressed in these words, I will put enmity between thee and the woman, Gen 3 19. and between thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heel.

This promise as it is the first; so the hardest to be understood: it contains in it good news of the overthrow of Satans Kingdome, and of mans freedom by the death of Christ. But the obscurity is such, that Luther exceedingly complains,Textus qui om­nibus debebat esse notissimus, a nemine quod ego sciam, dili­gentor & ac­curate explica­tus, &c. Lu­ther. Gen. 3.14. the Text which of all men should rightly be known, is of no man that I know (saith he) especially and accu­rately unfolded: amongst the Antients there is not one that hath explicated this Text ac­cording to the dignity of it.

The occasion was this. The Lord looking down from heaven, and seeing how Satan had prevailed against man, and in some sort undone the whole fabrick of the creation, he resolves upon Satans ruine, and mans preservation; And the Lord God said unto the Serpent, because thou hast done this, thou art cursed. This literally is understood of the Serpent, but Spiritually of the Devil; both were as means to draw man unto sin, and therefore they are joyned as one in the punishment; The Lord cut off the feet of the Serpent (say the Rabbies) and cursed him; R. Eliezer. c. 14. and he cast Samael (the Devil) and his company out of heaven, & cursed them. Indeed man being in the transgression, must also have his punnish­ment, as it follows vers. 17, 18, 19. and yet that God might manifest the riches of his grace, he includes in the Serpents malediction this everlasting Gospel. I will put enmity between thee and the woman, &c.

For the sense of the Words we shall open these termes, as, 1. Who is the Serpent? 2. Who is the woman? 3. What is the seed of the Serpent? 4, What is the seed of the woman? 5. What is that Hu [in our Bible translated it?] 6. What is the Ser­pents head, and the bruising of it? 7. What is the heel of the seed of the woman, and the bruising of it? 8. Amongst whom was the enmity, or rather enmities? for in the Text we find many Armies; I will put enmity between thee and the woman, and between thy seed and her seed, &c.

1. Who is the Serpent? I find diversity of opinions among Interpreters: Some say, it was onely the Serpent, and that which belongs unto Satan is but mystically under­stood: others say, it was onely Sathan under the notion of a Serpent, as sometimes he is called the great Dragon, And the great Dragon was cast out, that old Serpent called the [Page 60] Devil, Rev. 12.9. and Satan, which deceived the whole world. Others say, it was both Satan and the Serpent; as men are said to be possessed of Satan, so was the Serpent possessed of the Devil. Satan could not provoke our first parents to sin by any inward temptation, as now he doth by the help of our corruption: nor could he enter into their bodies or minds, because of the holiness and glory that was in them; and therefore he presumed to take a beast of the earth, and by disposing of his Tongue he speaks within him. But what? must the Serpent have punishment, that was only Satans instrument in the temptation? yes:

Such was Gods love to man, that he condemns both the Author and instrument of that that evil: as one that in anger breaks the sword wherewith his son, or his friend was wounded; so Gods breaks Satans sword: the Serpent is punnished according to the let­ter of the Text, and Satan is punished in the spiritual meaning of the Lord.

Who is the woman? Some are all for Allegories, and thy will tell you, that the Ser­pent and the Woman are the superiour & inferiour faculties of the Soul; and that ever since the Fall there hath been a continual War betwixt these: but I look at this Commen­tary as vain and trifling, though it be fathered on some of the Antients, and of no small note; others say, this Woman is the Blessed Virgin, in relation to which, they read the last words thus, she shall bruise thy head; this reading is not only allowed, but confirmed by the Councel of Trent, and in some of their Prayer-books, thy call her The Mother of the Lord, the Tree of Life, the breaker of the Serpents head, and the Gate of Heaven. But I look on this Commentary as ignorant & Idolatrous,Antiphona de domina nostra secundum usum Eccles Hilden­shem. and wholly derogatory to the Kingdom of Christ. Others are not so easily mislead, and therefore say, that the Wo­man wheresoever mentioned in this Text, is Eve, and none but Eve; she it was whom the tempter had seduced, and in just judgment for her familiarity with the tempter, God meets with her, I will put enmity (saith God) between thee and the Woman.

3. What is the Seed of the Serpent? in Scripture phrase Seed is sometimes taken colle­ctively, for many at once; as when the Lord said to Abraham, I will be thy God, and the God of thy Seed: Gen. 17 17, 18 and to thee and thy Seed will I give this Land: and I will multiply thy Seed as the sand of the Sea: and sometimes it is taken singularly for one only person; thus Eve called her Son Seth, for God, said she, hath appointed me another Seed instead of Abel: Gen. 4.25 Gen. 22.18 and so it is said of Christ, in thy Seed shall all the Nations of the Earth be blessed. Now in this place the Seed of the Serpent is taken collectively, for all the families of De­vils,Mat. 25.4 for the Devil and his Angels (as Christ calls them) and for all the Sons of the De­vil (i.) for all reprobate men whose Father and Prince is the Devil; as Christ told the Jews, ye are of your Father the Devil, John 8 44 and the lusts of your Father ye will do: and as John tells us,1 John 3 8, 10 he that committeth sin is of the Devil — in this the children of God are manifest, and the children of the Devil: and thus both Devils and reprobates are reckoned as the seed of the Serpent.

4. What is the Seed of the Woman?—The Seed of the Woman is that posterity of the Woman which do not degenerate into the Seed of the Serpent: that is the meaning of the first sentence, I will put enmity;—and then it follows, between thy Seed and her Seed: and for this sense we have these arguments. 1. The opposition of the Seeds, for as the Seed of the Serpent is taken collectively, so the Seed of the Woman must be taken collectively, that the opposition may be fit. 2. The enmities fore-spoken do strongly evince it: now the enmities pertain both to Eve and to all her posterity (if godly) to the end of the world; hence all that will live godly in Christ Jesus shall suffer persecution, saith the Apos­tle;2 Tim. 3.18. And I will put enmity (saith God) between thee & the woman; is that all? no, but also between thy Seed and her Seed: and who can deny but these enmities have been ever since betwixt Satans brood and the Saints? we are all wrestlers against Principalities and Powers, and Rulers of the darkness of this World, Ephes. 6.12: and against spiritual wickednesses in high places.

5. What is that Hu] in our Bible translated, it?] it shall bruise thy head? Some ob­serve this Hu, it] is of the masculine gender; and Zera, Seed, is of the masculine gender; & Jesaphera, shall bruise, is of the masculine gender, which confutes the Translation, that renders it thus, she shal bruise thy head: and which confirms our Translation which is thus, he, or it, or that same Seed, (i.) one singular person of that same Seed, shall bruise thy head. Well then, who is this he? or what one is he?] even Jesus the Son of the Living God. Here is the first hint of Jesus that ever was read, or heard of in this world. This was the Proto-evangel, or first Gospel that ever was published after the Creation. O blessed news, fit for Gods mouth to speak, and to break first to the world now fallen! O dear parents! how would you have dispaired, if before sentence you had not heard this blessed tydings! O our first Parents upon Earth! where had you and we been, if [Page 61] this blessed Text had not been? Come, set a Star upon it, write it in letters of Gold, or rather write it on the very Tables of our Hearts: here is the blessedst news that ever was, or ever shall be; but for this we had been all Fire-brands of Hell; yea, but for this, Adam and Eve, and all their Sons and Daughters that are now gone out of this World, had been smoaking and frying in Hell-fire. Away with all gross mistakes, Er­roneous conceits, and as you love your Souls, yeild to this blessed sense! This it] or he] is one of that same Seed, and this one of that same seed is Jesus, and only Jesus, and none but Jesus; and for this sense we have these arguments.

1. Some observe that this Sentence is separated from the former with a Period or great stop: however God goes on to speak of the Seed of the Woman, yet he says not, and that Seed shall bruise thy head, for so we might have thought he had spoken of that Seed collectively as he did before; but stopping there, and not repeating the same word again, he gives it thus; it or he shall bruise thy head; (i.) some individual person of that same Seed, some singular one of that same common Seed of the Woman shall bruise thy head; as David alone of all the Host of Israel goes forth to fight with Goliah, and over­comes him; so Christ alone of all the Seed of the Woman was so to fight with the Ser­pent by his own power as to overcome him, and to bruise his head.

2. The Seventy in their Translations of this place (with which agrees the Chaldee Paraphrast) renders it [...], he] which needs most denote some singular person, or Son of the woman; and the rather because the Seed spoken of before is rendered [...], to which if the relative had rightly agreed, it should have been [...], or [...], and not [...]; Hereto we may add, that to this it] or he] the Seed of the Serpent is not opposed as it was in the former sentence; but the Serpent it self, one singular Antagonist; here is singularis [...], a duel, or a combate of two, hand to hand, only Christand the Serpent; he shall bruise thy head, and thou shalt bruise his heel.

3. The bruising of the head doth plainly discover this it, or he is Jesus Christ: for non can bruise the Serpents head but only God: the God of peace (saith the Apostle) shall bruise Satan under your feet shortly. Now there was none of the Seed of the Woman,Rom. 16.10. that was ever God but only Christ, God-Man, Man-God, blessed for ever; and there­fore it must needs be Christ; and only Christ that can bruise this Serpents head: O there's a Divine Power, a power and vertue of God in it to bruise the Serpents head; observe but the manner of this Duel: Christ treads on the Serpent; and by this means he comes to have a bruise in the heel, whilst with his heel he bruiseth the Serpents head; a won­derful thing that Christ should lay at the Serpents head with no other weapon but only with his heel; it were much for any man to strike at any common Serpent with a bare and naked foot: rather would he take a dart, or club, or any other Weapon; but with a foot to bruise Satans head (that great and fierce, and monsterous Serpent) this exceeds any mans power or any mans daring to attempt: hence it is that some one per­son of more than human strength must do this deed, and who is that of the Seed of the Woman but only Jesus Christ?

4. God himself in other places of Scripture doth expresly declare that this Seed here promised is Christ, and only Christ: mark but where this promise is repeated to the Pa­triarches, as when the Lord said to Abraham, Gen. 22.18. in thy Seed shall all the Nations of the Earth be blessed: and when the Lord said to David, I will raise up thy Seed after thee, which shall be of thy Sons, and I will establish his Kingdom; 1 Chro. 17.11. and you may see it clear that this Seed is Christ, and only Christ, concerning that promise to Abraham, the Apostle so interprets it, now to Abraham and his seed were the promises made; he saith not, Gal. 3.16 and to Seeds, as of many, but as of one, and to thy Seed, which is Christ: and concerning that promise to David, the Prophet so interprets it, He shall sit upon the Throne of David, Isa. 9.6, 7 and upon his Kingdom to order it, & to establish it,—who is that? in the former verse, his name is Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace, (i.) Christ and none but Christ; for unto us a Child is born, and unto us a Son is given, &c. and who is that but Jesus Christ?

5. The accomplishment of this Promise in Christ is expresly and clearly made out in the New Testament. Was not Jesus Christ of the Seed of the Woman, born of a Virgin? was not his heel bruised, himself Crucified? and did he not bruise the Serpents head, break the Power and Dominion of Satan? What saith the Gospel?1 John 3.8 Luk 10 17, 18, 19. for this purpose the Son of God was manifested, that he might destroy the works of the Devil.—And the seven­ty returned again with joy, saying, Lord, even the Devils are subject unto us, through thy Name: and he said unto them, I beheld Satan as Lightning fall from Heaven; behold I [Page 62] give unto you power to tread on Serpents, and Scorpions, and over all the power of the enemy, and nothing shall by any means hurt you. Joh. 12.31 Heb. 2.14 — And now is the judgment of this world, now shall the Prince of this world be cast out. — And for as much as children are partakers of flesh and blood, He also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the Devil. In these and many other places we find this very promise fulfilled in Christ, and only in Christ; and therefore he, and only he is the Seed of the Woman (that Hu, it, or he) that shall bruise the Serpents head. Yet I will not deny, but by way of participation this promise may pertain to the whole Body of Christ;Rom. 8 37 Through him that loved us we are more than Conquerours, saith the Apostle; we may Conquer Satan, though not in our own strength, but Christs; and so in a secondary sense, by way of communication with Christ, under this Seed all the faithful are and may be contained; 1. Because the Head and Members are all one Body,Heb. 2.11 Isa 53.10. both he that sanctifieth, and they who are sanctified are all one. 2. Because the faithful are called the seed of Christ, when thou shalt make his Soul an offering for sin, he shall see his seed. 3. Because Sathan doth not only bruise the heel of Christ, but of all the faithful,2 Tim. [...].12. Rom. 16.20. all that will live Godly in Christ Jesus shall suffer persecution. 4. Because Satans overthrow by Christ our Head is diffused to all the Members, and the God of peace shall bruise Satan under your feet shortly. In this sence many of the ancient and modern Divines do extend this seed to the whole Body of Christ: but primarily, originally, especially, and properly, it belongs only to Christ, and to none but the Lord Jesus Christ. He only is the seed by whom the promise is accomplished, though the faithful also are the seed to whom and for whom the promise was made.

6. What is the Serpents head, and the bruising of it? 1. For the Serpents head, it is the power, rage, reigne and Kingdom of Satan: It is observed that in the head of a Ser­pent lies the strength, power, and life of a Serpent; so by a phraise of speech fitted to the condition of this Serpent that was Satans instrument, God tels the Devil of the danger of his head, (i.e.) of his power and Kingdom: now this power and Kingdom of Satan consists more especially in sin and death; for the sting of death is sin, and the power of death is in Satan. 2 Cor. 15.26 Heb. 2.14 Hence sin and death are usually called the works and wages of Satan; they are his own, he owns them, and carries them at his girdle. 2. For the bruising of this head, it is the overthrowing of Satans power; he shall bruise thy head, (i.e.) Christ shall break thy power; Christ shall destroy sin, and death, and him that had the power of death, that is the Devil. 1 Joh. 2.13. I say Christ shall do it, though as I have said in a secondary sense the faithful shall do it; Christ overcomes by his own power, and the faithfull overcome by the power of Christ; the victory is common to all the seed, but the Author of victory is only Christ the Head and chief of all the seed:Rom. 16.20. ye have overcome the evil one, but how? not of your selves, no, it is the God of peace that bruiseth Satan. Well then, here is the sense, the Serpents head is bruised, (i.e.) the Devil, and sin, and death, and hell are overthrown; not only the Devil in his person, but the works of the Devil, which by the fall he had planted in our natures, as pride, vain glory, ignorance, lust, &c. nor only Satans works, but the fruits and effects of his works, as Death and Hell; so that all the faithfull may sing with Paul; O death where is thy sting? O grave where is thy victory? thanks be to God which giveth us victory through Jesus Christ our Lord. 1 Cor. 15.5 [...], 57.

7. What is the heel of the seed of the woman, and the bruising of it? 1. For the heel, it is the humanity of Christ, according to which properly Christ hath an heel: Or (as others) it is the wayes of Christ, which Satan, by all the means he could possibly would seek to suppress. 2. For the bruising of his heel, it is the miseries, mockings, woundings, Death and Burial of Christ, all which he endured in his heel (i.e.) in his huma­nity; or it extends further, to all the hurts, reproaches, afflictions, persecutions of the faith­ful by the Devil and his agents: all which are but as a bruise in the heel, which cannot en­danger the spiritual life of their souls. It is observed, that the Serpent hath but one head, but the seed of the woman hath two heels; so that the one may be some help, while the other is hurt; besides, an hurt in the heel is far from the head and heart; and though it may be painful, it is not mortal. Indeed, Christs heel was bruised (i.e.) He was delivered to death, even to the death of the Cross; yet he rose again from the dead; nei­ther had the Devil any advantage by his death; for as angry Bees stinging once, make them­selves droanes, so the Devil, now he may hiss at us, but he cannot hurt us; by that wound which Christ received at his death, he wounded all his enemies irrecoverably; the very sight it self was Christs triumph; even then was the Kingdom of darkness utterly over­thrown; sin, death, and Satan were conquered, and taken captive, and whatsoever might [Page 63] be brought against us, was taken away, as the least bill, or scroll. O blessed riddle!Judg. 14.14 Out of the Eater came forth meat, and out of the strong came forth sweetness. In reference to the promise, thou shalt bruise his heel, Rev. 13.8. Christ is said to be the Lamb slain from the foundati­on of the World. Here's good news betimes.

8. Amongst whom was the enmity, or this hostile war? we find in the Text three Hosts, and three battels: As —

1. Betwixt Satan and the woman; I will put enmity between thee and the woman: (i.e.) Betwixt thee the seducer, and her whom thou hast seduced. This enmity is opposed to the amity and familiarity, which had been between the woman and the Serpent, and upon that account the woman, and not the man is named; not but that enmity must be be­twixt the Devil and man, as well as betwixt the Devil and the woman: but because the woman had more tampered with Satan, and being deceived by Satan, was first in the transgression, therefore is she onely named, I will put enmity between thee and the woman.

2. Betwixt Satans seed, and the seed of the woman: I will put enmity, not onely between thee, and the woman, but also between thy seed, and her seed, q.d. This enmity shall not cease with the death of the woman, but it shall continue to her seed, and to her seeds seed, even to the end of the World. We see to this day how the Serpent and Serpents seed are striving and warring against the Church; and a wonder it is (considering the malice of the enemy) that there is a Church upon Earth, but onely that we have Christs promise, The gates of Hell shall not prevaile against it; and lo I am with you alwayes, even to the end of the World.

3. Betwixt Christ and the Serpent. O this a bloody conflict on both sides, he shall bruise thy head, and thou shalt bruise his heel. 1. He shall bruise thy head; Christ shall break thy power, thy power, (i.e.) the power of the Serpent, or of the Devil him­self: he fights not so much with the seed, as with the Serpent; if Satan be overthrown, his seed cannot stand. 2. Thou shalt bruise his heel; thou shalt afflict him and his, thou shalt cast out of thy mouth a flood of persecutions: thou shalt make warre with him, Rev. 12.17. and all them which keep the Commandments of God, and have the testimony of Jesus Christ.

1. That a Saviour was promised from the beginning of the world. 2. That this Savi­our should free all his Saints from sin, death, and hell; the head and power of the Devil. 3. That to this end this Saviour should be a Mediator; for God would not grant an im­mediate pardon, but the promised seed must first intervene. 4. That this Mediator should be of the seed of the woman, that is, a man; and yet stronger then the Devil, indued with a Divine power, and so he is God. 5. That this Man-God should accord­ing to his Priestly office be a Sacrifice for sin, the Serpent should bruise his heel, he should suffer and dye for the people; and yet accordingly to his Kingly office he should over­come Satan; for he should bruise his head, overthrow his Kingdom, and make us more than Conquerors in him that loved us. 6. That this promise of Christ and of our jus­tification is free; God of meer mercy, and free-grace brings forth this promise, there could be now after the fall no merit in man; and even now he promiseth remission of sins, and life Eternal in, for, and through the Lord Jesus Christ. No question but in be­lief of this promise the Patriarchs and Fathers of old obtained life, glory, and im­mortality: By faith the Elders obtained a good report: by faith Abel obtained witness that he was righteous: by faith Enoch was translated that he should not see Death: by faith Noah became heir of the righteousness of Christ; & how should it but revive us in these last times, to hear, that the first thing that ever God did after the World was fallen, it was this act of mercy, to make a promise of Christ, and to reconcile lost man to himself through the same Jesus Christ? surely he began to do that soon, which he meant to be alwayes a doing, even to the end of the World. Thus far of the promise, as it was manifested from Adam to Abraham.

SECT. III. Of the Covenant of promise as manifested to Abraham

THe second breaking forth of this gracious Covenant, was to Abraham; and now it shines in a more glorious light then it did before: at first it was propounded in very dark and cloudy termes, not easie to be understood, and most things sparingly ex­pressed; but in this second rise and manifestation, we have it laid down in plainer termes, I will establish my Covenant between me and thee, and thy seed after thee, in their genera­tion, Gen. 17 1 [...]. for an everlasting Covenant, to be a God to thee, and to thy seed after thee. —For the right understanding of this, we shall examine these particulars.—

• 1. What a Covenant is?
• 2. What is the establishing of this Covenant?
• 3. Betwixt whom is the Covenant to be established?
• 4. For what time is the established Covenant to endure?
• 5. What are the priviledges of this Covenant?
• 6. What is the condition of this Covenant?
• 7. Who is the head, both as undertaker, and purchaser, and treasurer, upon whom this Covenant is established?

1. What is a Covenant? It is a contract of mutual peace and good will, obliging parties on both hands to the performing of mutual benefits and offices. Thus was the Covenant be­twixt God and Abraham, there was a mutual stipulation in it, on Gods part to performe his promises of temporal, spiritual, and Eternal grace; and on Abrahams part to receive this grace by faith, and to performe due obedience and thankfulness to God. Hence a little nearer, we say the Covenant is a mutual compact, or agreement betwixt God and man, whereby God promiseth all good things, especially Eternal happiness unto man; and man doth promise to walk before God in all acceptable, free, and willing obedience, expecting all good from God, and happiness in God, according to his promise, for the praise and glory of his grace. Others, describing the Covenant of grace (for with the Covenant of works we will not meddle) they give it thus, The Covenant of grace is a free and gracious compact, which God of his meer mercy in Jesus Christ hath made with sinful man, promising unto him pardon of sins and eternal happiness; If he will but repent of sin, and embrace mercy reached forth by faith unfeigned; and walk before God in willing, faith­ful, and sincere obedience. —In this description many things are considerable. As, 1. That the Author of this Covenant is God; not as our Creator, but as our merciful God and Father in Christ Jesus. 2. That the cause of this Covenant is not any worth, or dignity or merit in man, but the meer mercy, love, and favour of God. 3. That the foun­dation of this Covenant is Jesus Christ, in and through whom we are reconciled unto God; for since God and man were separated by sin, no Covenant can pass betwixt them, no reconciliation can be expected, nor pardon obtained, but in and through a Mediator. 4. That the party Covenanted with, is sinful man; the fall of our first Pa­rents was the occasion of this Covenant, and God was pleased to permit the fall, that he might manifest the riches of his mercy in mans recovery. 5. That the form of this Co­venant stands on Gods part in gracious and free promises of forgiveness, holiness, happi­ness; and on mans part in a restipulation of such Duties as will stand with the free grace and mercy of God in Christ. 6. That the stipulation on mans part required, is repen­tance for sin, belief in the promises; and a yielding of fear, reverence, worship, and obedience to God according to his word. These I might insist on, but my purposed brevity will not permit.

2. What is the establishing of this Covenant? Some say, this speaks the duration of it, of which anon; I suppose it intends also the confirmation of it. We find that the Lord had before made a Covenant with Abraham, Gen. 15.4, 5.Gen. 15.4, 5 And now he doth not abolish the former, and make another; but rather, he renews, confirms, and establisheth the former. It may be there was some hesitation or doubting in Abraham; so we see Gen. 15.1, 2.Gen 15.1, [...].3 But now God would assure him infallibly of his will and purpose: O when a man hears that God will vouchsafe so much favour as to enter into a covenant with him; he is ready to say as Gideon did,Judg. 6.15. alas, my family is poor in Manasses, and I am the least in all my Fathers house; and who am I that I should be raised up hitherto? that God should make such promises as these to me? And hence, to prevent such Objections, the Lord will confirm [Page 65] and establish his Covenant; as sometimes by his Promises; sometimes by an oath, sometimes by the blood of Christ himself; sometimes by seals. So here in this very place, God adds the seal of Circumcision, Ye shall circumcise the flesh of your fore-skin (saith God) and it shall be a token of the Covenant betwixt me and you. Gen. 17.11. Gen. 9.13.15, 16. As sometimes he said of the Rain-bow, I do set my Bow in the cloud, and it shall be for a token of a Covenant between me and the Earth; — That the waters shall no more become a flood to destroy all flesh —For I will look upon the Bow, that I may Remember the everlasting Covenant. After this manner are the signs and seals of the Covenant? Circumcise your selves saith God, and when I see the Circumcision, I will remember my Covenant, and I will make good to you all the promises thereof. — But what is Circumcision to the Covenant? much every way; Circumcision was not without shedding of blood, because the Covenant was not yet established in the Blood of the Messiah, sure there was much in this, how­soever the rite of it self was nothing, yet as it led the faithful Patriarchs to the Blood of Christ, and as it assured the purging away of sin by the Blood of Christ, and as it signed the Circumcision of the heart by the Spirit of Christ, so it found acceptance with God; no sooner he looks on it, but he remembers his Covenant, and confirms it, and makes it good to Abraham, and to his seed after him.

3. Betwixt whom is the Covenant to be established? between me and thee, (saith God) and thy seed after thee The two heads of this Covenant are God and Abraham; on Gods part are the whole Trinity of persons, the blessed Angels, and all the Host of Heaven; on Abraham's part are all his seed, and his posterity, yet with this limitation,Rom. 9.6, 7, 8. that all are not Israel, which are of Israel; neither because they are the seed of Abraham, are they all children of Abraham; but in Isaac shall thy seed be called; that is, they which are the chil­dren of the flesh, are not the Children of God, but the Children of the promise are counted for the seed. No question this Covenant was not to be extended to the Ishmaelites, Idumeans, or Kethureans. Abraham's carnal seed; these quickly departed both out of Abraham's fa­mily, and Abraham's faith; No, no, saith God, I will establish my Covenant with Isaac for an everlasting Covenant, and with his seed after him, wi [...]h Isaac, Gen. 17.19. and with his seed (i.) with the spiritual seed of Abraham; now under the seed, 1. all believing Jews, and 2. All Gentil s are comprehended, all may be called the spiritual seed of Abraham that walk in the steps of the faith of Abraham; and indeed thus runs the Promise, in thee shall all the families of the earth he blessed. Gen 12.3. And in thee shall all the Nations of the earth be blessed, Gen 8.18. these families and Nat [...]ons must needs comprehend the Gentiles; the Apostle is very plain: As it is written, I have made thee a Father of many Nations. —That he might be the father of all them that believe, Rom. 4.17.11. Gal. 3.14. though they be not cir­cumcised. —That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the spirit through faith. Christians I here is our happiness the Covenant was not written for Abraham's sake alone, but for us also, Rom. 4.23, 24. if we believe in him that raised up Jesus our Lord from the dead. You may think all this while we are only discovering the priviledges of Abraham, Isaac, Jacob, and of the Jews; no, blessed be God, Heaven is no freer to a Jew, than to a Gentile; there is neither Jew nor Greek, there is neither bond nor free, male nor female, &c. But if ye be Christs, Gal. 3.28, 29. then are ye Abraham's seed, and Heirs according to the promise.

4 For what time is the established Covenant to endure? it is not for a few dayes, or months, or years, but for ever and ever; it is an everlasting Covenant; and indeed the word established sounds this way; I will establish my Covenant, Ps. 89.3. Ps. 89.28. that is (say some) I will have it stand and continue for ever; as it was said of David, I have made a Covenant with my crosen, I have sworn unto David my servant, thy seed will I establish for ever; and again, my mercy will I keep for him for evermore, my Covenant shall stand fast with him. —

Now this Covenant is said to be everlasting, a parte ante. (as we say) and a parte post. 1. A parte ante, as being from everlasting, in respect of the promise made to Christ for us, which was done (as you have heard) before the foundation of the world; it is not an infant of dayes; this Covenant bears the same date with the divine being it self; As the mercy of God is from everlasting, so the Covenant of grace is from everlasting; the Writs,Ps. 103.17▪ Evidences, and Charters of our Salvation were concluded, and passed the sign and seal of the blessed Trinity from eternity; the Gospel and this Covenant is not of yesterday, no, no, it is an old counsel of the infinite wisdom of God.

2. A parte post, as continuing from everlasting to everlasting. Hence it is called a Co­venant of salt, because it corrupteth not, it faileth not:1 Chron. 13.5. hence all the blessings of the Cove­nant [Page 66] are said to be everlasting; forgiveness of sins is everlasting, being once forgiven they are never remembred any more; peace and joy is everlasting, your heart shall rejoyce, and your joy no man taketh from you; Jer. 31.13. Joh. 16.22. Isa. 45.17. salvation is everlasting. Israel shall be saved in the Lord with an everlasting salvation; decretal Covenant-mercy was not a lease, but a ma­king the fee-simple (as we call it) of grace and glory to the Saints for ever: death may put an end to other Covenants, as betwixt man and man, or betwixt man and wife: but this Covenant betwixt God and us stands fast for ever; though Abraham be dead, yet God is Abraham's God still, and by vertue of this Covenant Abraham shall be raised up at the last day.

5. What are the priviledges of the Covenant? I answer, the priviledges of the Co­venant are many, as they are great things, and great blessings which our great God promiseth, so they are very many and numerous; the Covenant is full of blessings, it is a rich store-house, replenished with all manner of blessings; it is not dry, nor bar­ren, but like the fat Olive or fruitful Vine, it is a Well of salvation, a fountain of good things, a treasure full of goods, or unsearchable riches, which can never be emptied, nor come to an end. Hence it is that our finite narrow capacities can never apprehend the infinite grace that this Covenant contains, yet as we may see things darkly in a Map, so let us endeavour as we are able to view them in some Map, or brief compendium; that by the little we do see, we may be raised up to the consideration of things not seen, which shall be revealed in due time.

The priviledges of the Covenant are folded and wrapped up in the promises of it; every promise contains a priviledge, but the time of unfolding every promise is not yet come; then only shall the promises of all sorts be unfolded, when the heavens as a vesture shall be folded up. Heb. 1.12. In the mean time we have a right & interest in the priviledges of eter­nity by vertue of the promise; and hence the very terms of Covenant and promise are taken for the same, Ephes. 2.12. Rom. 9.4. I shall for the present confine my self only to those promises and priviledges of the Covenant which were manifested to Abraham. And they were, Of things

• Temporal.
• Spiritual.

Gen. 12.2, 3, 7.1. Of things Temporal. Thus we read God promiseth Abraham, I will make of thee a great Nation, and I will bless thee, and make thy name great, and thou shalt be a blessing, & I will bless them that bless thee, and curse him that curseth thee, and unto thy seed will I give this Land. We may add hereto the repetitions that God makes of these promises over & over;Gen. 13.14, 15, 16. lift up now thine eyes, and look from the place where thou art, North-ward, and South-ward, and East-ward, and West-ward, for all the Land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the Earth, so that if a man can number the dust of the Earth, then shall thy seed also be numbered.—And the Lord brought forth Abraham abroad, and said, look now towards Heaven, and tell the stars, if thou be able to number them; and he said unto him, so shall thy seed be.—And the Lord again appeared to Abraham, Gen. 15.5. Gen. 17.2.4, 5, 6. and said, — I will make my Covenant between me and thee, and will multiply thee exceedingly, — and thou shalt be a Father of many Nations, neither shall thy name any more be called Abram, but thy name shall be Abraham, for a Father of many Nations have I made thee; and I will make thee exceeding fruitful, and I will make Nations of thee, 8. and Kings shall come out of thee,—and I will give unto thee, and thy seed after thee, Gen. 22.16, 17. the Land wherein thou art a stranger, all the Land of Canaan for an everlasting possession. — By my self have I sworn saith the Lord, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the Stars of the Heaven, and as the sand upon the Sea-shore, and thy seed shall possess the gate of his enemies. See here the temporal blessings that God promises Abraham; Gen. 12.2, 3, 7. they are heaped together in Gen. 12.2, 3. —As,

1. I will make of thee a great Nation, and this he promiseth once and again; it seemed a thing incredible, because Abraham was old, and Sarah was barren and old, & it ceased to be with Sarah after the manner of women; yet for all this God is all-sufficient; Abra­ham shall have his desire, he shall be a Father, not only of a few Children, but of a numerous Nation, yea of many Nations; Ishmaelites, and Midianites, and that famous Nation of the Jews (of whom it is said,Deut. 4.7, 8. what Nation is so great) must all descend from Abraham: Scripture and heathen Authors use three things proverbially, to signifie an huge and exceeding great number, the dust of the Earth, the sands of the Sea, and the Stars of Heaven: and all these are brought in to resemble the number into which the Seed of Abraham should break forth.

[Page 67]2. I will bless thee, saith God; and this blessing had relation to his wealth and riches, Abraham was very rich in cattel, in silver and in gold. Gen. 13.2 No question those riches came from this blessing; the blessing of the Lord it maketh rich, and he addeth no sorrow with it. This was Gods care of the children of Abraham, that he would give them riches, but lest their hearts should be lifted up, and they should forget the Lord in the midst of their riches, he learns them and bids them remember this lesson;Deut. 8.17, 18 say not in thine heart, my power and the might of my hand hath gotten me this wealth; but remember the Lord thy God, for it is he that giveth thee power to get wealth; that he may establish his covenant, which he sware unto thy fathers, as it is this day. True riches come from God, and by vertue of this covenant; O that none of us had any wealth, but such as comes by vertue of a promise, and of the covenant of grace!

3. I will make thy name great, saith God; no Monarch was ever so famous in con­quering nations, or the whole world, as Abraham for his faith and obedience; God hath magnified his name amongst the Hebrews, who for these three thousand years and up­wards have acknowledged none (except Moses) greater than Abraham; the Jews could say to very Christ, art thou greater then our father Abraham? John 8.53 — whom makest thou thy self? and God hath so magnified his name amongst Christians, that all believers look upon it as a glory to be called children of Abraham; nay, we cannot be Christs, we have no part in Christ, unless we are Abrahams seed, and heirs according to promise. Gal. 3.29

4. Ʋnto thy seed I will give this Land, saith God, as an everlasting possession, Gen. 17.8.Gen. 17.8 but how should that which the Israelites possessed only for a time, be called an ever­lasting possession? The answer is, that the word translated everlasting, doth not ever signifie that which shall have no end, but an age, a term, or continuance; as it was said of Samuel, he should appear before the Lord, and there abide for ever, 1 Sam. 1.22 Ps. 145.1, 2 Ps. 146.2 Jer. 25.9 (i.) as long as he lived: and I will praise the Lord (said David) for ever and ever, (i.) whiles I live will I praise the Lord, as long as I shall have any being I will sing praises unto my God. And the desolations of the captivity were called perpetual desolations, (i.) long desolations, even for seventy years.

Touching these blessings, or priviledges, I have no more to say but this, that God gave more of the temporal, less of the spiritual, to the natural seed in the first ages; but in the latter ages more of the spiritual priviledges, and less of the temporal; yea, and thus it is this day for the most-what among the Christian seed of the Gentiles;1 Cor. 1.26 for ye see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble are called.

2. Of things spiritual, thus we read, fear not Abraham, I am thy shield, and thy exceeding great reward; I am God all-sufficient or omnipotent, the almighty God, Gen. 15.1 Gen. 17.1-17.7 & I will be a God unto thee, and to thy seed after thee. O what precious promises are these? 1. I am thy shield, to keep thee from all evil; such a shield that no creature can pry through, such a shield as shall cover thee over; nay, such a shield as shall cover thee about; as sometimes God spoke of Jerusalem, I, saith the Lord, will be unto her a wall of fire round about. So here,Zach. 2.3 I will be a shield, a wall of fire round about; not only a wall to keep thee safe, but a wall of fire to consume all them that are against thee; as a fire which stands about like a wall, doth not only defend those that are within, but it burns those without that come near unto it; so is God to his people. 2. I am thy exceeding great reward; I am the almighty God; I will be a God unto thee. This is the very soul of the covenant, and of all the promises of God: q. d. quantus, quantus sim vester ero; all I am is thine, my self, my goods, my grace, my glory; whatsoever is in me, all that I have, and all my at­tributes are thine; my power, my wisdom, my counsel, my goodness, my riches, what­soever is mine in the whole world; I will give it thee for thy portion; I, and all that I have are thine, for thy use; Christians! was not this an exceeding great reward? who can understand the height, and depth, and length, and bredth of this reward? surely happy is the people that is in such a case, yea, happy is that people whose God is the Lord, Psal. 144.15 but more of this hereafter.

6. What is the condition of this covenant? I answer, the condition of the covenant of grace is faith, and only faith; to this purpose it is said of Abraham, he believed in the Lord, and he counted it to him for righteousness. This text is often alledged by the Apostles;Gen. 15.6 Rom. 4.3 Gal. 3.6. Jam. 2.23 Gen 45.25, 26 the word believed imports, that he thought the Word of God to be sure, certain, stable, and constant; it is such a belief as is opposed to fainting, as it is said of Jacob when he heard the report of his sons that Joseph was alive, his heart fainted, because he believed not; but when he believed, his heart revived; and David saith of himself, I had fainted, [Page 68] unless I had believed. So that it is a lively motion of the heart, assenting unto, and trusting in God,psal. 27 13 and in the word of God as firm and constant. This was the very condition of the covenant which God required of Abraham; q. d. Abraham, dost thou believe that such a Messiah shall be sent into the world? art thou able to believe? yes, I believe Lord, said Abraham; well saith God, I will put thee to the trial; I will give thee a Son, though thou art as a dead man, and Sarah as a dead woman; yet I will promise thee a son, art thou able to believe? again, thou seest the land of Canaan, thou hast not one foot in it, yet I will give thee this land in the length and bredth of it for thy possession, art thou able to believe this? you will say, what are these to the condition of the covenant, which is only to believe in God, and to believe in Jesus Christ? O yes, 1. These were shaddows of the great promise, Christ; and therefore that act of faith, whereby Abraham believed that he should have a son, and that his Children should possess the land of Canaan was likewise a branch, a shaddow, a pledge of that main act of faith whereby he believed the promised seed, in whom himself & all the Nations of the earth should be blessed. But 2. Let this be remembred that Abraham did not only believe the temporal promises, but every promise; as I will be thy shield, and thy exceeding great reward; now who is our shield but Christ; and who is our reward but Christ? but especially he believed the promise of the seed, and who is the head of the seed but Christ? yea, he believed in that promised seed in whom all the nations of the earth should be blessed; and who was that but Christ? your father Abraham (saith Christ) rejoyced to see my day, J [...]hn 8.56 and he saw it, and was glad. He saw it? how could he see it? thou art not yet fifty years old (said the Jews) and hast thou seen Abraham? or could Abraham see thee, or thy day? yes, even then he saw it when he believed in Christ? he could see it no other ways but by an eye of faith? & therefore no question he believed in Christ, and that was counted to him for righteousness.

But (may some say) if faith alone be the condition of the covenant, then what need is there of any obedience, or works of holiness? — this was the old plea of loose libertines in the Apostles times,Jam. 8.20 to whom James gave answer, But wilt thou know, O vain man, that faith without works is dead: a good tree (saith Christ) is known by its fruits; and so is right and sound faith; let a man believe in truth, and he cannot but love; and if he love, he cannot but be full of good works; thus Abraham was justified by faith, Abraham be­lieved God (saith the Apostle) and it was imputed to him for righteousness; but was not this faith accompanied with works; observe but (saith the Apostle) when God bade him offer his son,Jam. 2.23. compared with 21.22 did he not do it? and was not that an exceeding great work, surely his faith wrought with his works, and by faith was his works made perfect.

7. Who is the head both as undertaker, and purchaser, and treasurer upon whom this Covenant is established?2 Cor. 1.20 I answer, Christ, and none but Christ. All the promises of God in him are Yea, and Amen, unto the glory of God by us. This was very darkly held forth in the first manifestation of the Covenant to Adam, but now in this second breaking forth of it, it is very fully expressed and often repeated; thus Gen. 12.3.Gen. 12 3 in thee shall all the families of the earth be blessed; and Gen. 18.18.Gen. 18.18 all the nations of the earth shall be blessed in Abraham, and Gen, 22.18.Gen. 22.18 See the same in Gen. 26.4 and 28.14 in thy seed shall all the nations of the earth be blessed. In com­paring these texts we have a clear understanding thereof; in thee, in Abraham shall all the families, and nations of the earth be blessed; but lest Abraham himself should be thought author of this universall blessing, therefore is the explication, in thee, (i.) in thy seed; Gal. 3 16 and this seed, saith the Apostle very expressely, is Jesus Christ; now to Abraham and his seed were the promises made; he saith not, and to seeds, as of many, but as of one, and to thy seed which is Christ. So then here is the sense; out of thy posterity shall spring the Messiah, by whom not only thy posterity, but all the nations of the earth shall be blessed. You may remember in the first promise Christ was called the seed of the woman; but now the seed of Abraham; Christ was the Son of Eve, or (if you will) the Son of Mary, and so the seed of the woman; and Mary was a daughter of Abraham, and so Christ, and Mary, and all upwards were of the seed of Abraham. But where shall we find mention of the passion of Christ in this expressure of his Covenant to Abraham? in the first manifestation it was included in that phrase of bruising his heel, and surely this is essential to the covenant of grace in any overture of it: some answer that this is thrice put on in the passage of this covenant with Abraham: Gen. 15.17. first, in the federal confirmation by the sm [...]aking furnace, and burning lamp, that passed between those pieces of the sacrifice: as the sacri­fice was divided, so was Christs body torn: and as the smoaking furnace, and burning lamp passed between the divided pieces, so the wrath of God run betwixt (as I may say) and yet did not consume the rent and torn nature of Christ.Gen. 17.10, 11 2. In that federal confir­mation [Page 69] by the sign of circumcision: there could not be circumcision without shedding of blood, and where God commands shedding of blood in any of his antient ordinances, it doth certainly reach to the blood of Christ, and his everlasting testament. 3. In the resolved Sacrifice of Isaac, which was a plain type of the death of Christ. See it in these particulars. 1. Isaac was Abraham's son, his only son; his innocent son,Gen. 2 [...].10. the beloved son of his Father, and yet Abraham freely offers up his son; so Christ was the son of God, his only Son, his innocent son, like to us in all things, sin only excepted; and the beloved son of his Father, this is my beloved Son in whom I am well pleased; and yet God more freely offers up his Son out of his own bosome. 2. Abraham by Gods commission rose early in the morning to sacrifice his Son; and the Jews by Gods permission rise early in the morning to condemn the Son of God: and hence he is called the Hind of the morning, Psa. 22.1 compassed with dogs that hunted and pursued his life. 3. Abraham must offer his Son upon the Mount, the very Mount on which Solomon's Temple was built,John 2.19 which typified the body of Jesus Christ, Joh. 2.19. So God offered his Son upon the Mount, if not on the same Mount (as Augustine thinks) yet on a Mount not far distant from it; Golgotha was the very skirt of Moriah; the one being within the gate of the City, and the other not far without, the very nearest to the City of all. 4. Abraham first laid the wood on Isaac, and then he laid Isaac on the wood; so God first layes the Cross on Christ,Joh. 19.17, 18 He bearing his Cross, went forth into a place called the place of a skul, and then he layes Christ on the Cross, there they crucified him saith John; or there they bound him to the Cross, and fastned his hands and feet thereto with nails. 5. Isaac must be offered alone, the servants must stay at the foot of the hill, little knowing the business and sorrow in hand;Isa. 63.3 so Christ must tread the wine press alone: the disciples fear and fly, and little consider the agony of their Master. 6. Abraham carries in his hand the sword and fire against his Son, so God carries in his hand the sword and fire; the sword signifying the Justice of God, the fire his burning wrath against the sins of men; and both these were bent against Christ, in whom the justice of God is satisfied, and the flame of his wrath extinct and quenched.Gen. [...]2.16, 17, 18. That this was a plain type of Christs passion is hinted at in the blessing that God speaks to Abra­ham after this tryal, by my self have I sworn, saith the Lord, for because thou hast done this thing, and hast not with-held thy Son, thine only Son, that in blessing I will bless thee, and in thy seed shall all the nations of the earth be blessed. All believers are blessed in the death of Christ, who was that seed of Abraham, typified by Isaac, Abrahams Son; for as Abra­ham intended, so God truely sacrificed his Son, his onely Son, to take away sin.

Thus far of the Covenant of promise as it was manifested from Abraham to Moses.

SECT. IV. Of the Covenant of promise as manifested to Moses.

THe next breaking forth of this gracious Covenant was to Moses. The revenging justice of God had now seized on mankind for many generations, even thousands of years, so that now it was high time for God in the midst of wrath to remember mercy, and to break out into a clearer expression of the promise, or Covenant of grace. To this pur­pose the Lord calls up Moses to Mount Sinai, and there of his infinite love and undeserved mercy he makes, or renews his Covenant with him and the children of Israel. I am the Lord thy God, which brought thee out of the Land of Egypt, out of the house of bondage, Exod. 20.2 thou shalt have no other gods before me.

For the right understanding of this, we shall examine these particulars.

• 1. whether the Law was delivered in a Covenant-way?
• 2. In what sense is the Law a Covenant of grace?
• 3. How may it appear that the Law in any sense is a Covenant of grace?
• 4. Why should God in the Law deal with us in a Covenant-way rather then a meer absolute supream way?
• 5. What are the good things promised in this expressure of the Covenant?
• 6. What is the condition of this Covenant on our part, as we may gather it hence?
• 7. Who was the Mediator of this Covenant?
• 8. What of Christ, and his death, do we find in this manifestation of the Covenant?

For the first, whether the Law was delivered in a Covenant-way? it is affirmed on these grounds. 1. In that it hath the name of a Covenant. 2. In that it hath the real properties of a Covenant. 1. The name of a Covenant as it appears in these Texts. And [Page 70] the Lord said unto Moses, [...]d 34.23, write these words, for after the tenor of these words, I have made a Covenant with thee, and with Israel: and he was there with the Lord forty dayes, and forty nights, he did neither eat bread, nor drink water, and he wrote upon the tables the words of the Covenant, [...]t 4 13 the ten Commandments.— And he declared unto you his Covenant, which he Commanded you to perform, even the ten Commandments, and he wrote them upon two tables of stone. [...]ut. 9 9— When I was gone (sayes Moses) up into the Mount to receive the two tables of stone, even the tables of the Covenant which the Lord made with you, then I abode in the Mount forty dayes and forty nights; [...]. 11. I neither did eat bread nor drink water.—And it came to pass at the end of forty dayes, and forty nights, that the Lord gave me the two tables of stone, [...]. 15. even the tables of the Covenant.—So I turned and came down from the Mount, and the mount burned with fire, and the two tables of the Covenant were in my two hands. It ap­pears plainly and expresly in these Texts that the Law is a Covenant.

2. The Law hath the real properties of a Covenant, which are the mutual consent and stipulation on both sides. You may see a full relation of this in Exod. 24.3, 4, 5, 6, 7, 8. [...]od. 24 3, 4, 6, 7, 8. And Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, all the words which the Lord hath said will we do: and Moses wrote all the words of the Lord, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel? and he sent young men of the Children of Israel, which offered burnt-offerings, and sacrificed peace-offerings of oxen unto the Lord; and Moses took half of the blood, and put it in basons, and half of the blood be sprinkled on the Altar, and he took the book of the Covenant, and read in the audience of the people, and they said, all that the Lord hath said, will we do, and be obedient; and Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the Covenant which the Lord hath made with you concerning all these words. This very passage is related in the Epistle to the Hebrews, [...]eb. 9.19, 20 when Moses had spoken every precept to all the peo­ple, according to the Law, he took the blood of calves and goates, with water and scarlet-wooll, and hissop, and sprinkled both the book, and all the people, saying, this is the blood of the Testament, (or Covenant) which God hath enjoyned unto you. In the words you may observe these properties of a Covenant? 1. That God on his part expresseth his consent and willingness to be their God: this will appear in the preface of the Law, of which hereafter. 2. That the people on their part give their full consents, and ready willingness to be his servants. Both these appear in that, 1. Moses writes down the Covenant Cove­nant-wise. 2. He Confirms the Covenant by outward signs, as by the blood of Calves and Goats; whereof one half he puts in basons, to sprinkle it on the people; and the other half of the blood he sprinkles on the Altar; that sprinkling on the people signified their voluntary Covenanting with God, and the blood sprinkled on the Altar signified Gods entering into Covenant with the people. Thus we have reall Covenanting when the Law is given.

2. In what sense is the Law a Covenant of Grace? I answer, The Law may be consi­dered in several senses; as 1. Sometimes it signifies largely any heavenly doctrine, whe­ther it be promise or precept, [...]om. 3, 27 and in this sense the Apostle tells us of the Law of works, and of the Law of faith. 2. Sometimes it signifies any part of the old Testament in which sense Jesus answered the Jews, [...]h. 12 34 [...]al. 82 6 Is it not written in your Law, I said ye are gods? Now where was that written but in the book of the Psalms? 3. Sometimes it signifies the whole oeconomy, and peculiar dispensation of Gods worship unto the Jews, according to the moral ceremonial, [...]k▪ 16.16 [...]al. 5.23 and Judicial Law, in which sense it is said to continue until John, the Law and the Prophets were until John: but since that time the Kingdom of God is preached. 4. Sometimes it is taken synechdochically for some acts of the Law onely. against such there is no Law. [...]eb. 10.1 5. Sometimes it is taken only for the Ceremonial Law, the Law having a shadow of good things to come. 6. Sometimes it is used in the sense of the Jews? as sufficient to save without Christ; and thus the Apostle generally takes it in his Epistle to the Romans, and Galathians. 7. Sometimes it is taken for that part of the Moral Law which is meerly mandative and preceptive, without any promise at all. 8. Sometimes it is taken for the whole moral Law, with the preface and promises added to it; and in this last sense we take it, when we say it is a Covenant of grace?

[...]xod. 19 5, 63. How may it appear that the Law in this sense is a Covenant of grace? it appears, 1. By that contract betwixt God and Israel before the promulgation of the Law. If ye will obey my voice indeed, and keep my Covenant, then ye shall be a peculiar treasure unto me above all people, [...]er. 11.4 for all the earth is mine? and ye shall be unto me a Kingdom of Priests and an holy nation. Whereunto the Prophet Jermy hath reference, saying, obey my voice [Page 71] and do them according to all which I command you, so shall you be my people, and I will be your God. Both these Scriptures speak of the moral Law, or ten Commandments, contain­ing the preface and promises; and how should that Law, be any other but a Covenant of grace, which runs in this tenor, I will be your God, a [...]d you shall be my people; my pecu­liar treasure; a Kingdom of Priests, an holy Nation, if you will but hear and obey my Com­mandments? Surely these priviledges could never have been obtained by a Covenant of works; what? to be a Kingdom of Priests, an holy Nation, a peculiar treasure to the Lord? what? to be beloved of God as a desirable treasure (for so it is in the original) which a King delivers not into the hands of any of his Officers, but keepeth it to him­self? this cannot be of works; No no, these are priviledges vouchsafed of meer grace in Jesus Christ; and therefore Peter applyes this very promise to the people of God under the Gospel, 1 Pet. 2.9.1 Pet. 2.9.

2. It appears by that contract betwixt God and Israel in the promulgation of the Law; then it was that God proclaimed himself to be the God of Israel; saying, I am the Lord thy God which brought thee out of the Land of Egypt, out of the House of bon­dage. Some hold this to be the affirmative part of the first Commandment; in which the Gospel is preached, and the promises therein contained are offered. We say it is a preface to the whole Law, prefixed as a reason to perswade obedience to every Com­mandment. But all universally acknowledge that it is a free Covenant, which promiseth pardon of sin, and requireth faith in the Messiah; when God saith to Israel I am the Lord thy God, which brought thee out of the Land of Egypt, doth he not propound himself as their King, Judg, Saviour, and Redeemer? Yea, and spiritual Redeemer, from their bondage of sin and Satan, whereof that temporal deliverance from Egypt was truly a type? the Lord begins his commandments with an evangelical promise? and it is very observable, that as these words, I am the Lord thy God, are prefixed immediatly to the first Commandment, so in sundry places of Scripture they are annexed to all the rest; ye shall fear every man his Mother, and his Father; and keep my Sabbaths, Lev. 19.3.11, 12.16, 18. I am the Lord your God: ye shall not steal, neither deal falsely, neither lie one to another, and ye shall not swear by my Name falsely, neither shalt thou profane the Name of thy God; I am the Lord. — Neither shalt thou stand against the blood of thy neigbour, I am the Lord.— In a word thou shalt love thy neighbour as thy self, I am the Lord; or if that contain only the second Table, therefore shall ye observe all my statutes, and all my judgments, and do them; I am the Lord. Add we to this,37. that in the second Commandment God is described to be one shewing mercy unto thousands; all which must needs argue the Law to be a Covenant of grace.

3. It appears by the Contract betwixt God and Israel after the promulgation of the Law: is it not plainly expressed by Moses, Thou hast avouched the Lord this day to be thy God; and to walk in his wayes, and to keep his statutes and Commandments.—And the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldst keep his commandments? Yea, and after this in the Land of Moah, Deut. 26.17, 18. Moses was commanded by the Lord to make a Covenant with the children of Israel, besides the Covenant which he made with them in Horeb; now this was the very same that God made with them on Sinai, only it must be renewed, and it is expresly said, ye stand this day to enter into a Covenant with the Lord your God: Deut. 29.12, 13.—That he may establish you to be a people unto himself, and that he may be a God unto you, as he had sworn to Abraham, Isaac, and Jacob. Surely this must needs be a Covenant of grace, how should it be but of grace that God promised to be the God of Israel? here are many sweet & preci­ous promises, and they are all free and gracious; and therefore we conclude the Law, in the sense aforesaid, to be a Covenant of grace.

4. Why should God in the Law deal with us in a Covenant-way, rather than a meer absolute supream way? I answer, 1. In respect of God; it was his pleasure in giving the Law not only to manifest his Wisdom, and Power, and Soveraignty, but his faith­fulness, and truth, and love, and the glory of his grace;Rom. 9. 1 Joh. 4.8. that he might make known (as the Apostle speaks) the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. Gods love is apart of his name, for God is love, and Gods faithfulness is a part of his name, I saw Heaven opened (said John in a vision) and behold a white horse, Rev. 19.11. & he that sate upon him was called faithful and true: now, how should we ever have known Gods love at least in such a measure? or how should we ever have known Gods faith­fulness & truth at all, if he had not entered into a Covenant with us? it is true, if he had given the Law in a meer absolute supreme way, if he had given the precept without any [Page 72] promise, he might fully have discovered his illimited supream power, but his so dear love and faithfulness could not have been known: now therefore let the world take notice of his singular love, and of his faithfulness; as Moses said to Israel, Because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the hands of bondmen, from the hand of Pharaoh, [...]t. 7.8, 9. King of Egypt, Know therefore that the Lord thy God, he is God, the faithful God, which keepeth Covenant and mercy with them that love him, and keep his Com­mandments, to a thousand generations.

2. In respect of us, God would rather deal with us in a covenant-way, than in a meer absolute supream way, upon these grounds—

1. That he might bind us the faster to himself: a covenant binds on both parts: the Lord doth not bind himself to us, and leave us free; No, I will bring you (saith God) into the bond of the Covenant. [...]. 20.37. The Lord sees how slippery and unstable our hearts are, how apt we are to start aside from our duty towards him, we love to wander; and therefore to prevent this inconstancy and unsetledness in us, [...] 14.10. and to keep our hearts more stable in our obedient walking before him, it pleased the Lord to bind us in the bond of Covenant, that as we look for a blessing from God, so we look to it to keep Covenant with God: you may say a command binds as well as a Covenant; it is true, but a Cove­nant doth as it were twist the cords of the Law, and double the precept upon the soul; when it is only a precept, then God alone commands it, but when I have made a promise to it, then I command it and bind it upon my self.

2. That our obedience might be more willing and free; an absolute Law might seem to extort obedience, but a Covenant and agreement makes it clearly to appear more free and willing. This is of the nature of the Covenant of grace; first, God promiseth mercy, to be our exceeding great reward; and then we promise obedience, to be his free, and willing people; & thus we become gods, not only by a property founded in his soveraign power & love, but by a property growing out of our own vo [...]untary consents; we are not only his people, but his willing people; we give him our hand, when we become his, and enter into Covenant with him: See the expression, Ezek. 17.18. [...]k. 17.18. He dispised the oath by breaking the Covenant, when loe he had given his hand. We are his, as the wife is her husbands. [...]k. 16.8. I entred into Covenant with thee, saith the Lord God, and thou becamest mine; now in marriages, free and mutual consent you know is ever given, and so it is here.

3. That our consolations might be stronger; that in all our difficulties and distresses we might ever have recourse to the faithfulness and love of God. 1. To the faithfulness of God. [...]on. 17.27. This was David's stay, and this may be ours; though friends be unfaithful, and may deceive, yet the Lord is faithful, and cannot fail his people, his promises are Yea, and Amen, [...]r. 1.20. we may build upon it. 2. That we might have recourse to the love of God: this indeed was the prim end why God delivered his Law in way of a Covenent, that he might sweeten and indear hinself to us, and so draw us to him with cords of love; had God so pleased, he might have required all obedience from us, and when we had done all, he might have reduced us into nothing, or at least not have given us heaven for [...]n inheritance, or himself for a portion; but his love is such, that he will not only com­mand, but he will Covenant, that he might further express and communicate his love: how then should this but incourage us to go to God in all distresses? O what thankful loving thoughts should we have of God that would thus infinitely condescend to Cove­nant with us!

5. What are the good things Promised in this expressure of the Covenant? not to reckon up the temporal Promises of riches, honour, victory, peace, and protection in a land of Oyle, Olive, and Honey, the great mercies of God are expressed in these terms, I am the Lord thy God which brought thee out of the land of Egypt, out of the house of bondage. This is the great Promise of the Covenant, it is as great as God himself: That we may better see it, and know it, I shall take it in pieces; the gold is so pure, that it is pity the least filing should be lost. Here God describes himself by these notes. 1. By his only eternal and Perfect Essence, I am the Lord. 2. By the Plurality of persons in that one essence, I am the Lord God, Jehovah Elohim. 3. By the propriety his people have in Jehovah Elohim, I am the Lord thy God. 4. By the fruit of that Propriety in reference to Israel, which brought thee out of the land of Eygpt, out of the house of bondage.

[...]d. 6.3.1. I am Jehovah: we read that he appeared to Abraham, Isaac, and Jacob by the name of God Almighty, but now he was known to the Israelites by his name Jehovah, I am the Lord. Why, was it not by that name that he appeared to Abraham, Isaac, [Page 73] and Jacob? no, no, saith God; by my name Jehovah was I not known to them. This hath occasioned a question, how can this be? do we not read expresly that God said to Abra­ham, I am the Lord that brought thee out of Ur of the Chaldees? and again; I am the Lord God of Abraham thy Father, and the God of Isaac?Gen. 15.7. Gen. 28.13. how then is it said that by his name Je­hovah he was not known unto them? This place hath perplexed many of the learned: but the meaning seems to be this, that though he was known to the Patriarchs by his name Jehovah, as it consists of letters, syllables, and sounds; yet he was not experimentally known unto them in his constancy to perform his promise in bringing them out of the land of Egypt until now. This name Jehovah denotes both his being in himself and his giving of being, or performance to his word, and promise; thus indeed he was not known, or manifested to the Patriarchs: they only were sustained by faith in Gods almighty power, without receiving the thing promised; it is said of Abraham, that while he was yet alive,Acts. 7.5. God gave him no inheritance in Canaan, no not so much as to set his foot on, yet he promised that he would give it to him for a possession, and to his seed after him; and now when his seed came to receive the Promise, and to have full knowledg and experience of his Power and goodness, then they knew the efficacy of his name Jehovah. So upon performance of further promises, he saith, they shall know him to be Jehovah, Isa. 49.2, 3. Isa. 52.6. and thou shalt know that I am the Lord.—therefore my people shall know my name, they shall know in that day that I am he that doth sepak, behold it is I.

2. I am Jehovah Elohim, this denotes the plurallity of Persons; God in delivering of the law, doth not only shew his being but the manner of his being; that is, the three manners of subsisting in that one simple and eternal being; or the Trinity of persons in that Unity of Essence, the word signifies strong, potent, mighty; or if we express it plu­rally, it signifies the Almighties, or Almighty powers; hence the Scriptures apply the general name, God, to the Persons severally, the Father is God, Heb. 1.1, 2. the Son is God, Act. 20.28. and the holy Ghost is God, Act 5.3, 4. Now God is said to be Author of these Laws delivered in a Covenant-way by Moses, that so the greater authority may be procured to them; and hence all Law-givers have endeavoured to per­swade the people, that they had their Laws from God.

3. I am the Lord thy God; herein is the propriety, and indeed here is the mercy that God speaks thus to every faithful Soul, I am thy God, by this appropriation God gives us a right in him, yea a possession of him. 1. A right in him; as the woman may say of him to whom she is Married, this man is my husband, so may every faithful soul say of the Lord, he is my God. 2. A possession of him; God doth not only shew himself unto us, but he doth communicate himself unto us in his holiness, mercy, truth, grace, and goodness; hence it is said, we have fellowship with the Father and with the Son Jesus Christ, 1 John. 1.3. Rev. 3.20. Cant. 1.1, 2: Deut. 4.7. and Christ is said to come and sup with us; and to kiss us with the kisses of his mouth; and to be near to us in all that we call upon him for; surely this is the highest happiness of the Saints, that God is their God; when they can say this, they have enough; if we could say, this House is mine. this Town, this City, this Kingdom, this World is mine, what is all this? O but when a Christian comes at length, and sayes, this God that made all the world is mine, this is enough, indeed this is the greatest promise that ever was made or ever can be made to any creature. Angels or Men; herein (if we observe it) God gives himself to be wholly ours, consider God essentially, or personally; Consider Je­hovah Elohim, all is ours; God in his essence, and glorious attributes communicates him­self to us for good, and God personally considered, as Father, Son, and Holy Ghost, they all enter into Covenant with us.

1. The Father enters into Covenant with us; he promiseth to be a father to us, hence saith the Lord, Israel is my Son, my first born; and again, is Ephraim my dear Son? Exod. 4.22. Jer. 31.20. Psal. 14.11. Psal. 103.13. is he a pleasant Child? the Lord speaketh as through he were fond of his Children; as delighting in them, for so it is said, the Lord taketh pleasure in them that fear him: or as pitying of them, for so it is said likewise, like as a father pitieth his Children, so the Lord pitieth them that fear him.

2. The Son is in Covenant with us, and speaks to us in this language, thou art mine; how comes that about? why, I have redeemed thee, I have called thee, by thy name,Isa. 43.1. and therefore thou art mine, this is Christ's Covenant with us; he brings us back to his Father, from whose presence we were banished, and sets us before his face for ever; he undertakes for us to take up all controversies which may fall out between God and us; he promiseth to restore us to the Adoption of Sons; and not only to the title, but to the in­heritance of Sons, that we might be where he is. Joh. 17.24.

[Page 74] Heb. 10.14, 15 16.3. The Holy Ghost makes a Covenant with us. By one offering he hath perfected for ever them that are sanctified; whereof the Holy Ghost also is a witness and a worker. — This is the Covenant that I will make with them, I will put my Law into their hearts, and in their minds will I write them. I know the Father is implyed in this, yet here is the pro­per work of the Holy Ghost: what the Father hath purposed for us from all Eternity, and the Son hath purchased for us in his time, that the Holy Ghost effects in us, and for us as in our time, he applyes the blood of Christ for the remssion of Sins: he writes the Law in our hearts: he comforts us in our sadness: he supports us in our faintings, and guides us in our wanderings. Now he that effects these things for us, and in our behalf he is therefore said to make a Covenant with us. Thus Elohim, God personally considered, Father, Son, and Holy Ghost are in Covenant with us.

4. This is the great promise, what can be greater? when God said to Abraham, I will be thy God,Heb. 6.13. what could he give more? so when God tells us, I am the Lord thy God, what could he say more? God having no greater to swear by, (saith the Apostle) he swore by himself. So God being minded to do great things for his People; and having no greater thing to give, he gives himself. O the goodness of God in Christ! I am the Lord thy God.

5. Let us see the fruit of this in reference to Israel; which brought thee out of the Land of Egypt, out of the house of bondage. This was God's promise long before to Abraham, know of a surety, Gen. 15.13, 4. that thy seed shall be a stranger in a Land that is not theirs, and shall serve them, and they shall afflict them four hundred years; and also that Nation whom they shall serve will I judg, and afterwards they shall come out with great substance. See here Israel must be strangers in Egypt, and serve the Egyptians four hundred years, but then he will bring them out of the land of Egypt, and out of their servile bondage: why this argues that God is Jehovah: now he has performed what he had foretold, and this argues that God in Christ is our Redeemer: for what was this redemption from Egypt, but a type of our freedom from sin, death, and hell? here is the work of redemption joyned with that great name Jehovah Elohim, to signifie that such a redemption is a clear testimony of a true and mighty God. Whether this were laid down only as a peculiar argument to the Jews to keep the Commandments, or it belongs also to us, being grafted in, and become of the same stock with them, I shall not dispute: this is without any controversie that their bondage was typical, and ours spiritual: you see the good things promised in this Covenant.

6. What is the condition of this covenant on our part as we may gather it hence? The condition of this covenant is faith in Jesus, which is implyed in the promise, I will be thy God, or I am the Lord thy God: and commanded in the precept built upon it, thou shalt have me to be thy God, or thou shalt have no other Gods before me. But where is faith in Je­sus Christ mentioned either in promise or precept? I answer, if it be not expressed, it is very plainly intended, or meant: God is not the God of Israel, but in and through the Mediator: neither can Israel take God to be their God, but by faith in the Messiah. In the prophets we read frequently these exhortations,: trust in the Lord, commit thy self unto the Lord, lean upon the Lord, and roul, thy burden upon the Lord: but what the Pro­phets exhort unto, that is commanded in this expressure of the Covenant? and who can trust in the Lord, or commit himself to the Lord, or lean upon the Lord, or roul his bur­then on the Lord, if he be a sinner, unless it be in and through a Mediator? Israel must walk before God in all well-pleasing; and the Apostle tells us, that without faith it is im­possible to please God. But to go further, what is the meaning of this first command­ment in the affirmative part, but to have one God in Christ to be our God by faith? it is true,Heb. 11.6. there is no mention made of Christ, or faith, but that is nothing; is there is no men­tion of Love, and yet our Saviour discovers and commands it there; when the Lawyer tempted Christ, Master, which is the great Commandment in the Law? you know Christs answer,Mat. 22.36, 37, 38. thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, this is the first and great Commandment, Mat. 22, 36, 37, 38. Now as our Saviour discovers love there, so in like manner is faith and Christ there the necessary consequents. But you may object, what say we to obedience? is not that rather the con­dition of this covenant thus shining in the Law?

Indeed the Law and obedience are Correlatives. But in this case we are not to look to the Law as meerly mandatory; we gave you the sence of the word, and how it is used as a covenant of grace? remember only this; the Law is considered either more strictly, as it is an abstracted rule of righteousness, holding forth life upon no other terms but perfect obedience; or more largely, as that whole doctrine delivered on Mount Sinai, with the [Page 75] preface and promises adjoyned: in the former sense it is a Covenant of works? but in the latter sense it is a covenant of grace. — And yet I dare not say, that as the Law is a covenant of grace, it doth exclude obedience. In some sort obedience as well as faith may be said to be a condition of the covenant of grace; I shall give you my thoughts in this distinction, obedience to all Gods commandments, is either considerable as a cause of life, or as a qualification of the subject; in the former sense it cannot be a condi­tion of the covenant of grace, but in the latter sense it may, if by condition we under­stand whatsoever is required on our part, as precedent concomitant, or subsequent to the Covenant of grace, repentance, faith, and obedience are all conditions; but if by Con­dition we understand whatsoever is required on our part as the cause of the good promised, though only instrumental, why then faith, or belief in the promises of the covenant is the only condition: faith and obedience are opposed in the matter of justification and salva­tion in the Covenant, not that they cannot stand together in one subject, for they are inseparable united; but because they cannot concur and meet together in one court, as the cause of justification or salvation. Now when we speak of the condition of the Cove­nant of grace, we intend such a condition as is among the number of true causes; indeed in the Covenant of works, obedience is required as the cause of life; but in the Covenant of grace, though obedience must accompany faith, yet not obedience, but only faith is the cause of life contained in the Covenant.

7. Who was the Mediator of this Covenant? to this we distinguish of a double Media­tor, viz. Typical, and Spiritual; Moses was a typical, but Christ was the spiritual Me­diator: and herein was Moses priviledged above all before him; he was the Mediator of the Old Testament, Christ reserving himself to be the Mediator of a better Covenant, (i.) of the New Testament. Moses received the Law from God,Heb. 8.6. and delivered it to the peo­ple, and so he stood a Mediator between God and the people; never was mortal man so near to God as Moses was; Abraham indeed was called Gods friend; but Moses was Gods favorite; and never was mortal man either in knowledge, love or authority so near unto the people as Moses was (which makes the Jews (O wonder) to Idolize him to this very day. Moses was called in as a Mediator on both parts. 1. On Gods part, when he called him up to receive the Law, & all those messages which God sent by him to the people. 2. On the peoples part when they desired him to receive the Law; for they were afraid by reason of the fire, and durst not go up into the Mount:Deut. 5.5. mark how he stiles himself as a Mediator: At that time (saith he) I stood between the Lord and you to shew you the word of the Lord: He was Gods mouth to them, and he was their mouth to God; and he was a prevailing Mediator on both parts: he prevailed with God for the suspending of his Justice, that it should not break out upon the people; and he prevail­ed with the people to bind them in Covenant unto God, and to make profession of that Obedience which the Lord required and called for; yet for all this, I call him not a Mediator of Redemption, but Relation: A great deal of difference there is betwixt Moses and Christ: as 1. Moses only received the Law, and delivered it to the peo­ple; but Chirst our true Moses fulfilled it. 2. Moses broke the Tables, to shew how we in our Nature had broken the Law, but Christ our true Moses repairs it again. 3. Mo­ses had the Law only writ in Tables of Stone, but Christ writes it in the Tables of our hearts. 4. Moses was meer man, but Christ is God as well as man: Moses was only a Servant in Gods House, but Christ is a Son; yea, Christ is Lord of his own House the Church: Moses mediation was of this use, to shew what was the true manner of worshipping God, but he did not inspire force and power to follow it; he could not re­concile men to God as of himself, and therefore it appeared that there was need of an­other reconciler, viz. the Lord Jesus Christ.

8. What of Christ, and of his death do we find in this manifestation of the Covenant? I answer, 1. In delivering the Law, we find something of Christ: there is a question whether the Lord himself immediately in his own person delivered the Law?Deut. 5.2 [...]; and some conclude affirmatively from the Preface, God spake these words, and said] and from that passage of Moses, these words the Lord spake unto all your Assembly in the Mount out of the midst of the fire, — and wrote them on two Tables of Stone, and delivered them un­to me. But others are for the negative, and say, this proves not that they were pronoun­ced or delivered immediately by God; for we find in Scripture, that when the Angels were the immediate persons, yet the Lord himself is reported to have spoken unto men, Gen. 18.2, 13. Exod. 3.2, 6, 7. And Augustine is resolute,Aug. de Trin. l. 2. c. 15. that Almighty God him­self in the time of the Old Testament did not spake to the Jews with his own immediate [Page 76] voice, but only by Christ, or by his Angels, or by his Prophets; and for this Ministerial voice of his Angels some produce these Texts: [...]cts 7.5. [...]al. 3.19 who have received the Law by the Ordi­nance of Angels, and wherefore then serveth the Law? it was added because of transgres­sions till the seed should come, to whom the promise was made, and it was ordained by Angels in the hand of a mediator. [...]eb. 2.2 And, if the word spoken by Angels was stedfast, &c. For my part, it hath puzled me at times, whether of these opinions to take; but others say (and I am now as apt to joyn with them as with either of the former) that Jesus Christ the second person of the Trinity, to be incarnate, who is called the Angel of the Covenant, Mal 3.1. and the Angel of his presence, Isa. 63.9. was he that uttered and deliver'd the Law unto Moses; [...]cts 7.38 [...]cts 7.39. and to this purpose are produced these Texts, This Moses is he that was in the Congregation with the Angel, which spake to him in the Mount Sinai. Now this Angel was Christ, as it is cleared in the following verse; whom (or which Angel) our Fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt. They would not obey the Angel, but thrust him from them, (i.) they tempted the Angel whom they should have obeyed; and who was that but Jesus Christ? as it is cleared more fully and expresly by the Apostle,Cor. 10.9 Neither let us tempt Christ as some of them also tempted, and were destroyed of Serpents. Some of the Learned are of opinion that Christ the Son of God did in the shape of a man deliver the Law. But I leave that.

2. In the Law it self, as it is a Covenant of Grace, we find something of Christ; in the preface he proclaims himself to be our God; and in the first Commandment we are bound to take this God to be our God; and in the second, he gives us a double Reason or Motive to obey; for I the Lord thy God am a jealous God, I shew mercy unto thousands of them that love me and keep my Commandments. And in the fifth Commandment he gives a promise of long life in Canaan, which is either to be look'd at as a type of Heaven, or literally, for a prosperous condition here on earth; but howsoever it is by virtue of the Covenant, and as a testimony of Gods love; now all these promises are made in Christ: God is not our God but in and through Jesus Christ; God will not shew mer­cy unto thousands, nor unto one of all the thousands of his Saints, but as they are in Jesus Christ: God will not give us long life here, or eternal life hereafter, but in, for, and through the Lord Jesus Christ: what if Moses writ not down the word Christ] yet certainly Moses writ of Christ] his words imply Christ, as Christ himself told the Jews, John 5.46 Had ye believed Moses, ye would have believed me; for Moses wrote of me; and as Philip told Nathanael, we have found him of whom Moses in the Law and the Prophets did write, John. 1.45 Jesus of Nazareth, John 1.45. Surely Christ was, if not the only subject, yet the only scope of all the writings of Moses; and therefore in the Law it self you see we find something of Christ.

3. In the Exposition of the Law, as Moses gives it here and there, we find something of Christ. Yea if we observe it, Moses brought something more to the expression of Christ, and of the Covenant of Grace, than ever was before: in the first promise it was revealed that Christ should be the Seed of the woman; in the second manifestation of the promise, it was revealed that Christ should be of the Seed of Abraham; but in Mo­ses writings, and Moses time, we learn more expresly that Christ was to be incarnate, and to have his Conversation amongst men:Ex. 29.45, 46 The promise runs thus; And I will dwell a­mong the Children of Israel, and will be their God, and they shall know that I am the Lord their God, that brought them forth out of the land of Egypt, that I may dwell amongst them; Lev. 26.11, 12 I am the Lord their God. The same promise is renewed or repeated; and I will set my Tabernacle amongst you, and my Soul shall not abhor you; and I will walk among you, and I will be your God, and ye shall be my people; this promise was punctually fulfil­led when Christ was incarnate; for then was the Word made flesh, and dwelt amongst us, John 1.14.John 1.14 or if it be referred to the habitation of God by his Spirit amongst the spi­ritual seed of Abraham, then it implies the incarnation of Christ, because that was to go before the plentiful habitation of Christs Spirit in the Saints. Again, Moses writing of Christ,Deut. 18.15. The Lord thy God (saith he) will raise up unto thee a Prophet from the midst of thee, of thy Brethren like unto Me, unto him shall ye hearken. VVas not this a plain ex­pression? Peter in his Sermon to the Jews, preacheth Jesus Christ, and he tells the Jews that this Jesus Christ was preached unto them before: when before? even in Moses time; and for proof he cites this very Text,Acts 3.20, 22 For Moses truly said unto the Fathers, a Prophet shall the Lord your God raise up unto you, of your Brethren, like unto Me, him shall ye hear in all things, whatsoever he shall say unto you.

[Page 77]4. In the confirmation of the Law we find something of Christ. It was confirmed by Seals and Sacrifices, &c. What, were all these but a type of Christ, in the formed expression of the Covenant we found the Seal of Circumcision, but now it pleased God to add unto the former another Seal for Confirmation of their Faith, sc, the Passeover: and was not this a type of Christ, the immaculate Lamb of God, which taketh away the sins of the world? Again, in this manifestation Moses brought in the Priesthood as a setled Ordinance to offer sacrifices for the people: and was not this a type of Christ, our true and unchangeable High Priest? I have sometimes seen the Articles of a belie­ving Jews Creed, collected out of Moses Law; as thus, I believe that the Messiah should die to make satisfaction for sin: this they saw in their continued bloudy Sacrifices, and their deliverance from Egypt by the death of a Lamb, taught them no less. 2. I be­lieve that he shall not die for his own sins, but for the sins of others: this they might easily observe in every sacrifice, when (according to Law) they saw the most harmless birds and Beasts were offered. 3. I beleive to be saved by laying hold upon his merits: this they might gather by laying their right hand upon the head of every Beast that they brought to be offered up, and by laying hold on the horns of the Altar, being a Sanctuary or Refuge from pursuing vengeance. Thus we might go on: No question the Death and Resurrection of Christ, the Priesthood and Kingdom of Christ were prefigured and ty­ped by the Sacrifices, and the Brazen Serpent, and the Priesthood of Aaron, and the Kingdom of Israel: And I cannot but think that the godly spiritual Jews understood this very well; and that these did not rest in Sacrifices or Sacraments, but that by faith they did really enjoy Christ in every of them.

5. In the intention of Gods giving the Law we find something of Christ. The very end of God in holding forth the Law, was, that upon the sense of our impossibility to keep it, and of our danger to break it, we should desire earnestly, and seek out dili­gently for Jesus Christ: to this purpose saith the Apostle, Christ is the end of the Law for righteousness to every one that believeth. Christ is the end of the Law (i.) Christ is the end of intention; God by giving so holy a Law, and by requiring such perfect obedi­ence, he would thereby humble and debase the Israelites, so that they should earnestly fly to Christ: in this sense the Law is our School-master to bring us to Christ, that we might be justified by faith. A School-Master (you know) doth not only whip or correct, but also teach and direct: so the Law doth not only threaten and curse if the work be not done, but it shews where power and help is to be had, viz. from the Lord Jesus Christ. If this be so, how much to blame are they, that under pretence of Free-Grace and Christ, cry down the Law? Rather let us cry it up, and this is the way to set up Free-Grace and Christ. Surely he that discovers his defects by the perfect rule of the Law, and whose Soul is imbittered and humbled because of those defects, he must needs prize Christ, desire Christ, advance Christ in his thoughts above all the men in the world.

SECT. V. Of the Covenant of Promise, as manifested to David.

THe next breaking forth of this Gracious Covenant was to David; and in this mani­festation, appears yet more of Christ; the expression of it is chiefly in these words. Although my House be not so with God, yet he hath made with me an everlasting Covenant, or­dered in all things and sure. 2 Sam. 23.5

For the right understanding of this, we shall examine these Particulars.—

• 1. Who is the Author of this Covenant?
• 2. To whom is the Covenant made?
• 3. What is this, that the Covenant is said to be made?
• 4. How is the Covenant ordered?
• 5. Wherein is the Covenant sure?
• 6. VVhether is Christ more clearly manifested in this breaking forth of the Co­venant, than in any of the former?

1. Who is the Author of this Covenant? David sayes, he hath made it: he (i,) God; [Page 78] the Rock of Israel, the everlasting Rock; The Rock of their Salvation, Psal. 19.5. The Rock of their Strength, Psal. 62.7. The Rock of their Heart, Psal. 73.26. The Rock of their Refuge, Psal. 94.22. Their Rock and their Redeemer, Psal. 19.14. The Psalmist is frequent and ordinary in this stile, to shew that God is the mighty, stable and immutable foundation and defence of all the faithfull, who fly unto him, and will trust in him; he is such a Rock as will not shrink nor fail his Creatures; man is unstable, but he is God, and not man, who is the Author of this Covenant.

2. To whom is the Covenant made? why, saith David, He hath made with me an everlasting Covenant; (i.) either with Christ the Antitype, or else with David himself, the type of Christ. To the former sense we have spoken elsewhere; the latter I suppose more genuine; the Covenant indeed was first made with Christ, and then with David as a member of Jesus Christ. Some are wholly for a Covenant betwixt God and Christ, and they deny any such thing as a Covenant betwixt God and man; but are not the Te­stimonies express?Deut. 4.23. Je [...]. 31.31. Take heed to your selves, lest you forget the Covenant which the Lord hath made with you. And, I will make a new Covenant with the House of Israel; and with the House of Judah. And by name do we not see God Covenanting with Abraham, with Isaac and with Jacob? Gen. 17.7. Gen. 26.2. Gen 35.12. Levit. 26.42. And here do we not see God Covenanting with David? I have made a Covenant with my chosen, I have sworn unto David;Psa. 8 [...].313, 5. Psa. 132.11. and once have I sworn by my holiness, that I will not lie unto David, and the Lord hath sworn in truth unto David, he will not turn from it. Oh take heed of such Do­ctrines as tend unto Liberty & Licentiousness! the Covenant Gods makes with us, binds us faster to God: and if there be no Covenant betwixt God and us, it opens a gap to the looseness of our spirits; for how should we be charged with unfaithfulness unto God, if we have not all entred into a Covenant with God

3. What is this that the Covenant is said to be made? this holds forth to us the free­ness of Gods entring into Covenant with us: I will make my Covenant between me and thee, saith God:Gen. 17.2. or, I will give my Covenant, I will dispose my Covenant between me and thee, so it is in the Originial. And elsewhere it is plain, Behold I give unto him my Covenant of peace: when God makes a Covenant, then he gives the Covenant of Grace unto all that he takes into Covenant with him: The Lord set his love upon you (said Moses to Isreal) to take you into Covenant with him, Num. 2 [...].12. not because ye were more in number than other people, but because he loved you, Deut. 7.7, 8. and chose your Fathers; as noting out the freeness of his love towards them: he loved them: Why? He loved them because he loved them. This freeness of his Grace in giving a Covenant, may appear in these Particu­lars.

1. In that God is the first that seeks after us, to draw us into Covenant with him; we seek not him, but he seeks us; we chuse not him, but he chuseth us; he loves us first; I am found of them that sought me not: 1 Joh. 4.19. Isa. 65.1. I said, behold me, behold me, unto a Nation that was not called by my name.

2. In that there is nothing in us, to draw God into a Covenant with us: many a man seeks first after the unmarried Virgin, but then there is Beauty, or there is Dowry, or there is something or other which draws on the man; but there is no such thing in us: this made David say, when he heard of Gods Covenant with him and his, Who am I, O Lord God? 2 Sam. 7.18, 19 and what is my Fathers House that thou hast brought me hitherto? — and is this the manner of man, O Lord God? q. d. O Lord God, thou dealest familiarly with me as a man dealeth with man;1 Chr. 17.17. or as it is elsewhere, Thou hast regarded me according to the estate of a man of high degree. It would make any soul cry out, that deeply weighs the freeness of this Covenant;Psal. 8.4. Lord, what is man that thou art mindful of him, or the son of man, that thou visitest him?

3. In that there is enough in us to keep off the Lord from ever owning us; we are as contrary to God as darkness is to light, or as evil is to good: The carnal mind is en­mity against God (saith the Apostle) it is not subject to the Law of God, Rom. 8 7. neither indeed can it be. We are a crooked Generation, that cannot abide the straight wayes of the Lord; our whole nature is sinful and corrupt before him, and for the most part when we are most averse and backward, and have least thought of ever seeking after him, then it is that he seeks us, to take us unto himself; thus the Lord called Saul when he was Persecuting, and raging, and breathing out slaughter against the Lord, and against his Saints: and thus the Lord called those Jews that mocked the Apostles when they spake di­verse Languages, These men are full of new wine; ay but the next word that they spake, is,Acts. 9.4. Acts 2.13, 37. Men and Brethren, what shall we do? O the free and unexpected Grace of our God!

[Page 79]4. In that we are by nature no better than others that are without God,Eph. 2.12. and without Covenant: what makes the difference betwixt us and them, but this free Grace of God? Is there any reason in us why one is taken into a Covenant, and another is not? Nay, I'le tell you a wonder; so it pleaseth the Lord, that sometimes God chuseth the worst, and leaves those that are better than they; We read that Publicans and Harlots were ta­ken in, and the righteous Generation which justified themselves, and were justified by others, were passed by: surely God respects none for any thing in them; his design is that the freeness of his Grace might be seen in those whom he takes to himself. Hence the Apostle, God chuseth the foolish things of this world, and the weak things of this world, base and despised things; 1 Cor. 1.27, 28, 29. whilest in the mean time he passeth by the wise and migh­ty, and things of high esteem, that all men might see, it is the Grace of God, and not any thing in man, by which we are taken into Covenant with him.

5. How is the Covenant said to be ordered? The word ordered will help us in the Answer: it sets out to us a marshalling, and fit laying of things together, in oppositi­on to disorder and confusson; the Septuagint renders it [...], which signifies mar­shalled, disposed, prepared, set forth, as an Army in comely order: the same word is in Judg. 20.22.Judg. 20.22. And the men of Israel incouraged themseves, and set their Battle again in array. As we see in an Army, every one is set in rank and file; so is every thing in this Covenant ranked, disposed, ordered, that it stands at best advantage to receive and repel the enemy: a poor Christian that hath a troubled spirit, he sets himself against Free Grace and this everlasting Covenant, he raiseth thousands of objections against it; but now the covenant is ordered, it stands like a marshall'd Army to receive him, and re­pel him. Come, let us see how it is ordered in all things. I shall instance only in these particulars: As, —

1. It is well ordered in respect of the Root out of which it grew: This (say Divines) was the Infinite Soveraignty, and Wisdom, and Mercy of God. 1. It was founded in Gods Soveraignty; he had a right to do what he would with his fallen Creatures: he might damn or save whom he pleased: Hath not the Potter Power over the Clay, Rom. 9.21. of the same lump to make one Ʋessel unto honour, and another unto dishonour? 2. It was found­ed in wisdom: The Covenant of Grace was a result of Council; it was no rash act, but a deliberate act with infinite wisdom: God being the Soveraign of all his Creatures, and seeing mankind in a perishing condition, he determined within himself deliberately to make such a Covenant of Peace, first with Christ, and then with all the Elect in Christ. 3. It was founded in Mercy, (i e.) in the goodness of God flowing out freely to one in misery: for mercy, we say, is made up of these two Acts. 1. There must be an Object of Misery. 2. There must be a free efflux of goodness on that Object. Now the Covenant of Grace was founded on these; as, 1. There was an Object of Misery, lost man, wretched man, undone by sin: and, 2. There was an efflux of Gods Good­ness, his very bowels moved within him, and they could not hold: I have loved thee, with an everlasting love (saith God) therefore with loving kindness have I drawn thee. Jer. 31.3. Surely this was well ordered; a perplexed soul may have his spirit up in arms against the Covenant of Grace, O, cries the Soul, in its sad condition, I am miserable, I shall not live, but die, my sins will damn me, I am lost for ever. Why, but see how the Covenant is ordered in respect of the root or rise: it stands like a well marshalled Army to receive, and to repel those doubts: as, 1. God acted in a way of Soveraginty, and cannot God save thee if he will? 2. God acted in a way of Wisdom, and though thou seest no way but one with thee, Death and Damnation; yet cannot infinite wisdom contrive another way? 3. God acted in a way of Mercy, and O thou afflicted tossed with tempests, Isa. 54.11. and not comforted, is not infinite Mercy above all thy Misery? Why see, see poor soul how the Covenant repels all thy oppositions in respect of its rise.

2. It is well ordered in respect of the persons interested in it from all eternity, and they are God the Father, and in Jesus Christ his Son; as for the Saints Elect, they were not then, and therefore the Covenant could not be immediately struck with them; now there was great need of this order; for should the Covenant have been made betwixt God the Father and the Elect from all eternity, and that immediately, a troubled soul would have opposed it thus. 1. If it was from all eternity, how then shall I be capable of it? alas my being was not so long since. 2. If it were made with me immediatly, then I had some part to perform of mine own Power and Strength; but alas I have failed, I can do nothing: O but now the Covenant is a well ordered Covenant, in these respects: For,

1. Christ hath been from all eternity? and thou, as an Elect Vessel hadst thy being in [Page 80] him, as he was thy Head. 2. Christ is able to perform the Covenant, and being contra­ctor, it lies upon his score to satisfie his Father; he that first made the bargain, must look to fulfill it; and for thy part, if thou dost any thing, it must be through him. Without me ye can do nothing. John. 15.5. Why, see now, see how the Covenant repels all thy oppositions in respect of the Persons interested in it from all eternity; God hath his place, and Christ his place, and Faith his place, and the Sinner his place.

3. It is well ordered in respect of the method of the Articles in their several workings? first God begins, then we come on: first, God, on his part, gives Grace and Glory, and then we, on our parts, act Faith and Obedience: God hath ever the first work; as first,Jer. 31.33, Eze. 36, 26, 31 Ezek. 36.25, Ezek. 36.27 Zech. 12.10, I will be your God, and then ye shall be my People: first, I will take away the stony heart, and give an heart of Flesh, and then you shall loath your selves for your iniquities and for your abominations: first, I will sprinkle water upon you, and then ye shall be clean from all your filthiness: first, I will put my Spirit into you, and cause you to walk in my Statutes, and then ye shall keep my Judgments and do them: first, I will pour out my Spirit of Grace and supplication upon you, and then ye shall mourn as a man mourning for his only Son: first, I will do all, and then ye shall do something: A perplexed troubled spirit is apt to cry out, O! alas I can do nothing; I can as well dissolve a Rock, as make my heart of stone a heart of flesh! Mark now how the Covenant stands well ordered like an Army: I will do all, saith God, and then thou shalt do something? I will strengthen and quicken you, and then ye shall serve me, saith the Lord.

4. It is well ordered in respect of the end and aim, to which all the parts of the Cove­nant are referred;Eph. 1.6, the end of the Covenant is the praise of the Glory of his Grace: the parts of the Covenant are the Promise and the Stipulation; the Promise is either Princi­pal or Immediate, and that is God and Christ; or secondary and consequential, and that is Pardon, Justification, Reconciliation, Sanctification, Glorification; and the Stipulati­on on our parts are Faith and Obedience: we must believe in him that Justifies the un­godly, and walk before him in all well pleasing. Observe now the main design and aim of the Covenant, and see but how all the streams run towards that Ocean: God gives himself to the Praise of the Glory of his Grace, God gives Christ to the Praise of the Glory of his Grace, God gives pardon, justification, sanctification, salvation to the praise of the Glory of his Grace; and we Believe, we Obey to the Praise of the Glory of his Grace; and good reason, for all is of Grace, and therefore all must tend to the Praise of the glory of his grace: it is of Grace that God hath given himself, Christ, pardon, justification, recon­ciliation, sanctification, salvation to any Soul; it is of grace that we believe; By grace ye are saved through faith, Eph. 2.8, not of your selves, it is the gift of God. O the sweet and comely order of this Covenant! All is of Grace, and all tends to the praise and glory of this grace, and therefore it is called a Covenant of grace: Many a sweet soul is forced to cry, I cannot believe, I may as well reach heaven with a finger, as lay hold on Christ by the hand of faith; but mark how the Covenant stands like a well marshalled army to repel this doubt;Phil. 1.29, if thou canst not believe, God will enable thee to believe; to you it is given to believe: O the Covenant of Grace is a gracious Covenant: God will not only promise good things, but he helps us by his Spirit to perform the condition: He works our hearts to believe in God, and to believe in Christ, all is of Grace, that all may tend to the praise of the glory of his grace.

5. Wherein is the Covenant sure? I answer, it is sure in the performance and ac­complishment of it.Isa. 55.3, Hence the promises of the Covenant are called the sure Mercies of David; not because they are sure unto David alone, but because they are sure, and shall be sure unto all the Seed of David, that are in Covenant with God, as David was: the Promises of Gods Covenant are not Yea and Nay, various and uncertain, but they are Yea and Amen, 2 Cor. 1.20. sure to be fulfilled. Hence the stability of Gods Covenant is compared to the firmness and unmovableness of the mighty Mountains; nay Mountains may de­part, and the hills be removed by a Miracle, but, my kindness shall not depart from thee, nei­ther shall the Covenant of my peace be removed, Isa. 54.10, saith the Lord, that hath mercy on thee. Sooner shall the Rocks be removed, the Fire cease to burn, the Sun be turned into darkness, and the very heavens be confounded with the earth, than the promise of God shall fail.psal. 19.7, The testimony of the Lord is sure, saith David: Christ made it, and writ it, with his own blood; to this very end was Christ appointed, and it hath been all his work to ensure Heaven to his Saints. Some question whether it be in Gods present power to blot a name out of the Book of Life? We say no; his deed was at first free, but now it is necessary, not absolutely, but, ex Hypothesi, upon supposition of his eternal [Page 81] Covenant. Hence it is, that the Apostle sayes; If we confess our Sins, He is Faithful, 1 John 1.9. and Just to forgive us our Sins: It is Justice with God, to pardon the Elect's Sins, as the Case now stands. Indeed Mercy was all that saved us primarily; but now Truth saves us, and stands engaged with Mercy, for our Heaven: And therefore, David prayes, Send forth Mercy and Truth, and save me. We find it often in the Psalms, as a Prayer of David; Ps [...]l. 57.3. Ps. 31.1.—3▪ 24.—119.40.143.1. Deliver me in Thy Righteousness; and, Judge me according to Thy Righteousness; and, Quicken me in Thy Righteousness; and, In Thy Faithfulness answer me; and, In Thy Righteousness. Now, if it had not been for the Covenant of Grace, surely David durst not have said such a word. The Covenant is sure in every respect;Isa. 55.3. I will make an Everlasting Covenant with you (saith God) even the sure Mercies of David.

6. Whether is Christ more clearlier manifested in this Breaking-forth of the Covenant, than in any of the Former? The Affirmative will appear, in that we find in this Manifesta­tion, these Particulars:—

1. That He was God, and Man, in One Person; David's Son, and yet David's Lord: The Lord said unto my Lord, Sit Thou on My Right Hand, Psal. 110.1. until I make Thine Enemies Thy Foot-stool.

2. That He suffered for us; and in His Sufferings, How many Particulars are discove­red? As first, His Cry, My God, My God, Why hast Thou forsaken Me? Secondly, Psal. 22.1. Mat. 27.46. Psal. 22.8. Mat. 27.43. Ps. 22.16, 17, 18. Mat. 27.35. Psal. 16.10. Acts 2.31. Psal. 68.18. Ephes. 4.8. The Jews Taunts; He trusted on the Lord, that He would deliver Him; let Him deliver Him if He de­light in Him. Thirdly, The very Manner of His Death; They pierced My Hands, and My Feet; I may tell all My Bones, they look and stare upon Me: they part My Garments among them, and cast Lots upon My Vesture.

3. That He Rose again for us; Thou wilt not leave My Soul in Hell, neither wilt Thou suffer Thine Holy One to see Corruption.

4. That He Ascended up into Heaven; Thou hast Ascended on High, Thou hast led Cap­tivity Captive, Thou hast received Gifts for Men.

5. That He must be King over us, both to Rule and Govern His Elect, and to bridle and subdue His Enemies: I have set My King upon My Holy Hill of Sion;Psal. 2.6, 7. I will declare the Decree, the Lord hath said unto Me, Thou art My Son, this day have I begotten Thee. Acts 13.33.— The Lord said unto My Lord, Sit Thou at My Right Hand, Psal. 110.1, 2. Heb. 1.13. until I make Thine Enemies Thy Foot-stool. The Lord shall send the Rod of Thy Strength out of Zion, Rule Thou in the midst of Thine Enemies.

6. That He must be Priest, as well as King; and Sacrifice, as well as Priest;Psal. 110.4. Heb. 5.6. The Lord hath Sworn, and will not Repent; Thou art a Priest for ever, after the Order of Melchisedech. — Thou lovest Righteousness, and hatest Wickedness; Psal. 45.7. therefore God, Thy God, hath anointed Thee with the Oyl of Gladness, above Thy Fellows: (i.e.) Above all Christians, who are thy Fellows, Consorts, and Partners, in the Anointing: Sacrifice and Burnt-Offering Thou wouldst not have; but mine Ear hast Thou bored; Psal. 40.6, 7. Heb. 10.5, 6, 7. Burnt-Offering, and Sin-Offering hast Thou not required. Then said I, Loe I come: In the Volume of the Book it it written of me, That I should do Thy Will, O God. Mine Ears hast Thou bored, or digged open; The Septuagint, to make the Sense plainer, say; But a Body hast Thou fitted me, or prepared for me: Meaning that His Body was or­dained, and fitted to be a Sacrifice for the Sins of the World, when other legal Sacrifices were refused as unprofitable. O see, how clearly Christ is revealed in this Expressure of the Covenant! It was never thus before.

SECT. VI. Of the Covenant of Promise, as manifested to Israel, about the Time of the Cap­tivity.

THE great Breaking-forth of this Gracious Covenant was to Israel about the Time of their Captivity. By reason of that Captivity of Babylon, Israel was almost clean destroyed; and therefore, then it was high time, that the Lord should appear like a Sun after a stormy Rain, and give them some clear Light of Christ, and of this Covenant of Grace than ever yet. He doth so, and it appears especially in these words; Behold, the days come, saith the Lord,Jer. 31.31.32. that I will make a new Covenant with the house of [Page 82] Israel,33.34. and with the House of Judah; not according to the Covenant which I made with their Fathers, in the day that I took them by the Hand, to bring them out of the Land of Egypt; which my Covenant they break, although I was an Husband unto them, saith the Lord; but this shall be the Covenant that I will make with the House of Israel: After those dayes, saith the Lord, I will put my Law in their Inward Parts, and write it in their Hearts; and I will be their God, and they shall be My People; and they shall teach no more, every Man his Neigh­bour, and every Man his Brother, saying, Know the Lord; for they shall all know Me from the Least of them unto the Greatest of them, saith the Lord; for I will forgive their Iniquity, and remember their Sin no more. In this Expressure of the Covenant, we shall examine these Particulars:—

• 1. Why it is called a New-Covenant?
• 2. Wherein the Expressure of this Covenant doth excel the former, which God made with their Fathers?
• 3. How doth God put the Law into our inward Parts?
• 4. What is it to have the Law written in our Hearts?
• 5. How are we taught of God, so as not to need any other kind of Teaching compara­tively?
• 6. What is the Universality of this Knowledge, in that All shall know me, saith the Lord?
• 7. How is God said to forgive Iniquity, and never more to remeber sin?

1. Why is it called a New Covenant? I answer; It is called New, either in respect of the late and new Blessings, which God vouchsafed Israel, in bringing back their Capti­vity with Joy, and planting them in their own Land again; or it is called New, in respect of the Excellency of this Covenant: Thus the Hebrews were wont to call any thing Excellent,Psal. 96.1. New. O sing unto the Lord a New Song, Psal. 96.1. that is, an Excellent Song: Or it is called New, in contradiction to the Covenant of Promise before Christ came. In this latter Sense, the very same words here, are repeated in the Epistle to the Hebrews: Heb. 8.8.13. Behold the Dayss come, saith the Lord, when I will make a New Covenant with the House of Israel, and the House of Judah.— In that He saith a New Cove­nant, He hath made the First Old; now, that which decayeth, and waxeth old, is ready to vanish away. The New-Covenant is usually understood in the latter Sense; it is New, be­cause diverse from that which God made with the Fathers before Christ; it hath a new Worship, new Adoration, a new Form of the Church, new Witnesses, new Tables, new Sacraments and Ordinances; and these never to be abrogated or disannulled, never to wax Old, as the Apostle speaks: Yet in respect of those new Blessings, which God bestowed upon Israel immediately after the Captivity, this very Manifestation may be called New: Jer. 23.7, 8. And in reference to this; Behold the Dayes come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the Children of Israel out of the Land of Egypt; but, The Lord liveth, which brought up, and which led the Seed of the House of Israel out of the North-Countrey, and from all Countries whither I had driven them, and they shall dwell in their own Land.

2. Wherein doth the Expressure of His Covenant excel the former, which God made with their Fathers? I answer, —

1. It excels in the very Tenor, or outward Administration of the Covenant; for this Covenant, after it once began, continued without Interruption until Christ, whereas the Former was broken, or did expire. Hence God calls it a New-Covenant;— Not according to the Covenant, which I made with their Fathers in the Day that I took them by the Hand, to bring them out of the Land of Egypt, which my Covenant they brake, al­though I was an Husband unto them, saith the Lord. In this respect it might be called New, or, at least it may be called an Inchoation of the New, because it continued till Christ, which no other Expressure of the Covenant did before, and so it excelled all the former.

2. It excels in the Spiritual Benefits and Graces of the Spirit. We find, that under this Covenant they were more plentifully bestowed upon the Church, than formerly. Mark the Promises:Jer. 24.6, 7. I will set My Eye upon them for Good, and I will bring them again to this Land; and I will build them, and not pull them down; and I will plant them, and not bluck them up; and I will give them a Heart to know Me, that I am the Lord; and they shall be My People, and I will be their God; for they shall return unto Me with their whole Heart. Hag. 2.7, 8, 9. —Again, I will shake all Nations, and the Desire of the Nations shall come, and I will fill this House with Glory, saith the Lord of Hosts: The Silver is mine, and the Gold is mine, saith the Lord of Hosts; the Glory of this latter House shall be greater than [Page 83] of the former, saith the Lord of Hosts. And I will put my Law in their inward parts, Jer. 31.33, 34. and write it in their Hearts, and I will be their God, and they shall be my People, and they shall teach no more every man his neighbour, and every man his Brother, saying, know the Lord; for they shall all know me from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquities, and I will remember their Sins no more.

3. It excels in the discovery and revelation of the Mediator, in and through whom this Covenant was made: In the former expression we discovered much, yet in none of them was so plainly revealed the time of his coming, the place of his birth, his name, the passages of his nativity, his humiliation and kingdom, as we find them in this. —

1. Concerning the time of his Coming;Dan. 9.24. Seventy weeks shall be determined upon thy peo­ple, and upon thy holy City, to finish the Transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophesie, and to anoint the most holy.

2. Concerning the place of his Birth: But thou Bethlehem Ephrata, Mica. 5.2. though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ru­ler in Israel, whose goings forth have been from of old, from everlasting.

3. Concerning his Name: Ʋnto us a Child is born, unto us a Son is given, Isa. 9.6. and the Go­vernment shall be upon his Shoulders; and his Name shall be called Wonderful, Councellor, the Mighty God, the Everlasting Father, the Prince of Peace. Jer. 23.6. — In his dayes Judah shall be saved, and Israel shall dwell safely, and this his Name whereby he shall be called, the Lord our Righteousness.—Behold a Virgin shall conceive, and bear a Son, Isa. 7.14. and thou O Vir­gin shalt call his Name Immanuel.

4. Concerning the passages of his Nativity, that he should be born of a Virgin, Isa. 7.14. That at his Birth all the Infants round about Bethlehem should be slain. Jer 31.15. That John the Baptist should be his Prodromus, or forerunner, to prepare his way, Mal. 3.1. That he should flee into Egypt, and be recalled thence again, Hos. 11.1. I might add many Particulars of this kind.

5. Concerning his Humiliation: Surely he hath born our griefs and carried our sorrows, Isa. 53.4. yet we did not esteem him stricken, smitten of God, and afflicted; but he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, 5. and with his stripes were we healed.—He was oppressed, and he was afflicted, yet he opened not his Mouth.—He was taken from Prison, and from Judgment, 7. and who shall declare his Generation? he was cut off out of from the Land of the Living; 8. for the transgression of my people was he stricken.—It pleased the Lord to bruise him, he hath put him to grief.—There­fore I will divide him a portion with the great, and he shalt divide the spoil with the strong, because he hath poured out his Soul unto Death, and he was numbred with the transgressors, and he bare the Sin of many, and made intercession for t [...]e transgressors. One would think this were rather a History than a Prophesie of Christs sufferings; you may if you will take the pains, see the circumstances of his sufferings, as that he was sold for thirty pieces of silver, Zech. 11.12. and that with those thirty pieces of silver there was bought after­wards a Potters field, Zech. 11.13. That he must ride into Jerusalem before his Passion on an Ass. Zech. 9.9. I might seem tedious if I should proceed.

6. Conc [...]rning his Kingdom. Rejoyce greatly O Daughter of Zion, Zech. 9.9. Isa. 62.11. Mat. 21.5. shout O Daughter of Jerusalem, behold thy King cometh unto thee; he is Just, and having Salvation, lowly, and riding upon an Ass, and upon a Colt the Foal of an Ass. Behold a King▪ behold thy King, behold thy King cometh, and he comes unto thee. 1. He is a King, and therefore able. 2. He is thy King, and therefore willing; wonderful Love that he would come, but more wonderful was the manner of his coming: He that before made man a Soul after the Image of God, then made himself a Body after the Image of Man. And thus we see how this Covenant ex­cels the former in every of these respects.

3. How doth God put the Law into our inward parts? I answer, God puts the Law into our inward parts by enlivening or qualifying of a Man with the Graces of Gods Spirit, suitable to his Commandment; first, there is the Law of God without us, as we see it or read it in Scriptures; but when it is put within us, then God hath wrought an inward disposition in our minds, that answers to that Law without us; for example, this is the Law without; Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Strength; Deut. 6.5. Deut. 30.6. To Answer which, there is a promise; I will circumcise thy Heart, and the Heart of thy Seed, to Love the Lord thy God with all thy [Page 84] Heart, and with all my soul; now when this promise is fulfilled, when God hath put the affections and grace of Love within our hearts, when the habit of Love is within, an­swerable in all things to the command without, then is the Law put into our inward parts.Deut. 13.4. Jer. 32.40. Again, this is the Law without, Thou shalt fear the Lord, and keep his Ordinan­ces, and his Statutes, and his Commandments to do them: to answer which, there is a pro­mise; I will make a Covenant with you, and I will not turn away from you to do you good, but I will put my fear into your hearts, and you shall not depart from Me; now when this promise is accomplished, when God hath put the affection and grace of fear within our hearts, when the habit of fear is within, answerable to that Command without, then is the Law put into our hearts. Surely this is Mercy that God saith in his Covenant, I will put my Law in their inward parts; many a time a poor Soul cries out, he is troubled with such and such a lust, and he cannot keep this and that Commandment, he cannot out-wrestle such and such strong inclinations to evil, O but then go to God, and press him with this, Lord, it is a part of thy Covenant, thou hast said, thou wilt circumcise my heart; thou hast said, thou wilt put thy Law in my inward parts; thou hast said, thou wilt dis­solve these lusts, Lord, I beseech thee do it for thy Covenants sake.—But here's ano­ther Question:

How may we know this inward work of Grace, this Law in our inward parts? the best way to satisfy our doubts in this, is to look within; open we the door and closet of our hearts, and see what lies nearest and closest there; that we say is intimate and within a man,Mat. 10.37. which lies next to his heart: He that loveth Father or Mother more than Me (saith Christ) is not worthy of Me: We know the love of Father and Mother is a most natural thing; it comes not by teaching, but it is in-bred in us as soon as we are born; and yet if we love not Christ more than these, if Christ lye not closer to our hearts than Father or Mother, we are not worthy of Christ; our natural life is a most inward and deep thing in a man,Job. 2.4. Luke 14.26. Gal. 2.20. it lies near the heart; Skin for Skin (said the Devil once truly) and all that a man hath will he give for his Life; but he that hates not Father and Mother— yea and his own life also said Christ) he cannot be my Disciple. Hence the Apostle, to express this intimate, inward life of grace, he saith, I live, yet not I, but Christ liveth in me; the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. What an emphatical strange expression is this? I live, yet not I but Christ liveth in me; q. d. I live not the life of sense, I breath not bodily breath, that is, comparatively to the life of faith; his very natural life, though inward, is said not to be lived, in respect of his life of grace, which is more inward. And let this serve for resolution to that question.

4. What is it to have the Law written in our hearts? This writing contains the for­mer, and is something more; the Metaphor is expressed in these Particulars.—

1. It is said to be written, that there might be something within, answerable to the Law without; it was written without, and so it was written within. This writing is the very same with copying or transcribing. The writing within is every way answerable to the writing without: Oh what a mercy is this, that the same God who writ the Law with his own finger in the Tables of Stone, should also write the same Law with the fin­ger of his Spirit in the Tables of our Hearts! as you see in a Seal, when you have put the Seal on the Wax, and you take it off again, you find in the Wax the same Impres­sion that was on the Seal: So it is in the hearts of the faithful, when the Spirit hath once softned them, then he writes the Law (i.e.) he stamps an inward aptness, an inward disposition on the heart, answering to every particular of the Law; this is that which the Apostle calls the Law of the mind, I see another Law in my Members warring against the Law of my mind: Rom. 7.23. Now what is this Law in the mind, but a disposition within, to keep in some measure every Commandment of the Law without? and this is the writing of the Law (or if you will) the copying or transcribing of the Law within us.

2. It is said to be written, that it might be rooted and rivetted in the heart, as when Letters are engraven in Marble; so is the manner of Gods writing: if God write, it can never be obliterated or blotted out: Letters in Marble are not easily worn out a­gain; no more are the writings of Gods Spirit: Some indeed would have them as writings in dust: but if Pilate could say, What I have written, I have written; how much more may God? Hence are all those promises of perseverance; My Covenant shall stand fast with him, Psal. 89.28. and, The root of the righteous shall not be moved, Prov. 12.3. and, Even to your old Age I am he; and even to hoary hairs will I carry you, Isa. 46.4. I deny not, but men of glorious gifts may fall away; but surely the poorest [Page 85] Christian that hath but the smallest measure of Grace, he shall never fall away; if the Law be written in our hearts, it still remains there; Grace habitual is not removeable: sooner will the Sun discard its own beams, than Christ will desert or destroy the least measure of true Grace which is a Beam from the Sun of Righteousness.

3. It is said to be written, that it might be as a thing legible to God, to others, and to our selves. 1. To God, he writes it that he may read it, and take notice of it; he exceedingly delights himself in the graces of his own Spirit: and therefore the Spouse after this writing, after the planting of his grace in her,Cant. 4.6. she desires him to come into his Garden, and eat his pleasant Fruits; q. d. Come, read what thou hast written; come, and delight thy self in the graces of thy own Spirit: the only delight that God has in the world is in his Garden, a gracious soul; and that he might more delight in it, he makes it fruitful: and those fruits are precious fruits; as growing from plants set by his own Hand, relishing of his own Spirit, and so fitted for his own taste. 2. The Law is written that it might be legible to others. So Paul tells the Corinthians, 2 Cor. 3.2, 3. You are manifestly de­clared to be the Epistle of Christ: How manifestly declared? why, known and read of all Men. As we are able to read Letters graven in stone, so may others read and see the fruits and effects of this Law written in our Hearts. And good reason; for wheresoever God works the principles of grace within, it cannot but shew it self in the outward life and conversation: it is Gods promise, first I will put my Spirit within them, Ezek. 36.27. Mat. 12.34. and then I will cause them to walk in my statutes; and it is Gods truth, Out of the abundance of the heart the mouth speaketh. What the mind thinketh, the hand worketh. 3. The Law is written that it may be legible to our selves; a gracious heart is privy to its own grace and sincerity, when it is in a right temper: if others may read it by its fruits, How much more we our selves, who both see the fruits, and feel that habitual disposition infused in­to us? Nor is this without its blessed use; for by this means we come to have a comfor­table evidence both of Gods Love to us, and of our Love to God. You see now what we mean by this writing of the Law within us.

5. How are we taught of God, so as not to need any other kind of teaching compa­ratively? I answer.—

1. God teacheth inwardly, In the hidden part thou hast made me know wisdom, Psal. 51.6. Psal. 16.17. saith David; and again, I thank the Lord that gave me counsel, my reins also instruct me in the night season. The reins are the most inward part of the Body, and the night season the most retired and private time; both express the intimacy of divine teaching; man may teach the brains, but God only teacheth the reins: the knowledge which man teach­eth, is a swimming knowledge; but the knowledge which God teacheth,Cathedram ha­bet in coelis qui corda doces Aug. is a soaking knowledge. God who commanded light to shine out of darkness, hath shined into our hearts. Mans light may shine into the head, but Gods light doth shine into the heart: His Chair is in Heaven that teacheth hearts, saith Austin.

2. God teacheth clearly, Elihu offering himself instead of God to reason with Job, he tells him, My words shall be of the uprightness of my heart, Job. 33.3. and my lips shall utter know­ledge clearly. If ever the Word come home to an heart, it comes with a convincing clearness. So the Apostle, Our Gospel came unto you, not in word only, but in power, and in the Holy Ghost, and in much full assurance. The word hath a treble Emphasis,2 Thes. 1.5. assurance, full assurance, and much full assurance; here is clear work.

3. God teacheth experimentally; the soul that is taught of God can speak experi­mentally of the Truths it knows. I know whom I have believed, saith Paul; 2 Tim. 1.12. I have ex­perienced his faithfulness and all-sufficiency, I dare trust my all with him, I am sure he will keep it safe to that day. Common knowledge rests in generals, but they that are taught of God, can say, As we have heard, so we have seen; they can go along with every truth, and say, It is so indeed, I have experienced this and that Word upon my own Heart. In this case the Scripture is the Original, and their Heart is the Copy of it, as you have heard; they can read over the Promises and Threatnings, and say Probatum est. David in his Psalms, and Paul in his Epistles speaks their very Hearts, and feels their very temptations, and makes their very objections: they can set to their Seal, John 3.33. that God is true; they can solemnly declare by their lives and conversations that God is true and faithful in his word and promises.

4. God teacheth sweetly and comfortably: Thou hast taught me, saith David, Psal. 119.102.103. and then it follows, How sweet are thy words unto my taste? Yea, sweeter than the Honey to my Mouth? He rolled the word and promises as Sugar under his Tongue, and sucked from thence more sweetness than Sampson did from his Honey-comb: Luther said, he [Page 86] would not live in Paradise if he must live without the Word; Cum v [...]rbo in i [...]s [...]rr [...]e. [...]e est [...]ie [...]re. Luth 4. tom, op [...]r. [...]a [...]. but with the Word (said he) I could live in Hell. When Christ put his hand by the hole of the door to teach the heart, her bowels were moved, and then her fingers drop upon the handles of the Lock sweet smelling myrrhe, Cant. 5.5. The teachings of Christ left such a blessing upon the first motions of the Spouses heart, that with the very touch of them she is refreshed, her fingers drop myrrhe, and her bowels are moved as the very monuments of his gracious teachings; So in Cant. 1.3.Cant. 1.3. Because of the savour of thy Oynement, thy Name is as an Oyntment pou­red forth, therefore do the virgins love thee. Christ in Ordinances doth as Mary, open a Box of Oyntments, which diffuseth a spiritual savour in Church-Assemblies, and this o [...]ly the spiritual Christian feels. Hence the Church is compared to a Garden shut up; a Fountain sealed; Cant. 4.12. wicked men are not able to drink of her delicacies, or smell of her sweetness; a spiritual Sermon is a Fountain sealed up, the spiritual administration of a Sacrament is a Garden enclosed: Sometimes, O Lord, thou givest me a strange motion, or affection (said Augustine) which if it were but perfected in me, Aug. l. 16. Confes. c. 40. I could not imagine what it should be but eternal life. Christians! these are the teachings of God, and in re­ference to this, we shall no more teach every man his neighbour, and every man his brother, saying, know the Lord. Gods teaching is another kind of teaching than we can have from the hands of men, there is no man in the world can teach thus; and therefore they whom God teacheth, need not any other kind of teaching respectively or comparatively.

6. What is the universality of this knowledge; They shall all know m [...] from the least of them to the greatest of them, saith the Lord? The meaning is, that all that are in the Covenant of grace, shall be so taught of God, as that in some measure or other they shall every one know God inwardly, clearly, experimentally, sweetly and savingly. I know there are several degrees of this knowledge; God hath several Forms in his School: there are fathers for experience,1 Joh. 2.12. young men for strength, and babes for the truth and being of Grace: as one Star differeth from another in glory, so also is the School of Christ: But here I am beset on both sides. 1. Many are apt to complain, alas they know little of God! sweet babes consider, 1. It is free grace you are stars; though you are not stars of the first and second magnitude: it is of the Covenant of grace, that God hath let into your souls a little glimmering,Case. Correc. instruct. though not so much light as others possibly may have in point of holy emulation (as one notes well) we should look at degrees of grace, but in point of thankfulness and comfort, we should look at the truth▪ and being of grace. 2. If you know but a little, you may in time know more: God doth not teach all his lessons at first entrance;Psal. 119.130. it is true, The entrance of thy Word giveth Light; but this is as true, that God lets in his Light by degrees; it is not to be despised if God do but engage the heart in holy desires and longings after knowledge, so that it can say in sincerity, My Soul breaketh for the longing that it hath unto thy judgments at all times. Psal. 119.20.

Others on the contrary, ground themselves so learned from this very promise, that they exclude all teachings of men. The anointing (say they) teacheth us all things, and we need not that any man teach us: and they shall teach no more every man his neighbour, and every man his brother, 1 Joh. 2.27. Jer. 31.34. saying, know the Lord, for they shall all, &c. I answer, the words either relate to the grounds of Religion, and so in Gospel-times Christians need not to be taught in these fundamental points; for now all know the Lord, from the least to the greatest; or else these words are an Hebraisme, which deny positively, when they intend it only comparatively, or secundum quid, as when God and men are compared together, man is vanity, lighter than vanity, and a very nothing: here is a comparison of know­ledge in Gospel-times with the knowledge of Israel in those dark times when God brought them out of the Land of Egypt; then all was dark, and they were fain to teach one another the very Principles, the Rudiments of Religion, there was very little effusi­on of Gods Spirit in those times; but in Gospel-times (saith the Prophet) the Spirit of grace and knowledge shall be so abundant, that rather God himself shall be the teacher, than one man shall teach another. There shall be such exuberancy and seas of knowledge under the new Covenant, above the Covenant made with his people when he brought them out of Egypt, that men shall not need to teach one another comparatively; for all shall know the Lord, who are taught of God from the least to the greatest: An high-way shall be there, Isa. 35.8. and it shall be called the way of holiness— the wayfaring men, though fools, shall not err therein.

7. How is God said to forgive iniquity, and never more to remember Sin?

For the first, God is said to forgive iniquity when guilt of sin is taken away; and for the second, God is said never more to remember Sin, in that the Sinner, after pardon, is [Page 87] never more looked on as a Sinner. Is not this the Covenant? q. d. I will remove thy Sins, and do them away, as if they had never been; I will blot them out of the Book of my Memory; I will obliterate the Writing, that none shall be able to read it. But you will say, If Sin remain still in the Regenerate, How are they so forgiven, as to be remem­bred no more? Divines tell us of Two Things in every Sin; there is macula & reatus; the Filth, and the Guilt: This Guilt some again distinguish into the Guilt of Sin, which they call the Inward Dignity, and Desert of Damnation; and the Guilt of Punishment, which is the Actual Ordination of a Sinner unto Damnation. Now, in different Respects we say, That Sin remains still in Believers, and Sin doth not remain in Believers: First, If we speak of the Filth of Sin, or of the Desert of Damnation; so it remains still: but if we speak of the actual Obligation of a Sinner to Condemnation, so it remains not after Pardon; but the Sinner is as free as if he had never sinned.

But you will say, Is not the Filth of Sin done away, when Sin is remitted? I answer, The Filth of Sin is not done away by Remission, but by Sanctification and Renovation; and because in this Life we have not a perfect inherent Holiness, (Sanctification at best be­ing but Imperfect, and wrought in us by degrees) therefore during this Life, there is something of the Filth of Sin, and especially of the Effects of Original Sin, sticking and still cleaving to us. But, here is our Comfort, and herein lies the sweet of the Promise, that when God hath pardoned Sin, He takes away the Guilt, as to Condemnation; He ac­quits the Sinner of that Obligation; He now looks upon him not as a Sinner, but as a Just Man; and so in this Sense He will forgive, and never more remember his Sin. Ah Christians! Take heed of their Doctrine, who would have Justification an Abolition of Sin in its real Essence, and Physical in-dwelling; let us rather say with Scripture, that all justified Saints must take down their Top-sail, and go to Heaven halting, and that they carry their Bolts and Fetters of in-dwelling sin through the Field of Free-Grace, even to the Gates of Glory: Christ daily Washing, and we daily Defiling, to the end that Grace may be Grace.

1. Whether is the Covenant of Grace the same for Substance, in all Ages of the World? We answer, Yea: The Fathers before Christ had but one Covenant, and we another; but the same Covenant of Grac [...] belongs to us both. This appears, in that first, they had the same Promise; secondly, they had it upon the same Grounds.

1. They had the same Promise; as, I will be your God, and you shall be My People. Lev. 26.12. Deut. 33.20. And Happy art thou, O Israel, saved by the Lord. And, The Lord is our King, and He will save us. They had not only the Hopes of an Earthly Inheritance in Canaan, (as some fondly imagine) but of an Heavenly Inheritance in the Kingdom of God: And to this purpose, our Saviour speaks expresly; Many shall come from the East and West,Isa. 33.22. Mat. 8.11. and shall sit down with Abraham, Isaac, and Jacob, in the Kingdom of Heaven.

2. As they had the same Promise, so they had it upon the same ground that we have;John 8.56. Heb. 13.8. even by Faith in Christ Jesus: Abraham saw My Day, said Christ; and, Christ is the same Yesterday, and to Day, and for Ever: He is the same not only in regard of Essence, but also in regard of the Efficacy of His Office, from the Beginning to the End of the World. We believe (said Peter) that through the Grace of the Lord Jesus Christ,Acts 15.11. Heb. 4.2. we shall be saved even as they: And, Ʋnto us was the Gospel Preached (saith Paul) as unto them. Some may think they had no Gospel, but only the Law, before Christ: But, What say you? Have we not observed a Thred of the Gospel, and of the Covenant of Grace, to run through all the Old-Testament, from First to Last? And, How plain is the Apostle? For, this cause also was the Gospel preached also to them that are Dead. Dead long since; for he speaks of them, who lived in the Dayes of Noah. Nay, the Apostle to the Hebrews, 1 Pet. 4.6. gives us a Catalogue of Old-Testament-Believers: By Faith, Heb. 11.4 Abel offered up unto God a more excellent Sacrifice, than Cain. —By Faith, Enoch was Translated, that he should not see Death. — By Faith, Noah being warned by God, prepared an Ark. —By Faith, 5.7.8.13. A­braham, when he was called to go into a Place which he should after receive for an Inheritance, obeyed, and he went out, not knowing whither he went. —These all died in Faith, not ha­ving received the Promises, but having seen them afar off, and were perswaded of them, and embraced them. Besides these, he reckons up the Faith of Abraham, Isaac, and Jacob, and Joseph, and Moses, and Rahab, and Gideon, and Barak, and Samson, and Jeph­tah, [Page 88] and David, and Samuel, and of all the Prophets; who through Faith did marvellous things, as it there appears. Surely they had the same Doctrine of Grace as we have; it is the very same for Substance, without any difference.

2. Wherein is the Difference then betwixt the Old and New-Testament, or betwixt the Old and New Manner of the Dispensation of the Covenant of Grace?

They are one for Substance; but in regard of the manner of Dispensation, and revealing in the several Times, Ages, States, and Conditions of the Church, there is a difference. I shall reduce all to these Particulars: They are distinguished, —

1. In the Object: In the Old Administration Christ was promised; but in the New-Covenant Christ is exhibited: It was meet, the Promise should go before the Gospel, and be fulfilled in the Gospel, that so great a Good might earnestly be desired before it was bestowed.

2. In the Federates: Under the Old Dispensation they are compared to an Heir under Age, needing a Gardian, Tutor, or School-master; little differing from a Servant: But in the New-Testament they are compared to an Heir come to ripe Years; see Gal. 4.1, 2, 3, 4, 5, 6, 7.

3. In the Manner of their Worship: In the Old-Testament they were held under the Ceremonial Law; and Oh, What an heap of Ceremonies, Rites, Figures, & Shadows did they use in their Worship! Certainly these declared the Infancy and Non-age of the Jews, who being not capable of the high Mysteries of the Gospel, they were taught by their Eyes, as well as their Ears. These Ceremonies were as Rudiments, & Introductions fitted to the gross and weak Senses of that Church, who were to be brought on by little and little, through such Shadows and Figures, to the true Image, and thing signified: But in the New-Covenant or Testament, our Worship is more spiritual: Our Saviour hath told us, [...]. 4.23, 24. That as God is a Spirit; so, They that worship Him, must worship Him in Spirit & Truth. The Hour cometh, and now is (saith Christ) when the true Worshippers shall worship the Father in Spirit, and in Truth; for the Father seeketh such to worship Him.

[...]ts 15.10.4. In the Burthen of Ceremonies: Peter calls the Ceremonies of old, A Yoak, which nie­ther our Fathers nor we (saith he) were able to bear. And no wonder, if we consider. 1. The burthen of their costly Sacrifices; if any had but touched an unclean Thing, he must come and offer a Sacrifice; as sometimes a Bullock, and sometimes a Lamb: You that think every thing too much for a Minister of Christ, if for every Offence you were to offer such Sacrifices now, you would count it an heavy Burthen indeed. 2. They had long and tedious Journeys to Jerusalem; the Land lay more in length than bredth, and Jerusalem stood almost at one End of it; [...]ut. 16.16. and thither Thrice a Year all the Males were to go and appear before God. 3. They were tyed to the Observation of many Dayes, the New Moons, and many Ceremonial Sabbaths; and they were restrained from many Liberties, as in Meats, and the like: Oh, What Burthens were upon them! But in the New-Cove­nant, or Testament, the Yoak is made more easie: We are bound indeed to the Duties of the moral Law, as well as they, yet a great Yoak is taken off from us; and therefore Christ, inviting us to the Gospel, He gives it out thus; Take My Yoak upon you, (saith He) for My Yoak is easie, [...]. 11.29. and My Burthen light.

5. In the Weakness of the Law of old: The Law then was unable to give Life, to purge the Conscience, [...]. 7.18. to pacifie God's Wrath; and therefore, saith the Apostle, There is verily a dis-annulling of the Commandment going before, for the Weakness & Ʋnprofitableness thereof. Hence they are called weak and beggarly Rudiments; [...] 4.9. in comparison of the New-Testament, there was then a less forcible Influence of the Spirit accompanying that Dispensation of the Covenant: [...] 7.39. The Spirit was not then given in that large Measure as now; Because Christ was not then glorified. It appears in these Particulars:

1. There was less Power of Faith in the Saints, before Christ; when the Doctrine of Faith was more fully revealed, then was Faith it self more fully revealed in the hearts and lives of God's People. [...] 3.23. Before Faith came (saith the Apostle) we were kept under the Law, shut up unto the Faith, which should afterwards be revealed. Surely this implies there was a Time, when there was less Faith in God's People; and that was the Time of the Law.

2. There was less Power of Love in the Saints before Christ; according to the measure of our Faith, so is our Love: The less they knew the Loving-kindness of God towards them in Christ, the less they loved. It may be, they were more drawn by the Terrours of the Law, than by the Promises of Grace; and therefore, they had less Love in them.

3. They had a less Measure of Comfort to carry them on in all their Troubles. Christ [Page 89] exibited, is called the Consolation of Israel: and therefore the more Christ is imparted,Luk 2.25 Acts. 9 31 the more means of Comfort: Hence the Primitive Saints after Christ, are said to walk in the fear of the Lord, and in the comfort of the Holy Ghost. Certainly the Spirit was pou­red in less plenty on the faithful in the Old Testament, because that benefit was reser­ved to the times of Christ, who was first to receive the Spirit above measure in his hu­mane Nature, and thence to derive Grace to his Saints.

6. In the darkness of that administration of Old, Christ was but shadowed out to the Fathers in Types and Figures, and dark Prophesies, but now we see him with open Face. 2 Co. 5.18 Observe the difference in reference to the person of Christ, and to the Offices of Christ, and to the benefits that come by Christ. 1. Concerning the Person of Christ; it was revealed to them that he should be God, Isa. 9, 6. And that he should be man, Isa. 9.6.Isa. 9.6. The same verse speaks of a Child that is born, and of a mighty God. But how he should be God and man in one person, it was very darkly Revealed. 2. Concerning the Of­fices of Christ; his Mediatorship was Typed out by Moses; his Priesthood was Typed out by Melchizedeck among the Canaanites, and Aaron among the Jews; his Prophe­tical Office was typed out by Noah, a Preacher of Righteousness; his Kingly Office was typed out by David: but how dark these things were unto them, we may guess by the Apostles, who knew not he should Die, who dreamed of an earthly Kingdom; and till the Holy Ghost came, were ignorant of many things pertaining to the Kingdom of God. 3. Concerning the Benefits that come by Christ; Justification was signified by the sprinkling of Blood, and Sanctification by the water of Purification, Heaven and glorification by their Land flowing with Oyl, Olive, and, Honey: Thus the Lord shew­ed the Jews these principal Mysteries, not in themselves, but in Types and Shadows, as they were able to see them from day to day: But in the new Covenant Christ is offered to be seen in a fuller view: the Truth, and Substance, and body of the things themselves is now exhibited; Christ is clearly Revealed without any Type at all to be our Wisdom, 2 Cor. 1.30 Righteousness, Sanctification and Redemption.

7. In the number of them that partake of the Covenant; at first the Covenant was included in the Families of the Patriarchs, and then within the Confines of Judea, but now is the partition Wall betwixt Jew and Gentile broken down,Rom. 3.29. and the Covenant of Grace is made with all Nations, He is the God of the Gentiles also, and not of the Jews only. Christians! here comes in our happiness; Oh how thankful should we be? that our Fathers for many Hundreds and Thousands of years together should sit in dark­ness, and that we should partake of this Grace! What? that we that were Dogs before, should now be set at the Childrens Table?Acts 11.18 The very Jews themselves hearing of this, are said to glorify God. When they heard these things, they held their peace and glorified God, saying, then hath God also to the Gentiles granted Repentance unto Life. If they praised God for it, how much more should we do it our selves? But of that hereafter.

SECT. Of knowing Jesus, as carrying on the great work of our Salvation from the Creation until his first Coming.

LOoking comprehends knowing, considering, desiring, &c. as you have heard; and accordingly that we may practise.

1. We must know Jesus carrying on the great work of our Salvation in the beginning, and from the beginning of the World: Come let us learn what he did for us so early in the morning of this World: He made it for us, and he made us more especially for his own Glory; but pre­sently after we were made, we sinned and marred the Image wherein God made us; this was the saddest Act that ever was; it was the undoing of man, and (without the mercy of God) the damning of all Souls, both of men and women to all E­ternity; and, O my Soul, know this for thy self, thou wast in the loins of Adam at that same time, so that what he did, thou didst; thou wast partaker of his Sins, and thou wast to partake with him in his punishment: but well maist thou say, Blessed be God for Jesus Christ; at the very instant when all should have been, damned, Christ interve­ned; a Covenant of Grace is made with man, and Christ is the Foundation, in and through whom we must be reconciled unto God: Come soul, and study this Covenant of grace in reference to thy self; had not this been, where hadst thou been? nay, where had all the World been at this day? Surely it concerns thee to take notice of this great Transaction. After man had fallen by Sin, Christ is promised; & that all the Saints might partake of Christ, a Covenant is entred; this at the beginning of the World, was more dim, but the nearer to Christs coming in the Flesh, the more and more clearly it appear­ed: Howsoever dimly, or clearly, thus it pleased God in Christ to carry on the great work of our Salvation at that time, viz. by a Promise of Christ, and by a Covenant in Christ, and for thy better knowledge of it, study the Promise made to Adam, and Abraham, and Moses, and David, and Israel. Come Soul, study these several breakings out of the Covenant of Grace;Col. 1.26 it is worth thy pains, it is a Mystery which hath been hid from Ages, and from Generations, but now is made manifest to the Saints. Here lies the first and most firm Foundation of a Christians comfort; if thou canst but study this, and assure thy self of thy part in this, thou art blessed for ever; O how in­comparably sweet and satisfying is it to a self-studying Christian, to know the faithful engagements of the Almighty God, through that Son of his Loves, in a Covenant of Grace.

SECT. II. Of Considering Jesus in that Respect.

2. WE must consider Jesus carrying on the the great work of our Salvation in that dark time; it is not enough to study it and know it, but we must seriously muse, and meditate, and ponder, and consider of it, till we bring it to some profitable Issue: This is the Consideration I mean, when we hold our thoughts to this or that spi­ritual subject, till we perceive success, and the work do thrive and prosper in our hands. Now to help us in this, —

Gen. 3.15.1. Consider Jesus in the first Promise made to man; It shall bruise thy head, and thou shalt bruise his heel. When all men were under guilt of sin, and in the power of Sa­tan; and when thou, my Soul, wert in as bad a case as any other, then to hear the sound of this glad tidings, then to hear of Jesus, a Saviour, and Redeemer, sure this was welcome News. Come, draw the case nearer to thy self; thou wast in Adams Loins, suppose thou hadst been in Adams stead;Gen. 3.8, 9, [...] suppose thou hadst heard the Voice of the Lord walking in the Garding, suppose thou hadst heard him call, Adam, where art thou? Peter, Andrew, Thomas, where art thou? What? hast thou eaten of the Tree whereof I commanded thee that thou shouldest not eat? Why then Appear and come to judgment, the Law is ir­revocable,Gen. 2.17 in the day that thou eatest thereof thou shalt surely die; there is nothing to be look­ed for but death temporal, and death spiritual, and death eternal; O what a fearful con­dition is this! no sooner to come into the world, but presently to be turned over [Page 91] into Hell? for one day to be Monarch of the World, and of all Creatures in the world, and the very next day to be a slave of Satan, and to be bound hand and foot in a darksome dungeon? for a few hours to live in Eden, to enjoy every tree in the Garden, Pleasant to the sight, and good for food, and then to enter into the confines of eternity, and ever, ever, ever to be tormented with the Devil and his Angels?Gen. 3.8. It is no wonder if Adam hid himself from the presence of the Lord God amongst the trees of the Garden: O my soul, in that case thou would'st have cried to the Rocks,Rev. 6.16.17 and to the Mountains, fall on me, and hide me from the face of him that sitteth on the Throne. If God be angry, who may abide it? When the great day of his wrath is come, who shall be able to stand? And yet despair not, cheer up O my soul? for in the very midst of wrath God is pleased to remember Mercy; even now when all the world should have been damned, a Jesus is proclaimed and promised; and he it is that must die according to the Commination; for he is our surety, and he it is that by Death must overcome Death and the Devil; it shall bruise thy Head, said God to Satan, q. d. Come Satan, thou hast taken Captive ten thousands of souls? Adam and Eve are now ensnared, and in their loynes all the men and women, that ever shall be from this beginning of the world to the end thereof; now is thy day of triumph, now thou keepest Holy-day in Hell; but thou shalt not carry it thus. I foresaw from all Eternity what thou hast done, I knew thou wouldest dig a hole through the comely and beautiful frame of the Creation; but I have decreed of old a Counter-work; out of the seed of the woman shall spring a Branch, and he shall bruise thy head, he shall break thy Pow­er, he shall tread thy Dominion under foot, he shall lead thy Captivity Captive, he shall take away sin, he shall point out to Men and Angels the glory of heaven, and a new world of free grace. In this promise, O my soul, is foulded and wrapped up thy hope, thy heaven, thy salvation; and therefore consider of it, turn it upside down look on all sides of it, view it over and over; there is a Jesus in it, it is a field that contains in the bowels of it a precious treasure, there is in it a Saviour, a Re­deemer, a Deliverer from sin, death and hell: are not these dainties to feed upon? are not these rarities to dwell on in our meditations?

2. Consider Jesus in that next promise made to Abraham: Gen. 17.7. I will establish thy Cove­nant between me and thee, and thy Seed after thee in their generations for an everlasting Covenant, to be a God to thee and to thy Seed after thee: in respect of this Covenant Abraham is called the Father of the Faithfull, Rom. 4.11. Gal. 3.7. and they which are of the Faith are called the Children of Abraham: And O my soul, if thou art in Covenant with God, surely thou dost by Faith draw it through Abraham, to whom this promise was made; for if ye be Christ's, then are ye Abrahams Seed, and heirs according to the promise: Con­sider, what a mercy is this,Gal. 3 29. that God should enter into a Covenant with thee in the loins of Abraham? God made a promise of Christ, and inclusively a Covenant of Grace in his comforting Adam; but he makes a Covenant expresly under the name of Co­venant, with Abraham and his seed. O muse, and be amazed! What? that the great and glorious God of heaven and earth should be willing to make himself a debtor to us? O my soul think of it seriously; he is in heaven, and thou art on earth, he is the Creator and thou art his Creature: Ah what art thou! or what is thy Fathers house that thou shouldest be raised up hitherto! The very Covenant is a wonder; as it Relates to God and us; what is it but a compact, an agreement, a tying, a binding of God and us; When Jehoshaphat and Ahab were in Covenant, see how Jehosha­phat expresseth himself, I am as thou art, my people as thy people, 1 King. 21.4 my horses as thy horses: So it is betwixt God and us. If once he gives us the Covenant, then his strength is our strength, his power is our power, his armies are our armies, his attributes are our attributes, we have interest in all; there is an offensive and a de­fensive Language, (as I may say) betwixt God and us; and if we put him in mind of it in all our straits, he cannot deny us. As it was with the Nations allied to Rome, if they fought at any time, the Romans were bound in honour to defend them; and they did it with as much diligence as they defended their own City of Rome; so it is with the people allied to God, he is bound in honour to defend his People, and he will do it if they implore his aid; how else, is it possible God should break his Covenant? will he not stir up himself to scatter his, and our spiritual enemies? Certainly he will. Thus runs the tenour of his Covenant, I will be a God to thee and to thy seed after thee. This is the general promise; I may call it the Mother-Promise, that carries all other Promises in its womb; & we find a Jesus in this promise, consider that it is God in Christ [Page 92] that is held forth to us in this phrase, I will be as a God to thee: O sweet! Here is the greatest promise that ever was made; Christ God is more than Grace, Pardon, Holiness, Heaven, as the Husband is more excellent than the Marriage-Robe, Brace­lets, Rings; the Well and Fountain of Life is of more excellency than the streams; Christ Jesus the objective happiness, is far above a created and formal Beatitude which issueth from him. O my Soul is not this worthy of thy inmost consideration? But of this more in the next.

3. Consider Jesus in that promise made to Moses and the Israelites, I am the Lord thy God who brought thee out of the Land of Egypt, out of the House of Bondage. Much hath been said to this Promise before as matter of thy Consideration; but to contract it, consider in the Promise the sufficiency and propriety; 1. Here is sufficiency: it is a promise of infinite worth, an hid treasure, a rich possession, an overflowing blessing which none can rightly value; it is no less than the great, and mighty, and infinite God; if we had a promise of an hundred worlds, or often heavens, this is more than all; heaven indeed is beautiful, but God is more beautiful; for he is the God of hea­ven: and hence it is that the Saints in heaven are not satisfied without their God; it is a sweet expression of Bernard, As whatsoever we give unto thee, Lord, unless we give our selves, cannot satisfie thee; so whatsoever thou givest unto us, Lord, unless thou givest thy self, it cannot satisfie us: and hence it is, that as God doth make the Saints his Por­tion, so God is the Portion and Inheritance of his Saints. Consider the greatness, the goodness, the all-sufficiency of this promise, I am the Lord thy God! No question but Moses had many other rich promises from God, but he could not be satisfied without God himself: if thy presence be not with us, bring us not hence. And no wonder, for without God all things are nothing;Exod. 33.15. but in the want of all other things, God himself is instead of all: It is Gods alone Prerogative to be an universal good. The things of this world can but help in this or that particular thing: as Bread against hunger, Drink against thirst, Cloaths against cold and nakedness, House against wind and weather, Riches against poverty, Physick against sickness, Friends against solitariness: but God is an alsufficient good; he is all in all both to the inner and outward man. Are we guilty of Sin? there is mercy in God to pardon us. Are we full of infirmities? there is Grace in God to heal us. Are we strong in Corruptions? there is power in God to subdue them in us. Are we disquieted in Conscience? there is that Spirit in God that is the Comforter, that can fill us with Joy unspeakable and glorious: And for our outward man all our welfare is laid up in God, he is the God of our Life Psal. 42.8. he is the strength of our Life. Psal. 27.1. he is a quickning Spirit, 1 Cor. 15.45 Which though it be in regard of the inner man, yet there it is spoken of the inward man, which the Lord shall quicken after death, and doth now keep alive by his mighty power; for in him we live, Acts. 17.28. and move, and have our being.

O my Soul, that thou wouldst but ruminate, and meditate, and consider this promise in all thy wants & discontents: when means fail, and the streames run no more, O that thou wouldest then go to the Fountain, where the waters run sweeter, and more sure:Gen. 41.16. for as Joseph said to Pharaoh it is not in me, God shall give Pharaoh an answer of peace: So may Silver and Gold, and such things say to thee, It is not in us; God shall give enough out of himself: have God, and have all: want God, and there is no content in the enjoyment of all: It was the Apostles case as having nothing, and yet possessing all things: 2 Cor. 6.10. Surely he lived to God and enjoyed God, and he was an all-sufficient good unto him: God may be enjoyed in any condition, in the meanest, as well as the greatest, in the poorest as well as the richest: God will go into a wilder­ness, into a prison with his people, and there he will make up all that they are cut short of. Thy discontents therefore arise not from the want of outward means, but from want of inward fellowship with God: and if thou dost not find a sufficiency, it is because thou dost not enjoy him who is thy all-sufficient good: O stir up Faith, and consider the Covenant, think seriously on this promise, I am God all-sufficient: I am the Lord thy God.

2. Here is the propriety of Saints, the Lord thy God. O what is this, that God is thy God? Heaven and Earth, Angels and Men may stand astonished at it: What, that the Great and Mighty God, God Almighty, and God all-sufficient should be called thy God!Heb. 11.16. It is observable what the Apostle speaks, God is not ashamed to be called their God: Would not a prince be ashamed to take a Beggar, a Runagate, a base and adulte­rous Woman to be his Wife? But we are worse than so, and God is better than [Page 93] so; sin hath made us worse than the worst of women, and God is better, holier, high­er than the best of Princes: and yet God is not ashamed to own us, nor ashamed that we own him as our own, I am thy God. It is as if the Lord should say, use me, and all my Power, Grace, Mercy, Kindness, as thine own: go through all my Attri­butes; consider my Almighty Power, consider my Wisdom, Councel, Understanding, consider my Goodness, Truth, Faithfulness: consider my Patience, Long-suffering, Forbearance, all these are thine: as thus, My Power is thine, to work all thy works for thee and in thee, to make passage for thee in all thy straits, to deliver thee out of six troubles and out of seven; my Wisdom is thine, to counsel thee in any difficult cases, to instruct thee in things that be obscure, to reveal to thee the Mysteries of Grace, and the wonderfull things contained in my Law: my Justice is thine, to deliver thee when thou art oppressed, to defend thee in thy Innocency, and to vindicate thee from the in­juries of men: what needs more? O my Soul, think of these, & all other Gods At­tributes: say in thy self all these are mine: nay more, think of God in Christ (for otherwise what hast thou to do with God in a Covenant of grace?) and say in thy heart Jesus Christ is mine, my Saviour, my Redeemer, my head, my elder brother: his doings are mine, and his sufferings are mine, his Life and his Death, his Resurrection and Ascen­tion, his Session and Intercession, all are mine: nay more, if Christ be mine, why then all good things are mine in Christ; I say in Christ, for they come not immediatly, but through the hands of a sweet Redeemer; and though he be a man who redeemed us, yet because he is God as well as Man, there is more of God and Heaven, and free-love in all our good things, than if we received them immediately from God: Ravens have their food, and Devils have their being from God by creature-right; but we have all we have from God in Christ by Covenant-right,: this surely, this very promise is the main and principal promise of the Covenant; it is the very substance, Soul and life of all: O then how careful shouldest thou be to improve the strength of thy mind, thoughts, and af­fections on this only subject?

4. Consider Jesus in that promise made to David, 1 Sam. 23.5 He hath made with me an everlast­ing Covenant, ordered in all things, and sure. 1. An everlasting Covenant: consider this in the eternal efficacy, and not in the outward administration? it is Christ that hath built and prepared a Kingdom, that shall never fade, a spiritual and an heavenly Kingdom which shall never cease: and as he hath prepared it, so if thou believest, he hath entred into a Covenant with thy soul to bestow it on thee; it is an everlasting Covenant, and he will give thee everlasting Life. 2. It is ordered in all things: the Covenant of grace is so marshalled and ordered, that it stands at best advantage to receive and repel all thy objections. Many and many an objection hast thou raised; how often have such thoughts been in thee? Oh I am miserable, I shall not live but die, my sins will damn me, I am lost for ever! And again, If God hath made with me a Co­venant, why then have I something to do on my part? for this is the nature of the Cove­nant, to bind on both parts; but alas I have failed, I can do nothing, I can as well dissolve a Rock as make my heart of stone a heart of flesh, I can as well reach heaven with a finger as lay hold on Christ by the hand of Faith! Have not such arguings as these been many and many a time in thy heart? O consider how the Covenant is ordered and marshalled in respect of the Author of it, of the Persons interested in it, of the parts of which it con­sists, of the end and aim to which it refers: and in some of these, if not in all of these, thou wilt find thy Objections answered, removed, routed. 3. It is sure: God is not fast and loose in his Covenant? heaven and earth shall pass away, before one jot or title of his Word shall fail: consider O my Soul, he both can and will perform his Word; his Power, his Love, his Faithfulness, his Constancy, all stand engaged. What sweet mat­ter is here for a Soul to dwell upon? what needs it go out to other objects, whilst it may find enough here? but especially what needs it to bestow it self upon vain things? O that so much pretious sand of our thoughts should run out after Sin, and so little after grace, or after this Covenant of grace!

5.Jer. 31.33, 34 Consider Jesus in that new Covenant or Promise which God made with Israel and Judah, I will put my Law in their inward parts, and write it in their hearts, and I will be their God and they shall be my People; and they shall teach no more every man his neigh­bour, and every man his brother, saying, know the Lord; for they shall all know me from the least of them to the greatest of them, saith the Lord, for I will forgive their Iniquity, and I will remember their Sins no more. Oh what an errour is it, that there is no inherent righteousness in the Saints, & there is no grace in the soul of a believer, but only in Christ! [Page 94] is not this the ordinary Scripture phrase?Ezek. 36.27 John. 4.14. 1 John. 2 27. Col. 1.27. Ezek. 1.20. I will put my Spirit within you: and the water that I shall give you, shall be in you a Well of water springing up into everlasting Life: and the anointing which you have received of him, abideth in you: and Christ in you the hope of glory. Observe how the spirit of the Living Creatures was in the Wheels, so that when the Spirit went, they went, and when the Spirit was lifted up, they were lifted up; even so is the Spirit of Christ, acting, and guiding, and framing and disposing them to move and walk according to his Laws.Luk. 17.21. Psal. 40.8. The Kingdom of heaven is within you, saith Christ: and I de­light to do thy Will, O God, (saith David) yea thy Law is within my heart. O my Soul, if thou art in Covenant whith God, besides the in-dwelling of the Spirit, there is a certain spiritual Power or Principle of Grace, which Christ by his Spirit hath put into thy heart, enabling thee in some measure to move thy self towards God. And this Principle is sometimes called a new Life, Rom. 6.4. Sometimes a Living with Christ, Rom. 6 8. Sometimes a being alive to God, Rom. 6.11. Sometimes a revealing of his son in man, Gal. 1.15. And somtimes a putting of the Law into our inward parts, and a writing of the Law within the heart, Jer. 31.33. O consider of this inward Prin­ciple, it is an excellent subject, worthy of thy consideration!

2. I will be their God, and they shall be my people: Consider God essentially, and personally, God the Father, God the Son, and God the Holy Ghost, God in himself and God in his Creatures: this very promise turns over heaven, and earth, and sea, and land, and bread, and cloths, and sleep, and the world, and life, and death, in­to free grace. No wonder if God set this promise in the midst of the Covenant, as the heart in the midst of the Body, to communicate life to all the rest; this promise hath an influence into all other promises; it is the great promise of the new Covenant, it is as great as God is, though the heavens, and heaven of heavens be not able to con­tain him: yet this Promise contains him; God shuts up himself (as it were) in it. I will be their God, 2. They shall be my People (i.e.) They shall be to me a peculiar People, Tit. 2.14. The word hath this Emphasis in it, that God looks upon all other things as acci­dents in comparison, and his substance is his People; they are his very Portion: for the Lords Portion is his People, Jacob is the Lot of his Inheritance. They are his treasure, his peculiar treasure:Deut. 32.9 Exod 19.5. his peculiar treasure above all People: If ye will obey my voice in­deed, and keep my Covenant, then shall ye be a peculiar treasure unto me, and above all people; for all the earth is mine: Observe O my soul, all the earth is mine, q. d. All people is my people; but I have a special interest in my covenanted people, they are only my porti­on, my peculiar treasure. Blessed be Egypt my People, Assyria the work of my hands, and Israel mine Inheritance. I have made all People; Egypt and Assyria, and all the world is mine, but only Israel is my inheritance: the Saints are those that God satisfies him­self in; the Saints are those that God hath set his heart upon; they are children of the high God, they are the Spouse that are Married to the Lamb, they are nearer God in some respects than the very Angels themselves, for the Angels are not in a mystical uni­on so Married to Christ as Gods People are.Isa. 19.28. O the happyness of Saints! I will be their God, and they shall be my People.

3. They shall teach no more every man his Neighbour, and every man his Brother, saying, know the Lord; for they shall all know me from the least of them to the greatest of them, saith the Lord. Consider of this! O poor Soul, thou complainest many a time of thy weakness, thou knowest little or nothing: why, see here a Glorious promise; if thou art but in Covenant with God, thou shalt be taught of God, and then thou shalt know God far more clearly than the Jews of old; he will open to thee all his treasures of wisdom and knowledg, he will bestow on thee a greater measure of his Spirit, so that out of thy bel­ly shall flow Rivers of Living waters. John. 7.38. We say a good Tutor may teach more in a day than another in a week, in a month; now the promise runs thus, that all thy Children shall be taught of God;Isa. 54.13. not that private instruction, or publick Ministry must be exclu­ded, we know these are appointed under the New Testament, and are subordinate to the Spirits teaching; but that the teachings of God do far surpass the teachings of men, and therefore the knowledg of God under the New Testament shall far surpass that under the old: herein appears the excellency of Christ's prophetical Office, He is such a Pro­phet as enlightens every man within, John. 1.9.33 that comes into the World: He is such a Prophet as baptiseth with the Holy Ghost and with Fire: He is such a Prophet as makes men's hearts to burn within them, when he speaks unto them: He is such a Prophet as bids his Ministers,Luk. 24.32. Mat. 28.19.20 Go, teach all Nations, and I will be with you; and I will make you able Ministers, not of the Letter, but of the Spirit: He is such a Prophet [Page 95] as teacheth inwardly, clearly, experimentally, and sweetly: no man in the world can say this, or do this, but Jesus Christ, the great Prophet of the Church, whom God hath raised up like unto Moses, or far above Moses; Oh my Soul consider if thou art thus taught of God.

4. I will forgive their Iniquity, and I will remember their Sins no more. Rom. 4.7 Consider of this! Blessed are they whose Iniquities are forgiven, and whose Sins are covered. Consider O my soul, suppose thy case and thy condition thus: As thou livest under Laws of men, so for the transgression of those Laws thou art called to account; the Judge weighs, and gives an impartial and just judgment, he Dooms thee to the Axe, or Rack, or Wheel; and because of the aggravation of thy Crime, he commands thee to be tortured leisurely, that Bones, Sinews, Lights, Joints might be pained, for twenty, thirty, forty, fifty years; that so much of thy flesh should be cut off every day; that such and such a Bone should be broken, such and such a day; and that by art the flesh should be restored, and the Bone cured again; that for so many years as is said, thou mightest be kept every day dying, and yet never die; that all this while thou must have no Sleep, nor Ease, nor Food, nor Cloathing convenient for thee; that Whips of Iron, Lashes and Scourges of Scorpions, that Racks, Wheels, Cauldrons full of melted Lead, should be prepared instruments of thy continual, horrible, terrible Tor­ments; in this case, suppose a mighty Prince, by an Act of free and special Grace, should deliver thee from this Pain and Torture, and not only so, but should give thee a Life in perfect health, should put thee into a Paradise of Pleasures, where all the ho­nour, acclamations, love, and service, of a world of Men and Angels should await thee, and where thou shouldst be elivated to the top of all imaginable Happiness, above Solo­mon in the highest Royalty, or Adam in his first Innocency; where not this mercy? wouldest thou not thing it the highest Act of Grace and Love, that any creature could extend to his fellow-creature? and yet O my Soul, all this is nothing but a shadow of grace in comparison of the love and rich grace of God in Christ in the justification of a sinner. If thou hast a right to this promise, I well forgive thy Iniquity, and I will remember thy sin no more. Thou art delivered from eternal Death, and thou art entitled to an eter­nal Kingdom; O know thy blessedness aright! Consider how infinitly thou art engaged to God, and Christ, and mercy, and free-grace! This promise sounds forth nothing but grace and blessing; grace from God, and blessing on us; it is grace, because nothing but grace and mercy can forgive: it is grace, because God, if he will, hath power in his hand to Revenge; he doth not pass by sin as men do offences, when they dissemble for­giveness; they may forgive, because they have not power to avenge:Dut 32.35 Exod. 36. [...]4 it is otherwise with God; To me belonges Vengeance and Recompence, saith God: He is able to destroy and yet he chuseth to forgive; this is his Name, strong and gracious.

O my Soul thou art apt to complain, what? will the Lord forgive my Sins? What reason hath God to look on me, to Pardon me, to pluck me as a firebrand out of the Fire of Hell? why should God forgive me? But now consider (if thy heart be humbled) — the Lord will do it. —

1. Because he delighteth in Mercy; it is a pleasure to God to forgive Sins:Micah 7.18 never did we take more pleasure, nor so much pleasure in acting and committing of sin, as he doth in the pardoning of sin; he is the Father of Mercies, 2 Co. 1.3 he delights in mercy as a Father in his Children; it doth him good to see the Fruits of his own mercy, in taking away the sins of his own people.

2. Because it is his purpose which he hath purposed within himself from all Eter­nity; this was the great design of God (as you have heard) to make his grace glori­ous in those whom he intends to save; he will have the praise of the glory of his Grace: Eph. 1.6 2 Thes. 1.10 he will not lose his glory; he will be admired in his Saints; he will make the World to wonder, when it shall be known what sin hath been committed by them,Rom 9. [...] and pardon­ed by him. And hence it is that Gods people are called Vessels of Mercy, that he might make known the Riches of his Glory on the Vessels of Mercy; for, as Vessels are or may be filled up to the brims, so the Vessels of Mercy shall be filled with Mercy, up to the Brim, that the Riches of his Glory in the pardon of Sin, may be seen and known to the wonder of all the world.

3. Because it is his Nature and Inclination to pardon Sin: this appears, 1. In the Proclaiming of his Name, the Lord, the Lord, Merciful, and Gracious, Long-suffering, Ex [...]d. 34.6 abundant in Goodness and Truth, keeping Mercy for Thousands, forgiving Iniquity, and Transgression, and Sin.

[Page 96] Mat. 11.282. In his gracious Invitations; Come unto me, saith Christ, if sin burden you, I will ease you. 3. In his patience and waiting for Repentance; he waits to this very end that he might be gracious, Isa. 30.18 and that he may have mercy, for the Lord is a God of judgment.

Isa 43.254. Because it is his promise to pardon sin; I, even I, am he that blots out thy trans­gressions for my own sake, and will not remember thy sins. This promise of Pardon is one of the great blessings of the Covenant of Grace; you hear the words in this very expres­sure of it,Jet. 31.34 I will forgive their Iniquity, and I will remember their sins no more.

Now come, consider O my soul, of every particular in this gracious Covenant, and O be serious in thy Consideration; surely there is too much expence of thy spirit upon vain, and transitory, and worldly things; alas, alas, thou hast but a short time to live; and the strength of thy mind, that I call for, it is the most precious thing thou hast; O then let the business and activeness of thy mind, let thy inmost thoughts and deep affections be acted and exercised on this Subject; be careful that none of these waters run besides the Mill. If God and Jesus, and all thy good be included here, why should not thy whole soul be intent on this? Why shouldst thou spend it on the Creature? why shouldst thou be so subject to carnal griefs and fears? surely all these are fitter to be fixed on God in Christ, on Jesus in a Covenant of Grace.

SECT. III. Of Desiring Jesus in that respect.

3. WE must desire after Jesus, carrying on the great work of our Salvation in a way of Covenant before his coming in the flesh. It is not enough to know and consider, but we must desire. Thus is the order of Gods work, no sooner hath his Spirit clearly revealed the goodness of the Promise that we come to know, but the soul considers of it, turns it upside down, views it in all its Excellencies, weighs it in the Ballance of its best and deepest meditation. This done, the Affections begins to stir, and the soul begins thus to reason; O happy I, that I see the goodness of this gracious Pro­mise; but miserable I, if I come to see this, and never have a share in it. O why not I Lord? Why not my Sins Pardoned? VVhy not my Corruptions Subdued? VVhy not the Law Written in my Heart, and put into my inward parts? Why may not I say, my Lord and my God? or I am my Beloveds, and my Beloved is mine? VVhy not this Covenant established between God and me? Now my Soul thirsts after this as a thirsty Land, my affections hunger after Jesus in a Covenant of Grace: Oh, I would fain be in Covenant with God; for this is all my Salvation and all my desire, 2 Sam. 23.5. — But here is an Ob­jection. —

The ObjectObject. of this desire is apprehended as absent and distant; we do not covet those things that we do enjoy; if they are present, we rather rest in them, than move to­wards them, or desire after them; how then should David or any soul already in a Cove­nant of grace desire after the Covenant; What is this? He hath made with me an ever­lasting Covenant, 2 Sam. 23.5. ordered in all things, and sure, for this is all my Salvation and all my De­sire.

Answ.It is true, the Object of desire qua tale, is something absent, yet not alwayes absent in the whole, but in the parts and degrees of it; the very presence of a good thing, doth in some sort quicken the desires towards the same thing, so far forth as it is capable of improvements or augmentation: As we see in external Riches of the Body, none de­sire them more eagerly than those that possess them; and the more gracious the Soul is, the more is the heart enlarged in the appetition of a greater measure of Grace; as the putting in of some water into a Pump, doth draw forth more: no man is so importu­nate in praying, Lord help my unbelief, as he that can say, Lord, I believe: things may be desired in order to improvement and further degrees of them. Again, things present may be the Object of our desires unto continuance; as he that delighteth in a good thing that he hath, he desireth the continuance of that delight; so the soul of a man ha­ving a reach as far as immortality, it may justly desire as well the perpetuity, as the presence of those good things it enjoyeth. —

Come then, O my soul, and whet on thy desires in every of these respects; as, 1. De­sire after thy interest in the Covenant. 2. Desire after thy improvement of the Cove­nant. 3. Desire after the continuance of thy Covenant-state. 4. Desire after Jesus the great business, or the all in all in a Covenant of Grace.

[Page 97]1. Desire after thy interest in the Covenant; O say in thy self, is it thus? prov. 1.22, 23 is the Lord willing to receive me to his Grace? was that his voice in the streets, how long ye simple ones will ye love simplicity? turn ye at my reproof, Isa. 55.1, 3. behold I will pour out my Spirit unto you? was that his Proclamation, Ho, every one that thirsteth, come ye to the waters, encline your ear and come unto me,— and I will make an everlast­ing Covenant with you, even the sure mercies of David? and are these the promises offered in the Covenant, I will put my Law into their inward parts, Jer. 31.33. and I will write it in your hearts, and I will be your God, and ye shall be my People? Deut. 33.29, psal. 144.15. Oh the Blessed condition of those People that are in Covenant with God! Blessed art thou O Israel, who is like unto thee, a People saved by the Lord; Oh happy is the People that be in such a case, yea, happy is that People whose God is the Lord. But ah! what can I say? no sin like unto my sin, no misery like unto my misery; alas, I am an alien to God, I am separated from his People, I am out of the Covenant; like a poor Prodigal, I dye for hunger, whilst those that are in my Fathers house have bread enough: Oh that I were in their condition! never did David long more for the waters of the well of Bethlehem, than my Soul now touched with the sense of Sin, doth desire to be at peace with God, and in Covenant with God; O I thirst, I pant, I gasp after him, I long for Communion, and Peace with him; Jsa. 26, 9, with my soul do I de­sire thee in the night, yea, with my Spirit within me do I seek thee early.

2. Desire after the Improvement of the Covenant; it may be God hath given thee an interest in it, but alas thy hold is so weak that thou scarce knowest the meaning of it; the Lord may answer, but yet he speaks darkly, as sometimes he spake to the woman, go thy way and Sin no more; it is a middle kind of expression,John. 8.11. neither assuring that her Sin was pardoned, nor yet putting her out of hope but it might be pardoned; so it may be God hath given thee some little ease, but he hath not spoken full peace; go on then and desire more and more after confirmation: say in thine heart, O Lord thou hast begun to shew grace unto thy Servant, but oh manifest to me all thy goodness; thou hast given me a drop, and I feel it so sweet, that now I thirst, and long to enjoy the Fountain; thou hast given me a kiss of thy mouth, and now I pant to be united to thee in a more perfect and consummate marriage; thou hast given me a taste, Rom. 8.23. but my appetite and desire is not thereby diminished, but enlarged; and good reason, for what are these drops, and tastes, but only the first fruits of the spirit? and earnests of the spirit? Ephes. 1.14. oh then what are those harvests of Joy? what are those treasures of wisdom, and free grace hid in God? I have indeed beheld a feast of fat things, of fat things full of marrow, of wines on the lees, of wines on the lees well refined; but O what a Famine is yet in my spirit! O Lord I have longed for thy Salvation, I am ready to swoon for further union, and clearer ma­nifestation of my share and interest in this Covenant of grace, come Lord Jesus come quickly.

3. Desire after continuance of the Covenant-state: many a sweet soul cannot deny but that the Lord hath shewed mercy on him, but he fears that he shall not hold out: he feels within such a Power of corruption, such strong temptations, so many lusts, that now he doubts, O what will become of my poor Soul? what will be the issue of this woful work? why come now and desire after perseverance: when Peter was ravished on the mount, it is good being here (sayes he) let us build three Tabernacles; Mat. 17.4. his desire was to have continued there for ever; and it was the prayer of Christ in Peters behalf,Luk. 22.3 I have prayed for thee that thy faith fail not; what was this Prayer but Christ's vehement desire of Peters continuing in the faith? shall Christ desire, and will not thou desire after thy own perfection? O come with these Pantings, and Breathings after God; put forth thy desires in these or the like expressions, O Lord thou hast said I will betroth thee unto me for ever; Hosea. 2.19 and what means this but that the conjugal love of Christ with a gracious soul shall never be broken? what means this but that the bond of union in a believer to Christ is fastened upon God, and the spirit of God holds the other end of it, and so it can never be broken? 2. O Lord thou hast discovered in thy Word, that th s union is in the Father, who hath laid a sure foundation, 2 Tim 2.19 the foundation of God standeth sure, having this seal, the Lord knoweth them that are his: John. 13.1. and that this union is in the Son, who loves his to the end: and that this union is in the spirit who abides in the elect for ever. 3. Thou hast discovered, that the mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, Isa. 54.10. neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee. 4. Thou hast said that the Saints shall be kept by the Power of God. q. d. The special Power I mean to put forth in this world, 1 pet. 1.5. it is to uphold the spirits of my saints; the special work I have in the world to exercise my power about, it is to keep Christ and the saints together; it is through the power of God that heaven and earth is kept up, but if God must withdraw his Power from the one of [Page 98] these, sooner should heaven and earth fall in pieces, than God would not uphold one gra­cious soul that hath Ʋnion with his Son Jesus Christ. And if th [...]se be thy sayings, why then Lord I desire the accomplishment; O fulfil what thou hast said; it would break my heart if ever the Covenant should be broken betwixt me and thee: my desire is towards thee, and the more I enjoy thee, the more and more I desire and pant after thee; my desires are like thy self, infinite, eternal, everlasting desires.

4. Desire after Jesus, the great business, or the all in all in a Covenant of Grace: the most proper object of desire, especia [...]ly to man fallen, is Jesus Christ: hence it is that a poor sinner under the sense of sin, cryes out with the vehemency of desire, Christ, and none but Christ; give me Christ or I dye, I am undone, I am lost for ever. But what is Christ or Jesus to a Covenant of grace?Ru [...]kers tryal of Faith I answer, he is the great business, he is the all in all. Christ hath at least a Six-fold relation to the Covenant of grace. 1. As he is more than a creature, he is the Covenant himself. 2. As he deals betwixt parties, he is the messenger of the covenant. 3. As he saw, and heard, and testifieth all, he is the witness of the covenant. 4. As he undertaketh for the parties at variance, he is the surety of the covenant. 5. As he standeth between the contrary parties, he is the Mediator of the covenant. 6. As he signifieth the covenant, and closeth all the Articles, he is the Testator of the covenant. Oh here is abundance of fuel for thy desire to work upon. 1. Consider the fuel, and then set on the flame thy desire,

Isa. 42.6. Isa. 41.9.1. Christ is the covenant it self. I gave thee for a covenant of the People, for a light of the gentiles. And I will preserve thee, and give thee for a Covenant of the People. Christ, God and Man, is all the Covenant: 1. Fundamentally, he is the original of the Covenant; the Covenant of grace takes i [...]s being and beginning from Christ; he is the covenant-maker, undertaker, manager, dispatcher, he doth every thing in the covenant; 2. Materially, the very substance of the covenant stands in this, I will be their God, and they shall be my People; now Christ he is both these in himself; he is God unto his People, and he is the People representatively unto God, and before God. 3. Equivalently; many branches or fruits of the Covenant are to be fulfilled to be­lievers in their season, but as soon as ever they are Justified, Christ is said to be the Covenant, as a present pawn or earnest delivered into the hands of a man at the very instant of his justification; and this pawn is of equal value and worth with the whole Covenant when it is fulfilled to the uttermost. Thus Christ in every of these respects is the Covenant it self; he is very peace, and reconciliation it self, and this man shall be the Peace when the Assyrian shall come into our Land. As fire is hot for it self, and all other things hot for it,Micah. 5: 5. as they participate of it; so Christ is the Covenant it self, and all we are so far in Covenant to Christ, as we have any thing of Christ; want Christ, and want peace, and want the Covenant of grace.

2. Christ is the messenger of this Covenant. The Lord whom ye seek shall suddainly come to his Temple, Mal. 3.1. even the messenger of the Covenant whom ye delight in. Christ tra­vels with tydings between parties of the Covenant. 1. He reports of God to us, he commends his Father unto us,Joh. 15.1. Joh. 6.29. Joh. 6.48. Joh. 8.12 Joh. 10.9 11. Prov. 1.20. Prov. 9.5. my Father is the husband man; and this is the Fa­thers will which hath sent me, that of all which he hath given me, I shall lose no­thing; and he commends himself to us, it became the Lord Jesus to commend him­self, I am the bread of Life, I am the Light of the world, I am the Door, I am the good Shepherd. It is a wonderful thing how Christ is a broker, (as I may say) for Christ; wisdom cryeth out, she uttereth her voice in the streets; come, eat of my bread, and drink of my wine which I have mingled: Ministers cannot speak of Christ, and of his Father, as he can do himself. O my Soul to excite thy desires, come, and hear Christ, speak of Christ, and of his Father, and of Heaven, for he saw all.Joh. 17.25. 2. He reports of us to God; he commends us to his Father; O righteous Father the world hath not known thee, but I have known thee, and these have known that thou hast sent me. Christ gives a good report of the Saints in Heaven; the Father and the Son are speaking of him (as I may say) behind back, and surely a good report in heaven is of high esteem; Christ tells over Ephraim's prayers behind his back, I have surely heard Ephraim bemoaning himself thus, Jer. 31.18, 20 Thou hast chastised me, and I was chastised, as a Bullock unacustomed to the yoke, turn thou me and I shall be turned, thou art the Lord my God: and thereupon God resolves, Is Ephraim my dear Son? Is he a pleasant Child? for since I spake against him, I do earnestly remember him still, therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. Happy souls of whom Christ is telling good Tidings in heaven; for he is the Angel of the Covenant.

[Page 99]3. He is the witness of the covenant; he saw, and heard all,Isa. 55.4. Rev. 1.5. Rev. 3.14. Luke 19.10. Behold I have given him for a witness to the people. And he is called the faithful witness. The Amen: The faithful and true witness. The covenant saith, The Son of man came to seek, and to save that which was lost; Amen, saith Christ, I can witness that to be true; the covenant saith, Christ dyed, and rose again for sinners; Amen saith Christ, I was dead, and behold I live for evermore; Amen. Rev. 1.18. There's not any thing said in the covenant, but Christ is a witness to it; and therefore we read in the very end of the Bible, this Subscription (as I may call it) in relation to Christ: He which testifieth these things, saith, surely I come quickly. Amen. Rev. 22.20.

4. Christ is the Surety of the covenant.Heb. 7.20, 22. In as much as not without an oath he was made a Priest, — by so much was Jesus made a surety of a better Testament. The covenant of works had a promise, but because it was to be broken, and done away, it had no oath of God, as this hath; O doubting soul, thou sayest thy salvation is not sure, think on this Scripture, thou hast the oath of God for it; it is a sworn article of the covenant, Believe in the Lord Jesus, and thou shalt be Saved; and to this end is Christ a Surety. 1. Surety for God, he undertakes that God shall fulfil his part of the covenant, Fear not little flock, Luke 12.32. for it is your Fathers good pleasure to give you the Kingdom. And all that the Father giveth me, John 6.37. shall come to me, and him that cometh unto me, I will in no wise cast out. 2. Surety for us; and to this purpose he hath paid a ransome for us; and giveth a new heart to us; and he is inga­ged to lose none of us. Those that thou gavest me I have kept, and none of them is lost. John 17.12. Heb. 12.24.

5. Christ is the Mediator of the covenant: the Apostle calls him Jesus, the Mediator of the new covenant: He hath something of God, as being true God; and some­thing of man, as sharing with us of the nature of man; hence he is Mediator by office,Job 9.33. and layeth his hands on both parties, as a dayes-man doth; and in this respect he is a friend, a reconciler, and a servant. 1. A friend to both parties, he hath Gods heart for man, to be gracious, and he hath mans heart for God to satisfie justice. 2. A reconciler of both parties; he brings down God to a treaty of peace, and he brings up man by a ran­some paid, so that he may say unto both, Father come down to my brethren, my kindred and flesh; and thou my Sister and Spouse come up to my Father, and my Father, to my God, and thy God. 3. He is a servant to both parties, Behold my servant, saith God,Isa. 24.1. Isa. 53.11. Mat. 20.28. my righteous servant. Yea, and our servant, He came not to be served, but to serve, and to give his life a ransome for many.

6. Christ is the Testator of the covenant: He dyed to this very end, that he might confirm the covenant, Where a Testament is, Heb. 9.16, 17. there must also of necessity be the death of the Testator, for a Testament is of force, after men are dead, otherwise it is of no strength at all, whiles the Testator liveth. Christ then must dye, and Christs blood must be shed, to seal the covenant of grace; it is not every blood, but Christs blood that must seal the everlasting covenant, Heb. 13.20. And his blood being shed, he is then rightly called the Testator of the covenant.

O what fewel is here to set our desires on flame? come soul, and bend thy desires towards Christ, as the Sun-flower towards the Sun, the Iron to the Loadstone, and the Loadstone to the Pole-star; yea, the nearer thou drawest towards Christ, the more and more do thou desire after Christ; true desires never determine or expire:Bern. delect. evang. serm. He that thirsts let him thirst more (saith Bernard) and he that desires let him desire, yet more abundantly. Is there not cause? O what excellencies hast thou found in Christ? Poor soul, thou hast undone thy self by sin, there's but a step betwixt thee and damnation; but to save thy soul, Christ comes leaping on the Mountains, and skipping on the Hills; he enters into a covenant with God; he is the covenant, the Messenger of the cove­nant, the Witness of the covenant, the Surety of the covenant, the Mediator of the covenant, the Testator of the covenant, the great business, the all in all in a covenant of grace; If David could say,Psal. 119.20. My soul breaks for the longings that it hath to thy judgements at all times, how mayst thou say, My soul breaks for the longings that it hath to thy mercies, and my Jesus at all times? Oh I gaspe for grace, as the thirsty land for drops of rain; I thirst, I faint, I languish, I long for an hearty draught of the Fountain opened to the house of David, and to the inhabitants of Jerusalem. Oh that I could see Jesus flying through the midst of heaven, with the Covenant in his hand! Oh I long for that Angel of the Covenant; I long to see such another vision as John did, when he said, And I saw another Angel flie in the midst of Heaven, having the everlasting Gospel to Preach unto them that dwell upon the Earth. What? Is that Covenant in the hand of Christ? [Page 100] and is my name written in that roll? Say Lord; Is my name written on the Heart of Christ? Oh! if I had the glory and possession of all the world, if I had ten thousand worlds, and ten thousand lives, I would lay them all down, to have this poor trembling soul of mine assured of this: Oh my thirst is insatiable, my bowels are hot within me, my desire after Jesus in reference to the Covenant is greedy as the grave, the coals thereof are coals of fire, which hath a most vehement flame.

SECT. IV. Of hoping in Jesus in that Respect.

WE must hope in Jesus carrying on the great work of our salvation in a way of Covenant; now what is hope but a good opinion of enjoying its object; indeed a good opinion is so necessary for hope, that it makes almost all its kinds and differences; as it is greater or lesser, so it causeth the strength or weak­ness, the excess or defect of this passion, hope: This good opinion is that which renders hope either doubtful, or certain; if certain, it produceth confidence or presumption; presumption is nothing but an immoderate hope without a ground: but confidence is that assurance of the thing hoped for in some measure, as if we had it already in hand. Hence it is that we usually say we have great, and strong, and good hopes, when we would speak them assured; which hath occasioned some to define it thus: Hope is a certain grounded confidence that the desired good will come; not to insist on this; all the question is, Whether those promises contained in the Covenant of grace belong unto me? and what are the grounds and foundations on which my hope is built? If the grounds be weak, then hope is doubtful, or presumptuous; but if the grounds be right, then hope is right, and I may cast Anchor, and build upon it.

In the disquisition of these grounds, we shall only search into those qualifications, which the Scripture tells us they are qualified with, with whom the Lord enters into a Cove­nant of grace; and these we shall reduce, 1. To the condition of the Covenant. 2. To the promise of the Covenant. As —

1. If thou art in Covenant with God, then hath God wrought in thee that condition of the Covenant,Acts 16.31. Rom. 10.9. a true, and lively, and soul-saving, and justifying faith. Believe on the Lord Jesus, and thou shalt be saved. If thou believest, thou shalt be saved. The promise of life contained in the Covenant is made onely to believers; This is so sure a way of tryal,2 Cor. 13.5. that the Apostle himself directs us thereunto, Examine your selves whether ye be in the Faith; Ay, But how shall I examine, for there are many preten­ders to faith in these dayes? Why thus, 1. True faith will carry thee out of thy self into Christ,Gal. 2.20. I live, yet not I, but Christ liveth in me; a faithful man hath not his life in himself, but in Christ Jesus: he hath his spiritual being in the Father, and in his Son Jesus Christ; he is joyned to the Lord, and is one Spirit; he seeth the Father in the Son, and the Son within himself, and also the Father within himself through the Son;2 Cor. 13.5. John 14.20. Joh. 17.22, 23. Know ye not that Christ Jesus is in you, except ye be reprobates? Ye shall know me (saith Christ) that I am in the Father, and you in me, and I in you. By faith we enjoy the glory of union. The glory which thou hast given me, I have given them that they may be one even as we are one, I in them, and thou in me; though we have not the glory of equality, yet we have the glory of likeness; we are one with Christ, and one with the Father by faith in Christ.—2. True faith will carry thee beyond the world; a be­liever looks on Christ over-coming the world for him, and so by that faith he over­comes the world through him;1 John 5.4. Rev. 1.12. This is the Victory that overcometh the world, even your faith: Hence it is that the Saints are said To be cloathed with the Sun, and to have the Moon under their feet; when through faith they are cloathed with The Son of Righteousness, the Lord Jesus; then they trample upon all sublunary things, as nothing worth in comparison of Christ. 3. True faith is ever accompanied with true love: if once by faith thou apprehendest Gods love, and Christs love to thee, thou canst not but love that God, and love that Christ who loved thee, and gave him­self for thee;1 John 4.19. We love him, because he first loved us; he that loveth not God, hath not apprehended Gods love to him; if ever God in Christ be presented to thee for thy justification,1 John 4.8. it is such a lovely object, that thou canst not but love him; He that loveth not, knoweth not God, for God is love. 4. True faith purifies the heart, and purgeth [Page 101] out sin; When God discovers this, that he will heal back-sliding, and love freely, and turn away his anger, then Ephraim shall say, What have I any more to do with Idols? Hos. 14.8. if ever Christ reveal himself as the object of our Justification, he will be sure to present himself as the pattern of our Sanctification: the knowledge of Gods Goodness will make us in love with holiness; they shall fear and tremble, for all the goodness, and for all the prosperity, Jer. 33.9. that I procure unto them, saith the Lord: The golden chain of Mercy let down from Hea­ven, doth bind us faster to the service of our God. 5. Above all, observe the rise: true faith, if it be true, it is ever bottomed upon the sense and pain of a lost condition; spiri­tual poverty is the nearest capacity of believing: this is faiths method, be condemned to be saved: be sick and be healed. Faith is a flower of Christ's own planting, but it grows in no Soul but onely on the margin and bank of the Lake of fire and brimstone; in regard there's none so fit for Christ and Heaven, as those who are self-sick, and self-condemned to Hell. They that be whole, need not a Physician (saith Christ) but they that are sick. Mat. 9.13. This is a Foundation of Christ, that because the man is broken, and hath not bread, therefore he must be sold, and Christ must buy him, and take him home to his fire-side, and cloath him, and feed him there. I know Satan argues thus, Thou art not worthy of Christ, and therefore what hast thou to do with Christ? but Faith concludes otherwise, I am not worthy of Christ, I am out of measure sinful, I tremble at it, and I am sensible of it, and therefore ought I, and therefore must I come to Christ; this arguing is Gospel-logick, and the right method of a true and saving-faith: for what is faith, but the act of a sinner humbled, weary, laden, poor, and self-condemned? Oh take heed of their doctrine who make faith to act of some vile person never humbled, but applying with an immediate touch, his hot, boyling, and smoaking Lusts, to the bleeding blessed Wounds, and Death of Jesus Christ.

2. If thou art in Covenant with God, then hath God fulfilled in some part the pro­mises of this Covenant to thy Soul: As —

1. Then hath God put the Law into thy inward parts, and writ it in thy heart: look as Indenture answers to Indenture, or as a face in the glass answers to a face, so the con­formity of thy heart, and inwards to the Law of God; thou obeyest God's Will, and de­lightest in that obedience; Thou sayest with David, I delight to do thy Will O God; yea, psal. 40.8. thy Law is within my Heart.

2. Thou hast a covenant-relation to God, and a covenant-interest in God; and thou art by covenant as one of the people of God. Christ hath thy soul, thy body, thy affections, thy love to the very uttermost; God hath a propriety, and a peculiarity in thee; thou art Christs by Marriage; thou hast past over thy self unto him to be his Jewel, his Spouse, his Diadem, his Crown, his Servant, his Child for ever.

3. Then art thou clearly taught to know the Lord; thou knowest him in another man­ner than thou didst before; I will establish my Covenant with thee, Ezek. 16.60, 61. and thou shalt know that I am the Lord. There is a double knowledge. 1. A speculative knowledge, and thus men may know much, but they are not affected according to the things they know. 2. A practical knowledge; and thus if we know the Lord, we shall see in him that excel­lency and beauty, that our Hearts will be affectioned towards him, and we shall be able to say, that we love him with all our Heart, and with all our Soul, and with all our Strength.

4. Then hath God pardoned thy sins, and He will remember thy sins no more? But how should I be assured of that? Why thus, — 1. If thou hast sincerely con­fessed, bewailed, and forsaken thy sins; Wash ye, make ye clean, put away the e­vil of your doings from before mine Eyes, cease to do evil: — And presently it follows, come now, and let us reason together, saith the Lord; Isa. 1.16, 18. though your sins be as Scar­let, they shall be as white as Snow, though they be red like crimson, they shall be as wooll. Isa. 55.7. To the same purpose, Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and He will have Mercy upon him; and to our God, for He will abundantly Pardon. 2. If thy heart, after many storms and troubles be calm­ed, and quieted through saith in Christ; Being justified by faith, we have peace with God;Rom. 5.1. What? hast thou peace with God? and hath God still'd thy soul with peace? this is an argument of thy sins pardon — 3. If thine Heart be singularly inflamed with the love of Christ; the Woman that Had many sins forgiven her by Christ, Luke 7.47. she loved him much. Upon that account she wept, and washed his feet with her tears, and so wiped them with the hairs of her head; she kissed his feet, and anointed them with Ointment, nothing was too good for Christ, who had forgiven her all her sins.— [Page 102] 4. If thy heart, and soul, and all that is within be singularly enlarged to praise God for his pardons;Ps. 103.1, 2, 3. Bless the Lord, O my soul, and forget not all his benefits, who for­giveth all thine iniquities. If thine heart feel his pardons, thy mouth will sing his praises; and hereby thou may'st be assured that God hath pardoned all thy sins.

Come now; are these, O my soul, the grounds of thy hopes? a lively faith in Jesus? an accomplishment in some measure of the promises of the Covenant? why, these are the fewel of hope; if this be thy case, act thy hope strongly on Christ, and on the covenant of grace; say not, hope is onely of things future, and therefore if I be already in covenant, What need I hope? For whether thou art in covenant or no, it is the main question here; nay, though it be granted that thou art in covenant, and that hope is swallowed up in the compleat presence of its object; yet it is not at all dimi­nished, but rather encreased by a partial presence. As in massie bodies, though violent motion be weakest in the end, yet natural motions are ever swiftest towards the center: so in the hopes of men, though such as are violent and groundless, prove weaker and weaker, yet those that are stayed and natural (or rather gracious) are evermore stronger and stronger, till they procure the utmost presence and union of their object. The nearer we come to a fruition of a good, the more impatient we are to want it. O then hope in Jesus! draw on thy hope yet more and more in this Covenant of grace! be not content onely with an hope of expectation, but bring it on to an hope of confidence, or assurance; thou canst not fail if thou hangest thy hope on Jesus: Christ is not fastened as a loose nail, or as a broken rotten hedge in the covenant of grace; he is there As a nail in a sure place; Isa. 22.23, 24. and they shall hang on him all the glory of his Fathers house; the off-spring and the issue; all vessels of small quantity, from the vessels of cups, even to all the vessels of flaggons. Come soul, thou art a vessel of small quantity, hang all thy weight on Christ, he is a nail that cannot break.

SECT. V. Of Believing in Jesus in that Respect.

5. WE must believe on Jesus carrying on this great work of our salvation in a way of covenant. Many a time Satan comes and hurles in a temptation, What? Is it likely that God should enter into a covenant with thee? yea, sometimes he so rivets in this temptation, that he darkens all within, and there's no sight of comfort in the soul: O but now believe! now if ever is the season for faith to act; little evidence and much adherence speaks saith to purpose. We read of some who could stay themselves upon the Lord, whiles they walked in darkness upon the margin, and borders of a hundred deaths.Psal. 23.4. Ps. 88.7. David fears no evil, though he walked through the valley of the shadow of death; for his faith told him, that God was with him. Heman could say, thy wrath lieth hard upon me, thou hast afflicted me with all thy waves; sure he thought, God could do no more to drown him; not only a wave or two, but all Gods waves were on him, and over him; and yet he believes, Lord I have called daily upon thee. Hezekiahs comforts were at an hard pinch.ver. 9. Mine eyes fail with looking upwards: O Lord I am op­pressed; Isa. 39.14. yet praying argues believing, Lord undertake for me. Christs sense of com­forts was ebbe and low, when he wept, and cryed, that he was forsaken of God; yet then his faith is doubled, as the cable of an Anchor is doubled when the storm is more than ordinary,Mat. 27.46. my God, my God.

Poor soul! thou standest wondering at this great condescention of God; What? That God should enter into covenant with me? What? that God should make such great and preci­ous promises with me? Surely these comforts, and these priviledges, are too high for me, or for any soul breathing. — It may be so; and yet be not discouraged, for God will magnifie his grace, and therefore he will do this great thing; all that thou hast to do, and all that God requires of thee, in this case, is onely to believe; indeed thou hast no part in Christ, no part in the covenant of grace, if thou wilt not believe; faith is the condition of the covenant of grace; and therefore either believe, or no covenant.

I know it is not easie to believe; nay, it is one of the hardest things under heaven to perswade a soul into faith: What? Will the great God of heaven make a Covenant with such a wretch as I am? I cannot believe it. Why, What's the matter? Ah my sins, my sins, my sins! God is a consuming fire against such, he cannot endure to behold iniquity: little hopes that ever God should enter into a covenant with me. But to help on, or to allure a soul in, consider, O thou soul, of these following passages.

[Page 103]1. Consider of the sweet and gracious nature of God: that which undoes broken hearts, and trembling souls, it is misconceivings of God: we have many times low, diminishing, ex enuating thoughts of Gods goodness; but we have large thoughts of his power and wrath: now to rectifie these misapprehensions, consider his name, and therein his nature, the Lord, the Lord, Merciful, and Gracious, Long-suffering, and abundant in Goodness, and Truth, keeping mercy for Thousands forgiving Iniquity, Transgressions, & Sins; and will by no means clear the guilty, visiting the Iniquity of the Fathers upon the Children, and upon the Childrens Children, unto the Third and Fourth Generation. O terrible Text!Exod. 34.6, 7 sayes the Soul, alas I am guilty of thousands of sins; and if this be his Name I am un­done, woe to me and mine, unto the Third and Fourth Generation. But consider again, and in this description of God we shall find an Ocean of Mercy to a Drop of Wrath; a Sea of Oyl to an half drop of scalding Lead. For,—

1. God doth not begin, the Lord, the Lord, that will by no means clear the guilty; but, the Lord, the Lord, Merciful, and Gracious, Long-suffering; this is the first and greatest part of his Name; God is loath to speak in justice, and wrath; he keeps it to the last; m [...]rcy lies uppermost in Gods heart; if the sentence must come, it shall be the last day of the Assize.

2 Many words are used to speak his goodness: Merciful, Gracious, Long-suffering and abundant in Goodness, keeping Mercy for Thousands, forgiving Iniquity, Transgression and Sin; here be six several phrases, to shew the Riches of his Goodness, but when he speaks his wrath, what haste makes he over it? there's only two expressions of that; it was a Theam he took no delight in; Judgment is his Work, his strange Work; Isa. 28.22. for he doth not afflict willingly nor grieve the Children of Men.

3. There's a difference in the expression; when God speaks of mercy,Lam. 3.33. he expresseth it thus, abundant in Mercy; keeping Mercy for Thousands. But in visiting sins, it is not to thousands, but only to the Third or Fourth Generation. Surely Mercy rejoyceth against Judgment. God would shew Mercy to Thousands,Jam. 2.13. rather than he would destroy three or four.

4. What if by no means God will clear the guilty? stubbornly guilty? yet never will he destroy humble souls that lye at his feet, and are willing to have mercy on his easie terms. How shall I give thee up Ephraim, how shall I deliver thee O Israel?Hos. 11.8, 9. how shall I make thee as Admah? How shall I set thee as Zeboim? My heart is turned within me, my repentings are kindled together, I will not execute the fierceness of Mine anger, I will not destroy Ephraim, for I am God and not Man, the Holy One in the middest of [...]ee; O my soul! why standest thou at a distance with God? Why dost thou fancy a Lion in the way? O b [...]lieve in God, believe in Jesus! and believe thy portion in this Covenant of grace! have sweet and delightful thoughts of Gods nature, and thou wilt not, thou canst not sly from him: some are of opinion that a soul may fetch more encou­ragements to believe, from the consideration of Gods gracious and merciful nature, than from the promise it self.

2. Consider of the sweet and gracious nature of Jesus Christ: our thoughts of God are necessarily more strange than of Jesus Christ, because of our infinite distance from the Godhead; but in Christ, God is come down into our nature, and so infinite goodness, and mercy is incarnate; art thou afraid, O my soul, at his name Jah, and Je­hovah! O remember his name is Emanuel; the Lyon is here disrobed of his garment of terrour; his rough hair is turned into a soft wooll; see thy God disrobed of his terrible Majesty, see thy God is a man, and thy Judg is a Brother; mince Jehovah with Jesus, and the Serpent wi [...]l be a rod; O that Balsamy name, Jesus; that name that founds healing for every wound, settlement for every distraction, comfort for every sorrow: but here's the misery, souls in distress had rather be poring on hell than heaven; rather frighting themselves with the terrours of justice, than staying themselves with the fl [...]ggons of Mercy. O my soul, how canst thou more contradict the nature of Christ, and the Gospel-description of Christ, than to think him a destroyer of men? b [...]t wherein appears the gracious nature of Christ? I answer, in his being incarnate, O how could Jesus have manifested more willingness to save, than that the God-head should condescend to assume our nature? surely this is ten thousand times more condescention, than for the greatest King to become a sly, or a toad, to save such crea­tures as toads and flyes. 2. In his tender dealing with all sorts of sinners, he professed th t he came into the world, not to condemn the world, but that the world through him might be saved. He wept over Jerusalem, saying, O Jerusalem, Je [...]usalem, Mat. 23.37▪ how [Page 104] oft would I have gathered thee as an Hen gathereth her chickens under her wings? but ye would not. I would, but ye would not And when his Disciples would have had fire come down from Heaven to consume tho [...]e that refused him, he reproves them, and tells them, they know not of what spirits they were of. 3. In his care of his own; not caring what he suffered, so they might be saved. Alas, alas, that the Lord Jesus should pass through a life of misery, to a death more miserable, to manifest openly to the world the abun­dance of his love; and yet that any soul should suspect him of cruelty, or unwillingness to shew mercy! Ah my soul, believe; never cry out, my sins, my sins, my sins; there is a gracious nature and inclination in Jesus Christ to pardon all.

3. Consider of that office of saving, and shewing mercy, which Christ hath set up; this is more than meerly a gracious inclination; Christ hath undertaken and set up an office to seek, and to save that which was lost; to bring home straying Souls to his Father, to be the great Peace-maker between God and Man, to reconcile God to man, and man to God, and so to be the Head and Husband of his People. Is not here a world of encouragement to believe in Jesus? what? to consider him as one who hath made it his office to heal, and relieve, and to restore, and to reconcile? Among Merchants I remember they have an office of security, that if you dare not adven­ture on Seas, yet there you may be ensured, if you will but put in at that Office: in this manner Christ hath constituted and assumed the office of being a Mediator, the Redeemer, and the Saviour of men; he hath erected, and set up on purpose an office of meer love, and tender compassion, for the relief of all poor distressed sin­ners: if they dare not venture otherwise, yet let them put in at this office. O what jealous hearts have we that will not trust Christ, that will not take the word of Christ without an office of security? surely Christ never so carried himself to any soul, that it need be jealous of his love and faithfulndess, yet this dear husband meets with many a jealous spouse: O my soul take heed of this! Satan hath no greater design upon thee than to perswade thee to entertain hard thoughts of Christ: believe! never say God will not take thee into Covenant, for to this purpose he hath erected an office to save and have mercy.

Consider of those tenders and offers of Christ, those intreaties and beseechings to accept of Christ, which are made in the Gospel. What is the Gospel? or what is the sum of all the Gospel, but this? O take Christ, and life in Christ, that thou may'st be saved: what mean these free offers, Ho every one that thirsteth come to the waters, and whosoever will, let him take of the Waters of Life freely: and God so loved the world that he gave his only begotten Son, &c. God is the first suitor and solicitor, he first prayes the Soul to take Christ. Hark at the door! who is it that knocks there? who is it that calls now,Cant. 5.2 even now? open unto me my Sister, my Love, my Dove, my Ʋnde­filed, for my head is filled with dew, and my locks with the drops of the night? See him through the windows, this can be none but Christ: his sweet language of Sister, Love, and Dove, bespeaks him Christ; his suffering language, that his head is filled with dew, and his locks wih the drops of the Night? bespeaks him Christ; But harken the motion he makes to thy Soul; Soul! consider what price I have given to save thee; this my body was crucified, my hands and feet nailed, my heart pierced, and through anguish I was forced to cry, my soul is heavy, heavy unto death, and now what remains for thee but onely to believe? See all things ready on my part, remission, justification, sanctification, salvation; I will be thy God and thou shalt be of the number of my People; I offer now my self and merits, and benefits flowing there-from, and I intreat thee accept of this offer. O take Christ, and Life, and Salvation in Christ What is this the voice of my beloved? are these the intreaties of Jesus? and O my soul, wilt thou not believe? wilt thou not accept of this Gracious offer of Christ? O consider who is this that proclaimeth, inviteth, beseecheth? if a poor man should offer thee moun­tains of gold thou mightest doubt of performance, because he is not of that Power; if a covetous rich man should offer thee thousands of silver, thou mightest doubt of performance, because it is contrary to his nature; but Christ is neither poor, nor covetous; as he is able, so his Name is gracious, and his nature is to be faithful in performance; his Covenant is sealed with his blood, and confirmed by his oath, that all shall have pardon that will but come in, and believe: O then let these words of Christ (whose lips like lillies are dropping down pure myrrhe) prevail with thy soul, say Amen to his offer, I believe, Lord help my unbelief.

[Page 105]5. Consider of those Commands of Christ, which notwithstanding all thy excuses and pretences, he fastens on thee to believe: And this is his Commandment, that we should believe on the name of his Son Jesus Christ. Surely this Command should infinitely out­weigh and prevail against all other Countermands of Flesh and Blood, of Satan, Na­ture, Reason, Sense, and all the World. Why this Command is thy very ground and warrant, against which the very Gates of Hell can never possibly prevail: when Abra­ham had a command too kill his own only dear Son, with his own hand, though it was matter of as great grief as could possibly pierce his heart; yet he would readily and willingly submit to it; how much more shouldst thou obey, when God commands no more, but that thou shouldest belive on the name of his Son Jesus Christ? There's no evil in this Command; no, no, it comprehends in it all good Imaginable; have Christ, and thou hast with him the excellency and variety of all blessings both of heaven and earth; have Christ, and thou hast with him a discharge of all those endless and easless torments of Hell; have Christ, and thou hast with him the glorious Deity it self, to be enjoyed through him to all Eternity. O then believe in Jesus! suffer not the Devils cavils, and the groundless exceptions of thine own heart to prevail with thee against the direct Com­mandment of Almighty God.

6. Consider of these Messages of Christ, which he daily sends by the hands of his Gos­pel-Ministers. Now then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christs stead, be ye Reconciled unto God. What a wonder is here!2 Cor. 5, 20. Would not an earthly Prince disdain and hold it in foul scorn to send unto his inferiour re­bellious slaves for reconcilement? It is otherwise with Christ; he is content to put up at our hands all indignities and affronts; he is glad to sue to us first, and to send his Am­bassadors day after day, beseeching us to be reconciled unto him: O incomprehensible depth of unspeakable Mercy, and Incouragement to come to Christ! That I may digress a little, say thou that readest, wilt thou take Christ to thy Bridegroom, and forsake all others? This is the Message which God hath bid me (unworthy Ambassadour) to deli­ver to thee: the Lord Jesus expects an answer from thee; and I should be glad at heart to return a fit answer to him that sent me; say then, dost thou like well of the Match? wilt thou have Christ for thy Husband? wilt thou enter into Covenant with him? wilt thou surrender up thy Soul to thy God? wilt thou rely on Christ, and apply Christs merits particularly to thy self? wilt thou believe? for that is it I mean by taking, and receiving, and marrying of Christ: Oh happy if I could but Joyn Christ and thy Soul to­gether this day! Oh happy thou, if thou wouldst this day be perswaded by a poor Am­bassadour of Christ! Blame me not if I am an importunate Messenger; if ever I hear from thee, let me hear some good News, that I may return it to Heaven, and give God the Glory. Come, say on; art thou willing to have Christ? wouldst thou have thy name enrolled in the Covenant of Grace? shall God be thy God, and Christ thy Christ? wilt thou have the Person of Christ, and all those priviledges flowing from the Blood of Christ? sure thou art willing, art thou not? stay then; thou must take Christ on these terms; thou must believe on him (i e.) Thou must take him as thy Saviour and Lord, thou must take him, and forsake all others for him. This is the true Faith, the condition of the Covenant: O believe in Jesus, and the Match is made, the hands are struck, the Co­venant established, and all doubts removed.

SECT. VI. Of loving Jesus in that respect.

6 WE must love Jesus, as carrying on this great work of our Salvation in a way of Covenant. I know Love is reckoned as the first and fundamental Passion of all the rest; some call it the first springing and out-going affection of the Soul; and therefore I might have put it in the first place, before Hope or Desire; but I chuse ra­ther to place it in this Method, as (me thinks) most agreeing (if not to the order of Nature, yet) to the Spiritual workings, as they appear in my Soul. When a Good is propounded' first I desire, and then I hope, and then I believe, and then I love. And some describing this spiritual love, they tell me, it is an holy disposition of the heart, Dr. Preston of Love. arising from Faith. But to let these niceties pass for a Spiders web (curious, but thin) certain it is that I cannot believe all these transactions of God, by Christ in a Covenant-way for me, but I must needs love that God, & love that Christ who hath thus firstly & freely loved my soul; [Page 106] go on then O my Soul, put fire to the harth, blow on thy little spark, set before thee God's Love, and thou canst not but love; and therein Consider, 1. The Time. 2. The Properties. 3. The Effects of Gods love. 1. For The Time; He Loved thee before the World was made: hast thou not heard? and wilt thou ever forget it? were not those ancient Loves from all eternity admirable, astonishing, ravishing Loves? 2, He Loved thee in the very beginning of the world: was not the promise expressed to Adam in­tended for thee? as thou sinnedst in his loins, so didst thou in his loins receive the Pro­mise, It shall bruise thy head: And not long after, when God established his Covenant with Abraham and his Seed, wast not thou one of that Seed of Abraham? If ye are Christs, Gal. 3.29. then are ye Abrahams Seed, and heirs according to the Promise. 3. He loves thee now more especially, not only with a Love of benevolence, as before; but with a love of complacency: not only hath he struck Covenant with Christ, with Adam, with Abraham in thy behalf, but particularly and personally with thy self; and O what Love is this? If a woman lately conceiving, love her future fruit; how much more doth she love it when it is born and embraced in her Arms? So if God loved thee before thou hadst a being, yea before the world or any Creature in it had a being, how much more now? O the height, and depth, and length and breadth of this immeasurable Love! O my Soul, I cannot express the Loves of God in Christ to thee; I do but draw the Picture of the Son with a coal, when I endeavour to express Gods love in Christ.

2. For the properties of this Love: 1. Gods Love to thee is an eternal Love. He was thinking in his eternity of thee in this manner, At such a time there shall be such. Man and such a Woman living on the earth: in the last times such a one (I mean thou that readest, if thou believest) and to that Soul I will reveal my self, and communicate my loves; to that soul I will offer Christ, and give it the hand of Christ to lay hold on Christ; and to that purpose now I write down the Name in the Book of Life, and none shall be able to blot it out again. Oh eternal Love! Oh the blessed transactions between the Father and the Son, from all eternity to manifest his Love to thy very Soul!

2. Gods love to thee is a choice Love; it is an elective, separating Love: when he passed by and left many thousands,Mal. 1.2, 3. then, even then he sets his heart on thee: Was not Esau Jacobs brother? saith God, yet I loved Jacob, and hated Esau. So, wert not thou such an ones Brother, or such an ones Sister that remained wicked and ungodly? wert not thou of such a Family; whereas many, or some are passed by, yet God hath loved thee, and pitched his Love on thee: Surely this is choice Love.

Hos. 14.4. Deut. 7.7, 8.3. Gods Love to thee is a free Love: I will love them freely, saith God, And the Lord did not set his Love upon you, and chuse you, because ye were more in number than any people, — but because the Lord loved you; there can be no other reason why the Lord loved thee, but because he loved thee. We use to say, this is a womans reason, I will do it because I will do it; but here we find it is Gods reason, though it may seem strange arguing; yet Moses can go no higher, he loved thee, why? because he loved thee.

Gods love to thee is the Love of all relations: look what a friends Love is to a friend, or what a Fathers Love is towards a Child, or what an Husbands Love is towards a Wife; such is Gods Love to thee; thou art his Friend, his Son, his Daughter, his Spouse; and God is thy All in All.

3. For the Effects of his Love: 1. God so Loves thee, as that he hath entered into a Covenant with thee. O what a Love is this? tell me, O my soul, is there not an infi­nite disparity betwixt God and thee? He is God above, and thou art a Worm below: He is the High and lofty one that inhabiteth eternity, whose Name is Holy: and thou art less than the least of all the Mercies of God: O wonder at such a condescention! that such a Potter, and such a Former of things should come on terms of bargaining with such clay as is guilty before him! Had we the tongues of Men and Angels, we could never express it!

God so loves thee, as that in the Covenant he gives thee all his Promises? Indeed what is the Covenant but an accumulation, or heap of Promises? As a cluster of stars makes a Constellation; so as a mass of promises concurreth in the Covenant of Grace; where-ever Christ is, clusters of divine promises grow out of him; as the motes, rayes and beames are from the Sun. I shall instance in some few. As, —

1. God in the Covenant gives the world. All is yours, whether Paul, or Apollo, or Cephas or the World, Mat. 6 33. 1 Cor. 3.22. First seek the Kingdom of God, and his righteous­ness, and all these things shall be added unto you. These temporary blessings are a part of the Covenant which God hath made to his People; It is he that giveth thee Power to [Page 107] get wealth, that he may establish his Covenant which he sware unto thy Fathers. Others,Deut. 8.18. I know, may have the World, but they have it not by a Covenant-right; it may be thou hast but a little, a very little of the world; well, but thou hast it by a Covenant-right, and so it is an earnest of all the rest.

2. As God in the Covenant gives thee the world, so in comparison of thee and his other Saints, he cares not what becomes of all the world. I loved thee, saith God,Isa. 43.4. there­fore will I give men for thee, and people for thy Life: If the case be so, that it cannot be well with thee, but great evils must come upon others, kindred, people and nations, I do not so much care for them, saith God, my heart is on thee, so as in Comparison of thee, I care not what becomes of all the world: O the love of God to his Saints!

3. God in the Covenant pardons thy sins; this is another fruit of Gods love: Ʋnto him that loved us, and washed us from our sins by his own blood; Rev. 1.5. it cost him dear to pardon our sins; even the heart-blood of Christ: such were the transactions betwixt God and Christ: if thou wilt take upon thee to deliver souls from sin (saith God to his Son) thou must come thy self, and be made a Curse for their Sin: Well (saith Christ) thy will be done in it; though I lose my Life, though it cost me the best blood in my heart, yet let me deliver them from sin: This exceedingly heightens Christs Love, that he should fore­see thy sin, and that yet he should Love. Many times we set our Love on some outward unthankful Creatures, and we say, could I but have foreseen this untowardness, they should never have had my Love: but now the Lord did foresee all thy sins, and all thy ill requitals for love, and yet it did not once hinder his love towards thee, but he puts this in the Covenant, I will forgive their Iniquities, and remember their sins no more. Ezek. 36.25.

4. God in the Covenant gives thee Holiness and Sanctification. I will sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your Idols will I cleanse you: this Holiness is our excellency in the eyes of Men and Angels: this is the Crown and Diadem upon the heads of Saints: whence David calls them by the name of excellent ones. Holiness is a Spirit of Glory, 1 Pet. 4.14. it is the delight of God:Psal. 16.3. 1 Pet. 4.14. as a Father delights himself in seeing his own Image in his Children, so God delights him­self in the Holiness of his Saints: God loved them before with a love of benevolence and good-will, but now he loves them with a love of complacency:Psal. 47.11. Psal. 149.4. The Lord takes pleasure in those that fear him; the Lord takes pleasure in his People. Holiness is the very Essence of God, the Divine Nature of God: O what is this, that God should put his own na­ture into thee? You are partakers of the Divine Nature. O what a love is this that God should put his own Life into thee? that he should enable thee to live the very same life that he himself lives? remember that piece of the Covenant, I will put my Law into their inward parts, and write it in their hearts.

5. God in the Covenant gives thee the knowledg of himself: it may be thou knew­est him before: but 'tis another kind of knowledg that God now gives thee than thou hadst before. When God teaches the Soul to know him, it looks on God with another eye: it sees now another beauty in God than ever it saw before: for all that knowledg that it had before, bred not love: only Covenant-knowledg of God works in the Soul a true Love of God. But how doth this Covenant-knowledg work this Love? I shall tell you my own experiences: I go through all the Virtues, Graces and Excellencies that are most amiable: and I look in the Scriptures, and there I find them in God alone: if ever I saw any excellency in any man, or in any Creature, I think with my self, there is more in God that made that Creature: He that made the Eye, shall not he see? And so he that made that Loveliness, is not he Lovely? Now when by these Mediums I have presented God thus lovely to my Soul, then I begin to feel my heart to warm. As when I conceive such an Idea of a man, that he is of such a carriage, behaviour, disposition, that he hath a mind thus, and thus framed, qualified and beautified, why then I love him; so when I apprehend the Lord aright, when I observe him as he is described in his Word; when I observe his doings, and consider his workings, and learn from all these together a right Idaea, opinion or apprehension of him, then my will follows my under­standing, and my affections follow them both; and I come to love God, and to delight in God. O here's a sweet knowledg! surely it was God's Love in Christ to put this blessed Article into the Covenant of grace; They shall all know me from the least of them unto the greatest of them, saith the Lord.

6. God in the Covenant of grace gives thee his Son.John. 13.6. God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever­lasting life. Nay more, as God hath given thee his Son, so he hath given thee [Page 108] himself. O my Soul, wouldest thou not think it a marvellous love, if God should say to thee, Come Soul, I Will give thee all the World for thy Portion; or that I may give thee a testimony that I love thee, I will make another world for thy sake, and I will make thee Em­perour of that world also. Surely thou wouldst say, God loves me dearly; ay but in that God hath given thee his Son, and given thee himself, this is a greater degree of Love. Christi [...]ns! stand amazed; Oh what love is this to the Children of men! Oh that we should live to have our ears filled with this sound from Heaven! I will be a God to thee and to thy Seed after thee, I am the Lord thy God; I will be their God, and they shall be my Peo­ple. O my Soul, where hast thou been? rouze up, and recollect, and set before thee all these passages of Gods Love in Christ; are not these strong atractives to gain thy love; what wilt thou do? canst thou chuse to love the Lord thy God? shall not all this love of God in Christ to thee constrain thy love? It is the expression of the Apostle, The Love of God constrains us: 1 Cor. 5.14. God in Christ is the very Element of Love, and whither should Love go but to the Element? Air goes to Air, and Earth to Earth, and all the Rivers to the Sea:1 John. 4.16. every Element will to its proper place: Now God is Love, and whither should thy Love be carried, but to this Ocean, or Sea of Love? Come my Beloved (said the Spouse to Christ) let us get up early to the vineyards, Cant 2.12. let us see if the Vines flourish, whe­ther the tender grapes appear; there will I give thee my Loves: The flourishing of the Vine, and the appearing of the tender grapes are the fruits of the graces of God in the Assemblies of his Saints; now wheresoever things appear, whether in Assemblies, or in secret Ordinances, then and there (saith the Bride) will I give thee my Loves; when thou comest to the Word, Prayer, Meditation, be sure of this, to give Christ thy Love: What? doth Christ manifest his presence there? is there any abounding of his graces there? O let thy Love abound: by how much more thou feelest Gods Love towards thee, by so much more do thou love thy God again: many sins being forgiven, how shouldst thou but Love much?

SECT. VII. Of joying in Jesus in that respect.

WE must joy in Jesus as carrying on the great work of our Salvation in a way of Covenant. I know our joy here is but in part; such is the excellency of Spiritual joy, that it is reserved for Heaven; God will not permit it to be pure and per­fect here below: and yet such as it is (though mingled with cares and pains) it is a bles­sed duty; it is the light of our souls: and were it quite taken away, our lives would be nothing but Horrour and Confusion: O my Soul, if thou didst not hope to encoun­ter joy in all thy Acts, thou wouldst remain languishing and immoveable, thou wouldst be without action and vigour, thou wouldst speak no more of Jesus, or of a Covenant of grace, or of God, or Christ, or Life, or glory. — Well then go on O my Soul, and joy in Jesus; if thou lovest him, what should hinder thy rejoycing in him? It is a Maxime, that as Love Proceeds, so if there be nothing that retaines the Appetite, it alwayes goes from Love to Joy. One motion of the Appetite towards good is to be united to it, and the next Appetite towards good is to enjoy it: now Love consists in union, and joy in fruition; for what is fruition, but a joy that we find in the possession of that thing we love? Much ado there is amongst Philosophers concerning the differences of Love and Joy. Some give it thus; As is the motion of fluid Bodies which run towards their Center, and think to find their rest there; but being there, they stop not, and therefore they return, and scatter themselves on themselves, they swell and overflow: So in the passion of Love, the Appetite runs to the beloved Object, and unites it self to it, and yet its motion ends not there; for by this passion of joy, it re­turns the same way; again it scatters it self on it self, and overflows those Powers which are nearest to it; by this effusion the soul doubles on the Image of the good it hath re­ceived, and so it thinks to possess it more; it distills it self into that faculty, which first acquainted it with the knowledg of the Object, and by that means it makes all the parts of the Soul concur to the possession of it. Hence they say, That joy is an effusion of the Appetite, whereby the Soul spreads it self on what is good, to possess it the more perfectly.

But not to stay in the inquiry of its Nature, O my Soul, be thou in the exercise of this Joy; Is there not cause? come see, and own thy Blessedness; take notice of the great things the Lord hath done for thee. As,— 1. He hath made a Covenant with [Page 109] thee of temporal mercies; thou hast all thou hast by free-holding of Covenant-Grace: thy Bread is by Covenant, thy sleep is by Covenant, thy safety from Sword is by the Covenant, the very tilling of thy Land is by a Covenant of Grace, Ezek. 36.34. O how sweet is this? Every Crum is from Christ, and by virtue of a Covenant of Grace.

2. He hath made a Covenant with thee, of spiritual mercies; even a Covenant of Peace, and Grace, and Blessing, and Life for evermore; God is become thy God, he is all things to thee; he hath forgiven thy sins, he hath given thee his Spirit, to lead thee, to sanctifie thee, to uphold thee in that state wherein thou standest; and at last he will bring thee to a full enjoyment of himself in Glory, where thou shalt bless him, and rejoyce before him with joy unspeakable and full of glory. O pluck up thy heart, lift up thy head, strengthen the weak hands and the feeble knees; serve the Lord with gladness and joyfulness of Spirit, considering the day of thy Salvation draweth nigh. Write it in Letters of Gold, that thy God is in Covenant with thee, to love thee, to bless thee, and to save thee. Yet a little while, and he that shall come will come, and receive thee to him­self, and then thou shalt fully know what it is to have God to be thy God, or to be in Covenant with God. I know these Objects rejoyce not every heart; a man out of Co­venant, if he look on God, he is a consuming fire: if on the Law, it is a Sentence of Condemnation; if on the Earth, it brings forth Thorns by reason of sins; if on Hea­ven, the Gate is shut; if on the Signes in Heaven, Fire, Meteors, Thunder, strike in him a terrour. But O my Soul, this is not thy case: a Man in Covenant with God, looks on these things with another eye; if he look on God, he saith, This is my Fa­ther; if on Christ, this is my elder Brother; if on Angels, these are my Keepers; if on Heaven, this is my House; if on the Signes of Heaven, Fire, Meteors, Thun­der, these are but the effects of my Fathers Power; if on the Law, the Son of God hath fulfilled it for me; if on Prosperity, God hath yet better things for me in store; if on Adversity, Jesus Christ hath suffered much more for me than this; if on the De­vil, Death, and Hell, he saith with the Apostle, O Death! where is thy Sting? 1 Cor. 15.55. O Grave! where is thy Victory? Come poor soul, is it not thus with thee? what? art thou in Covenant with God, or art thou not? If yet thou doubtest, review thy grounds of hope, and leave not there, till thou comest up to some measure of assurance: but if thou art perswaded of thy Interest, O then rejoyce therein; is it not a Gospel-duty to rejoyce in the Lord, and again to rejoyce? The Lord is delighted in thy delights:Phil. 4.4. he would fain have it thy constant frame and daily business to live in joy, and to be alwayes de­lighting thy self in him.

This one Promise, I am the Lord thy God, is enough to cause thy appetite to run to it, and to unite it self to it by Love; and to scatter it self on it, and to overflow those pow­ers of the Soul that are nearest to it, that every part of the Soul may concur to the pos­session of it. Bless the Lord, O my Soul (saith David) and all that is within me bless his holy Name. So rejoyce in the Lord, O my Soul, and all that is within me, rejoyce in the Name of God. This is true joy, when the soul unites it self to the good possessed in all its parts: And was there ever such an object of true joy as this? Heark, as if Hea­ven opened, and the voice came from God in Heaven; I will be a God to thee, and to thy Seed after thee: I am the Lord thy God; and I will be thy God. What? doth not thy heart leap in thy bosom at this sound? John the Baptist leaped in his mothers womb for joy, at the sound of Maries Voice; and doth not thy soul spring within thee at this voice of God? O wonder! some can delight themselves in sin; and is not God better than sin? Others more refined, and indeed sanctified, can delight themselves in remission of Sin, in Grace, Pardon, Holiness, Fore-thoughts of Heaven; how exceedingly have some gracious hearts been ravished with such thoughts? But is not God, the objective happiness, the Fountain-blessedness, more rejoycing than all these? Why? Dear soul if there be in thee any rejoycing faculty, now awake, and stir it up; it is the Lord thy God whom thou art to rejoyce in; it is he whom the glorious spirits joy in: it is he who is the top of Heavens joy, their exceeding joy: and it is he who is thy God as well as their God. Enough! enough! or if this be not enough, hear thy Duty as the Lord commands thee: Rejoyce in the Lord, Phil. 3.1.Phil. 3.1. Be glad ye Children of Zion, and re­joyce in the Lord your God, Joel 2.23.Joel. 2.23. Rejoyce in the Lord all ye Righteous, for praise is comely for the upright, Psal. 33.1.Psal. 33.1. Rejoyce in the Lord ye Righteous, and give thanks at the remembrance of his holiness, Psal. 97.12.Psal. 97.12. Let all those that put their trust in thee rejoyce, let th [...]m ever shout for joy, because thou defendest them; let them also that love thy Name be joyful in thee, Psal. 5.11.Psal. 5.11. Let the Righteous be glad, let them rejoyce before [Page 110] God, yea let them exceedingly rejoyce, Psal. 68.3.Psal. 68.3. Glory ye in his holy Name, let the heart of them rejoyce that seek the Lord, Psal. 105.3.Psal. 105.3. Let Israel rejoyce in him that made him, let the Children of Zion be joyful in their King, Psal. 149.3.Psal. 149.3. Be glad in the Lord, and rejoyce O ye Righteous, and shout for joy all ye that are upright in heart, Psal. 23.11.Psal. 23.11. O what pressing Commands are these?

SECT. VIII. Of calling on Jesus in that respect.

1. WE must call on Jesus, or on God the Father in and through Jesus in reference to this gracious Covenant: Now this calling on God containes Prayer and Praise.

Jer. 31.16.1. We must pray: we must use Arguments of Faith challenging God, Turn thou me, and I shall be turned: Why? for thou art the Lord my God. This Covenant is the ground on which all Prayers must be bottomed; the Covenant we know contains all the Pro­mises, and what is Prayer but Promises turned into Petitions? Thus prayed the Pro­phet Jeremy, Jer. 14.21, 22. Do not abhor us for thy Names sake, do not disgrace the Throne of thy Glory, remember, break not thy Covenant with us.—VVhy? Art not thou he the Lord our God? And thus prayed the Prophet Isaiah, Isa. 64.9. Be not wroth very sore, neither remember iniquity for ever, behold we beseech thee; and why so? we ar [...] all thy Poople: q. d. Every one doth for its own: the Prince for his People, the Father for his Children, and the Shepherd for his Sheep: and will not God do for his own in covenant with him? Be thy soul in the saddest desertion, yet come and spread the Covenant before God: A Soul in the great­est depth, swimming on this Covenant of Grace, it keeps it from sinking; whence Christ in his blackest, saddest hour, prayed thus, My God, my God, why hast thou forsaken me? Be thy Soul in trouble for sin and prevailing corruption: yet go to God, and plead his Promise and Covenant: say as Johoshaphat, Lord, I am so born down by the power of my sin, that I know not what to do, only mine eyes are unto thee; O do thou subdue mine ini­quities. Be thy soul troubled for want of strength to do this or that duty; yet go to God and Christ in the Covenant of Grace, and say, Lord thou knowest I have no strength of my self, I am a barren Wilderness, but thou hast entred into a Covenant of Grace with me, that thou wilt put thy Law into my inward parts, thou wilt cause me to keep thy judgments, and do them. Ezek. 36.27.Ezek. 36.27. As sometimes thou saidst to Gideon; I have sent thee, there­fore I will be with thee, Judg. 6.16.Judg. 6.16. Many are apt to set upon their duties in their own strength; but Oh my soul, look thou to the promise of Grace, and of the Spirit, and put them in suit, and alledge them unto Christ. Many are apt to work out their sanctifica­tions by their VVatchfulness, Resolutions, Vows, Promises made unto God; but alas, were there not more help in Gods Promises which he makes to us, than in our Promises which we make to him, we might lie in our pollutions for ever. O here's the way; in every want, or strait, or necessity, fly to God and Christ, saying, Thou art our Father, and we are thy People, O break not thy Covenant with us. I confess strong expressions and af­fections are good in Prayer, but surely strength of Faith in the Covenant of God is the greatest strength of our Prayer.

Here it may be some Soul will object,Object. O if I were assured that I were in Covenant with God, thus would I pray: but alas, I am a Stranger, an Alien, and so have been to this very day, I have no part in the Covenant.

I Answer,Answ. If thou art not actually in Covenant, yet thou may'st be in Covenant in re­spect of Gods purpose and gracious intention. Howsoever, to encourage all to seek un­to God, consider these Particulars.—

1. The Freeness of the Promise in this Covenant of Grace; Come and buy Wine with­out Money or Money-worth, Isa. 55.2. Rev. 22.17. come, and drink of the Waters of Life freely.

2. The extent of the Promise in this Covenant of Grace: I will pour out my Spirit upon all flesh; hence the Gospel is compared to a Feast, and God invites universally: As many as you find, Mat. 22.9. bid to the Marriage. As persons are in estate, so they invite, and so they feast: now Christ is a great King over all the Earth; he hath one House that will hold all; he hath one Table that will hold all: yea, he hath one Dish that will serve all; and answerably he invites all: Ho every one that thirsteth.

3. The forwardness of Christ, that gives to every one that asketh, according to his Promise.John 4.10. Hadst thou but asked (said Christ to the Samaritan VVoman) I would have gi­ven [Page 111] thee living water. Mark here the occasion of Christ's, words; Christ being weary and thirsty by reason of his Journey, he asked of the Woman a Cup of water to drink; no great matter; he asks but a Cup of water, and the Woman stands at the Well-side where was water enough; yet she gives not, but stands wondering that he being a Jew should ask water of her that was a Samaritan; well, saith Christ, thou deniest me a Cup of cold water, being weary and thirsty, but hadst thou asked of me, I would have given thee water of Life. Wonderful! Christ is more ready to give water of Life, the very Spirit of God, to a poor sinnner, than we are to give a cup of common water to a thirsty Soul. Go then, thou that hast denied the least mercy and kindness to Christ in any of his Mem­bers, yet seek Grace from him, O look up unto Jesus! ask his Spirit, intreat him to make thy heart new within thee; plead the promise of his Covenant, and wait in hope.

2 We must praise: 1. If we would have the blessing, let us seek it with the same mind that God offers it (i.e.) with a purpose and desire to have Grace exalted; thus Mo­ses sought pardon to this very end, that his mercy might appear; If thou wilt pardon their sin, thy mercy shall appear] and we shall be thankful unto thee for it; Exod. 32.32. so the words are made out by expositros, which in the text are either passionately or modestly sus­pended. These are prevailing requests with God, when we plead for the Glorifying of his own Grace. Father, Glorifie thy Name, said Christ; and presently there comes a voice out of the Cloud, I have Glorified it, and I will Glorifie it again. John. 12.28. 2. If we have the blessing already, then be sure to ascribe the Glory unto him, that hath made good his promise unto us: who is a God like unto thee, Micah. 7, 18. who passest by the transgressions of the rem­nant of thy Heritage? We should make the praise of his grace to ring through the world, that Heaven and Earth might take notice of it, and wonder at the grace that hath been shewed us. I will mention the loving kindness of the Lord, Isa. 63.7. and the Praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness towards the House of Israel, which he hath bestowed on them, according to his Mercies, and according to the multitude of his loving Kindnesses. See how the Prophet mentions the kindnesses, the loving kindnesses, the multitude of his loving kindnesses; the goodness, and the great goodness of God; he could hardly get off it; he would have God and Grace to have all the Glory: O my Soul, hath God entered thee into a Covenant of Grace? why then bless the Lord O my soul, and all that is within me, bless his holy Name; Psal. 103.1. But of this more anon.

SECT IX. Of Conforming to Jesus in that respect.

9 WE must conform to Jesus, in reference to this Covenant of Grace: We are changed by beholding, into the same Image. 2 Cor. 3.18. If we look unto Jesus in this respect, this Look will have such an influence upon us, that we shall conform to Jesus. But wherein consists this Conformity? I answer, in these several perticulars:

1. God in Christ offers his Covenant to us; so we through Christ should embrace his Offer.

2. God in Christ keeps Covenant with us; so we through Christ should be careful to keep Covenant with him.

3. God in Christ hath highly honoured us as we are his People: so we through Christ should highly honour him as he is our God.

1. God in Christ offers a Covenant of Grace to us; so we through Christ should embrace this gracious Offer. His Offers have appeared from first to last: as, 1. To A­dam. 2. To Abraham. 3. To Moses. 4. To David. 5. To Israel, and to Judah. Take notice of it in that great promise of the Covenant, I will be thy God: q. d. Come Soul, if thou wilt but have me, I am thine, here I offer my self, my son, my spirit, Ju­stification, Sanctification, Adoption, Salvation: whatsoever I am, or whatsoever I have, all is thine, if thou wilt but accept of me: Look over all this wide, wide world, and if there be any thing in it that can please thy soul; and when thou hast gone through all the world, then come and take a view of me, and see me in my glory, beauty and excellency; view me in my Attributes, and see if thou findest not enough in me worthy of thy acceptance: all this, and more than this, nay more than eye can see, or ear can hear, or heart can conceive I offer to thee, if thou wilt but have me; Loe, I will he thy God. So Christians! God is [Page 112] first with us, he is the first mover, he begins with us before we begin with him: I will bring them (saith God) into the bond of the Covenant. Now in this let us conform; doth he offer? O let us embrace the offer! doth he lead the way? O let us follow him step by step in that very way as he goes before us! Let us not prescribe unto God, let not us presume to appoint the Conditions of the Covenant; let us not seek to wind about the Promise of Grace to our own Mind and Will: let us not say, We will have it thus, thus and thus it shall be or else we will admit of no conditions of peace: But, O come, take God and Christ upon his own Terms; submit to that way of the Covenant, and to those conditions of peace which the Lord prescribeth; why? this is to conform to his gracious offers. There is much of this offer of Christ and conforming to Christ, and there­fore give me leave to enlarge. As in the offer God usually scatters some little seeds of Faith in the hearts of those that he will bring to himself; so it is worth the while to ob­serve the work of Faith in receiving and accepting of this gracious offer; only I shall not herein limit the Lord; but I will shew what some conceive the most usual and ordinary course of Faiths working, and of the souls conforming to Jesus Christ in its closing with Christ. As thus—

1. Faith hearing the great things proposed in the Covenant of Grace, it stirs up in the heart a serious consideration of their blessed condition, that are in covenant with God; Blessed art thou O Israel, a People saved by the Lord—What Nation in the Earth is like thy People, Deut. 33.29. 2 Sam. 7.2.3. even like Israel, whom God went to redeem for a People unto himself? Time was, (saith the Soul) that I counted the proud blessed, and the rich blessed, and the honoura­ble blessed; time was when I placed my blessedness in other things, as in Riches, Pre­ferments, Favour, Credit with men; but now these are become vile, and things of no value; Faith makes us change our voice, and to speak as the Psalmist, Blessed are the People whose God is the Lord.Psal. 144.15.

2. Faith stirs in the heart a longing desire after this condition; good being believed, cannot but be desired and longed for; Desire naturally springs from the apprehension of any good being made known; hence Faith (we say) is both in the understanding and in the will; as it is in the understanding, it opens the eye to see, and clearly to discern the Blessing of the Covenant; as it is in the will, it pursues and desires the attaining of the Grace revealed; nor are these desires faint desires, but very earnest, eager, violent; sometimes it is called a thirsting after God; and sometimes a panting after God; and sometimes a gasping after God: it is such a desire as cannot be satisfied by any thing with­out God himself.

3. Faith stirs in the heart some hope to enjoy this condition; I say some hope; for Faith being as yet in the Bud, or in the Seed, though its desire be strong, yet hope of obtaining is but feeble and weak; hence Faith is taken up with many thoughts: fain would the Soul be joyned to Christ, but being as yet dismayed with the sense of Sin, it stands like the Publican, afar off; as yet Faith can scarce speak a word to God, only with Jonah, it can look towards his holy Temple. As a poor weak babe who lies in the Cradle sick, and weak, and speechless, only it can look towards the Mother for help; the cast of the eye expresseth in some sort what it would say; thus Faith being weak, it would speak to God, but it cannot, or dares not; only it hath its eye to­wards Heaven;2 Chr. 20.12. as Jehoshaphat sometimes said, Our eyes are towards thee. It feels a need, and fain would have; but sense of unworthyness, and the sense of the Law strikes such a fear into the heart, that it dares not come near. Consider Israels Case, and we shall find it parallel to this: God proclaims on the Mount, I am the Lord thy God: what was this, but Gods offer to be in Covenant with Israel? and yet the terrour of the Thunder was so great, that Israel durst not come near: a poor Soul hearing the Lord to offer himself to be in Covenant in him, Come soul, I am the Lord thy God. Why alas it dares not come near: What am I the Lord? or what is my Fathers House, that I should enter into a Covenant with the most high God? The Soul is unquiet within it self, it is hurried to and fro, and finds no rest; it hears of Peace with God, but feels it not; there is much ado with the Soul to sustain its hope; only Faith sets the mind again and a­gain to consider the promises, invitati [...], and all other incouragements which God hath given in his Word.

4. Faith stirs in the heart some resolves to go to Gods Throne, and to sue for Grace; Faith speaks within as they did,Jonah. 3.9. Amos. 5.15. Who can tell whether the Lord will return? And, it may be the Lord God of Hosts will be gracious to the remnant of Joseph. So, Who can tell? saith the Soul; It may be the Lord will, saith the Soul: and this begets some resolves [Page 113] as those Lepers in Samaria knew they were sure to perish, if they sate still; therefore they resolved to try whether the Aramites would save them: Or as Esther, knowing all was undone if she would not stir, she would try whether the King would hold out his Golden Scepter: So the poor Soul, knowing there is no way but perishing, if it continue in its Na­tural State, therefore it resolves to go to God: Doth the Lord say, Seek my Face? Why, Jer. 3.22. thy Face Lord will I seek.—Doth the Lord say, Come unto Me? Why, Behold Lord, I come unto Thee; for Thou art the Lord our God. And now, the Soul betakes it self unto God, it sends up Complaints of it self, it laments its own sinful Rebellions, it puts out a whole Vol­ley of Sighs, Groans, and strong Cryes towards Heaven; it confesseth with Grief and bitter Mourning, all its former Iniquities; it smites, with Repenting Ephraim, upon its Thigh; it lyes down at God's Foot-stool, it puts its Mouth in the Dust; it acknowledgeth God's Righteousness if He should condemn, and cast off for ever; and yet withal, it pleads for Grace, that it may be accepted as one of His: It sayes unto God; Lord, I have nothing to plead, why Thou may'st not Condemn me; but if Thou wilt receive me, Thy Mercy shall appear in me: O let Thy Mercy appear, take away all Iniquity, and receive me graciously. Thus the Soul lyes at God's Throne, and pleads for Grace.

5. As Faith is thus earnest in suing to God for Grace, so it is no less vigilant and watch­ful in observing what Answer comes from the Lord; even as the Prisoner at the Bar, not only cries for Mercy, but he marks every Word which falls from the Judges Mouth, if any thing may give him Hope; or as Benhadad's Servants lay at catch with the King of Israel, to see if they could take occasion by any thing which fell from him, to plead for the Life of Benhadad: So the poor Soul that is now pleading for Life and Grace, it watch­eth narrowly, to see if any thing may come from God, any Intimation of Favour, any Word of Comfort, that may tend to Peace. O let me hear Joy and Gladness.—I will hear what the Lord will say; for He will speak Peace unto His People.

6. As Faith waits for an Answer, so accordingly it demeans it self.

1. Sometimes God answers not, and Faith takes on, and follows God still, and cryes after Him with more Strength; as resolving never to give over, till the Lord either save or destroy: Nay, if the Lord will destroy, Faith chuseth to die at God's Feet; as when Joab was bidden to come forth from the Horns of the Altar, and to take his Death in another Place; Nay, (saith Joab) but I will dye here: Or, as when Christ saw no Delive­rance come in His Agony, He Prayed more earnestly: So a poor Soul,Luke 22.44. in the Time of its Agony, when it is striving as for Life and Death, if Help come not at first Call, it prayes again, and that more earnestly. Faith is very urgent with God; and the more slack the Lord seems in answering, the more earnest is Faith in plying God with its Prayers: It will wrestle with God, as Jacob with the Angel; it will take no Denyal, but will crave still: Bless me, even me also; O send me not away without a Blessing!

2. Sometimes God answers in part; He speaks as it were out of a Dark Cloud; He gives some little Ease, but He speaks not full Peace: In this manner He speaks to the Wo­man; Go thy way, and sin no more: He doth not say; Go in Peace, thy Sin is forgiven thee; John 8.11. No, no; but, Go thy way, and sin no more. Hereby Faith usually gets a little Strength, and looks after the Lord with more Hope; It begins to plead with God, as Moses did; O Lord, Thou hast begun to shew Grace unto Thy Servant; go on, Lord, to manifest unto me all Thy Goodness. Here Faith takes a little hold on the Covenant of Grace: It may be the Hand of Faith is feeble, shaking and trembling; yet it takes a little Hold, it receives some En­couragement, it finds that its former Seeking is not in vain.

3. Sometimes God answers more fully and satisfactorily; He applyes some Promise of Grace to the Conscience by His Spirit; He lets the Soul feel & taste the Comforts of him­self, or of such and such a Promise, more effectually than ever before: Fear not, Isa. 41.10. (saith God) for I am thy God. Here Faith waxeth bold, and with a glad Heart entertains the Promise brought Home unto it. The Apostle calls this the Embracing of the Promises: Now,Heb. 11.13. Embracing implies an Affectionate Receiving with both Arms opened: So the Soul em­braceth the Promise, and the Lord Jesus in the Promise; and having Him, like Simeon, in his Arms, it layes Him in the Bosom, it brings Him into the Chamber of the Heart, there to rest and abide for ever. And now is the Covenant struck betwixt God, and the Soul: Now the Soul possesseth God in Christ, as her own; it rests in Him, and is satisfyed with Him, it praiseth God for his Mercy, as Simeon did, when he had Christ in his Arms; it commits it self wholly, and for ever to that Goodness and Mercy, which hath been revea­led to it.

O my Soul, Hast thou come thus by little and little, to touch the Top of Christ's Golden [Page 114] Scepter? Why then, Is thy Hand given to God? Then art thou entred into a Covenant of Peace? Christ's Offering, and thy Receiving the Covenant of Grace, bears a sweet A­greement, an harmonious Conformity.

2. God in Christ keeps Covenant with us; so we through Christ should be careful and diligent to keep Covenant with God: In the Things of this Life, a strict Eye is had to the Covenants we make. Now, it is not enough for us to enter into Covenant with God; but we must keep it: The Lord never will, never hath broken Covenants on His Part; but Alas! we on our Parts have broken the first Covenant of Works: Take heed we break not the second; for then there remains not any more place for any more Covenants. As the Lord keeps Covenant with us; so let us keep Covenant with Him: and therein is the Blessing;Psal. 103.17, 18. The Mercy of the Lord is from Everlasting to Everlasting,—to such as keep his Covenant.

There is much also in this keeping of the Covenant; and therefore, give me leave a little to enlarge. Sundry Acts of Faith are required to this keeping of the Covenant: As thus,—

1. Faith in keeping the Covenant, hath alwayes an Eye to the Rule and Command of God: As in Things to be believed, Faith looks on the Promise; so in Things to be practi­sed, Faith looks upon the Command. Faith will present no strange Fire before the Lord; it knows that God will accept of nothing, but what is according to His own Will.

2. As Faith takes Direction from the Rule; so in keeping of the Covenant, it directs us to the right End, that is, to the Glory of God. We are of Him, and live in Him; and by Faith we must live to Him,Rom. 14.7, 8. 2 Cor. 5.15. Psal. 50.15. Psal. 86.12. & for Him: For none of us liveth to himself, and no Man dieth to himself; for whether we live, we live unto the Lord; & whether we die, we die unto the Lord: whether we live therefore or die, we are the Lord's. Again, He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them. This God claims as His right and due: Thou shalt glorifie Me, saith God: Yes, saith Faith, I will glorifie thee for ever.

3. Faith in keeping the Covenant, shields the Soul against all Hinderances that it meets withal: As for instance, Sometimes we are tempted on the Right Hand by the Baits and Allurements of the World; All these will I give thee, saith the World, if thou wilt be mine; but then Faith overcomes the World, by setting afore us better Things than these: Sometimes we are tempted on the Left Hand, by Crosses, Afflictions, Persecutions, and Sufferings for the Name of Christ; but then Faith helps us to overcome, and makes us Conquerours through Christ that loved us, by setting before us the End of our Faith and Patience.Heb. 12.2. It is said of Jesus, That for the Joy that was set before Him, He endured the Cross and despised the Shame.

4. Faith encourageth the Soul, that the Lord will have a Gracious Respect unto its keeping Covenant:Acts 10.33. In every Nation he that feareth Him, and worketh Righteousness, is ac­cepted with Him. Surely this is no small Encouragement to well-doing: What would not a Servant do, if he knew his Lord will take it in good part? Now, Faith assures the Soul, there is not one Prayer, one Holy Desire, or one Good Thought, or Word which is spo­ken or done to the Glory of God, but God takes notice of it, and accepts it in good part. Then they that feared the Lord,Mal. 3.16. spake often one to another; and the Lord hearkned, and heard it; and a Book of Remembrance was written before Him, for them that feared the Lord, and that thought upon His Name.

5. Faith furnisheth the Soul with Strength and Ability to keep the Covenant: By Faith we get a Power and Strength of Grace. As thus: —

1. By Faith we look at Christ, as having all Fulness of Grace in Himself; It pleased the Father, Col. 1.19. that in Him should all Fulness dwell: All others have but their Measures, some more, some less, according to the Measure of the Gift of Christ; but Christ hath received the Spirit, John 3.34. not by Measure, but in the Fulness of it.

2. By Faith we know, that whatever Fulness of Grace is in Christ, He had it not for Him­self only,Psal. 68.18. John 1.16. but for us: He received Gifts for Men, said the Psalmist; not for Himself meer­ly, but for Men: Of His Fulness we receive Grace for Grace, saith John: His Wisdom to make us wise, His Meekness to make us meek, and His Patience to make us patient.

3. By Faith we look at Christ, as Faithful to distribute such Grace unto us, as He recei­ved for us:Heb. 4.2. He is Faithful in all the House of God; He is Faithful in dispensing all the Trea­sures of Grace committed unto Him, for His Churches Good: He keeps nothing back: His Faithfulness will not suffer Him to keep that to Himself, which He hath received for us.Psal. 68.18. Hence as the Psalmist saith, He received Gifts for Men; so the Apostle renders [Page 115] it, He gave Gifts unto Men: As he receives, so he gives;Ephes. 4.8. being faithful in all that is com­mitted to Him.

4. By Faith we seek God, and beg Performance of his Promises according to our need: Do we want Wisdom, Meekness, Patience, or any other Grace? Faith carries us by Prayer unto the Fountain, and in this way waits and expects to receive the Grace we want. As the Child by sucking the Breast, draws forth Milk for its own Nourishment, and thereby it grows in Strength; so do we by the Prayer of Faith, suck from Christ, and from the Promise of Grace, and by that means derive Strength to our inner Man, to fulfil the Covenant which we have made with God.

6. As Faith strengthens us; so if at any times, by occasion or temptation, we fail in our Covenant-keeping, Faith recovers us, and restores us again to our former Estate: I do not say, the Covenant can be broken betwixt God and Us; we may offend God, and fail in the Service of God; but till we refuse God, and leave God, and chuse another Ma­ster, Lord, and Husband besides God, there is no Dissolution of the Covenant of Grace. Now, this a true Believer cannot do; He may fall, and fall often; yet he doth not fall, but he rises again: he may turn aside, but yet he returns again into the way of the Cove­nant. What a sweet Point is this? Christians, We may, and sometimes we do walk weakly, in keeping of Covenants; our feet slip, and we step aside out of God's Path; yet Faith brings us back again to God: It casts Shame on our Faces, that after all the Grace shewed us, we should so ill requite God: It reminds us of those Promises, Re­turn unto Me, and I will return unto you. —Ye have done all this Wickedness, Zech. 1.3. 1 Sam. 12.20, 22. yet turn not aside from following the Lord: — For the Lord will not forsake his People, for his Great Names sake, because it hath pleased the Lord to make you his People. In the minding of these, and such other Promises, Faith doth encourage us to return unto God, to take words unto our selves, and to plead the Covenant of his Grace towards us: This VVork of Faith brought Peter back to Christ; whereas Judas wanting this Faith, lies down in de­sperate Sorrow, never able to rise up, or to recover himself.

O my Soul! Art thou acquainted with these Acts of Faith, enabling thee in some good measure to keep Covenant with God? Then is there a sweet Conformity betwixt Thee, and Jesus.

3. God in Christ hath highly honoured us, as we are his People; so we through Christ should honour Him highly, as He is our God: This is the main End of the Covenant; and I shall end with this: O my Soul, be like to God, bear the Image and Resemblance of God thy Father, in this Respect: He hath humbled Himself to advance thee; O then hum­ble thy self to advance Him; endeavour every way to exalt his Name.

We are willing to be in Covenant with God, that we may set up our selves, that we may sit upon Thrones, and possess a Kingdom: But we must think especially of set­ting up the Lord upon his Throne: Ascribe Greatness to our God, saith Moses; Deut. 32.3. make it a Name, and a Praise unto Him, that he hath vouchsafed to make us his People, and to take us into Covenant with Himself: Honour Him as he is God; but honour Him more abundantly, as he is our God: Who should Honour Him, if his People will not? The World knows Him not; The Wicked will not seek after God, Psal. 10.4, — God is not in all his Thoughts. And, Shall God have no Honour? Shall He that stretched out the Heavens, and laid the Foundations of the Earth, and formed Man upon it, have no Glory? O yes! The Lord Himself answers; This People have I formed for My Self, Isa. 43.21. they shall shew forth My Praise: Surely, God will have Praise from his own People, whom he hath taken unto Himself: He will be glorifyed in all those that come near Him. Lev. 10.3.

But, How should we honour God? I answer: —

1. We must set Him up as chief and highest in our Esteem: Kings acount not them­selves honoured, if they be not set above other Men: And hence God's People have used such Expressions concerning God, as do single Him forth beyond the Comparison of all Creatures. Thus Moses; Who is like unto Thee amongst the Gods? Who is like unto Thee, Exod. 15.11. 2 Sam. 7.22. glorious in Holyness▪ fearful in Praises, doing Wonders? Thus David; Thou art Great, O Lord God, for there is none like Thee, neither is there any God besides Thee, according to all that we have heard with our Ears. Thus Solomon; Lord God of Israel,1 King. 8.22. there is no God like unto Thee in Heaven above, or in the Earth beneath; who keepest Covenant and Mercy with Thy Servants? Thus Micah; Who is a God like unto Thee, Micah 7.18. which passest by the Trans­gressions of the Remnant of thine Heritage? And thus should we rise up in our Thoughts and Apprehensions of God, until we come to an Holy Extasie and Admirati­on of God.

[Page 116]2. We must count it our Blessedness, and highest Dignity, to be a People in Covenant with God: Are we Honourable? Yet esteem this as our greatest Honour, that God is our God: Are we low and despised in the World? Yet count this Honour enough, that God hath lifted us up to be his People. Christians, if when we are counted as things of nought, we can quiet our selves in this, that God is our God; if when we are persecuted, imprisoned, distressed, we can say with Jacob, I have enough, because the Lord hath Mer­cy on me, and hath taken me into Covenant with Him: surely then we do bear Witness of God before Heaven and Earth, that He is better to us than Corn, or Wine, or Oyl, or whatsoever this World affords.

3. We must lie under the Authority of every Word of God, and we must conform our selves to the Examples of God; that is, we must labour to become Followers of God, and imitate his Virtues. It is a part of that Honour which Children owe to their Parents, to obey their Commands, and to imitate their Godly Example: we cannot honour God more, than when we are Humbled at his Feet to receive his Word, than when we renounce the Manners of the world, Deut. 31.3. Ephes. 5.1. to become his Followers as dear Children. O think of this! for when we conform indeed, then are we Holy as he is Holy, and Pure as he is Pure; and then, How should this but tend to the Honour and Glory of our Good God?

SECT. I. Of the Tidings of Christ.

IN this Period, as in the former, we shall first lay down the Object; and secondly, direct you how to Look unto it.

The Object is Jesus, carrying on the Work of Man's Salvation, in His first Coming in the Flesh, until His Coming again. But because in this long Period we have many Transactions, which we cannot with Conveni­ency dispatch together; we shall therefore break it into smaller pieces, and present this Object, Jesus Christ: 1. In his Birth. 2. In his Life. 3. In his Death. 4. In his Resurrection. 5. In his Ascension, Session at God's Right Hand, and Mission of his Holy Spirit. 6. In his Intercession for his Saints; in which Bu­siness he now is, and will be employed till his Second Coming to Judgment.

1. First, For the Transactions of Jesus in His Birth: Some things we must propound before, and some things after his Birth; so that we shall continue this Period till the Time of John's Baptism, or the Exercise of his Ministry upon Earth. Now in all the Transactions of this Time, we shall especially handle these: 1. The Tidings of Christ. 2. The Conception of Christ. 3. The Duplicity of Natures in Christ. 4. The real Distinction in that Duty. 5. The wonderful Union, notwithstanding that Distinction. 6. The Birth of Christ. 7. Some Consequents after his Birth, whil'st yet a Child of Twelve Years old.

The First Passage in Relation to his Birth, is, The Tidings of Christ: This appears, Luk. 1.26, 27, 28, &c. And in the Sixth Month, the Angel Gabriel wat sent from God, &c.Luk. 1.26, 31. I shall a little ins [...]st on some of these Words.

1. The Messenger is an Angel. Man was too mean to carry the News of the Concep­tion of God: Never any Business was Conceived in Heaven, that did so much concern the Earth, as the Conception of the God of Heaven in a Womb of Earth; no less there­fore than an Angel was worthy to bear these Tidings; and never Angel received a greater Honour, than of this Embassage. Angels have been sent to divers; as to Gideon, Mano­ah, David, Daniel, Eliah, Zechariah, &c. And then the Angel honoured the Message; [Page 118] but here's a Message that doth honour the Angel; he was highly glorious before; but this added to his glory, Indeed, the Incarnation of God could have no less a Reporter than the Angel of God: When God intended to begin his Gospel, he would first visit the World wirh his Angel, before he would visit the World with his Son; His Angel must come in the Form of Man, before his Son must come in the Nature of Man.

This Angel salutes the Virgin; Hail, thou that art highly favoured, the Lord is with thee; blessed art thou among Women. Luke 1.28. Many Men and Women have been, and are the Spiritual Temples of God; but never was any the material Temple of God, but only Mary; and therefore, Blessed art thou amongst Women: and yet we cannot say that she was so Blessed in Bearing Christ, as she was in Believing in Christ; her Bearing indeed was more Mira­culous, but her Believing was more Beneficial to her Soul: that was her Priviledge, but this was her Happiness. Christians, If we believe in Christ, and if we obey the Word of Christ, we are the Mothers of Christ: Whosoever doth the Will of My Father which is in H [...]aven, Mat. 12.50. Luke 11.27. he is my Brother, and Sister, and Mother. Every renewed Heart is another Mary, a spiritual Sanctuary of the Lord Jesus. It was the Woman's Acclamation, Bles­sed is the Womb that bare thee, and the Paps that gave thee suck: True, said Christ; but that Blessing extends only to one: I will tell you how many are Blessed, and rather Blessed; yea, Vers. 28. rather Blessed are they that hear God's Word, and keep it: Blessed are they that so incar­nate the written Word by doing it, as the Blessed Virgin gave Flesh to the Eternal Word by bearing it; those that hear and keep God's Word, are they that Travel in Birth again, until Christ be formed in them. Gal. 41.9. Hearing, they Receive the Immortal Seed of the Word, by a firm Purpose of doing they conceive, by a longing Desire they quicken, by an ear­nest. Endeavourr they travel, and when the Work is wrought, then have they incarnate the Word, and Christ is formed in them. In this Respect was Mary [...]lessed; and I make no question, but in this Respect also the Angel calls her Blessed, and Elizabeth calls her Blessed, and Simeon calls her Blessed, and She calls her self Blessed, and all Generati­ons call her Blessed, and God Himself calls and makes her Blessed; yea, as Paul said, Com­eth this Blessedness on the Circumcision only? so, cometh this Blessedness on the Virgin only? No,Rom. 4.9. Mat. 5.3, 4, 5. Psal. 32.2. even Blessed are the Poor in Spirit, Blessed are they that mourn, & Blessed are the Meek; and Blessed are they, whose Sins are not imputed. Even these hath God blessed with Spiritual Blessings in Heavenly Places; and these shall Christ entertain with a Come ye Blessed of My Father.

Luke 1.29.3. This Virgin is Troubled at this Salute. She might well be troubled; For, 1. If it had been but a Man that had come in so suddenly, when she expected none; or so secret­ly, when she had no other Company; or so strangely, the Doors being probably shut; she had cause to be troubled: How much more, when the shining Glory of the Angel so height­ned the Astonishment? 2. Her Sex was more subject to fear: If Zachary were amazed with the sight of this Angel, How much more the Virgin? We flatter our selves how well we could endure such Visions; but there is a difference betwixt our Faith, and our Senses; to apprehend here the Presence of God by Faith, this goes down sweetly: But should a Glorious Angel appear among us, it would amaze us all. But for this, the An­gel comforts her;Vers. 30. Fear not Mary, for thou hast found Favour with God. The Troubles of Holy Minds ever end in Peace or Comfort; Joy was the Errand of the Angel, and not Terrour; and therefore, suddenly he revives her Spirit with a chearful Excitation: Fear not; q. d. Let those fear who know they are in Displeasure, or know not they are graci­ous: Thine happy Estate calls for Confidence, and that Confidence calls for Joy: What should they fear, that are favoured of Him at whom the Devil's Tremble? O Mary! How should Joy but enter into thy Heart, out of whose Womb shall come Salvation? I question, not but these ve­ry words revived the Virgin: What remote Corner of her Soul was there, into which these Beams of Consolation did not shi [...]e?

Luke 1.31, 32, 33.4. Here is the Foundation of her Comfort, and our Happiness; Behold, thou shalt Con­ceive in thy Womb, and bring forth a Son, and shalt call His Name Jesus. Never was Mor­tal Creature thus honoured, that her VVomb should yield that Flesh, which was personal­ly united to the Godhead; that she should bear Him that upholds the World. There's one VVonder in the Conception, another in the Fruit; both are marvellous: but the latter, I take it, is more Mysterious, and fuller of Admiration; the Fruit of the VVomb is Jesus, a Saviour, the Son of the Highest; a King, God shall give Him a Throne, and He shall Reign for ever; for of His Kingdom there shall be no End Here was a Son, and such a Son as the World never had before; and here was the Ground of Mary's Joy: How could she but rejoyce, to hear what her Son should be before He was? Surely, never was any Mo­ther [Page 119] so glad of her Son Born, as this Virgin was of her Son before He was Con­ceived.

The Ground of this Joy lay more especially in that Name Jesus. Here Christians! Here is the Object that you are to Look unto. The first Title that the Angel gives our Sa­viour, it is Jesus, a Saviour. O come! let us dwell a little here: Without Jesus we had never known God our Friend; and without Jesus, God had never known us for any other than His Enemies. This Name Jesus is better to us, than all the Titles of God: Indeed there is Goodness and Greatness enough in the Name Jehovah; but we merited so little Good, and demerited so much Evil, that in it alone there had b [...]en small Comfort for us; but in the Name Jesus there is Comfort, and with the Name Jesus there is Comfort in the Name of God. In old times, God was known by His Names of Power, and of Majesty, and of His Nature; but His Name of Mercy was reserved till now, when God did purpose to pour out the whole Treasure of his Mercy, by the Mediation of his Son. And as this Name is exalted above all Names; so are we to exalt his Mercy above all his Works. O it is an useful Name! In all Depths, Distresses, Miseries, Perplexities, we beseech God by the Name of Jesus, to make good his own Name, not to bear it for nought; but as He is a Saviour, so to save us: And this is our Comfort, that God will never so remember our wretched Sins, as to forget His own Blessed Name; and especially this Name Jesus. O it is the Highest, the Dearest, the Sweetest Name to us of all the Names of God.

The reason of this Name was given by the Angel to Joseph: Matth. 1▪21. Thou shalt call his Name Jesus, for He shall save His People from their Sins. But why from their Sins? We seem rather willing to be saved from Poverty, Ignominy, Plague, Prison, Death, Hell, the Devil. Sin is a thing that troubles but a few: O how few! how very few be there, that break their sleep for their Sins? Alas, alas! Sin (if we understand) is the very worst of Evils: There is no Poverty but Sin, there is no Shame but Sin, there is no Plague to that of Sin; there is no Prison, but that Prison is a Paradise without Sin; there is no Death that hath any Sting in it, but for Sin; The Sting of Death is Sin, saith the Apostle; take out the Sting, 1 Cor. 15.56. and you may put the Serpent in your Bosom: Nay, I'le say more, there is no Hell, but for Sin; Sin first kindled the Fire of Hell, Sin fuels it; take away Sin, and that tormenting Flame goes out. And for the Devil; Sin is his Instrument, whereby he works all mischief: How comes a Man to be a slave to Satan, but by Sin? But for Sin, the Devil had no Busi­ness in the World; but for Sin he could never hurt a Soul.

What abundance of Benefits are here in one word; He shall save His People from their Sins? There is no Evil incident to Man, but it ceaseth to be Evil when Sin is gone. If Jesus take away Sin, he doth bless our very Blessings, and sanctifie our very Afflictions: He fetcheth Peace out of Trouble, Riches out of Poverty, Honour out of Contempt, Li­berty out of Bondage; He pulls out the Sting of Death, puts out the Fire of Hell: As all Evils are wrapt up in Sin; so he that saves us from Sin, he saves us from all Evils whatso­ever.

But, Is not Christ as precious a Name as Jesus is? I answer, No, For, 1. Christ is not the Name of God: God as he is God, cannot be anointed; but Jesus is the Name of God, and that wherein He more especially delights. 2. Christ is Communicated to others; Princes are called Christs; but Jesus is proper to Himself: There is no Saviour but He. 3. Christ is anointed; To what End, but to be a Saviour? Jesus is therefore the End, and the End is alwayes above the Means. — Why? this is that Jesus, the Son of God's Love, the Author of our Salvation, In whom alone God is well pleased; and whom the Angel published afore He was Conceived: Thou shalt Conceive, and bring Forth a Son, and shalt call His Name Jesus.

SECT. II. Of the Conception of Christ.

2. THe Conception of Christ, was the Conclusion of the Angel's Message: No sooner had the Virgin said, Be it to me according to Thy Word; but according to that Word it was: immediately the Holy Ghost over-shadowed her, and Forms our Saviour in her Womb. Now Christians! Now was the Time of Love; especially, if we relate to His Conception and Birth: Well may we say, Now was it that the Day brake up, that the Sun arose, that Darkness vanished, that Wrath and Anger gave place to Favour and Salva­tion: [Page 120] Now was it, that Free-Grace came down from Heaven, Thousands of Angels waiting on her; the very Clouds part (as it were) to give her way; the Earth springs to welcom her; the Flouds clap their Hands for Joy; the Heavenly Hosts sing as she goes along, Glory to God in the Highest, Peace upon Earth, Good Will towards Men: Truth and Righte­ousness go before her, Peace and Prosperity follow after her, Pity and Mercy waits on either Hand; and when she first sets Foot on the Earth, she cryes a Jesus, a Saviour! Hear ye Sons of Men! The Lord hath sent me down to bring you News of a Jesus! Grace and Peace be unto you: I will live with you in this World, and you shall live with me in the World to come. O here was Blessed News! Why, this is Gospel, pure Gospel; this is the Glad Tidings: Free Grace proclaims a Jesus; and a Jesus is made up (as it were) all of Free-Grace. O what Eternal Thanks do we owe to the Eternal God! If there had not been a Jesus (to borrow that Expression) made all of Grace, of Grace it self, we could never have had Dealing with God. O how may we say with the Angels; Glory to God: Bles­sed be God, for Jesus Christ!

But in this Conception of Christ are so many Wonders, that e're we begin to speak them,1 Tim. 3.16. we may stand amazed: Without Controversie, great is the Mystery of Godliness; God manifested in the Flesh. Say, Is it not a Wonder, a Mystery, a great Mystery, a great Mystery without all Controversie, that the Son of God should be made of a Woman, even made of that Woman which was made by Himself? Is it not a Wonder, that her Womb then, and that the Heavens now, should contain Him, whom the Heaven of Heavens cannot contain? Concerning this Conception of Christ, I shall speak a little, and but a little: What Man can conceive much of this Conception, which was a Conception without Help of Man?Luke 1.35. Our greatest Light we borrow from the Angel, who describes it thus; The Ho­ly-Ghost shall come upon thee, and the Power of the Highest shall over-shadow thee.

Out of these Words, observe, 1. The Agent or Efficient. 2. The Fruit or Effect.

1. The Agent or Efficient Cause of Christ's Conception, is the Holy-Ghost. This agrees with that Speech of the Angel to Joseph; Matth. 1.20. That which is Conceived in her, is of the Holy-Ghost. Here it may be demanded, why the Conception of Christ should be ascribed to the Holy-Ghost, which is common to all the Actions in the Trinity? I answer, Not to exclude the rest; but first, to shew it was the free Grace of God, which is often termed the Holy-Ghost. 2. Because the Father and the Son effected it by the Holy-Ghost, so was it his Work immediately, and in a special manner: Good reason have we to be thankful to all the Three Persons; to the Father, for ordaining this Garment; to the Holy-Ghost, for weaving it; to the Son, for wearing it; to the whole Deity, for cloathing us with it, and making us Righteous by it —Neither yet is the Holy-Ghost Christ's Father; he did not beget Him, he did not form Him, he did not minister Matter from his own Substance whereof Christ was made; but took a part of Humane Nature from the Virgin, and of that he made the Body of Christ within her. Away with all gross Opinions, and old Heresies! This Conception of Christ was not by any Carnal Effusion of Seminal Humour; but by way of Manufacture, (i.) by Handy-work, or Operation, or Virtue of the Holy-Ghost; or else by the Energetical Command and Ordination of the Holy-Ghost, whereby that part of the Virgin's Blood, or Seed, whereof the Body of Christ was to be framed, was so cleansed and sanctified, that in it there should be neither Spot nor Stain of Original Pol­lution.

2. The Fruit or Effect was the Framing of Christ's Manhood, in which we may observe the Matter and Manner. 1. For the Matter: Observe we the Matter of the Body, and of the Soul of Christ. 1. The Matter of the Body of Christ, it was the very Flesh and Blood of the Virgin: He was made of Woman, saith the Apostle, (i.) of the Flesh and Blood,Gal. 4.4. Rom. 1.6. & Substance of the Woman: And He was made of the Seed of David (saith the Apo­stle) according to the Flesh, otherwise He could not have been the Son of David, according to the Flesh: And, if it be true which the Philosophers say, That the Seed of the Man doth not fall into the Substance of the Child, but only doth dispose the Seed of the Woman, (as a Work­man frameth and disposeth his Work) to make the same into the Form of a Man: Why then, I know not wherein the Conception of Christ should differ in the Matter at all from our Con­ception; save only in the Agent, or Worker of his Substance, who was the Holy-Ghost. 2. The Matter or Substance of the Soul of Christ, was not derived from the Soul of the Virgin, as a part thereof; but it was made as the Souls of other Men be, (i.) of nothing, by the Power of God; and so infused into the Body by the Hand of God: But of these Things (of His Body and Soul, and Humane Nature) we shall speak more largely in the next Section.

[Page 121]2. For the manner of forming Christs humane Nature, it was miraculous. The An­gel ascribes two actions to the Holy Ghost in this great work; the one to come upon the Virgin, the other to overshadow her; by the first is signified the extraordinary work of the Holy Ghost in fashioning the humane Nature of Christ; as it was said of Sampson, Judg. 14.6. The spirit of the Lord came upon him, (i.e.) the Holy Ghost inspired him with an extraor­dinary strength; so the Spirit of the Lord came upon her (i.e.) the holy Ghost wrought in her in an extraordinary way. As for instance; in ordinary generation our substance and parts are framed successively by degrees, as first, the seminal humour becomes an Em­bryo, then a body in organical; then are fashioned the Liver, Heart, and Brain, and then the rest one after another? and it is at least forty days before the body of a Child be fully formed: now it was otherwise with the Body of Christ; for in the very instant of his conception, he was made perfect in Body and Soul, void of Sin, and full of Grace; in the very instant of his Conception he was perfectly framed, and instantly united unto the eternal Word, perfect God and perfect Man. Surely this was extraordinary, and this is the property of the Holy Ghost subito operari, to work instantly and perfectly; as soon as ever the flesh was conceived, it was presently united, Aug'l De fido ad Pet. c. 18. and made the flesh of the Son of God; it was suddenly made, perfectly made, holily made.

The second action ascribed to the holy Ghost, is adumbration, or overshadowing of the Virgin; this teacheth us that we should not search overmuch into this great Mystery. Alas it is to high for us; if the course of ordinary generation be a secret, how past all comprehension, is this extraordinary operation? the holy Ghost did cast a shadow o­ver the Virgin, and withall a shadow over this Mystery? why should we seek a clear light where God himself will have a shadow?Chrys. hom. 5. I know the Word was made flesh (saith Chryso­stome) but how he was made I know not.

1. In way of confutation, this word conception is the bane of divers heresies. 1. That Ʋse 1 of the Manichee, who held he had no true body; if so, as one says well, that had been Virgo decipiet, not concipiet, rather a deceiving of us, than a conceiving of him. 2. That of the Valentinian, revived lately in the Anabaptists, who hold, that he had a true bo­dy, but made in heaven, and sent into the Virgin here on earth; and if so, that had been virgo recipiet, not concipiet, rather a receiving, than conceiving; yet I cannot but wonder how confidently the Anabaptists tell us, that the Flesh of Christ came down from heaven, and passed through the Virgin Mary, as water through a Conduit-pipe, with­out taking any substance from her: Their objections are raised out of these Texts;—

1. No man ascendeth into heaven, but he that came down from heaven, John. 3.13. even the son of man which is in heaven. I answer, first, this speech must be understood, firstly in re­spect of the God-Head, which may be said in some sort to descend, in that it was made manifest in the Manhood here on earth. 2. This speech may be understood truly of the whole person of Christ, to whom the properties of each Nature (in respect of the com­munication of properties) may be fitly ascribed: but this doth no way prove that this flesh which he assumed on earth, descended from heaven.1 Co. 15.47, 48

2. The first man is of the earth, earthy: the second man is the Lord from heaven. — heavenly. I answer, 1. This holds forth that Christ was heavenly-minded, as sometimes he told the Jews, you are from below: I am from above: you are of the World, I am not of this World: Christ was not worldly-minded, or swayed with the lusts of the Flesh,John. 8.23. John. 15.19. or any way earthly affected: as sometimes he could tell his Apostles, ye are not of the world: so much more might he say of himself, that he was not of this world, but his Conversa­tion was in heaven. Or, 2. This holds forth that Christ was heavenly, or from heaven, in respect of the glorious qualities which he received after his Resurrection: and not in respect of the substance of his Body: many glorious qualities was Christ endowed with after he was raised (I shall not now dispute them) which he had not before: and in re­spect of these he might be called heavenly, or from heaven. 3. This holds forth that Christ also was in some sort heavenly, or from heaven in his humane nature, in that the humane nature was united to the divine, and withal in that the humane nature was formed by the holy Ghost; so John's Baptism is said to be from heaven: though nei­ther he, nor the water wherewith he Baptized, descended from heaven: but because he received it from God who is in heaven. Christ was conceived (as you heard) by the Holy Ghost, and in that regard his generation was divine and heavenly, or from hea­ven.

2. In way of comfort and incouragement, Christ was thus conceived that he might Ʋse 2 [Page 122] sanctify our conceptions; as the first Adam was the root of all Corruption; so is the se­cond Adam the root of all sanctification: Christ went as far to cleanse us, as ever A­dam did to defile us; what? were our very Conceptions defiled by Adam? in the first place Christ takes course for this; you see he is conceived by the Holy Ghost: and he was not idle whilst he was in the womb; for even then and there he ea [...]e out the Core of corruption, that cleaved close to our defiled natures; so that now God will not account evil of that nature, that is become the nature of his own deare Son. O the Condescenti­ons of our Jesus! O that ever he would be conceived in the womb of a Virgin! O that he would run through the Contumelies of our fordid Nature; that he would nor refuse that which we our selves in some sort are ashamed of! Some think it a reason why the Anabaptists and some others run into such Fancies, and deny this Conception of Christ, only to decline those soul indignities (as they take them) for the great God of heaven to undergo: but certainly this was for us, and for our sakes; and therefore far be it from us to honour him the less, because he laid down his honour for our sakes; no, no, let us honour him more, and love him more; the lower he came for us, the dearer and dearer let him be unto us: consider in all these transactions Christ was carry­ing on the great work of our salvation, otherwise he had never been conceived, never had assumed to his Person humane Nature, never had been Man.

SECT. III. Of the Duplicity of Natures in Christ.

Isa. 9.6. Gal. 4.4.3. THe duplicity of Natures in Christ appears, in that he was truly God and truly Man. To us a Child is born, saith the Prophet; there is a Nature humane; and he shall be called the Mighty God; there is a Nature divine: God sent his Son, saith the Apostle, therefore truly God: and this Son made of a Woman, therefore truly Man: one would have thought this truth would never have come into controversie in our days; but these are the last days, and that may take off the wonder; In the last days shall come perillous times. 2 Tim. 3.1. — Men shall resist the Truth, &c. In the last days I know there will be abundance of Truth revealed.Zech. 12.8. The Knowledg of the Lor [...] shall be as the waters that cover the Sea, and every Child shall be as David. And the Book that was sealed, must be opened,Dan 12.4. and knowledg shaall be increased; but Satan even then will be busie to sow his Tares, as God is in sowing of his Wheat; then is Satan active to communicate errors, when he sees God begin to discover truths; he hopes in the heat of the Market to vent his own wares; and I believe this is one reason why now the Devil sets on foot so many dangerous errors, that so he may prejudice the hearts of God's People in the receiving and entertaining of many Glorious truths. But that we may not pass over such a Fun­damental Error as this; some saying with Martian, that he is God, but not man; and others with Arrius, that he is man, but not God; I shall therefore confirm this truth of the two Natures of Christ against the Adversaries of both sides.

And 1. That Christ is true God, both apparent scriptures, and unanswerable Reasons drawn from scriptures, do plainly evince.

1. The scriptures call him God. In the beginning was the word, and the word was with God, Dan. 12.4. John. 1.1. Heb. 1.8. John. 20 28. Acts. 20.8. 1 John 3.16. 1 John. 5.20 1 Tim. 3.16. and the word was God.— And unto the son he saith, Thy Throne, O God, is for ever. And Thomas answered and said unto him, My Lord, and my God; and take heed to your selves, and to all the flock — To feed the Church of God which he hath purchased with his own Blood. And hereby perceive we the Love of God, because he laid down his life for us. And we know that the Son of God is come.— This is the true God, and eternal Life. And without Controversie great is the Mystery of Godliness, God was manifested in the Flesh.

2. Unanswerable Reasons drawn from Scriptures, prove him God: Thus it ap­pears. —

1. From those incommunicable properties of the Diety, which are properly ascribed unto him: He is eternal as God, Rev. 1.17. He is infinite as God, Mat 28.20. He is omniscient as God, Mat. 9 4. He is omnipotent as God. He that cometh from above is above all. John. 3.41. Phil. 3.21. Rev. 1.18. — He is able to subdue all things unto himself. — He hath the keys of hell and death.

2. From these Relations he hath with God, as to be the only begotten Son of [Page 123] God, John 1.18. The Image of the Father, 2 Cor. 4.4. Col. 1.15.

3. From those Acts ascribed to him which are only agreeable to the divine Nature; as, to be the Author of our Election, John 13.18. To know the Secrets of our Hearts, Ma. 9.4. To hear the prayers of his people, John 14.14. To judge the quick and the dead, John 5.22. And thus he creates as God, John 1.4. He commands as God, Mat. 8.26. He forgives as God, Mat. 9.6. He sanctifies as God, John 1.12. He glorifies as God, John 10.28.

4. From all those acknowledgments given to him by the Saints, which are only proper unto God; and thus he is believed on as God, John 3.18. He is loved as God, 1 Cor. 16.22. He is obeyed as God, Mat. 17.5. He is prayed to as God, Acts 7.59. He is praised as God, Rev. 5.13. He is adored as God, Heb. 1.6. Phil. 2.10. Surely all these are strong demonstrations, and prove clearly enough, that Christ Jesus is God. But why was it requisite that our Saviour should be God? I answer, 1. Be­cause none can save Souls, nor satisfie for sin, but God alone; There is none (saith the Psalmist) that can by any means redeem his Brother, or give a ransom for him. Psal. 49.7.15. — but God will redeem my soul from the power of Hell. 2. Because the satisfaction which is made for sin, must be infinitely meritorious: an infinite wrath cannot be appeased, but by an infi­nite merit; and hence our Saviour must needs be God, to the end, that his obedience and sufferings might be of infinite price and worth — 3 Because the burden of God's wrath cannot be endured, and run through by a finite Creature: Christ therefore must be God, that he might abide the burden, and sustain the Manhood by his divine power. 4. Because the enemies of our salvation were too strong for us: How could any creature overcome Satan, Death, Hell, Damnation? Ah! this required the power of God; there's none but God that could destroy him that had the power of death, that is the De­vil.

2. As Christ is God, so he is true man; he was born as man, and bred as man, and fed as man, and slept as man, and wept as man, and sorrowed as man, and suffered as man, and died as man; and therefore he is man.

But more particularly. 1. Christ had a humane body;Heb. 10.5. Wherefore when he came into the world, he said, Sacrifice and Offering thou wouldest not, but a body hast thou prepared me. And when the Apostles thought they had seen a Phantasm, or a Spirit, he said unto them, Handle me and see, because a Spirit hath no flesh and bones, as you see me have. Luke 24.39. Here's a truth clear as the Son; and yet, O wonder! Some in our times (as Cochlaeus witnes­seth) do now avouch, that he had but an imaginary body, an aerial body, a phantasm, only in shew, and no true body.

2. Christ had an humane reasonable Soul. My Soul is heavy unto Death, said Christ;Mat. 26.38. Luke 23.46. and again, Father, into thy hands I commend my Spirit. Surely (saith Nazianzen) either he had a Soul, or he will not save a Soul. The Arrians opposed this, saying, Christ had no humane Soul, but only a living flesh; because the Evangelist saith that the Word was made flesh; but this is a Synechdoche, John. 1.14. very usual in Scripture, to put the part for the whole; and signifieth as much as that he had said, the Word was made man. I know some reasons are rendred why the Evangelist saith, he was made flesh, rather than he was made man; as, 1. To shew what part of Christ was made of his Mother; not his Deity, nor his Soul, but only his flesh. 2. To express the greatness of Gods Love, who for our sakes would be contented to be made the vilest thing, flesh, which is compared to grass.Isa. 40.6. All flesh is grass. 3. To shew the greatness of Chirsts humility, in that he would be named by the meanest name, and basest part of man; the soul is excellent, but the flesh is base. 4. To give us some confidence of his love and favour towards us, because our flesh, which was the part most corrupted, is now united to the Son of God.

3. Christ had all the properties that belong either to the soul or body of a man: nay more than so, Christ had all the infirmities of out Nature, sin only excepted: I say the infirmities of our nature, as cold, and heat, and hunger, and thirst, and weariness, and weakness, and pain, and the like; but I cannot say that Christ took upon him all our personal infirmities; infirmities are either natural, common to all men, or personal; and proper to some men; as to be born lame, blind, diseased; as to be affected with Me­lancholy, Infirmity, Deformity: how many deformed Creatures have we amongst us? Christ was not thus; his Body was framed by the holy Ghost of the purest Virgins Blood; and therefore I question not, it was proportioned in a most equal symetry, and correspondency of parts; He was fairer than the sons of men; his countenance car­ried in it an hidden vailed star — like brightness (saith Jerome) which being but a little [Page 124] revealed, it so ravished his Disciples hearts, that at the first sight thereof they left all, and followed him: and it so astonished his enemies, that they stumbled and fell to the ground. So then he had not our personal infirmities, but only our natural; and good reason, for indeed he took not upon him an humane person, but only an humane nature united to the person of his Godhead.

But why was it requisite that our Saviour should be Man? I answer, 1. Because our Saviour must suffer and die for our sins, which the Godhead could not do. 2. Because our Saviour must perform obedience to the Law, which was not agreeable to the Law­giver; the Godhead certainly is free from all manner of subjection. 3. Because our Saviour must satisfie the justice of God in the same nature wherein it was offended; For since by man came death, 1 Cor. 5 21. by man came also the resurrection of the dead. 4. Because by this means we might have free access to the Throne of Grace, and might find help in our ne­cessities, having such an High-Priest as was in all things tempted like unto us, and was ac­quainted with our infirmities in his own person, Heb. 4.15. — 5.2.

SECT. IV. Of the distinction of the two Natures of Christ.

4. A Real distinction of these two Natures is evident. 1. In regard of essence, the Godhead cannot be Manhood, nor can the Manhood be the Godhead. 2. In regard of proprieties, the Godhead is most wise, just, omnipotent, yea wisdom, justice, omnipotency it self, and so is not the Manhood, neither can it be. 3. They have di­stinct Wills;Luke 22.42. Not my Will, but thy Will be done, O Father! Plainly differencing the Will of a Creature, from the Will of a Creator. 4. The very actions in the work of Re­demption are indeed inseparable,John. 10.18. and yet distinguishable; I lay down my life, and take it up again: to lay it down was the action of man, not of God; and to take it up, was the action of God, not of man; in these respects we say each nature remains in it self entire, without any conversion, composition, commixtion, or confusion: there is no conversion of one into the other, as when he changed water into wine; no composition of both, no abolition of either, no confusion at all. It is easy to observe this real di­stinction of his two natures from first to last; as first, He was conceived as others, and so he was man; but he was conceived by the holy Ghost, as never man was; and so he is God. 2. He was born as others, and so he was man; but he was born of a Virgin, as never man was; and this speaks him a God. 3. He was crucified, died, and was buried, and so he was man; but he rose again from the dead, ascended into Heaven, and from thence shall come at last to judge the quick and the dead, and so he is God.— Or if from the Apostles Symbol we go to the Gospel, which speaks both na­tures at large; we find there, 1. He was born of his Mother, and wrapped in swad­ling-clouts, as being a man; but the Star shines over him, and the wise men adore him, as being a God. 2. He was Baptized in Jordan, as being a man; but the holy Ghost from heaven descended upon him, as being a God. 3. He is tempted of Satan; as being a man; but he overcame Satan, and dispossessed Devils, as being a God. 4. He tra­velled, and was thirsty, and hungry, and weary, as being a man; but he refreshed the weary, and fed the hungry, and gave drink, even water of life to the thirsty, as being a God. 5. He slept in the Ship, and his Disciples awoke him, as being a man; but he rebuked the winds, and stilled the raging of the tumultuous Seas, as being a God. 6. He was poor and needy, had not an house to put his head in, as being a man; but he was, and is rich and mighty, and cannot be contained in the heaven of heavens, as be­ing a God. 7. He was sorrowful and sad, he wept and he prayed, as being a man; but he comforts the sorrowful, and heareth the prayers of all his Saints, as being a God. 8. He was whipped, and rent, and torn, and crucified, as being a man: but he rent the vail of the Temple, and caused the Sun to hide his face for shame, when he was cruci­fied, as being a God. 9. He cried out on the Cross, Eloi, Eloi, lamasabacthani, as being a man; but he could say to the Thief, To day shalt thou be with me in Paradise, as being a God. 10. He died and was buried, and lay in the grave, as being a man; but he overcame death, and destroyed the Devil, and raised up himself to life again, as be­ing a God. 11. After his Resurrection he appeared to his Disciples, and ate with them, and talked with them, as being a man; but he provided meat, and vanished out of their sight, as being a God. 12. He ascended into heaven, and the heavens now contain him, [Page 125] as he is Man; but he sustains the Heavens, and commands all therein, and rides on the same, as being a God. Thus we see all along two real distinct natures still continuing in Christ; God being become Man, the Deity being abolished, but the humane nature was adjoyned; according to the old Distich, Sum quod eram, nec eram quod sum, &c. I am that I was, but I was not that I am. You will say, How then is it said the word was made flesh, or God became Man? I answer, one thing may become another either by way of change, as when the water was turned into wine; but thus was not Christ: the Godhead was for a time concealed, but it was never cancelled: or one thing may become another either by way of union, as when one substance is adjoyned unto another, and yet is not transferred or changed into the nature of the other; thus a Souldier putting on his Ar­mour, is an armed man; or a man wearing on his Garments, is no more a naked, but a cloathed man; and yet the Armour and the Souldier, the man and his Apparel are di­stinct things: and thus was it with Christ; the flesh is said to be deified, and the Deity is said to be incarnate; not by the conversion of either into the nature of the other, but by assuming, and adjoyning the humane nature to the divine; and yet still the humane na­ture, and the divine are distinct things; both the natures in Christ do remain entire, and inconfused; indeed the humanity is much magnified by the divinity; but the divinity is nothing altered by the humanity: Thus much for the distinction of his two Na­tures.

SECT. V. Of the Ʋnion of the two Natures of Christ in one and the same Person.

5. THe Union of two Natures of Christ, in one and the self-same person, is that great wonder which now we must speak of as we are able; but alas! how should we speak this union, and not be confounded in our selves? It is a great mystery, a secret, a won­der; many wonders have been since the beginning of the world; but all the wonders that ever were, must give place to this, and in respect thereof, cease to be wonderful: nei­ther the Creation of all things out of nothing, nor the restauration of all things into their perfect being; I mean neither the first work, nor the last work of God in this world (though most admirable pieces) may be compared with this. This Union of the two Natures of Christ into one person, is the highest pitch (if any thing may be said highest in that which is infinite) of God's wisdom, goodness, power, and glory; well there­fore, said the Angel to Mary, The power of the highest shall overshadow thee: and if God did overshadow this Mystery with his own Vail, How should we presume with the men of Bethshemesh, to look into it? Christians! If you will needs put it to the question, How that wonderful connection of two so infinitely differing natures, in the unity of one person should be effected? I must answer you with the Apostle, Who is sufficient for these things? Certainly these are the things which the Angels desire to stoop and look into: It is an Inqui­sition fitter for an Angelical intelligence, than for our shallow capacity;1 Pet. 1.12. and yet as Mo­ses could not chuse but wonder, though he must not draw nigh to the Bush burning with fire, and not consumed: so though we dare not draw too nigh to see this great sight, How poor dust and ashes should be assumed into the unity of God's own person, and that in the midst of those everlasting burnings the Bush should remain unconsumed, Isa. 33.14. and continue fresh and green for evermore; yet what doth hinder, but we may stand aloof off, and wonder at it? this is one piece of our duty, to recite all the long-fore-passed acts, and benefits of God (as well as we may; Scripture still going along) that thereby we may admire and adore, and express our Love, and Thankfulness unto God.

For the untying of this Knot, I cannot but wonder, what a world of questions have been tossed in Schools. As,

1. Whether the union of the Word incarnate was in the Nature? —2. Whether the union of the Word incarnate was in the Person? — 3. Whether the humane Nature was united to the Word by way of accident? —4. Whether the union of the divine Nature be something cremated? — 5. Whether the union of the Word incarnate be the same with assumption? — 6. Whether the union of the two Natures of Christ be the chief of all unions? — 7. Whether the union of the two Natures of Christ was made by Grace? — 8. Whether it was convenient for the divine person to assume a cre­ated Nature? — 9. Whether a divine Person could assume the Nature humane? — 10. Whether more persons divine could assume one Nature humane? — 11. Whether [Page 126] it was more convenient that the person of the Son should assume humane nature, than any other of the persons in the Godhead? — 12. Whether the humane nature was more assumptible by the Son of God than any other nature? — 13. Whether the Son of God did not assume the person of man? — 14. Whether the Son of God assumed the humane nature in all its Individuals, or as abstracted from all Individuals? — 15. Whether the Son of God assumed a true Body, Soul, and all its Intel­lects? — 16. Whether the Son of God in respect of nature, though not of time, did first assume the Soul, and then the Body of man? — 17. Whether the Son of God in humane nature assumed all the defects of the Body? — 18. Whether the Son of God assumed all the defects of the Soul of man? — 19. Whether by Virtue of this union those things which are agreeable to the Son of man, may be predicated of the Son of God, and e converso? — 20. Whether Christ be one or two? and whether in Christ be one or two Wills? one or more Operations? These and many other like Questions are raised, that in their discussions make up large Volums; but I shall leave them all to the Schools.

In the explication of this union, that which I shall insist on (as the most necessary for our understanding) is, 1. The Union it self. 2. The Effects, or Benefits of it.

1. For the Union it self we shall discuss, 1. Of the sorts of Union, and of what sort this is. 2. Of the very thing it self, wherein this union consists. 3. Of the Scrip­tural Texts that confirm this union. 4. Of the similitudes that hold sorth this union. 5. Of the person assuming; and of the nature assumed; and of the reason of this way. And of these, as briefly as I may: I would rather say much in a little, than a little in much.

1. Union is of divers sorts, as natural and mystical, accidental and substantial, es­sential and integral. But I shall pass these by; and speak only of these sorts. 1. When one of the things united is turned into the other; as when a drop of water is poured in­to a vessel of Wine. 2. When both the things united are changed in nature and essence; as when the Elements are united, to make mixt or compounded bodies. 3. When there is no change of things united, but the constitution of a third nature out of them both, as is the union of the soul and body. 4. When there is neither a change of natures u­nited, nor constitution of a third out of them both; but only the founding, setling, and staying of the one of the things united in the other, and the drawing of it into the uni­ty of the personal being, or subsistence of the other: so the Branch of a Tree being put upon the stock of another Tree, it is drawn into the unity of the subsistence of that Tree into which it is put: and whereas if it had been set in the Ground, it would have grown as a separate Tree in it self; now it groweth in the Tree into which it is graffed, and pertaineth to the unity of it: and this kind of union doth, of all others, most perfectly resemble the personal union of the two Natures of God, and man in Christ; wherein the nature of man, that would have been a person in it self, if it had been left to it self, is drawn into the unity of the divine person, and subsisteth in it, being prevented from sub­sisting in it self, by this personal union and assumption.

2. For the thing wherein this union of two natures consists; we say that this union consists in that dependance of the humane nature on the person of the Word, and in that communicating of the person, or substance of the Word, with the humane nature that is assumed; so that it is an hypostatical or personal union; that is, such an union as that both natures do make but one person of Christ: for the better understanding of this, we must consider what the difference is betwixt Nature and Person, and what makes an individual Nature to be a Person: briefly thus; To be this or that, we say, is an indivi­dual nature; to be this or that, in or for it self, is a person or subsistence; to be this or that, in or for another, is to pertain to the person or subsistence of another. Now amongst those created things which are naturally apt to make a personal being, or to subsist in and for themselves, there is a very great difference: for,—

1. Some things of this kind may become parts of another more entire thing of the same kind: as we see in all those things wherein every part hath the same nature that the whole hath; as every drop of water is water, and being lest to it self, it is a subsistence in it self, and hath its quality, nature, and being in, and for it self; but if it be joyned to a greater quantity of water, it hath now no being, quantity, nor operation, but in and for that greater quantity of water, into which it is poured.

2. Other things of this kind cannot naturally put themselves into the unity of any other thing; and yet by the help of some forreign cause they may be united; as the [Page 127] branch of a Tree of one kind (which put into the ground, would be an intire, distinct Tree in it self) may by the hand of a man be put into the unity of a Tree of another kind; and so grow, move, and bear fruit, not distinctly in and for it self, but jointly in and for that Tree into which it is planted.

3. Other things of this kind cannot by force of natural causes, nor by the help of any forreign thing, ever become parts of any other created thing or pertain to the uni­ty of the substance of any such thing; as the nature of man, and the nature of all li­ving things; and yet by divine and supernatural working, it may be drawn into the uni­ty of the subsistence of any of the Persons of the blessed Trinity, wherein the fulness of all being, and the Perfection of all created things, is in a more eminent sort than in them­selves; for though all created things have their own being, yet seeing God is nearer to them than they are to themselves, and they are in a better fort in him than they are in themselves, there is no question but that they may be prevented and staid from being in and for themselves, and caused to be in, and for one of the divine persons of the blessed Trinity.

So that as one drop of water, that formerly subsisted in it self, if it be poured into a vessel containing a greater quantity, it becomes one in subsistence with the greater quan­tity of water; and as a branch of a Tree, that being set in the ground, and left to it self, would be an intire and independant tree, becomes one in subsistence with that tree into which it is grafted; so the individual nature of man assumed into the unity of one of the Persons of the Blessed Trinity, it looseth that kind of being, that naturally left to it self, it would have had, and it becomes one with the Person; for now it is not in, and for it self, but hath got a new Relation of dependance and being in another.

But you will say, all the Creatures in the world have their being in God, and depen­dance on God; and therefore all Creatures, as well as Man, may pertain to the Person, or Subsistence of God.

I Answer, it is not a general being in, and depend [...]nce on God, but a strict depen­dance on mans part, and a Communicating of the subsistence on Gods part that makes up this union. Hence we say that there are four degrees of the presence of God in his Creatures; the first is his general presence, whereby he preserves the substances of all Creatures, and gives unto them to live, and to move, and to have their being; Acts. 7.28. and this extends it self to all Creatures good and bad.

The Second degree is the presence of Grace, whereby he doth not only preserve the substance of his Creature, but also gives Grace unto it; and this agrees to the Saints and Gods People on earth. The third degree is the presence of glory peculiar to the Saints and Angels in heaven, and hereby God doth not only preserve their substances, and give them plenty of his Grace, but he also admits them into his Glorious presence, so as they may behold him face to face. The fourth and last degree is that whereby the God-Head of the Son is present with, and dwells in the Manhood, giving unto it in some part his own subsistence, whereby it comes to pass that this Manhood assumed is proper to the Son, and cannot be the Manhood of the Father, or of the Holy Ghost, or of any Creature whatsoever. And this is a thing so admirable and unspeakable, that though we may find some similitudes, yet there cannot be found another example hereof in all the World.

Hence it follows that in the Manhood of Christ, consisting of Body and Soul, there is a Nature only, and not a Person; because it doth not subsist alone as other men, Pe­ter, Paul and John do, but it wholly depends on the Person of the Word into the unity whereof it is received; and this dependance of the humane nature on the person of the Word, and the communicating of the Person or subsistence of the Word with the humane nature, is the very thing it self wherein this union consists.

3. For the Scriptural texts that confirm this Union, you see the Well is very deep; but where is the Bucket? What texts of Scripture have we to confirm this wonderful Union of two Natures in one Person? Amongst many I shall only cite these;Mat. 16.13, 16. —

When Christ asked his Apostles, Whom do men say that I the Son of man am? — Si­mon Peter answered, Thou art the Christ the Son of the living God: Now, if but one Christ, then surely but one Person; and if the Son of man be the Son of the Living God, then surely there are two natures in that one Person: Observe how the Son of man, and the Son of God, very Man and very God, concenter in Christ: as the Soul and the Bo­dy make but one man, so the Son of man and the Son of God make but one Christ:Rom. 1.3, 4. Thou art Christ, saith Peter, the Son of the Living God.

So Paul, speaking of Jesus the Son of God, he tells us, that he was made of the seed of David according to the Flesh, and declared to be the Son of God with power, accor­ding to the Spirit. 1. Made of the Seed of David; of the substance of the Virgin, who was Davids posterity. 2. Declared to be the Son of God: not made the Son of God, as he was made the Son of Man; but declared to be the Son of God: The word in the Origi­nal signifies a Declaration by a solemn sentence or difinitive judgment. I will declare the Decree; the Lord hath said unto me, Thou art my Son. That which I point at, he is the Son of David, Psal. 2.7. [...] in respect of his Manhood; and he is the Son of God [...] in respect of his Godhead; here be the two Natures; but i [...] [...]he words before, these two natures make but one Son, Jesus Christ our Lord: and [...] [...]ry words themselves he is declared to be the Son of God; he doth not say, Som [...] [...] two; but his Son Jesus Christ, first before, and then after; to shew unto us, th [...] [...]fore his making, so after his making, he is still but one Son, or one person of the [...] [...]tinct natures subsist­ing.

Col. 2.9.To the same purpose is that same Text, In him dwelleth all the fulness of the Godhead bodily; by the union of the divine nature with the humane in the unity of his person, the Godhead dwelleth in Christ as the Soul in the Body: it dwelleth in him bodily; not see­mingly, but really, truly, and indeed; not figuratively, and in a shadow, as he dwel­leth in the Temple; not by power and efficacy, as he dwells in all the Creatures; not by Grace, as in his People; nor by Glory, as in the Saints above; but essentially, substantially, personally, the humane nature being assumed into Union with the person of the Word. Observe the passages; he in whom that fulness dwells, is the Person; that fulness, which doth so dwell in him, is the Nature; now there dwells in him not only the fulness of the Godhead, but the fulness of the Manhood also; for we believe him to be both perfect God, begotten of the substance of his Father before all Worlds; and perfect man, made of the substance of this Mother in this World; only he in whom the fulness of the Godhead dwelleth, is one; and he in whom the fulness of the Manhood dwelleth, is another; but he in whom the fulness of both these natures dwelleth, is one and the same Immanuel, and consequently one and the same person; in him, (i.) in his person dwelleth all the fulness of the Godhead, and all the fulness of the Manhood: In him dwelleth all the fulness of the Godhead bodily.

4. For the similitudes that resemble, or set forth this mystery, many are given: but for our better understanding, let us consider these few.

The first is of the soul and body, that make but one man: as the soul and body are two distinct things, and of several natures: yet being united by the hand of God, they make one Person: so the Godhead and Manhood are two distinct things, and of several Natures: yet being united by the hand of God, they make but one Person. Indeed herein is the similitude defective: first in that the Soul and Body being imperfect na­tures, they concur to make one full and perfect nature of a man: Secondly, in that the one of them is not drawn into the unity of the substance of the other, but both depend on a third substance, which is that of the whole.

The second is of Light and Sun: as after the Collection of, and Union of the Light with the Body of the Sun, no man can pluck them asunder: nor doth any man call one part the Sun, and another part the Light: but both of them jointly together, we call the Sun: even so after the Union of Flesh with that true Light the Word, no man doth call the Word apart to be one Son of God, and the Son of Man another Son of God: but both of them jointly together, we call one and the self-same Christ. I know in this similitude are ma­my defectives:Justin Martyr de recta confes. de Coessent. Trinit. yet if hereby we be not altogether able to attain the truth of this great Mystery, certainly we have herein a most excellent similitude, which will greatly help, and contentedly suffice the godly and moderate searchers of this divine truth.

The third is of a fiery and flaming Sword: as the subsistences of the Fire and Sword are so nearly conjoyned, that the operations of them for the most part concur: for a fiery sword in cutting, burneth, and in burning, cutteth: and we may say of the whole that this fiery thing is a sharp piercing Sword, and that this sharp piercing Sword is a fie­ry thing: even so in the union of the two natures of Christ, there is a communication of properties from one of them to the other, as shall be declared, if the Lord permit: on­ly this similitude is defective in this, in that the nature of the Iron is not drawn into the unity of the subsistence of fire, nor is the nature of the fire drawn into the Unity of the subsistence of Iron: so that we cannot say, this fire is Iron, or this Iron is fire.

The fourth is of one man having two qualities, or accidental natures: as a man that is [Page 139] both a Physitian and a Divine; he is but one person, and yet there are two natures con­curring and meeting in that same one Person; so we may rightly say of such a one, this Physitian is a Divine, and this Divine is a Physitian; this Physitian is happy in saving souls, and this Divine is careful in curing bodies: even so is Christ both God and Man, and yet but one Christ; and in that one Christ, according to the several natures, are de­nominations of either part; as that this man is God, and this God is man; or that this man made the world: and this God died upon the Cross: but in this similitude is this deffect, in that the different natures are accidental, and not essential or substan­tial.

The fifth and last, is of the Branch and Tree into which it is engraffed; as suppose a Vine-branch and an Olive-tree: now as this Olive-tree is but one, but hath two diffe­rent natures in it, and so it beareth two kinds of fruit: and yet between the Tree and the Branch there is a composition, not hujus ex his, but hujus ad hoc (i.e.) not of a third thing out of the two things united, but of one of the two things united or adjoyned to the other: even so Christ is one, but he hath two different natures, and in them he per­forms the different actions pertaining to either of them: and yet between the diffe­rent natures (the Divine and Humane nature) there is a composition, not hujus ex his but hujus ad hoc, not of a third nature arising out of these but of the humane nature added or united to the Divine, in unity of the same person: so that now we may say, as this Vine is an Olive-tree, and this Olive-tree is a Vine: or as this Vine bears O­lives, and this Olive-tree bears Grapes, so the Son of man is the Son of God, and the Son of God is the Son of Man: or this Son of Man laid the Foundation of the Earth, and this Son of God was born of Mary, and crucified by the Jews. This similitude (I take it) is the aptest and fullest of all the other, though in some things also it doth fail; for the branch hath first a separate subsistence in it self, and losing it after, then it is drawn in­to the unity of the subsistence of that Tree into which it is implanted; but it is other­wise with the humane nature of Christ; it never had any subsistence of its own, until it was united to the person or subsistence of the Son of God.

5. For the person assuming, and the nature assumed, and for the reason of this way; we say, 1. That the person assuming was a Divine person; it was not the Divine nature that assumed an humane person, but the Divine person that assumed an humane nature; and that of the three Divine persons, it was neither first, nor the third; neither the Father nor the Holy Ghost that did assume this nature; but it was the Son, the middle person, who was to be the middle one, that thereby, 1. He might undertake the me­diation between God and us. 2. He might better preserve the integrity of the blessed Trinity in the Godhead. 3. He might higher advance man-kind by means of that relation which the second person, the Mediator did bear unto his Father: for this very end, saith the Apostle, God sent his own Son made of a woman, Gal. 4.4.5, 6. that we might receive the Adoption of Sons; wherefore thou art no more a servant but a Son; and if a son, then an heir of God through Christ; intimating thereby, that what relation Christ hath unto God by nature, we being found in him, have the very same by Grace,Rom. 8.29. Exod. 4.22, 23 he was Gods Son by nature, and we are his Sons by Grace; he was in a peculiar manner the first born among many Brethren: and in him, and for him, the rest of the Bre­thren by grace of Adoption are accounted as first-born, Heb. 12.23.Heb. 2.16.

2. The nature assumed was the seed of Abraham: for verily he took not on him the nature of Angels, but he took on him the seed of Abraham:Rom. 1.3. Gen. 3.15. Gal. 4.4. elsewhere the Apostle calls it the seed of David: He is made the seed of David according to the Flesh: and else­where he is called the seed of the Woman: I will put enmity between thee and the Woman, and between thy seed and her seed: and when the fulness of time was come, God sent forth his son made of a woman: no question she was the passive and material principle of which that precious flesh was made, and the Holy Ghost the agent and efficient: that blessed womb of her was the Bride-Chamber, wherein the holy Ghost did knit that indissoluble knot betwixt our humane Nature and his Deity: the Son of God assuming into the unity of his person that which before he was not, even our humane Nature. O with what astonishment may we behold our dust and ashes assumed into the unity of Gods own Person!

3. For the reason of this way: why did the person assume a Nature? or rather, why did not the person of the Son of God joyn it self to a perfect person of the Son of man? I answer.

[Page 130]1. Because then there could not have been a personal union of both natures, and so Christ had not been a perfect Mediator.

2. Because then the work of each of the Natures of Christ could not have been count­ed the works of the whole person; whereas now by this union of both natures in one person, the obedience of Christ performed in the Manhood, is become of infinite me­rit, as being the Obedience of God; and thereupon God is said to have purchased the Church with his own Blood.

Acts. 20.28.3. Because if the Person of the Son of God had been joyned to the Person of man, there should have been four Persons in the Trinity. It is very observable, how for the better preservation of the integrity of the blessed Trinity in the Godhead, the humane Na­ture was assumed into the unity of the second person; for if the fulness of the Godhead should have dwelt in any humane Person; there should then have been a fourth Person necessarily added unto the Godhead; and if any of the three Persons besides the se­cond, had been born of a Woman, there should then have been two Sons in the Trini­ty; whereas now the Son of God, and the Son of Man, being but one Person, he is con­sequently but one Son; and so no alteration at all made in the relations of the Persons of the Trinity, but they are still one Father, one Son, and one Holy Ghost.

These are the deep things of God, and indeed so exceedingly mystical, that they can never be perfectly declared by any man. Bernard compares this ineffable mystery of the union of two natures, with that incomprehensible mystery of the Trinity in unity. In the Trinity is three Persons and one Nature; in Christ is two Natures and one Per­son; that of the Trinity is indeed the greatest, and this of the Incarnation, is like unto it; they both far exceed mans capacity; for his way is in the Sea, and his path in the great waters, Psal. 77.19. and his footsteps are not known.

2. For the effects and Benefits of this Hypostatical Union; they are either in respect of Christ, or in respect of Christians.

1. Those in respect of Christ, are, 1. An exemption of all sin. 2. A Collation of all Graces. 3. A Communication of all the properties,

1. We find that although Christ appeared as a sinner, and that he was numbred among the wicked or with the Transgressors. Isa. 53.12.Isa. 53.12. Yet in very Deed and Truth he did no sin, neither was any guile found in his mouth, 1 Pet. 2.22.1 Pet. 2.22. Heb. 7.36. The Apostle tells us, he was holy, harmless, undefiled, and separate from Sinners: he assumed the nature of man, yet by reason of his pure Conception, and of this Hypostatical Union he was conceived, and born, and lived without sin; he took upon him the seed of man, but not the Sin of man, save only by imputation: but on this point I shall not stay.

2. The Graces collated unto the humanity of Christ by reason of his union, are ve­ry many: I shall instance in some: As, —

1. That the Manhood hath its subsistence in the second Person of the Trinity, where­of it self (as of it self) is destitute.

2. That the Manhood is a peculiar Temple for the Deity of Christ to dwell in: it is the place wherein the Godhead shews it self more manifestly and more Gloriously than in any other Creature whatsoever: it is true, that by his providence he shews himself in all his Creatures, and by his Grace in his Saints: but he is only most Gloriously, eter­nally, according to the fulness of his Deity, and by an Hypostatical Union in the huma­nity of Jesus Christ, in him dwelleth all the fulness of the Godhead bodily: Some are of opi­nion that as now in this Life,Col. 2.9. No man cometh unto God but by Christ; so hereafter in the next life, no man shall see God, but in the face of Jesus Christ.

3. That in the Manhood is a nearer familiarity with the Godhead than any other Creature, whether Men or Angels: as sometimes he said, My Father and I are one: (i.e.) one essence; so he may as truly say, the Manhood and I are one (i.e.) one person for ever.

4. That the Manhood of Christ, according to its measure, is a partner with the God­head in the work of Redemption and Mediation: as he is Immanuel in respect of his per­son, so he is Immanuel in respect of his office. He must needs be man as well as God, that he might be able to send this comfortable message to the Sons of men; go to my Bre­thren, John. 20 17. and say to them, I ascend unto my Father and your Father, and to my God and your God. I, as man, am in the work of redemption, and in the work of mediation, as well as God: my Flesh is indeed the Bread of Life.

5. That the Manhood of Christ, together with the Godhead, is adored and wor­shipped with Divine honour: as in like case, the honour done to the King, redounds to the [Page 131] Crown upon his head; not that we worship the Manhood alone, as meerly a Creature; but that we adore the person of Christ which consisteth of the Manhood and of the Godhead.

6. That the Manhood hath an extraordinary measure, without measure, of habitual Graces, poured into it; in this he excels the very Angels, for to them was given Grace only by measure; but to the humanity of Christ was given Grace without measure; even so much as a Creature is any ways capable of. I know it is said that Jesus increased in Wisdom, and Stature, and in favour with God and Man; Luk. 2.52. but this increase or growth in Wisdom, is not to be understood in respect of the essence or extension of the habit (for that he had from the beginning, even from the first moment of his incarnation; and he brought it with him out of the womb) but in respect of the act and use of it, or in respect of his experimental knowledg, so he increased, and not otherwise. Never was there any but Christ, whose Graces were no way stinted, and that was ab­solutely full of Grace: Divines tell us of a double Grace in Christ; the one of union, and that is infinite; the other of unction (which is all one with Grace habitual) and that is in a sort infinite; for howsoever it be but a finite and created thing, yet in the nature of Grace, it hath no limitation, no bounds, no stint, but includeth in it self whatsoever any way pertains to Grace, or that cometh within the compass of it. The reason of this illimited donation of Grace bestowed on the Nature of man in Christ, was, for that Grace was given to it as to the universal cause, whence it was to be derived unto all others; he is the Fountain of Grace,John. 1.16. and of his fulness we receive Grace for Grace.

3. For the Communication of the Properties. It is a kind, of phrase of speech pe­culiar to the Scriptures, when the properties of either Nature of Christ considered sin­gly and apart, are attributed to the person of Christ, from which soever of the natures they be denominated. For the understanding of this, observe, 1. That words are ei­ther abstractive or concretive; the former speaks the Nature of things, the latter speaks the person that hath that nature; as the God-Head and God; the Man Hood and Man; Holiness and Holy. 2. Observe that abstractive Words noting precisely the distinct Natures, cannot be affirmed one of the other; we cannot say, the God head suffered, or the Man-hood created; but we may truly say, that God suffered, and man created; because the person which these concretive words imply, is one: and all actions, pas­sions, and qualities agree really to the person, though in respect somtimes of one na­ture, and sometimes of another: thus God purchased the Church with his own blood: Acts. 20.28 John. 3.13. not that the God-head shed blood, but the person which was God: and thus the Son of man talking with Nicodemus, is said to be in Heaven; not that the Man-hood was in Heaven while he was on earth, but the person of the Son of Man. Thus we may say that God was born of a Virgin, and that God suffered, and God was crucified; not simply in respect of his God-head, but in respect of his person; or in respect of the humane nature which God united to himself: because God here is a concrete word, and not an abstract, and signifieth the Person of Christ, and not the divine nature of Christ. And thus we may say, that the Man Christ is Almighty, Omniscient, Omni­present, yet not simply in respect of its Man-hood, but in respect of the Person which is the same God and Man: or in respect of the divine nature of the man Christ Jesus: for that here also Man is a concrete word, and not an abstract, and signifieth the whole person of Christ, and not the humane nature: but on the contrary, we may not say, that the God-head of Christ was born of a Virgin, or suffered, or was crucified: nor may we say, that the Manhood of Christ is Almighty, Omniscient, Omni­present; because the Godhead and Manhood are abstract words (i.e.) such words as note to us the two natures of Christ, the one divine, the other humane, and not the person of Christ.

And this I think is the mind of Luther and his Followers, and yet (O wonder) what a deal of objections are made to the multiplying of needless and fruitless contentions? The Lutherans confess (however they hold the ubiquitary presence of the humanity of Christ) that his Body is only in one place locally: If we ask them (saith Zan­chius Zanchius in judicio de dissi­dio caenae Do­minicae) whether Christs body be every where? they answer, that locally it is but in one place, but that personally it is every where: now if they mean (saith he) that in respect of Essence, his Body is finite, and confined to one certain place: but in respect of the being of subsistence, or of his person, it is infinite, and every where: they say the truth, and there is no difference amongst us. Happy are the Reconcilers of dissen­ting [Page 132] Brethren: Ʋnto their Assembly mine honour be thou united.

2. The Effects or benefits of this hypostatical union in respect of Christians, are their spiritual union and communion with God and Christ.

1. There is a spiritual union of Christians with God in Christ; O the wonder of these two blessed unions; first of the personal or hypostatical union; secondly of this spiritu­al or mystical union; in the personal union, it pleased God to assume and unite our hu­mane Nature to the Diety; in this spiritual union, it pleased God to unite the person of every Believer to the person of the Son of God. This union is mystical, and yet our very Persons, natures, bodies, souls are in a spiritual way conjoyned to the Body and Soul of Christ;Eph. 5.30. so that we are members of the Body of Christ, and of the Flesh of Christ, and of the Bones of Christ; and as this conjunction is immediately made with his humane nature;2 Pet. 1.4. so thereby we are also united to the divine nature; yea, the person of the Be­liever is indissolubly united to the Glorious person of the Son God.

Now concerning this union, for our better understanding, observe these four things.

1. It is a most real union; it is not a meer notional and intellectual union, that con­sists only in the understanding and without the understanding is nothing; it is not an imaginary thing, that hath no other being but only in the Brain; no, no, it is a true, real, essential, substantial union; In natural unions, I confess, there may be more evi­dence, but there cannot be more truth; spiritual Agents neither have, nor put forth less virtue, because sense cannot discern their manner of Working; even the Load-stone, though an earthen substance, yet when it is out of sight, whether under the table, or behind a solid partition, it stirreth the needle as effectually as if it were within view. Shall not he contradict his sences, that will say, It cannot work, because I see it not? Oh my Saviour! thou art more mine, than my Body is mine: my sense feels that present, but so as that I must lose it: but my faith so feels, and sees thee present with me, as that I shall never be parted from thee.

2. It is a very near union: You will say, how near? If an Angel were to speak to you, he cannot satisfie you in this: only as far as our understanding can reach it, and the Creatures can serve to illustrate these things, take it thus: Whatsoever by way of comparison can be alledged concerning the combination of any one thing with ano­ther: that, and much more may be said of our union with Jesus Christ. To give instance out of the Scripture: see what one stick is to another being glewed together: see what one friend is to another, as Jonathan and David, who were said to be woven and knit each one to other: see how near the father and the child are: how near the husband and the wife are:1 Cor. 6, 17. 1 Sam. 18.1. Isa. 62.5. see what union is between the Branches and the Vine, the members and the head; nay, one thing more; see what the the soul is to the body: such is Christ, and so near is Christ, and nearer to the person of every true believer: I live, yet not I (saith Paul) but Christ liveth in me: John. 15.5. 1 Cor. 12 12. Gal. 2.20. q. d. as the soul is to the body of a natural man, that acts and en­livens it naturally, so is Jesus Christ to my soul and body. O there is a marvellous near­ness in this mystical union.

3. It is a total union; (i.e.) whole Christ is united to the whole believer, soul and bo­dy. If thou art united to Christ, thou hast all Christ: thou art one with him in his na­ture, in his name: thou hast the same Image, Grace, and Spirit in thee, as he hath; the same precious Promises, the same access to God by prayer as he; thou hast the same love of the Father; all that he did or suffered, thou hast a share in it: thou hast his life and death: all is thine: so on thy part, he hath thee wholly, thy nature, thy sins, the punishment of thy sins, thy wrath, thy curse, thy shame: yea, thy wit, and wealth, and strength, all that thou art, or hast, or canst do possibly for him. It is a total union: My beloved is mine, and I am his: whole Christ from top to toe is mine, and all that I am, have, or can do, for evermore is his.

4. It is an inseparable union, it can never be broken. I will make (saith God) an everlasting Covenant with them, Jer. 32.40. and I will not turn away from them to do them good, I will put my fear in their hearts, that they shall not depart from me. This is a glorious promise: some poor souls may say. True Lord, thou wilt not turn away from me: I know thou wilt not: Oh, but I fear I shall turn away from thee: Oh alass, I turn every day towards sin and Satan! Nay, saith God, I will put my fear in their heart, that thou shalt not turn away from me: q. d. We shall be kept together for evermore and never be separated. Hence Paul triumphantly challenges all enemies on earth, (or rather in hell) to do their worst to break this knot:Rom. 8.5. Who shall separate us from the love of God in Christ? shall tribulation, [Page 133] Distress, Famine, Nakedness, Peril or Sword? Come all that can come, and see if that blessed union betwixt me and Christ, shall ever be broken, by all that you can do. Thus for this union.

2. There is a spiritual communion with God in Christ. Both these are the effects of Christs personal or hypostatical union: first, union to his person, and then communion with his benefits: union in proper speaking is not unto any of the benefits flowing to us from Christ: we are not united to forgiveness of Sin, Holiness, Peace of Conscience, but unto the person of the Son of God himself: and then secondly, comes this commu­nication of all the benefits arising immediately from this union to the Lord Jesus: that as Christ was Priest, Prophet, and King: so we also by him, are after a sort Priests, Pro­phets and Kings: for being made one with him, we are thereby possessed of all things that are his, as the Wife is of the wealth of her Husband; now all things are yours, (saith the Apostle) whether Paul, or Apollo, or Cephas, or the World, &c.—

Hitherto have we took a view of Christ in his Mothers Womb;1 Cor. 3, 21.23 and O what marvails there! Did ever womb carry such a fruit? Well might the Angel say, Blessed art thou amongst Women! and well might Elizabeth say, Blessed is the Fruit of thy Womb! but the blessing is not only in conceiving, but in bearing; and therefore we proceed.

SECT. VI. Of the Birth of Christ.

6. THe birth of Christ now follows. Now was it that the Son of Righteousness should break forth from his bed, where nine months he had hid himself, as behind a fruitful cloud: this was the worlds wonder; a thing so wonderful, that it was given for a sign unto believers seven hundred and forty years before it was accomplished:Isa. 7.14. therefore the Lord himself shall give you a sign; behold a Virgin shall conceive and bear a Son. A wonder indeed! and great, beyond all comparison: that the Son of God should be born of a Woman: that he who is the true Melchizedech, without Father, and without Mother, must yet have a mother-Virgin: that he that is before Abraham was, should yet be born after Abraham a matter of two thousand years: that he who was Davids Son, & therefore born in Bethlehem, should yet be Davids Lord; wonderful things are spoken of thee, Heb. 7.3. O thou Son of God: before he was born, the Prophets sing, the Sybils prophesie, the Patriarchs typisie, the Types foretel, God promiseth, and the Son of God performeth; when he was born, Angels run errands, Gabriel brings tidings, the glory of Heaven shines, a Star displaies, and wise men are the Heralds, that proclaim his Birth. But come yet a little nearer, Let us go to Bethlehem (as the Shepherds said) and see this thing which is come to pass! if we step but one step into his loding, Heavens wonder is before our eyes; now Look upon Jesus! Luke 2.15. look on him as in fulness of time he carried on the great work of our Salvation: here now you may read the meaning of Adams Covenant, Abrahams promise, Moses revelation, Davids succession; these were but vailes; but now shall we draw aside the Curtains? come, take a view of the truth it self; O wonder of wonders! whom find we in this lodging? a Babe in a Cratch, a Mother-maid, a Father-virgin: is this the Babe whom we look unto as our Jesus? is this a Mother (as Austin) scarce fourteen years of age? is this the Father that knew her not, until she had brought forth her first-born Son? Mat. 1.25. what a strange birth is this? Look on the Babe, there is no Cradle to rock him, no Nurse to Lull him, no Linnens to swaddle him, scarce a little food to nourish him; look on the Mother, there's no Mid-wives help, no downy pillows, no linnen hangings, scarce a little straw where she is brought a-bed: look on Joseph the reputed Father: he rather begs, than gives a blessing: poor Carpenter! that makes them a Chamber of an Oxe-stall, and carves him a Cratch to be his Cradle: Mary that sees with her eyes, and ponders all in her heart, how doth modest shame fac'dness change her colours so often as her imagination works? she must bear a Son: an Angel tells her, the Holy Ghost overshadows her, the dayes are accomplished, and she is delivered; each Circumstance is enough to abash a modest Virgin: But who will not wonder? a Maid believes, a Maid conceives, a Maid brings forth, and a Maid still remains: How might we descant on this Subject? but I shall contract my self, and reduce all wonders to this word, I am the Vine. John 15.5.

It is a blessed Parable: in which, under the shadow of a Vine, Christ elegantly sets forth himself. Christ in many resemblances is a precious Vine; but why a Vine, rather than a Cedar, Oak, or some of the strongest, tallest trees? Many reasons are given: as, [Page 134] 1. Because of all Trees the Vine is the lowest: it grovels, as it were, on the ground. 2. Because of all Trees the Vine is weakest; hence they that have Vines, have also their Elms to support them, and hold them up. 3. Because of all Trees, the Vine hath the meanest Bark and outside: it is of little worth or reputation. 4. Because of all Trees,Psal. 128.3. the Vine is fruitfullest: and therefore it is called the Fruitful Vine. In every of these respects, Christ is called a Vine, who by his Incarnation took upon him the lowest condition, and made himself, by emptying himself, of no Reputation: but he was the fruitfullest Vine that ever the earth bore:Phil. 2.7. and in this respect no Vine, nor all the Vines on the Earth were worthy to be compared with him, or to be so much as resemblances of him. I shall not prosecute the resemblances throughout; for, so I might pass from his Birth to his Life: and from his Life to his Death; when the blood of the Grapes was pressed out: only for the present wee'll take a view of this Vine. 1. In its Plant. 2. In its Bud. 3. In its Blossom. 4. In its Fruit; and so an end.

1. For the Plant: the way of Vines is not to be sowed, but planted; that thus transla­ted, they might better fructifie: so our Jesus, first sprung from his Father, is planted in a Virgins womb; God from God, coeternal with God; but by his Incarnation made that he was not, and yet remaining that he was; God of his Father, and Man of his Mother; before all time, yet since the beginning. Bernard tells us, that this Vine sprung of the Vine, Ber. de Passio­ne Dom. is God begotten of God, the Son of the Father, both coeternal and con­substantial with the Father; but that he might better fructifie, he was planted in the Earth; (i.e.) he was conceived in a Virgins womb. There is indeed a resemblance in this; in this resemblance, we must be careful to observe that communication of properties; of which I told you, we may truly say, that God was planted, or conceived, but not the God­head; God is a concrete word, and signifies the Person of Christ: and his Person was planted or conceived, not simply as God: but in respect of the Manhood united to it: and thus he that is infinite, was conceived; and he that is eternal, even he was born: the very fulness of all perfection, and all the properties of the Divine Essence are by this communication given to the nature of man in the Person of the Son of God: no wonder therefore, that we say, that this Vine (the Son of God) is planted in Mary; I know some would have the Plant more early: and therefore they say, that Christ was a Vine planted in Adam, budded in David, and flourished in Mary: but I take this but for a flourish: all before Mary were but Types, now was the Truth: now in Mary was Christ planted, and not before: as in the beginning, there was not a Man to Till the Ground:— but out of the ground the Lord made to grow every Tree:—and a River went out of Eden to water the Garden: so there was no man that tilled this Ground: but out of this Ground (the Virgin) the Lord made to grow this Plant, watering it by his Spirit: The Holy Ghost shall come upon thee, Luke 1.35. and the Power of the Highest shall overshadow thee: Of this conception, and of the Holy Ghosts efficiency, I believe, spake the Prophet, when there was such longing after Christ's coming in the flesh:Isa. 45.8. Drop down ye Heavens from above, and let the Sky pour down Righteousness, let the Earth open, and bring forth Salvation. But of this Conception before.

2. For the Bud: the nature of Vines is to Bud, before it Blossom or bring forth its fruit:Psal. 85.11. so was it said of Christ before he came, Truth shall Bud out of the Earth; now what was this budding of Truth out of the Earth, but Christ born of a Woman? What was the Truth (saith Irenaeus and Augustine) but Christ? Iraen. l. 3. c. 5. and what the Earth, but our flesh? and what Truth budding, but Christ being born? Here let us stay a while: surely it is worth the while (as the Spouse said in another place) to get up early to the Vineyards, and to see how the Vine did flourish, Cant. 7.12. and how the tender Grape did open.

In Christs carrying on the great Work of our Salvation before all Worlds, we told you of Gods Councils, as if he had been reduced to some straits and difficulties by the cross demands of his several Attributes: but Wisdom found out a way, how to reconcile these differences by propounding a Jesus, and in him Mercy and Truth met together, Righte­ousness and Peace kissed each other. Psal. 85.10. That reconciliation was in the Counsel of God from all Eternity: but for the execution of this Counsel, it was now in the fulness of time, even at this time when Christ was born: Now in deed and in truth, in execution and performance, was the reconciliation of all differences: and of this time was the Psalmists Prophecy more especially meant: Mercy and Truth shall meet together, Righteousness and Peace shall kiss each other: Psal. 85.10, 12 and Truth shall bud out of the Earth, and Righteousness shall look down from Heaven.

In these words we find, first a meeting of Gods blessed Attributes; and secondly, this [Page 135] meeting at a birth, the birth of Truth: at which meeting thirdly was that glorious effect, that Righteousness looked down, and indeed came down from Heaven; I desire a little to invert the words, and shall first speak to Christs Birth; secondly, to the effects of his Birth, of Righteousness looking down from Heaven; thirdly, to the meeting and a­greement of all Gods Attributes as the issue and effect of all; When Mercy and Truth met together, and Righteousness and Peace kissed each other.

1. For his Birth; our Vine doth Bud, Truth shall Bud out of the Earth, (i.) Christ shall be born upon the Earth, or Christ shall be born of a Woman; for Truth is Christ, Bud is born, and the Earth] is a Woman. 1. Truth] is Christ: I am the Way and Truth, John 1.4, 6, said Christ; he is the truth of all Types, and the truth of all Prophesies, and the truth of all promises; for in him are all the Promises, Yea and Amen. 2. Bud] is born: the Vine budding is the first putting forth of the Grape; so Christ being born, was Truth budding out of the Earth, he then first shewed himself to the World, and was first seen (like the Vine springing forth) above ground. 3. The Earth] is the Woman;Isa. 45.8. thus some render that Text, Let the Earth bring forth a Saviour: look how the Field-flowers spring forth of themselves without any Seed cast in by the hand of Man; so the Virgin brings forth Christ. It is observable that in the Creation of Adam was laid the Progno­sticks of this future birth: begin with the first Man Adam, and you may see him paral­lell'd in this second Adam, Christ. Adam was created of the Virgin-Earth, Christ was born of a Virgin-Mother; the Earth had no Husbandman, yet brought forth with­out Seed: Mary had no Husband, yet brought forth without Seed of Man: in the Crea­tion God said, Let us make Man: and now saith the Holy Ghost, the Word is made flesh, Gen. 1.26. John 1.14. or the Word is Man indeed: those were but Types, but Christ is the Truth: he is the Vine that Buds, the Messias born; the Angels own him, the Star designes him, the Pro­phets foreshew him, the Devils confess him, his Miracles declare him, the Sages seek him, and Heaven and Earth Rings with the News, that Truth is Budded out of the Earth.

2. For the effect of this Birth, Righteousness shall look down from Heaven. No soon­er Christ born, but Righteousness looked down from Heaven; she cast her eye upon Earth, and seeing Truth freshly sprung there, she looked and looked again; certainly it was a sight to draw all the eyes of Heaven to it. It is said of the Angels that they desi­red to look into these things: they looked wishly at them,1 Pet. 1.12 [...] as if they would look through them: no question but Righteousness looked as narrowly and piercingly as the An­gels. Some observe that the Hebrew word, she looked down, signifies that she beat out a window; so desirous was Righteousness to behold the sight of the Vine Budding, of Christ being born, that she beats out a Window in Heaven: before this time, she would not so much as look down towards the Earth: Righteousness had no prospect, no window open this way: she turned away her eyes, and clapt to the Casement, and would not abide so much as to look on such sinful wretches, forlorn sinners as we are; her eye was purer than to behold Iniquity, she abhorred it, and us for it: and therefore would not vouchsafe us once to cast off her eye. O but now the case is altered: no sooner doth our Vine Bud upon the Earth, but she is willing to condescend, and so willing, that she breaks a Window through the Walls of Heaven to look down upon this Bud: and nomar­vail: for, what could Righteousness desire to see, and satifie her self in, that was not to be seen in Jesus Christ? He was all righteous, there was not the least spot of sin to be found in him: his Birth was clean, and his Life was holy, and his Death was innocent; both his Soul and Body were without all sin; both his Spirit and his Mouth were without all guile; whatsoever satisfaction Righteousness would have, she might have it in him, lay Judgment to the Line, and Righteousness to the Balance, and there is nothing in Jesus but Streight for the Line, and full Weight for the Balance.

3. For the meeting and agreement of all Gods Attributes, as the issue and the least effect of this budding Vine, the Verse before tells us; that Mercy and Truth are met toge­ther, Righteousness and Peace have kissed each other: This meeting presupposeth a distance before they met: for they that meet come from divers coasts. Here then are two things considerable; first the distance, and secondly, the meeting. But you will say, how came this distance? Are they not all the Attributes of Gods undivided essence? are they not all four in the bosom of God from all eternity? I answer, Yes: they are un­divided in themselves, but they were divided about us; it was Adam's sin, and ours in him, that first divided Heaven, yea the very Attributes of God, and in a sort, God himself: I shall speak to both these, that you may first see the Differences, and [Page] then the Agreement and blessed Harmony of these glorious Attributes.

1. The Difference; immediately after the Fall, the great question (which before you heard of in the Decree and Councils of God) was actually propounded, What should be done with sinful Man? in this case we must speak of God after the manner of men; and I hope you will give me the liberty that others (I suppose warrantably) take: Come, saith God, What shall be done with sinful Man? He hath violated my Law, bro­ken my Command, and as much as lies in him, unpinn'd the Fabrick of the World, spoiled my Glorious Work of Heaven, and Earth, and Sea, and all therein: undone him­self for ever and ever, and ever. O what shall be done with this sinful, rebellious, for­lorn unhappy Creature, Man? Silence being a while in Heaven, and all struck into amaze, to see the great God of Heaven stirred up in wrath, at last Mercy and Peace stand up, and they seek with sweet, gentle intreaties to pacifie Gods Anger: but Righteousness and Truth are on the contrary side: and they provoke God Almighty to go on, and to manifest himself (as he is indeed) a consuming Fire, a sin-revenging God. The Plea is drawn up, and reported at large by Bernard, Andrews, and o­thers.

1. Mercy began; for out of her readiness to do good, she is ever formost: her in­clination is to pitty, or rather she her self is an inclination to pity those that are in misery: and if she can but relieve them, let them deserve what they will, be sure she will relieve them: for she looks not to the party what he is, nor what he hath done, nor what he he deserved: but (which is the comfort of us miserable sinners) she looks at what he suf­fers, and in how woful and wretched a case he is. Her Plea was thus; What Lord hast thou made all Men in vain? wilt thou now destroy him for whom thou madest the World? shall the housholder be cast out, and thrown into prison, and there remain till he hath paid the utmost Farthing? shall all the Men and Women in the World, from first to last, be damned for ever and ever? alas! What profit is in their Blood? What will it avail to crowd Men and Devils together in Hell-flames? Will not those Devils, the grand Enemies of God, rejoyce at this? And what then will become of thy great Name on Earth? Is not this thy Name? The Lord, the Lord, Merciful, and Gracious, Long-suffering, and abundant in Goodness and Truth, keeping Mercy for Thousands, forgiving Iniquity, Transgressions and Sins? What will the Lord undo his Name? Will the Lord cast off for ever? And will he be favourable no more? Is his Mercy clean gone for ever? Will he be no more entreated? hath God for­gotten to be gracious? Hath he in Anger shut up his tender Bowels? With these, and such like holy whisperings or mutterings did Mercy enter into Gods bowels, and make them yern, and melt again into compassions.

But 2. Truth must be heard as well as Mercy; and she layes in matter of exception, and her Plea was thus; What is God but his Word? Now this was thy word to Adam, In the day that thou eatest thereof, thou shalt die the death; and this was thy word to all the Sons of Adam, [...] 17. [...] 8.10. the soul that sinneth, that soul shall die. And God may not falsifie his word: his word is truth; falsifie truth? That may not be: all men are liars: but God is true, even truth it self.— This Plea of Truth is seconded by Righteousness; and thus she bespeaks God; shall not the Judge of all the world do right? Thou hast declared thy self over and over to be just and righteous; [...] 15. [...] 19.13. [...] 6.5, 7. [...] [...]5.17. O Lord God of Israel thou art righteous:—Righteous art thou, O Lord, and upright are thy Judgments.—Thou art righteous, O Lord, which art, and wast, and shall be:—Even so, Lord God Almighty, true and righteous are thy Judgments,—Yea the Lord is righteous in all his wayes, and holy in all his works: and wherein consists this righteousness, but in rendring to every one according to his due? And what is the sinners due, [...] [...].23. but Death? The wages of sin is Death: What shall not those sinners die the Death? That were (as before) to make Truth false, so here to do Right Wrong.

These were the Controversies at that time: so that Peace could not tell how to speak a prevailing word amongst them: nay the controversie grew so high, that they made it their own cases: what shall become of me (said Mercy) if God spare not sinners? and what shall become of me (said Justice) if God do spare sinners? what shall become of me (said Mercy) If God will shew no mercy? And what shall become of me (said Justice) if God will do no Justice? why, alas perish (said Mercy) if thou wilt not pity: if man die, I die also: and I perish (said Justice) if thou wilt have mercy: surely I die, if man die not. To this it came, and in these terms brake up the Assembly, and away they went one from another. Truth went to Heaven, and was a Stranger upon Earth, Righteousness went with her, and would not so much as look down from Heaven: Mercy, she staid [Page 137] below still; for where should Mercy be, if not with the miserable? As for Peace, she went between both, to see if she could make them meet again in better terms: in the mean while, our Salvation lies a bleeding; the Plea hangs, and we stand as Prisoners at the Bar, and know not what shall become of us; for though two be for us, yet two are against us, as strong, and more stiff than they: so that much depends upon this meet­ing; for either they must be at peace between themselves, or they cannot be at peace with us, nor can we be at peace with God.

Many means were made before Christs time for a blessed meeting, but it would not be; Sacrifice and Burnt-Offering thou wouldst not have: Heb. 10.5. these means were not prevalent enough to cause a meeting. Where stuck it? you will say: Surely it was not long of Mercy, she was easie to be intreated: she looked up to Heaven, but Righteousness would not look down; and indeed here was the business: Righteousness must and will have satisfaction, or else Righteousness should not be Righteous; either some satisfacti­on for sin must be given to God, or she will never meet more; better all men in the World were damned, than that the Righteousness of God should be Unrighteous. And this now puts on the great transaction of our Saviours Birth.

Well then, our Saviour is born; and this birth occasions a gracious meeting of the Attributes: such an attractive is this Birth, this Bud of Christ, that all meet there; in­deed they cannot otherwise but meet in him in whom all blessed Attributes of God do meet. It is Christ is Mercy, and Christ is Truth, and Christ is Righteousness, and Christ is Peace. 1. Christ is Mercy; thus Zacharias prophesied:Luke 1.78. That through the tender Mercy of our God the day-spring (or Branch) from on high hath visited us. And God the Father of Christ, is called the Father of mercies; as if Mercy were his Son, who had no other Son but his dearly boloved Son in whom he is well pleased. 2 Cor. 1.3. John 14.6.— 2. Christ is Truth; I am the Way, and the Truth, and the Life. That Truth in whom is accomplished whatsoever was prefigured of the Messiah. God shall send forth his Mercy and his Truth: Psal. 57.3. Psal. 64.7. Exod. 34.6. Deut. 32.4. Psal. 86.15. John 1.14, 17. Jer. 23.6. Mal. 4.2. 1 Car. 1.30. Heb. 7.2. Isa. 9.6. Eph. 2.14. 2 Thes. 3.16. And, O prepare Mercy and Truth. And this is his Name, the Lord, the Lord,—abun­dant in Goodness and Truth. He is a God of Truth, saith Moses; plenteous in Mercy and Truth, saith David; full of Grace and Truth, saith John; for the Law was given by Moses, but Grace and Truth came by Jesus Christ. He is Truth by Name, and Truth by Nature, and Truth by Office.—3. Christ is Righteousness. This is his Name whereby he shall be called, the Lord our Righteousness. And, unto you that fear my Name, shall the Son of Righteousness arise with healing under his Wings. And, Christ of God is made unto us Wisdom, Righteousness, and Sanctification, and Redemption. And according to his Type Melchisedech, this was his Style, King of Righteousness.—4. Christ is Peace. This is his Name wherewith he is called, wonderful Councellor, the Mighty God, the everlasting Father, the Prince of Peace. And, Christ is our Peace, who hath made both one, and hath broken down the middle Wall of Partition between us. And therefore prayes the Apostle, now the Lord of Peace himself (or, the Lord himself, who is Peace) give you peace alwayes by all means. And according to his Type Melchisedech, as he was King of Righteousness, so also he was King of Salem, which is King of Peace.—Thus Christ is Mercy, Heb. 7.2. and Christ is Truth, and Christ is Righteousness, and Christ is Peace: Now where should all these meet but in him who is them all? Surely there they meet, and at the meeting, they all ran first and kissed the Son; and that done, Truth ran to Mercy, and embraced her, and Righteousness to Peace, and kissed her; they that so long had been parted, and stood out in difference, now they meet, and are made Friends again. O the blessed effects of this Birth of Christ! it is Christ that reconciled them, and that reconciled us and them; He reconciled all things (saith the Apostle) whether they be things in Earth, or things in Heaven. Col. 1.20. Now is Heaven at peace with it self, and Heaven and Earth at peace one with another; and that which glues all, and makes the Peace, is this Birth of Christ; the budding of this Vine. Truth shall Bud out of the Earth, and then Mercy and Truth shall meet toge­ther, &c.

3. For the Blossom. The nature of Vines is, in its season to Blossom, or to bear sweet flowers. Pharaoh's Butler, you know, dreamed of a Vine, that not only budded, but Blossomed; Her Blossomes shot forth: and thus Christ, our Vine,Gen. 40.10. both Budded and Blossom­ed; he was full of the sweetest Flowers; now what were these Flowers and Blossoms of Christ, but his virtues and blessed graces? In this only Christ differs from the Vine, in that in him was seen not only one sort or kind of Flowers, but every kind.Bern. de passi­one Dom. Bernard reckons up the violet of humility, the lilly of chastity, the rose of patience, the saffron of abstinence; I may [Page 138] not so far enlarge my self; but in reference to his Birth, I cannot but admire at his hu­mility, patience, and infinite condescentions; that the Creator should become a crea­ture, though an Angel, it were a great Gulf, which no created understanding could measure; but that he should reject Angels, and take the Seed of Abraham: that he should be made lower than the Angels, who is God over all; that he would be concei­ved, who is the uncreated wisdom: in the dark Prison of the Womb, who is the Light of the World: and that of a Woman, the weaker, first sinning sex, who is the holy one and power of God; that he would be born, who beareth all things: the Lord of all, of a lowly handmaid: in fulness of time, who is eternity: in the night-time, who is the Son of Righteousness: in the Winter, who gives life and heat: in a time of publick taxa­tion, who is Lord of Lords: and that not at Rome, the Lady of Nations; nor at Jeru­rusalem, the Glory of the East, but at Bethlehem the least of the Thousands of Judah; not in a Palace prepared, nor in his Mothers House, but in an Inn; not in the best Room, nor in any Room of the House, but in a Stable of Beasts; not attended there with a roy­al Guard, but with Joseph and Mary; not adorned in Robes, but swadled in Clouts; not stately Enthronized, but laid in a Manger; nor lastly, his Birth Proclaimed by the Kings at Arms, but by poor Shepherds.

That the Word should be an infant not able to speak a word; that life should be mor­tal; that Power should be subject to a poor Carpenter; that the Lord of the Covenant should be Circumcised; that the God of the Temple should be presented in the Temple; that Wisdom should be instructed; infiniteness should grow in stature; that the feeder of all things should be fed; that all these are preludes, and but beginnings of his suffe­rings; O wonderful condescention! O admirable patience! O rare humility! how strange are the Blooming Blossoms of this Vine.

4. For the Fruit: the nature of Vines is to cast sweet savours, but to bear sowr Grapes: Christ that was blameless before God and Man, yet bore the heavy burden of our sin. O the sweetness of his savours! because of the savour of thy good Ointments, thy Name is an Ointment poured forth; Cant. 1.3. whether by savours, we mean his words, the very Officers of the Jews can say, Never Man speak like this Man: or whether by savours, we mean his deeds,Jo [...] 7.46. his very Enemies confess him a just Man; so Pilate's Wife could send her Husband word, Have thou nothing to do with that just Man: the wise Men that brought their Of­ferings give him Gold, Matth. 27.19. Mat. 2.11. Frankincense, and Myrrhe; Gold is given him as to a potent King, Frankincense as to a gracious God, and Myrrhe as to an holy Priest: He is a King to rule, a God to save, and a Priest to mediate: thus far he casts sweet savours; but di­gest them better, and they prove sowr Grapes; a King he was, but mockt with the Title,Mat. 27.29. Phil. 2.7. Hail King of the Jews: a God he was, but he emptied himself; He made himself of no Reputation: an holy Priest he was, but such a Priest as must offer up himself for a Sacrifice: The wise men that came from the East, they saw his Infirmity, and yet a­dore his power; they saw his infancy, yet adore his wisdom; they saw his poverty, yet adore the riches of his mercy; they saw him whom they enquired after, Where is he that is born King of the Jews?Mat. 2.2. The very Title cast sweet savours, but it bears sower Grapes; he is a King, that's a title of honour; but he is King of the Jews, that's a word of reproach.