What Wesley Left Out

~512 words

former,we ſhall firſt lay 
Rs down the ObjeR;and then dire&t you how to /ook 
upon it. 

The Obje& is es, carrying on the work of 
dScg mans falvationin that darktime before his coming 

in the fleſh. & 
No ſooner the world made , and the things therein, bur man 
was created, that way might be made for God to ſhew his grace 
inthe ſalvationof his Elet, And now was it that Gods eternal 
projet, andcounſel, and fore-knowledge, and purpole , od 
4 . » | Go 


| Gen. 3. 15. : ER. 
Fu enmity berween thee and the woman, and between thy 
fred and ey feed, it ſhalt bruiſe thy head, and thox ſpult bruiſe bis 
heele. 
Gen. 17. 7. 

1 will etabbſo wy (ovenant between me and thee, and thy feed 
after thee in their. Dn for an everlaſiing Covenant, ts be a 
God tothee, and to thy ſeed after thee: * 
Exod. 20. 2, 3- 


1 am the Lord thy Ged which brought thee out of the Laud of E- 
t,and out of the houſe of bondage, thou ſoalt bave no other geds 
. before me. We" © a0 | 
2 Sam: 23. 5, 
Altbougb my bouſe be not ſowith God, yet he hath made with me 
ag everlaſting Covenant ardered tnrall things and fave. : 
__ Jer. 37-3 1:32433,34- | 
Behold the dayes come, ſaith the Lord, that 1 will make a new Co. 
wenant with the hoſe of Iſrael awd with the bowſe of Fudah,zot ACCOY 
ding to the Covenant which I made with their Fathers , inthe 
.that I took thens by the hand to bring thems ous of the Land of Egype , 
which myCovenant they brake, although 1 was an busband unto thee 
ſaith the Lord, But this ſhall be the Covenant that] will makewith 
the houſe of Tſpacl : after thoſe dayes ſaith the Lord, 1 will put my 
Law im their inward parts, and write it in their hearts, and will be 
their God,and they ſhall be my proplegand they ſhall teach no more e- 
very man his neighbony and every man his brother ſaying , know the 
Lord, for they ſpall al kyow me from the leaſt of them unto the greateſt 
of them, ſaith the Lord,for I will forgive their iniquity,and I will re- 
member their ſin no more. © 
Heb.12.22,24,25. 


But ye are come ts Monnt Zion,-«-and to Feſus the Mediator of the 
new Covenant. See that ye refuſe not him that ſpeaketh. 
Heb. 12.2. 1ſa.42.6,7, Micah.5.5. 
Looking unto feſus, the beginner and finiſter of our faith.——1 the 
' eLord will give bins for a Covenant of the people, for a light of the Gen- 
teles,to open the blind eyes. And this man ſeall be the peace, when 
che Aſſyrian ſoall come wnto our Land. = 


FW 
«<5 =y , 
« & 


'LOOKING UNTO 


Ly 


JESUS 


From the Creation untill his firſt coming. 


——_ —_— 


T be third Book, 


CHAP. 1. SECT. x. 


x © 


ISAIAH, 42.6, 18, 
the Lordmill give thee for a Covenant of the people, ———— 
© Heart ye deaf , and took ye blind, that ye may ſee. 


” 4 IÞ 


Of Chriſt promiſed by degrees. 


ESN this period, as in the

~54,357 words

former,we ſhall firſt lay 
Ws down the ObjeR;and then dire you how to /ook 
upon It. 

The Obje& is Feſus , carrying on the work of 
S mans falyationin that dark time before his coming 


YA 
in the fleſh. 
No ſooner the world made , and the things therein, but man 
was created, that way might be made for God to ſhew his grace 
inthe ſalvationof his Elet. And now was it that Gods eternal 
projet, andcounſel, and fore-knowledge, and purpole , od 
"ſs . o ; _ 


* + V . ——_ g "7 db 

n s ey = , < 

. t- 
— 


— . 


i Book III, Leoking unto Teſws. Chap. 1.SeQ. 1 


O3ZJct 


= po__ — _— 


decree,and Covenant with Chriſt began to come into execntion. 
tndegd farms, = eet of Chrid, for manac firſt 
waswadein bolineſſe ro-thodmageof God, and to bexrerale 0- 
ver thereſt of the vifibſe-creatores; bur alas / -this his ftate was 
but of « ſtrle ftandinp , it was mn received go in former a- 
ges, that our firſt parents fell the very ſame day in which they 
were created. Avia amongſt the va weiresthat they ſtood 
bur ſis houres ; but though we cannot determine the ceffain time, 
very probableit#, that wasþut ſhort : Thigwe fine, that af- 
ter Moſes had ſerdown the creatiowef man , withoug rheinter- 
poſition of any thingelſe, amerrmmedaaho thefall, and 
the Devil no t rook the firſt occaſion he*poſibly could, to 
bring man to theſame daomation with himſelf. Wellthen, long 
it was 6t., : but Arbor by his finne deprived hinifelf © and tl his 
p_ of the image of God: asall mankind wasin his loynes , 
o-by the order and appointment of God altmankind partakes 
with him in the guilt of hixfinines: 'Hence'is the daily and. conti- 
nual cry, not qnely of Adam , Abraham, David, Pal, dur 
of every Saint, O wretched man that I am , who ſpall deliver me 
from the-body of this dearh?But ſweet ſoules!' Ray your complaints, 
here's Goſpel-newes. - 734.00 : Ws ; | ep 
| In thisyſad houre of temptation « in: hewill not 
leave man without hope; «Heels he DH hs begun this miſ- 
chief, 1 will, pes enmity betmeon thee , and the woman,” amd bo 
tween thyſred and her [2 , 34 ſhell bruiſe thy head, and: rhouſbalt 
bruiſe his heele. Atthe very inſtant , when God was pronoun- 
cing judgments upon the ſeveral delinquents.inthe, fall; nay,be- 
fore judgment was pronoineed on the perſons tempted, a 7eſws 
is hinted,che Covenant of grace is proclaimed, © the-infimte riches 
of the mercy of Gad'in Chrilt ! fey 
Butyou witl ſay,how comes 7eſwin?- how. carrie he onthe 
great work of our ſalyation in this dark time. » | 
Tanfwer, 1. By affumirig and taking upon him the farme and 
ſhape of mar! , ando diſcharging ſome ſpecial offices inthat. re- 
ſpet: Wereadoften of Chrifts apparitions before his. incarna- 
tion , and then eſpecially when he had to do with this great ne- 
gotiation.of mans Eternal happineſſe.. Some: think it not. im- 
probable rhat Chriſt aſſumed the forme of man when he firſt cre- 
» ated marr,-and fo be-thade aan," not onely in hisown _ 
; X Whic 


—————— 


_— 
ee et 


1.Sect's ... LookingantaFeſue, Bhokilh «x31 


which he had as God, 5n bwkiarſe, avd\eruc rightrouſneſſe'; bit 

in reſped of that forme which, be-had aſſumed. 'Howſoever this, 

welind chat after man had{inned ;Cbrift then appeared ,: firit to 

eAdaw, then to Abraham, thenito 1{aqgr, then to Faceb, then 

10 Moſer, cc. Firlt, be appeared to Aiaminthe garden, 

and they heard the voice of the Lord Godi, niatking in the garden # G,,,. v 

the cool of the day. Godas beis God hath neicher voice to ſpeak , 
_ nor feet. to walk, but afſuming the forme , and ſhape of a man 

he exerciſed both: and ſo he was the firſt that publiſhed char firſt 

.projuileto the world ,. 5x Ball braiſe thy head, — 2: He appeared Gelv ugg, 
to. Abraham iv the plainef Mamre:, where, the Lord talked with :5, 
Abraham, and Abrabam, calls bim' the Fudge of all the:carth:;, 
which can beaſcribed to. none but Chriſt che Fudge of quirk, ard 


- 
LI 


on the great.work of our falvgtion in that 

dark time, not by bimſelfe exhibited (as when he was incarnate) 

but onely promiſed, The great King would firſt haye his Har- 

bingers $0 lead the way , before behimſelfwould comein perſon. 

Asthe: Lord had obſerved this method in creating the world , 

thac firſt he would have darkneſſe , and then light, and as till he 

obſerves this method in upholding the world, that firſt he will 

have dawning , and then cleare day; ſointhe framing and up- 

holding of his Church , he will firſt have Chriſt held forth in : 

Ceremonies , Rites , Figures, Types, Promiſes, Covenants , 

and then like a glorious Sun , or like the day-ſpring from au high 

he would viſit the world , to give light to them that ſit in drkere.Loka 
; S 2 ; 0 


— P24 aa. _— 


RG  — 
_—_ {4 


Book. III. Looking unto Feſus. Chap.1, Sect.2 


oft IRE IS tonnes 4 o_—  _— POg—_———__ 
» 


— — 


To this purpoſe we read,that as Chriſt, ſo the Covenant of grace 
(which applies Chriſt ro us) was firſt promifed, and then pro- 
melpated , the Covenant of promiſe was that Covenant , which 
God made with Adam, and Abraham, and Moſes , and David, 
and all 1/aclin Jeſus Chriſt, to be incarnate , crucified ; and 
raiſed from the dead; the Covenant: promulgated , or new 
Covenant {as the Scripturescall-it by .way of excellency) is that 
Covenant which God makes with all belieyers fince the coming 
of Chriſt , believing in- him that is incarnate, crucified , and 
riſen from the dead, and'it was meet that the promiſe ſhould go 
before the Goſpel., and be fulfilled in the Goſpel, that ſoa 
oreat good might earneſtly be deſired , before it was beſtowed. 
In a time of darkneſſe men defire light , as the morning-watch 
watcheth and longeth for the morning , ſo the obſcure reyelation 
of Chriſtin a promiſe, raiſed the hearts of the Patriarchs to an 
earneſtdeſfireof Chriſt his coming in the fleſh. Bur in this ob- 
ſcurity wemay obſerve ſome degrees; before the Law given by 
Moſes the promiſe was more obſcure; the Law being given e- 
ven to the time ofthe Prophets the promiſe was a little more clear, 
in the time of the Prophets evento 7ob» the Baptiſt , it was clea- 
rer yet; as the coming of the Meſſias did approach nearer and nea- 
rer, ſo wasthe promile clearer and clearer ſtill : Juſt as the ap- 
proach ofthe Sun is nearer or further off, ſq is the light that 
before it greater or leſſer, in like manner was the Revelation that 
went before Chriſt more dimme er clear as the riſing of the Su 
of righteouſneſſe was more remote , or nigh at hand. {!t was the 
od pleaſure of God to manifeſt the riches of his grace by de-. 
rees,and not all at once; we ſee to this very day, that God in his 
a approaches ot mercy and goodneſs draws nearer & nearer 
to his Church : Even now in this marvellous ligtit of the Goſpel 
we have our divine Ceremonies and Sacraments , we ſee him afar 
off, we know bur in part, but time ſhall come (even before his 
ſecond coming) that we; or our children ſhall ſee him more 
clearly, perfe&tly , immediately. My preſent buſineſſe is to 
hold forth 7e/xs in the Covenant of grace as promiſed , and be- 
cauſe the promiſe receives diſtinQtion of degrees according to the 
ſeveral breakings out of it tv the dark world, we will conſider it 
as.it. was manifeſted. 


1, From 


Chap.r.Set,2, - Lookingunto Feſus, Book Ill. 


1. From Adam till Abrahams. 
2. From Abrahan till Moſes. 
3. From Moſes till David. 
þ From David till the Babyloniſh Captivity ,, or thege- 
about. 


5. From the Captivity,or thereabout till Chriſt, 


In every of theſe periods will. appear ſome further and fuether 
diſcoveries of Godsmercy in Chriſt , of the Covenant of grace , 
of our eſs carrying on the great work.of mansEternal ſalyation 
in that dark time. . | 

You heard. before of the: Covenant betwixt God and Chriſt 
concerning our falyation, butthat was-not the. Covenant of grace 
which God immediately made with manasfallen, but a particu- 
lar: Covenant with: Chriſt to be the Mediator Or o far as it 
was a Covenant of grace , it was then made betwixt God and 
Chriſt, and after to be made befwixt God and vs : for a time 
wewerehid in the womb oof Gods EleRion , and not being then: 
capable toenter into Covenant with God, Chriſt undertook for 
us, but yet ſo that when we come to be regenerate, weare,then 
to ſtrike ('ovenant our ſelves. And hence weread expreſſely of 
Gods Covenanting with ſundry particular perſons,as with Adam, 
and. Abraham, and Moſes, and David, ec. Of which in the: 
" next Sections, | 


r—_—_— ———— _ —— PI— __—_—  ——— _ — WkR— — ? 


SBC. IL 
Of the Covenant of promiſe as manifeſted to Adam; 


F he Covenant of grace in this ſenſe is nothing elſe-but. a Com-. 
pa& made betwixt God and man, touching: reconciliation , 
and life Ecernal by Chriſt. Now- the tirſt- breaking forth of 
this gracious {ovenant was to Adam and Eve, immediately 
after the fall, expreſſed in theſe words, / will put enmity be- 


» 
tween thee and the woman . and 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. ; 

Who is the Serpent? 2. Whois the woman ? 3. Whats the ſeed | 

of the Serpent ? 4. What is the ſeed of the woman? 5. What is 

that Hz] -in our Bible tranflatediz ?7 6. What is the Serpents | 

head, and the bruiſing of it ? 7, What is the heel of the ſeed of 

the woman,and the bruiſing of it? 8. Amongſt whom was the en. | 

mity,or rather enmitie9for inthe text we tind many armies, / wi/ | 

put enmity -betweene thee and the woman , and betweene thy ſeed aud 

ber ſeed &&c. | 

I. Who.is the Serpent? I find diverſity of opinions among In- 

terpreters : Some ay , it wasonely the Serpent, and that which 

belongs unto Sathanis but myſtically underſtood : others ſay, it 

was onely Sathan under the notion of a Serpent, as ſometimes 

* he is called the great Draggon , And the great Draggon was caſt 

Rev.13.9 ont, that «1d Serpent called the Divel, and Sathan, which deceived 

the whole wor1d.Others ſay , it was both Sathan and the Serpent, 

« as men are ſaid tobe -poſſefſed of Sathan , ſo-was :the Serpent 

poſſeſſed 


Chipi.Seft's = Looking untoFeſu. | BookIII, 135 


poſſeſſed of the Divel. . Sathan could not provoke ov firſt parents 
to fin by any inward temptation, as now he doch by the help of 
out correption :- nor could he enter into their bodies or minds , 
becraſe of the holineſſeand glory that was in them, and there- 
fore he preſumed to take 2 bealt of the earth , and by diſpoſing 
of his tongue he ſpeaks within him. ' Bur what? malt the Serpent 
have punifhment, that was onely Sathansinftrament in che temp- 
txcion * Yes : 
Suctr was Gods fove'to-man, that he condemns both the Au- 
thor and inſtrument of that evil : as one that in anger breaks the 
ſword wherewnh his ſonne , or his friend was wounded ; fo 
God breaks Sarhans d :-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 the woman whereſoever 
mentioned in-this rext , is Eve, and none but Eve, ſheit was 
whom the tempter had ſeduced , and in juſt judgement for her 
familiarity with the tempter , God meets with her, 7 will put ex- 
mity (ſairhGod) betweene 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 ſeed 'of the Serpent is taken colleRively, for 
all the families of divels , for the d:ve/ and bis Angels (as Chriſt 
calls chem ) and for al the ſons of the divel (i.) for all reprobate 
men , whoſe father and prince is the divel, as Chriſt told the 
Jewes , Je areof your father the divel , and the Iuſts of your father 
ye will do: and 0 fobe tells us, he that commitrreth ſin is of the 
Divel — in this thechildren of God are manifeſt, and the childrey 
of the Divel , and thos both diyels and reprobates are reckoned as 
the ſeed of the Serpent. | 
4. What is the ſeed of the weman? — The ſeed of the woman is 
that poſterity of the woman which do nag degenerate into the 
ſeed of the Serpent: that is the meaningU# the firſt ſentence , 7 
will put enmity ;, -- and then it follows , berweene thy ſeed 
and her ſeed : and for this ſenſe we have theſe arguments. 1. The 
oppoſition of the ſeeds; for as'the ſeed of the Serpent is nt, 


colle&ively, ſo the ſeed ot the woman mult be taken collectively, 
that the oppoſition may befit. - 2. the enmiries fore-poken do 
ſtrongly evince it,now the enmities pertaine both toZve and to al 
ber poſterity (if godly) to the end of the world, hence all char 
will live godly in Chriſt feſns ſhall ſuffer perſecurion ſaith the A- 
poſtle; And I will pur enmity (ſaith God) berweene thee and the 
woman ; is that all > no,but alſo beweeye rhy ſeed and her ſeed: and 
who can deny but theft enmicies have beene ever ſince betwixt 
Sathans brood and the Saints ? we are all wraſtHers againſt princi- 
palities , and powers , and rulers of the darkeneſſe of this world, and 
againſt ſpiritual wickedneſſes in high places. | 
5. What is that H# ] in our bible tranſlated, ir ? ir hall 
bruiſe thy kead ? Some obſerve this Hw,jr ]is of the maſculine 
gender ;and Zera , ſeed, is of the maſculine gender, and Peſa- 
phera , ſhall bruiſe is of the maſculine gender, which confures 
the tranſlation, that renders it thus, fe all bruiſe thy head : 
and which'confirmes our tranſlation which is thus ;-he, or ir, 
or that ſame ſeed, (1.) one lingular perſon of that ſame feed, 
ſhall bruiſe thy head. Wellthen , who is this be? or whar one 
is he 2 Jeven 7eſus the Son of the living Ged.Here is the firſt, hintof 
7eſus that eyer wasread , or heard of in this world. This was 
the proto-evanpel, or firſt Goſpel chat ever was publiſhed aitcr 
the Creation, O bleſled newes, fit for Gods month to ſp:ak, 


aud 


— 
_—— —_ i 


and to break firſt 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, as David alone of all the hoſt of *7/-ae/ 
goes forth to fight with Goliah, and overcomes him ; ſo Chrift 
alone of all the ſeed of the woman was ſo to fight with the Ser- 
pent by his own power as to overcome him, and to 5riſe his 
head. . 

2. TheSeventy in their tranſlations of this place (with which 
agrees the Chaldee Paraphraſt ) render it 20725, he] which needs 
muſt dendte ſome ſingular perſon, or ſonne of the woman, and 
the rather becauſe the ſeed ſpoken of before is rendred 7 a7:pun, 
to hich it the relative had rightly agreed, it ſhould have beene 
avr, or 7&7, 3nd no: e975; Herego we may adde, that to this tr] 
or heFthe ſeed of the Serpent is not oppolcd as it was in the for- 
mer ſentence, but the Serpent it elf, one (ingular antagoniſt , 
here is ingalaris wrouaye, a duel,or a combate of two, hand to 
hand, onely Chriſt and the Serpent, he hail bruiſe thy head, 
and thou ſhalt bruiſe his heele. ; 

3. The bruiſing of the k:a4 doth plainly diſcover this zz , or 
> | 


he 


-. 


: 138 Book I1I, Looking wnto Feſws. 
= Ts. 


. God : the God of peace (faith the Apoſtle) ball bruiſe Satan 
Rom.16,20%, apder. your feet. ſhortly. Now there was none of the ſeed of the 
woman , that was ever God but onely Chriſt , .God-man, man- 
God, bleſled forever, and therefore it muſt needes be Chriſt 
and onely 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. 'God himſelf in other places of Scripture doth expreſſcly 
declare that this ſeed here promiſed is Chriſt, and onely Chriſt, 
mark but where this promiſe is repeated to the Patriarchs, as 
Gen22,13, when theLord faideo Abraham, in thy ſeed ſoall all the Nati- 
wE, / ons of the earth be Vieſſed : and when the Lord ſaid to David, / 
» Chron 17.13 il} raiſe up = ſeed after thee, which ſhall- be of thy ſomnes,and 
1 will ftabliſh his Kingdome; and you may ſee it clear that this 
ſeed is Chriſt, and onely Chriſk.concerning that promiſe to Abra- 
haw, the Apoſtle ſo interprets it, »ow' fo Abraham and his ſecad- 
were the promiſes made , he ſaith noty and to ſteds, at of many, 
but as of one , andto thy ſeed, which w Chriſt : andconcerning 
that promiſe to David, the Prophet ſo interprets it, He ſoall ſit 
upon the throne of David, 4 upon his Kingdome to order -it, 
and to Fabliſh it, — who is that ? in the former verſe, his»1ame 
is Wonderful, Counſellour, the mighty 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

Cut continues beyond the first 4,000 words shown here — about 50,357 more in the scan at the link above.

~748 words

the fleſh, until. 
his coming agaln. | 


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LOOKING UNTQ * 
JESUS in his Birth, 


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in the Miniſtry of the Goſpel,. Mr. 
Toln Angier, Mr. Edivard Gee,Mt. 

| ' | "Fob Harriſon, Mr. Fobn Tildeſtey, 


——_ Mid once bo ttrowbleyou, 10d + 
WED GAA nocher dear brother now with God , & 
IH bout the tay or remove of thy Paſtoral 
| 0 charge at Preffow, Tt was 4 caſe of con- 
Ky 9 ſcietico that I would not refblye my (elf, 
| but ws willing to ſubmit wholly -to 
orE ment, a9 the yoice of God, At that titre 
ofthe people of Preſto, and ſore of Ga ftange gore 
you the meeting 4 aid upon ſerious conſideration of the 
caſe, as it was repreſerited to yot! by patties on1 both ſides. 
You adviſed (notwithſtatding my title to Prefer) that 
the people of "= would endevour to procute artothet 
able Miniſter to be their Paſtor, and upon ſuch proviſion 
that they would diſiniffe me for the ſupply of Garſflange 3 
and you adviſed me to conſent thereto, of in caſe that the 
people of Preſton (honld (ill retain me , you thought fit 
that they ſhould for = better encouragement accamino- 
date me with 4 fetled affiſtant , to joyn with mEih the 
Paſtoral charge. In this latte they failed, atid indeed 
the burthen was too great for thoſe few godly that de- , 
ared my tay ,, (0 tHit T was fin at !aſt to follow your 4d- 
wcein removing to Garſtange; T hope in ray 
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come wpen thee, nd the har rn 5 F Bal everſb thee, 


rheeere fe hes bal thing which Hal be berm of thee, ſhall be 


Bal-4. 4. 1 Tim. 3. 16. Rom. t. 3,4: 

Fad ſent: forth his Son made of « woman. — | I 

2 #s ſe ery of f any" was manifeſt in the fleſh. mw 

Tt is Jeſus Chriſt our d,who was made of the ſeed of David accord- 

ing to the fleſh, and declared to be the Sonne of God with power, ac- 
wrding te the Spire. - © JT 


Luke 2. Ty, 16, 20;. I 
T be ſhepherds-ſaid one to another, let us now go even to Bethle- 1 

bem, and ſee this thing which is come to paſſe, which the Lord hath 
made kyown to us. And they came with haſte, found Mary and jr 
ſepth,ana the babe lying in a manger.— And the ſhepherds returned, 

X ;fging & praiſongGod,for all the things that they had heardc> ſeen, 


. " # 


! Johns, 1,5, Pfal. 85, 10, 21. 
1am the true Vine,and my Father is the Hu rbandman.--- ] am tht 
"Fine, ye are the branches, — Mercy and truth are met together, 


iohteon fue ſſe and peace kave ki ſſed each other; truth ſoall ſpring out 
of thegars and right couſnefſe ſhall look, down f rOs epnandy - 


3 Heb. 12.2. 2Cor. 3.18. John 1. 14. 

Lacking wnto Fr/ 1s, the beginner and finifper of our faith. — We 
all with open face behold as ina glafſe the glory of the Lord, — And 
the Word was made fleſh, and awelt among #s , and we behold his 


gry, | al 


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JESUS 


'1a his Birch, Pe 
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CHAP. I. SR. I. 


Luke 2:18. -Let us. #0 go evento Bablehem, 
andſce this thing. - 


Ofthe tydings of Chriſt 


.N this period, as in the former, we 
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~326 words

and therefore bleſſed art thou & women ; and 


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riſt , andif we obey the Word of Chriſt, we 
are the mothers of Chriſt , wheſerver da the willaf my Fares. 
which it in beaven , be is my brother, and fifter, and mother. A 
Every renewed heart is another ſary, 4 ſpiritual Sanctuary of \ ) 


. the Lord Jeſus, It was the womans acclamation- b/efſed 5s the 1,1ye 11,24 
womb that bare thee , and the paps that gave, thee ſuck: trac , ſaid 
Chriſt , but that bleſſing extends onely to one, I will telt you 
how many.are bleſſed , andrather bleſſed; yea rather ble od irs 
they that hear Gods Word and keep it , bleſſed are they that fo in- ,,, .s 
carnate the written Word by doing it, as-the bleſſed Virgin.gave 
fleſh to the eternal Word by bearing it , thoſe that hear and keep 
Gods Word are the; that rravel.in birth again untill (hrift be for- 
med in them. Hearing they receive the immortal feed of theg,  _ 
Word, by a firme purpeſe of doing they conceive ,' by a longitig | 
| deſire they quicken , by an earneſt endeavour they travaile , 
and when the work is wrought. , ! then have they incarnate the - 
Word, and Chriſt is formedin them. Inthisreſpet was Mary 
bleſſed; and I make no queſtion but in thisreſpet alſo the Angel 
calls her bleſſed , and F/iz.abeth calls her bleſſed, and Simeon; 
calls herbleſled', and ſhe calls her ſelf bleſſed',, and all. genes 
rations call her bleſſed , and God himſelf calls and makes her - 
bleſſed, yea as Par ſaid,comerh this oh dn lou the Circumcifith Rom.q 9. 
onely. ? ſo cometh this bleſſedneſle on the. Virgin onely? no , c- 
yen Heſſed are the poor in ſpirit , bleſſed are they that mourn, aad 
Blefſed ave the meek, and bleſſed are they whoſe fines ave not inpa- M.S-3,4,5» 
| ted. .. Even thefe hath God bleſſed with /piritual bleſſings in _—_— 
htavenly places and thele ſhall Chriſt entertain witha, come ye 
bleſſed of my Father. 
c

~206 words

which is conceived in her ts of the hol 
Ghoſt. Here it may be demanded why the conception of Chriſt 
ſhould be aſcribed tothe holy Ghoſt , which is common to all 
the ations in the Trinity? I anſwer,not to exclude the reſt, but 
firſt to ſhew it was'the free grace of God , which is often termed 
the holy Ghoſt. 2. Becauſe the Father and the Son effeRed it by 
the holy Ghoſt, ſo was it his work immediately , and in a 
ſpecial manner , good reaſon have we to be thankful to all the 
three perſoris, to the Father for ordaining this garment”, to the 

M m holy 


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| Peſus a Saviour , heare ye onnes of men ! - 

hath nt medown tobring you news of a ſe, race and - 
7s 34 


we may ſtand amazed, without contra- 1 Tim.3.16 


Luke,1.35 


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his own Giſtakes "whetcot Gbin Was made, but fobke a part of 
tumane ture ont CN 0h, aj J'of that he madethe body ot 
Chriſt withi n'her : aw? Wwitha gtoſfe 0piniorts , -and old here. 
Ges! this conception 0 Chrilt "was nbt by any carnal clfulion of 
Eminal bumovr,, bur by way of manufagture, (i. by handy- 

ork , or operation,” or _vertue of 'thehbly Gholt - or elſe by 


elſe by the benedi&ion and bleſſing of the holy Gholt., whereby 
that part of che Virgins blood or feed

~213 words

of 
the Holy Ghoſt in fafhioning the humane nature of Chriſt 7 as it 
was ſaid of Szmpſon, the Spirit of the Lird came pon bims (i:) Judge 14 6 
The Holy Ghoſtinſpired him with an extrdohiiacyſtrengeh . | 
the Spirit of the Lord came upon her, "ay the" Holy Ghoſt 
wroughtin her imanextraordinary way. As for inſtance; in or- 
dinary generation our ſubſtance and parts are framed fucceſſively 
byTegrecs , as firſt the ſeminal bumoyr becomes an Embryo, then 
# body inorganical , then are faſhioned the hver, heart ; and 
brain, and then thereſt oneafter another; and it isar feaff our- 
ty dayes before the body of a child be kiſty, formed :"mnow'it was 
otherwiſe with the body of Ehrift ,” for” in the very inffant of his 
conception , he was made perfe& in body and ſoul, void of finne, 
andfufl of grace\, in the veryinſtant of his conception he was per- 
_ tt and inſtantly united unto the eternal Word, per- 
{AAGed and perfet mai. * Surtly this was extraordinary , ant 
this is the property of the holy Ghoſt /abiro operar;,, to work in- 
tantly, and perfetly , as /don ar ever the #6 was conceived ft or" oa af 
was preſemtly united and made the fleſh of the Son of God , it was fud- CG: 
dchly made , perfetly made , holily made. "OR 
The ſerond action aſcribed to the holy Ghoſt, is adumbration, 
or over ſhadowing of the Virgin: this teacherh ns that we ſhoul

~853 words

how he was made I hnow not. Chry[.hom 
|, 1. In way of confuration ; this word conception is the, bane of «fe 
ri- diverſeheretics, 1. That of the Manichee who held' he had no 
ce WW true body; iffo, asone (ayes well, that had been 2i-go decipier, 
of hot concipier , rather a deceiving of us, then a conceiving of him, 
ol 2. That of the Valextinian revived latelyin the Anabaptift , 
"all whohold that he had a true body but made in heaven, and ſenc 
intothe Virgin here on the earth , and it ſo,that had been virgo 
0743 recipiet , not. concipiet , rather a receiving , then conceiving , 


yet I eannat but wonder how confidently the Anabapriſts tells us, 
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that the fleſh, of Chriſt came down from heaven , and paſſed 


brough, che'Virgin, Mary as water through a. conduit-pipe, 
withour taki y ſubſtance from her; Their objections are rai- 
ſed out of theſe Texts. . — | 


1. No man aſcenderh-into heaven , but he that came down from 
heaven ,, even the Son of man which is in hravcs. 1 anſwer , firſt 
rhis ſpeech-mult b- underſtood, firſtly in reſpeR of his God-head, 
which may he ſaid in ſome ſort to deſcend , in that it was made 
manifeſtinthe man-hood here on earth. | 2. This ſpeech may be 
underſtood truly of the whole perſon. of Chriſt, to whom the 
properties of each nature (in reſpe&t of the communication of 
propertieg,). may be fitly aſcribed ; but this doth - no way 
prove that his fleſh which he aflumed on earth, deſcended from 

eaven. | 

2. Thefirſt manis of the earth , earthy : the. ſecond man is the 


iCor,15-47,48 Lord from beaven , —— heavenly. Ianſwer, 1. This holds forth 


Tols.8.23 


Jph.15a 9 


2fte 


.that Chriſt was heavenly-minded as ſometimes he cold the Jewes, 
70u are from below ;, 1 am from above ;, you are of this world , 4 am 
not of this world; Chriſt was not worldly-minded, or ſwayed with 


, theluſts of the fleſh, or any way earthly affe&ted; as ſometimes 


he could tell his Apoſtles , ye are not of the world , fo much' more 
might he ſay of himſelf, chat he was not of this world , bur his 
converſation was in heaven. Or, 2. this holds forth that 
Chrilt was heavenly or from heaven in reſpeR ofthe glorious qual- 
ities which he receivedafter his reſurretion., and not in reſpeR 
of the ſabſtance of his body, many glorious qualities was 
Chriſt endowed. wich after he. was raiſed ( 1 ſhall got now dil- 
purechem). which he had not before, and in reſpe& of theſe he 
might be called heavenly, or from heaven. . 3. This holds forth 
that Chriſt alſo was in ſome fort heavenly, or from heaven 1n his 
humane nature, in that the humane nature was united to the di- 
vine,and withall in that the humane nature was formed by the ho- 
ty Ghoſt, ſo 7-bas Baptiſme!is ſaid to he from heaven , though 
neither he , nor the water wherewith he baptized deſcended from 
heaven , but becauſe he received it-from. God. who is in. hea- 
ven. Chriſt was conceived (as you heard: ) by the holy Ghoſt, 
and in that regard, his generation was divine and heavenly,or from 
heaven. | | | 

2... in way of comfort and excouragement,Chriſt was thus San 

ccive 


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was theroot of all corruption, ſo is the ſecond «Ldaw the root 
of all ſanFtification: Chriſt went as far to cleanſe us , as ever A- 
dam did to defile us ;' what > where our very conceptions defiled 
by dam ; inthe firſt place Chriſt takes courſe for this;' you ſee 
he is conceived by the boly Ghoit,' and he was not idle whiles 
he was in thewomb, for even then and there he eat'our the core 
of corruption , that cleaved cloſe to our defiled. natures, fo that 
now God will not account evil of that nature, thatis become the 
nature of his own dear Son ; - © the condeſcenſions- of our Jeſus -/ 
O thatever he would be conceived in the womb ofa Virgin! Q 
that he would run through the contumelies of our ſordid nature , 
that he would not refuſe that which we our ſelves are in ſome ſort 


aſhamed of | ſome think ic a reaſon why the Anabaptiſts , and 
fome others run into ſuch fancies, anddeny this conception of 


Chriſt, onely to decline thoſe foul indignities (as they take them) 
, for the great God of heaven to undergo , but. certainly this was 
for us, and for our ſakes ; and therefore far be it from us to ho- 
nour him the leſs, becauſe he laid down his honour for-our ſakes,no 
no, let us honour him more,& love him more:the lower he came 
for us,the dearer & dearer let him be unto us;confider in all theſe 
tranſactions Chriſt was carrying on .the great work of our ſalva- 
tion, otherwiſe he had never been conceived, never had aſſumed. 
to his perſon, humane nature, never had been man. 


— — ——__———_ — _—_— {- — . 


SECT. I. 
Of

~280 words

ſhall" be called the mighty Ged , there is-a- nature di- 16.9.6 
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truly God';.. and this Son . made if '4 woman, therefore tru. 
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p comeinto contraverſiein dur dayes, but theſe are the laſt dayes, 
: Tim, 3.7. andthat * may take off the wonder , in the loft dayes ſhall come 
Z:h,12.8, perilops times. == Men ſpall reſiſt therruth, &c. Tn the laſt 
dxyes 1 knowthere wilt be abundance of truth revealed, rhe know- 
Dan 1 2, 4+ Teage of the Lori foal be as the witters that cover the ſea, "and every 
child ſpall be as Patid. And the book that was fealedm uſftbe 
opened, ana krowledge hall be encreaſed, butSatan even then will 
be as buſieto ſowe his tares, as God is in ſowing of his wheat,,then 
15 Satan 4@ivero' commuicate errours, when he ſees God begin 
to diſcover truths, hEHopes inthe heate of the marker, to ver bis 
own wares. & | bekeve this isonereaſon why tiow the Divel ſets 
© on foot To'many dargerouserronrs, thatfo he may prejudice the 
hearts' of Gods people inthe receiving & entertaining of many 
glorions truths, But that we may not paſſe-over fuch a funda- 
mental ertour as this, ſome ſaying with Afartiay, that he 1s God, 
bnt'notman;' and 'others with ,4#ws that he is man but not 
God + t ſhall therefore confirmthis trath of the two natures of 
Chriſt zgainſt the adverſaries ofBothfides. 
"And, 1. Thar Chriſt is tte God, both apparent Scriptures, 
nn pomp ae reaſons "drawn from''Seriptures do plainly 
ince.”” S20CTO3 TH UÞUOSPHI ID $444. TOP E543 3D < ; | 


- 7

~191 words

had a ſoul, 
or he wil not ſave a ſoul. The Arrians oppoſed this, ſaying, Chriſt had 
4 0 bumane ſoul, but only living fleſs,, becauſe the Evangeliſt ſaith 
” John1.14. that the Word was made fleſh,but this is a Synechdoche,very uſud 
m Scriptufe, to put the part for the whole; and fignifieth as 
much as tha the had ſaid, the Word was made may. I know ſome 
reaſonsare rendred why the Evangeliſt faith, he was made fleſh, 
rather'then' he was made man; as 1. To ſhew what part of 
Chriſt was made of hisMother, not his Deity, nor his ſoul, 
but only his fleſh. -2.- To expreſſe the greatneſſe of Gods love, 
. | who for our ſakes would be contented to be madethe vileſt ching, 
Jia 40.6, flefs, which is compared to grafſe, AU fleſh is graſſe. 3. To ſhey 
the greatneſſe of Chriſts humility, in that be would be named by 
the meaneſt name, and baſeſt part of man, the ſoul is excellent, 
but the fleſh is baſe. 4. To give us ſome confidence ofhis love 
and favour towards us, becauſe our fleſh, which was the- part moſt 
corrupted, is now unitedto the Sonne of God

~196 words

and hunger, and thirſt, and wearinele, ho 
and weakneſle, and paine, and the like, but I cannot ay that of 
Chriſt took upon him all our perſonal infirmities; infirmities are ye; 
either natural , common to all men, or perſonal, and proper to ma 


ſome men,as to be born lame, blind diſeaſed; as to be affeed with my 
melancholy, infirmity, deformity; how many deformed creatures WM i! 
have we amongſt us? Chriſt was not thus; his body was framed by I '"' 
the holyGhoſt of the purelt Virgins blood,and therefore 1 queſtion WM 8 
not, it was proportioned ina moſt equal ſymerry and correſpon- do! 
dencie of parts, He was fairer then the ſonnes of men; his counte- the 

Try nance 


% 


z 


edin it., awbidden pailed ftarre == like bri 
lr Footy ak ) which bring but 4 little revealtd hy- Ta 
_ his Diſciples hearts, bat at the firſt ſight thereof they left all, 
and followed him : and it ſo aſtoniſhed bis enemies ,- that they ſimmb.. 
led ,. and fell tothe ground. , Sq then he had not oor ——_— in- 
firmities., but 0 4 our natural , and reaſon , for indeed 
he took not upon him an humane perſon., -but onely an humane 
nature tinited to the perſon of his God- head. 

But why wasic requiſite that our Saviour ſhould be ma > 1 
anſwer , 1. Becauſe our Saviour muſt ſuffer and dy

~675 words

from the dead , aſcended into hea- 
yeh, and from therice (Mal! come atlaſt to judge the | x and the 
* dead, and ſohe is God. ——- Or iffrom the Apoſttesſym. 
bole wego to the Oo , which us both natures at larpe ; 
we finde there, - 1, He was both of his mother , and wrapped in 
fwadling clouts as being a man, but the ſtarre ſhines over him , 
and the wiſe men adore him, as being a God, 2. He was bap- 
tized in 7ordan &s beinga man; but the holy Ghoſt from heaven 
deſcended upon. him ; as being 4 God. 3, He is tempted of $a. 
tan as being a man, but he overcame Satan, and diſpoſſeſſed 
Divels , as beinga God, 4. Hetravelled , and was thirſty, and 
hutipry , and weary , as being a man , but he refreſhed the wea- 
, and fed the hungry , and gavedrink , even water of life to 
the thirſty, as being a God. F. Reſlept in the ſhip, and his 
Diſciples awoke him, as being a man ; but he rebuked the winds, 
and ſtilled the raging of the tumultuous Seas , as being a God. 
6, He was poor and needy , hadnotan houſe to put his head in, 
as beinga man ;, buthe was, and is rich andmighty , and cannot 
be contaitnetin the heaven of heavens , as being a God, 7. Be 
was forrowful, and fad, he wept and he an, as being a man; 
but he comforts the ſarrowful, and heareth the prayers of all his 
Saints, as beinga God 8. He was whipped, and rent , and 
torn, andcrucified , as being a man , but he rent the vail of the 
Temple, and cauſed the Sun to hide his face for ſhame when he 
was crucified , aheing a God. 9. Hecryed out on the Crole, 
Elu, Eloi, Lamaſabacthani, as being a man, but he could ſay 
to the thief, to day ſhalt thou be with me in Paradiſe , as being a 
God. ro. Hedyed and was buried, and lay in the grave, as 
being a mat1; bat he overcamedeath , and deftroyed the gi 
an 


ww 


| IC _— —_— 


"Chapt .SeQg, | Looking ano Feſue, Book 11 


and raiſed up himſelf ro life as being a God, 17, Affer 
his reſurreRtion he appeared to his Diciples., and ate with them, 
and talked with them , as being a aan , but he provided mat 
and vaniſhed out of their fight , as being a God: 14. . Heaſcen 
ded into heaven, and the heavens now cotitain hin as he is'rhan\, 
bat be ſuſtains the heavens,and commands all therein, and rides 
ot the ſame, as being a God. Thus we fee all along two real 
diſtin natures (ti)] continuing in Chriſt, God being become man, 
the Deity was not aboliſhed , but the humane nature was adjoyn- 
td, | according to the 'old diſtick ,, Sum quod ram , nec 
era quod ſuns , &ec, I atm that I was, butI was not that] am. 
Youwilllay , how then is is ſaid the Word was made fleſh, ot 
God became man? Ianſwer , one thing may become another ej- 
ther by way ofchange , as when the water was turnedinto wine , 
bur chus was not Chriſt, the God-head was for a time concealed, 
but it was never cancelled : or one thing may become atiother by 
x union , as when one ſubſtance is adjoyned unto another , 
yet 


is not transferred or changed into the nature of the other; 
thus a Souldier putting on his Armour ,isan armed man, ora 
man wearing on his garments,is no more a naked , but a cloathed 
man-z and yet the Armour and the Souldier , the man and his 
a | arediſtin& things, and thus was it with Chrift; the Aeſh 
iv {aid to be deified, and the Deity is ſaid to be incarnate, not 
by the converſion of either into the nature of the other, but by 
aſſuming andadjoyning the humane nature to the divine, and 
ſtill the humane nature and the divine are diſtin things , 
the natures in Chriſt ds remainentire, and inconfaſed, in. 

deed the humanity isminch magnified by the divinity , bat the di- 
viity is nothing altered by the hutnanity , thus much for the di- 
kinGion of his two natures. ] 


CC CO ee CV CCC CCC ESE 


SECI. Y. , 
of the anion of the twa

~617 words

in this world (though moſt admirabl: 
pieces) may be compared withthis. + This:-union;of the twona- 
tures of-Chrilt into oneperſon is the. higheſt pitch {if any ching 
may he ſaid bigheſt inthap which is infinite ). vf Gods wiſdome , 
goodnefſe., power , and glory]; 'well thertfore- ſaid the Angel co 
of the higheſt ſhall everſhadew thee t and it God 
did ov ow this ax p09 own yail , how ſhould we 
preſumewith the men of Berhſormeſs £© look into it Þ- Chriſtians ! 
if you will needs put it to the [queſtion , #9 that wonderfol-cex- 
yettion of two ſo infinitely differing atures , inthe unity of ont per/c» 
ſronld be rffefied? Fm grein tk with the Apoſtle ; who i; 
ſufficient. for theſe things ? certainly theſe; are the things which 
the eAngels deſert to floop , and look into ,, it is an inquilition fitter 

| our ſhallow rapacity , and 
yet as Hoſes could not chooſe but wonder , though he mult not 


'Graw nighto the baſh butning with fire , and not conſumed; ſo 


though we dare not draw too nigh to ſee this great ſight, how 
poor duſt and aſhes ſhonld be afſnmed into the unity of Gods own per- 
ſon , and that in the midae#t of thiſe everlaſting burning the b»/b 
ſbould remain wnconſumed ,| and :f£ominge freſh) and green for ever- 
more, yet what doth hindet ; -but-we may ſtand aloof off, and 
wander at it?- this isone prece of:our duty, to recite all the long- 
fore-paſſed as and benefits of God (as well as we may , Scrip- 
ture ſtill going along) that thereby we may admire, and adore , 
and expreſſe our love ,, and chankfulneſſe unto God. 

For the untying of this knot I cannot but wonder, what a world 
; Joke toſſedan ſchooles, As 

1. Whether the union of the word incarnate-was in the nature? 


4 —— 2, Whether the union of the word incarnate was in 


3. Whether the humane nature was u- 
—— 4. Whether 


the perſon ? 
cited to-the Wordby way: of accident ? 


ghe union of the divincand-humane+ nature be. ” ſomething cre- 


mated 7 


4 


©bap:1./Sea.5 


ted; ,5j—— ' $. Whetber the union - of the word incarnate be 
; the lame with Get; Ser —— 6, Whether-the union ofthe. 
two.natures of Chriſt be the chief of all unions ? ——, 7. Whe- 
ther thewnion ofthe two: natures of Chriſt was made by grace ? 
—— 8. Whether it was conven.ent for the divine perſon to 
aſſume a creqted nature } — 9g. Whether a divine perion could 
aſſume the-nature Humane > ——- 10. Whether more perſons 


divine could aſſume one nature humane? « 11. 'Whethes - 
the Jo 


it was more convenient that the fſerſon of ſhould aſſume 
humane nature , then any other of the perſons in the God- head? 


—=/ 12. Whether the bumane nature was more afſumptible by. * 


the Som of God then any other nature? —--— 1 ;. Whether 
the Son of God did not aſſumethe perſon of man ? 14: 
Whether the Son of God aſſumed the humane nature in all ics in- 
dividuals, .or as abſtracted from all individuals ? — 1 5, Whe- 
ther the Son of God aſſumed a true body , foul, and all its in. 
telle&ts? . 16, Whether the Son of Godin reſpe& of na- 
ture, though notofrime , did firſt aſſume the ſoul , andthen 
the body of man ? 17. Whether the Son of Godin hu- 
mane nature afſumed all the defeRs of the body? —- 18. Whe- 
ther the Son of God aſſumed all the defeRs of the ſoul of man ? 
-—- 19- Whether by vertue of this union thoſe things which 
are agreeable to the Son of man may be predicated of the Son of . 
God, and # converſo? —— 20. Whether Chriſt -be one, or 
two 72. and whether in Chriſt be one , or two wills? one or more 
operations ? theſe and ny Lager like queſtions are /raiſed, that 
in their diſcuſſions make up larg volumes, but I ſhall lcave them al 
to the Schooles

~343 words

And. of theſe as 
briefly wn may; I would rather ſay muchin alittle, then a tiecle: 
1 mAcn, 


Non 3 1.1 


— [ 


6p 


.. lit <2 2 


pe 2 4 


XC ks = - 
C - 4x - - 4 X 
- oy : 4 
4 . 


o 


"- 


% = 
WI. 


_ p—_—— 


—_— 


Y O25 
| 
. 
* 
b, 


- 


T4 


a7 Book1ll. Looking 'wntoFeſws, Chap, 1SeR. 5 
"i - 2 Unions of diverſe ſorts,as natural and 'myftical, accidental & 


ſubſtantial;efſential and integral. Bat I ſhall paſſe theſe by; and 
ſpeak onely.of theſe ſorts. 1.” When one of the things united is 
curned into the other , as when a drop of water ts poured into a 
veſſel of wine.” -2. When both the ings united are changed in 


_natureandeſſence, as when the elements are united to make mixt 


of compounded bodies. 3, When there is no change of things 
united , but the cagſtitution of aithird nature ont of chem both , 
as is the union of the ſoul and body. ' *4. When there is neirher a 

ange of the natures united, nor conſtitution ofa third out of 
them both , but onely the founding ,: ſerling, and ſtaying of the 
ohe of the things united inthe other , and the drawing ofir into 
the uniry of the perſonal being, or ſubſiſtence of the other: fo 
the branehi ofa tree being put upon the ſtock of another tree , it 
tsdrawn into the _ of the ſubſiſtence of that tree into which it 
is put : {and whereas if it had been fetin the gronnd, it would have 
grown'as a ſeparate tree init ſelf;,now itgrowerh in the tree, "into 
which it-is graffed , and ineth tothe unity ofit : and this 
kind of union doth of all others moſt perfeRly reſemble the per. 
ſonal union of the two'natures of God and manin Chrift,” where. 
in the nature of man that would have been a perfon initfelf, if 
it had been left toir ſelf, is drawn into the ynity of the divine 
perſon, andubſifteth in it , I_ from ſubſiſting in it 
ſelf by this perſonal union and affumprtion, 

2. For the thing wherein this union of two natures conſiſts , 
we fay that this nmon conſifts in that dependance of the humane 
nature on the perſon of :he Word andin

~1,051 words

communicating of the 
perſon, or-ſubſiſtence of rhe Word with the humane nature that is 
aſſumed; fo that it is an bypoftatical ,, or a perſonal union , that 


ts ſuch an union as that both natures do make but one econ of 


Chriſt, for the better underſtanding of this , we muſt conſider 
what the difference is betwixt matwre aud perſon , and what makes 
an individual »etwre to be a per/ox , briefly thus : ro be this, or 
that , we ſay ,- is an indiviaual nature ; to be this , oy that in 
and for it ſelf, is a perſon or ſubſiſtence ,, tobe this , or that in and 
for another, is to pertain 'to the perſon or- [nbſſtence of anather. 
Now amongſt thoſe created things which are naturally apt to 
make a perſonal being,or to fubſilt in and for themſelves, there isa 
very great difference : for, — 


1. Some 


EST 


dS Gl ad. a <= a2 a ca a cM ca _ Xa 


" > a A RVRffAeeoaoSS a4&«s mc vo 


i "1 Ws 
« ns - 0. jg —_ 
Ko: EY 2, IE 
0 Set * 
hap. 6 WT 21 
— 


- 2; 'Somethingy dfchis kind may become partobf inocher more 


in part hath the ſame nature that the whole hath, as every 
drop of water is water , and being left to it ſelfit isa ſublitence 
in itſelf, and-hath i's quality, narure,, and being, in, and for 
it ſelf, but if it be joyned to a greater quantity of water ,” it hath 
now 'n6 beifig, quantity , nor operation , bug, in and for chat 
greater quantity of water into which itis poured. 

\ 2; Other things of this kind cannot naturally put themſelves 

into'the unitie'of any other thing , and yet by the help of ſome 

forrgigne cauſe they may be united, as the branch of atree of one 
kind (which pat into the ground would be an entire, diſtin tree 
apy $a; by the hand of a man be put into the x43 © vjghaed 
Areas kind, and o ou - move , and har 86 not 
iſtin&ly in , and for it lf, but joyntlyin, or tree 

' ntowhiclyit'is planted. | 

3; Other things of this kind canot by force of natural cauſes., 
nor by the help of any forreigne. thing, ever become parts of any 
othercreated thing , or pertain to the unity of the ſubſiſtence of - 
any fuch thing ; - as the nature of man , and the nature of all li- 

ing things; and yet by divine and ſupernatural working, it may 
"my. avs in to theunity of the ſubſiſtence of any of the perſons of 
the bleed Frinity, wherein the fulneſſe of all being , and the- 

ion of aff: created things is in amore eminentſoct then ia. 

themſctves ; for though all created chings haye their own being , 
yer ſeenig God is nearer ta them then are to themſelves , 
andthey areina berterfort in him, then they arein themſelves 
there is no queſtion but that chey may be prevented, and ftay 
from being ir, and for chemſelves, and cauſed to be in, and 
for one of the divine perſons of the bleſſed Trinity. 

So that as one drop of water , that formerly ſubliſted init ſelf, 
if it. be poured into a veſſel containiug a greater quantity, 
it becomes one in ſubſiſtence with che greater quantity of water ; 
and as a branch ofa tree that being ſer in the ground , and left-to- 
«ſelf, -would'bean entire and independeat tree, becomes ane in 
fubliſtence with that tree into which it is graffed, fo the indivi- 

R dual nature of man afſumed into the unity of one of the perſons 
ſe ofthe bleſſed Trinity, ic loſeth that kind of being , that naturally 
. left to it ſelf} it would have had., and it becomes one with the: 


perſon; 


PL v AE _ 4 : 4 Wo 7 4 "7 . 4 "—_ 
ot 9 —_ : « \ A . . 
- -F * 


—_— —— 


roking wnto Feſws.'. Chap, 86A 5 


E £ Py o of 
v . '#D we p4 

FA - ” q* = % - ” 4 R 

C -- ont -- OE ES K+ - Lf . * « 


—_ _ —— — —_ — — — = 
nn ms Ge 


| pzrſon , for now it is not. in, and forir (elf, but hath got a new 
reſation 6f dependance and bing, in» another. - 
© But you will ſay., all the creaturesin the world have their be. 
ingin God, anddependance on God, and therefore all crea. 
rares, as well as man, may pertain to the perſon , or ſubſiſtance 
.of God? | a I 2 
anſwer, it is nota | | being in, and dependance on 
God , but a ſtri& dependanceon mans part , and a communica- 
ting of the ſubſiſtence 'on Gods part that makes up this union, 
Hence we ſay that there are foure degrees of the preſence of God 
in his creatures; the firſt is his general preſence, whereby he 
preſerves the ſubſtances of all creatures, and g ves unto-them 7; 
live , anil to move, and to have their being , and this extends it 
ſelf to all creatures good and bad. 
The ſeconddepree is the preſence of grace whereby he doth not 
only preſerve the'ſubftance of his creature , bur alſo gives grace 
unto it; and this agrees to the Saints, and Gods people on earth. 
The third degree is the preſence of glory peculiar to the Saints | 
and Anpelsin heaven , and ware doth not only preſerve 
their ſubſtances , and give them plenty of his grace , but he alſo 
admits them.into his glorious preſence , -ſo as they may behold 
bim face to face. - The fourth andlaſt degree is that whereby the 
God head of the Son is preſent with , and dwellsin the Manhood, 
giving unto it in ſome part his own ſubſiſtence, whereby it comes 
to paſſe that this Manhood aſſumed is proper to the Son , and 
cannot be the Manhood of the Father , or of the holy Ghoſt, 
or of any creature whatſoever. And thisis a thing ſo admirable, 
and unſpeakable , that though we may find ſome ſimilitudes, 
yet there cannot be found another example hereof in all the 
world. 

Hence it follows that in the manhood of Chriſt, conſiſting 
of body and ſoul, thereisa nature only , and not a perſon, be- 
cauſe it doth not ſub'ift alone as other men, Peter, Pax/and 
?ohn do , bur it wholly depends on the perſon of che Word , into 
the nnity whereof it is received, and this dependance of the hu- 
mane nature on the perſon of che Word, and the

~874 words

and he 


in whom the fulneſſe of the manhood dwelleth 
in whom the falneſſe of both theſe natures dwe 
fame Immanuel, and co 


and all the fulne 
of _— 
4. 


Thefirſt is of the ſonl and 


= 


rad bodily. 


,13an other; but he 
lleth,is one and the 


y-one andthe ſame perſon, in 
him, (5.) in —_— dwelleth all the fulneſſe of theGodhead, 


ofthe manhood, in him dwelleth all the fulneſe 


or theſimilittdes that reſemble, or ſer forth this myſtery, 
many are given, but for our beeter underſtanſting let us conſider 
theſe few. 


y that make but one man, as the 
foul and body are two diſtin — 
r 


nited by the hand of God; 


, and of ſeveral natures; yet 


ey make one perſon, ſo the 
ad and manhood are two diſtin things, and of ſeverzl 


natures, yet being united by the hand of God. they- make but one 


perſon. Indeed herein is the fimilitude defeRive, firſt, in that the 
foul and body being imperfeft natures, they concurre to make one 


Fall and perfet natare of a man: Secondly, in that the one 
of them' is not drawn into the unity of the fubſienceof 
the other, but both'depend ofa third fabfiftence, which is tha of 
the whole. 

The ſecond is of the light and Sun, as after the colteRtion and 
union of the light with the body of the $nn, no man can pluck them 


aſunder, nor 


h any man call one part the Sun and another part 


the lighr, but both of them joyntly together we call the $un; 
even fo after the union of feſs with that true Jight the Word, no 
man doth call the Werd apart to be one Sonne of God , and the 
Sonne'of man another Sonne of God, bur both of them joynt!y 
together we call one and the felf ſame Chriſt, 1 know in this (i- 


militude are many defeRtives, yetif hereby'we be not altogether 


able 


— ——_—  . Hl. 


Thap.3-SeR.5. - (Leoking une Fe(we. Book & 1Vol 283: l p 


— =. 


aþleto attain-the truth of this great myſtery, certainly . we bave Fuſtin Marty 
herein « moſt excellent ſimulitude, which will greatly help and con+ - refts confelſ 
nog uffice the gadly and moderate - ſearchers of this divine ON | 
ruth. | | 

The third is of ahery and flaming ſword : ;as the ſubliſtences ' 
of the fire and.ſword are ſo nearly conjoyned, that the operations 
of them for the moſt part concurre ; for a fiery ſword. in cutting 
mo nas in barning cutteth; & Ly ma iy of ho) whole that 
this fiery thing is a ſharp piercing word,8& that this ſharp pierci 
ſword isa fiery thing 4 in the unian of the two natures of 
Chriſtthere is a communication of properties from the one of them 
to the other,as ſhall be declared,it the Lord permit,only this ſimi- 
litade 1s defeRtiye in . this, in chat'the nature of the iron 'is 
not drawn ite the, unity of the ſubliſtence of fire, nor isthe na- 
rure | of the fire drawn into che, ugity. of the dubliltence 
of iron, ſo that we cannot lay, this fire is iron; or this iron is fire, 

The fart is of one man having two qualities,or accidental ng- 
tures; as & man; that .is both a Phyſician and a Divine; he is but 
one pexlon, and yet there are two natures concurring and meeti 
in that ſame one perſon, {o that we may rightly fy of ſuch a one, 
this Phyſician is a, Divine & chis Davine is a:Phyltcian;this Phyſician 

is happy in ſaving ſouls, and chis, Divine is careful in curing bodies: 

: WH even ſo is Chriſt both God and man, and yet but oneChriſt ; and 
l in that one Chriſt- according to the ſeveral natures are denomi- 
e nations of cither part, as that. this man is God, and'this God is 
'e man;..or that this man made. the world, and this God 
\c dyed upon. the croſſe,, but in this ſimilitude is this defe&t, in 
e t the different natures are accidental, and not eſſential or 
of ſubſtantial. 
0 The fifch and laſt is of the branch and tree into which itis in- 
praffed; as ſuppoſe a vine-branch, and an olive-tree, now as 
this olive-tree is but one, but hath two different oatures 
in *it,, and ſo it beareth two kinds of fruit, and-yet 
between the tree and the branch there is a compoſition, not 
hujms ex his, but h#jws 4d hoc , (5.) Not of a third thing out ofthe. 
two things united, but of one of the two things united 
or adjoyned tothe other, even ſo Chriſtis one, but he hath cwo - 
different natures, and inthem he performs the different aRjons 
pertaining to either of them, and yet between the different na- # 
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284 


| tyres (the divine and the bumane tature) there is a compolition, | 


Gal.9.4,5,6 


o 
Rom.s.29 


Ezod-4,32433, born , Heb. 12.23. 


__. 
— 


not hajus ex his, but hyjus ad hee , not of a third nature riſing 
out of theſe., but of the bumane nature added-, or vnited to the 
divine, in unity of the ſame perſon: ſo that now we may ſay , 
as this Vine is an Olive-tree, and this Olive-tree isa: Vine, or as 
this Vine bearsOlives ,” and this Olive-tree bears prapes ,; ſo the 
Son of man is the Son of God, and the Son of Gol is the Son of 
man , or this Son of man laid the foundation ofthe earth, and 
this Son- of God was born of Mary , and crucitied by the Jewes, 
This ſimilirude (I take it)' istheapreſt , and fulleſt of all the 0- 
ther -, though in ſome things alſo it doth faile, for the branch 
hath firſt a ſeparate ſubſiſtence in it ſelf, and loſing it after , 
then it isdrawn into the tinity ofthe ſubſiſtence of that tree into 


which it is implanted, butit is otherwiſe with th@humane na. 


ture of Chriſt, it never had any ſubſiſtence of its own, 
untillic was united to the perſon, or ſubſiſtence of the Son of 
God. | | 

5. For theperſon aſſutning , and the nature aſſumed, and for 
the reaſon of this way; we ſay , 1; That

~230 words

the Son, the middle perſon , who 
was to bethe middle one, that thereby, 1. He might undertake 
the meditation between God and us. 2. He might better pre- 
ſerve the integrity of the bleſſed Trinity in the Godhead. - 3. He 
might higher by ek mankind by means of that relation which 
the ſecond perſon , the Mediatour did bear unto his Father : for 
this very end, ſaith the Apoſtle, God ſent his own Son made of 4 
woman, that we might reeeive the Adoption of ſcennes ,, wherefort 
thou art no more a ſervant but a ſon , and if a ſon,thin an keire of Ged 
threxgh (hriſt., intimating thereby , that what relation Chriſt 
hath unto God by nature, we being found in him have the very 
ſame by grace : he was Gods Son by nature , and we are his ſons 
by grace , he was in a peculiar manner the firſt ' borne 
among many brethren , and in him , and for 'him , the 
xeſt of the brethren by grace of Adoption are accounted as fir/i- 


2, The 


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~160 words

with what aſtoniſhment may we bebold our duſt and aſhes aſ- 
ſumed into the unity of Gods own perſon ! 
. . 3.. Forthe reaſon of this way ; why did the perſon aſſume a 
nature-,?. or rather , | why did not the perſon of the Son 
God joyn it ſelf to a perfe& 'petſon of the Son of man? I an- 
wer , 
1. Becauſe then there could not have been a* perſonal union of 


tour. 
2. Becauſe then the work of each of the naturesof Chriſt could 
not have been counted the works of the whole perſon , whereas 
now by this union of buth natures in one perſon the obedience of 
Chriſt performed in the man-hood is become of infinite merit, as 
being the obedience of God, and thereupon God is ſaid ro have as 118 
purchaſed the Church with hi; own blood. : 
3. Becauſe,if the perſon of the *0n of God had been joyned to 
the perſon of man , there ſhould have been four perſons in the 
Trinity. 1t is very obſervable how for the better preſervation of 
the integrity of the bleſſed Trinity in the Godhead, the: bumane 
nature was

~148 words

aſſumed into the unity of the ſecond perſon, for if 
the fulneſſe of the Godhead ſhould have dwelt in any humane 
perſon, there ſhould then have been a fourth perſon neceſſarily 
added unto the Godhead , and if any of the three perſons beſides 
the ſecond . had been born of a woman, there ſhould.then have + 
been two ſonnes in the Trinity ; whereas now the Son of God and 
the Son.of man being but one perſon he is. conſequently but one 
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~178 words

to the perſon of Chriſt, from whic 


ſoever- of the na- 
tures they be denominated, for the underſtanding of this, ob- 
ſerve, 1. That words are cither abſtraRive, or concretive, the 
former ſpeaks the nature of things , the latter ſpexks the perſon 
that hath that nature, as the Godhead,and God, the manhood, 
and man ;-. holineſſe, and holy. 2, Obſerve that abftraQive 
words noting preciſely the diſtin natures, cannot be affirmed 
one of the other ; we cannot fay , the Godhead ſuffered,” or the 
manhood created ; but we may truly ſay. , that God ſuffered , 


' and man created, becauſe the perſon which theſe concretive words 


imply , is one, andall aftions, paſſions, and qualities agree re- 
ally to theperſon, though in. reſpe& ſometimes of one nature , 
and ſometimes of another , thus God purchaſed the Church with 
his own blood; not that the Godhead ſhed blood, but the perſon 
which was God, and thus the Soy of max talking with I icodemu 
is ſaid to be in heaven, not that the manhood was in heaven whike 
he was onearth, but the perſon of the Son of man

~154 words

not the-perſon of Chriſt. 

And this I think is the mind of Zyather and his followers , and 
yet. ( O wonder) -what a deal of objeRions are made to- the 
multiplying of needlefle and fruitleſſe contentions, the Lutherans 
confelle (however they hold the ubiquitary preſence of the hu- 
manity of Chriſt) chat his body is onely in one place locally : 
If we arkthem (laith * Zanchivs) whether Chriſts body be every 


where ? they anſwor , that locally it is but in one place , but that jidicio de dif. | 


perſonally it is every where ; now if they mean ( ſaith he) that is _ der 


yeſpett of eſſence , his body is finite, and confined to one certain place, 
but in reſpelt of the being of ſubſiſtence, or of his perſon, it is infinite, 
and every where , they ſay the truth , and there is no 
difference amongſt us. Happy are the reconcilers of diſſen- 
ting brethren : xto their Aſſembly mine honour be thou nni- 
ted, | 

2. The effets

~188 words

is mine, and all that ] am,have, or can dofor evermore 
is his. 

4, It is an inſeparable union , it can never be broken. 7will 
make (faith God) an everlaſting Covenant with them , -and I will 
not turn away from them to do them good , 1 will put my fear in their 
hearts, that they ſhall not depart from me. This a glorious pro- 
miſe, ſome poore ſoules may ſay, 1rxe Lord, thou wilt nat turn 
away from me , I know tho wilt wit ,, Ohbut | fear I ſhall turn a- 
way from thee ; Oh alas , I turn every day towards fin and Satan ! 
nay , [aith God I will put my fear in thy heart, that thou ſhalt wat 
turn away fromme, q. d, We ſhall be kept together for eyer- 
more, and never be ſeparared. Hence Pa#/ triumphantly chal- 
lenges all enemies on earth , (or rather inhell) co do their worſt 
to break this knot, who ſhall ſeparate me from the Ive of God in 
Chriit > hall tribulation , diftreſſe, famine, nakedniſſe , peril , 
& ſword ? Comeall that can come , and fee if chat bleſſed union 
betwixt me and < þriſt ſhal ever be broken, by all that you can do. 
Thus for this union

~1,527 words

accompliſhed , 
and ſhe is delivered, each circumſtance is enough to abaſh a mo-. 
deft Virgin ,” but who will not wonder?- a maid believes, a maid 
conceives., a maid brings forth , and a maid ſtil. re. 
maines ; how mighc"we deſcant on this ſub;e&> bur I ſhall 
contra& my felf and reduce all wonders to this word, 1 am the 


Vine. Joh.rs.s ; 


Itris a bleſſed Parable; in which under the ſhadow ofa: Vine 
Chriſt elegantly ſets forth himſelf, Chriſt in many reſemblances 
isa precious Vine , but why a Vinz, rather thena Cedar, Oak, 
or ſome of the ſtrongelt , tallelt crees ? many reaſons are given , 
as 1 Becauſe of all crees the Vine is lowelt, it grovells as.it were 
on the gro-ind. 2. Becauſe of all crees che Vineis weakeſt. hence 
they c hat have Vines, havz alſo their Elmes to ſupport. them ., 
and hold them up. 3. Becauſe of. all trees the Vine hath the 
mean-ſt bark, and outlide, it .s of little worth, or repi tation. 
4. Becauſe of all erees-ithe Vine is. fruutfulleſt | any therefore it 
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called a Yize , who by his incarnation took npon him-the loweſt 
condition, and m2 himſelf by emptying himfelf of yo repurarion: 
but he was the fruitful'eft Vine that ever the ear:h bore;and in this 
reſpe& no Vine,nor all the Vines on the earth were worthy to be 
compared with him., or to be fo much as reſemblances of him, 

, TI ſhall not proſecute the reſemblances thronghout , for , ſo [ 

\ might paſſe from his birth to his life, and f.om his life to his 

- death, - when the blood of the-grapes was preſſed out, 
"Y onely for the preſent wee*le take a view of this Vine. 7. In 
its plant, 2. |nits bud, 3. !nits bloſfome, 4: Inits fruit; and fo an 

end. 

1, Forthe plant : the way of Vines is not to be ſowed , but 
,, planted ; that thus tranſlaced chey might betrer fruAifie : ſo our 
| Jeſus, firſt ſprung from Ins Father, is planted ina Virgins womb, 
God from God, coerernal with God, but by his incarnation 

made that he was not , and yet remaining that he was, God of 

his father, and man ofhis mother, before all rime, yet ſince 

the beginning, Berzard tells us, that this Vine ſprang of the 

ook de paſſupe Vine , is God begitten ef Ged , the Son of the Father , both coerer- 
AO wal ani conſubſtantial with the Father , but that he might better 
fruttifie , he was planted in the earth; (s) be was conceived in a Vir- 
gins womb. There is indeed a reſemblance inrhis, yet in this 
reſemblance we muſt be careful ro obſerve'that communication of 
properties; of which I cold you, we may truly fay , that God 
"was planted , or conceived, but not the Godhead, Godis a con- 
crete word , - and ſrgnifies the perſon of C heiſt, and his perſon was 
planted orconceived, not ſimply as God , but in reſpe of the 
manhood united to it ;' and thus he that is infinite was conceived, 
and hethat iseternal , even he was born, the very fulneſſe of 
all perfetion, and all the-properties of the divine eſſence are by 
this communication given to the nature of man in the perſon of che 
Son of God; no wonder therefore that we ſ:y, tl:r this Vine 
( rhe © On of God) 1s planted in Mary, I know ſome won!ld have 
is the plant more.early , and therefore they ſay, That Chriſt was 
a Vine planted in eAdam, budd:d in Davin, and flonrifted in Ma- 
7y ; but I take this but fora flouriſh, ail before Iſary were 
bur types, now was the truth , -now in « I/ary was Chriſt plan- 
ted, and not before, as in the beginning there vas pot a man '0 
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Chip. 1;Se&k 6. Looking unto Feſus. 


mill the gronnd,, — bat ont of the ground the Lord made to 
grow every tree, ——— and a river went ont of Eden to watey 
the garden : fo there was no man that tilled this grotmd but ove 
of hs ground (* the Virgin) the Lord made to grow this plant , 
watering it by his Spiric-, the holy Gheſt ſhall come npon thee , nnd 1.vge 1,150 
the-power of the higheft hall cverſhadw . thee : of this Tonception 
an1 of the holy Ghoſts efficiency, I believe, ſpake the Prophet , 
when there was ſuch longing after Chriſts coming in the fleſh ., 
| down ye heavens oP above , and let the Me poure down righ-, 114,45 8 

teonſnefſ c,ler rhe earth epen, and bring forth ſalvati:n. Burt of this | 
conception before. | 

2. For the bud ,' the nature of Vines is to bud, before- it 
bloſſome or bring forth its fruic , fo was it faid of Chritt before, 


' hecame, rrath ſhall bud out of theearth, now what was this bud. Pſ85.xr 


ding of truth out of the earth , but Chriſt born ofa woman? 774n-7-3-6.5. 
what was the truth (faith Irevers and Anguſtine) but Chrift?and 

what the earth bat our fleſh?and what truth budding but (briſt being 

born > here let ns ſtay awhile; ſurely it is worth the while (as 

the Spouſe ſaidin another caſe) to get wpearly to the Vine- 
jard:s,and to ſee how the Vine aid flogriſh;and how the tender grape did Can'.7,ts 
open. 

4 In Chrifts carryiog on the great work of our ſalvation before all 

worlds, we told you of Gods Conncels , as if he had been reduced 

to ſome ſtraits and difficulties by the crofſe demands of his ſeveral 
Attr:;butes , but wi/dowe found out a way, how to reconcile theſe 
differences by propounding a eſs, andin him mercy and truth 

mer together , righteonſneſſe and peace kiſſed each cther, That re- P( 85.10 
conciliation was in the, counſel of God from all eterni ty; bat 

for the execution of this counſel it was now in the fulneſſe of time, 

even atthis time when Chriſt was borne? now indeed and in truth 

in execution and performance, was the reconciliation of all dif- 

ferences; and of this time was the | ſalmiſts prophecy more e- 

ſpecially meant, mercy and truth ſhall meet togetl ex , righteeuſneſs 

and peace ſhall kiſſe each other : truth ſhall bud: out P;8;.10,11 
of the earth , and ri ghteorſnt ſſe ſhall lock d;wn from hea- 
ven. 

In-theſe words we find firſt a meeting of Gods bleſſed Attri- 

dutes , and ſecondly this meeting at a birth, the birth of truth , 
at which meeting , thirdly , was that gloriouseffe& , that righ- 


reouſneſſe 


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teonſeſſe locked do wn , and indeed came down from heaven ; 1 de- 
firea little t o invert the words , and ſhall firlt ſpeak to Chriſts 
birth , ſecondly, to- the eff:&s of bis birth, of righteon/neſſe 
looking down from heaven, Third! , to the meeting and agree- 
ment of all Gods Attributes as the iſſie and effeRt of all 
when mercy and truth met together, and rig hreouſneſſe and peace kiſſed 
each other. 

I. For his birth , our Vine doth bud , rrath ſhall bud ont of th: 
earth. (i.) Chriſt ſhall be botn upon the earth, or Chriſt ſhall 
be born of a woman, for rr«th is Chriſt , bud is bor», and he 
earth] isa woman. 1. Truth] is Chriſt, 7 am the way and 
truth ſaid Chriſt , he isthe truth of all types, and the truth of 
all propheſies, and the truth of all promiſes , for in him are all 
the promiſes, Tea and Amen. 2. Bad, is borne; the Vine bud. 
ding , is the firft putting forth of the prope , ſo Chriſt being born 
was truth budding out of theearth, he then tirſt ſhewed Fim.lf 
to the world, and was firſt ſeen (like the Vine ſpringing forth) 
above ground. 3. The earth] is the woman, thus goowerender 
that text , /er the earth bring forth a Saviour , look how the field- 
flowers ſpring forth of themſelves without any ſeed caſt in by the 
hand of man, \ſo the Virgin brings forth Chriſt. 1t is obſeryable 

- that in the creation of e Adam was laid the prognoſticks of this fu- 
ture birth : begin with the firſt man Adam, and you may ſee 
him paraleld in this ſecond Adam , Chriſt. Adam was created 
of the Virgin-ecarth , Chriſt was born of a Virgin-mother , the 
earth had no husband , man yet brought forth without ſeed 11. 
ry had no husband, yet brought forth without ſeed of man, in 

Gen, 1. 26 the creation God ſaid , /rt ws make man, and now ſaith the Fioly 

Joh-1114 Ghoſt the Words: made fleſh , or the Word is man indeed, thole 
were but types, but Chriſt is the truth, he is the Vine that buds, 
the Meſlias born , the Angels own him, the ſtar delignes him , 
the Prophets fore-ſhew him , the Divels confeſſe him , 
his miracles declare him , the Sapes ſeeke him , and 
heaven and earthrings with the newes,that trarh is budded our if 
the earth. 

2. For theeffeR ofthis birth , righreowſneſſe Ball lock down from 
h-aven. No ſooner Chriſt born, but tighteouſneſſe

~1,187 words

and 
peace have kiſſed each«th:r ,, this mecting preſuppoſeth a diſtance 
defore they met, for they that meet come from diverſe coaſts ; 
here then are two things conſiderable, firſt , the diſtance, and 
ſecondly, the meeting. Bur you will ſay, how came this diſtance? 
are they not all the Attributes of Gods undivided eſſence? are 
they not all four in the boſome of God from all eternity ? I an- 
ſwer, yes : . they areundivided in themſelves, but they were di- 
vided about us; it was Adams ſinne , and ours in him, that 


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Looking unto. Feſns. Chap.r.SeQ.s 


—_ —_ 


firſt divided heaven , yea the very Artributesof God , andin a 

ſort God himſelf. ſhall ſpeak to beth cheſe, that you may firſt ſee 

the differences, and then the agreement and bleſſed harmony of 
theſeglorious Attributes. | 

1, The difference ; immediately after the fall , the great 

ſtion ( which before you heard of in the decree and councels 

of God) was atually propounded , what ſbonuld be done with ſix- 


ful man? inthiscafe we muſt ſpeak of God after the manner of 


men; and I hope you will give me the li that others ( 1 
ſuppoſe warrantably ) take: come, faith God , what ſhall be 
done with ſinful man? he hath violated my Law , broken my 
Command, and as much as lies in him unpind the fabrick of the 
world, ſpoiled my glorious work of heaven,and earth, and Sea,& 
all therein, undone himſelf for ever and ever, and ever. O what 
ſhall br done with this finful , rebelliows , forlorn , unhappy crea, 
ture, man? Silence being awhile in heaven , and all ſtruck into 
amaze to ſee the great God ofheaven ſtirred upin wrath , at laſt 
mercy and peace ſand up, and they ſeek with ſweet gentle intrez- 
ties to pacifie Gods anger ; but rig hreouſneſſe and rruth are on the 
contrary ſide, and they provoke God Almighty tg go on ,, and to 
manifeſt himſelf (as he is indeed) 4 conſuming fire, a finne-reven. 
ging God, The plea is drawn up, andreportedat large by Ber. 
pard , Andrewes , and others. 

1. Mercy began,for out of her readineſſe to do good, ſhe is ever 
foremoſt; her inclination is to pity,or rather ſhe her ſelfis an incli- 
nation to pity thoſe that arein miſery , and if ſhe can but relieve 
them,let them deſerve what they wil be ſure ſhe wil relieve them, 
for ſhe looks not to the party what he is, nor what he, hath done, 
nor what hedeſerved ; but (which is the comfort of us miſerable- 
ſinners) ſhe looks at what he fuffers,& in how woful and wretched 

acaſcheis, Her plea was thus, What Lord , haſt thou made all men 
in vain ? wilt thou now deſtroy bim for whom thou mad'ft the world? 
ſpall rhe houſe-holdey be « 4 out , and thrown into priſon , and there 
remain till he hath paid the utwoft farthing ? ſhall all the men aud 
women#n the world , from firſt to laſt , be damned for ever and ever! 
alas ! what profit is in their bleod ? what will it availe ta crowd me» 
and Divels —_— in hell flames 7 will mat thoſe Divels, the grans 
enemies of God , rejoyce at this ? and what then will beccme of thy 
great Name on eartb? js not this thh Name 2 the Lord, the Lira, 
tt mercifm 


Chap. t.Sect 6. 


L ooking vote Feſus, Book 1 V- 


merciful , and-gracions , long-ſuſfering, and abundant tu geodueſs, 
and truth, keeping mercy for thouſands , forgiving iniquity , tranſ- 
"greſſions and ſinnes > what vill the Lord undo bi Name ? will the 
Lord caſt off for ever? and will he be favourable no more ? is his 
wercy clean gone for ever? will he be no more emtreated ? hath God 
forgotten to be { ry hath he in anger ſhut up his tender bowels ? 

A cheſs and ſuch like holy whiſperings,or mutrerings did mcr- 


wl 


- cyenterinto Gods bowels,and make them yearn, and melt again 


into com paſlions. 

But 2. Trsth muſt be heard as well as mercy; and ſhe layes in 
matter of exception , and her plea was thus, what is God but his 
Word ? now this was thy word to, Adam , in the day that thou eateſt, 
thereof thou ſhalt dye the death ,, and this was thy word to all rhe ſons 
of Adams , the ſoul that ſinneth, that ſoul ſhall dye. And God may 
wot falſfie his Word, bis Word is truth, falſifie trurh? that may not 
be, all men are lirs, but Godis true , even truth it ſelf. 
This plea of tr»+h is ſeconded by righreowſneſſe : and thus ſhe be. 
ſpeaks God , ſhall not the Fudge of all the world do right > thou 
haſt declared thy ſelf over and over to be juſt and righteous, O Lord 

God of Iſrael thou art righteous : ——— yightrows art thou O Lord, EX'4-9.15. 
and upright are thy judgments. ——— T hog art righteous O Lord 4 oY *: "2 
which art , and waſf, and ſhall be , even ſo Lord God Al *OOITe 
mighty , true and righteous are thy judgments , yea the 
Lords righteous in all his wayes , and holy in all his workes ; and : 
wherein conſiſts this righteouſneſſe , but in rtudring to every one ac- P-4145.17+ 
cording to his due > and what is the ſinners due, but death ? the wa. : 
ves of ſin is death ,, what ſhall mot theſe ſinners dye the death ? that Rom.C.23. 
were (as before ) to make truth falſe, fo here to do right wrong. 

Theſe were the contraverſies at that time; ſo that peace could 
noc tell how to ſpeak a prevailing word amongſt them : nay,the 
contraverſie grew ſo high , that they made ic their own caſes , 
what ſhall become of me (ſaid mercy) if God ſpare net ſinners ? and 
what ſhall become of me (aid juſtice) if God do ſpare ſinners? what 
ſhall become of me (ſaid mercy ?) if God will ſhew no mercy? and 
what ſhall become of me (ſaid juſtice) if God will do no juſtice? why, 
alas I periſh (ſaid mercy) if thou wilt not pity, if man dye , 7 die 
alſo: and [periſh (ſaid juſtice) if thou wilt have merty , ſurety - 
I die,if man die not. Tothis it came, and in theſe termes brake 
up the Affembly, and away they went one from another, rrurh 


Qq 2 went 


Gen.z 17. 
Ezck.19.z0, 


—— 


300 


Heb. IO. F. 


Luke 1, 78- 


2 Cor. 1,3 


' Johng*4 6 


Book.iV. Looking unto Fefus. Chap, 1, Sea.s 


went to heaven, and was a ſtranger upon earth, riphteonſneſſe 


went with her, and would not fo much 'as look down from 
heaven: mercy, ſhe ſtayed below till, for where ſhould mercy be 
ifnot with the miſerable? asfor peace ſhe went between: both, 
to ſee if ſhe could make them meet againe in betrer termes : in 
the mean while our falvation lyes a bleeding , the plea hangs, 
and we ſtand as priſoners at the. bar, and know hot: what ſhall be- 
come of us, for thovgh two be for us; 'yet two are againſt ns, as 
ſtrong, and more ſtiffe then they , ſo that. much depends vpon 
this meeting, for either they muſt be at peace between themſelyes, 
or they cannot be at peace with us, nor can we be'at peace with

~1,165 words

is this birth of Chriſt : the budding of this Vine. 

T r1#h ſhall bud ont of the earth and then mercy and truth ſhall meet 

together, &C. 

3. For the bloſſome the nature of vines is in its ſeaſon, to blol. 

ſome, or to bear ſweet flowers. Pharoahs Butler you know dream- 

edofa vine, that not only budded, but bloſſomed, her bloffſomes Gen 49. Io, 
ſhot-forth : and thus Chriſt, our Vine, both budded and bloſſomed, - 

he was full of che (weeteſt Aowers, now what were theſe lpwers 

and bloſſoms of Chriſt, bur his vercues and blefled graces ? Jn.chis 


Qq3 only 


Eph. 2. 14, 
2 Thel,3 16 


DR ED 
WF 


—— . I A 


ps - % +: Ion 


k = —_ w A, 
=- "* - ” wt 5 - 
» Py Ty 


———k 


cof BookIV, Looking woto Feſw, =.Chip,x Set. 6 


_— CC 


— 


Bern. de paſſio 
ne Dom, - 


.only Chriſt differy from the vine, in that in him was ſeen not only 
- one ſort or kind of lowers, but every kind. Bernard reckons up 


_ ference to his birth, i cannot but admireat his 


— — 


the violet of humility, the lilly of chaſtity, the roſe of patience, the 
ſaſfron of abſtinence, 1 may not ſo far inlarge my ſelf, but in- re- 

wmility, patience 
andinfinite condeſcentions;that the Creator ſhould become a crea- 
truce, thongh an Angel, it werea great gulf which no created 
underſtanding could meaſure, but that he ſhould rejet Angels, 
and takethe ſeed of Abraham, that he ſhould be made lower then 
the Angels, who is God over all, that he would be conceived, 
who is the uncreated wiſdom, inthe dark priſon of the womb, who 


. isthe light of che world, and that of a woman the weaker, 


firſt ſinning ſex, who is the holy one and power of God, that he 
would be born,who bearerth all chings, the Lord of all, of a. lowly 
hand:maid, in fulnefſe of time, who is eternity, in the night time 
who is the Sonne of righteonſurſſe, inthe winter , who pies life 
and heat; in a time of publick taxation, whois Lord of Lords, 


and that not at Romy, the Lady of nations, nor at 7er»/a/em, the 
go of the Eaft, but at Bethlehem: the leaft of the thouſands of 


#dah, not in a Palace prepared, nor in his mothers houſe, but in 
an Inne; not in the beſt room, nor in any room of the houſe, but 
ina ſtable of beafts, not attended there with a royal guard, but 
with 7oſeph and Mary, not adorned in robes, but ſwadled in 
clouts ; notſtately enthronized, bur laid in a manger; nor laſtly 
his birth proclaimed by the Kings *at Armes, but by poore 
ſhepheards. | 

That the Ford ſhould be an infant not able to ſpeak a word, 
that life ſhould be mortal, that power ſhould be ſubje& to a 
poore Carpenter, that the Lord of the covenant ſhould be circum- 


*  ciſed, that the God of the Temple ſhould -be preſented in the 


Temple, that wiſdome ſhould be inſtructed, infinitnes ſhould 
grow in ſtature; that the feeder of all things ſhould be fed, thac 
all theſe are-preludes, and but beginnings of his ſufferings, O won- 
derful condeſcenſion! O admirable patience! O rare hu- 
mility ! how ſtrange are the blooming bloſſomes of this 
vine ? 

4. For the fruit : the natnre of Vines is to caſt ſweet ſayours 
but roSear ſower grapes : Chriſt that was blameleſle before God 
and man, yet bore the heavy burthen of our ſin. Ons Rogas 

| 0 


\ 


Chap.1.Set.6, Lookivg wnto Feſas, Book IV. 
4. | _ 
of his favours ! becauſe of the ſavonr of t ointments, thy 
Name is an ointment ponred forth ; nr Fac * pb A Cant. 1,3, 
his words, the very officers of the Zewes can ſay, never man ſpake , ._ p 
like this man : or whether by /avoxrs, we mean his deeds, his Joka'7. 46. 
enemies confeſſe him a juſt man, ſo Pilates wife could ſend her 
husband word, have thou nothing to do with that juſt man : the wile ,,,, 27-39 
men that brought their offerings , give him gold, fraukinſence, Ma. 2, 11+ 
and myrrhe , gold is given him as to a potent King, frankinſence 
as © a gracious God, and myrrhe as to an holy prieſt , Heis a 
King to rule, a God to fave, and a Prieſt to mediate; thus far he 
caſts ſweet ſayours , but digeſt them better, and they prove ſower 
rapes;.a King he was, but mockt with the title, Haile King of the Mar. 27. 29, 
Fi a God he was, but he emptied himſelf, he made himſelf of 2bil. 3+ 7: 
vo reputation ; ah holy Prieſt he was, but ſuch a Prieſt as muit offer 
up - marbure- ſacrifice , = _ men nay _—_ =_ Eaſt, 
aw his infirmity, yet adore his power , they ſaw his infancy, 
" his wiſdome ; they ſaw his poverty , yer __ 
riches of his mercy, they ſaw him whom they enquired after, Where 
is be that is born King of the Fewes ? The very title caſts ſweet ſa- 
yours, but it bears ſowre grapes, he is a King that's a title 
of honour; but he is King of the ewes, that's a words of re. 
proach, | 
All along his life you may ſee theſe two, /weet ſavonrs, but 
ſowre grapes, vidiſti. vilia, audi mirifica, ſaid Ambroſe , the thin 
you ſee are mean, but the things you ſee and heare are wonderful , 
mean it was to ſee a ſort of ſhepherds, wonderful it is to ſee a troop 
of Angels: meanit was to heare one ſay /aid in the cratech below, 
wonderful it is to here many ling, glory to Ged on high; meanit 
was toſee him man , wonderful it is to know him God. Here's a 
lictle child fginting and groaning, yet a powerſul God ruling and 
commanding; hungry himſelf ro ſhew our nature, yer feeding: 
five thouſand to ſhew his power ; dying on the crofſe as the Sonne 
of Adam, diſpoling of Paradiſe as the Sonneof God. Asvit. 
was ſaid of Berblehem, miaima, & nom minima ,. the leaſt of the 
thouſands, ich. 5.2. Not the leaſt of thouſands, ar. 2.. 6. $0 Mich. 5; x, 
weſay of this Bethlehemite , minimus, & now minimus, he ſhall fit Mu. "I ; 
upen the T hrone of David, 11a 9.7. Yet he hath born our griefes, J's 917. 
and carried our ſorrows, 1/a 53.4. His kingdome is an everlaſting = $3- 44 
kingdome, Dan, 7. 27. Tet his end ſhall be,. and'he fralli have , 
| moths : 


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204” Book!1Vi-' © Diokiigwar Fiſur,' Chap.1, Seft,7" 
vitbing,Danc9.26.Tbus all along from his cratch to his Croſſe . 
ſweet ſavonrs , tut ſcwre grapes, at laſt indeed the grapes grew 


to a ripeneſſe, and then he was preſſed, and his deareſt heart 
blood runne out in abundant ſtreames , this was the ſweet juice 


of our garden-Vine , God plantedit, the heavens water it'; the 


Jewes prune it, what remaines now but that we abide in it > 


but of that when 'we-come to the directions ' how we are to 
look. 


O——— ond —_G 
—_—_— —— ——— Span $—  — cnt—_—_—_— 


SECT. VII 
Of ſome conſequents after Chriſts birth, 


7.CO'M E conſequents after

~198 words

our' Jeſus would © 
not by a meanes ay ſpend his time. Indeed for the while 
bed wothing fumots, or of pablick note ut neither a = 
this without a myſtery,in dring nothing publick, , ſaith one , be Nibil fuciends ".. 
 atchieved great and ſumptuons , and-pravſe-worthy att; , there fecit mignificis. + 1 
is & ſeaſon and time to every purpoſe under heaven ; as b 
there is a time of ſilence , and a time to ſpeak, ſo there js a 
time” for publick , 'and a time for private negotiations , as 
yet Chriſt conceals his vertues, and-conforms himſelf to the 
converſation of men , that the myſtery of his incarnation 
might \not -be thought a phantaſme, then be would bave his 
yertues and graces to ſhine out; when men uſually-'come to 
their vigour and —_ both of body and mind, And be- 
(ides as it was oo yy” that: he "— war, 
* Sermon but be would fir evour to prattiſe it himſelfe |, 11-. X 
ſo 1 am fure did Chriſt , he'would pe. teach the wn : _ 
laying, dearn of me, for 1 am meek, and lowly in heart , but Ma,11.:9 
firſt he would practite , firft do, and then reach 3 as Lake 
tells Theophilus, he had writ of all that Feſws began both to do and 
teach. 
But conceFfning

~200 words

of the children of 
men who were as the oxe and mule having no underſtanding. 
It were « fruitful meditation to. conſider ever and over. that ſweet 
reſemblance of Chriſt being 4/ive; me-thinks I heare the voyce 
of my beloved, riſe np my love----the fig-tree putteth forth her Cant. 2, 10,13 
greene figges, and the vine with the tender grapes gives a good ſmell, 
ariſe my love, my faire one and come away;\Iif Chriſt knockes at the 
dore, who will not awake, and ariſe ? if Chriſt comes in view, 
who will not /ook wo Feſns? if Chriſt the Vine calls ustocome 
ſee the Vine with the tender grape, - who will not taſte the good.- 
neſſe, ſmell the ſweetneſſe ? and aftet a little taſte of that pood- » 
neſſe, and ſweetneſle that is inhim, who would not long after 
more, - till 'we come from the firſt. fruits to the laſt-fruics of the 
ſpirit, even to thoſe viſions and' fruitions of Chriſt in glory? 
Confidgr O my ſoul of this Vine till chou haſt' broughe Chriſt 
neare and” cloſe unto thy ſelfe. Suppoſe thy heart the garden -» 
wherein this Vine was planted, wherein it budded, bloſſomed, and 
bare frait; ſuppoſe the holy _ to come npon thee, andto 
Si 3 | 


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 forine aid faſhiowirithee Jelus Chriſt; (this Pau? belpeaks the 


Galathbans, my -itt[t children of whom T travel in [yan preg 
Comes ormed.jn yea',) would not this affe& > would nor the 
101 ſol be taken np

~836 words

the Prophet tells us, that” antogu 4 child as berne, and unto us 4 [01 
Pr 


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_—_— COLDS. 4G " 
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e harthiy' iſe is borne-to me ?/ 


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| oſition, ' #1tv ws" WAL y oo Hoon we are view 
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, 


os > 


, A 
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F Pet. 3: 4 
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

~242 words

he ſave me from theſe 
WH fleſhly enemies. | Thus 7444 had a promiſe that Siri ſhould not 
e 
l 


pam" againſt 7«4ab, they donbred of this, but how doth the - 
Lord 


39.4% 


ſeek toaffure them ? why thus, a virgin ſhall conceive, and Ic, 7 


N beare a ſon, and his name ſhall be Immannel, this ſeems a ſtrange M0 
0 WW reafonto fleſhand blood ; I knewone turne infidel,) and to deny 
*; MW Jeſus Chriſt upon this very argument. Ab (thought he) what a 
© grand impoſture is this, that Chriſts conception, and Cheifts birth 
: -f pony » 
of many years after ſhould be a preſent ſigne of the ruine of, Rezin King 


be if Aram,and of the preſervation of Ahaz King of dab ? alas poore 
foul, he wasnot acquainted with this art of /iving 63;fawh ; he 
h un 2 might 


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and ſo tolay it downagaine; "that fleſh remaines, and ſhall re. 
maine ; nor isit without uſe, for all the ſpirit and life which the 


_ Saints now have, or which the Saints ſhall hayeunto the end of 


the world, itis to be conveied through that fleſh,yea the Spirit it 
ſelfe dwells in it, andis conveied throughit,” and therefore if they 
had ſo much ' Goſpel-Spirit in the time of the Old Teſtament 
(which indeed was rare) how-much more ſhould we goto Chriſt 
as Godin the fleſh, and look upon it as a ſtanding ordinar 
beleeve perfetly on it?- |, | | 

3. Faithmuſt go andlye atthefeet of Chriſt ; faich mult fe 
and faſten it ſelfe on ;this Godin onr

~218 words

the fleſh makes all-his atributesand glory #4 
Trviceableto thy foul. ' - + AER. 
- 4. Godin our nature hath laid out the mogel/and pn of 
Yy | waat 


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what he'will 46 unto aft his” Saints for 'ever'{\ Himhabl nathre was 
RS abr eel bifoes what” obegorte above the 
Anpels? x6 de tnitedin a/perſonal union. with the. ſecond perſon 
of ttie Godhead > ſurely herice maybe expeted great marrers, 
here $4 faire ftep for! the bririging ofour perſons up to theen. 
Joyrierit of God; if God be Cote down ir! the likeneffe of man, 
why, then he will bring vs up into the likeneſſe of God , look 
what was doneto our nature in Chriſt , the very fame ( as far as 
we are capable ) thall be done t&vur perſons i} hexyen. Think 
of it;) O my foyi,” why hath God" made Adh Fo glorious, bur to 
ſhew that he will by that make thee glorious alſo ? Chrift is che 
grear Epiromevf 'all the deſighes of God, fo that in Him chou 
8 maiſt ſee what thou art dfigned' dnito; and how high andrich thou 
”  xJob,3.2 Mhalrdein the other world.  Belowed,now are we the ſennts of God, 
2ach inith it doth" not yer apptare what we foull bt,” but we know? when be 
t 1 foall appeare, we' ſhall be like 111 ,, e's now like us, but then 
7 Chith the Apoſite) we ſhall be like anto him ; be will change our 
Phil, 2-21, Ole body, that it maybe faſbioned like 'nyto bis [Hoy body. Oh 
cotfider - what a' frame of eternal comfort may we raife 
up' from _ ground of Chriſt ' incarnate , God in the 

Seto lift nt wo nant mnt 5 | 

0 $-*God inthe 8ſhs the firſt opening of his eternal plot to 
do'uspood;' rhe ſect of the wiman was the firſt word of comfort 
that ever was heard in the world after man was fallen , the plot 
was of 01d; bur the execution was notrill after the creation, and 
then /wasa dim diſcoyery'of it, even in the beginning” of time, 
though no cleare- manifeſtation tiff the fulnefſe of time. Well, 
rake *t as we pleaſe,” whaherin the beginning of time, or in the 
fulaeſſe of time ; whether in the promiſe, orion performance, 
thisdifcoverng of ChriS incarnate1s

~80 words

we ſhall be with him jnhea- 


ven? 


| ;" and 'he hath laid one 
bur the" Apoſtle reilns ofanotherma- | 
, for bins ar heir; he ſhall «© laſt be manifeſt 1 John 3. 3/ 
in himſelfe, now we /2e ha glafſe darks ty but then fact to face, 
nowwe” bow in part, but then ſhall me know even as alſo wr are. 
». To what an height of knowledge or, manifeftation this by 
iſe, Lam now to feek, and ſo -muſt be 'whilft 1 amr on this p 
fide heaven, but this I believe,the manifeſtation of God and Chriſt 
1s more in heaven, then is, or ever hath-heer,, (or ever ſhall be 
upogearth', 'thime-eyes ſhall ſee the King' im his beauty, or in BIL Tf 33. 17 
glory, faith E/ay , is 2 great deal- of difference berwixt fee- | 
ingthe King mhis ordinary, and ſeeing himiin his robes, and 
upon 
his ; 


ns, oy his Crown on his head, and his Scepter in 
is hand, and. his Nobles about him in all his glory ; the firſt 
openings of Chriſt are glorious, bat, Owhat will it beto ſee him 
in his greateſt glory that ever he will manifeſt himſelfe in> we 
uſuallyſay that workmen do theienietneſt work at firſt, and if the 
glorious incarnation of Chriſt be but the beginning of Gods 
works in reference-toour fouls ſalvation, what are thoſe laſt 
works ? 
/ Oy/ fout

~528 words

blood of -heaven : but the pay i 
pleaſed fo to | dignifie a poore- worme, that every - beleever 
may truely fay, 7am 0u8 with Teſwt Chrif, and Peſms '{briſt is one+ 


be 


"with we. 
_* Tofweeten this ugionto our thoughts, 1 ſhall acquaint you 
7 with thepriviledge flowing,from it, and let the ſame fiir you 


up toconforme. 
Hence it is that Chriſt lives in us, and that Chriſt both gives 
life, and i is our life.” . When Chriſt whinh 15 or life ſhall appeare, Col. 3 


Chriſt ig to me:0 live, and I live, yet nat 1, but Chrift liveth in me: phil, wm 
(life. for- the natural life what Gal. 2, 29 


There i$a ſpiritual and a natura 
isit but-a bubble, a vapour, a. ſhaddow, a dreame, 2 nothi 
but this ſpiritual life isan excellent life, it is wrought i in us þ _ 
Spirit of Chriſt ; there is a world of difference betwixt the na- 
turaland the ſpiritual life, and that makes the difference betwixt 
what do asa man, and whatTI doas a Chriſtian, asa man I 
have eyes, cares, motions, affections, underſtanding, naturally as 
re doh but as a Chriſtian I haye all theſe from him wich 

whom] am ſpiritually one, the Lord Jefus Chriſt; asa manI 
have bodily eyes, and I behold bodily and material things, but as 
a Chriſtian have ſpiritual eyes, and I ee inviſible a eternal 


things, as it is ſaid of Moſes, that he endured, wa cing him who ig Fbs 11. 27 
I 


invs is. asaman 1 have outward cares, and Iheare outward 
ſounds of all ſorts whether articulate, or inarticulate , but as a 
Chriſtiani have inward cares, and fo [ heare the Voyce of m_ 

£4 2 


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IJ |  allthe waics of his commandements, 44a man L 

"as p—earand and ſo love benhy; cnbiep puſs ; gg _ an 

be  _ enemy; a | rejwyce in outward proſperity or the ike; _ dut as a 

| Chriftan I have Ng affeRions, and io | loved got neſle, and 
| hate nothiog but ſin, and-I feareabove all the diſpleaſure of my | 

=: God, andI rejoycein- Gods favour, which is better then life. 

Wo OP ENRERENT /and-as ſoon as ever I am united co 

RA ._ Chriit, wbythen 7 /zve, yer not 1, but Chriſt liucth in me. Firit, 

i Chriſtzsconceived, and then Chriſt is formed, andthen Chriſt is 

borne, ard then Chriſt growesin me- to a bleſſed fulneſſe : » 

Gil-4.19% Hirtlechildren of whom 1travile in birth againe untill Chriſt be 

1'Corzs., Jormedingen ; formation followes conception, andtravel implies 

| og abirth-zhenakrer this we are babes 5u Chriſt, or Chriſt isas a'babe 

FP in us; fromthencewe grow ap to ſtrength of youth, 7have 

- 1Johnz.14. written unto "you young men becauſe ye are frog, and at laſt we 

Eph. 413- cometo Goſpel 10n, even towards the meaſmre of the ftatur: 


3 of the fulnefſe of Chriſt. Is this, all ? nay, Fog union-be firme, 
A and Chriſt livein me, why then 1 go on, and in this condition / am 
JP dead with Chriſt , aud I am baried with Chriſt, and I am alive 


= - Rom,6-3. againe wnto God through Chriſt; and I am riſen; with Chriſt , and ! 
| Rom, 6. 4, 11+ am gler:fied with Chriſt, Nay,yet more, my ſufferingsare Chrilts, 
Cong, . Cel.1.24 and Chriſts ſufferingsare mine, Row. 8. 17. Iamin 
Rom. 5. 27. Chriſt an heire of glory, Row. 8. 17, and Chriſt is in me the hope 
| ot glory, Col. 1. 27.: O my Chrift, mylite, what am 1,or what 

is my fathers houſe that thou ſhouldeſt

~312 words

of | his! perſonal, hypoſtatical, and wond 
-6. Chriſt was borhe, ſo muſt we be new-borne; to this I have 


borne, and unto #2 a ſonne ir given; only one word more; we muſt 
benew borne , as once borne by nature, ſo-new-borne by grace ; 
there muſt be'ſome reſemblances in us of Chriſt borne amongſt 
us. * As, © 1 Chriſt borne hada Father in heavenand a Mother 
"on earth, ſoi our new birth we muſt look on-God as our Father 


in heaven, and on the Church as our Motber- on earth, it was . 


"uſually ſaid, / ont of the Church no ſalvation ; and: to this the A- 


poſtle alludes, Zern/alem which is above is free, which is the mother Gal. 4,26; | 


of. ns all, indeed out ofthe Church there is no means of ſalvation, 
no Word to teach, no Sacraments to confirme, nothing at all to 
Hold forth Chriſt to a foul, and without Chriſt how ſhould chere 
be the falyation of ſouls ? ſo that we muſt look. on the Church 
z as 0ur Mother , and on God as our Father, notthat we deny 
*Fſome to be as ſpiritual fathers unto.others, Pax/tells the Corin+ 


ftraRers in Chriſt, yet have ye not many fathers,,' for in Chriſt Feſus 
Ihave begotten you through the Gaſpel;, but alas ſuch. fathers are 
bur miniſterial fathers, and therefore Pax/ ſeems to corre him- 


ſelfe, who is Paul ? and whois Apollo? but minifters by whom je ; Cyr. WI 


beleeved, even as the Lord gave ts every man ? itis God only is 
our Father principally, originally, ſupreamely ; God only puts 
\grace and vertue into the womb of - the ſoul , it.is not poſlible 
that any "creature ſhould be a Creatour of the. new 
creature. O- then. let us look up to heaven and ſay, 
0 Lord" new make me, new create me, O be thou 'my Fa- 
they. 

2. When Chriſt was borne, all 7:r4/a/em

~403 words

many a throb, and many an heart-a 
can be formedin us. F | 
© 3. When Chriſt was borne there was a diſcovery -of many of 
rheg attributes of God, then merry. aud truth mer toge- 
rher, Fiſh and pope kiſſed eathithey ;, then eſpecially 
was a diſcovery of the goodneſle, and power, and wiſdome, and 
bglineſſe of God. So when this new birth is, we muſt look upon 
it as a glorious diſcovery of thoſe lovely attributes. - "As, 1. Of 
' his mercy, goodneſſe, love; how often is this called his grace, 
andthe riches of .his grace ? Chriſtians! you that know what 
the ei6zv birth meanes, do you notſay, the goodneſſe of God appear; 
in this ? ſarely it was Gods goodnefſe to makea world, but this 
is the riches of his goodneſle to create a new-heart in you, when 
man by his fin was fallen, he might have been thrown away 2s 
refuſe, fit'tuel otily for everlaſting flames ,” ir might have been 
with'mankinde as it 'was with devils, in their deluge God did 
not providean Arke "to fave ſo many as eight perſons, not one 
Angel that fell was the obje& of Gods grace, And that God 
ſhould paſſe by all - thoſe Angels, and many thouſands 
of the ſonnes of men, and yet that he ſhould look 
uponyou in your blood, and bid you [ve, Othe goodneſle of 
God! | 
2. Asof the poodneſle, ſo inthis new birth there's a diſcovery 
 Gal,6.315 -of Gods power; andhenceitis called a new creatyre. The yery <> 
| \ Fame power that framed the world, is the framer of this new 
creature ; the work of converſion is ſet forth by the work of 
creation ;' God only creates man, -and Godonly converts man ; 
| in 


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in the creation od faid dirvieed | 5 andcbire wat haghs, -loghe, in 
hoc rr YI OT WIFE light ; and preſently the 
fameGod ſhines injour hearts; nay, this power. of converſion in 


- ſome ſenſe far paſſerhthe creation, ro how 3s rhe arme of the Lord 1c, ,5 x 
revealed # the Lord pats. to his arme; his power, his ffrengrh 

on naar» RE ow ; _ he made py ay ; yum 
ith notaingto ref! word: andit was 

done; bac a the converſion pps wb God meets with 

the whole frame of -all creatures oppoſing and reſiſting 

him; the Devil and the world without, and fin and -corrup- 

ioa- within , bere then muſt needs be a power againſt all 


...3- As ofthe goodneſſe and power of God, ſo in this new birth 
there's a diſcovery of the wiſdomeof God, I might inftafice in 
many particulars, As, - 1, In that the regenerate are moſt- 
whatof the meancſt and contempribleſt perſons, -»ot 11an7 wiſe, 
nor many mble, Cc. 2. Tn that many times God takes the wortt 
weeds, and makes them the ſweeteſt lowers, thus Pan!, Zacbe- 
, the  Publicans, and Harlots. 3. In that the regenerate 
xe of the feweſt, and: leaſt number, many are called, but 
few are choſen. 4. In that God chooſeth ſuch a time to 
be his time of love, wherein he uſually diſcovers many con- 
currerices of ſtrange love meeting together ; reade Zack, 
16.4 $,6,8, 9. in all theſe particulars is his wiſlome' won. 7 - 


x Cor. 1. 27 


4. Asof the goodneſſe, power, and wiſedome of God, fo in 

this new birth there's a diſcovery of the holineſſe of God. If s 
cloCofcarth, or piece of muck ſhould be madea glorious ftar in 
heaven, : itis not more wonderful then for a ſinner to be made 

like an Angel, doing the will of God, it argues the holinefs of 

God, and his love of holinefte, ro make man holy, he tells us 
| that withowr holineſſe none ſhall ſee Grd, and therefore firſt 
| he will make us holy, and then he will bring usto himfelfe, O 
; Mm a bleſſed conformity | as Chriſt was borne let us be new 

rae. 

7. Chrift

~385 words

far we have looked on 7eſ345 as our Feſws in his aſcenſion. 
ſeſſion, and miſſion of his holy Spirit : our next work is to 
lcok, on Feſws carrying on the great work of our ſalvation 
for us in his interceſſion, which he makes, and will make 
to his Father on our behalfe till his ſecond coming to 
judgement. 


LOOK- 


LOOKING UNTO 


JESUS 


In his Interceſſhon. 


' The fourth Book. 


The Sixth Part. 


— 


_— 


I 
_- _y———__ ee, HI 


To the W orſhipf], his worthy friends 
': Mr. Stephen Watſon, MroFohn Geldart, 
Aldermen of the City of Torke; and 


to Mr. Thom! Njsber Merchan: of 
| theſame City, + 6H 5 


| 1 

ARS Any favours aud dart reſpeifs tome'and 
[* mine, have been recevoed from you and yours > 
\\ dA $ and as I would.nat be unthankful, ſo I know no 

K<ESS. better way tomanifeſt it than ky acknomled;- 
WH W 7g itin th:ſe few lines. What you hav? done, 
90% have freely done ;, and 1 bleſſe God for moving your ſpirits 
#0 ſuch doings. 1 have but.three children.in all; and to every 
of thems, every oue;of yaw hawe.contributed fomething;: One 
of you had ſometimes the charge of one, and another of an- 
other, and a third hath yet the charge of the third, At my 
laſt coming to Yorke every one of you deſired my paines in 4 
Sermon or two, and becauſe of my engagements #0 you-all, 1 
could do no leſſe than obey your deſpres, as if they had been 
commands, At that time I preached the brief, or Epitome 
of the following book ; T have now enlarged it as you may ſee, 
and {ſuch as it is) I dedicate it toyour ſelves, . May it tend 
wauch ts Gods glory,and your good, together with the Churches, 
andd have all my deſire. 


Gentlemen, 


Your Worſhips humble, thankful, 


unworthy ſervant in the Lord, 


I. A. 


cibyy ry m7 


| | bee 
on for bins. _ n os He, the 
= for thy poſſeſſions * 72, c 
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greſſonrs. 


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"Ned anbthed Hogit _ x} oy bowing a 
golden — BO) We Ea nec that he 
fobuld offer it with the prayer i __y all Saints mpon 1b pHden Altar 
which Was before thithrone ; and the ſmoke of the eaſe which 
came With the prayers of the Saints, aſcended ny bufere God ont of 


the eAngels hand, 
Heb, 12. 
Looking nnto Jeſus, the beginner and finiſher of our ſaith. 
Heb. 3eT, 2, 


Wherefore holy bety bretbrew, dettaker] of the beaventy calling, con- 
fider the Apoſtle and bigh Prie# of our prefeſſion, Chriſt Jeſus ; who 
yy yy TI to bim that appoynied him, a; alſo Moſer was faithful 
51 


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Thap.t.Seft.t Looking uo Feſar. Book IV. Part.VI. Jag 


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" LOOKING UNTO 


JESUS 


In his Interceſſion. , 


Y F * y 
> + + + Þ 


YI I 
—— —Dd22 Op 
— 


Bok IV. Par VL 


— — 


_— 


CHAP.I. Se&, 1, 


Heb.3.1, Rom.8.34. C the Apoſile, and 


high Prieſt of our profeſſuon, Chrift Jeſs, - 
who alſo © == ag Te 


What the interceſſion of Chriſt is: 


@&>e E bave ſpoken of Chrifts entrance into hea< 
yen, and of his immediate aQings after his 
catrance there, that tranſaRion which yet 
Lo) remaines, and will remaine untill his com- 
ing againe, it is his interceffion for the 
Saints, In theſe aRtings of Chriſt in hea- 
ven ( if we will follow him) we muſt go 
G1 from glory to glory ; no ſooner come we 

out of one roome of glory, but preſently we ſtep into another as 
glorious as that before ; one would think, enough had been ſaid 
Ra +, -, -Geccce already 


I 


Book:IV Pait.VI. Looklag wnto Fiſwt. Chap. 1.SeQ..1 


alreadyof the glory of ( brift, and of our glory in Chriſt, who 
would dot willingly fit down under the ſhadow of chis happi- 
neſſe, and: go no further ? but yet chisis not all, ſo thick and 
fait doch the glory of Chriſt break in upon us, that no ſooner out 
of one, but preſently we atcled into the boſome of another. 
Oh what a bleſſed ching is it to be viewing Chriſt, 2,4 to be / ching 
up int, 7-[us Chriſt, Saints might do nothingelſe (if they plead. 
ed) but raviſh their. hearts with the diverlity of h@venly light 
and comfort, which breaks forth from the boſome of Jeſus Chriſt, 
Here is now another myſtery as great, and amazing as the 
former, which ſprings out before our eyes in this tranſaRtion of 
Chriſts interceſſion. 

And in proſecution of this asin the former,I ſha!l firſt lay down 
the obje&, and ſecondly dire& you how to look upon it. The 
obje& is