What Wesley Left Out

~239 words

between thy ſeed , and her Gen. 3:18, 


ſeed\ir ih ill bruiſe thy 1414, 144 this Flt bru'C his h-el, 
This promiſe axit is the firſt , fo che hardeſt to be underſtood ,, 
S 3 | it. 


194 «© Booki1il. Lotbing mats Feſres. Chap.1Sed, 2 


it.containes in it good newes ofthe overthrow of Satans King- 

dome, and of mans freedome* by the death of Chrift. - But che 

obſcurity is ſuch,that Lxther exceedingly complaines , the Tex: 

Tertus qui om: Which of -all- men ſhould rightly" be known , 15 of no man that 1 

nibus debcbat kyow ( ſaithbe ) eſpecially and accurately nufelded : amongſt the 

eſſe notiſſimus, Agtients there 48 mar one'rhat hath explicated this Text aceording to 

_ nate 1;_ 1he dignity of it, | : 

\genter & accu- The occaſion was this. The Lord looking down from heaven, 
' 7412 explicatus, and ſeeing how'Satan -had 'prevailed againit fan, and in ſome 
©. Luther. ſortundone thewhole fabrick of the creation , be reſolves upon 
Satans ruine,and mans preſervation, And the'Lord God ſaid unto the 
Serpent, 'betxxſt thou'baſt done this , them 'urt emrſtd. * This lite- 
Gen:3414- ratlyisunderftood. of the Serpent, - but ſpiritually of the Divel , 
both were as meanes to draw man unto 1m , and therefore' they 
are joyned as onem the paniſhment ; the Lord cut off the feet 

of the Sexptnt (ſay the Rabbies)-and curſed bim, and he caſt Sam- | 

RElieter.c.14 mael(thtDivel ) andibis company ont of heaven', and exrſed them. | 

Indeed.man being inthe tratfgreflipn muſt alſo have his puniſh- 

ment , asir'followes ver. 17, 18,19. andyet that God might | 

manifeſt rhe riches of bis grace , he encludes in the Serpents male- 

diction this-overlaſting Eo pel. 1 will pat enmity between thee and 

the wonman}& ev tn \ 

Fonthe ſenſeiof the words: we fhall.open theſe termes, agr

~111 words

the Serpent is puniſhed according 
ro the letrer ofthe , and Sathan is puniſhed in the ſpiritual 
mearfing of the Lord. 
2, Whois the woman? Someare #l{for Allegories, and they 
wi yew, that the Serpent and the woman arethe ſuperiour 
inferiour faculties of the foul; and that ever ſince the fall 
there hath beenea continual war betwixt theſe - but T 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 wo- 
man is the bleſſed Virgin, in relation to which they read the laſt 
words thus, ſbe ſhall bruiſe 'thy head, this reading is not onely 
allowed, but confirmed by the councel of Trent, and in ſome of _ . | 
their prayer-bookes they call her rhe mother of our Lord , the tree I : - | 
of life',, the breakey of the Serpents head , and the gate of heaven. war” ox 
ButI look on this Commentary as ignorant and idolatrous and Eccic/ Hildcn» 
wholly derogatory to the kingdome of Chriſt. Others are not ſo ſhems 
eaſily miſlead , and therefore ſay , that

~130 words

thee and the woman. 
3. What is the /eed of the Serpent 2 in Scripture phraſe /zed is 
ſometimes taken colleRively, for many at once, as whea the Gen. 17.17, 
Lord ſaid to Abraham , I will be thy God , and the Ged of thy ſeed: _ 
and to thee and to thy ſeed will I give this land and I will multiply 8 
thy ſeed as the ſand of the ſea; and ſometimesit is taken-ſingu!a ty 
for one only perſon thus Ewe called her fon Seth , for God, [aid Gen,4.1y 
fre, hath appointed me another ſ:ed inſtead of Abel :: and ſo it is 
{aid: 


————. 


136 


Book. III. Looking unto Feſus, Chap. 2.8e&.2 


Gen. 32. 19, 


Mat 25-4 


Job,$ 44 


1 Joh.3.8,z0 


2 Tim. 3-12. 


Epheſ. 6-12, 


ſaid of Chriſt 5s thy ſeed ſhall all the nations of the earth be bleſſed 
Now in this place #he

~239 words

to the world now fallen ! O dear parents ! how 
would you have deſpaired, if before ſentence you had not heard 
this bleſſed tydings ! O our firſt parents upon earth ! where had 
youand we been, if this bleſſed text had not been ? Come, ſet a 
{tarre upon it, write it in letters of gold, or rather write it on the 
very tables of ourhearts : hereis the bleſſeU'ſt newes that ever 
was, or eyer ſhall be , but for this we had been all fire-brands of 
hell ;. yea, but for this Adam and Eve, and all their ſonnes and 
daughters that are now gone out of this fvorid, had been ſmoking 
.and frying in hell-fire. Away with all groſſe miſtakes , er- 
roneous conceits,and as you love your ſouls, yeeld to this bleſſed 
ſenſe ! This i: ] or he] is one of that ſame ſeed, and this one of that 
ſame ſeed is Feſus, and onely feſw, and none bur 7eſu, and for 
this ſenſe we have theſe arguments, 
1. Some obſerye that this ſentence is ſeperated from the for. 
 merwith a period or great ſtop : however God gocs on to ſpeak 
ofthe ſeed of the woman, y<r he ſayes not, and that [/ced ſhall 
* bruiſe thy head, for ſo we might have thought he had ſpoken of 
that ſeed colleRtively as he did before , but ſtopping there, and 
not repeating that ſame word againe, he gives it, thus; sr, 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

~152 words

Chriſt that can bruiſe this Serpents head : O ther's a 
divine power, a power and vertue of Godin it tO braiſe the Ser- 
pents head, obſerve but the manner of this Duel Chriſt treads 
on the Serpent ; and by this meanes*he comes to have a bruſſc 
in the heele, whilcſt with bis heele he bruiſeth the Serpents head, 
a wonderful thing that Chriſt ſhould lay at the Serpents head 
with no other weapon but onely with hisheele; it were much 
for any man to ſtrike at any common Serpent with a bare and 
naked foot : rather would hetake a dart, orclub., oranyother 
weapon, but with a foot to bruiſe Satans head (that great and 
fierce, and monſtrous Serpent) this exceedes any mans power 
or any mans daring toattelnpt ; hence it is that ſome one perſon 
of more then humane ftrength muſt do this deed , and who is 
that of the ſeed-of the woman but onely Jeſus Chriſt ? | 
4

~296 words

God, the everlaſting Father, 
the Prizce of peace, (i) Chriſt, and none but Chriſt , for #»r- 
244 4 child 1s borne, and unto us a Soxne u given, &c, and who 
15 that but Jeſus Chriſt» 
5. The accompliſhment of this promiſe in Chriſt is expreſſe- 
ly and clearly made out in the New Teſtament. Was not Jeſus 
| * Chril 


Gal.3.16. 
Ka.g. 7.6» 


- 


Chap.r.Setz — Looking unto Feſues, Book 16 


Chriſt of the ſeed of the woman, borne ofa Virgin > was not his 
heele bruiſed, himſelf crucihted ? and did he not bruiſe the Ser. 
pents head, break the power aad dominion of Satan 2 What faith 
the Goſpel ? for this purpoſe the Sunne of God was manifeſted, 1 Joh. 3.8 
that be might deſtroy the works of the Divel, — And the ſeventy 
returned again with joy, ſaying, Lord, even the Divels are ſub- 1 k,10,17,08, 
jet unto ns through thy Name, and he ſaid unto them , I be- 19. 
beld Satan as lightning fall from heaven , behold T give wnto 
Jou power to tread on Serpents , and Scorpions, and over all the 
power of the enemy , and nothing ſhall by any meanes hurt you. 
n— 4nd now «s the judgement of this world, now ſhall the Prince Joh. 12.37, 
of this. world be caſt out. — And for as much as childrew are Aicb2.14 
$row of fleſh and blood, He alſo himſelf likewiſe took, part of 
be ſame , that through death he might deſtroy him that had the 
er of death, that is the Divel. To theſe and many other pla- 
we higde this very promiſe fulfilled in Chriſt, and onely in 
Chriſt ; and therefgehe, and onely he is the ſeed of the woman 
_ (that Hs, iz, or he) that ſhall bruiſe the Serpents bead

~249 words

of the faithful by the Divel and his agents : all which are but 


' 3s a bruiſe in the heele,uhich cannot endanger the ſpiritual life 


TRA bs of 


Chap.1.SeQ,2, Lookingunto Feſus, — Book Ill, 


—_ 


of their ſoules. It is obſerved, that the Serpent hath but one 
head., but the ſeed of the woman hath two heeles , ſo that the 
onemay be ſome help, while the other is hurt , belides an hurt 
in the heel is far from the head and heart, and though it may be 
painſul , it is not mortal. Indeed , Chriſts heel was bruiſed, (1.) 
He was delivered to death , even to the death of the Croſſe, yet 
he roſe again from the dead , neither had the divelany advantage 
® by his death , for as angry Bees ſtinging once , make themſelves 
droanes, ſothe Divel , now he may hifle at us, but he cannot 
hurt us, by that wound which Chriſt received at his death , he 
wounded all his enemies irrtcoverably, the very fight it ſelf was 
Chriſts triumph, even then was the Kingdome of darknefle ut- 
terly overthrown, ſinne, death, and Satan were conquered , 
and taken captive, and whatſoever might be brought againſt us , 
was taken away, as the leaſt bill, or ſcroll.- O bleſſed riddle ! 
Ont of the Eater came forth meat ; and ont of the ſtrong came forth 


141 


ſweetueſſe, In reference to this promiſe , thou ſhalt 6-x4/e his Judg.14 14 
heel , Chriſt is ſaid to be che Lamb ſlain from the foundation of theRev.l 3.3 


world, Here's good newes betimes. 

8. Amongſt whom was the exmity

~367 words

ſtand and continue. for ever, as it was ſaid 
© vt David; Thave made aGovenan with my cheſts Thave (wor 
unto 


o 
e. 
= 


_ dl. cc. .oc.co.c.cecrcr[rcacds.s.. ee tte f 
— 


Chapt Sed. 3 Looking uoto-Feſws, BodowITG 147 


—_—__l 


unto David my ſervant , thy ho wilt I eſtabliſs for ever, and n+ Pſ.89. 3, 

in, my mercy will I keep for hins for evermore, my Covenant ſhall 

Fay faft with im, —— P.89.20, 

Now this Covenant is ſaid to be everlaſting 4 _ ante ( as we 

1 ) and 2 parre poſt, 1. eA parte ante, as being from ever- 
ling , ia reſpe&t of the promiſe made to Chriſt for us, whick 
was done. (as you have heard)before the foundation of the wortd, 
it is not an infant of dayes ; this C ovenant beares the ſame date 
with the diyine being it ſelf, As the mercy of God 5s from ever» Pſ.t03.14 
laſting, ſothe Covenant of grace is from everlaſting, the Writs, 

idences, and Charrers of our ſalvation were concludd®, and 
paſled che ſigne and ſeale of the bleſſed Trinity from etrtairy, the 
Goſpel and this Covenantisnot of y, 20, no, itisarold 
counſel, of the infinite wiſdomeof __ Ge | 
2. A parte poſt, asconti inuing everlaſting to ating. 
Henceit is called « — ſalt, becauſe mad not , , Chron.r3.$; - 
it failech not, hence all the of the Covenant are ſaid to 
beeverlaſting ; forgiveneſle of ſinnes iseverlaſting , being once 
forgiven they are yever remembred any more ; peace and joy is 
everlaſting , your | heart. ſhelf rejoyat , and your joy no man taketh jor. . 

from you * ſalvation iseverlaſting 8:4 ſhalt be ſaved in the Lord Jobs 16,226: 9 
with a everlaſting ſalvation; decretal Covenant-mercy was not 11.45.17e 
a leaſe, but a making the fee-ſimple (as wecall it} of grace and 
glory to the Saints for ever :death may put anend to other Cove. 
pants, as betwixe man and man, or betwixt man and wife: 

-but this Covenant betwixe God and us ſtands faſt for ever,though 
Abraham. be dead , yet God is Abrahams God fill, and by 
yak of this Covenant Abraham ſhall be raiſed upat the)aſt 

y. | 

5. What are the priviledges of the ſovenant? Tanſwer , the 
priviledges of the Covenant are many

~240 words

thee a great Nation'; and Twill bleſfe thee, and 
wake thy name great ; aud thou ſhalt br a Vie fſing,, and 1 will bleſs 
them that blefſe thee , and'icarſe him that” carſeth thee , and wnto 
thy ſted will T give this|land. ' ' We may adde hereto' thee - 
petitions that God. makes._of* theſc'/promiſes over and over , lift 
&p now thineeyes ; awd. look from the plate. where thow art, North- 
ward , and Senth-ward-, and Eafi»ward, and Weft-ward , for all 
the Land which thow ſeeft tothe- will I giveit, and to thy ſeed for 
ever. And I'will make thy ſeed as the duſt of the earth , ſo that if 
'& man can number the duſt of the earth ," then ſhall thy ſeed alſo be 
»umbred. - - And the Lord brovyght forth Abraham abroad, and 
faid , look now towards heaven, and tell the ſtarres , « thou be able 
to number them , and he ſaid unro him ſo ſball thy ſeed be. ---- And 
the Lord againappeared to Abraham , and faid, —- 7 will 
make my Covenant between me and thee, and will multiply thee 
exceedingly , and thou ſhalt be a Father' of many N ations , 
xeit her ſhall thy name any mere be called Abram , but thy name ſpall 
be Abraham , for a father of many Nations have I made thee, and 

L mill makg thee exceeding fruitful, and 1 will make Nations of thee, 


and 


Chap.z .SeR.3. Looking unto Feſas. Book III, 149 
and King i ſhall come out of thee, — and 1 will give andy ; g 

and thy ſeed after thee , the land wherein thou art a ſtranger , all s 

the land of ( anaan for an everlaſting poſſeſſion. By my ſelf have anag.es.op 


1foworn ſauth the Lord , that in bl-ſſing 1 will bleſſe chee, andin 
wwltiplying

~265 words

counted it to him for righteeuſnes. Thig-text is often alledged Gen.r5.6. 
by the Apoſtles, the word 'bz/ceved imports, that he ke —_— 


the Wordof God to be ſure; certaine, ſtable , and conſtant . 


> Jam.2*23, 


it is ſuch'a belief as is oppoſed to fainting , ASitis faid of Facob Gen«4 5.25.26, 


when he beard the report of bis ſonnes that 7o/eph was alive , his 
heart fainted , becauſe he beleeved nut, but when he beleeved, 
his heart revived, :and David. faith of himſelfe, 7 had fainted, 
wnlefſe 1 bad beleeved.. Sothat icisa lively motion of the heart 
afſencing unto, and truſting in God, and in the Word of God 
as firme and conſtant . This was the very condition of the cove. 
nant which God required of Abraham : Aa. Abraham. doſt 
thou beleeve that ſuch a Mefſiah ſhall be ſent into the world ? art 
thou able'to beleeve ? yes, 7 beleeve £74, ſaid Abrahams, 
well faith'-God , Iwill put thee to the trial; I will give thee a 
ſon, though thou artas a dead man, and Sar-+hasa dead wo. 
man , yer I will promiſe theea ſon, art thou able to beleeve > - 
apaig, thouſeeſtthe land of C44, , chow haſt not one foot init, 
yet I will give thee thisland inthe length and bredch'of it for thy 

| | poſs: 


3 P:. 37.1 3 


PR —_ 


I52 


' Book. IIT, Looking unto Feſws, Chap. 1.8eQ.3 


"I 


Cc * 


Joh 8.56. 


Jam. 2.20, 


J—— 


a 


- nneye of faith ,; and 


- poſſeſlian ; art thou able to beleeve this 7 you will fay what are 


theſe to theeondition of the covenant, which is only to beleeve 
in God, and'to beleeve in Jeſus Chriſt? O yes, 1. Theſe were 
ſhaddowes of the great promiſe Chriſt , and therefore that a& 
of faith , whereby Abraham beleeyed that he ſhould havea

~160 words

was counted to him for righteouſnes. : 

- But (may ſome ſay) iffaith alone be the conditionof.the cove- 
nant , then what need is there ofany obedience, of workes of 
holines > —- this was the old plea of looſe libertines in the Apo- 
files times, to whom James gave anſwer , But wilt thow know,0O 
vaine man , that faith without workes is dead: a good tree (ſaith 
Chriſt) is knows by its fruites, and ſo is right and ſound faith , 
let a man beleevein truth , and he cannot but love, and if he 
love,be cannot but be full of good workes, thus Abraham was 
juſtified by faith , Abraham beleeved God ( faith the Apoſtle) and 
it was imputed to him for righteouſnes ; but was not this faith 
accompanied with workes ? obſerve but (ſaith the Apoſtle) 
when God bade him offer his ſon, did he not do it? and was not 

- that an exceeding great worke ? ſurely his faith wrought with his 


1m.2.23-com-workes, andby faith was workes made perfett. 
pared with 21, 


7. Whoisthe

~869 words

bleſſing , therefore is the explication , 1» 
ghee, (i.) in thy ſeed; and this ſeed ſaith the apoſtle very expreſfely 
is Jeſus Chriſt , »ow ro Abraham and his ſeed were the promiſes Gil.3.16 
made, he ſaith not, and to ſeeds, as of many , but as of one , and to 
thy ſeed whichis Chriſt. So then” here is the ſenſe,. out of thy 
poſterity ſball ſpring the Meſſiah , by whom not only thy poſte- 
rity , but all the nations of the earth ſhall be bleſſed. You may 
remember in the firſt promiſe Chriſt was called the ſeed of the we- 
man ; but now the ſeed of Abraham ;, Chriſt was the Son of Eve, 
or (if you will) the Son of Afary, and fo the ſeed of the woman , 

and Mary was a daughter of Abraham, and fo 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 6-»/ing his beele, and ſurely this is eſſen- 
tial to the covenant of grace in any overture of it : ſome anſwer 

that this is thrice put on in : he paſſage of this covenant with 4- 
brabam,firſt,in the federal confirmation by the [moaking furnace, . 

and burning lampe , that paſſed betweene thoſe picces of the ſacrifice, © Ou 

as the ſacrifice was divided , ſo was Chriſts body torne, and as 
the ſmoaking furnace, and burning lampe paſſed betweene the 
divided pieces, ſo the wrath of God run betwixt {as I may fay) 

and yet did not conſume the rent and torne nature of Chrift 2. 09317.10, 2x 

In that federal confirmation by the ligne of circumcilion : there 

could not-be circumciſion without ſhedding of bood , and where , 

God commands ſhedding of blood in any of his antient ordinan- 
ces, it doth certainly reach to the blood of Chriſt , and his 
everlaſting teſtament, 3. In tie reſolved Sacritice of //aac , 

which 


154 


Book. IIl. Looking unto Feſas. Chap:1.'Se& 3 


Gen 22.19, 


Pf. aa, 1. 


' Job-2.19 


which wasa plaine type of the death of Chriſt. See it in theſe 
particulars. 1. Jſaac was Abrabams Sonne, his only Sonne, his 
innocent ſonne, the beloved ſonne of his father, and yet Abraham 
freely offersup his ſonne ; ſo Chriſt was-the-Sonne of 'God , - his 
onely Sonne, his innocent Sonne, like to! ws 3n all' things, finne 
onely excepred; and the beloved Sonne of his Father, rh is my 
beloved Sonne in whom I am well pleaſed; and yet God more 
freely offers up his Sonne out of his own boſome. 2. 46bra- 
ham by Gods commiſfionroſe early in the morning to facrifice 
his ſonne; and the Jewesby Gods permiſſion riſe carly in the 
morning tocondemne the Sonne of God: and beneehe is called 
the Hynd of the morning, compaſſed with dogges that hunted 
and purſued his life. 3. Abraham muſt offer his ſonne upon the 
Mount, the very Mount on which So/emons Temple- was built, 
which tipified the body of Jeſus Chriſt, Fohy 2. 19. So God offer- 
ed his Sonne upon the Mouar, if not on the ſame Mount* (as A«- 
guſtine thinks) yet ona Mount not farre diſtant from it , Golgo- 
tha wasthe very skirt of Moriah, the one being within the gate 
of the City, and the other not farre without, the very to 
the City of all. 4. Abrahaz» firſt laid the wood on T/azc,and then 
he laid 1/zac on the wood; ſo Gad firſt layes theCroſſe on Chriſt, 


Job-r9:17,18. He begring hu Croſſe , went forth into @ place ealled the place of a 


. Ks633 


Gen. 1 2.16,17, 


18, 


ec 


&+1,& then he lays Chriſt on the Croſſe, there they, cracified him, 
faith 7ohn ; or therethey bound him to the Croſſe, and faſtned 
his bands and feet thereto with nailes. 5. 1/aac muſt be offered 
alone, the ſervants muſt ſtay at the foot of the hill, little know- 
ing the buſineſle and forrow in hand, fo Chriſt muſt tread the 
wincpreſſe alone: the diſciples fear and fly, and little conſider the 
agony of their Maſter. 6. Abraham carries in his hand the ſword 
and bee apainſt +his ſon, fo God carries in his hand the ſword 
and fre ; the ſword ſignifying the juſtice ot God, the fire his 
burning wrath againſt the ſinnes of men, and both theſe were 
bent againſt Chriſt, in whom the juſtice of God is ſatisfied, and 
the flame of his wrath extin& and quenehed. That this. was a 
plaine type of Chriſts paſſion ishinted at in the blefling that God 
ſpeaks to Abraham atter this tryal, by my ſelfe have I ſworne 
ſaith the Lord , for becauſe thiw haſt done this thing, and haſt |? 
wot with=hcld thy Sonne, t2ine ouely Sonne , that in bleſſing 1 | 


' will bleſſe thee, and in thy ſeed ſpall all the nations of the earth | 
: be 4 


& ” 


Chap.1.Seft.q. Looking wnts Feſur, BookIit. 


be bleſſed. All beleevers are bleſed in'the death of Chrit, who 
was that ſeed of Abrahwmn, typified by 1/aac Abrahams ſonne, 
for as Abraham intended, fo God truly facrificed his Sonne , his 
onely Sonne to take away (inne. 
Thus farre of the

~417 words

whereof that temporal deliverance from Zgypr was truly 
a type ? the Lord begins his Commandments with an evangelical 
promiſe ? and it is very obſervable , that as theſe words, 7 am 
the Lord thy God, are prefixed immediately to the firſt Command. 
meat, ſo in ſundry places of Scripture they arc annexed to all the 
reſt; ye ſhall feare every man his mother , ani his father , aud 
keep my Sabbaths , I am the Lora your God: ye ſpall not ſteal, nei- 3 
' ther deal falſeſly , neither lie one to anther , and ye ſhall not ſwear it. 
by my name falſely , neither ſhalt than prophane the Nate of thy 12. 
God ;” 1 am the Lord. — Neiuther ſhalt thow land againſt the x6, 
blaod of thy neighbanr , I am the Lord, — Ina word, thou ſhalt _ 
lave thy neighbour as thy ſelf, I am the Lord; or if that containe 
onely the ſecond Table , therefore ſhall ye obſerve all my fkatmtes , 37- 
and all my judgments and do them , I am the Lord. Adde we to 
this,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 appeares by the Contra betwixt God and 1/rae/ after 
the promulgation ofthe Law : Is it not plainly expreſſed by 4e- 
ſes , thou ha#t avouched the Lord this day to be thy God, and to 
walk in his wajes , and to keep his ſtatutes and commandments. -— 
oAnd the Lord hath avexched thee this day tobe his peculiar prople , 
as he hath promiſed thee , and that thou ſhouldſt keep his command- 
ments ? Yea , and after thisin the land of Moab', Moſes was Pet 26-173 
commanded by the Lord to makea 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 Sinas , 
onely it muſt be renewed, and it is expreſlely ſaid ,, ye tand this 
day to enter iato a covenant with the Lord your God : T vat 
he may eſtabliſh you tobe a p- pl: unto himſelf and that he may be a 
God unto yore , as he had ſworn ro Abraham, Iſaac, and Facob, 
Surely this muſt needes be a covenant of grace, how ſhould it be 
bur of grace that God, promiſed ro bethe God of 1/-ae/ ? here 
are many ſweet and-precious promiſes, and they are all free and 
gracious and therefore we conclude the law , in the ſenſe afore- : 
ſaid , to be a covenant of grace. 
4.Why ſhou'd

~194 words

fruit of that propriety in reference 
to Iſrael , which browght thee ont of the land of Egypt, ont of the 
houſe of bondoge, 

I. 1am fehovah : weread that he appeared to Abraham, Iſaac, 
and Facb by the name of God Almighty, but now he was known to 
the Iſraelites by his name Jehovab, / am the Lord, Why, wasit 


not by that.name that he appeared to Abraham Iſaac and 7 ach ? 
no, no God, by my name Jehovah was I not known to them. 


This hath occafioned'a queſtion ; how can this be > do we not 
read exprefſely that God faid to Abraham, 1 am the Lord that 
brought thee out of Or of the Caldees ? and againe I am the Lird 
God of Abraham thy father , and the God of Iſaac? how then isit 


Aid that, by his name 7ehovah he was not known unto them ? 


This place hath perplexed many of the learned , but the meaning 
ſeemes to be this, that though he was known to the patriarchs 
by his name 7ehovah, as it conſiſts of letters , fillables, and 
founds, yet he was not experimentally known unto them in his 
conſtancy to performe his promiſe in bringing them our of che 
tand of Zpypr until now. This name 7ehowah denotes both his 
being in himſelfe, and his giving of being , or performance to 


his word, and promiſe, thus indeed he was not known , or ma- 


nifeſted

~309 words

contained in the Covenant. 

7.: Who was the Mediatour of this Covenant ?' to this we di. 
ſinguiſh ofa double Mediatour,viz. Typical, and ſpiritual, M4 
| | rs typical, but Chriſt was the ſpiritual! Mediatour, and 
in was CMoſes priviledged above all before him:; he was the 

Mediatour ofthe Old Teſtament, Chrift reſerving hunfelf to. be 

the HMediatour of a better Covenant, (1.)0f the New Tcftament, 

Moſes received the Law from God, and delivered it to the peo- Ht>-8.6 
ple, and ſo he ſtood as a Mediatour between God and the people, 

never was mortal man fo near to God as Moſes was; Abrahan 

indeed was called Gods friend ; but ©AZeſcs was Gods favourite, 
andnever was mortal man eitherin knowledge. love, or authori- 

ty fo near untothe people as A/c; was.(which mi-kes the Jewes 
.(O wonder) to idolize him co this very day... es was called iin as: - 

a Mechatour on both parts, 1. On Gods part, when hecalled 
- bim up to receive the Law,andall thoſe meſſages which God ſent 

him co the people. 2. On the peoples part, when they deſired 

him to receive the Law, for they were af: aid by reaſon of thefire, 

and durft-not go up into the Mount, mirk how he tiles hicaſelf as : 

a Mediatour, at that time. (faith he) 1 ſt:ud betweene the Lord 
and you to ſhew you the w'rd if the Lord; he was Gods mouth 
to them,and he was their mouth to God, and. he was a prevail. . 
ig Mediatour on. boch parts, he- prevailed with God for the- \ 

ſuſpend-- 


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268 . Book: III, - 


T4blint wnts Feſus. * Chap. 1:5e&.4 


Deur, 5.22, 


Ang de Trin. |. 
$6.13. 


AQ,7.53-. 
Gal,z.19 


| / was added becauſe of tranſgreſſions till the ſred ſhould come , 10 


— 


ſuſpending of his juſtice; that'it ſhould not break out upon 


the: people, and- he 'prevailed with the people to binde 
themin - Covenant unto God, and to» make profeſſion of 
that obedience. which the ,Lord required and called for, yet 
for all this, I call bimnot a Mediatour of redemption, but relati- 


0n; A' great deale of difference there is betwixe © 2foſes and 


Chriſt : as, c.: 2ſoſes onely received

~381 words

men to God as of 


_ himfelf,andrhierefore it appeared that therewas need of another 


reconciler; miz..:the LardiJeſus Chriſt. 630 7 

| 1:8. 'Whatof Chriſt, andof his death do we finde'in this mani- 
feſtationof;the Covenant anſwer; 3. Indelivering the Law we 
finde fomethiogof Chriſt ,' there is' aqueſtion whether the Lord 


himſelf immediately ir! his. own perſon delivered the Law? and 


ſome conclude affirmatively from the preface,- God ſpake theſe 
werds,and [aid] and from that paſlage of Aoſes, theſe word: 
the Lord fpake unto alls your aſſembly im the Mount ont of the 
midſt of the fire; — and he wrote them on two tables of ſtone, 
and delivered them wnto-me. ' But others are for the: negative, 
and ſay, this proves not that they were pronounced or delivered 
immediately by God, for we finde in Scripture that when the An- 
[s were the tmmediate perſons, yet the Lord himſelf is reported 
to have ſpoken unto men, Gex.18:2,13. Exod 3.2,6,7. And As- 
«tine is reſolute that Almighty God himſelf in-the time of the 
Old Teſtament did'not ſpeak to theJews with his own immediate 
voice, but onely by Chriſt, or by his Angels, orby his Prophets, 
and for this miniſterial voice of his Angels ſome produce theſe 
texts, who have received the Law by the ordinance of Angels, 
and have not kept it , and wherefore then ſerveth the Lay ? it 


whom 


£2 
4 


. Clriſt, as Chriſt himſelf told che Jewes, had ye beleeved Moſer, 
Z . 


Chap. 1,yeR4 | Looking unto Feſus, Book ITE 


—— — 


169 


whom the promiſe was made , and it was ordained by Angels in 
the hand of a Mediatour. And if the word ſpoken by Anzels 
wes ſteadfaſt, &c. For my part it hath puzled meat times, 
whether of theſe opinions to take; but others ſay (and I am now 
as apt to-Joyne with them as with enher of the former) that Je- 
ſus Chriſt the ſecond perſon of the Trinity, to be incarnate, who 
is called the Angel of the Covenant, Mal. 3. 1. and the Anzel 
of -his preſence, I/a. 63- 9. washe that uttered and dcl:yered the 
Law unto Moſes, and to this purpoſe are produced theſe texts, 
this Moſes tshe that was in the Congregation with the Angel, which 
ſpake to him in the Mount Sinai, Now this Angel was Chriſt, 
abit is cleared in the following verſe ; whow (or which Angel) 
our fathers would not obey, but thruſt him from them , aud in 
their hearts turned back again into Egypt. They would not obey the 
Angel, but thruſt him from them (; ) they tempted the Angel 
whom they ſhould have obeyed, and who was that but Jeſus 
Chriſt > asit is cleared more fully and expreſſely by the Apoſtle, 
neither let us tempt Chriſt as ſome of them alſo tempted, and 
webe deſtroyed of Serpents

~632 words

ye were more in number then other people , but beranſe be lied 

D.ut.7.7,8. J0u,and choſe your fathers, #s 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 givinga covenant, 

. may appeare in theſe particulars. As 

I. In that God is the firſt that ſeeksafter us, to-draw us into 
covenant with him , we ſeeke not him, but he fſecks us; we 
chooſe not him-put he chooſeth us ; he loves s firſt, 1 am found 

of them that ſought me mt, I ſaid, behold me , behold me , unto a 

nation that was not called by my name. 

--2, -Inthatthereisnothiaginus, to draw God into a covenant 
with us, many a man ſeckes firſt atter the unmatried 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 fay , when he heard of Gods covenant with 
him:and his, who am». 10 Lord God ? and what is my fathers houſe 
that thou haſt brought me hitherto ? — and 1s this the manner 

2Sam.7-13,19 of manO0'LovdGod? 9. d. OLord'God, thou dealeſtfamiliarly 
with me as a man dealeth with man _ as1t yp elſewhere, hou 

regarded me according to the eftate of a man of high degree, It 
—— any ſoul fo out, Hom deeply weighs Nie Gocnch of 
this covenant ; Lord what is man that thog art minafull of him , or 
Pl.8.4 the ſon-of man'that thou viſiteſt him. 

: 3. In thar 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 evilisto good; the carnal mind is emmity againit God (faith the 
Apoſtle) ir is xot ſubjett tothe law of God , neither indeed can be. 
We are a crooked: generation , that cannot abide the ftraight 
wayes of the Lord', our wholenature is ſinful andcorrupt before 
him , and for the moſt part when we are moſt averſe and back- 
ward , and have leaſt thought of ever ſeeking after him , then it 
is that he ſeekes us to take us unto himſelfe ; thus the Lord called 
Saul when he was perſecuting , and raging, and breathing out | 
ſlaughter againſt the Lord', and againſt hisSaints , and thus the 
Lordcalled thoſe Jewesthat mocked the Apoſtles when they ſpake 
diverſe languages , the/e men are full of new wine ; ay bur the next 
word that they ſpeak, is, men and brethren what ſpall we dr? Othe 
free and unexpected grace of our God |! 4. ID 


T)Joh.4.19. 
Ia.65.15 


: Chron.17.17 


be —— 


Chap-t.Sect's,— Looking untoFeſs. Book III, 195 


—_—_—_ 


uy 


4. Inthat we are by nature no better then others that are 


without God , and without Covenant ; what makes the difference Epheſ.z.12. 


betwixt us and them, but thisfree grace of God ? is there any 
reaſon in us why one is taken into a covenant , and another is 
not ? nay,lle cell you a wonder, So it pleaſeth the Lord , that 
ſometimes God: chooſeth the worſt , and leaves thoſe that are 
becter then they : we read that Publicans and Harlots were taken 
in, andthe righteous generation which Juſtitied themſelves, and 
were juſtified by others,were paſſed by, ſurely God reſpeRs none 
for any tling in them, His defigne is,thar the freeneſle of his grace 
might be ſeen in thoſe whom he takes co himſelf, Hence the 
Apoſtle , Gd chooſeth the feoliſh things of this world, and the 


weaks things of this world,baſe and deſpiſed things , whiles tn the 29, 


mean time he paſſeth by the wiſe, and mighty,and things of high 
eſteeme; that all men might ſee, it is the grace of God, and 
notany thing in many,by which we are taken into covenant with 


ow

~249 words

goodneſs of 
God flowing out freely to one in miſery , for mercy , we ſay , 
is made up of theſe two as; 1.There muſt be an object of miſery, 
2. There muſt bea free efluxe of goodneſs on that obje&t, now 
the covenant of grace was founded on both theſe, as 1. There 
was an obje& of miſery , loſt man, wretched man , undone by 
ſinne}, and,2. There was an effluxe of Gods goodneſle , his very 
bowels moved within him, andthey could not hold, 7 have /:- 
wed thee with an everlaſting love (ſaith God) therefore with [oving- 
kindneſſe have 1 drawn thee ,, Surely this was 'well-ordered, a 
perplexed ſoul, may have its ſpirit up in armes againſt the cove- 
nant of grace ; O cryestheſoule in its ſad condition , 1 am miſe- 


rable , I ſhall not live,but dye , my ſinnes will damn me , 1am lift ' 


for ever. Why , but ſee how the covenant is ordered in reſpe&t 
oftheroot or riſe, it ſtands like a well-marſhalled Army to re- 
ceive, and to repel thoſe doubts: as,r. God aRed in a way of 
Soveraignty , and cannot God fave thee if he will ? 2. God 
acedin a way of wiſdome, and though thou ſeeſt no way bur 
one with thee , death and damnation ; yet cannot infinite wiſ- 
domecontrive another way? 3. God ated ina way of mercy , 
and 0 thou afflifted, toſſed with tempeſts , and not comforted , is 
not infinite mercy above all thy miſery ? why ſee, ſee 
poor ſoul how the covenant repelsall thy oppoſitions in reſpe& of 
its riſe

~291 words

It is well ordered in refpe& of the perſons intereſted in it 
from all eternity , and they are God the Father, and Jeſus Chriſt 


bp, 


his Son ; as for the SaintsEleR, they were not then, and there- 


' fore the Covenant could not be immediately ſtruck with them, 


now there was great need of this order, for ſhould the Cove- 
nant have been made berwixt God the Father and the Ele& from 
all eternity, and that immediately, a troubled ſoul would have 
oppoſed it thus. 1. If it was from all eternity, how then ſhall 1 
be capable of it ? alas my being was not fo long ſince. 2, If it 

were 


- ————— — A ee eee ds 


p—_ _—— —_ ppm—_n 
Chap. 1.5ect.; Loeeking ante Feſics, Book fTE 


— CW —  —_—_— — a ts A A A A GE A es IE IIIIeooo—_ 


were made with mc immediately , then Thad ſome part to per- 
forme of mine own power ard itrengrh, but alasI have failed, can 
do nothing : O but now the covenant is a well ordered cove- 
nant.in theſe reſpeRts, For, 1. Chriſt bad a being from all eter- 
nity ; andthou,as an Ele& veſſel hadg thy being in him, as he 
was thy head, 2. Chriſt is able to performe the covenant, and 
being contractor, it lies upon his ſcore to ſarisfie his Father , he 
that tirit made the bargaine muſt look to fuliil it ; and for thy 
part if thou doeſt any thing it muſt be through him, Without me 
ye can do nothing. Why. ſee now, ſee how the covenant repels all 


177 


thy oppofitions in re/pect of the perſons intereſtedin it from allJ9h 15.5 


eteri.ity ; God hath his place, and Chriſt his place, and Faith his 
place, and the Sinner his place. 

3

~255 words

the promiſe of God ſhall 
faile. The teftimony of the Lord is ſure , faith David , Chriſt pſ.1g.7 
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 pow. 
er 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 hy theſ , upon ſuppoſition of his Eternal covenant. Hence 
bas the Apoltle ſayes , if we confeſſe our ſinnes , he is faithful ; Joh.1.g 


=— 


it1sC 

and juſt to forgive us our ſinnes ,, it is juſtice with God to pardon 

theEleRs ſins as the caſe now ſtands:indeed mercy was all that ſa- 

ved us primarily, but now truth ſaves us, and ſtands engaged 

with mercy , for our heaven; and therefore David prayes , /exd 

forth mercy and truth and ſave me. We finde it often in the P\.g7.; 

Plalmes , as a prayer of David , deliver me in thy righteouſneſſe, P31.1.-3 

and judge me according to thy ri 'ghreow nefſe, and quicken me in thy **:—* 119-400 

 righteouſneſſe , and in th fatifuſe anſwer me , andin thy righ- ot 

ook. , nowif it had not been for the covenant of grace, ſure. 

ly David durft not have ſaid ſuch a word. The covenant is ſure 

in every reſpet , 7 will make an everlaſting covenant with you 

(faith God) even the ſure mercies of David. I 
6. Whether is Chriſt more cleariier

~227 words

covenant they were more plentifully be. 
ſtowed upon the Church , then formerly: mark the promiſes , 
T will ſet mine eyes upon them for good , and I will bring them gain 
to this land, and 1 will build them, and not pull them downe , and 
Twill plant them , and not pluck them up ;, and I will give them an 
htart to know me, that Tam the Lord , audthey ſhall be my people 
; and 


| 
q 
b 
l 


| and to ſeale up t 


Chap.1.Set,6s, Looking wnto Feſus, Book III, 183 


and I will be their Ged , for they ſhall retmrne unto me with their 

whole heart. —— Again, 1 will ſhake all nations , and the deſire Hag.s- 
of the nations ſhall come , and I will fill this houſe with glory , ſaith g.* 
the Lord of H ajts , the ſilver is mine , and the goldis mine , ſaith 9. 
the Lord of Hoasts, the glory of this latter houſe ſhall be greater then 

of the former, ſaith the Lord of Hoaſts. eAnd 1 will put my Law in 

their inward parts and write it in their hearts,and 1 will be their God, Jer-31 33:34 
and they ſpall 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 unts the greateſt of them 
faith the Lord, for 1 will forgive their iniquities,and 1 will remember 
their ſinmes no more. 

3. itexcells inthe diſcovery and revelation of the Mediator , 
inand

~567 words

put into our inward parts. Again, this is the 


hw without » thou ſhalt feare the Lord , and keep his ordinances , ey x ; 4 
and his ſtatutes , and his commandments to do them , to anſwer Jer.z 2.49 


which there is a promiſe , I wil/ make a covenant with you, and 1 
. will not turne away from you to do you good , but I will put my feare 
in your hearts , that you ſhall not depart from me ,, now when this 
promiſe isaccompliſhed , when God hath pur the affetion and 
grace of feare within our hearts , when the habit of fear is with- 
in , anſwerable to that command without, then is the Law put 
into our hearts. Surely this is mercy'that God ſaith in his cove. 
nant, 1 will put my Law in their inward parts, many a time a 
poore ſoul cries out, it is troubled with ſuch, and fuch a luſt , 
and he cannot keep this and that commandment , he cannot out- 
wreſtle ſuch and ſuch (trong inclinations to evil , O but then go 
to God, and preſſe him with this, Lord, it is a part of thy cove- 
want , thou haſt [id thou wilt circumciſe my heart ,, thou baſt ſaid 
thou wilt put thy Law into my inward parts , thou haſt ſaid thou wilt 
diſſolve theſe luſts , Lord I beſeech thee db it for thy covenants ſake. 
——=- Buthere's another queſtion. 

How may we know this inward work of prace, this Law in 
our inward parts? the beſt way to ſatishe our doubts in this , is 
to looke within , open we the doore , andcloſet of our hearts, 
and ſee whac lies neareſt , and cloſeſt there, that we ſay is inti- 
B b | mate 


Oo CAGE Ae Yi Do a0 3 a 


——— 


—————— 


186 


—_ 


Book III, Looking unto Feſws. Chap. 1 See. 6 


Mat. 10.37, 


Job,z 4 
Luk.z 4.26 
Gal.2.20 


— 


mate , and withjna man which lies next to his heart : he that 
loveth father , or mather more then me (faith Chriſt) is nor worthy 
of me ; we know the love of father and mother isa moſt natural 
thing , it comes not by teaching , but it's inbred in us as ſoore 
as we are borne , and yet if welove not Chriſt more then theſe , 
if Chriſt lie not cloſer to our hearts then father or mother, we 
arc not worthy of Chriſt , our natural life is a moſt inward and 
deep thing ina man, it lies very neare the heart , skis fer 5kis 
_ the divel once truly) and all that a man hath will he give fur 

1s life, but be that hates not father , and mother , — yea 
and his own life alſo (ſaid Chr it) he cannot be my Diſciple. Hence 
the Apoſtle to expreſſe this intimate, inward life of grace, he 
faith, Ilive , yet not 1, but (rift liveth in me , the life which 
I now live in the fleſh, 1 live by the faith of the Son of God , who lowed 
me and gave himſelf for me. What an emphatical firange ex- 
preſſion is this, 7 live, yet not 1, but Chriſt liveth in me ? q.d. 
I live not the life of ſenſe , I breath not bodilie breath , thar is, 
comparatively to the life of faith , his very natural life, though 
inward, is ſaid not to belived, in reſpe#t of this life of grace, 
which is moreinward. And let this ſerve for refolation to that 
queſtion. 

4. Whatis

~686 words

the faithful, when the Spirit hath oace ſoftened 
them, then he-wrices the Law {1i.) he ſtamps aninward apt- 
neſle , aninward diſpoſition on che heart anſwering to every par- 
ticular ofthe Law , this is char which the Apoſtle calls ze Law 4 


} 
ſye 


O— 


Chap.2.Se&. 3 Looking wnto Feſus, Book [1]. 137 


the mind , 1 ſee another Law in my members warring againſt the Rom.7.23 
law of my mind : Now what is this Law in the mind bur a diſpo- 
ſition within , to keep in ſome meaſureevery Commandment of 
theLaw without?and chisis the writing ofthe Law;(or if you wil) 
the copying.or tranſcribing of the Law within us. 
2. It is ſaid to be written , that it might berooted and rivited 
in the heart , as when letters are engraven in marble; ſo is the 
manner of Gods writing , if God write, it can never be oblite- 
rated, or blotted out, letters in marble are not eaſily worn out 
again, no more are the writings of Gods Spirit , ſome indeed 
would bave them as writings in duſt : but if Pi/ate could ſay , 
what I have written, I have written, how much more may God? 
Hence are all thoſe promiſes of perſeverance, my (ovenant ſhall 
ftand faſt with him. Plal 89.28. and the root of the righteous ſhall 
not be moved. Prov.12.3. and even to your old age I am he; ayd e- 
ven tahoare baires will 1 carry you 11a-46.4. Ideny not but men 
of glorious gifts may fall away, but ſurely the pooreſt Chriſtian 
that bath but the ſmalleſt meaſure of grace , he ſhall never fall a- 
way ; ifthe Law be written in our hearts, it ſtill remaines there 
grace habitual is not removeable , ſooner will the Sunne diſcard 
its own beams,then Chriſt will deſert or deſtroy the leaſt meaſure 
of true grace, which is a beame from the Sunne of righte- 
ouſneſle. 
3. Iris ſaid to be written, that it might be as a thing legible to 
God , to others, and our felves. 1. To God , he writes it 
that he may read it, and take notice of it , he exceedingly de- 
lights himſelfin che graces of his own Spirit : and therefore the 
Spoule after this w-iting , after the planting of his graces in her, 
ſhe deſires him to come into his garden and cate his pleaſant fraits. 
q.d. Come , read what thou haſt written, Come, and delight c,,. i: 6 
thyſelf in the graces of thy own Spirit, the onely delight that "ORE 
God has inthe world is in his garden, a gracious ſoule; and that 
he might more delight init, he makes it fruitful, and thoſe fruits 
are precious fruites; as growing from plants fet by his own hand : 
reliſhing of his own Spirit , and fo ficted for his own taft. 2, 
The Law is written that it might be legible to others. So Part 
tells che Corinthians, you are manifeſtly declared ro be'the Epiſtle of 
Chriſt : how manifeſtly declared ! why ,known and read of all men. > Cor.3.24Þp 
Aswe are4ble to read letters gravenin ſtone, ſo may others read 
Ra ; and * 


% 4 L'T ww a _ 


— 


CA es 
- 


188 Ecek.1M. Looking unto Feſus. Clhnp.1.:Se@ 6 


and ſee the fruits and efteQs of this Law written in our hearts. 
And good reaſon ,for whereſoever God workes the principles of 
grace within , it. cannot but ſhew it ſelf in the outward life and 
Ez.36.27, Converſation: its. Gods promile-, firſt, / will put'my Spirit within 
Mlat.12-33., them, and then [will cawſe them 'rowalk in my;ſtatutes , and it is 
Gods truth ; «at of the abundance of the beart the month ſpeaketh, 
What the mind thinketb,the band worketh. 3. the Law is writ- 
ten that it may be legibleto our ſelves , a gracious heart is privy 
to its own graceand ſincerity when-it isin a right temper : if 0. 
thers way readit by its fruits, how much more we our felves who 
both ſee the fruits, and feele that habitual diſpoſition intuſed into 
us2..nor is this without its bleſſed ule, for by this meanes we 
come to have a comfortable evidence both pf Gods love to us , 
and of our love toGod. Youſee now what we meart by this ri 
ting. of the Law within us. 2 £1,705

~190 words

and \ much. full aſſurance ; here's - cleare 
) work-:\.>. 
© 3, God teacheth experimentally ; the: ſoule that is n__ > 
| | | 0 


A FAY — "n=" 7 


— 


Chap:1-SeR,6. Looking unto Feſns, Bgok/lT, 189 


God can ſpeak experimentally of the truths it knowes: 7 know 

whom I have believed , ſaith Pax, I have experienced his faith- 2 Tis, 1.12, 
fulneſſe and- all-ſufficiency , I dare truſt wy al/ with bim, Iam 
ſure he will-keep it ſafe to that day. Common knowledge relts 
in generals , but they that are taught of God can ſay, as we have 
beard , ſo have we ſeen , they can go along with every truth, and 
ſay , #t1sſ0 inderd, 1 have experienc't this and that werd upen my 
«wn heart. In thiscaſe the Scripture is the original , and their 
heatt is the coppy ofit, as you have heard, they can read over 
the promiſes, and threatnings, and ſay probatam eff. David 
in his Plalmes ; and Paxl in his Epiſtles ſpeakes their very hearts , 
and feels their very temptations, and makes their very objections : 
they can /et to their ſeale that Ged is true, they can ſolemnly de- 
clare by their lives and converſations that God is true and faith- 
ful in his word and promiſes. 

: 4, God teacheth

~146 words

bowels are moved as the very mo- 
numeats of his gracious teachings; So in (art.1.3. Becauſe of the Can'1-3 
ſavour of thy oyntments, thy Name is as an oyntment poured forth, 
therefore do the Virgins love thee, Chriſt in Ordinances doth as 
Mary, open a box of ointments which diffuſeth a ſpiritual ſavour 
in Church-Afſſemblies, and this onely the ſpiricual Chriſtian feels, Can. 4.12 
Hence the Church is compared to a Garden ſout up, a Fountaine 
ſealed ,, wicked men are not able to drink of her delicacies, or 


>” 


Job.3 33 


P(.1 19.102, 
103. 


ſmell of her ſweerneſſe, a ſpiritual Sermon is a fountain ſealed up, d 

the ſpiritual adminiſtration of a Sacrament , is a garden incloſed; 

Sometimes O Lord thou giveſt me a ſtrange motion , or affeftion (laid Aug.1.16. 

Anguſtint) which if it were bur perfetled mou » 1 could not imagine Confeſuc 49, 
SOS : 


what 


% 


NT — 


£90 


1 Joh-2.132, 


Pſal.119.20. 


x Jo*.2-27. 
Jer.31.34 


ings

~2,939 words

of 
grace, ſhall be ſo tanght of God, as that in ſome meaſure or 0. 
cher they ſhall every oneknow God inwardly , clearly , experi- 
mentally, ſweetly and _ I know there are ſeveral degrees 
of this knowledge ; God hath feveral formes inthis Schoole, 
there are fathers for experience , young men for ſtrength , and 
babes forthe truth and being of grace : as one ftarre differeth 
from another'in glory,ſo alſo is the Schoofof Chriſt : But here 1 
am beſer on both ſides, 1. Many are apt to complaine, a/as, rhey 
know little of God : ſweet babes,confider, 1 It is free grace you are 
ſtars, though you are not ſtars of the firſt or ſecond magnitude: ic 
is of the Covenant of grace, that God hath let into your ſoules 
a little glimmering, though nor ſo muctr light as others poſſibly 
may have in point of holy emnfation (as one notes well ) we 
ſhould look ar degrees of grace, but in point of thankfutneſſe 
and comfort we ſhould look -at the truth, and being of grace. 
2, If you know bur a little, you may in time know more , God 


doth not teach all his leſſons at firſt entrance, it is true, rhe c»- 


Plal.119,1 3%. trance of thy Word giveth light, but this is astrne, that God lets 


in hislight by degrees; it is not to bedeſpifed if God do but 
engape the heart in holy Tefires and longings after knowledge, fo 
that it can fay in ſincerity, my ſoul breaketh for the longing that 
it hath unto thy judgments at all times. 

2. Others on the contrary, ground- themſelves fo learned 
from this very promiſe, that _ exclude all teachings of men. 
The anointing (ſay they) teacherb ms all things, and we need nit 


that any man teach ud : and they ſhall teach no more every man 
bis neighbour, and every man his brother, ſaying, know the L174, 
for: they ſball all, & ec. T anſwer, the words either relate to the 
grounds of Religion, and ſo in Goſpebtimes Chriftians need not 


Book 11, Looking wnts Feſwe, Chap.1Sea.c 
what it ſhould be bat erevaal fe. Cltriflians ! theſe are the teach. 


HELD FF TT TERRY 


lo 


= an i Mot .,aaqa-cqt 


bw. 4 


Looking: anto Feſus. 


Book III. 16: 
to be in theſe fundamencal 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 onetly 
comparative'y, or /coxndum quid, as when God and meg are 
compared together, man is vanity, lighter then vanity, and a ve- 
ry nothing: here is a compariſon of knowledge in Goſpel-times 
with the knowledge of 1/rae! in thoſe dark times when God 
brought them out of the land of Egype , then all was dark, and 
they were faine to teach one another the very principles, the ru- 
diments of Religion, thece was very little effufion of Gods Spi- 
xicin thoſe times; but i» Goſpe/-rimes ( ſaith the Prophet) the 
Spirit of grace and knowledge ſhall be ſo abundant, that rather 
God himſelf ſpall be the teacher , than owe man ſhall teach an- 
ather. . There ſhall be ſuch exuberancy and ſeas of knowledge 
unter the new Covenant, above the Covenant made with his- 
people when he brought them out of Egypr, 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-greateft' :: a» 

gh way ſhall be there, and it ſhall be called the way of heli. 1-358 
+ rhe way-fairing men , though . fooles, ſhall not erre 
therein. 


- 7. How is God faid to forgive iniquity, and never move to 
remember ſin ? 
+ - For the firſt, God is ſaid to forgive iniquity when puilt of. (in 
is taken away, and for the ſecond, God is faid never more to re- 
-member ſiune, im that the ſinner after pardon is never more look- 
ed on as a ſinner. Is not this the Covenant ? 9. 4. I will remove 
thy fins,and do them away, as if they had never been, I will blot 
them out.of che book of my memory, I will obliterate the writ- 
ing that none ſhall be able to read it, Bur you will fay , if ſinne- 
remain ſtil in the regenerate, how are they fo forgiven as to be re- 
membred no more? Divinestell us of two things in every ſinne, 
there is macula & reatus : the filth and guilt, this guitt ſome a- 
gaine diſtinguiſh into the guilt of ſinne, which they call the in- 
ward dignity and deſert of damnation, and. the guilt of puniſh-- 
ment, which is the actual ordination of a finner unto damnation, 
Nowtn different reſpes we ſay, that ſinne remaines ftill in be- 
- keyers; and (inne doth not remaine in beleevers, Firſt, if - we 
ipak of the filth of finne, or of che deſert of damnation, fo it 
fey - 


Chap.1,Se& 6. 


ee. WE dE... 


Dt. 


"i 


ed 


De ep 


Lev.26.12. 
- Peur,33-20- 


19% Booki LIT 


Looking ware. Fefus, Chap. 1.5.6 
remaines till , but if wedpeal bf the aRual obligation of a (in- 
ner £o-.condemnation, ſo ibremiines not/after':ipardon, bur the 
(inner isas free as if he ha.never ſinned. + | 

But you wilt ſay, is not the filth: of finne done away when (in 
is remitted 2 Ianſ{wer, the filth-of fin is not done away by re- 
miſfion, but by / ſanRitication-,and: renovation; and: becauſe in 
this life we have not a perfeR+ inherent holineſs ( ſanRitication at 
beſt being but imperfect and wrought inus by degrees) therefore 
during this life there is ſomething of thefilth of fin, and eſpecially 
of the effects of original ſin, ſticking and till cleaving to us. 
But here is our comfort, and herein lies the ſweet of. the pro- 
miſe, chat when .God hath pardoned (in,,. he takes away the 
ewitas tocondemaation , he acquits the finner"vf that obliga- 
tion ;. he now lookes upon him.not as a(inner., but as a/juſt man, 
and foin this ſenle be will forgive and never 'more remember 


his fin. .; Ah Chriſtians /. take heed of their doctrine who would 
haye juſtification.an abolitipn oflin init*5real effenſe;, :and phy- 
ſical in-dwelling ; let. us: rather ſay with Scripture, that all che 
juſtified Saints muſt take down their Top-Sail , and go to. heaven 
halting , and that the carry their bolts and fetters of in- 


dwelling finne through the field of free-grace,even to the gates of 
glory : Chriſt daily waſhing and we daily defiling,to theend that 
grace may be grace. | 

.. I have runne through all the-manifeſtations of the Covenant 

of grace, as we have them diſcovered in- the Old Teſta- 

ment:And yet that we may ſee the better how theſe things 

'  ---, concernus;I ſhall only propound theſe two Queres more, 
X and then we have done. | 

1. Whether is the Covenant of grace the ſamefor ſubſtancein 


all ages ofthe world? weanſwer,yea, the fathers before Chriſt 


bad not one Covenant, and we another , but: the ſame C ove- 
nant of grace belongs to us both. This appeares.in that firſt chey 
had the ſame promiſe, ſecondly, they had it upon the fame 
grounds. 

1. They had the ſame promiſe, as, 7 will be your God , and yu 


ſhall be my people. And happy art thou O Iſrael, ſaved by th: 


Lord ;, and,the Lordis our King and he will ſave us. They had 

not onely the hopes of an earthly inheritance in Cana» ( as ſome 

fondly imagine) but of an heavenly inheritance in the —_—_— 
| 0 


-—— abs 


®. 
, V2 | 


_— 


_——C 


of God, and to this, purpoſe our 'Saviour ſpeakes expreſſely 5s 
many, ſhall come from the Eaſt , and Weſt, and ſhall ſit 10.33.22 
down with Abraham , Iſaac , and 7acob in the Kingdome of hea- Mat-3.11 


ven. Y 
2. As they had the ſame promiſe,ſo they had it upon the ſame 
nnd that we have, even by faith in Chrilt Jeſus, Abraham [aw 
#9 day , ſaid Chriſt , and (rift :5 the ſame yeſterday , and to day loh.8. 56 
andfor ever : he is the ſame not onely in regard of eſfence, but Heb.r 3.8, 
alſo in regard of the efficacy of his office, from the beginning to 
theend of the world. We believe (ſaid Peter) that through the ,5, 1 es 
grace of the Lord Jeſus Chrift we ſhall be ſaved cuen as they, and * 
wato us was the Goſpel preached ( faith Paul) as unto them. 
Some may think they had no Goſpel , but onely the Law before 
Chriſt, but what ſay you ? have we not obſerved a thread of the 
Goſpel -and of the Covenant of grace, to runne through all the 
Old Teſtament , from firſt to laſt? And how plain is the A- 
poltle ; for this cauſe alſo was the Goſpel preached alſo to them thar 
aredeadzDead long (inge, for he ſpeakes of them who lived in the 
dayes'of Noah, Nay the Apoſtle to the Hebrewes gives us a 
Catalogue of Old Teſtament believers, by fairrh Abel offered ap Heb.1 1.4. 
wato God a more excellent ſacrifice then Cain. By faith 
Emoch was tranſlated , that he ſhould not ſee death. ——» By faith 6 
Noah being warned of God prepared an Ark, —— By faith Abra- 
ham when hewas called fo fo into a place which he ſhould after receive 
for an inheritance , obeyed , and he went ont , not tnowing whither 
he went. —— Theſe all dyedin faith not having received the pro- 
miſes , but having ſeen them on off and were perſwaded of them,and 
embraced them. Belides theſe , he reckons up the faith of 4bra- 
bam, and I/ſaac*, and facob, and foſeph, and Moſes , and 
Rabab , and Gideen , and Barak, and Sampſon , and Pephtah , 
and David , and Samyel, and of all the Prophets, who through 
faith did marveilous thingsas it there appeares. Surely they had 
the ſame doctrine of grace as we have, it is the very ſame for ſub- 
ſtance without any difference. 
. + 24. Wherein isthe difference then betwixt the Old and New 
Teſtament , or betwixt the old and new manner of the diſpenſa- d 
tion ofthe,Covenant of grace? 4 | 


t Pet,4.6 


- + Theyare one for ſubſtance , but in regard of 'the manner of 


diſpenſationand revealing in the ſeyeral times, ages , ſtates, and 
/ Cc CON= 


Chap{4-.S2&.6. Looking unts Feſus, Book 11 [. 193 


AR.15Fr. 


PRE "I 


. Joy. 442 3,24» 


AR: 5.10 


194 Book II. Looking wnto Feſwe. Chap. 1.SeR. 6 


PE ee ee EE 


conditions of the Church, there is a difference. I ſhall reduce 


4 


all co theſe particulars : they are diſtinguiſhed. 
I. Intheobje& : intheold adminiſtration Chriſt was pro. 


" miſed; 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 a great good might earneſtly be deſired before it 
was beſtowed. | 
2. Inthe federates; under the old diſpenſation they are com- 
pared to an heire under age,needing a Gardian, Tutor, or School- 
maſter, little differing froma ſervant, þut in the new Teſtament 
they arecompareqtoan heire come to ripe yeares, ſee Gal.4.1,2, 
3443-07. . (ou 
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 , Fi and Shadowes did they ufe in their 
worſhip';. certainly theſe declared the infancy and nonage of the 
Tewes, who being not capable of the high myſteries of the Gol 
pel , they were taught by their eyes as well as their eares: theſe 
Cerbmonies were as rudiments, and introductions fitted to the 
grofſe and weak fenſes of that Church , who were to' be brought 
on by little and little, through ſackfhadowes and figures , to 
the trueimage, andthing ſignified, But in the new Covenant or 
Feſtament, our worſhip is more ſpiritual : our Saviour hath 
told us, that as God ie Spirit , ſo they that worſhip hini muſt wir- 
ſhip him in Spirit and truth, The hogre cometh , and new is (ſaith 

Chriſt ) when the true worſhippers ſhall worſhip the Father in 
Spirit , and in truth, for the Father ſeeketh ſuch to worſvij 
him. 

4. In the burthen of Ceremonies : Peter calls the Ceremonies 
of old , a-yoake which neither our fath:r 5 nor we (ſaith he ) were ablt 
fo beare. Andno wonder, if we conſider, x. The burthen vf 
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 
minifter of Chriſt , if for every offence you were to offer ſuch (a- 
crifices now, you would count it an heavy burthen indeed 2. 
They had long and redious journeies to feruſalem , the land lay 
more in length then bredth , and 7er»/alem ftood almoſt at one 


cad of it, and thither thrice a yeare all. the males were to go and 4} 
pear 


— 


' Chap1,Set.6 Lookineuute Feſwe, Book ITT 193 
rebefore God. 3. They were tied tothe obſervation of ma. Dcur.16.16. 
ny" , the new moones, and many ceremonial Sabbaths , 
and they were reſtrained from many liberties , asin meates , an 
the like , oh what burthens were upon them ! but in the new co- 
yenant or teſtament the yoake is made more eaſie , we are bound 
indeed to the duties of the moral law as well as they , yeta great 
eis taken off from us, and therefore Chriſt inviting us to the 
Goſpel, he gives it out thus, rake my yoake »þor you (faith he) for Mar.rt.zg, 
w7 yoakg 3s eaſic , and my burthen light. 
$. In the weakeneſs of the law of old : the law then was un- 
able to give life, to purge the conſcience, to pacifie Gods 
wrath , and therefore faith the Apoſtle, there 5s verily a &/*-ticb.7.18 
anulling of the commandment going before, for the weakeneſs and 
unprofitableneſs thereof. Hence they are called weaks and beggerly Gal. 4.9. 
radiments;, in compariſon of the new teſtament , there was then 
a lefſe forcible influence of theSpirit accompanying that diſpenſa- 
tion of the covenant : the Spirit was not then given ia that large 
nem Ancay Chriſt was net then glorified. It appeares in Job. 7.39, 
particulars. 
1. There was leſſe power of faith in the Saints, before Chriſt , 
when the doctrine of faith was more fully revealed, then was 
faith ic ſelf more fully revealed in the heartsand lives of Gods 
people. Before faith came (ſaith the Apoſtle) we were hepe wnder Gil.; 21. 
the Law, ſpbut up unto the faith which ſhould afterwards be revealed. 
| Surely this iniphic there was a time, when there was leſſe faith in 
| Gods people, and that was the time of the Law. 
| : 2. There was leſſe power of love in the Saints before Chriſt , 
ing tothe meaſure of our faith , ſois our love; the lefle 
knew the loving-kindneſſe of God towards them in Chrift , 
| the leſſe they loved. It may be they were more drawn by the 
f terrours of the Law,then by the promiſes of grace,and therefore 
they had leſſe love in them. 
| 3. They had leſſe meaſureof comfort to carry them on in all 
their troubles. Chriſt exhibited,is called the conſolation of 1ſrael : 
and therefore the more Chriſt is imparted the more meanes of 
comfort : hence the primitive Saints after Chriſt are ſaid ro walk, , 
| in the fear of the Lord, and in the comfort of the Holy Ghoſt. Cer- 
) tainly the Spirit was poured in leſle plenty on the faithful in the 
| Old Teſtament, becauſe that benefit was to be reſerved to the 
C c2 X times 


—————————_— —_— CC. FFI 


Luk, 2.25, 


& 9.314 


A 


Kh. 
DR — 


196 


— 


| 2 ©or.1.30- 


Rome} .29- 
C. 


| happineſſe, Oh how thankful ſhould: we be? what ? that our 


B&eokAIL \Cooking unto Feſus. Chap.1r, Seas 
times » of ' Chrift' 2, - 'who!,;was : firſt "ro ,receive- the Spirit 
above meaſurein bis humane nature,and thence to derive grace to 
his <aints. -: | : 

6. In the darkneſſe of that adminiſtration of old , Chriſt was 
'but ſhadowed out to the fathers in types ; and figures, and dark 
prophefies, but now we: ſee him with open face... Obſerve the 
difference in reference to the perſon of Chriſt ; and to the offices 


*-\of Chriſt, and to the benefirs that come by Chriſt. © 1. Con. 


cerning the perſon of Chriſt; it was revealed to them that he 
ſhouldbe God , | //4.9.6: And that he ſhould be man, 1/a,9.6. 
FbEſame-yerſe ſpeakes of a child that 1s born , andof a might) 
God; \'But how be 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 ſes, -his Prieſt-hood was typed 
out by Melchizadechamong the Canaanites, and Aaron among 
the Jewes ;; bis pro herica] office was ty out by Neah a Prea- 
cher of. ri neonforfſe -- his Kingly office wastyped outby. Davzd, 
but how dark theſe'things were unto them we may gueſle by the 
Apoſtles, who knew not that he ſhould dye , whodreamed of 
ancarthly Kingdome; and till the Holy Ghoſt came, were igno- 
rant of -many things pertaining to'the Kingdome of God. ;. 
Coticerningthe benefits that come by Chriſt , Juſtification was 
fignified by the ſprinkling of blood; and ſanCtification by the wa- 
ter of purification ; heaven and glorificatign by their land flow- 
ing with oyle , olive and honey : Thus the Lord ſhewed the 
Fewes theſe principal myſteries,not in themfelves, but in types 
and ſhadowes ,' as they were able to fee them from day to day : 
But in the new Covenant Chriſt is oftered to be ſeen in a fuller 
view: the truth; and ſubſtance , and body of the things them- 
ſelves is now exhibited : Chriſt is clearely revealed without any 
type at all to be our wi/dowe, righteouſueſſe, ſanftification, and re- 
demption, 

7. in the number of them that partake of the covenant , 2! 
rt the covenant was included in the families of the patriarkes , 
and then within the confines of 7 «de , but now is the partition 
wall betwixt Jew and Gentile broken downe , and the covenant 
of graceis made with all nations. He zs #be God of the Gentiles ai- 

/», and mt of the Fewes onely. - Chriſtians ! here comes in ovr 


fa. 


Tapaeas.  Zakingwnre Fee Book 197 


fathers-for.. many hundreds and thouſdnds of yeares togethex 
ſhould fit in darkneſſe, and that we ſhould partake of this grace? 
what ? that we that were dogs. before, ſhould now be ſet art the 
childrens table > the very Jews themſelves hearing of this,are ſaid 
to glorifieGods, When they heard theſe things they held their peace AR 11.18 
and glorifie@ God ſaying , then hath God oy to the Gentiles granted Ow 
repent ance znto life. lf they praiſed God for it , how much more 
ould we do it our ſelves 2 but of that hereafter

~178 words

this is all 'my ſalvation wid\all my de- 


jre hg ou 
Iris truegthe objeRt of d-fire qaz 1ale, is ſomething abſent ; 
yet not alwayes abſentin le, bat inthe parts and'degrees 
of itz the very preſence of a good thing doth in ſome fort quicken 
the rowards'the ſame ching , ſo far forth as ir is capableof 
improvements or jon; As weſce iti external riches of 
_ thebody, \ none mokrmntc. 17% yaropocencand aqwaa 
them; and the more gracious the ſoule is , the more is the heart 
enlarged in theappetition of a greater meaſure of grace, as the 
puttingiriof tome water into # Pump doth draw forth more : 
no manis ſo jmportunate-in praying , Lord help my wnbehief , 
4; bt vhat can ſay, Lord Thelieve , things may be Gred in ae 
| der t&improvement and firchee thiyrees Sfrhexp Again, things 
preſent-maybetheobjeRt ofour 4232,” unto; continuance; as he 
that dehghteth ir # ngehatho hath, he defirech'the-con1- 
tiquanceof chat deliphe': / ſoul of a ian having a reach as 
farre "as Immiortiity, - it dot July defire af "wal "the 
es oi the preſence” of thoſe good things it enjoy- 
*Corhe then, O my foul and wher on thy deſire: in every of theſe 
reſpe&s; ns, 1, 'Delireafter thy i in the Covenant. 2, 
Defite after chy

~178 words

theſe or 
the like expreſſions, 0 Lord thos haft. {aid 1 will betroth thee \nnto 
me for. over ,, and what meanes- this but that the conjugal love of 

Chrift with a gracious ſoul ſhall never be broken ? what meanes this 
bat that the bond of union in afeleever to (brift is faſtened upon God,, . 
and the Siprit of God holds the.other end of it , and [0 it can neverbt; 
broken? 2. O Lord thou haft diſcovered in thy Word,that this nnion, 
ic in the Fatber ,- who hath {aid a ſare faundation, the foundation ' _ 
ef God ftandeth ſure , having. this ſealt:, the Lord knoweth them)" 317-3119. 
that are his. and that this anion ts in the Soune , who loves bis-to the I 
end : and that thu anion is inthe Spirit who abides in the elelt for 

ever. 3.,"T hog haſt diſcryered , that the menntaines' ſpall depart ,) 

and the hills be removed, but my kindneſs ſhall not depart from thee, .. 

weither ſhall the covenant of my peace be removed , ſaith the' Laxd ; 1.59.10.” 
that hath mercy on th:e. 4. Thou haſt ſaid that the Saints ſpall be: 
ept by the, power of God. q. d. The ſpecial power ] meane-to Put x Per.1.5 
/th in This world , it 1s teuphold the Spirits of my , Saints; ther be 
cial worke'T have in the world to exerciſe, my power. about'; jt" 15 to; 
keep Chriſt and the Saints together, it 1s through thepowgy of ed. 

that hegven and earth is kept up , but if God muſs with-draw his 
power from the one of theſe , ſooner ſhould heaven and earth fall in , 
pieces , th:n God would not uphold one gracious ſoul that hath-uniou, 
with his Sonye Feſus Chriſt, And if theſe be thy ſanings , why then 

Lird Taefire the accompliſhment , O fulfil what thou haſt [aid'; it, 


E e 3 ; Won'k < 


— 


& af obo 


PATEL ” 


. 


Mat.17.4, 


H -ſ(ca,2.19. 


— 


——... 


'n. — = 


— Book' m.” " Lieking a. "an 


dd « my heart if ever PUR ERue” be briken detwizt 
ane and thee : my d: fire is towards thee , andthe more 1 tmjoy thee , 
the tive and more Tdefive abit pave a er thee, my Aefires are like 


wth ſelf Ws Rs Fo everl 4 aefores. 


of the moſt proper object bf Goin ws wk 
evvemint co : 0 ire 
fo-man- falten;; is Jefas

~225 words

Chriſt hence it is that hun > cg 
der-cheſenſe of fin, cries ont 'with that vehemiency of deſire, 
Aptbers iryal Chioff , and none but Chy AX ern Hole, 1 am undone, 
of taich. . Tm loſt for roer. —But eſas to a covenant of 
lamerkb the great buſineſs, be is rhe'a//iy all. Chriſt 
Ro, at leaft a fix-foid relation to the covenant of 1. As 
| needs 3 UuRtnre, Fe 1s the covenant” it ſelf. 2.. As "a 
dealcsbetwixt parties, he is the meſſenger ofthe covenant. 
beſaw;' und heard, and tcſtifierb all , he is the witneſs d the 
- COVEnatity/ 4.” 2&5 be noderraketh for the parties at yariance, he is 
—_—_ of rhe covenant. 5. As he ttaodeth betweene the 
parties, he is the Mediator of the covenant. 6. As be 
the covenant,and cloſerh all the Articles , he is the Te- 
x of the covenant. Oh here is abundance of fewel for thy 
Siee''s work upon. I. Conlider rhe fewel , and then mp 
flame thy defire. - 
| r. Chriſt is the covenant it ſelf, 7 gave thee for a Cane of 
” If,416 *r People, for a light of the Gentiles, And 1 will preſerve thee, 
* Iaqr9”, ive thee for a covenant of the pecple. Chriſt,Godand man is 
* covenant : 1.  Fundamentatly , he isthe ina] of the 
the covenant of grace m7. it's bein boys beginning 
Futary fy heis the covenant-maker, unde! , manaper, 
[otra hedorh every thing in the covenant... 2. Materially, 
the very ſubſtance of the covenant ſtands 1n this, / will be ther 
God, *nd they ſhall be my prople;, now Chriſt he i is both cheſe in 
himielf; Hci God unto his is people and he is the people repre- 
ſentatively unto" God,, and before God. 3. Equiralently 
branches or fruits of the covenant are to be fulfilled to 4 
leevers in their ſeaſon , bur as ſoone asever they are juſtified, 
"4 Chrift is aid co be the covenant, asa preſent pawne or earneſt 
delivered into the hands of a man at the very. nitant- of his juſti- 
fication ; and this pawne is ofequal value and worth with the 
whole covenant when it is fullled to the utrermoſt. Thus Chriſt 
in 


a A. + + > 


£ 


bo VS 


x Trning pn Fe. "Took It. 51r 


ig.erery of theſe reſp cloghravrenana Rk, he is very peace, 
m—_—— ' aws{ this man foal be Ny pen Micah. 5.5. ' 
hall come into «yr land, Astfire is bot for it ſelf, and all 
things horforit , as they ofir; loChriftis the 
covenant it ſelf, | ndall weare fax incovenant to Chriſt, as we 
thing ow ok want Chrilt,- and want peace, and 
want the covenant of bes wen 
2. try prong —_ Park whom Mal.z.r, 
Je ſerky ſoall ſuddenly cone ro his T empple

~297 words

Servant, his Child for ever. 
3.Then art thou clearly taught to know the Lord,thou knoweſt jp 
himin another manner then'thou didſt before; 1 will efabljÞ my © 1660,61 
ovenant with thee , and thou ſhalt know that 1 am the Lord. 


. There is adouble knowledge. 1. A ſpeculative knowledge, and 


thus men may know much , but they are not affeted 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 ourhearts will be affeGtioned cowards him, and we 
ſhall de able toſay,that we love him with all our heart, and with 
all our ſoul,and with all our ſtrength. 
4. Then hath God pardoned thy finnes, and he will remember 
thy fins no. more ? but how ſhouldI be aſſured of that > why 
thus , 7. If thou. haſt ſincerely confeſſed ,. bewailed-, 
and forſaken'thy finnes, waſs ye , make ye clean, put away the e- 12. 1.16,18; 
vil of your doings from before mine eyes , ceaſe todo evil, 
Andpreſently it followes , come now , and let. us reaſon together , 
ſaith the Lord, though your ſinnes. be as: Scarlet , they\ſhall be as 
white as Snow , though they. be red like crimſin,they ſpall be as wool. 1la.55.9: 
Tothe ſame purpoſe ,- /et the wicked forſake his way , andthe tun« 
righteous man his thoughts, and let hins return unto the Lord and he 
wil have mercy upon him , and to our God for he will abundantly 
pardon... 2.1f thy heart after many ſtormes- and troubles be calm- 
ed and ved through faith in Chriſt, teig juſtified by faith, 
| F fs. 


we 


2. _—_—_ nn 


A OG ARS: OW won 1's” ou GUEST err 7. 
_ s } 


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Trees 
C7 A 
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2 Book. 


| *Rom.F.1- 


; | Luke 7.47 


we have pace with:God ; what >" haſt thon peace with God? and. 
hath God ftilV'd thy ſoul with” peace ? chis is an argument of thy 
fines pardon —- 37 If thine heartbe ſingularly inflamed with 
the love of Chriſt, thewoman that bad many ſinnes forgiven hr 
by Chriſt , ſpe loved him'much. Upon that account ſhe wept , 
and waſhed his feet with her teares , 'and ſo wiped them with the 
haires of her head, ſhe kifled his feet, ' andanointed them with 
ointment, nothing-was too good for Chriſt who had forgiven her 


_ all ber ſinnes. —— 4. Ifthy heart, and foul, and all that is 


Pl.103 I,2,3, 


% 


Iſ[a,22,23,24 


within be ſingularly enalarged-to praife God for his pardons, 
Bleſſe the Lord:, O my ſoul, 'and forget nit all lis benefits ; who 
reiverth all thine iniquities. Tf thine heart feel his pardons, thy 
mouthiwill ſing his prailes, and hereby thon mayR be affured that 
God hath pardoned all rlry ſinnes. 
Comenow

~859 words

in a way of covenant. Many a time Sathan 
comes &-hurles in a temptation, what? # it likely that God ſhould 
enter into a covenant with thee? yea, ſometitnes he fo rivets in this 
temptation,that he darkens- all within , and ther's no light of 
comfort iti the ſoul ; O but now beleeve ! now if ever is the ſea- 
fon for faith to at , little evidence and much adherence | 
faith to parpoſe. - Weread of ſome who could ſtay themfelyes 
upon the Lord , whiles they walked in darkneſs upon the margin, 
and Cp * a jo rye deaths. David feares 19 _ » Pial-23.4 
ewalbed t h the walley of the ſhadew of death; for his p; 88. 
oe told bi - rates of was with (Ho pot Bory lay , thy « : 
wrath lieth hard npon me,thou baſt affiiited me with all rhy waves , 
fare he thonght , God could do no more to drowne him , not 
onely a wave or two, but all Gods wayes were on him, and over 
him , and yet he beleeves, Lord [have cated daily apon thee, yg, > 
Heztkjahs comforts were at an hard pinch , mine eyes fail with 
lueking upwards : O Lord , I am oppreſſed, yet praying ergues ic 
beleeving , Lord undertake for me. Chriſts ſenſe of comforts. ©3914 
wasebbe and low , when he wept, and cried , that he was for- 
faken of God ; yet then his faith is doubled , as the cable of an 
Anchor is doubled when the ſtorme ts morethen ordinary , my 
Grd, my Ged. - _ 
Poore ſoul! thou ſtandeſt wondering at this great condefcen- 
tion of God, what ? that God ſhould enter into covenant with me ? 
what ? that God ſhould make ſuch great and precions promiſes with 
me ?- ſurely theſe comforts , and theſe priviledges , art too high for 
me , or for any ſont breathing. [t.may be ſo; and yet 
be not difcouraged , for God will magnihe his grace;, andthere- 
fore: 


27 .46- 


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*  *Rom.F.1- 


Luke 7.47 


Pſ.103 I,2,3, 


£ 


Iſa,22,23,24 


we have peact withiGod ; what > haſt tho (peace with God? and 
hath God (til''d thy ſoul with” peace ? chis is an argument of thy 
finines pardon —- 37 If thine heartbe ſingularly inflamed with 
the love of C hriſt; the woman that had many ſrunts forgiven her 
by Chriſt , ſhe loved him'much.” Upon that account ſhe wept , 
2nd waſhed his feet with her teares , 'and ſo wiped them with the 
haires of her head, ſhe kifled his feet, and anornted them with 
ointment, nothing was too good for Chriſt who had forgiven her 


_ all ber ſinnes. —— 4. If thy heart, and ſoul, and all that is 


within be ſingularly ealarged-to praife God for his pardons, 
Bleſſe''the Lord, O my ſoul, 'nnd forget not all his benefits; who 
fergiveth all thine iniquitiesr. Tf thine heart feel his pardons, thy 
mouthiwillſing his prailes; and hereby thon may be affured chat 
God barh pardoned all thy ſinnes. 
Comenow ; 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 arethe fewel of hope , 
if this bechy caſe, a& thy hope ſtrongly on Chriſt, andon the 
covenant ofgrace,, ſay not , hopeis onely of things future, ard 
therefore if 1 be alfeady-in covenant , what need I hope ? for 
whether thou art incovenant or no; it sthe main queſtion here, 
nay/, though it be granted that thou-art in covenant,” and that 
hope is fwallowed up in the compleat preſence of its obje&, yer 
it-isnot at all diminiſhed, but rather encreaſed by a partial pre- 
ſence. As in maflie bodies,though violent motion be weakeſt in 
the end, yet natural motions areever fwifteſt towards the center: 
ſo inthe hopes of men , "though fuch as are viokent and ground- 
leſſe proveweaker and weaker , yet'thoſe that are ſtayed and na- 
tural {or rather-gracious)) are evermore ſtronger and ftronger 
tilt chey procure the utmoſt preſence and union of their objeR. 
The nearer we come to a fruition of a good, the more impatient 
weareto want it, Othen hope in fe ! draw onthy hope yet 
more and more in this Covenant of grace ! be not content onely 
with an hope of expeRation , but bring it on to an hope of con- 
fidence , or-affurance , thou canſt nor faile if thou hangeſt thy 
hope on Jeſus :- Chriſt ts not faſtened asa looſe naile, or as a bro- 
ken rotten hedge in the covenant of grace , he is there as a nail: 
Mia ſure place;aud they hall hang on bim all the glory of his Fathers 
hoſe ;, the off-ſpring and the iſſue ,” all veſſels of ſmall quantity , 


from 


QA. ins. ma ae a Ca a ET IST. 


| ——— 
Looking .wnto Fajus. 


e 
ſoul, . thow arr a veſſel of ſmall quantity, ow all thy weight on 


| from tbe veſſels of cups, even-to all the. veſſels of flaggons. Come 
Ehriſt, he is a naile that cannot break, | 


abt aroed bu GG ered Sn ocent abi een hich 
SECT. vv. 
of believing in Teſus in that reſped®. © 


F. WE muſt beleeve on 7eſx5 carrying on this great wotk of 
VV onr ſalvation ina way of covenant. Many a time Sathan 
comes & hurles in a temptation, what? 5 it likely that God ſhowld 
enter into a covenant with thee? yea, ſometitnes he fo rivets in this 
temptation,that be darkens all within , and ther's no light of 
comfort in the ſoul ; O but now beleceve ! now if ever is the ſea- 
fon for faith to a&t ; little evidence and much adherence ſpeakty 
fach to parpoſe. Wetead of fome who could ftay themſelves 
upon the Lord , whiles they walked in darknefs upon the margin, 
and 4 Op w a ons wg deaths. David feares 1 _=_ » Pial-23.4 
ewalbed t h the valley of the ſhadow of death; for his p;88.7 

ex told wk p ater, of Was with Fs Pn, could lay , thy 

wrath lieth hard npom me,thou haſt affliited me with all rhy waver , 

ſure he chonght , God could do no more to drowne him , not 

onely a wave or two, but all Gods wayes were on him, and over 

him , and yer he beleeves, Z27d [have calted daily apon thee, ,Q, 
Hezrkiahs comforts were at an hard pinch , mine eger fail with 

looking upwards : O Lord , I am oppreſſed, yet praying «rgues IE, 
beleeving , Lord undertake for me. Chriſts ſenſe of comforts 3391 
wasebbe and low , when he wept, and cried , that he was for- 
faken of God ; yet then his faith is doubled , as the cable of an 
Anchor is donbled when the ſtorme is morethen ordinary , my 
Grd, my Ged. 5, _ 

Poore ſoul! thou ſtandeſt wondering at this great condefcen- 

tion 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 , art teo high for 

me , or for any ſont breathing. It.may beſo, and yet 

be not difcouraged , for God will magnifie his grace, and there- 
fore: 


37 ,46- 


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fore he will do this great thing, all thatthat thou haſt, to- do , 
and-all that God requires of thee, is onely to. beleeve; 'indeed 
thou haſt no part in Chriſt , no part in the covenant of grace, 
if chou wilt not beleeve, faith is the condition of the covenanc 
of grace , and therefore gither beleeve , or no covenant, . 

I know it is not eaſieto beleeve; nay, it is one of the hardeſt 
things under- heaven to perſwadea ſoul into faſth : what > wit 
the great God ofcheaven makg a covenant with ſuch a wretch as Iam? 
1 canmt beleeve it, - why > what's the tatter ? ab my fins, my 
fins , my ſins ! God ts a conſuming fire againſt ſuch , he cannot en- 
dure to behold iniquity ;, little hopes that ever God ſhould enter into 
a covenant with, me, But to help-on,, or to allurea ſoul in, 
conſider O thou ſoul of

~283 words

keeping mercy for thouſands, forgiving imgquity, 
tranſgreſſions, and ſins ,, and that will by no means clears the guilty, 


Exod 34-6, 7 viſiting the iniquity of the fathers upon the children,. and upon the 


childrens children anto the third and fourth-generation. O terrible 
text ſayes the ſoul, alasIam guilty of thouſands of fins, and if 
this be his Name Iam undone, woe to me and mine unto the third 
. andfourth generation. But conſider againe, and inthis deſcription 
of God we ſhall. findean ocean of mercy, to a drop of 
wrath; a ſea of oyle to an halfe drop of ſca!ding lead. 
For, — 

1, God doth not begin, the Lord, the Lord, that will by no 
means cleare the guilty, but, the Lord, the Lord, mercifnll, and 
graciow, long-ſuffering, this is the firſt and greateſt part ofhis 
Name, God isloath to ſpeak in juſtice, and wrath, he keepsit to 
the laſt; mercy lies uppermoſt in Gods heart, if the 
_—_ muſt come, it ſhall be the laſt day of the af 
IZC. 

2. Many words are uſed-to ſpeak his oodneſle: merciful, 
gracions, long-ſuffering, and abundant in pa. e, keeping m 

, or 


S8,0D 


CE 


his 


—__ 
: 


225 


/Erai Pi riches ; but when he 
ſpeaks his wrath, what halt makes| he over.it ? ther's only. two 


l is bis work ,” bis flirange work” ; for 
no! afflitt wow; 1 ng grieuethe chilbef of men. .. | 
a hreagt Ceth it th 

expreſſeth it thus, abxndant in mercy, keeping mer 
for thowftnds. Bat in viſiting ſinnes , ie is noeto't —__ bur 


onely to.the third or fourth generation. Surely mercy roy Jam.2.13+ 


ctth againſt judgment. God would ſhew mercy to th 
ths then he would deſtroy three or foure. "Ye 
4 What if by no meane God will clear the guilty > ſtubbornly 
guilty ? yet never will he deſtroy humble ſoules that lie at his 
, and are willing to have mercy on his caſie tearmes. How 
ſhall T give thee wp Ephraim , how ſhall I deliver thee O Iſrael ? 
how ſhall I maks thee as Admah ? how ſhall I ſet it as Zeboim ? my 
heart is turned within me , my repentings are kindled together , I 
will mot execute the fierceneſſe of bis _ » 1 will not deſtroy E- 
Praim , for 1 am God and not man , the Holy One in the middeHt of 
thee , O my ſoul! why ftandeſt chou at a diſtance with Godzwhy 
Gf thou aLionin the way ? O believe in God, believe 
inJeſus ! and believe thy gaetion in this Covenant of gracelhave 
ſweet and delightful thoughts of Gods nature, and thou wilt not, 
thou canſt not fly from him : ſome are of opinion that a /o/ may 
fetch more excouragements to believe , from the conſideration of Godg 
ations and merciful nature , then from the promiſe it ſelf. 

2, Conſider of the ſweet and

~303 words

Chriſt to pardon all, 

3. Confiter of that" office of ſaving ; and ſhewing mercy, 
which Chriſt hath ſetup, rhis is more then meerely a gracious 
inclination ; Chrift hath undertaken and fet up an office to ſeek, 
and ro ſave that which was loft, to bring home ſtraying ſoulsto 


* his Father, to be the great peace-maker between Cod and. man; 


W reconcile God to man, and'man to God, and o to bethe 
Head and Husband of his people. Is not here a world ofen- 
couragement to believe in Jeſus? what? to conſider him as one 
who hath made it his office to heal , andto relieve, and to rc- 

\ Rore, and to recgncile ?. among Merchants I remember they 
havean office of ſecurity ,,. that if you, dare:not {venture 00 
Seas, yet there you may be ealtired, if you will but pucin - 
tha 


SLALEY EB ODE EPS 3s mn 


” II 


— _— 
— 


Chappn.Secsy Lookeng 2019 Fiſus, Hr 239 
thatoffice: imqhis warmer Cheſt t hart confficuted ad ence 
the office of being the-Mediaror; rhe Redeemer, and the Saviour 
of mers ;- 'tobart erected; #hd np 01 purpoſe atroffite of her 
love, andtender compaflion, for the relief of all poor diftreſfed 
ſinners; if they dare not venture otherwiſe ; yer let ther put; in 
at thisoffice.- O what jeatous hearrs have "we that will notrruff 
Chriſt, that will'not take'the word oof Chriſt without an office of 
? ſurely Chriſt never ſo carried himſelf to any fool, char 
itneed be JevlowweF tirfove aud Rihdlall, yet this dear tf. 
band'meers with many a jealons ſpouſe, O' my ſoul take heed of 
this Sata hath no preacer deſign upon thee then to perſivade 
thes to- entertain hard chonghts of Chrift:' believe! never by 
God: will'. not take” thee tro Covenant” | for 4 
purpoſe he” liath ereted arr office to- fave” and ſhew met- 


- Conſider of

~158 words

as carrying'on-this great work of our 


ſalvation- ina way: ofi covenant; Iknow love is reckoned” #s the 
firſt and fandamencal paſſion, of all the reſt, ſome call ie the firft 


| plnglagoren: hingelicine of theſoul;and therefore I might 


bave putit in-the firſt place before- hope or defirs; bur1 chooſe 
;rather co place it in-this method as (merhinks)' moſt agreeing ing (if 
nottothe order of nature, yet-)- tothe ſpiticual workings as they 
appeareinmy ſoul-: when a good is propounded, firſt T defire; and 
theaT hope, and then I beleeve, and then I'/ove. And ſome defcrib- 
ingthis ſpricvat love; they tell-me,ir ir an boly diſpoſirion of the 


'Dr; Prefton of heart, arsſing- from faith. Butto let theſe nicetyes paſſe for x ſpi- 


love. 


Gal. 3. 29. 


. ders web- (curious, butthin )/ certaineit is that Icarmot' belteve 


all theſe tranſaRions of God, by Chriſtin & covenant-wayfor me, 


butI'muft- needs lovethat-God, and love that” Chriſt: who hath 
thus firſtly and:freely lovedmy ſoul

~191 words

For the properties of this fove : 1.Cods love to thee is an 
etertial love. He was "thinking it his eternity of theein this 
manner. Ar ſuch a tit there fhall br ſuch a man , and ſuch# we- 
mai Boing 08 the tarrh', 58 che tft times ſuch 4 one (1 mean thos 
that readeft,, if thow belerveft,) and tothat ſond I will reveal my ſelf, 
tid #0mmunicate my Tovts, to that ſoul T will offer Chrift, and 
gvt ir rhe hind of wetter iy nts Chriſt . and to that purpoſe now 
i write dew» the name 'in the book of Iife , hs Aol gree 8 able to 
blet it ont #3 aim. "Ohtetertal love? Ott the blefſed tranſadions 
baween 'the Father and the Son;from 1ll eternity to manifeſt hi h 
lyyeto thy very ſoul! | 

2. Gods love to theeis a choice love , itis an cledive, ſepa- 
rating love : when he paſſed by , and teſt many thouſac 


kGud ? 312 IlovetFatth , and bartd Eſau. So,wert not th 
yt ering Uhr ones ſiſter that remained wicked 
infungodly? - were hot thod: of fucti s Fartflie , whereas many 
a | , arti yer Godthurh loved thee,and pitched 
his love onthecefiitely this fschoice Jove. 41g 
+3; Gods loves thees'# ftee lov? * 7 will love chew freely ; 
faith God. And the Lori tt not tt Bid love upon J0u , and cyſt 15,15 

Jt were mote munber then any people , — beranſe B_. 's 
the Lord loved you

~880 words

out of him; 
as the motes, rayes, ad beams zre from the Sun.] ſhall inftance ia 
ſome few.As RC RE 
T1, God in the Covenant gives, the world. AU. «.yours , whe- 
ther Pax!, or Apollo, & Cephas, or. the world , 1 Cor. 3,22. Firſt 
oe King dome of God, and his righteonſneſſe, and all theſe things 
fhall be gdded unto you, Theſe temporary bleſſings are a, of 
the Covenant which God bath made to his people, Jt is he . that 
giveth thee power to get wealth, that he may eſtabliſh his Covenant 
which he ſmare unto thy fathers. Others, I know , may bave the 
world, but they have it. not by a Covgnant-right,/ it may be 
thou haſt but a little , a very little of the world, well, but thoa 
haſt it by a Covenant-right, and ſo, it is an, carneſt of all the 
reſt. | ples 
2. As Godin the Covenant gives thee the world, ſoin compa- 
riſon of thee and his other Saints , hecares not what becomes of 
all the world. 7 loved thee, ſaith God, therefore will 1 give men 


. - For thee, and people for thy life , If the caſe be ſo that, it cannot be 


well with thee; but greatevils muſt come upon others, kindred, 
people, and Nations, / do not ſomach care for them, ſaith God , 
wy 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. Godin the Covenant pardans thy fins , this is another fruit 


of 


= 


Clp33.Sec'6. Leatingante Feſur, Bok ULY 253: 


of Gods lo ads | y F pint him that lyved us, 11 walked us frmw one Cs 
by bis own Weg - it colt him ror our rom nds « Rer.1'5, 


keart-blood of Chriſt ; ſuch were the tranſaftions betwixt God 
ind Chriſt, if thou wilt take upon thee to deliver ſouls from fin, 
(fith'God to his ſonne) thou muſt come thy felf and be made a 
cutle their ſinne: Well (ſaith Chr ) thy will be donein ic, 
thoughT loſe my life, though it coſt me the beſt bloodin my heart, 
yet let me deliver them from ſinne ; this exceedingly heightens 
Chriſts love, that he ſhould foreſee thy ſig, and that yet he ſhould 
love; many times we ſet our love on ſome outward unthank- 
. fulcreatures,and we ſay, could I but baye foreſeen thisugtoward- 
neſſe,they ſhould never have had my loye, but now theLord did 
foreſee all thy (ins, & al chy ill requitals for love,and yet it did not 
once hinder hislove towards thee, but he puts this in the covenant, 
1will or, ve their iniqnities,and I will remember their fins no more. 
© 4. Godin the Covenant gives thee holineſſe and ſanRification. 
1will ſprinkle cleane water upon you, and ye ſhall be clean from all Buek.36.25 
your filthizefſe, and from all your idols will I cleanſe you ;, this ho- 
linefſe is our excellency in the eyes of men an Angels, this is 
the Crown and Diadem upon the heads of Saints z whence Da- 
vig_calls chem by the name of excellent ones. Holineſle is « ſpirit »,. . _ 
of glory , 1 Pet. 4.14. itisthedelight of 'God, as « father de- ,p,,m 12?" 
lights himſelf in ſeeing his own image in his children, ſo Godde. 
lights himſelfin the holineſſe of his Saints, God loved them be- 
fore with a love of benevolence and good-will, but now he 
loves them with a love of complacencie , rhe Lord rakes pleaſure pr1 . 
in thoſe that feare him ,, the Lord takes pleaſure in his people, Ho- Plaine < _ 
lineſs 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 yery ſame life that he himſelf lives > remember that 
piece of the covenant , 1 will put my Law into their inward parts , 
and write it in their hearts. 
5. God inthe covenant gives thee the knowledge of himſelf 
it may be thou kneweſt him before , but *cis another kind of 
knowledge that now God gives thee then thou hadſt before ; , 
when God teaches the ſoul to know him , it lookes on God with 
another eye ; it ſees now another beauty &. wg, then ever it =_ 


- 
=y _— L, _ 
- 
/ 


Joh 3.16 


"Book INI, Luofing wnjoFeſws = Chap. 2iSet' 
before, for all that kn 


| that it bad before bred not love; 
only covenant-knowledge of God.works in the foul a true love of 
= But how doth this covenant-knowledge , opens this love? 
I ſhall tell you my own experiences; I cx 4 yertues, 
races, and vor tera that are T amiable; and 1ooke in 

e Scriptures, and thereI find them in God alone , ifeyer I ſaw 


any excellehcie 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 ey ſhall not be ſee ? nd ſo hethat madethat lovelineſs, is not 
helovely ? now when by theſe mediums I have preſented God 


- thus lovely to my ſoul , thenT begin to feel my heart to warme. 


As whenT conceive fach an Idea of aman, that he is of fach a 
carriage, behaviour , diſpoſition, that he hath a mind thus, 
and rhus framed, qualified, & beautified , why then 1 love him; 
ſo whenIapprebend the Lord aright , when obſerve him as he 
is. deſcribed in his Word., when1 obſerve his doings, and cot- 
Gder his workings, and leatne from all theſe rogether a right 
Idea., opinion, or a panty ofhim ; then my will follows 
my underſtanding , and my affeQtions follow them both - and] 
come to loye-God,, and ta, delight in God, O here's a ſweet 
knowledge! Turely it was Gods love in Chriſt to put this bleſſed 
Article into the covenant of grace ,. they Dat.all know we from the 

leaſt of them unto the greateſt of them , ſaith the Lord. 
6. Godin the covenant of grace gives thee his Son. God ſo 
loved the world that he gave his only begotten Son , that whoſoever 
beletveth in him ſhould not periſh , but have cverlaſting life. Nay 
more,, as170d hath

~345 words

horror 
and confuſion : O my foul , if thou didſt not hope to encounter 


Hh2 joy 


preflioniof the Apoſtle ; rhe love of Chrift cinſtraines ws, God in'* C3514 


236 / 


joy in all thy as , thou" wouldſt remain languiſhing/ and im- 
ble . Hans wouldſt be without- aQion» and vigor, | thou 
wouldſt ſpezk no more of 7e/#s , or of a covenant of grace, or 
of Cod, or Chriſt, orlite, orgrace,' or glory.” -——— — 
Well then go on O my ſoul,and joy.in Zeſus ;; if thou: loveſt him | 
what ſhould hinder thy rejoyaing in him ? it is amaxime, that 
as love preceeds , ſo if there be nothing 'which retaines the. appetite 
it alwayes gots from love to joy, - One motion of the appetite to. 


* wards good is to be united toit, and-the next -appetite towards 


good is fo enjoy it : now /-veconſiſts in-union,, and joy in fru- 
ition ; for what is fruition, but a zoy that we finde inthe poſſeſſion 
of thzs thing we love? much ado there is amongſtPhiloſophers con- 
certing che differences of love and joy. Some giveit thus, as is the 
motion of fluid bodies which run cowards their centre, & think to 
find their reſt there, but being there,they ſtop not, andtherefore 
they return ,. and. ſcatter themſelves on themſelves, they fivell 
id overflow ; . Sointhe paſſion of love, the appetite runnes to 

x Upon Obje& ,- and. unites, it ſelfro.ic, -andyet its motion 
ends not there, for. by this paſſion of joy'.it returnes the ſame 
way -, again it fcatters it ſelf on it ſelf; and overflowes thoſe 
powers which are nearc{t to.it , by this effuſion the foul doubles 
on theimage of the good it hath: received, and it 'thinkes to 
poſſefſeit E more}, it Ciſtills-ir ſelf. into that faculty ,, which 
firſt acquainted it with the knowledge of the Obje, and by that 
-meanes it makes all the parts of the ſoul concur to the poſſe/lion 
ofit. Hencetheyſay, that joyis an effuſion of the appetite wheriby 
the ſoul ſpreads it ſelf on what 3s geod , © to poſſeſſe it the more per- 

eftly. 

/ = not to-ſtay in the enquiry of its:nMure, ' Omy ſoul be thou 
"inthe exerciſe of this joy ; Is there noc

~102 words

thy judgments and do them, Ezck.36.27, As (ometimesthou 
| laidft.; 


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Rey. 22-17. 


Mat. 22.9 


Joh.4.10- 


\ 


ſaydit 'to: Gideoy,Thieve ſens thet,andrherefort' I will he wich thee. 
?udge, 6. 16, Many are apt to ſet upon duties in their: 0wn. 


ſtrength ; but O my ſoul looke thou to the-promiſe of grace and 
ofthe Spirit, and put them-in ſuit, and alledge them unto Chriſt, 
Many are apt to work out their ſanQifications, by their watch. 
fulneſſe,, reſolutions , vowes.,! promiſes made unto God, but 
alas were there not more help in Gods promiſes which he makes 
to us, then in our' promiſes which we make to him , we might 
lie in our pollutions for ever. O here's

~290 words

not thy covenant with 
us, Iconfeſle-{trong- expreflions and; affeRions are. good in 
prayer , but ſurely ſtrength of faith in the covenatit of Gods the 
greateſt ſtrength of our prayer. -_ | | | 
- Hereit may be ſome tou] will obje& ; O if I were aſſured that 
I were in covenant with God;, thus would 1 pray ;. but, .alaglam 
a ſtranger, .analien,and {0 have been to-this very day, I have no 
part in the Covenant. ; Le 
I anſwet , ifthou art not aRually in covenant, yet thou mhayſt 
be in covenant in reſpeR of Gods purpoſe and gracious intention. 
1 mes By encourage all toſcek unto God, conſider theſe par- 
ricutars —— ; q . | 
I. The freeneſſe of the promiſe in this covenant of grace,come and 
buy wine without money,or mony-worth,come,and drink. of the water: 
of life freely. 

' 2. Theextent of the promiſe in this covenant of grace , I will 
poure out my Spirit upon all fleſh, hence the Goſpel is compared 
toa Feaſt , and God invites univerſally , as maxy as you find, bid 
to the marriage. As perſonsareineſtate,ſo they invite, and 
they feaſt : now Chriſt is a great King over all the eafth, he hath 
one houſe that will hold all , he hath one cable that will hold all, 
yea he hath one diſhthat will ſerve all,and anſwerably he invites 
all; Hoevery one that thirſteth. 

3. T he forwardneſſe of Chriſt that gives to every one that ask- 
eth according to his promiſe. Hadft thou bat acked (ſaid Chrift 
to the Samaritan woman) / would have given thee livirg water. 
Mark here the occaſion of Chriſts words, Chriſt being weary and 
thirſty by reaſon ofhis jqurney , he asked of the woman a cupof 


water to drink ,no great matter;he asks but a cup of water, as 
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the woman ſtands at the Well ſide where was water enough , yet 
ſhe gives not, but ſtands wondering char he being a Jew ſhould 
aske water of her that was a or Pa ifane ; well, faith Chriſt,thou 
denyeſt me a cup of cold water, being weary and thirſty, but hadſt 
thou asked of me, I would have given thee water of life , won- 
derful / "Chriſt is more ready to give water of life, the yery Spirit 
of God, toa poor ſinner, then we are to give a cup of common 
water to a thirfty ſoul, Go then, thou that baſt denyed the leaſt 
mercy and kindneſſe to Chriſt in any of his members, yet ſeeke 
pace from him, 0 Lok wp wnto feſws ! ake his Spirit, intreat 
im to make thy heart new within thee, plead the promiſe of his 
Covenant, and wait in hope

~1,837 words

peace which the Lord preſcribeth , why, thisis to 
confoira to_his gracious offers. There is mych in this. offer of 
| Chriſt and conforming to Chriſt, and therefore give me leave 
| toenlarge. Asin the offer God uſually ſcatters ſome little ſeeds 
of faith in the hearts of thoſe that he will bring to himſelf, fo ic 

; is worth the while to obſerve the work of faith in receiving and 
accepting of this gracious offer , only t ſhall not herein limir 

i che Lord, but I will ſhew what ſome conceive the moſt uſtall and 


ordinary courſe of faiths working, and of the ſouls conforming to 
e bras br in itscloſing with Chi 


ff, As thus — 
O - -2- Faith hearing the great things propoſed in the covenant of 
ce, itſtirsup inthe heart a ferious conſideration of their _ _ 
bleſſed condition that are in covenant with God, Bleſſed art rhoyDeue 33. 29. 
0 Iſrael, a people ſaved by the Lord, —— What Nation in the * Y* 7:23 
in even like Iſrael, whom God went ro redeem 
e 


earth 55 like w4 
for @ people to ? time was ( faith the ſoul) thatT counted 
—_—_— bleffed, and the rich bleſſed, andthe honourable 
d. time was when I placed my bleſſedneſſe in other 
things, as in riches, ents, favour, credit with men, 
but now theſe are become vile, and things ofnqQ a ; 
faith makes us change our voice , and to ſpeake as the Pfalmiſt, 
Bleſſed are the people whoſe God is the Lord. Pal. 144 13 
2. Faith ſtirs in the heart a longing deſire after this condition, 
good being beleeved,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 
andin the will, as itis inthe underſtanding, it opens theeye to 
ſee, and clearly to diſcerne the bleſſing of the covenant, asit is 
in the will it purſues & deſires the attaining of the grace revealed, 
nor are theſe deſires faint deſires, but very earneſt, eager, violent, ) «4 
ſometimes it is called 4 thirfting after God, and ſometimes « pant= 
ing after God, and ſometimes a reſin after God: it is ſuch a VL; 
y 


deſire as cannot be fatisfied by any thing without God 
_—_—_-” lia: 3. Faich 


"” 


o , < 
= 


Jond. 3. 9+ 
Amos 5.15 


- and weak; hence faith is taken up with many thoughts : faine 


2 Chr. 20. 12, towards heaven, as 7ehoſoaphat, ſometimes ſaid, owr eyes are to-. 


Bok.IIl. Looking wnto Feſus. Chap.2. Set g. 

3. Faith firs inthe heart ſome hope to-enjoy this condition. 
1 ſay ſome hope, tor faith being as yet in the bud, ' or in the ſeed, 
though its defire be ſtrong, yet hope of obeying is but feeble, 


bl 


would, the ſoul be joyned to Chriſt, but being as yet diſmayed 
with che ſenſe of fin, itiſtands like the Publican afar off, as yer 
faith can ſcarce ſpeake a word' to God, only with Zonah it can 
look, towards his holy Temple. As a poore weak babe who1yes in 
the cradle ſick, and weak, and ſpeechleſſe, only it can look to. 
wards the mother for belpe, the caſt of the eye expreſſeth in 
ſome ſort. whar it would ſay; thus faith being weak, it - would 
ſpeak to, God, but it cannot, or dares not, only it hath- its eye 


wards thee. It feeles a need and faine would have, but ſenſe of 
of unworthineſſe, andthe ſenſe of the Law ſtrikes ſuch a feare into 
the hearr, that it dares not come neare. Conſider 1/-aels caſe, 
and we ſhall find it paralel to this: God proclaimes on the 
mount, 1am the Lord thy Ged,, what was this, but Gods offer 
to bein covenant with 1/-ae/*& yet the terrour of the thunder waz 
ſo great, that 7/-4e/durſt not come neare : a poore ſoul hearing 
the Lord to offer himſelf to be in covenant with him, come ſoul, 
Tam the Lord thy God, Why, alas it dares not come near, what an 
1 Lord ? or what is my Fathers hogſe, that I ſhould enter into a 
venant with the moſt bigh God ? Theſoul is unquiet within it ſelf 
it is hurried to and fro, and findes no reſt , it hears of peace with 
God, but feels it not, there is much adoe with the ſoul to ſaſtaine 
its hidpe, only faith ſers the mind againe and againe to conſider 
the promiſes, invitations,andall other encouragements whichGod 
bath given in his Word. 

4. Faith ſtirs in the heart ſome reſolves ts go to Gods throne, 
and to ſue for grace, faith ſpeaks within as they did, who ca» tel 
whether the Lord will returne ? and it may be the Lord Ged | f 
Hoaſts will be gracions* to the remnant of foſeph. So, who can tell ? 
faith the ſoul; #r may be the Lord will, faith the foul: and this 
begets ſome reſolves, as thoſe leapers in Samaria knew they were 
ſureto periſh if they fare ſtil], therefore theyreſolved to trv whe 
ther the Arawires would ſave them;or as Eſther knowing all was un- 
done if (he would not ſtir, ſhe wonld try whether the Ki ng would 
hold out his golden Scepter ,, ſo the poore ſoul knowing there 1s 


no 
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OO C——— — ——— 


no. eperiſhingifc continue in its natural tate, . therefore 
it refolves to go to God ; dovb the Lord ſay, ſeek, my face? why, 
thy face Lord will I feeke. —— Doth-the Lord ſay, come unto me ? 


why, behold. Lord, 1 come wnto thee, for thow art the Lord our God. Je, 1.11, 
- And now the ſoul betakes itſelf unto God, it ſends up com- 


plaints of ir ſelf, it laments it own (inful rebellions, it puts out a 
whole volley of fighs ,groanes, and itrong cryes towards heaven; 
icconfeſſerh with grief and birter mourning, all its former 
iniquires :- it ſmites, with repenting Ephraim, upon its thigh, ic 
lyes down at Gods footſtoole, it puts its mouth in the duſt , it 
acknowledgeth Gods righteouſneſle if he. ſhould condemne, and 
caſt off for ever;, and yet withall it pleads for grace that it may 
be accepted- as one of his; it ſayes unto God; Lord [have 
wthing to plead why thou mayſt nat condemne me, but if this wilt 
receive me, thy mercy ſhall appeare in me; O let thy mercy appeare 
take awiy all iniquity, axd receive me graciouſly. Thus the ſoul 


lies at Gods throne, and pleads for grace. 


5. As faith is thus earneſt in ſuing to God fot grace, ſo it is no 
leſſe vigilant and watchful in obſerving what anſwer comes from 
the Lord, even as the priſoner at the barre, not onely cryes for 
mercy, but he marks every word which falls from the Judges 
mouth ; if any thing may giye him hope; or as Benhadads fer- 
yants lay at catch with the King of 7/-ae/, to ſee if they could 
take occaſion by any thing which fell from him to plead for the 
life of Benhadad, fo 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 gladneſſe. I 
_ hear what the Lord will ſay, for he will ſpeak, peace unto 

s - people, 
6 As faith waits for an anſwers, ſo accordingly it.-demeans.it 

1. Sometimes God anſwers not, and faith takes on, 
and follows God ſtill ;- and cryesafter him with more ſtrength, 
a reſolving never to give over, till the Lord either ſave or de- 
ſroy : na" if the Lord will deſtroy, faith choſoeth'to dye at Gods 
feet, as when foab was bidden to come forth from the hornes of 
the Alcer,& to take his death in another place, nay, ſaith 7oab, /#? 
1will dye bere , or as when Chiciſt ſaw no deliverance come in his 


agony 


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"246 Book TIT, Looking unte Feſue. Chay.2Se&.g 
- Luke 22,44 agony , he prayed more earneſtly , ſo a poor ſoul in the time of its 
| pd Fel itis ſtriving as for life and death, if help come not it 
firſt call , it prayes again , and that more earneſtly; faith is very 
urgent with God; and the more flack the Lordſeemes in an- 
ſwering,' the more earneft is faith in plying God with its prayers, 
it will wreſtle with God as Jacob with the Angel , it will take no 
denial, but will crave ſtill, bI:{e we, even me alſo, O ſend me nit 
away without a bleſſing. 
2. Sometimes God anſwers in part , he ſpeaks as it were out of 
adarkcloud; he gives ſome little eaſe , but he ſpeaks not full 
by peace, inthis manner he ſpeaks to the woman, go thy way and ſin 
F Jobs. 11. 0 more ; he doth not ſay, go in peace , th (49 forgiven thee, 
| no, No, but go thy way ang ſinne no more : hereby faith uſually 
gets a little w_—_ , and looks after the Lord with more hope , 
it begins to plead with God as Moſes did , O Lord tho baſt begun 
to ſhew grace unto thy ſervant , go os Lord to manifeſt unto me all 
thy'goodneſſe; Here faith takes a little hold on the Covenant of 
=, it may be the hand of faith is feeble, ſhaking, and tremb- 
it 


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ing, yetittakes a little hold , it receives ſome incouragement, 
that its former ſeeking is not in vain. 
3. Sometimes God anſwers more fully and fatisfacorily , he 
.applies ſome promile of graceto the conſcience by his own Spirit, 
he lets the ſoule feel and taft the comforts of himſelf, or of ſuch 
1ſ3.41-10- andſucha promiſe more effeftually then ever before, fear n 
(faith God,) for 1 am thy God, here faith waxeth bold, and 
Hebx1,13 withaglad heart entertainesthe promiſe brought home unto it, 
The Apoflle calls this the embracing of the promiſes : now embra. 
cing implies an affeQtionate receiving with both armes opened ; 
ſo the ſoul imbraceth the promiſe and the Lord Jeſus in the pro- 
miſe, and having him like S:meoy 1n his armes, it layes him in 
the boſome , it brings himinto the chamber of the heart , there 
to reſt and abide for ever. And now is the Covenant truck be- 
- twixt God and the ſoul : now the ſoul poſſeſſeth Godin Chriſt , 
as her own, itreſtsin him ; and is ſatisfied with him , it praiſeth 
God for his mercy, as Simeon did , when he had Chriſt in his 
R armes,; it commits it ſelf wholly and for ever to that goodneſſe 
and mercy which hath beenrevealed to it, 

Ef - O my ſoul!haſt thou come thus by little and little to touch the 
| top of Chriſts golden Scepter> why then is thy hand = . 

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God; thenart thou \into a Covenant? of Chrifts 
offering ; and thy receivi dhe Cpoataſe of grace} Diner's | 
ſweet ment , an harmonious conformity. y 
2

~153 words

Lord , whether we live therefore ox 'TY 
die we are the Lords. Again, he ayed for all, that they which live Pl.50.1 5. 
ſhreld not henceforth lie unto themſel.es, but unto him which ©1:56012+- 
dyed for them, This God claimes as his right and due ; rhow 
foalt glorifi: me ſaithGod, yes ſaith faith, / wil! glorifie thee for every. 
3. Faithin keeping the covenant ſheilds the foul againſt al 
hinderances that it meets withall : as for inſtance , ſometimes we ) 
aretempted on the right hand by the bayts and allurements of the 1 J-b.5,4... 
world, all theſe will Lgive thee , ſaith the world , if rho wilt be | 
wine; but theo faich overcames the world , by ſetting afore vs 


better . 


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~606 words

takes notice of it , and acceptsitin-good 
part.” Then they that feared the Lord ſpake often one to another , and 
the Lord harkened , and heard it , and a buoke of remembrance was 
written before him for them that feared the Lord , and that they ht 
upon his Name, 

5. Faith furniſheth the foul wich ſtrength and abilitie to keep 
_e covenant ; by faith we get a power and ſtrength of grace ; as 
DNUS, —— of 

1, By faith we look at Chriſt as having all fulneſs of grace 
in himſelf, ir = the Father that in him ſhould all fulneſſe awell, 
all-others have but their meaſures, ſome more , ſome leſle; 
according to the meaſure of the guift of Chrift , but Chriſt hath 
received the Spirit , nor by meaſure, but in the fulneſle of 
It. 

2. By faith we know that whatever fulneſſe of grace is in 
Chriſt , he had it not for himſelf only , but for us; he received 
grifts for men , ſaid the Pſalmiſt , not for himſelf meerly , but 
for men, of bu fulneſſe we receive grace for grace , ſaith Fohy , his 
wiſdome is to make us wiſe', his meekeneſs is to make us meeke ; 
and his patience is to make us patient. 

3. By faith we look at Chriſt as faithful to diſtribute ſuch 
grace unto us, as he received for us; he « faithfnl iy all the houſe 
of God, he is faithful in diſpencing all the treaſures of grace 
committed unto him for his Churches good : he'keeps nothing 


back , his faichfulneſſe will not ſuffer him to keep that to m_ 
' wil 
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4. By faith weſeck God , and beg performance of his, pro-' 
niſcenreording to our need , do we want wiſdame, mecknelle 
parience,or any other grace ? faith carries us by prayer unto the 
fountain, and in this way it waitsand expects tg receive the grace 
we want. As the child by ſucking the bref drawes forth am milk 
for it's own nouriſhment , and thereby it growsin ſtrength, ſa; 
do we by the prayer of faith ſuck from Chriſt , and. from 56s 
promiſe of grace , and by that meanes derive ſtrength to OUT, it 
ner man to fulfill the covenant which we have.made. watt 
God. 
' 6. Asfaith ſtrengthens us, ſoifat. any tinhes by ALATA OF 
cempration we fail in our covenant-keeping,, faich. recoversus,,, - .. 
and reſtores us again to onr former eſtate, 1 do not bo 4x-y COYE-, | 
nant cah' be broken betwixt God and us, . we ma d God," 
and failin the ſervice of God , bur till we refuſe Goa. andlexwe 
God, and chooſe another maſter, Lord, and husband beſides 
God,, there is no diſſolution of the covenant of grace : now this | 
a true beleever cannot do;. he may fall, and fall often, yet he "== 
doth not fall, bur he riſes again; he may turne aſide, but yer 
he returnes again into the way of 1 the covenant, What a ſweet 
point is this ? Chriſtians / we may , and ſometimes we do walk 
weakly in keeping of covenant , our feet ſlip, and we ſtep aſide | 
out of Gods path , yet faith brings us back again to God, it 
caſts ſhame on our faces , that after all the prace ſhewed us we 
ſhould ſoill requite God: it reminds us of thoſe promiſes, retwrne Zach 1.3, 
unto me , and 1 will returne unto for: Ye have done all > os 20) 
this wickedneſs \ Jet twrne not afide from following the Lord: — © 
for the Lord will not forſake hu people for his great Names ſake , be- 
cauſe it hath pleaſed the Lord to makg you his people. In the mind- 
ing of theſe and ſuch other promiſes faith doth encourage us to re- 
turneunto God, to take words unto our ſelyes,and to plead the 
covenant of his grace towards us, this work of faith, broughr 
Petey back to Chriſt, whereas wdas wanting this fairh lies down F 
5 I _ ſorrow , never able to riſe up , orto recover him- 


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~326 words

will have praiſe from his owr people 
who lic hath taken unto himſelf”, be il be glorified in all the 
:that Come neart to him. | "my nc 
* But how ſhotifd we honour God?T anſwer, — 
1; We muſt ſet him up as chief and higheſt” in our* eſteem: 
Kings account not themſelyes honoured if they be not fer above 
other men, and hence Gods people have uſed fuch expreſlions 
concetriing God, as do fingle him forth' beyond the compariſon 
of all creatntes: thus Moſer, who ts like unto thee amongſt the Goas? 
who is Ith# unta thee Tones in holinefſe , feareful in praiſes , dun? 
wonders ? thus David , thow art great O Lord God, for there i nont 
Iike thee neither 3s the't ny God beſides thie atcorg ng ty all that we 
biiue heard wit auf ears: "Thy Solomon, Lord Gud of 1/rael, there 


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Chap.2:Se&.g Looking wnto Feſus, Book ITT 
covenant Is wk _— geo pr We. 
the unto thee , wh by the tranſgreſſions of the remmant of . Wat: 
rk heritage ? and thus ſhould we kr «tl thoughts and 2icb7-48 © 
- apprehenſions of Ged , until we come to anholy cxtaſicand ad- 
mirgtion of God. ; 43. 
. 2, We muſt count it our bleſſedneſſe ang bigheſt dignitie to be 
a people in covenant with God , are we honourable ? yet efteem 
this as our greateſt honour, that Godis our God, are welow and 
deſpiſed in the-world? yet count this honour , tharGod - 
hath lifted us up to. be his people. Chriſtians : if when we.are 
counted as _ of nought, we can quiet our ſelves in this, that 
God #5 87 God, if when we are perſecuted , impriſoned , diſtreſſed, 
wecan ſay with 7acob, 7 have exongh, becauſe the Lord hath mercy 
o me, and hath taken me into covenant with bim , farely then we do 
deare witneſſe of God before heaven and earth, that he is berter 
+ p—_ or wine , or oyle, or whatſoever this world a- 


3. We muſt lye under the authoritie

~55,172 words

Jeſus, carrying on the great work. of our 


falvation at his firſt: coming, -6r incarnation;; It-is not 

to know; arid conſider, but we-mult deſire. Now what is 

defirit; but @ certain motion of the appetite, by which the ſoul darts 
in-felfe tomards the abſent good, purpeſely to draw neare, and 16 unite 
is felfe rherennto ?' The incarnation of Chriſt according'to the 
letter,was the deſire of Nations , ſo the Prophet, 1 will fhake all 
tions, and the de(ire of all Nations ſhall come. O how they that 
lived before Chriſt, deſired after this comming of Chriſt ! * Abra- 
ham deſired toſce that day two thouſand yeares.and more before 
it came-:--it was the expeQtation of all the patriarchs, O when wil 
that day come ? and ſurely the. incarnation of Cbriſt inhe fruit, 
or efficacy, or application is, or ſhould be the deſire of all Chriſti- 
ans. Thereis merit, and vertue in Jeſus Chriſt, in every paſſage 
| of Chriſt; -in his conception; incarnation , in his birth, . and in 
thoſe conſequents after his birth now to make thele 6urs, thac 
we may have our ſhare, and part, and intereſtin them, we muſt 
here begin ; O my ſoul do thou deſire, do thou ſeek to poſleſle 
thy ſelfe of Chriſt, ſet thy deſire (as the needle point) aright, and 
all the reſt will follow : never will union be with the abſent good, 
butthe ſoulby deſire muſt firſt dart it-ſ{elfe towards it. . Trve it 
is, and pity-it-is, millions of ſouls ſtand at a diſtance from Jeſus 
Chriſt, ou why > / they bave no deſire towards him :; but © that 
my ſoul, andchyſoul (whoſoever thou art that readeſt ) would 
delire / O that we could deſire, and longafter him until we 
languiſh, and becompelled to cry out with the ſpouſe, ay me 


| with flaggons, and comfort me with apples, "for 1 am ſick of 


love. 
- Is there not good reaſon for it? what is there in Chriſt that is 


not deſirable? view over all thoſe excellencies of his conception, 
of his two natures, really diſtinguiſhed, and yer wonderfully 
united ; of his birth , of thoſe few-conſequents after his birth : 
bur above all, ſee the fruit of all; he was conceived that our 
conceptions mighc be ſanRitied : he was the ſon of man that " 

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ones; lie was borne of the /Virgin, thac aig Fro 
Doing ard birth of Chcilt in our Virgin-hearts ; or 
conceived and borne. that; we might conceive he grace 0 6f | 
our hearts, and bring it forth in ourlives, what ? a + 
not theſe deſirable things never tell me of thy preſent enfoy- © FR 
{for neyer was Chrilt ſo en joyed i in this life, but thou h 
eto deſire yet more of {\rilt ; It is worth thy obſcrvation, 
that [rritual deſires after C briſt, do nelther lad, nor cloy the heart, 
pl open, and oye e it for more and-more , who was better 
_ with God th en. Moſer? by yet. who was more 


Eph. 5.30, 


bo. pottunate to know him better ? T beſeech. thee ſhew me 
| +yhnerwY- Bey ihr acquainted with Chriſt then P4y/7 £x99-33+ 18, 
t who was niore icportynate to be with him t$earer? _7 Phil, r,23, 
rb Be 4 olved, and to be with Chrit; further, and further 
with Chriſt, and communion with Chriſt are moſt defirab'e 
| ver ogs; and are not theſe the fruits of his incarnation ? theeffedts 
bis by ſtaticaf, perſona] ution ? more. and more. peace, and 
love, an reconciliation berwixt God and us are deſitable thin 
andare not theſe the. fruics'6f ,.Chriſts birth, the effeRs of A 
budding ouc of the eatth , was jt Aopyhiea that rihiong reſp looked 
drwn from heaven? that mierc Php. d 7 together and right e- 
euſneſſe and peace kiſſed eath'it er An ninF 5 eptee & holineſle, 
fanRification, -likeneſſe#0 God and Chriſt are deſirable rhings , 
andarenot theſe the fruits of his circumciſion, arid preſentation 
tothe Lord ? the cffets of all thoſe confequents that follow 
after his birth > come, ſoul, and ſtir up ff deſires, true defites 
are not wavering and dull, but reſolute and full of quickneſle , 
obſerve how the nature of true deſires in Scripture is ſer forth 
by the moſt pathetical and ſtrong - ſfimilitudes of h»nger , and 
thirſt, and thoſe not common neither, * but by the panting of a 
red Hart after the rivers of waters,and by the gaping of ary ground 
after ſome ſeaſonable ſhowerg. O then how is it that the paſſages 
of thy defires are ſo narrow, and almoſt ſhut up? nay, how is it 
that thy veſſels are ſo full of contrary qualities, that.there is ſcarce "_ 
oome in thy foul for Chriſt, andall his traine ?, will notthe 
defres of the Patriarchs witneſſe again(t\ thee? how c:yed hey 
Te after 


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bw nearet, and nearer till thou comet to union andenjoyment, 


Fa after Chriſt, why is his chariot we img? in coming ? why terry the all 
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4. $3) hope tn Feſws, carrying on the great work of our well 
ſalvation at his firſt coming, or incarnation. Only MW forn 
hereremember, I ſpeak not of every hope, byt only of ſuch an w” 2, 
as is grounded on. ſome certainty and, knowledge , this is the 
_ maine queſtion, whether Chrifts incarnation belongs unto me? Wl Srhul 
Ila 9.6 the Prophet tells us, that” antogu 4 child as berne, and unto us 4 [01 
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Fhe het way woitgom ow imteeſig the EEE 
I MP! 10-tis; #3, as the A G [. 
: The new birth ivthe tte of Chrifts b Hero 
iſ isborne'to/us; 


tht beevenly; why 
if thy new bire 'be- not" cleats”: 
ther by "theſe" folloWing 


492 RE ks thkrei? new lifes new comforts 


ney contentments. Sometimes with the l —$ape- _— 
contehe with huskes, but/now nothing will 
Fcheromuion, and thy Fathers rg -wfrverpin thou thou mine} 
: a, er wit han wee the lf 

promagent ihe __ of hin,” he 7 

edi "nnd feſt; by. 
— a, fingeth, Jeu eve fainterh for the Plalm.B4e 
Courts of thi” Zord; acl and'my fleſh oo eth oat fer the living 
Gid.\ "Meti truely regenerate- do nor /judgeirſo Happyto be- 
wealtliyy, great, and hononred-in'the world, as to havethelighr 
of Gods favour ſhineupon them , O'my foul doſt thou ſee the 
glory-of theworld, and thon falleſt down to worſhip it > doſt 
thouſay'in the increaſe of worldly comfort, itis good to be here *. 
then feare thy ſelfe;, bur if theſe _ compared with Chr.ſt, 
are vaine, and light, and of poore, and meane eſteem; theh hope 
well, and beafſured that chou art borne againe, and char Chriſt is 
formed in thee. 

2. Where this new birth is, thereis new words, new works, 
new affe&ions; anew converſation, o/d things at cg: aWAY, 1 Cor.s 
beluld, all things are become new. Pant onee'a pet but —_ my 
hrbold-now- beprayeth, And no oy Jr of you, Put now Jt are 1 "ck 6, 189 


waſhed, 


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2 Per, I+:4s 
Rom.7.22, 
2 Cor, 5. 17. 


ſoisth lobe ſpeak, is = _ 
lived a life once of a bloody "ccoms threaten. 


- corrupted aRtions or imaginations z. 4 thorye cannot 


againſt al] the Profel ours,of the Lord Jeſus, dargomic 
e, the life which 1now live in the fleſh,, 1 Jive by the 
of the Sunne of God, who loved me aud Save wy One ſor for mie. , ” 


ul, 7% 6 the old pellets wt , the old 
iſcourſe, . the. uſedfſt to; have 2 what, is | thy 


(en uncleane imaginations ?. pail ec Hwa 
mn; eg cet fountaine bi 
4 Gert AP 6 Og vos es kecth 


end forth 

Faith Chril ſo neither can a - Vine ſend forth,  thornes 

we.-lknowchere in the beſt, ſomething of, fleſhy, as well as 
0 4 ſpirit ; but if thou art new.borne, then thou. cank 
not but ftrive againſt - it, and wilt endeavour to con- 

gr it..." 

AD Where thisnew birth is, there i is.4 new natare anew prin- 
ciple ; Perer calls it-thehiddem man of the heart, the drvine nature, 
Paxl calls; it theinward man x the new creatwre, it 1s compared to 
a roote, tO 2 fowntaine, tOA owndation, and for want of this foun- 
dation, -we ſee now in theſe ſad times ſo nuich inconſtancy, and 
unſetledneſſe in ſome profeſlours themſelves, many have gotten 
new and ſtrange notions, but they, have not. new natures, new 
principles. of grace if grace were but rooted in their hearts, 
though; the winds did blow, /.and .ſtormes ariſe, - they would 
continue firmeand ſtable, as being founded upon a 'rock. Never 
tell me of profeſſion, ſhew, outward ation, outward converla- 
tion, outward duties of Religion; all chismay be, andyet no 
new creature ; you haye ſame bruits: that can at many things 
like men, but becauſe they haye ot, an-bumane nature, they are 
Rill brutiſh, ſo many things may be done in away of holineb, 
which yet come not {rom this inward prigciple of renovation, 
and therefore itis but copper and not gold, miſtake not O my 
foul inthis, which is chy beſt and-ſureſt evidence : though 1 call 
the new birth « ac crcatare; my mcaning iS not as if a rew 


Kculty were fuſed into him thatis new borne, a. man when be 


1s 


* 


fro - — 
in his ſoul the ha 


is rege hath no more fachk 
his regeneration , oiyinthe yorkof ic abilities 

min had before, are new jepeavyte and made ſpiri- 
tual ; ard fo chey work now ſpiritually, before | 
naturilly. As in the reſurxeRion | from the dead; our , 


ſtaiſhaveno mote, nor other parts and members then they had 

before, only thoſe parts and members which now are - natural, 

ſhall chen by the power of God be made ſpiritual, it iz /ows x 1 Cor. 15: 443} 

nityval budy, it is raiſed a ſpiritual bety , there is a natural body, 

and there i; a ſpiritual budy , ſo the ſame faculties, and the ſame 

abllities which before regeneration were bur natural, arenow 

ſpiricusl, and \ is ſpiritually , they are all brought , under the 
ment of the Spirit of Chriſt, a lively reſemblance of this: 

ange in the faculties of the ſoul, we may diſcerne in thoſe 

natural and ſenſitive faculties, which we have common. with 

beaſts, as to live, to move, to deſire, tofeele, the beaſts having, 

whipher principle then ſence, uſe them ſenſually ; but. a man 

enjoying the ſame faculties under the command of a reaſonable 

| foul, he uſeth chem rationally : ſoisit ina r teman , bis 

underſtanding, will, and affe&tions, when they had no other 

command but reaſon, he only uſed them rationally, but. now. 

beirig under the guiding of the $purit of Chriſt, they work ſpiricu- 

ally.,. and be uſeth them ſpiritually ; and _bence it is that a 

regenerate man is every where in- Scripture ſaid to walk after the Rom. 8.x. 

Spirit, to be led by the Spirie to walk in the Spirit , the Spirit Gal. g. 18, 25, 
way of infuſing or ſhedding ) gives power, an ability, a feed, 

4 principle of ſpiritual life, which the ſoul bad not before, and. 

from this principle of ſpiritual life planted in the ſoul, fAlowes or 

ſprings thoſe gn motions and operations (as the Spirit leads 

them out) according to the habite, or principle of the new 

creature, the divine nature, the ſpiritual life infuſed, Come 

then, look to it O my ſoul, what is thy principle within ? conſider: 

not ſo much the outward ations, the outward duties of Religion, 

as that root from whence they grow, that principle from whence 

they come: are they fixed ones, ſetled ones by way of lite in thee? 

Clocks have their motions, but chey are not motions. of lite, 

becauſe they have no principles of life within. Is there life with- $9 

m? then art cliou borne again, yea even xnto thee 4 child: is borne. 


This one evidence. 


Te 3; 2, From. 


F* L Y-ncr 1 37 


| "Heb,11.16- 


© & 


Rom. 8:14 


” 


then, Om 
God (according tothy capa being holy, 
6 Why then, Cheil Was Lins for 
thee, if thy ſonſhip be os Clare 
© 


Howing 


ri Suppo 
beſtow upon'a peers Le perſon, yet would he obey God out of 
a principle of love, not that it is unlawful for the child of God 
to haveaneye anto the recompence of reward; Ado/es reaſon of 
eſteeming the reproach of Chriſt s greater riches then the treaſure of 
Egypt, was, for that he had reſpett unto the. recompence of reward, 
he had reſpe&; in the original, he had a fixed intent eye , there 
was in him a love of the reward, and yet withal a love of God, 
and therefore his love of the reward was not mercinary : but this 
I fay, thoughthere were no rewardat all, a child of God hath 
ſuch a principle of love within him, that for loves ſake he would 
obey his God, he is led * by the Spirit, and therefore he 
obeyes; now the Spirit that leads himisa Spirit of love, 
and a; many as are led by the Spirit of God, are the ſounes of God. 
3. The 


* 
pa , a _ 


, andavir werethe 


ai thr wine Gut"? 


thy 
him day ; yr? fer Cry 
EEE and he may in CICEY 
-willthat way; and *ris che! opinion of ſome, that if get 

patient manin the world ſhould bur fit in Gods throne one day, 
cd ſr andere the doing and miſcarriages of the ſonnes of 
men, he would quickly chework! 00 fer, yet God feeth 
all, and for all that be doth not make the earth dog 
anddevour us; he puts not out the glorious hi the fon: 
he doth not doſſolve the work of the creation, all aber a2 
—_— blaſt every thing into duſt : what an excelleht 
thee to write it was ? canſt thou but forgive 
dy creme: +! dowel them _— Gs O thisa 

a ! itis heathens, 

Shs nai Fertien alme hrs tba rw him, - what great 
anarrer Cbr —_—— or even this (fad the Chriſ n) 
that 1 can'forgs me ermedly , Wada 

f deed: per ord hole of ove Father, 


ETS God Mar, 5.48. 


and of our Saviour Jeſus Chriſt, to love owr enemies, to bleſſe rhem M-t. 5.44 


that curſe #5, t6us good wnto them that hate ws, to pray for them that 
deſpi lly uſe us, and perſecute ns. O my foul look to this, 
this/ground of hope, if this law be written in thy heart, 
write it down amongſt thy evidences; that thou art Gods ſonne, 
yeathar even unto thee a Son is given. 

To revive the grounds: what ? is a child borneto me ? and 
a ſonne_ given to'me? what ? am I indeed new borne ? am 
indeed Gods ſon, or daughter ? do I upon the ſearch finde in my 
Foul new deſires, new comforts, new contentments ? what ? are 
my words, and works, and affe&ions, and converſation new-? is 
therein mea new nature, a new principle? hath the Spirit by 
way of infuſing or ſhedding given me a new power, a new ability, 
a ſeed of ſpiricual life which I had not before? do T upon the 
| Earch indechat1 feare God, andlove God, and imitate Godin, 


ſome 


_— —— CC ES. 


it; ſoGoass mane in me, and [ dare-not o_ 
11h; 


I 


—_—_— _— Pp ——_ 


— 
_— — 


SBCT.'5 


+ 1:2. 27: Of beleeving in Peſus in 


hat reſpeft. To b | 


4 


- 


« Þ..: Etugsbelceve 0n.7eſws,. bn oy. on the great-work of our 
| Grmeva at his firſt comingor ificarnation. -1 know ma; 
ſtaggerings are ofcin Chriſtiats, har ts *tlikely thar C Ps 
be incarnate for me? that ſuch aGed ſhewld do ſuch a thing, for ſuch 
« fonful, wofnl, abominable wretch as'Tam? ab: my ſoul, -put thy 
propriety in Chriſts incarnationout of diſpute, that thon ma 
beable to ſay, «s God was manifeſt in the fleſh, and Imay wot doubt 


- 'But to belp the ſoul inthis choyce duty, Il firſt propoſe the 


 hinderances of -faith. 2: The helps of faith: in this reſpe&, 


3. The manner how toact our faith. 4. The encouragements 
to bring on the ſoul to believe its partin this bleſſed incarnation 
' of Jeſus Chriſt. of 
For thefirſt there are but three things that can hinder faith 
As -— | 
1. Theexceeding unworthineſle of the ſoul,” and to this pur- 
poſe are thoſe complaints, what ? Chriſt incarnate for me ? for 
ſuch a dead dog as Iam ? what King would dethrone himſelfe, and 
become 4 toade to ſave toades? and am not 1 at a greater diſtance ſrim 


God,ghen a toede is from me? hath not ſinne made my ſoul more ugly 
Jn Gods eye, then any loathſome toade can be in my eye ? 0 I am leſs 


they 


od. y ou un Sr Cl 4; , | by _ Li | Mc! Bee 7 WE. 
a EY TEND by 
Lioklng onto Feſws, $600k. IV. - 3 

ITT - A 
” " 0 I oe gr. FI y . 
erczes, hr far pe arp devils, "of 
hGeod and 
"As ah. 


Cors iT dare not; 1 can- - 


| oy, elpaſſed ro many millions of talents, I have not one mite 
mine own to-pay., O then- how ſhould 1 beleeve > whac 
+ pat wi yountemay of Gods mercy and love tome-ward ? 
| Law condemns me, my own conſcience accuſeth-me, and 


juſtice will have irs due. 
3., The want of a Mediatour, or ſome ſuitable perſon, which 
may ſtand between the ſinner and God. Ifon my part there be 
tthineſſe, and on Gods part exa& and ſri, and ſevere 
juſtice; and withall 1 ſee no Mediatour, which I may go. unto, 
lid cok withall before I deale wich che infinite glory of 
God himſelfe, how ſhould I but ya, and cry out ? O wretched 
bat 1 am ! O that Thad xever been ! or if I muſt needs have 4 
" Oh that Thad been a taade, or ſerpent, or any venemous 
creature rather then a man; for when they dye theyperiſh, and 
there's an end of them, but the end of a reprobate ſinner is torments 
without end © O wo and alas ! I camot beleeve,” there's no roome far 
faith in this caſe | theſe are the hindrances. 
2. The belpsof faith in this ad condition are theſe, 
1, Aconfideration that God is pleaſed to paſſe by, and to 
look . the unworthineſs of his poore creatures ; this we ſee 
tinein the very at of his incarnatidn; himſelfe diſdaines not 
to be as his poore creatures, to weare their own fleſh, totake upon 
him humane nature; and inall things to become like unto man, 
fin only excepted. 
2. A conſideration that God ſatisfies juſtice, by ſetting up 
Chriſt who is juſtice it ſelfe;, now was it that mercy and truth 
met together, and righteouſnefſe and peace kiſſed each other , now 
was it that free grace and merit, that fulneſſe and nothingneſſe » 
were made one ; now was it that all things became nothing, and 
nothing all things, our nature which lay in raggs, was enriched 
with the unſearchable treaſures of glory; now was it that God 
| Uu Was 


CNT 1 


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F4 


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* k *; © 1 - . 

»& be CER FET"S> #, PA I. . Bir af E 
* ”" >» p 


66H 
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x" "va wy FE 4 
5 SF nr 
® 4 . 


o 
.._ "i" 4th 


* 


330 


"a 


wa 5 5: 3 


Book IVY - Looking wito 


was thade Acſh;and ſo that eſh which wasſo wa 


promiſes in the want of the thing, or to apprehend the thing it 


- 
o 


bu 
- 


wy. +6 b3 4 ies 
. Sao du : x 
a d b ' 
3, Go > ata | 
GE_—_ _— Pon 
wa. 4 £ a 
ww” 


oy i \ 


fave itsown lify, was now enabled to ſave millions of fouls, and 
ro bring fortlithe grexeeſ ignes of God ; now was it that truth 
ran to mercy andembraced her, and rightcoulvelſe to peace and 
kiſſed her, in Chrilt they meet, yea in hum was che "exac- 
neſs of Gods juſtice farisfied. * 

3: A conſideration that God .hath ſer up Chriſt as a Mediator: 
that he was incarnate in-order to reconciliation, and falvation of 
ſouls, but for the accompliſhment of this deſigne Chriſt had never 
Þeen incarnate , the very end of his uniting fleſh unto hin), was 
in order to the «reconciliation-of us poore-fouls, alaswe had 
finned and by fin defervedeverlafting damnation; burto favens, 
and to ſatisfie himſelfe, God takes our nature andjoynes it to his 
Son, and calls that Chrift a Saviour: this is the Goſpel-notion 
of Chtift, for whar is Chriſt but Ged binſe?fe in 117 argre, rras/; 
pa” Jnr peace ? inhisChriſt is that fulnefs, and righteo 


F 


oVe,.. and bowels to receive the firfta&ts of our faith ; and to 
have immediate union and communion with vs, indeed we pitch 
not our faith firſt or immediately on God himfelfe., yet ar 
wecometo him, and our faith lives in God {as one ſich fe ) 
before it is aware , chrough the ſweet intervention of that 
perſon which is God: hinafelfe, only called by another name 
the Lord Feſus Chriſt, and theſe are the belps of 'faith in reference 
to our unworthineſs, Gods juſtice, and the want of a Mediatour 
hetwixt God andus. 
3. The manner how to at our faith on Chriſt inc#rnate is 
this — 9" 
x. Faith muſt diretly gg to Chriſt : we finde indeed in the 
Bible ſome particular promiſes of this and that grace: andin 
proper ſpeaking the way to live by faith, itis to live upon the 


CY =DÞPz > = »' ova... cc... __ 


OS 


felfe contained in the promiſe : but the promiſes are not given 
to the elect immediately without Chriſt , no, no, firſt Chriit and WW /,%4 
then all other _ encline your eares, and come wuntome; Jef 
I,, Come unto Chriſt, and then 7 will make an everlaſting Civt- 
zaxt, (which containes all the promiſes ) even the ſure mercies of 
David. As in marriage, the. woman firſt conſents to have the of 4 
man, and then all the benefits that neceſſarily follow , ſo the 
fovl by faith, firſt pitcherh upon Chriſt himſelfe, and chen on the 
| rite 


- 


iyiledges that flow from Chriſt; Say ſout, doit thou want any. 
' remporal bleſſing > ſuppoſe jt be the payment of debts, thy 
dayly bread, health, oc. Why,laok now +9 oh" _R_ 
for promiſes of theſe things, and let thy faith at thus, if God bath

Cut continues beyond the first 4,000 words shown here — about 51,172 more in the scan at the link above.