Looking Unto Jesus

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

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

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

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

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

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

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

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

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

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

1. we must look off this world in respect of its sinful pleasures; Jude tells us, such as are sensual have not the spirit: we cannot fixedly look on pleasures, and look on Jesus at once. Job tells us, that they that take up the Timbril, and Harp, and rejoice at the sound of the Organ, that spend their days in mirth, are the same that say unto God, depart from us, for we desire not the knowledge of thy ways; what is the Almighty that we should serve him? and what profit should we have if we pray unto him? We have a lively example of this in Augustine's conversion; he would indeed have had Christ, and his pleasures too; but when he saw it would not be, Oh what conflicts were within him. In his Orchard (as he stories it in his book of confessions) all his pleasures past represented themselves before his eyes, saying, What wilt thou depart from us forever? and shall we be no more with thee forever? O Lord (saith Augustine, writing this confession) turn away my mind from thinking that which they objected to my soul! What filth? What shameful pleasures did they lay before my eyes? At length after this combat, a shower of tears came from him, and casting himself on the ground under a Fig-tree, he cries it out, O Lord, how long, how long shall I say, tomorrow, tomorrow? Why not today Lord, why not today? why should there not be an end of my filthy life even at this hour? Immediately after this he heard a voice, as if it had been a boy or a girl singing by, take up, and read; take up, and read; and thereupon opening his Bible that lay by him at hand, he read in silence the first Chapter that offered itself, wherein was written, Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering or wantonness, not in strife and envying; but put ye on the Lord Jesus, and make not provision for the flesh to fulfil the lusts thereof. Further then this sentence I would not read (saith Augustine) neither indeed was it needful; for presently, as if light had been poured into my heart, all the darkness of my doubtfulness fled away. His eye was now taken off his pleasures, and forever after it was set on Jesus.

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

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

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

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

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

[Question. 2] But why must we look off everything that diverts our looking unto Jesus?

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

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

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

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

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

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

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

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

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

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

3. Consider the difference of these objects, Christ, and all other things; as thus, all other things are vanities, but Christ is a real, solid substantial, excellent, glorious thing; all other things are temporary, fading things, but Christ is an enduring substance, the same yesterday, and today, and forever, which is, and which was, and which is to come: all other things are thorns, vexation of spirit, but Christ is full of joy and comfort, a most ravishing object, all composed of loves, or altogether lovely. O who would make it his business to fill his coffers with pibbles, when he may have pearls, or gold, or silver, or precious things? what, must you look off your sins? why see before you the graces of the Spirit of Christ? must you look off your idel sinful company? see before you the fellowship of the Father, and the Son, the Lord Jesus Christ; must you look off your pomp and glory? see before you the privilege of adoption, you shall be called the sons and daughters of God, heirs and co-heirs with Christ; must you look off your worldly riches? see before you the riches of the graces of Christ: must you look off sinful pleasures? see before you fullness of joy, at Christ's right hand are pleasures evermore: must you look off your own righteousness? see before you the righteousness of Christ Jesus. O what a vast difference is there betwixt these objects, Christ, and all other things?

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

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

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

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

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

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

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

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

4. Set before you the examples of such Saints, who accounted themselves pilgrims and strangers upon earth. The Apostle gives you a Catalogue of such, who confessed that they were strangers and pilgrims on the earth, and see how they are used, they were stoned, they were sawn asunder, were tempted, were slain with the sword, they wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented; who were these? they were they of whom the world was not worthy. Oh when you read, or hear how joyfully these servants of the most high went through their wilderness condition, methinks this should take off your hearts from earthly things.

5. Go in your meditations to heaven, and keep there a while; the mind that is in heaven cannot attend these earthly things; would a man leave his plough & harvest in the field to run with children a hunting after butter-flies? no more will a soul that is taking a survey of heaven and heavenly things, fix his eyes on such poor things below: non vacat exiguis, &c. is the character of a truly prudent man; the children of that Kingdom above have no while for trifles, and especially when they are employed in the affairs of the Kingdom. Oh when a Christian hath but a glimpse of eternity, and then looks down on the world again, how doth he contemn and vilipend these things? How doth he say of laughter, thou art mad, and of mirth, what is this thou doest? whilst the Saints are tasting heaven, they feel such sweet that they care not for other things: Christians! how would this meditation wean your hearts? and make you laugh at the fooleries of the world? and scorn to be cheated with such childish toys? If the devil had set upon Peter in the mount, when he saw Christ in his transfiguration, and Moses and Elias talking with him, would he so easily have been drawn to deny his Lord? what, with all that glory in his eye? so if the devil should set upon a beliveing soul and persuade his heart to profits, or pleasures, or honors of the world, when he is taken up in the Mount with Christ, what would such a soul say, Get thee behind me Satan, wouldest thou persuade me from hence with many trifling toys? wouldest thou have me sell these joys for nothing? is there any honor or delight like this? or can that be profit, which loseth me this? Some such answer would the soul return. Oh if we could keep the taste of our souls continually delighted with the sweetness of Heaven; as a man would spit out aloes after honey, so should we spit out all these baits of the world with disdain.

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

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

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

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

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

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

Again, this mental looking is either notional and theoretical; or practical and experimental; the first we call barely the look of our minds; it is an enlightening of our understandings with some measure of speculative sight in spiritual and heavenly mysteries: the second we call the look of our minds and hearts, whereby we not only see spiritual things, but we are affected with them; we desire, love, believe, joy, and embrace them. To this purpose is that rule, that words of knowledge do sometimes signify the affections in the heart, and the effects thereof in our lives. And this was the look which Paul longed for, that I may know him, and the power of his resurrection; (i.e.) that he might have experience of that power, that it might so communicate itself unto him, as to work upon him to all the ends of it. And this was the look that Bernard preferred above all looks. In reading of books (saith he) let us not so much look for science, as savoriness of truth upon our hearts. This I pray (said the Apostle) that your love may abound yet more and more, in knowledge, and in all judgment; (i.e.) in knowledge and feeling. And certainly this feeling, this experimental Looking on Jesus, is that my Text aims at; it is not a swimming knowledge of Christ, but an hearty feeling of Christ's inward workings; it is not heady notions of Christ, but hearty motions towards Christ, that are implied in this inward looking.

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

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

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

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

Or thus,

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

1. Jesus is the Object; and Jesus as Jesus, as he is our Savior, as he hath negotiated, or shall yet negotiate in the great business of our salvation. 2. Looking unto, is the act; but how? it is such a Look as includes all these acts, knowing, considering, desiring, hoping, believing, loving, joying, enjoying of Jesus, and conforming to Jesus. It is such a look as stirs up affections in the heart, and the effects thereof in our life; it is such a look as leaves a quickening and enlivening upon the spirit; it is such a look as works us into a warm affection, raised resolution, an holy and upright conversation. Briefly, it is an inward, experimental Looking unto Jesus.

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

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

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

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

SECT. III. Use of Reproof.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SECT. IV. Use of Exhortation.

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

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

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

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

Consider

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

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

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

1. He is without light: there is no oil of saving knowledge, no star of spiritual light arising in his soul; ye were once darkness, saith the Apostle to his Ephesians: not only dark, but darkness itself; they were wholly dark, universally dark, having no mixture, nor glimpse (whilst without Christ) of spiritual light in them. Of such carnal wretches, saith our Savior, they have not known the Father, nor me; they have not known the Father in his Word, nor Me in my Natures, Offices, Sufferings, Exaltations, Communications: very miserable is the carnal man's Ignorance of God and Christ, he hath no saving knowledge of Jesus.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SECT. VIII. Use of Direction. [Use 3]

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

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

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

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

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

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

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

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

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

1. For the thing itself, it is Jesus Christ, who must be considered two ways, as he is a Son, and as he is a God. Now as he is a Son, he is the thing begotten, but not as he is a God. As he is God, he is of himself, neither begotten, nor proceeding; the God-head of the Father, and the God-head of the Son is but one and the same thing; and therefore the Son as he is God, he is God of himself, without beginning even as the Father; but as he is a Son, he is not of himself, but the Son of the Father, begotten of him; and hereupon it follows, that the Son is begotten of the Father, as he is a Son, but not as he is a God.

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

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

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

For the first, that God hath a most excellent understanding, or that he is understanding itself in the highest degree, is very clear; for he that gives understanding to all his intelligible creatures, must needs have it, and be it most eminently in himself: if fire be the cause of heat in other things, it must needs be, that fire is the hottest of anything; the axiom is common, but the Scripture verifies it, with God is wisdom and strength, he hath counsel and understanding. Nay, that this understanding is his very being is very plain, Counsel is mine, and sound wisdom, I am understanding, and I am strength.

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

And now we come to the manner of this high, mystical, spiritual generation of Jesus the Son of God. As the understanding of God doth act and reflect upon itself from all eternity, so it works this effect, that it understands and conceives itself; it apprehends in the understanding an image of that Object which it looks upon, and this very image is the Son of God. This we shall lay out by some similitudes. A man's soul (we know) doth sometimes muse and meditate on other things; as it thinks of Heaven, or it thinks of earth; this we call a right or direct, or emanant thought; but sometimes the soul doth muse, or meditate on itself, as when it thinks of its own Essence, or faculties, or the like; and this we call a reflect thought; why now the soul understands itself, now it hath some Idea, or image of itself, now it conceives itself; this is our phrase, it conceives itself. There is not only a carnal, but a spiritual Conception; as when I understand this or that, I say, I conceive this or that, I have the Idea, or image of this or that, within my Soul. Or as in a glass, a man doth conceive and get a perfect image of his own face by a way of reflection; so God in beholding and minding of himself, doth in himself beget or conceive a most perfect, and a most lively image of himself, which very image is that in the Trinity which we call the Son of God. Thus you read in Scripture that Jesus the Son of God is called the brightness of his Fathers Glory, and the express Image of his person. 1. The brightness of his Fathers Glory, herein God the Father is compared unto a lightsome body, and God the Son unto a beam, or splendor sent forth, or issuing out from that glorious body. 2. The express Image of his Person, herein God the Father is compared unto a seal, and God the Son unto an impression resulting from the seal; Now look as wax upon a seal, hath the engraven Image of the Seal; so the Son of God (which the Father hath begotten or conceived of his own understanding) is the very Image of his Fathers understanding; hence not only the Father, but also the Son is called Understanding itself. I have Counsel and Wisdom, (saith Christ) I am Understanding; whatsoever the Father is, the Son is; indeed the understanding in men, and the thing understood, are not usually one and the same, but in God it is all one: God's conceivings and begettings are the most inward of all; the Father conceives of himself, and in himself; and his conceiving is a begetting, and his begetting abideth still in himself, because his understanding can nowhere meet with anything suitable, but that which he himself is; and that conveying of himself, or begetting of himself is the second subsistence in the Trinity, which we call the everlasting Son of God.

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

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

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

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

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

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

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

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

1. The Decree is an action of God, out of the Council and purpose of his own Will, determining all things, and all the Circumstances, and order of all things from all Eternity in himself certainly, and unchangeably, and yet freely, Who worketh all things (saith the Apostle) after the Counsel of his own will; and this work, or action of God is internal, and forever abiding within his own Essence itself.

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

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

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

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

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

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

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

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

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

SECT. IV. The Project.

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

SECT. V. The Counsel.

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

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

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

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

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

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

This is the great Mistery of the Gospel; this is that which the Angels (as I tell you) pry into; nay, this is that which the Angels and Saints too shall admire, and bless God for, to all Eternity; this is that which set the infinite Wisdom of God on work from all Eternity. If all the Angels in Heaven, and all the Men in the World, had been put to it to find out a way to answer this question, how shall sin be pardoned, the sinner reconciled, and God glorify his justice? they could never have done it; this cost God dear, it cost him the heart-blood of his own Son, and that's a sure sign, that God's heart was much in it; and indeed we are not Christians, until in some measure we see, and have our hearts taken with the glory of God in this mistery. O the wonder of Heaven and Earth! here's the case, man is fallen through sin, and ever since the fall, man and sin are as inseparably joined together as fire and heat; yet God will have mercy on the man, and he will take vengeance on the sin; the Eternal